Bhavisayatta Kaha

Author(s): Kavi Dhanpal, C D Dalal
Publisher: Baroda Central Library
Catalog link: https://jainqq.org/explore/032126/1

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जियमहाक
Gaekwad's Oriental Series
No. XX
BHAVISAYATTAKAHA
CENTRAL LIBRARY, BARODA.

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GAEKWAD'S ORIENTAL SERIES Published under the authority of the Government of His Highness the Maharaja Gaek wad of Baroda.
BHAVISAYATTAKAHA
No. XX.

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धनपालविरचिता
भविसयत्तकहा
BHAVISAYATTAKAHA
BY
DHANAPĀLA
PARTLY EDITED BY The late C. D. DALAL, M. A.,
AND COMPLETED WITH INTRODUCTION, NOTES, GLOSSARY etc.
___BY The late PANDURANG DAMODAR GUNE M. A. (Bombay) Ph.D. (Leipzig). Prof. of Sanskrit, Fergusson College, Poona and
Willingdon College, Sangli.
BARODA CENTRAL LIBRARY
1923

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Printed by Manilal Itcharam Desai, at The Gujarati Printing Press, No. 8, Sassoon Buildinge
Circle, Fort, Bombay, and Published for the Government of E. H. the Maharaja Gaekwad, at the Contral
Library, Baroda, by Newton Mohun Dutt, Curates of State Libraries, Baroda.
Price Rs. 6

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CONTENTS.
Pages 1-69
१३-२३
२४-२९ . २९-३८
३९-४८ ४८-५३
Introduction... सन्धिः १ भविष्यदत्तजन्मवर्णनम् ... २ कमलश्रीदौर्भाग्य-भविष्यदत्तबाल्यावस्थावर्णनम् ३ भविष्यदत्तद्वीपान्तरगमनम् ... ... ४ भविष्यदत्ततिलकपुरषर्णनम् ... ... ५ भविष्यदत्ततिलकपुरप्रवेशविवाहकल्याणवर्णनम् ६ बन्धुदत्ततिलकपुरप्रवेशभविष्यदत्तमेलापनम्... ७ भविष्यदत्तप्रवचन-बन्धुदत्तयमुनानदसमागमः ८ कमलश्रीमुनिवचननिश्रीकरणम् ९ भविष्यदत्तहस्तिनापुरप्रवेशः ... ... १. भविष्यदत्तराजसभाप्रवेशः ... ... ११ भविष्यदत्तभविष्यानुरूपप्रियामेलापवर्णनम् ... १२ भविष्यानुरूपकमलादेवीगृहागमनवर्णनम् ... १३ भविष्यदत्तराज्यपट्टबन्धः १४ भविष्यदत्तसङ्ग्रामजयवर्णनम् ... ... १५ भविष्यदत्ततिलकपुरीदोहदनिमित्तगमनम् ... १६ भविष्यदत्ततिलकपुरीधर्माख्यानश्रवणम् ... १७ भविष्यदत्तमनोवेगपूर्वभवसम्बन्धप्रेमवर्णनम्... १८ भविष्यदत्तवैराग्यवर्णनम् ... १९ धनमित्रकीतिसेनसम्बन्धवर्णनम् २. भविष्यदत्तभवान्तरवर्णनम् ... ... २१ भविष्यदत्तदीक्षाकल्याणवर्णनम् ... ... २२ कमलश्रीभविष्यदत्तभविष्यानुरूपमोक्षगमनम्
७०-७७ ७७-८२ ८२-९.
९७-१०६ १०६-११३ ११३-११८ ११८-१२२ १२२-१२७ १२७-१३४ १३४-१३९ १३९-१४४ १४४-१४८

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INTRODUCTION
The importance of the Bhavisattakahā:-The present work, Bhavisattakahā or Bhavisayattakaha, or Suya pañcamikahā, as it is variously called, is a very important literary find of the last decade. The first scholar to notice it in India was the late Mr. C, D. Dalal M.A., of the Baroda Central Library. He thus says about it in the essay that he read before the 5th Gujarati Sahitya Parisad: "qaro ofsaat auteet (fanan) 77 eftai 3.
tid tak aj CIETU afras ofta . p 13. After quoting the first stanza, he closes with the remark, (TYTHİ ATM ve gart (a179ant)at 9 quiae #fasy
TT TETT FT. Mr. Dalal then undertook to edit it in the Gaekwad's Oriental Series from the one Manuscript of the work at Patan, made available to him by the Jain owner of it. The present edition is the fruit of his labour.
The first European scholar to take notice of it and to edit it, is Professor H. Jacobi of Bonn (Germany), who, during his visit to Ahmedabad in March 1914, was shown several Mss. by Pannyas Gulab Vijaya. Among these was one of Bhavisatta kahā, which he copied in parts while in India. He subsequently published it in 1918. During his tour through Kathiawad, he was shown by the Muni Mahārāj Caturvijaya, a Ms, of Neminahacariu, also in Apabhramsa, of Haribhadra, the pupil of Candrasūri, who wrote the work in Anahillavada-Pattana in 1159 A. D.
The importance of the discovery of this work by these two scholars lies in the fact that this is the first big Apabhramsa work made available to the world of Oriental scholars. For, the Prākşta-Pingala, which has been already known and twicel published, is, in the first place not entirely in Apabhramsa and secondly it is so tampered with, that it is almost without value' to the study of Apabhramsa. The Apabhramsa stanzas in the fourth act of the Vikramorva šī of Kalidasa are too few and scrappy to enable one to form a correct estimate of the Apabhramsa language. The Aradhana of Nayanandin, mentioned by Mr. Dalal at p. 14 of his paper, is apparently bigger than the Bhavisatta kahā, as it is said to contain 114 Sandhis, as against the 22 only of our work. The Tisatthimahāpurisaguņālankara’ of Pupphadanta, now in the Bhandarkar Institute Mss. Library, with its 27. Sandhis, has also a larger extent, as some of its Sandhis contain as many as 29 Kadavakas. The Nemināhacariu of Haribhadra, too, with its 8032
1 (1) Kavyamala, (2) Candramohan Ghose, Calcutta 1902.
% It is Mys. No 878 of 1879-1880 of the Deccan College Mss. Library, now deposited at the Bhandarkar Oriental Research Institute, Poona City.

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granthas of 32 sylables each, is larger. But all of these are yet in Manuscript form, shut out from the gaze of scholars who would utilize them. Our work remains therefore the first big Apabhramsa work yet published. Hence it is of immense importance both from the point of view of language and of literature.
Its importance increases when we consider that there are now texts, based on two different Mss., to compare with each other. Such comparison has proved of immense value and has been made throughout the larger part of the notes. The Ms. of Mr. Dalat seems to have been better preserved as it does not show any lacunae, whereas Jacobi's Ms. shows many such: c. f. VIII 6, 7; IX 3, 4 to 6; X 16, 2 etc. The importance of Mr. Dalal's edition is therefore evident. It were to be wished, however, that Mr. Dalal had time to more carefuly revise the proofs; for then no necessity would have been felt of the many corrections and emendations of the text which I have had to add at the end.
II
The author:-The name of the author is Dhaṇavala, Sk. Dhanapāla. It is expressly mentioned in this form in Sandhis 5, 10, 11, 17, 20, 22. The Colophon too, which in our edition is relegated to the footnotes by Mr. Dalal, mentions the same form of the name. But very often, and expressly in Sandhis 2, 4, 6, 8, 14, the shorter form Dhanavai occurs in the closing lines, evidently for exigencies of metre. In the other Sandhis the name of the poet is only suggested, through that of Dhanavai the father of the hero of the story. In one or two Sandhis, it is not referred to at all.
The poet gives some information about himself towards the close of the last Sandhi. In the 9th Kadavaka of that Sandhi it is said:
amcafordà angezet agenfầu | aufafafa your face aragenfar.
He was thus born in the Dhakkaḍa Bania family, of Dhaṇasiri, from Mäesara. He proudly calls himself 'son of the goddess of learning,' and says at I 4, 5 that he has obtained many boons from Sarasvati. Beyond this we know nothing about him. Jacobi rightly infers from fa faft
0
,' that he must have been a Digambara Jain. His mention of Accyutasvarga as the 16th heaven, whereas with the Svetambaras it is the 12th, also
3 Jacobi, Bhavisattakaha, Introduction p. 2.
Although published in 1918, the book became available to me through the kindness of Mr. K. P. Modi of Ahmedabad in early 1920, when part of the notes had already gone to the press. I frankly acknowledge the great advantage that I derived from Prof. Jacobi's edition.
5 इय भविसत्तकहाए पयडियधम्मत्थकाममोक्खाए । बुह धनवालकयाए पश्चमिफलवण्णणाए etc.
Op. Cit. Introduction, p. 5 n. 2. 7. Sandhi V 20 8.

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points to the same fact. About the Dhakkada family we know little more than that it must be identical with the tribe Dharkata, whose name is found on an inscription of Tejapala, 1230 A. D., at the Dilwara temple built by that king on mount Abu.
3
These are the bare facts that we know about our poet, and they do not at all enable us to say when he must have lived. He should not, however, be confused with another poet of the same name, who lived at Dhara during king Muñja's reign, and wrote the Rsabha pancaśikā, Tilakamañjarī and Paialacchināmamālā (the last one written for his sister Sunadri, at the time the king of Mälava attacked Manyakheța in Samvat 10299). As he praises Brahmadeva (पुरिसृत्तमनाभिसंभवं देवं), he must have yet been a Brahmin when he wrote his lexicon. The other works were written after he had become a Jain. This fact and his father's name Sarvadeva, must once for all distinguish him from our Bania-poet.
Jacobi1 has compared the language of our poet with that of Haribhadra of the Neminahacariu, and thought that it might be more archaic; but he is not ready to base any chronological conclusion on this fact. As the Neminā kacariu is not available to us, we can not pass any judgment in this matter. Jacobi however thinks that the motive of the nidana,11 which appears in Sandhi 20, has a distinct model in the same motive in Samaraiccakaha of the older Haribhadra. And as the older Haribhadra lived, according to Jacobi, in the second half of the 9th century, our author must come later, say in the 10th century at the earliest. The similarity of motive may perhaps be a good corroborative argument, but it can not be the main conclusive argument. Jacobi himself has very cautiously worded his theory. "Dhanapala könnte also, die Richtigkeit obiger Annahme vorausgesetzt, frühestens in 10. Jahrhundert geschrieben haben-Dhanapala could have, therefore, presuming the correctness of the above hypothesis, written in the 10th century at the earliest." Again, by the bye, the older Haribhadra, as Muni Jinavijayaji1 has conclusively proved, lived and wrote between 705 and 775 A. D., i. e. a century earlier than the date accepted by Jacobi. So that until some positive evidence comes up, we can not settle the date of our author with any amount of certainty. But one or two considerations might be thrown out. (1) The Apabhramśa of Dhanpala seems
8
Jacobi, Op. Cit. Introduction p. 6. 9. विक्कमकालस्स गए अउणत्तीत्तरे सहस्सम्मि | मालवनरिन्दधाडिए लूडीए मन्नखेडम्मि etc.
10 Op. Cit. Introduction p. 3.
11 Op. Cit. Introduction p. 6.
12 In his paper on 'the Date of Haribhadrasuri' read at the First Oriental Conference, Poona, Nov. 1919, and printed in the Jaina Sahitya Samsodhaka I.

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to be somewhat more archaic13 than that of Hemacandra. There is a mul tiplicity of form and flexibility of grammar, not seen in Hemacandra; it can only mean that Dhanapala wrote when the language had not quite ceased to be a spoken language; and by Hemacandra's time it had already become a dead language, surviving perhaps in the literature of the days. This might require a difference of a couple of centuries at least between the two authors. Hemacandra is known to have flourished at the Court of King Kumarapala of Patana in the 12th Century A. D.
3. Not much can be said at the present stage of research about Desi words of Dhanapala which are not found in Hemacandra'a Desinamamala or found in quite a differet sense; (c. f. fas XIV 20, 17). For, perhaps the fact that Hemacandra handles Desis of a region other than the one of our author, will be able to account well for the difference. The same has got to be said with regard to the Paialacchinamamala, which does not contain many Desi words that are used by Dhanapala.
III
The story:-Much need not be said about this, as almost every Kadavaka has been summarised in the Notes. It is to be noted, however, that although the author seems to have looked upon his work as consisting of two parts, c. f. faft deft adtafé fait XXII 9, 8, the Katha falls clearly into three parts as Jacobi has rightly seen. (1) The fortunes of Bhavisatta, a tradesman's son, who suffers twice by the deceit of his half-brother but becomes in the end quite happy. (2) The war between the Kuru King and the King of Taxilla, in which Bhavisatta takes a leading part and is victorious. He gets half the Kuru Kingdom in reward. (3) The previous and later births of Bhavisatta and his people, until they get Nirvāņa.
(1) The first part is a very good domestic legend, illustrating the tragic features of bigamy. A merchant marries a second time, neglecting his first wife and her son. The son from the second marriage, while in youth, sets out on a journey for business and is accompanied by his elder half-brother. The two, with five hundred other young tradesmen, land on an island. There the younger half-brother treacherously leaves his elder brother alone and sets sail. The latter discovers a deserted but rich city and a beautiful princess, whom he marries. After a long time they take much wealth with them and go ashore with the hope that some casual merchant-ship might take them up. They again meet with the half-brother, who has returned unsuccessful. The latter feigns repentance and offers to carry his brother and the princess with their wealth home. But when all is ready, he sets sail with the wealth and princess before the elder brother has time to come up to the ships. He returns home and declares the princess to be his
13 See Apabhramsa Grammar below.

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bride. The elder brother has also returned and is awaiting his opportunity of revenge. When the marriage is about to be celebrated, he lodges a complaint against his half brother and convinces the king of his perfidy. The king punishes him and rewards the elder son of the tradesman and almost makes him his heir-apparent, promising him the hand of his own daughter,
(2) A rival king sends emissaries to the above king, demanding ransome, his daughter and the young merchant's wife on pain of war. This is naturally indignantly refused and a war ensues in which kings of different countries take sides. Owing to the vigilance and bravery of the merchant-prince, the enemy is defeated and the leaders taken prisoners. These are later on released and sent to their countries, after they have sworn allegiance. The king there-upon bestows upon him half of his kingdom.
(3) The young merchant-king's first wife has a longing to pay a visit to her island-home once. They all visit it-her husband, his parents, and her co-wife. There they meet a Jain monk who advises them on principles of conduct, with the illustrative story of persons, two only of whom, in one of their births, are connected with the young merchant's story. They then return. The king gets some sons and daughters. A sage once comes to his capital and advises him on various things. He also tells them about their previous births. The king with his wives leaves the kingdom to their sons and retires. After death, they all go through some further births and ultimately get Nirvāņa.
Although the first part of the story appears to be complete in itself, there is nothing inherently incompatible in the story of the war and its cause and it might be looked upon as having lived in popular legend along with, and as a continuation of, the first story. In fact, therefore, Dhanapāla may be justified in dividing his story into two parts only; the first dealing with the vicissitudes of Bhavisayatta's life, until he became king and the second dealing with his previous and future births. Dhanapāla's first part ends with the fourteenth Sandhi, i. e. with the great war. He summarises the story in the last Kadavaka of that Sandhi as follows:-'Born in the family of a great Bania, he (Bhavisa) was brought up in his maternal uncle's house. He went out for trading and was deceived by his half-brother. Smarting under the calamity, he appealed to the King, who honoured him and raised him to a high position. He then became a king surrounded by vassals and exalted his family and relations.' He also draws a moral. 14 "Knowing this, do not be inflated under prosperity in this world.
This combined part and the following part of the previous history of the hero and others, are not very naturally connected together. They appear to be brought together with some conscious effort. Then there is one
14 get erofag Heagle Å Fra og Åqufacts XIV 20, 16.

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great and marked difference between the two; it is, that while the second is typical Jain in character, the first might pass for a Hindu or Buddhist legend, if we drop the reference to the Jain temple in Tilayadiva (Tilakadvipa) and the Suyapañcami vow. We shall therefore not be far wrong if we believe that the original story had no religious colouring, but was only a popular legend or romance of a middle-class tradesman's life, just as the Kādambari is of court-life, and it was subsequently turned to religious account by the Jains. It is, however, not quite possible to say if the Jain colouring was already there when Dhanapāla put his hand to it, or whether it was he himself who did so. The former alternative seems to be more likely, if we believe the poet when says at the end of Sandhi XIV qripi fata HS Hš gfas athafer 3-Hving obtained different old poems (presumably on the same subject), I have composed this with the help of Saraswati.' There is nothing strange in this, for we know how the Buddhists and Jains have from the beginning drawn upon Hindu fables and legends for illustrating their own doctrines. The Paumacariya of Vimalasūri is a great illustration in point.
Jacobi refers to the Kathāsaritsägara where the Yakşa Maạibhadra is mentioned as the tutelary deity of tradesmen and travellers and suggests15 that the temple in Tilayadīva might have been the Yakşa's own temple and that originally it might have been the Yaksa himself who appeared to Bhavisayatta in a dream, and not the lord of Accyutasvarga. This change, and the metamorphosis of the Yaksa temple into one of Candraprabha Jina, must have been made when the story was caught hold of for their purpose by the Jains.
Jacobi gives expression to a hard truth when he says16 regarding the previous births; 'An derartigen Vorgeschichten ist die Erzählungsliteraturder Jainas überreich. Meistens sind sie klägliche Erzeugnisse einer dürren Pfaffenphantasie-The story-literature of the Jainas is over-rich in such fore-histories. Mostly they are the miserable productions of a barren priestcraft-phantasie.'
Lastly there is this important fact to be borne in mind that nowhere does the Suyapañcami-vrata appear inevitable. In fact, of the two places where it is mentioned, viz. Sandhi VI 2, 10 ff., and Sandhi XX 11, 9, on the first occasion it is advised to be done by Suvrata, when Kamalasri's son was already being helped by the lord of Accyutasvarga and his servant Māņibhadra. In fact it was Bhavisaytta's own good conduct that had turned into his friend and helper the Rāksasa, who had come to devour him and Princess Bhavisāņuruvā. On the second occasion it does not concert main persons of the story at all. This clearly establishes the fact that the 16 Op. Oit. Introduction p. 13 and 14.
Op. cit. Introduction p. 20.

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story existed first and was turned into an illustration of the merits of Suyapañcami afterwards. The name Suyapañcamikaha is therefore less appropriate than Bhavisayattakahā. The author himself in his introductory or rather benedictory stanza? says 'farurefoot fang fa furtifact-I shall spread broadcast in the world the story of King Bhavisa.' Of course in the 4th Kadavaka he gives the story a religious stamp and historical background by saying18 पुच्छंतहु सुयपंचमिविहाणु तहिं आयउ एउ कहानिहाणु-When the King Seniya asked the Gañadhara Gotama about the performance of the Suyapañcami, there occurred this precious story.'
IV The war and the politico-geographical conditions:--
(1) The war-The war is introducd in the thirteenth Sandhi, rather abruptly as one would like to think. For the particulars of the several compaigns that took place, and the fortunes of war, the summary of the Kadavaka's in the Notes should be referred to. Apparently the war is fought on account of the princesses Bhavisāņurūvā and Sumittă, who are sought by the lord of Poyaņa i. e. the king of Taksasilā, probably for the sake of his son. This motive would appear neither extraordinary nor very fabulous, when we remember how disasters were wrouglit upon royal families and wars waged, on account of beautiful princesses. The most typical example of this
Allauddin Khilji's perfidious action, due to his passion for Padmini, wife of Bhimsing the king of Chitod. In more recent times, Krsņākumāri, a Rājput princess, gladly drank poison in order to save her father from the disasters of war. That there was some old score to be paid between the lords of Poyaņapura and Gayaura, does not appear likely from the preamble to the former's strange demand-हर्ष नवर तुध्दु एकहो न वंकु अच्छहि कुरुजंगलि निरवसंकुxiii 3,10.
(2) Kuru-side-How were the two inimical sides composed ? This is father an involved question, as the author himself does not appear to have a clear notion about it. On the Kuru side are Pañcāla, Maccha, Kaccha or Kacchava-as is once stated in Ch i ang XIV 4, 8, i.e. the Pañcālas, to the North and East of the Kurus in the Upper Doab, the Matsyas to South-west of the Kurus, and the Kacchas or Kacchavas. Who the latter are is again a vexed question. They could not be the people of what is today called Kaccha. The Kacchāhiva of our story occupies a central or at any rate a very important position between the two kingdoms of Poyaņa and Kuru. His position perhaps is strategically as important to both, as was that of Belgium to France and Germany during the recent European war. Thus only can we understand Bhavisayatta's anxiety to reduce to submission the king of the Kacchas before the Poyaņa army arrives. of Xestean
17 I 1, 12 of the Text. 18 1 4, 8 of the Text.

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रज्जु सो तउ अणिहु खलु अकयकज्जु। जंपइ पोयणपुरवइहिं पक्खु पडिगाहिवि थिउ मंडलु असंखु XIV 1, 7-8. The same idea is conveyed by the speech of Anantapāla, when he offers to the King Bhuvāla his own views on the difficult situation. जइ कच्छाहिवइ पइठ्ठ इत्यु ता अने केणवि गगण कित्थु। अह कच्छाहिउ संवरिवि थक्कु तो हम्मई परचकेण
Il XIII 7, 8-9. The suggestion of Jacobi,1° based upon the alternative form Kacchava that hereby Kashmir is meant, is really genial. For, Kashmir was in old days called Kāsyapadvipa. 2° But is the position of the king of Kashmir so strategically important ? From the third Kadavaka of the thirteenth Sandhi, we learn from Citrānga, Sindhupati's son, that while he is delivering Poyaņapurapati's message to the Kuru King, the son of Poyanapati has already entered the Pañcaladeśa with a large army, jatoate aer afar XIII 4, 3. It is after this that Anantapāla tenders his advice that they should wait and see, until the intentions of Kacchahiyai are definitely known; 894 34€3ET Hey all. XIII 7, 7. It is also after this that Bhavisatta proposes to go and attack Kacchāhiva. Possibly therefore, the Kacchas or Kacchavas lay on the borderland'-literal meaning of kaccha-between the plains of the Punjab and Northern U. P., and the lower Himalayan ranges. From the rapid march of events, the distance between Gayaura and Kaccha country can not be supposed to be very great, nor the communication between the two difficult.
There are the five Sāmantas mentioned twice thus:-fafoofa qayag EAGL fatty fogh for IFTI Targ arhaic etc. XIV 3, 9; and at 9699afta franquiqaraditi qafas afic etc. XIV 13,1. The two mountain kings are perhaps to be identified with Simhauramallu and Kantiuranāhu, mentioned in XIV 2, 6 and 7. The two towns may be those referred to by Jacobi as being in the Salt-range and Nepal respectively. "I There is a Khasapahāņao-chief of the Khaśas mentioned in Tagay sag CF9ET07341 XIII 6, 2. Pavyayaghaņu may be his name, or only an adjective, but the fact remains that as lord of the Khaśas he is also a Pavvayanarinda. He is spoken of as a 'Mandalavai' and must have been reckoned among the five Samantas. He was one of those who were present at the court of Bhuvāla, when Citrānga delivered his message; the former also gave his advice.
From तिसहं संचल्लिय भडमईद पंचालमिच्छकच्छवनरिन्द। पिहमइहरिवाहणलोजङः अत्र वि नरवइ जे for 3759 XIV 17,9-10 one would like to think the Pañcālas, Macchas and Kacchas had their kings" in Pihumai, Harivāhaņa and Lohajangha respectively. But on close examination this view would be found untenable. Lohajangha, for instance, can not be the lord of Kaccha, for he was present in the Council . 19 Op. Cit. Introduction, p. 15.
30 See Mahabharata Jambūkhandanirmanaparva.
21 But the latter is more likely Kotwal, 20 miles North of Gwalior, according to Cunningham. 1722 Jacobi, Op. Cit. Introductior p. 15 actually identifies them thus.

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of the king of Gayaura when Citrānga brought Poyņavai's miessage, and spoke very strong words against the latter XIII 5,12. Kacchāhiva's attitude was on the contrary so doubtful that Bhavisatta had to threaten to attack him. Moreover Anantapala's reference to Kacchähiva leaves the impression that the latter was not present in the assembly at Gayaura, while Lohajangha was present. On hearing Bhavisa's threat of attack, Kacebābiva sends a messenger to Gayaura XIV i, ii explaining his position and promising help if Poyņa's son actually begins the attack. Again the following references make it clear that Lohajargha and Kacchāhiva were quite different persons:-(1) हरिवाहणलोहजङ्घकच्छाहिवपंचालहिं XIV 4, 1; (2) पिहुमइलोहजडपञ्चालहिं कच्छाहिवनरिदिह gofag etc. XIV 12, 1; (3) 8 of ang gulaator XIV 13, 7 where Lohajangha is expressly called a 'mantrin,' A few lines above it is stated that his word was respected by all at TTS AU ag tea. (4) Kadavakas 12 and 13 in the fourteenth Sandhi contain addresses of a similar type to Bhavisatta by Kacchahiva and Lohajangha. These were highly out of place if the two had been one and the same person.
Similar considerations make the other two identifications doubtful.
(3) Sākeya or Sakkeya side-The opposing army belonged to the King of Poyanapura, Avaņinda (with variations) by name. He sent a large army under his son's command, strongly supported by the army of Sindhu (sāgara) pati, led by Citranga. So that Sindhupati is an important ally of the king of Poyaņa.
Other people on this side are Ekkavaya, Kannaparguraņa, Saddūlavayana, Nārasīha and the Abbhottas XIV 7. 6. These are described by their appearances as "dadhadadha,' "karālamuha,' 'lalantajīha' etc. XIV 15, 1 and 2. Lambakanna, a few lines below, is the same as Kanpapaniguraņa above. These are the same as the Gardabhilas of the Purăņas. Except the Abbhottas, all these are to be supposed to be semi-barbarous mountain tribes, such as are mentioned in the Mahābhāratao3 and the Puraņas.94
The Abbhottas have been once previously mentioned along with the Jattas and the Jālandharas--the Jats and those of the Jalandhar Doab. The Abbhottas must be regarded as their close neighbours.
An important desertion from the Kurus, and acquisition to the Poyana side was king Anantapāla, called 9653 XIII 9, 7 and wagaf XIII 11, 5. He is igns and safe ATAFIS XV 4, 8. This can not be the Campă of the Bengal plains; it is a Campā situated in the mountains. If Kacchava be Kashmir, then the Campā of the mountains would certainly be Chamba28 in the Himalayas.
18 In II 52 (Dyūtaparvan) Ekapadāh, among others, do honour to Yudhiệthira. ** V. Smith, Early History of India, p. 274 on Abhira, Gard abhila etc. 26 Jacobi's suggestion, Op. Cit. Introduction p. 16.

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Lastly there is the important question of the identification of Poyanapura. That Poyaņa was the name of a city like Gayaura, and not a country like Kuru, is clear from words like Poynapuraparamesara XIII 11, 10 and Poyaņapuravara XV 9, 4. The name occurs also in XIV 5, 1 and 6, 6-12. Jacobi, on the strength of references in the Raumacariya of Vimalasūri, identifies it with Takşabila, but becomes doubtful when he finds our author referring to the army of Poyaṇavai as Sūkeyanarindasinnu XIV 13,9 and Sakkeyajoha XIV 19, 2. This Sakeya or Sakkeya he identifies with Saketa or Ayodhya. Now it quite true that Sakeya is the correct Prakrit for Säketa and that Sakkeya is an alternative form for the same. But there is another possible phonological equivalent of Sakeya. Both these can also be Prākrit for Säkeya: Historically there is nothing against this identification. Saka Kings have ruled over Takşasila. If this be correct, then there is nothing to come in the way of Poyaņapura being identified with Taksasila. The very close relations that appear to exist between the Sindhus and the Poyaņas can be understood on the strength of a close geographical proximity, and not if they were as far apart as Sindh and Ayodhya. For the following statement in this connection, I am indebted to Muni Shri Jinavijayaji of the Bharat Jain Vidyalaya, Poona:
_ 'पोतनपुर' तक्षशिलाका दूसरा नाम प्रतीत होता है। विमलमूरिके 'पउमचरियं' में जहां जहां 'तक्खसिला. नाम आता है वहां वहां उसीके भाषान्तरस्वरूप पद्मपुराणमें 'पोदनपुर' नाम है-Potanpur appears to be another name of Taksasila. Whereever the name 'Takkhasila' occurs in Vimalasūri's Paumacariya, the name 'Podanpur stands (for it) in Padmapurāna, which is almost a translation of it' (i. e. Paumacariya).
(4) The political conditions -The political conditions, as revealed in the two Saudhis and in the whole work generally, are briefly these. The part of India that comes into consideration here is the western half of Northern India (north of the Vindhyas). This is divided into many kingdonis, some of them sovereign and independent, like that of Kurujangala, Sakeya, and Sindhu (sāgara), some dependent and called Sämanta, like Pancāla, Matsya and Kaccha. These formed a 'Mandala', over which a sovereign state presided. The conditions described preclude the existence of a strong central power, holding undiminished sway over the whole or the half of Upper India, as was the case in the days of Asoka of Magadha, or in the time of the Gupta's at Ujjayini some five or six centuries later, or again for a short space of time during the sovereignty of Harşavardhana of Kauouj. The state of affairs described might be one which existed in India for some centuries after the downfall of the great Magadha empire of Asoka, or after the decline of the Avanti-empire of the Guptas, or after the Kauouj empire of Harsa and before the advent of the Muhammadans.

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Apabhramśa Grammar as construed from the Bhavisayattakahā.
I Phonology
(A) VOWELS 81 Vowels:-The Apbh. like the literay Prakrits possesses all the Sanskrit vowels, with the exception of , लू, ऐ and औ. Unlike Sanskrit, and like the Prakrits its possesses a short ए and ओ. Hemacandra's20 तृणु, सुकदु and a few more Apbh. words in are unknown to our work.
52 + itself is variously represented by अ, इ, उ, ए, अर, रि. -भ अमय (अमृत), कसण (कृष्ण), घर (गृह), मईद (मृगेंद्र), मरण (मृगेण), वियड्ड (विकृष्ट), सरइ
(स्म) संभल (संस्मृ) . इ भलंकिय (अलंकृत), अमिय (अमृत), गिण्ह (गृह), घिउ, (घृत) दिछ (दृष्ट), पहिट
(प्रहृष्ट),समिह (समृह), हियय (हृदय) उ णिव्वुइ (निवृत्ति), पाउस ( प्रावृष्), पुहइ (पृथ्वी), पुठ्ठी (पृष्ठम्) ए गेहु (गृह) अर् करिवि (कृ), सरेवि (स्मृ or मृ), रिअम्हारिस (अस्मादृश), रिसि (ऋषि) $ 3 ऐ & औ are either weakened to t & ओ or resolved into अइ, अउ, इ, उ. ऐ-ए देवय (दैवत ), नेमित्तिय (नैमित्तिक), वेहओ (वैभव), वेयड (वैतादय) सेरउ, (स्वैरम् )
अइ अइरावय (ऐरावत) दहउ (देव), वहरि (वैरिन् ), वइसाह (वैशाख), बहराई (वैराग्येण), वइसवण
(वैश्रवण) इ सिन्नं (सैन्यं) औ-ओ भोसह (औषध), कलहोय (कलधौत), कोहुल (कौतूहल), कोसिय (कौशिक), गोड (गोड)
दोहय (दौर्भग), सोहग्ग (सौभाग्य), सोहम्म् (सौधर्म) . अउ गउरव (गौरव), पउर (पौर), पररिस (पौरुष), रउद (रौद्र) आ (rarely) गारव (गारव)
उ (rarely) सुक्ख (सौख्य) 84 With the exception of ऋ,ऐ, ओ, all other vowels generally remain unchanged. But sometimes there is shortening or weakening, as for instance before conjuncts. The quantity of the syallable is however retained. This is so in the Prākrits too.
अक्खाण (आख्यान), अग्गेय (आग्नेय), अग्याइय (आघात), अञ्चरिय (आश्चर्य), अजा (आर्या), अत्याण (आस्थान), अविक्खण (अवेक्षण), इक्खण (ईक्षण), पिक्खइ (प्रेक्षते), सिहि (श्रेष्ठिन् ). कवि for कापि and किवि for केवि are due to metre. (a) The opposite tendency of lengthening the vowel, sometimes even at the cost of quantity, is also seen e.g. नेउर (नूपर), अणोबम (अनुपम), पोत्थय (पुस्तक), पओहण (प्रवहण), पायडो (प्रकट), वोहित्य (वहित्र ), सोवासिणि (सुवासिनी) § 5. The art of feminines is invariably shortened, though in some cases the shortening might be due to metre
· 96 Prakrit Grammar, ed. Pischel, IV 329 etc,

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आरिय (आर्या), कमळ (कमला), कील (क्रीडा), बाल (बाळा), लीह (लेखा), वील (क्रीडा), साल (शाला) 6. In many words, the ending अ is changed to उ.
एत्थु, जेत्थु, तेत्थु; जासु, तासु
This change, however, does not take place when a word is added. जेत्थर (जेथुजि), तेत्थइ (तेत्यु जि), तासह (ता जि)
7. Initial अ is in some cases dropped, as also उ
रण (अरण्य); रविन्द ( अरविन्द), वलग्गी (अवलग्ना), हउं (अहकम), हेट्ठा (अधस्ताद), वहस (उपविशति), वठ्ठ (उपविष्ट).
88. Contraction of two consecutive अ, and loss of a whole syllable, in some cases due to shortening for metre, is seen in the following
ears (वमादि through Pr. एवमाइ ), एमेव (एवमेव ), भविसत्त (for भविसयत्त भविष्यदत्त ) उज्झा ( उवज्झाय), पियार (पिययर), भंडारा ( भडारय), वढावा (वद्यावय)
$9. 'य' श्रुतिः – This is not a peculiarity of the Apbh. or any other Prakrit. But the Jain scribes have always introduced a to avoid a hiatus between a preceding vowel (generally and T) and the following due to vocalization of Consonants (See § 12). Our text has after almost all vowels. In पुत्तियहु = पुत्ति अहु it avoids sandhi-hiatus.
अणेय (अनेक ), अन्धयार (अन्धकार), अवयास (अवकाश), कलयल ( कलकल), मयगल ( मदकल), लोय (लोक), पायड (प्रकट)
अणुराय (अनुराग), आहोय (आभोग), नाय (नाग), भोय (भोग), आयउ ( आगतः ), but also आगड and आ गय (for आगत)
अवियल (अविचल ), आयरिय (आचरित), उपयार (उपचार), कवय (कवच ), लोयण (लोचन), आयार ( आचार ) but also आचरइ
आभोयण (आभोजन), गयउर, (गजपुर), तेय (तेज), पय (प्रजा) वंसयाल (वंशजाल), सयण (स्वजन ) अकत्थ (अकृतार्थ), अमय (अमृत), इमर (इतर), ताय (तास), धुय (धुत), हय ( हूत) आमोय (आमोद), आयर (आदर), खेय ( खेद ), छेय (छेद), पसूयएहि ( प्रसूनकै: rare ), अविसाय (अविषाद), पसाय (प्रसाद)
It is difficult to say if in words like वंसयाल, खयाल, य is due to this 'śruti or a regular represetative of ज. In याणइ, याणिउ it is clearly the latter.
$ 10 'व' श्रुति. This is not a peculiarity of any Prākrit; but seems to be a feature of an Apbh. dialect in which our author has written. In some of the following examples it may be explained away as due either to assimilation as in वजुव (उपयुत) for उवजय or dissimitation as in उवय (उदक ) for उयय. In उवहि (उदधि) the influence of उ is clearly traceable. In अंडव, कुरुव it is euphonic in character.
अव (अ), कंचुव (कञ्चुकम् ), कुरुवह (कुरूणां), पसुवहं (पशुकानाम् ) उब्वे (उद्वेगम), दूहव (दुर्भग), जुवल (युगल) also जुयल उल्लोव (उल्लोच), सुवमि ( मुञ्चामि )
जुव (उपयुक्त), दूव (दूत), पहूव ( प्रभूत)
स्रुव (सुता) also सुय, सुवपञ्चमि (श्रुत also सुयमञ्चमि, हुवास (हुताश )
उवय (उदय) also उद्दय, उवहि (उदधि), also उअहि खेविय (खेदित), रोवइ (रोदिति ) also रुभइ
आवs (आयात), चिन्तवइ (चिन्तयति), जोवह as also जोयइ, जोभइ
This hesitation between a and or shows that this is not a fixed phonetic rule of the language; but is due to momentary caprice of the writrer,

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of course helped by the law of assimitation. Cases like a rhyming with g show that even here the author must have spoken a a, as in N. B. for falling away of व, see $ 17
and
also.
(B) CONSONANTS
The Apbh. shows a very varying picture of the Sanskrit consonants and agrees in a general way in this respect with the Prakrits. It shows (1) vocalisation of consonants, ( 2 ) their softening, (3) assimitation (4) splitting up or svarabhakti and simplifaction of conjuncts, and similar phenomena. § 11 Initially all consonants remain unchanged, except and rarely others as in दिहि (धृति) धूय (दुहिता ).
$ 12 Vocalisation :- (without merging with the accompanying vowels), of unaspirated consonants, when not initial. Any consonant, except the fourth consonant, the cerebrals, sibilants and may become a vowel. क् and ग् आउञ्च (आकुञ्चयति) but also आकुंचइ, महंद (मृगेन्द्र )
च् and ज् अइआरे (अतिचारेण ), कयाइ (कदाचित् ), गइन्द ( गजेन्द्र ), राज (राजन् ) and दू अइ (अति), अवइण्ण (अवतीर्ण ), आएस (आदेश), उइय ( उदित ), खेइय ( खेदित) इसरइ ( प्रतिसरति ), परिओसिय ( परितोषित)
very
प्and अउव्वु (अपूर्व ), कयन्नी ( कृतपुण्या ), काउरिस ( कापुरुष ), कुइअ कुविय (कुपित),
गयर (गजपुर), नेउर ( नूपुर )
and व् आउस (आयुष्), आउह (आयुध ), आओहणु ( आयोधनम् ), आइद ( आविद ), जालोलि ( ज्वालावल ), तिहुअण (त्रिभुवन), पइहु ( प्रविष्ठ )
पोहण (प्रवहण ) is perhaps case of samprasarana.
8.13. Softening of consonants: - The hard unaspirates were in the Sauraseni regularly softened when not initial. The Apbh. like the Mahārāṣṭri has vocalised them. (See above). The only examples of softening in Apbh. are the cerebrals and प. They indicate that Dhanavāla's Apbh shows traces of Saurasena Apbh. although mainly it is Māhārāṣṭra Apbh.
क् to ग् मयगल (मदकल)
द् to ड् कडक्ल (कटाक्ष ), कडाह ( कटाह ), कवडु ( कपटम् ), भड्ड (भटः )
हूँ to ढ् कम ( कमठम् ), पीढ (पीठम् )
ड् to व् आमेल ( आपीड), कील (क्रीडा), वील (व्रीडा )
प् to व् अहिवह (अधिपति), भावज्जइ ( आपयते ), आवीलिय ( आपीडित ), पाव (पाप), वह (पथ ); सावराह ( सापराध )
प् to म् (rarely as in) आमेल ( आपीड )
8 14. The aspirates of all classes, except the palatals and cerebrals, when single and noninitial retain only the .
ख दुह (दुःख ) but also दुक्ख; नह (नख), मुह (मुख), सहि (सखि ), सुह (सुख)
घू अविहाय (अविघात), ओह (ओघ), जिणहर ( जिणघर), दीहर (दीर्घ)
थ् अह (अथ ), अहवा (अथवा ), कह ( कथा ), पुहड् (पृथ्वी), साह (सनाथ )
धू अहर (अधर), अहिट्टिय ( अधिष्ठित ), कलहोय ( कलधौत), परिहाविय ( परिधापित ), विदेय (विधेय), हम्म (in धम्मादम्मिं = धर्माधर्मेण )
फू दाडिमहल (दा. फल ), मुक्ताइल ( मुत्ताफल ). Exception पुन्नष्फल (पुण्यफलम् ) भू अहिसिंचिय (अभिषेचित), निहुअ ( निभृत), निहालिउ, ( निभालित), विद्दूर ( विभूति )
विहोय ( विभोग), सहाव (स्वभाव), हुअ (भूता), but rarely आभोयण (आभोजन) also

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$ 15 , initially and when double internally, is retained as in Amg. In all other positions it becomes o. This is sheer Ardhamāgadhism and not a peculiarity of the Apbh. (as the following hesitation will show)
नयर (नगर), नराई (नराणां), निहुय (निभृत), नेउर (नूपुर), अन्न (अन्य), मन्नइ, (मन्यते); णिहणु, णउ, अण्णित्तहि, अवगणिवि, णिजावय, णिभिण्ण, समण्णुब्ण,
$ 16 L becomes ~ initially medially and in conjuncts, when not assimilated as in जोग्ग (योग्य).
Initially मह (यति), जउण (यमुना), जक्ख (यक्ष), जाण (यान), जुयल (युगल), जोग्ग (योग्य) Medially अजोएं (अयोगेम), उवजुव (उपयुत), संजम (संयम), संजुय (संयुत), संजोय (संयोग) In conjuncts अज (अब), अज्जु अ (भार्यक), पजत्त (पर्याप्त)
$ 17 a remains in all positions, except in many cases at the end, where it has fallen away before the 3 of the Masc and Neut. Nom.and Acc, terminations
Falling away of original a at the end:उच्छउ (उत्सवः), जुवाणभाउ (युवभावः), परिहउ (परिभवः), पहाउ (प्रभाव), महाहउ (महाहव), वासउ (वासवः), संभउ, (संभवः) Falling away of secondary a
अहिउ (अधिपः), कलाकलाउ (कलाकलापः), दीउ (द्वीप), पाउ (पाप), पयाउ (प्रतापः), मंडउ (मंडपः),साउ (शाप:)
This change is peculiar to Apbh.
$ 18 A peculiarity of the Apbh. Phonology is the change of Sk. / into 4 (nasalised) in the first instance, and into a subsequently. This Apbh. trait has been taken up by some of the modern vernaculars, e. g. Marathi Gujarati etc, thus showing their close affinity with Apbh.
नवकारिय (नमस्कृता), नवेप्पिणु (नत्वा), निविसि (निमेषेण), भवणु (भ्रमणम्), रवप्णयम् (रमणीयकम्), सावष्णु (सामान्यः), वम्मह (मन्मथ)
भवणु (भ्रमण) (Jacobi's text clearly reads भवॅणु which is the original forms?). In other cases too is to be expected in place of a, which latter is found for the former in the vernaculars. Even in these, the original auunāsika character of is preserved in the anuswara which in many cases is seen on the preceding syllable. e.g. M भंवरा Apbh. भवर (भ्रमर), M भुंवई Pr. भमुहा, M. नांव Apbh. नाव, नाम, M. गांव Apbh. गाव (ग्राम)
In some words, in our work, the anunāsika character seems to be so far forgotten, that like original a, this derived a is changed to 3 e. g.
उजउ (उधम), खेउ (क्षेम), जउणा (यमुना), नाउ (नाम), पणाउ, (प्रणाम) § 18 (a) On the contrary Sk. a sometimes becomes in Apbh. एम (एव), पिहिमि (पृथिवी), सिमिर (शिबिर) The intermediate stage to this change is perhaps to be seen in words like, जाम्व (यावत), ताम्व (तावत्)
$ 19 Of the sibilants श् becomes स्, स् remains, r becomes छ् initially and and a medially.
सय (शत), सिक्खा (शिक्षा), सुक (शुष्क), विसिह (विशिष्ट), सिहि (प्रेष्ठिन्), सोह (शोभा) सयल (सकल), सिन्न (सैन्य), 27 And according to Hemacandra's rule too IV 897.

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छह (पट), छढि (पष्ठि), छड (प) but also सोलय (पोडप्), विसेस (विशेष), विसाय (विषाद), रिसि (ऋषि).
(C) CONJUNCT CONSONANTS 820 Conjuncts are treated variously, as is the Prakrits. (a) If initial one consonant, invariably the second, is dropped. In any other position they are either (b) assimilated or (c) separated by Svarabhakti or Varņopajana as Yaska calls it..
(a) Conjuncts initially drop the latter consonant. The only conjuncts that come into consideration here are those (1) having a य,र,ल,व्, in the second place and such others as (2) have a before them. (1) -चाय (त्याग), चुइ (च्युति), जोइंगण (ज्योतिर्गण), तज् (त्यज् ), वावरइ (व्याप्रियते) 18 कय (क्रय), कील (क्रीडा), दुम (दुम), पयास (प्रकाश), पावड (प्राप्नोति), पिम्म (प्रेम), वय
(त), सुव (श्रु) When g comes after a and a few other consonants svarabhakti also takes places in some cases.
किरिया (क्रिया), सिरी (श्री), सुमरइ (स्मरति), सास (श्वास) which is a Prakritism व-जालोलि (ज्वालावलि), दीव (द्वीप), बीय (द्वितिय), सग (स्वक), सर (स्वर), सामिणि (स्वा.
मिनी) सेर (स्वैर) In some cases, however, when a a precedes a svarabhakti takes place
सुविण (स्वप्न), सुवइ (स्वपिति)
usually shows svarabhakli, whether a sibilant precedes it or any other consonant. किलिन्न (क्विन्न), किलेस (क्लेश), सिलिसइ (लिष्यति), (2) with a changes to a , with a a goes into u;
खंभ (स्कम्भ), थण (स्तन), थवअ (स्तबक), हत्थ (हस्त) with a becomes न्हु or ण्ह न्हाण (स्नान), न्हवण (स्नपन) with a changes to फ; फासुय (स्पार्शक), फंस (स्पर्श), फसह (स्पृशति) with a फ, is merged into the latter. e. g. फडिय (स्फटिक), फंदइ (स्पन्दते), फार
(स्फार), फुडु (स्फुट) with a p, merges the latter into itself. (जाई.) सरु (जातिस्मरः), also सरिउ
(स्मृतम्) स्म also changes to v as in the following:-भरइ (स्मरति), विभय विभिय
(विस्मित) $ 21. Conjuncts, noninitially, are assimilated. The assimilation is either progressive or regressive. If there is a long vowel before the conjuncts it is inveriably shortened. 1. Progressive assimilation:
क् जुत्त (युक्त), मुत्ताहल (मुक्ताफल), रत्त (रक्त)
अज (अब), उप्पप्णु (उत्पन्नः), उब्भड (उद्भट), तप्पर (तत्पर) प् कम्म (कर्म), जम्म (जन्म), पत्त (प्राप्त), सदात्थ (शब्दार्थ) अन्तस्था दप्प (दर्प), मजाय (मर्यादा), पवत्तिय (प्रवर्तित), सब (सर्व)
म् अचरिय (आश्चर्य), अह ( अष्ट ), सुक्क (शुष्क) 28 Hemacandra's rule about the optional retention of adhorepha, IV 398 does not obtain in our work,

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2. Regressive assimilation.
त् अग्गे (आग्नेय), दवग्गि (दवाग्नि.) प मुक्त्त मुक्क (मुक्त) अन्तस्था-अक्खाण (आख्यान ); अन्न (अन्य ); कलनु (कला), मुच्चइ (मुच्यते), मिनु
(मित्र), समुजल (समुज्वल), $ 22 Separated by (1) स्वरभक्ति and (2) वर्णोपजन(1) अच्चरिय (आश्चर्य), अरहन्त (अईत ), also अरिहन्त किरिया (क्रिया), किलिट्ठ (विष्ट), किलिन (किलन), किलेस (क्लेश), गरह (गही), सुकिल (शुक्ल)
The vowel is generally determined by the surroundings, e. g. fafo where the g in the original Sk, has determined the facute vowel. But this is often arbitrary; e.g. अरहन्त, अरिहन्त and अरुह all from अर्डन.
(2) वर्णोपजन or addition of a letter, is perhaps a wide name (and should include स्वरभक्ति i.e. separation by or addition of a स्वर.) __ अम्बिल (आम्ल), तम्बिर (ताम्र)
एकमेकम् comes in as ephonic Sandhi-consonant. 823. Special conjuncts are specially treated. ज्ञ becomes ण आण ( आज्ञा)
न नाण (ज्ञान)
न पइन्न (प्रतिज्ञा), सन्न (संज्ञा) क्ष becomes कख अचक्खु (अचक्षु), अक्खय (अक्षय), अन्तरिक्ख (अन्तरिक्ष), इकखण (क्षण),
छ् सच्छ (साक्षात्) , झ् झीण (क्षीण) " (rarely) हूं निहित्त (प्रिक्षिप्त ) ध्य् ॥
झ झाण (ध्यान),संझा (संध्या) ध्व् "
झुणि (ध्वनि), साध्वस (सज्झस) छ अच्छर (अप्सरा) छ मच्छर(मत्सर), वच्छल (वात्सल्य) छ् मच्छ (मत्स्य) भू संभल (संस्म), भरह (स्मरति) म सरइ (स्मरति) महू अम्हार (अस्माकम्)
च्य गिज्झ (गृह) है , भविंभल (विह्वल)
$ 24 Sporadic double consonants-Apbh. shows double consonants where there were none in the original. In many cases they can be explained away as due to the exigencies of metre, in others as due to analogy.
अपरज्जिय (अपराजित), the shortening of आ in परा requires doubling of जि in compensation
अम्भोएं (आभोगेन) where the shortening has caused the doubling अवगणित (अवगणित ) on the analogy of मनिउ, where them is from न्य उप्परि (उपरि) on the analogy of परप्पर, when प्प is legitimate
एकमिक्कु ( एकक) again appears to have compensatory double consonant. The shortening or weakening of g in of necessitates doubling of #. The first ए too is to be regarded short, thus accounting for क. e.g. दलणेकंमल्लु also.

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RJ ( 970 ) V 16, 7 fagfa festa gaine, where fà must be long for metre, so fef is doubled.
पञ्चविह (पञ्चविध) on the analogy of चउबिह, छव्धिह where व्व is legitimate. qarayTQUT ( gfaaal) the doubling is metri causa.
GFH ( TEI) where the doubling may be regarded as due to the shortening of 5
garche (gogne ) the change of * to copy is also metri causa. goafka ( cena) where the doubling is due to metre only. ayut ( taggor ) This doubling is entirely due to metre.
faler (at), on the analogy of fafor (itfor) where the doubling is legi. timate. ___रुचइ (रोचते) where perhaps the double consonant is due to the change of conjugation, being regarded as of the 4th class.
Sagt (agfa) in afor sauce where the for has got to be long metrically.
aftos (Hafesa) appears metri causa only, if not regarded as change of conjugation as in रुच्चह.
सक्केय as an an alternative toसाकेय. The quantity is preserved.
fic (#) One would think that the Svarabhakti was sufficient. But metre requires the doubling æfaqafH AT EHTEET VIII 17,3
yang (at ) which ought to be yas, owes its conjunct to metre. fazlafa is the only intial conjunct not due to metre. Others are feris and aur.
§ 25. In a few cases, when the coujunct is simplified, the preceding syllable gets an anuswara as a compensation.
19 ( raia ), E ( 978 ), TSÍA ( at ), ( fa), HOT ( Esta), (a ), f ( fag® ), faye ( farnu),
II. MORPHOLOGY
A INFLECTION $ 26. e bases Masc. and Neut. This also includes the Consonantal bases in Sanskrit, which have lost that character in the Prakrits either (1) by the addition of 37 to their final consonant, or (2) by the dropping of that consonant. In the latter case they belong to that class, to which their final vowel also belongs. Sometimes, however, consonantal bases become vowel bases in both the ways. e. g. मन्ति and मन्तिण, कम्म, and कम्मण. Nom. singular
Plural M भाणंदु, कंपु, चिंततुं, भविसनु, मउ, बाल, M अमरिंद, कलस, छडय, अणविंद, दोहलभ
FICT, aiatie, Š, Toš, Taurš afta, fty, TT
These have got their anunāsika on the analogy of corresponding neuter forms. Not observed in Hc. who prescribes it only of nouns in e derived from * IV 854.
2 Tendeney to drop inflection. Not mentioned in Ho. Gr.

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___18
Plural चिन्तन्ता' पिक्खन्ता, भमन्ता, यन्ता, लोया
Singular गओ, घोसो, थाइओ, भासिभो, वणिंदो,
सुओ भाय, सावण्ण N अवलोयणु, चारितु, जम्मतरु, फल्ल, वयणु
कहाणउँ, पहाणउँ
कम्म, कलत्तं, धम्म Acc. M उज्जउ,' उज्जोउ, णाहु, गेहु, पुत्तु, वियास,
हातु, सेणहु, सोउ
सवत्तिवेहओ (XII 5, 2) N कज्जु,' कारणु, घरु, वयणु, सउण
N. अंगह, काइँ, खंडई, तोरणह, पएसह,
रसइँ, वयण, सुहई कुसुम, चरण तोरण,
M काल , निन्मिण्ण, पोय, भोय, वियप्प, विलास
Inst.
अवियारि, धणवालि, भविसि , परितोसि मुणिणाहि, विसति, सविससितरंगई, अवराहिसदहाणि, कज्जे, कालें , गवे, पयत्ते, बप्पे, बाले', विणोए, (सिउ) पुत्ते (X 3, 2) करिण, गणहरिण, पुण्णोदहण, सिरिण, हरिबलिण अहम्मेण,11 धम्मेण, कज्जेण, छलेण, वणिवरण
केवलेणं,1 दोहएणं, हएणं Ab1. दोसहु4 (VI 21, 12), वंचणमइहु (III 21,
N कुंभइँ, कुरुलइँ, थटवट्टइँ, दोसर, भासह,
नंदणइ, सनाँ, हारई लाइय' (for लाइयई), वोहित्य । अंसंवहिं 13 किन्दुभहि , पुण्णहि., वयणहिं कुलेहि 13 गुणिहि, दिणेहि , संचएहि दुराचारिएहि, वहनोहिं चउपासिहि " (VIII 5, 3)
8)
अदत्तादाणहो (V 15,5) जंपाणहो (VIII 5, 2) नयरहो होन्तउँ (IX 16, 2), परदेसहो (आवउ VIII1, 5), सणेहहो (उत्तरहVII 5,2)
3 These occur where metre has changed generally at the end, and in passages that are in Maharastri e.g. V 17. See however He. Gr. IV 332.
4 In passages of mixed language and changed metre c. f. VI 18. 5 Prakritisms. 6 The Masculine has totally discarded inflection and the Neuter partly. 7 One would expect the anunāsika, at least more frequently in the Neuter. 8 Change of gender is very common in Apbh. cf. Hc. Gr. IV 445 १ तरंगे would have equally suited metrically. The lengthening therefore is sporadic.
10 The anunasika would not have spoiled metre. Hence dropping sporadic. Or is it due to carelessness of the scribe?
1. These occur in a passage almost in Maharastri and changed metre, III 26 although allowed by Ho. Gr. III 342.
12 Prakritisme, occuring in a Kadavaka of changed metre and mostly Māhārästri . III 26. 13 Hc. Gr. IV 395.
14 Hc'st of the Abl. is not corroborated by our text; Hc. Gr. IV 386. 15 This Ft is common to the Gen. Not in Hc. 16 Hc mentions 3 instead in IV 337

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Singular
Gen. कुलहरहो, जणहो, णरहो, धणहो, भविसत्तहो, हरियत्तहो बाहु, 17 सप्पुरिस परमेसरासु 18, लोयस्स 18 हरियत्तहोकेरी
Loc. अग्गइ," अट्टमइ, कालि, गयउरि, दिणि पंगुरणि, रहहरि, लोइ, सालि
3
कीळन्ता हूँ" (for तहूँ), तउतणहूँ, पकइँ, वणि, वयणइँ, वेला उलइँ
काले, 22 पाउसे, सम्मत्ते, सोहग्गे
अच्छन्तए, उन्हालए तित्थेसर, नच्वंतए,
पसरतर, ससिकंतर, पाणिए
कालम्मि, गोत्तम्मि, घारम्मि, माणम्मि, वयणम्मि, विहिमि
Abl.
Gen. कईहि", धणवद्दहि
Voc. परमेसर, पुत्त
लोह, वणिउत्तो
$ 27 इ bases Masculine are not very numerous in our Apbh. Nom. गठि, दिणमणि, घणवइ, महारिसि दहीयं
Acc. पइ (अणुअंचिवि)
Instr. वणवण, दहिएँ, मंतिसिउं X 3, 2
Nom. पहु, पहुं, 33 (confusion of case) Acc. अंसु, गुरु, पहु, बन्धु ( पणविष्पिणु), सेउ
Instr.
19
Abl. Gen. गुरुहु
Loc.
Voc.
Plural
गयहँ, 19 णरहँ, पुण्णहँ, सुयणहूँ 19 वचंताएँ, विक्कमपराहँ जियंतह, महळद, विळसंतह
अप्पमत्ताण, भत्ताण, मिहुणाण, वर्णिदाण वंदिण, लोयणाण, कोयणाणं (आरुढ III 22, 11)
वहणहिं
39
भाइहुँ तुहि
Loc.
Voc. हयबुद्धि
$ 28 उ bases, Masculine and Neuter are also not numerous.
गुरू (adj. of माहुलिंग) चक्खिहि "
90
31
धणु, धणूणं
38
पहु
18
17 Not in Hc.; but it appears to be a weakening of हो. Very rare in our text although corroborated by Hc. Gr. IV 338. The latter at any rate is a Prakritism.
19 Hc. Gr. IV 389. The lengthening before termination in rare cases is due to metre. 20 Dropping of the anunasika is probably a vagary of the scribe.
21 These occur in passages with changed metre and in Maharastrī e. g. IV 1, IV 7. 22 These are prescribed by Hc. Gr. IV 334. 23 On the analogy of Inst sing.
24 Splitting for Metre. 25 In accord with Hc. Gr. IV 847. 26 Hc. Gr. III 346.
27 Dropping of termination as Hc. also prescribes in IV 344.
28 Hc. Gr. III 348 prescribes ण, हूँ and ऍ सिउं is the progenitor of M. शीं.
29 H. Gr. III 338 सु, हो, स्सु appear to be for all Maso. bases. हि is not included.
30 Hc. Gr. III 340 prescribes both हुंand हूं for masc. इ, उ bases.
31 In accord with Hc. Gr. IV 847. 32 Seems to be alternative form for हो, whioh only is taught by Hemacandra, 33 Prakritisms.

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20
भायरेहि
$ 29 There are no #bases in Apbh. See Phonology of the vowels above $9.
They have all become mostly अ bases, rarely इ, उ bases. Nom. जणेरु (जनयित), पिउ, पियरु, पियर, (पित्), भायर, भाइ (भा), माय 4, मायरि (माता) Inst. पियरि , भत्तारि (भर्तृ), वरइत्ति (वरयित्),
भायरेण (भ्राता), मायए (मात्रा) Gen. मायरिहि (मातुः),मायहि भाइह Voc. माइ, माए
माया is from माता and so a Sanskritism: Rais directly from स्वसा and so Sktism.
$ 30 Consonantal bases have also disappeared and vowel bases are formed from them, either (1) by adding 97 to the consonant or (2) by dropping it. The former gives rise to new 37 bases, the latter to g and ? (rarely) bases. Sometimes both the processes operate, giving rise to double bases from one and the same word, e.g. राय and राण ... Singular
Plural Nom. जुवाणु (युवन्), पन्धु (पथिन), राय, राय
राया, राणउँ (राजन)
परमप्पउ (परमात्मन् ), सामिङ (स्वामिन्) मणई, मन्तिणई, मंति Acc. सामि, सिठ्ठि from इन् bases Inst. मणु (मनस् ), महिम (महिमन् ), Gen. अयसहो (अयशस् ), कम्महो ( कर्मन्), बन्दिणह (बन्दिन्), मन्तिणह, सिहिणह(शिखिन्)
पिम्मह (प्रमेन् ), मन्तिणहो Loc. जम्मणि (जन्मन् ), मणि (मनसि)
$ 31 917 bases feminine. Nom. कन्न, किय, धय, बाल, माल, लील,संपय तियउ, परिपुत्रउँ पसूयउ, सउन्नउँ Acc. कील, घोसण, निंद, साल, सोह Inst. कन्नई, करुणइ, जीहइँ, मुद्दइँ, लील,
प्पसुव्वयाइँ, विहवप्पहाए37 Abl. उज्झासालहि 38 . Gen. कमलहि*39, दीणहि , वहुअहि ,सरूअहि. महिलहँ' (त्तणउँ), वरविलयहि
बाहुलयहो, समवयहो, Loc. छायहि 41, रणिहि
पहाए, सहाए Voc. अयाणिए, भडारिए
34 Thus पितृ becomes पिय and पियर, मातृ become माय ahd मायर, भ्रातृ becomes भाइ and भायर.
35 Hc. Gr. IV 344 teaches ageneral 'लुक' of Nom. and Acc. terminations, but does not mention the shortening of a bases.
36 The anunasikaseems to be a vagary of the scribe. 37 Hc. Gr. IV 349 lays down ए only and not or इ.
38 Hc. Gr. IV 350 has only for Abl. and Gen. sing. te may be regarded as an alternative weakened form ? The anunāsika seem to be sporadis.
39 Not in Hc. Gr. On the analogy of Mase e bases. 40 Ho. Gr. IV 351 has only. 41 Hc. Gr, IV 352 has simple fe. 42 On the analogy of the Inst.

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21
$ 32 ę and & bases, Feminine. These have merged into each other so completely, that except for a few long forms in Nominative, there is nothing distinctive left of the bases. Singular
Plural Nom. कामिणि, दासि, बसंघरि, वावि, सवत्ति इत्तिल, कुमारिड, जुवाउ, तरुणिउ, नारिहु (IX कियत्थी, जणेरी, पसाहियपंथी भंती, मही,
22 4) पत्तिउ, मंगलवलीउ सही, ससिवयणी Acc. कंति, कमलसिरि, गइ (पत्तः), जणि, केलि रंगावलिउ
णिसि (गमन्ति), देवि, निव्वुइ, संती
(obj. of देसिउं IV 13, 9) Inst. जुत्तिए, परिवाडिए, लच्छिए, समदिद्विए, (बहुजस-) कित्तिहि, फुरतियाहि भणंतियाहि Abl.
पाणियहारिहु Gen. कंतिहिं+3 (महं for Inst.), कमलसिरिहि,
कित्तिहि (for Inst. I 11, 7), कुमारिहु (sing. or siu. IV 8,8) घरिणिहि, छद्विहि, जणणिहि, जिणसासणेदविह (XIV 9, 11), णइहि”, पुहइहि, मरालिहि,
रयणिहि Loc. छबिहि, रयणिहि
अंगुलीहिं (पक्खिसइ) Voc. भडारिए, महव्वयधारिए
B PRONOMINAL INFLECTION $ 33. First Person Nom. मह (कावि न मइँ जेही दुहभायण VI 1,11,) अम्हइँ, अम्हि (I 12, 6) Acc. मइ (V 13, 1) मइँ also (XXI 5, 12) अम्हइँ (for अम्हहँ, सो अ० नेसइ (VI 15, 7) Iast. मइँ, मए
अम्ह, अम्हइँ Gen. मज्झु, महु
अझ, अम्हहँ-हि (II 19,7), अम्हाण (IV 11) तण (तउतणिय IV 6,6) often and केर (तउकेरउV6,7) sometimes are possessive suffixes added toGen. of nouns and pronouns. Is अम्हतउ (I14,3) Dat. or Abl.
The Konkani हाँव is traceable to हडं. Mar. आम्ही is from अम्हई. The Mar. मा of the Instr. is clearly from महं, as आम्ही of the same case from अम्हइ. Vul. Mar. is derivable from E. The Guj. g and set of the Nom. should be noted. Hindi # is apparently from the as of the Acc. $ 34. Second Person. Sing.
Pl. Nom. तुहुँ, also तुहु (V 13, 7)
तुह् (विन्निवितुहं x 9, 6) तुम्ह तुम्हई (IV
___ 19,5 (XXI 5, 12) तुम्हि Acc. प.
43 आ base changed to इ 44 Of these # of the Instr. sing and FETUT of the Gen. Pl. are Prakrits.

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Singular
Inst. पहुँ
Gen पहूँ (जैतहो) ( III 10, 8) तउ, तह (Misprint for तड III 11, 5) तु, तुदु (IX 20, 9)
Loc. तहूँ पहुँ
तुम्हार is a possessive adjective, also तुहार
35. Demonstrative तत्. Sing.
Nom. सो, सु (X 10, 2 ) or Acc. तं ( तं संकेड ), सो (III 13, 4) सा (सोसा पिक्ख V 8, 8) (सा जम्मभूमि समरंतर VI 12, 1 ) Inst. तिं, तेण, F ताई ताएं
Pr. ( IV 13, 10) ताहिं (for ताई I 13, 1)
Gen. तहो F तिहिं ( II 5, 3) त F. हि, ताहि
तास, ताई (VI 10, 3 ) F तास, तहो ( II 4, 4) तह (V12, 2), F. तह ( III 16, 7) F तहु Loc. तहि ँ, P1. तम्मि
§ 36. The base एय Sk. एतद्.
Nom. M. इहु, एउ, एडु,
F. एय, एह,
N. इउ, एड, एयं Pr.
22
Acc. M. इउ, एउ
F. इह, एह
Inst. M. एण (विहोएं ), एणं Pr. Gem. M.
F. एयहि, एयहि ँ (तणउं)
37. आय Sk.
इदम्
Noun. M. आइउ ( XVIII 4, 6), आयउ *" Instr. M. आएँ, एण (विहोएं), एणं
F. आयएं, आपि Gen. M. आयहो
F. आयहो J IX 21, 10 ) आयहि
VII12, 3 ) (VIII, 166)
Plural
तुम्हइँ (VI 9, 7)
तुम्ह, तुम्ह (III 16, 7, VI 21, 12)
तुम्हाण ( IV 13, 10)
Plu.
ते, ता, ताए (for ताई VI 15, 8)
तेहि
ताहुँ
ते Pr.
M. इय, एय
F. इयउ (XVI 1, 10)
M.
M. एय
M. इँ
M. आय
M. आय M. आयहि
ु
45 तुमइ in Jacobi is due to s misreading of the line हा विहि अजुत मई सिक्खविड (VIII
14, 9)
46 This is suspicions. It is also equal to : which suits better in all the passages where Jacobi considers Masc. and Nom. Acc. NNeut. 3 in XVI 8, 10 also
means आगतं.

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23
Pl.
M. अण्ण, अन्न N. अण्णहुँ, अन्ने (XXI 6, 5 and 10,4) N. अण्ण
अण्णहि
838. The base अण्ण, Skt.अन्यत.
Sing. Nom. M. 3700
F. अण्ण Acc. N.; अण्णु Inst. F. अन्नई Gen. अण्णहो Loc. अन्नहि (VI 7, 2) $ 39. The base एह, Skt. ईदृश्
Sing. Nom. M. एहओ (XII 5, 2), एहउ
F. एही __N. एहउ Ins. एहर Loc. एहर
$ 40, The base it, Sk, ga
Sing.
Pl. M. जे, जााँ F. नाउ
जस्त Pr., F. जाहि
M. किवि, केवि N. काई N. काई
Nom. जो, F. जा Acc. जं Inst. N. जि, जे", F. जाएँ Gen. जसु, जासु Loc. जहि, जम्मि Pr.
$ 41. The base de, Sk. TIET Nom. M. जेहउ, F.जेही, जेहिय
842. The base क Sk.किम् Nom. M. कोवि, कवणु, कोई
F. कवि, कवण Acc. M. कोई (IV 1, 6), को (VIII 12, 10)
___F. कवण (VI 7, 15), N. किं Inst: केण Gen. कासु, कहो, कडु Loc. कर्हि, कहिंचि
843. Numerals. . (1) Cardinal
एक, एक्क, एकल्ल,क्क बे, विपिण, बेण्णि, दु०, दो तिपिण, ति. पस, चयारि, चतारि पंच, छ, सत्त, अट्ठ, नव दस, दह, बारह, तेरस, पन्नारस, सोलह, वटवीस, तीस, अट्ठयाल, पंचासय, छवि, सय, सहास, लक्ख
fate Inst. Gen. & Loc. Pi. तिहि , बिहु Gen. Pl.

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24
आर
वण
(2) Ordinal
पहिलड, बीय, तइय, चउथय, चउत्थ
पंचम, छट्ठ, सत्तम, अट्टम, नवम, दहम, समय, एयारहम (3) Adjectival
दुविह, तिविह, चउविह, पंचविह
अठ्ठविह, दसविह (4) Adverbial
एकवार, तिवार 844. Nominal Suffixes. भर
पलोयर अल्ल
दुक्खल्लिय, नवल्ल, पयल्लय (पद), पियल्ल, महल्ल
अम्हार, तुहार (VI 11, 7) इक
पाइक, पारक
कंखिर, कंदिर, जंपिर, तंबिर, दुव्वासिर, पयासिर, रखोलिर, इल
कुडिल्ल, गहिल्ल, पहिल्ल, सोहिल्ल उल
रमाउल, वेलाउल उल्ल
अब्भरहुल्ल, पियउल्ली, भंडुल्ल, विहुल्ली
इत्तडउ, हियडड तण
दोहत्तण, वड्डत्तणु र (स्वायें) विउणारउ, विवरेर
पहिलय, समग्गल
दयावणु, दरिसावणु वत्त (वन् ) मणिपुजावत्तउ (अंगुलिउ-मणिमुद्रावत्यः अङ्गुलयः ), सिवित्त
(असिरिव सिरिवत्त)
C CONJUGATION The Präkrit and Apabhramsa Conjugation does not show a full and varied picture. The old class distinction is lost. The two Past tenses, except for a few stray forms, and the perfect are given up. 845 Present Tense Sing.
Pl. 1st अक्खमि, अच्छमि, अम्भुदरमि, करउ7 अक्खहँ, जाणहँ, जीषहँ, देवखहँ, सणई, सेवह
(XIV12,12), करमि, लहमि, संभालमि 2nd अच्छहि अवगन्नहि, करहि, किलेसहित
अच्छह, अवगनहु, करहु जाणहिं, मन्नहि वईसहि, विलसहि, सकहि 3rd अच्छइ, अस्थि, अणुहुअइ, आयन्नई, उठ्इ,
अच्छति, अवलोयति, भावति करंति, करहि करह, चिन्तवइ, पइसरइ, पियइ, भणइँ, चुणंति, जंति, ठति, मुणंति, वहति, विष्णुणंति, माइ, वह, संहइ, सुहाइ, हवेह (Pr)होइ, वुच्चहिं (XVI 7, 5), होति अप्पए, खुभए, चिंतए, ताणए, णियच्छर, पराणए, पिक्सए, पूसए (all in IV 7 which is in a different me- .
tre and in Māhārāstri Pr.) भक्खए, लुब्धए, वासए वियप्पए, सेवए in
XII 3 in Mah. 47 The progenitor of Hindi करउँ, Marathi करूं.

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The Apbh has nor eal Atmanepada. Hence दुम्मा, वह, वट्टंत, लहंस, सलहइ. We rarely get forms like अप्पए, पविस्समाण, पिच्छमाण
§ 46 Past Tense. This is generally expressed by the Past Part. few examples of the Past are:
Sing.
1st आसि (तहु आदत्तु आसि चिरु इंदे IX 14, 6), (हउं मि अरिनयरि आसि XXI 5,11) गर्म (अगमं IV 13, 10 )
1st
2nd अक्खहि, अच्छा, अणुहुं जहि, करहि,
करेहि, निवारहि, लग्गहि, वंच, संचहु, अणुहुजि, उढि, करि, कहि, घरि फुसि हि अच्छ ( II 12, 9), निसुणडु, ऊसरु 3rd अच्छउ, अणुहवड, एड, निव्वणड, सेरउ § 48. Optative.
25
1st
2nd अच्छिनहि, करिज्जहि, गणिजहि, दिज्जहि, भणिज्जहि, मरिज्जहि, होज्जहि अच्छिज्जहु, रुसिज्ज (XIX 5, 3) 3rd किज्जा (किं किज्जइ राय VI 8, 9 ) § 49. Future.
2nd आसि (आसि खलु देवरु subj तुहुं VII 10,5), (aft fefe enfe II 11,5) 3rd आसि
आसि ( तिनिवि आसि V12,5 )
A very peculiar past appears to be expressed by the Pres. Part in राणडं इत्थु जसोहॉतउं, सो इउ तिलयदीउ भुंजतउ. V 1,21. Compare Pingala पिंगल हांते सेस णाअ तहि रोला उत्ते § 47. Imperative.
1st
2nd होसहि
3rd आवेसइ, एसइ, करेसइ, जाएसइ. घरेसइ नेसइ, भरीसह, लेसई, वरेसइ, विसरेस, ताही Pr.
1st.
2nd
3rd अवमाणइ. करावइ, खीरइ,
दावइ, पत्ताणइ (प्रत्याययति XVII 7, 2)
पायए (Pr.). वद्धावर, वसार, संतावइ,
Imp. करावहु
d
Pl.
उत्थल्लहं, घल्लई, पउंजई, पुंजह (VI 15,5 ), अच्छहु, अञ्चहु, अणुमन्नहु, अप्पहु, करहु, बरहु
अक्खहो, उच्चल्लो, तंडवहो, देक्खहो
अच्छंतु, अणुहवंतु, करंतु, जतुं
तरेस देस
The
अच्छिन, करिज, चिंतिज्जहु, वंचिज्जहो
§ 50. Conditional.
As Conditional only could करंतु be regarded in II 12,5 सो ण करंतु ताम इय एहउ and करंतु 'and मरंतु in XXI I, जइ हडंत्रि तेण सह तउ करंतु तो किं असमाहिए सहु मरंतु; also हेतु with करंतु in II 5, 8 जइ पढमउं जि रंतु तुहु एहउ तो किर को करंतु मणि रेहड and in वारे दिज्जन्ति आसि.
8 51. Causal.
Sing.
अवहारहु
P1.

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$ 52. Passive Voice.
Sing. 1st 2nd 3rd अच्छिज्जइ, उपज्जा, कीयह
(=किज्ज III 13,4). जीधिज्जा, पूर्वति णज्जा, दुम्मई, दोसइ, मरिज्जइ, लइज्जइ, वणिज्जइ, विज्जिज्जइ,
समप्पड़, संबज्झाइ, सुपए, दिज्जए in IV Twhich is a Mah. Pr. passage $ 53. Participles.
(1) Present Part. अच्छंत, अवगनंत, असांती, करंत, खंत, गुलगुलंतु, जंत, पसरंत, पविस्समाण, (Mah. Pr. in IV 7)पिच्छमाणु, भुजंत, लहंत, वहंत, होत
Present Passive Part. चुम्बिज्जंतु • Causal Present Part. अवमाणियंत
(2) Past Part. This is freely used to denote the Past Tense. अक्खिय, अणुमनिया अणुहविय, अणुहय. अप्पाहिय (आपादित), अप्फालिय, अब्भंजिय, अब्भत्थिय, अवइण्ण, अवगन्निय अवयरिय, अवलोइय अहिलसिय, अहिसिंचिय, करिय, खंचिय, पत्तिय, पडिवनिय, सरिय।
आलत्त, खद (III 26,3), चित्र, दिण्ण, दिन, निरुत्त, पत्त, वुत्त. All these are Prākritisms. (3) Causal Past. Part. अवमाणिय, अवहारिय, गिन्हाविय, पासारिउ, सिक्खविय
(4) Poten. Part.अपिच्छणिज्ज, अक्खेव्वउ, अच्छिव्वउ, अप्पिव्वउ, करिव्वह, जाणिवा, पुच्छिव्वउ, मेलेब्वइ, लाइव्वइ, वंच्छिव्वड
$ 54. Infinitive. करणहं, देखणहं, वण्णणहं, परिणेवा (वछह x 16,8)
The Absolutive is often made to serve for the Inf. e. g. करिवि (को सका तउ कलंकउ ), घरेवि (न सकइ), निएवि (न सकिउ), (समुहुँ न सक्किउ) जोइवि, माणिवि (तहो आणिवि सकोवि असकउ)
काउं (IV 13 Mah. Passage), गाउं, णिएउं, तोडिउं (IV 7 Mih. Passage), देसिउँ (IV 13) $55. Absolutive.
अञ्चिवि, अणुमन्निवि, अपाहिवि, अप्फालिवि अवलोइवि एवि, अहि सिवि, उप्पमिवि, करिवि, करेवि 'णियच्छिवि, देक्खिवि, जुमिवि, परियच्छिवि, परियाणिवि, दुमिवि, मंभीसिवि, संचिवि
करेप्पिणु, as also करेविणु नेप्पिणु, पणविपिणु, गंतूण, गिण्डिऊण, पिच्छिउण, पुजिऊण are Prakritisms, Causal Aboslutive अवमाणिवि, अवहारिवि, वइसारिवि $ 56. Denominative. मुद्दाइ
VI
Metre:- Apabhramsa poetry was originally and essentially popular' poetry, like ballad poetry of the commonest people. It is therefore natural that it should have broken loose from the stereotyped classical form and adopted for its outward expression such metres as were supple and lively; such
See section VIII below.

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27
for instance, as an ordinary artisan would hum with pleasure while working. That is also why most of the quotations from Apabhramśa in Hemacandra and other Prākrit authors, look more like popular proverbs and snatches from popular love-poetry. There was, however, one way of breaking from the rigid, rule-bound classical Sanskrit and Prākrit form, which is essentially bound up with what are colled ganavrttas; and that was by reverting to the old (1) akşaravrtta, and (2) the mātrāvrtta and by avoiding (3) ganavrtta as far as possible.
An (1) akşaravștta is metre defined by the number of letters in a line; such for instance, are the Vedic Gāyatrī, Anustubh, Triştubh, Jagati etc. The more essential factor here is the number of syilables and not the quantity, although even in Vedic metre the tendency is observable of determining in a particular manner the quantity of the last four syllables or so of every foot. But here the division of a foot into a number of ganas or syllabic instants consisting of three syllables of stated quantity, is entirely absent. It was a later invention, perhaps of the sanskrit epic period, logically developed and completely carried out during the Sanskrit classical period. With this also synchronised the Prakrit classical period commencing with the Gāthasaptaśati of Hāla, perhaps even earlier, and still continuing after its last bloom under Siddharāja and Kumārapala of Aşahillavādapattaña.
The (2) mātrāvrtta depends entirely on the number of the mātrās in a foot. Matrā is measured by the time or effort required in pronouncing a syllable, the short syllable forming the unit. Thus all long syllables, those having an anus wāra or visarga, those preceding conjuncts, and those at the end of a foot optionally, have two mātrās.: An Aryā, for instance, has twelve mātrās in the first foot etc. The number of syllables may vary. Thus यस्याः पादे प्रथमे and यदि रामा यदि च रमा are correct instances of a first foot of Arya, although the first contains seven syllables only, and the second nine. Nor is the quantity of the last three or four syllables determined, although the examples given, accidentally seem to agree in that respect also. The metre of our work is mainly characterised by the number of mātrās in each foot.
A (3) ganavrtta is a rigid succession, following with mathematical precision, of a stated number of syllabic instants. The basis of the gañavrtta is of course again the mātrā; for, a Sanskrit gana consists of three syllables of varying quantities long and short; and the resulting number of gañas by permutation and combination, of two different quantities taken three at a - time, is naturally very large. The Apabhramsa also, when it became a
? See section VII below. 3 Pingala Ed. Ghosh p. 4.
दीहो संजुत्तपरो बिंदुजुओ पाडिओ अ चरणंते । स गुरू बंक दुमत्तो अण्णो लहु होइ सुद्ध एकलओ ॥ २

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28
vehicle of literature, began to make use of some classical ganavṛttas, as the sequel will show.
Metre of the Bhavisattakahā. The metrical unit in our work is the Kadavaka. It consists most usually of from ten to sixteen lines of two feet each. There are however Kadavakas running over twentysix lines like V 9 and even as many as thirty like XII 3. Sometimes there is an odd number of lines in a Kadavaka. The body of the Kadavaka is in a metre which consists of sixteen matras to a foot and is either Pajjhatika or Alillaha and the last two lines are in what is called Ghatta metre. Of the three hundred and fiftyfour Kaḍavakas in our work, almost all with the exception of about seventeen are thus uniformly either in Pajjhaṭika or Alillaha. The remaining seventeen or so are in different metres, some of them classical. Each Sandhi is headed by two lines in of different metre, and each Kaḍavaka of Sandhis XIII and XIV and the first three of Sandhi XV, i. e. thirtysix Kaḍavakas in all; are headed by a Duvai.
(A) APABHRAMSA OR POPULAR MĀTRĀ METRE.
(1) Prajjhaṭika is thus described in Pingala*:
"Have four ganas consisting of four mātrās each in the four feet, with a 'payodhara' (i. e., according to commentator) at the end of each. That is Pajjhaṭika consisting of sixty four matras in four exactly similar feet."
Thus sixtyfour matras equally distributed over four feet (two feet are written in one continuous line in our work) with at the end of each, is the feature of Pajjhaṭikā and it is borne out amply by our text. The principal Pajjhaṭikās are found in I Kad. 1 to 11; IV 4, 5, 6; XII 6 to 11, 13 and 14; the whole of XIII; XIV 1 to 7 and 12 to 20 (i.e. end); XV 2 to 9; XIX 12 to 16 (i. e. end); XX 6 to 10; XXI 1 to 10; XXII 1 to 3.
(2) Alillaha or Adilla: This is strictly speaking a variety of Pajjhaṭikā, having as it does sixteen syllables to a foot and every two feet rhyming with each other. The difference however lies in the treatment of the last three syllables. In Pajjhaṭikā the last but one must be guru or of two mātrās, in Alillaha the last two must be laghu alike. Pingala expressly says that there must not be a 'payodhara' at the end of Alillaha but a 'supiya' i. e. two short syllables according to the commentators. A comparison of the two
from the text will make this clear.
4 Ibid p. 217.
उत्तम करहँ गण ठाइँ ठाइँ ठइ अंत पओहर पाइँ पाइँ । चउसठ्ठिमत्त पज्झलइ इंदु सम चारि पाअ पज्झटिभ छंदु ॥ १२५
5 Ibid 220. सोलह मत्ता पाउ अलिलह बेवि जमका भेउ अलिल्लाह ।
हो ण पओहर किंपि अलिलह अंत सुपिअ भण छंद अलिलद ॥ १२७

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(1) एत्थंतरि भणइ अणंतवाल हउँ आएँ देवस्वमि पलयकाल ।
अवणीसह परिवद्वियपयाउ सांमतसय ई. मिल्लेवि आउ॥ (2) अह सव्वंगहँ भरिवि जिणिदहो कहइ नाइ भवियायणविंदहो।
अहो महो अज्जु नाऊँ मुह पत्तउ जं एवड महत्तणु पत्तउ॥
The four feet in (1) are composed of sixteen mātrās each and show the scheme~-~in the last three syllables. In (2) also they have sixteen syllables each, but the scheme at the end is - हो at the end of the first two padas of (2) is short, according to the rules of Prakrit prosody that s, हि with an anuswāra, y and at alone or in combination with a consonant and conjuncts with or are short. Another differenee, mentioned in Pingala, but not particularly pressed, is that the sixteen mātrās of a Pajjhajikā may be split up into gaņas of four matras each. That however does not mean much, as the number of syllables for Pingala's gaña may vary.
But the tone of the two metres seems so different that they must be examined closer. A striking point of difference seems to be that a slight
Yati' or cæsura is felt at the eighth mātrā of a Pajjbaţikā, while such is pot necessarily the case in Alillaha. Thus (1) above may be written with a(,) to indicate the 'Yati', thus:--
(1) एत्वंतरि भण, हूँ अणंतवाल हउँ आएँ देक्, खमि पलयकाल ।
___अवणीसह परि, ववियपयाउ सामंतसयर, मिल्लेवि आउ ॥ १३,६,९-१० though at the risk of 'Yatibhanga' in the first two places. And there appear to be two laghus vu always preceding the 'Yati'. The same may be noted for instance in
मग्गेवि लइय, सा तेन कन निवसिहि भणिवि, हरिवलिण दिन्न ।
परमोच्छवि आ, रंभिड विवाह परिओसिउ पुरु, पुरवइसणाह १,८,७-८ Thus then a Pajjbaţikā, besides having sixteen matras to a foot and the scheme v-v at the end of a foot, appears to have a slight cæsura at the eighth mātrā and the scheme w at the cæsura.
In (2) too there appears to be a cæsurain each foot, viz, a slight one almost unfelt at the eighth mātra in feet one and three and a caesura of a pronounced character at the sixth mātrā in feet two and four. Thus (2) may be read
(8) अह सव्वंगइँ, भरिवि जिणिदहो कहइ नाइ, भवियायणविंदहो।
अहो महो अज्जु, नाउँ सहु पत्तउ जं एवड्ड, महत्तणु पत्तउ ॥ १६,३ १२-१३ Moreover the 'Yati' in pādas two and four appear to be preceded by v-v. The same may be observed in
रुक्खहो जामि, फल्ल संबज्झइ किं अंबइँ, आमलउ णिबज्झइ । जो तउतण, अंगि उप्पण्णउँ तासु सरीरि. होड दिनउँ॥ २.३.७-
6 Ibid p. 7
इहिआरा बिदुजुआ एओ सुद्धा अवण्णमिलिभा वि लह। रह बंजणसंजोए परे असेसं वि होइ सविदासं ॥५

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The Alillahas are more numerous in our work. The principal places of their occurrence are: I Kad. 12 to 16; the whole of II; III 1 to 21; IV 9 to 12; V1 to 16 and 18 to 23 (i.e. end); the whole of VI; VII 1 to7 and 9 to 14 (i. e. end); VIII 1 to 6; VIII 14 to 20 (end); the whole of IX, X, XI, and XVIII; XIX 1 to 5; XXII 4 to 9 etc.
(a) But in a few places, instead of the usual scheme at the end of the Alillaha, viz -, there occurs either - -, or -, orv-. These are aberrations and are used possibly for the sake of variety. A few examples may be given:
(1) एकमास गड एण विणोएं। पुणु जिणमहिमाणंदविहोएं १,१६,४,---,(७) बंधुयत्तु कुलकित्तिविणासु । गउ वोहित्यई लेवि हयास ४,१,४-५, - -
(३) तं निसुणेवि भणईससिवयणी। मुकाहरण परम्मुहवयणी॥ ६.३.१ .--- (3) Duvai:-A Duvai or Doai, as it has been named in Pingala, is thus described? :
" Where there is an Indra (six mnātrās according to commentator) at the beginning, then two Dhanurdharas (four mātrās each), and a Madhukara (six mātrās) at the end, that is called Doai by the wise."
That only means that a Dovai should have twenty eight mâttâs to each foot, or fiftysix in all. Piigala does not say how the matras are arranged or where the Indra should end and Dhanurdharas begin. A commentator says that an Indra indicates six kalas (mātrās), the middle two of which are short.s That would give for the opening of the pada the scheme-~~-, or~~~ ~-etc. where the middle two matras are always short. This is rather vague as it is psssible to have more combinations of six matras having two shorts in the middle, and sometimes the shorts may not be quite in the middle. It is, however, possible from the Duvai of the definition and the Duvai-example itself, to infer that there is a big division in each pāda owing to the Yati, into 16+12, and that the first half of the pada corresponds exactly to a pada of the Alillaha in having two shorts near the end of the pada of 16 matras. Examples from our text will make it clear:
(1) तो मंगलसएहि घरु आयहो, ससयण कयपयत्तहो ।
चउकंध सिहरि वासहरु, पसाहिउ भविसत्तहो ॥१२,१२, १-२ (१)पाणिग्गहणि जाए जामायहो, अहियमणाणुराइणा ।
जंचिंतिउ मणेण नीसेस वि, तं तहां दिनु राइणा ॥ १५,२,१-२
7 Ibid p. 257.
'आइग इंदु जत्थ हो पढमहि, दिजहि बेवि धणुहरं ।
तह पाहअल्ल परिवह, विविहचित्तसंदरं ॥ १५२ सरसइ लइ पसाउ तहि पुहविहि, करहि कइत्त कइअणा ।
महुभर चरण अंत लइ दिनहु, दोभइ भणहु वुहमणा ॥ १५३ Ibid p. 258. मध्यद्विलघुषट्रकलावाची इन्द्रशम्दः

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There is a Yati at the end of sixteen matras, indicated by the comma, and the scheme at the Yati is, in both the verses,- and in (1), andand in (2). So that there is agreement in the last two syllables only and the scheme reduces itself to as in the Alillaha. The similarity, however, ends here. The foot after the yati has twelve mātrās and the scheme at the end is (for the at the end of the foot has to be pronounced long), --in (1), and in (2). The ending thus shows a classical Ra-gana.
We can therefore define a Duvai as a metre of two padas-the name means that, having 28 mātrās to each, with a big pause or Yati at the end of 16 matras, and the schemes and 7 at the Yati and at the end of the pada respectively. Duvai occurs at the beginning of every Kadavaka of Sandhis XII, XIII, XIV, and the first three of XV. The whole Kaḍavaka XII 5 is in Duvai. XII 3 has two in the beginning.
(4) Marahaṭṭha is a matrāvṛtta, having twentynine matras to a foot and one hundred and sixteen in the whole stanza.
"The learned Pingalanaga1 says that in this well-characterised metre there is a pause at ten, eight and eleven mātrās, the first gana has six mātrās, the next five have four mātrās each, with a guru (~) and laghu (~) at the end. The total number of matras is one hundred and sixteen. This is called Marahaṭṭhā."
There is one Kaḍavaka, III 24, in this metre
(1) atë qvagantià aqunqchiâ îëëfà à afórą | ? (2) परिवज्जियपमाय परिमुक्कचाय चकलियगीढविंद | २ (3) जंपर बंधुयत्तु कंटकियगत्तु किं सयल इत्थु भाय । ३
at the end and
All these lines have 10+8+11 syllables and the scheme are thus in agreement with Pingala. But on closer examination they appear to have the scheme - also at the two 'Yatis what is not mentioned by Pingala. His definition appears to have at the 'yatis while his example has -- at these places. (a) In XIII 8, lines 3 to 10 almost read like Marahaṭhā, with the difference that they have 10+8+12 matras, i. e. one more than it. No other metre in Pingala corresponds exactly to it. Jacobi calls it Gitisamam after Hemacandra.
(5) Simhaaloana or sinhavalokana is a metre of sixteen mätrās, divided
16 Ibid p. 336
एहु छंद सुक्खण भइ विभवखण जंपर पिंगलणाउ । बिसमइ दह अक्खर पुणु अट्ठक्खर पुणु एगारह ठाउ ॥ गण आदि छकल पंच चउक्कल अंत गुरुलहू देहु । उसोलह अग्गल मत्त समग्गल भण मरहट्ठा एहु ॥ २०८

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into fur groups of four Mātrās each, with a proviso?? that the groups don't show a 'Bha-gaña' and a 'Jagaña', or Karņa (--). What remains therefore is all laghu ( uy i. e, a "Vipragaña', or antaguru ( -) i. e. a 'Sa-gaña'. One Kadavaka, VIII 13, is in this metre.
(1) हा पुष्वजम्मि किस काई मई निहिंदसणे जं नयणई हयां। १
(७) हा पुत्त होउ दिहि दुजणहो किम वयशु निहालमि दुजणहो। । The opening of the two lines appear to be against Pingala's rule. The apparent contradiction disappears when the first syllable is resolved into The rest is proper. The last syllable of all the padas has to be regarded long, otherwise there would be only fifteen 18 syllables to a foot. Several Ghattās in our work are in this metre.
(6) Kavva or Kāvya is a metre of twentyfour Mātrās. It is thus described : 19
“There are two gaņas of six Kalā at the beginning and end (of a pāda); there are three "turangama' (i. e. gana of four matras) in the middle; the third gaña i. e. 2nd of the two turangamas being either a Jagaña (-) or Vipra ( UU). Know this to be the definition of Kavva."
This only means that there are in all twenty-four mātrās in this metre. There is one instance only of this in VII 8.
(7) Paangama or Plavangama is a metre of twenty-one syllables. There are three different definitions given, one of which suits exactly to one Kadavaka XII 12, 8 and the others in the number of Mātrās only. It is thus:30 "In every foot the first should be guru, so Pingala says without doubt. This is the metre Plavangama, with twenty-one Mātrās.
(1) पडिवन्नई वियालि वरविलयहि सिजावत्ति किय । ३
(१) पण्णु फछु हरियंदणु घुसिणु समाहरिवि । ७ In (1) only we have a laghu leading, but the rest are regular like (2). 17 Ibid p. 298 2 faca anu af 9218 gai
भण सिंहअलोअण छंदवरं । गुणिगण मण बुज्झहु णाअ भणा
ण हि जगणु ण भगणु ण कण्ण गणा ॥ १८३ 18 Jacobi probably regards the last syllable short and therefore thinks our Kadavaka to be in Hemacandra's Paranaka metre. 19 Ibid p. 187 8115 itaat SE 3 3 fafor gina 4591
तीए जगणु कि बिपगणु कवह लक्खण बुज्झ ॥१०९ Jacobi regards it as Kubjakusa mam after Hemacandra. 20 Ibide p. 298. 937 937 of 9537 fara quos geras forjati
छंद पवंगम दिट्टो मत्ताणं एकबीसति ॥ १८७ Jacobi is doubtful if this is Råsaka of Hemacandra.

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(8) Kalahamsa is a metre of twenty-tour Mātrās, with a Caesura at 10. Unfortunately Pingala has not got it. Prof. Jacobi has found it in Hemadra's Chandonusasana."1 It occurs at IV 1, the first line being
पिक्खई मंदिराई उग्घाडियजालगवक्खई। (9) Gătha occurs at X 12, 9, 12. It is quite of the ordinary type.
(B) MĀTRĀVRTTAS IN GHATTĀ. Ghattā in our work is ageneral name for the strophe ending a Kadavaka. It corresponds to Dhruvā or Dhruvaka. Any metre can therefore be used in that position, besides the legitimate Ghattā of Pingala, which consiste of 62 Mātrās.
(10) Ghatta, legitimate, occurs at the end of several Kadavakas. It has thirty-one mātrās in each half, arranged like 10+8+13. Pingala says:9: "A Ghatta has sixty-two mātrās. There are seven Gaņas of four inātrās each in both the feet, with three laghu (uu) at the end of each." Thus this Ghattā is Dvipadi. The places of its occurrence are all the Kadavakas in Sandhis XII, XIII and XIV and the first one of XV. It also occurs in the Mangala verses of the same Sandhis.
(11) Ullāla has 15+13 twice. Pingala thus describes it.'3 "Have three Turangama (four mātrās) and three nātrās; in the same way six, four and three at the end. Thus can Ullāla be composed. The mātrās of the feet together are fiftysix." It occurs at the end of I 16, II 1 to 4, and 6 to 11 13 and 14; the whole of III; IV 1 to 6 and 8 to 10; etc.; as Mangala in II, III and IV.
(12) Abhisărikā°4 is also a Dvipadi having twenty-two syllables in each pāda divided as 9+13.35 This is the most common Ghattā in our work and comes oftener as a Margala-śloka. The principal places of its occurrence are 1 1 to 9 and 11 to 15, V 1 to 8, and 12 to 23 (i. e. end), VI 1 to 9, the whole of IX, X and XI, XV 2 to 17 (i. c. end), the whole of XIX, X, XXI and XXII; as Mangala in I, V, VI, IX, X, XI, XVII, XVIII, XIX, XX, XXI and XXII.
21 Op. Cit. Introduction p. 49. 22 Ibid p. 170 fotos fazu gefags 9 HT araft afii
चउमत्त सत्त गण नावि पाअभण तिणि लह अंत धरि ॥९१ 23 Ibid p. 205 fafoor gira faza al 36 a3 faer ag ajai
एम उल्लाल उठवहु बिहुदल छप्पण मत्त ॥ ११८ 24 This and the following names are form Hemacand ra, for which I am indebted to Jacobi's edition.
25 XVII 1 has 8+13 and 9+13, but need not for that matter be regarded as & different metre. The second foot is regular, and the flaw in the first may be regarded as & Variation, or carelessness of the author.

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(a) Manmathatilaka is a variety of the above, having 8+14 mātrās in a pāda: i. e. the total number of mātrās is kept up. This occurs in XVII 3 and 5 to 10.
(b) Kusų manirantara shows 9+14 and occurs only in XVII 4
(13) Vibhramavilasitavadana has 11+13 mātrās and occurs in XVI 1 to 8, and 10.
(a) Navapuspandhaya which has 11+14, can be regarded as a variety of the above. Occurs XVI 11 and 12...
(14) Kinnaramithunavilā sa has 11+15 in XVI 9. (15) Markațī having 11 Mātrās for all four feet occurs at IV 11.
Simhaaloana, 26 see (5) above. The Ghattās in the whole of VII, VIII 1 to 10 and 12 to 20 (i. e. end) and a few more are in this metre, as also the Mangalas of VII and VIII. See, however,
footnote 18 on (5) above." Alillaha, 36 see (2) above, occurs as Ghattā in IV 7.
(C) CLASSICAL METRES OR GAŅAVRTTAS
Camara. Of about the ten Kadavakas in different metres, IV 6 is in a sort of Cāmara. There are five verses of four pādas each and one of two only. It is thus described by Pingala."
"Cāmnara consists of (four) pādas that have fifteen syllables and twentythree mātrās in each. There are eight 'hāras' or long syllables and seven sāras' or short syllables, and a 'hāra' or loug syllable at the beginning and end." Thus the Cāmara, besides having fifteen syllables and twentythree inātrās to a Pāda, must have a successiou of long and short syllables, so that there will be eight longs and seven shorts, provided that the beginning and ead are always long. Thus taking the verse that defines the metre (and Pingala's definitions are very often in the same metre) and the illustrative verse, we can put down the following scheme of long and short syllables:
- - -- -- -- - --- When we examine our Kadavaka, however, we find that the treatment of the metre by our author is more elastic. Thus
(1) å gi gfenfitpor ar fazi gives-v-v-v-v-U-V-U
() aranacaga Tauracuri „-v-vou-U-V--VBut (3) galardgtré og i rqoute » vuurvovavov-v-v
(4) gyferiefs Tangič mi , wwwwwww-w-v-v-v25 These have not been renumbered. 27 Ibid p. 484
चामरस्स वीस मत्त तीणि मत अग्गला। अठ्ठ हार सत्त सार ठाइ ठाइ णिम्मला । आइ अंत हार सार कामिणी मुणिज्जए। अक्रा दहाइपंच पिंगले भणिज्जए॥ १५८

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Is (1) and (2) our author agrees quite with Pingala, but in (3) and (4) there is a complete disagreement, not only in the scheme, but also in the number of syllables, (3) having sixteen and (4) as many as seventeen.
(17) Bhujangaprayātam:-Our poet seems to be fond of the classical Bhujangaprayātam, which occurs at III 26, IV 328, V 17, XII 3 and XV 1, XV 15. He calls it a metre that charms wise men". It does not necessarily require four feet. Thus in III 26, XV 1 and XV 15 we have four verses of four feet each, and one of two only. It is thus described : 30
"With Dhvaja (a gana of three mātrās, the first being short i. e. 2) and and Cāmara (-) four times repeated, and twenty mātrās to a pāda, Bhujaigaprayātam can be worne round the neck like a necklace."
Bhujangaprayātam therefore has twenty mātrās to a foot and the scheme -- (i, e, the classical 'Ya-gaña') four times repeated. Our author mainly conforms to this, with slight variations as in:
(1) भमंतो नहे हिंडए सुरविमाणं has w--,---,---, ..-,
(2) fai fat forcat am , --,-v, UV-,--,
In (1) 'Ya-gaņa' occurs only twice, being supplanted in the latter half by 'Ja-gana', 'Sa-gana' and a guru; in (2) it makes place in that half for Sa-gaña', Ra-gaņa' and a guru.
(18) Sankhanari is only a variety of the above, the only difference being that the stanza of a Sankhaņāri consists of two Bhujanga-pādas only. We have it in XIV 8. Pingalas definition is as follows31 :
"Sankhanāri is said to consist of six 'varnas', the half of Bhujanga, and four (such) feet."
Thus the foot is half of Bhuganga, i. e. consisting of six syllables only, Four such feet are required. Our poet's Sankhaņāri however, has one verse of two pādas only, if we are to consider that there is no lacuna of a line at the end of XIV 8, which is in this metre.
(19) Lacchihara or Lakşmidhara, of four 'yodha' Gaņas i. e. - - the classical 'Ra'-gaņa. It occurs at IV 13. Pingala's definition is thus:"A Hāra (-), a Gandha (), a Karņa (--), again a Gandha (), then Karņa (--), and Sabda (), then Ta-gaņa (-- ) and Guru;
28 This appears to have escaped Jacobi's notice. 29 yani guisont oth 47 XII 3, 28 30 Ibid p. 440 घओ चामरो रूअओ सेस सारो
ठए कंठए मुद्धए जत्थ हारो। चउच्छंद किज्जे तहा सुद्ध देह
भुअंगापआरं पए बीसरेहं ॥ १२४ 31 Ibid p. 868. 81 2007 at yeim gerent
पा पाभ चारी कही संखणारी ॥५२

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(thus) Någarāja says that there are four 'yodha' ganas (-- -). Of this form is to be known a Lacchihara." Four - - to a pāda, and four such pādas constitute a Laksmidhara therefore. Our auother has, however, variations in the begining of a pāda thus:
(1) facetrato 4096 has vuv---------
fefecaraffa sagte qe has wow-, --,---,-vIn both the cases, the initial guru (-) is split up into two laghus (w).
(20) Mandara occurs only in one line of a Kadavaka in IV 1, 3. It is in fact a couplet and should have been written in two lines one below the other:
अहो जिणु अंचहु मं पर वैचहु ॥१॥
इंदिय खंचहु सकिय संचहु ॥२॥ Pingalas definition runs thus. 33
"That is the beautiful Mandara, Oh friend, where there is a 'bha' (-)" i. e. at the beginning. The context is of three-syllable feet. Hence Mandara consists of four feet of three syllables, each headed by a'guru' or long syllable.
VII Apabhramba Literature."
(1) What is the extent of the Apabhramsa Literature ? Just a decade ago such a question would have seemed very ridiculous, for, until recently the only literature in Apabhramśa known to scholars and recognised by them as such was, what was found? (a) in the fourth act of Kālidāsa's Vikramorava śī, (b) in Prakrta-pingala attributed to Pingala, (c) in Hemacandra's Grammar IV 329 to 446, where he quotes from various sources, (a) in Hemacandra's Kumāra pāla-carita, otherwise called Präkrta-dvya śraya-kavya, Sarga VIII vs. 14 to 82, which professedly illustrate his own grammatical rules, and lastly (e) in Jain-legends like the Kälakacaryakaha and that of the destruction of Dvaravati and stray verses here and there in Alankāra works like Sarasvatī-kanthabharaṇa, the commentaries to Dasa32 Ibid p. 447
हार गंधा तहा कण्ण गंधा उणो कण्ण सद्दा तहा तो गुरूआ गणो। चारि जोहा गणा णाअराआ भणो
एहुरूएण लच्छीहरो सो मुणो ॥१२७ 30 Ibid p. 351
afè at afg RFI got II 33 Jacobi does not seem to have noticed this.
The following is from my essay of this name read at the First Oriental Conference, Poona, Nov. 1919, with modifications and additions.
2 Pischel, Materialien Zur Kenntnis des Apabhramba 1902, has put together and translated the Apbh. verses in Hemacandra, Sarasvali-kanthabharana and Vikramoroafi. This book was kindly lent to me by Dr, Zimmermann of St. Xavier's College, Bombay,

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ripa aud Dhvanyaloka. Besides, some verses are to be found in the Vetalapancavim satika, Simhasanadvātrim śikā, and the Prabandhacintamani. To the Apabhramsa verses in the Sara svatī-kanthabharana mentioned by Pischel in his grammar and wonderfully reconstructed and translated in his Materialien are to be added those at pp. 74, 174, 348, 373.
Pischel has not mentioned the Kumāra pala-carita as it was published in 1900, when his Grammatik was also in the press.
(2) The genuineness of the 4th act of the Vikramorvaś, which was called into question by scholars like S. P. Pandit and Bloch, is not generally accepted even now. Prof. Jacobi is the latest champion of the theory of the spuriousness of the Apabhramsa in the fourth act. He has adduced no new grounds, but corroborated Bloch, in pointing out 7 more Apabhramsa verses which contradict the prose that precedes them. The contradictions may be due to the fact that the scribes, not knowing Apabhramsa, were from the beginning suspicious of it and therefore grossly neglected it, and put the Apabhramsa songs which foreshadowed the King's speeches hopelessly out of their context.
But the fact remains that the act has suffered by the dictum of the above mentioned scholars. It requires to be again edited with care by one who knows Prākṣit and especially Apabhramba well. The Prakrta-Pingala has been edited again in the Bibl. Ind. by Candra Mohan Ghosha in 1902; but it is apparently no inprovement upon Śivadatta and Parab's Kävyamālā edition. As the one is based on North-Indian Mss. alone, and the other on West Indian Mss. exclusively, both are defective and unsatisfactory.
(3) Since Pischel's time there has been a considerable addition to our knowledge of Apabhramba literature.
I The Bhavisayattakahā or shorter still Bhavisattakaha of Dhaņavāla i.e. our present work, (1) edited by Prof. Jacobi, in the Abhandlungender K. B. A. W. at Munich in 1918, (2) undertaken by Mr. Dalal, in the Gaekwad's Oriental Series and now finished by me.
II The Sanjamamañjari of Maheśvarasüri No. 1359/1886-92 of the Deccan College collection at the Bhandarkar Institute, is written entirely in Apbh. It contains 35 verses in an or let metre, and is quoted below. The author must have probably lived a couple of centuries before the fourteenth,see III below.
नमिऊण नमिरतिदसिंदविंदसिरिमउडलीढपयवीरें। Tafat ( 8 (99) 486aeferoj llllll संजमु सुरसस्थिहि षुअउ संजमु मक्खिदुवार । जेहिं न संजमु मणि धरिउ तह दुत्तर संसारु॥२॥
3 His Bhavisattakha Intr. p. 58 Note 1.
4 My article in the Annals of the Bhandarkar Institute I 157 where the small work has been published.

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सजमभारधुरंधरह सहुच्छलिउ न जाह ।। निअजणणीजुव्वणहरणु जम्मु निरत्थउ ताई ॥ ३ ॥ विरमणु पंचह आसवह इंदियनिग्गह जत्थ । सकसायहं दंडह दमण सतरस संजमु तत्थ ॥४॥ निधिण निट्टर दुश्मण जे पाणि बहु करंति । ते आवजिअपावभर निच्छय नरय पदंति ॥५॥ अजि म जपहु दुग्वयणु पर दूमिद जेण। वा नरवइ नरइहिं गयउ अलिउम्भवदोसेण ॥६ जइ पाणई संसह पदह जह निव्वाहु न अस्थि । तहवि अदिन्तु म संगहसि जं दूसिउ जिणसत्थि ॥ ७ ॥ जा निविनउ दुइपचुरि निवसंतु संसारि । मेहुणसहि समिणंतरिण मण पसरंतु निवारि ॥ ८॥ गादपरिग्रहगहगहिउ नरु हारइ अपवग्गु । मिलिह परिग्रहदुव्वसणु सिवसहकारणि लग्गु ॥९॥ पंचासवविरमणु करहि करहि म निघण पाउ । सिद्धिपुरंधिहि उवरि जह तुज्झ पइइ भाउ ॥१०॥ ककसि फरसि म उव्विअसि निरु कोमलइ म रज्जु । मज्मत्थिउ () वित्थरहिं जिअ जइ मणि निव्वुइकज्जु ॥ ११ ॥
साणिदिउ दुइम दमिउ रसि रसि गिदउ जेण । अवर य इंदिय विसयगय लीलई निजिय तेण ॥ १२ ॥ गंधसुगंधिरं रह करई दुग्गंधिहं संताउ । धाणिदियकयउकरसि जीव म वंधइ पाउ ॥ १३ ॥ जे जिणनाहह मुहकमलअवलोअणकयतोस । पन्न तिलोअहं कोअणई मुहमंडणपर सेस ॥ १४ ॥ पररमणी जे रूवभरि पिक्खिवि जे विहि (ह) संति । रागनिबंधण ते नयण जिण जम्मवि नहु हुन्ति ॥ १५ ॥ जीव म रंजहि मणरयण मुणवि मणोहर गेउ।
वसरि मा करि मणि उव्वेड ॥ १६ ॥ गय मय महुअर झस सलह नियनियविसयपसत्त । इक्रिकेण इ इन्दियण दुःख निरंतर पत्त ॥ १७ ॥ इकिणि इंदिय मुक्कलिण कभइ दुक्ख सहस्स । जस पुण पंचइ मुक्ला कह कुसलत्तशु तस्त ॥ १८ ॥ इंदियसक्खि में रई करहु संभावहिं अपवग्गु । जिअ खणभंगुरविसयसहमग्गि अलग्गि म लग्गु ॥१९॥ वयरपरंपर संघडइ बहु उव्वेय करेइ । कोड वियंभिड भंति नहु जीवहं दुग्गइ नेइ ॥ २०॥

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रिससहस्तिहिं जं कियड तवु संजमु उवयारु । कोह महान संगमिण सो दहि किजइ च्छारु ॥ २१ ॥ माण मडप्फर विष्फुरइ विणइ न वहइ कोइ । विजयविङ्कणह निठुरह नाणविदत्ति न होइ ॥ २२ ॥ विशु नाणेण चरितु नहु विण चरणेण न मुक्खु । मुखविहीणा (ण) कहवि नहु होइ निरंतर सुक्खु ॥ २३ ॥ ता मिल्देविणु माणभड विणय निवेसर्हि चित्तु । अव सहेसहि दुक्खडां भवपंजरि निक्खिस्तु ॥ २४ ॥ माया (मामा ? ) परवंचणु करहिं परवचंतई पाउ । जीवहं पावपरव्वसह नरय तिरिक्खउ ठाउ ॥ २५ ॥ उती लोहह लहरि झंपिय जेण झडत्ति ।
तसु भवजलहिसमुत्तरणि फुरइ समग्गलसत्ति ॥ २६ ॥ जीव कसाय न निज्ज (जि) गइ अनु (णु) विष्फुरइ सरोस काई निहत्थर नीससिहिं करइ सरीरह सोसु ॥ २७ ॥ जेणि न रुद्धउ विसयसहि धावंत मणुमीणु ।
तेणि भमेव भवगहणि जंपंतइ जण दीणु ॥ २८ ॥
संजमबंधणि बंधि धरि धावन्त मणहत्थि । जर कादिति अहु सुक्कल ता पाडिहर अणत्थि ॥ २९ ॥
जीह जि वन जिणह गण दंसण नाण चरित ।
सा सलहिज्ज सज्जणिहिं पयडियपवयणतत्त ॥ ३० ॥
जा परदोस समुहवइ मिच्छपवत्तणसज्ज ॥
सा जीहा मह मुहकुहरि जिण जम्मवि म करिज ॥ ३१ ॥ जिणचंदगुरुजणविणउ तबु संजम्नु उवयारु ।
जं किज्जइ खणभंगुरिण देहह इत्तिउ सारु ॥ ३२ ॥ जो संतावर अणुदियहं छविजीवनिका | नरयनिबंधणकम्मर बलि किज्जत सो काउ ॥ ३३ ॥
( दण्ड दमविम) णु वसि करहु धरि संजमि अप्पाणु । • मोह महाबलु निज्जिणिहि जिम पावहि निरवाणु ॥ ३४ ॥
समणह भूसण गयवसण संजममंजरि एह ।
(सिरि) महेसरसूरि गुरु कन्नि कुणंत खणेह ॥ ३५॥
III The Commentary on this work by a pupil of Hemahamsasūri is also important for the Apabhramśa. The commentator must have lived before A. D. 1505, the date of the copy of the Sanjamamanjari together with its commentary. It contains lots of Apabbramsa quotations, some of very con⚫ siderable length. The smaller ones are generally of the nature of Subhaṣita verses that must have been very common in the days of the commentator. cf.
दिठ्ठ जो न वि आलवइ कुसल न पुच्छर वत्त । लाखत न वि जाईई रे इयडा नीसस ॥

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रासह कंधि चडावियह कब्भह लत्त सहस्स । आपहणे करि कम्मडां हिया विसरहि कस्स ॥ मरण ति बिहई बप्पडा धम्मि जि मुक्का रंक।
मुकिा सुसंचिा जेहिं पर ते तिणिवार निसंक॥ Here is a description of a city and its suburbs:
अहिरामारामवणाउलाई सुरसुरहिसमाण य गोउलाई। जहिं सयवर बावीस वराई वणसिरीअ रमणि केलीहराई । मयमत्तय मयगल गुलगुलंत वरतरलतुरय धपमपधपंत । जिहिं रहवर धोरणि धडहडंत फरफारक पाइक धमधमंत ॥ जहिं कूव मणोहर सरवराई नरनारीजण-घण-सुंदराई । रमणीअरमणि जणु अच्छराई जहिं वहई सरिभ किरिजलहराई ॥ जहि वसहि लोय अट्ठारहवन्न जहिं पउण-बहत्तरि-नवरन्न । जहिं पवरचहुई मनवहुह जलथलदीवंतरसत्थघट्ट ॥ जहिं नागर-सागर-किरिनिवास जहिं ठीक करई लीलाविलास ।
जहिं सुंदरमंदिर-देहुराई जणु सिच्छइं लच्छीहर-घराई ॥ At fol. 106 (b) begins the story of a king of Taksasila named Trivikrama. This runs over three folios, and is given as an illustration of the merits of obeisance to the Jina. The beginning of the story, which is interesting in itself, is quoted below:
अस्थि नामिण नयह तखसिल । पडि-वक्ख-वछयलसिलमणिसिलोह-सह-बसरहर । हरिणच्छिहरिशंकसहमहिलचक्कचंकमणमणहर ।
धणकण कंचन-रयण-निहि सुरपुरसरिसायाक ।
सेसु-फणावलि किं ठियउ परिरंभिवि पायाह॥ तहिं तिविक्कम २ अत्थि नरनाहु । तिअलोअविक्खाउ । जसि दलिय-सयक-बलिरायविक्कम सरपंकयसंगहिय मंखनावह तिविकम् ।
तास मंगलदेवि पिय कोमलकमलपयच्छि ।
रूवि विणिजिय रइरमणि कणयच्छवि नं उच्छि॥ __Apabhramsa quotations like रासहु कंधि चडावियई etc. or दिवसि पहिल्ला पाहण सोनासमुवीकार look like stray subhāsita verses, current in the author's time and show that there must have been a rich literature in Apabhramsa upon which he has largely drawu. The long story that he has quoted also cor this view.
IV The Tisatthimaha purisagunalankāra of Pupphadanta is an important work in Apabhramsa. It forms No. 370 in section x of the catalogue for the search of Mss. for the years 1879-80, and is entered as an incomplete Prākrit work in 304 foll. The Ms. is to be found in the Deccan College
5 That it was possibly Apbh. was kindly suggested to me by the Muni Maharaj Jinavijayaji of Poona. I am in search for other Mys of the work with a view to publish it.

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Mss. collection now deposited at the Bhandarkar Institute. The work is divided into Sandhis or chapters, as most Apabhramsa works are, and bas 27 such Sandhis. How many more Sandhis the work really has, I have not yet been able to ascertain. The number of stanzas in a Sandhi varies from 15 to 25. Sometimes however, a Sandhi has only 9 stanzas, (e. g. Sandhi VI) or as many as 29, e.g. Sandhi IX. . The work begins:
सिडिवहमणरंजशु परमणिरंजणु भुवणकमलसरणेसह । पणविवि विग्धविणासणिस्वमसासणु रिमहणार परमेसक। सुपरिक्खियरक्खियभूअतणुं पंचसयधनुग्णयदिव्वतयं । पयरियसासयपयणयरवयहं परसमयभणियदुण्णयरवहं॥ मुहसीलगुणोहणिवासहरं देविदधुअं दिव्वासहरं ।।
जुइणिज्जियमंदरमेहलयं पविमुक्कहारमणिमेहलयं ॥ etc. etc. etc.
etc. पत्ता अबरुवि पणविवि सम्मई विणिहयदुम्मई कोवपावविहंसणु ।
जासु तिथि मई लहर ण,णसमिद्ध णिम्मल सम्मसणु ॥ १ ॥ Every sandhi ends with the following words:
इय महापुराणे तिसट्टिमहापुरिसगुणालंकारे महाकझुप्फदंतविरपए महाभध्वभरहाणुमण्णिए महाकग्ने सम्मइसमागमो णाम etc. (the name and number of the Pariccheda or Sandhi.) The poems is said to be approved by the most noble Bharata; but it is not clear who this Bharata is.
The seventh stanza in Sandhi I is important as it contains an explicit reference to the Setubandha of Pravarasena, side by side with the Rāmāyanai
सियदंतपंतिधवलीकयास ता जंगइ वरवायाविलास। भो देवीणंदण जयसिरीह किं किजा कन्चु सुपरिससीह ॥ गोवज्जिएहि णं घणदिहिं सुरवरचावेहि व णिग्गुणेहिं । मइलियचित्तहिं णं जरघरेहि छिदण्णेसिहि ण विसहरेहिं ॥ जडवाइf णं गयरसेहि दोसायरेहि ण रक्खसेहि। आचक्खियपरपुठीपलेहि वरकड णिन्दिजा हयसलेहि ॥ जो बालवुडसंतोसहेउ रामाहिरामलक्षणसमेउं । जो सम्मइ कड्वइ विहियसेउ तास वि दुजणु किं परि न होउ ॥ णउ महं बुद्धिपरिग्गहु णउ सुपसंगहु णउ कासविकेरउ बल्ल ।
भणु किह करमि कइत्तणु ण लहमि कित्तणु जगु जि पिसुणसयसंकुल ॥ The reference in line 7, by the words area IATE is to Vālmīki and his work the Ramayana; and that in line 9, जो सुम्मइ कइवह विहियसेउ, is clearly to Pravarasena of the Setubandha fame.
In the ninth stanza the poet mentions several predecessors of his, sonie, like Kapila and Vyāsa, almost mythical, others like Bbāravi and Bāņa of living memory. It is important to note that Puşpadanta mentions Rudrata

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and not Hemacandra, when speaking about his knowledge of poetics. Had Hemacandra, who was looked upon as a literary colossus by all his Jaina successors, lived before him, he certainly would have made respectful mention of his name, as for instance Somaprabha has done. The fact that he is a Digambara while Hemacandra belongs to the Svetambara sect, can not fully account for this differenciation. The passage which deals with this subject is worth quoting and reads thus:--
अकलंककविलकणयरमयाई दिवसमयपुरंदरण यसयाई । दंत विसादिरियाई णड णायई भरहवियारियाई ॥ urs पीयइं पायंजलिजलाई अइहासपुराणई विम्मलाई । भावाहिङ भारवि " भासु वासु कोहलु कोमलगिरु कालिदासु ॥ face सयंभु सिरिहरिस दोणु णालोइड कइईसाणु बाणु । पडु लड्डु जडणिष्णासयारु पडियच्छिउ णालंकारसारु ॥
finerend agft qfèz a gate agicg fafa afès | araig fergastofug or aufs fes forfey 11
Many names in this passage are familiar to us, e. g. Vyasa, Kapila, Kanayara (Kanada), Bharata, Patanjali, Bhāsa, Kālidāsa, Bāņa, Harṣa, Rudrata, and Pingala. Akalanka, as the unknown author of the marginal notes (sometimes so useful to editors of Jain-Prakrit works) says, is Nyayakarakarta. He is evidently the same Akalanka' as has commented on the Aptamimamsa of Samantabhadra, and was the preceptor of Prabhācandra. As the latter's epitaph is older than 750 A. D., the former must have belonged to the 7th century A. D. at the latest. Akalanka is criticised by the great Kumarila which also speaks to his great age. Purandara, according to the same unknown source, is 'Cārvākamate granthakartā,' and Dantilla and Visahila, like Bharata, writers on Natyaśāstra. The note on Kohala is queer, viz. कूष्मांडः कश्चित् कविः. Who Drona is is not mentioned. This Drona is probably the same as is quoted by Hemacandra in his Desinamamala e. g. fafa: on I, 18, fì: on I 50 etc. Svayambhu is described as स्वयंभूः कविः पांथडीचद्धरामायणकर्ता आपलीसंघीयः from this that he is a Jain and that he has written a Rāmāyaṇa in a particular metre, presumably Prakrit.
It seems
V.
The Aradhana of Nayanandin, a Digambara, is in two parts. The first contains 56 Sandhis and the second 58. The Ms. inspected by Mr. Dalal at Pātana contained only 30 and 27 Sandhis. The last verse, not in Apbh. runs as follows:
6 Three syllables have been rubbed out here, owing to twe pages having stuck together and then torn as under by some one. But they can be resorted as भारवि.
7 Winternitz, Geschichte der Indischen Litteratur II p. 352 H. 3 Dalal, Essay read before the Gujarati Sahitya Parisad. p. 14.

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मुणिवरणयनंदीसण्णिबढे पसिढे सयलविहिणिहाणे एत्य कब्वे सुभब्वे ।
अरिहपमुहसतुवुत्तुमाराहणाए पणिउ कुडु संधी अट्ठावणं समेति ॥ Unfortunately Mr. Dalal could not get details about the date of the author or at least of the Ms.
__VI. Paramatmaprkasa of Yogindradeva, a Digambara. This is a philosophical work in 330 Dohas. It was composed at the request of Bhatta Prabhakara. For, it says:
भट्टपयाहरि (पहायरि ?) विनविउ विमल करेविणु भाव । VI. The Neminahacariu of Haribhadru, Candrasūri's pupil, who completed his work in 1159. Prof. H. Jacobi, who makes mention of it at p.1 and 2 of his Introduction to Bhavisattakaha thus describes it. "This is a work of great extent (8032 granthas of 32 syllables) and is almost entirely in strophes of 9 lines called Raddā or Vastu. It relates the nine previous births of Ariştanemi and Rājīmati and in the smaller second half, the story of this Tirthakara, which is interwoven with that of Kșspa and the Pāņdavas.' The work when published by a scholar like Prof. Jacobi, will add further to our knowledge of Apabhramsa language in particular and literature in general.
VII. Vairasamicariu of Varadatta is in two Sandhis only, containing 12 and 9 Kadavaks respectively. There are Mss. of it both at Patana and Cambay. It begins:
अहो जण निठण्णि (णि ) जउ कनु धरिजउ (हु) वारसामिनिवरचरित । साहडं सुमणोहरु भवियह सुंदरु जि जिणरयणु समुद्धरित ॥ १॥ तुंबवननामि पुरवह पहाणुं अत्थेत्यु भरहि वरगुणनिहाणु।
जिणभवणिहि सुंदर किउ पवित्तु देउलविहारमंडिउ पवित्तु ॥ २ ॥ The end:
मुनिवर वरदत्तिं गणहरभत्तिं वइरसामिगणहरचरिउ ।
साहिजउ भावि मुंचहु पावि जिं तिहुवणु नियगुणभरिउ ॥ No dates are available.
VIII Lastly there are smaller works in Apabhramsa called Sandhi nad Rasa.10 Same of them are mentioned below.
(a) Paumasiricaritrtra, in 4 Sandhis, of Dhahila son of Pariva.
(b) Antarangasandhi, in 9 Kadavakas, of Ratnaprabha, the pupil of Dharmaprabha.
(c) Caurangasandhi in 5 Kadavakas.
(d) Sulasākhyāna in 17 Kadavakas of Devacandra, preceptor of Hemacadra..
9 Mr. Dalal's essay p. 12. 10 Mr. Dalal's essay. For others, see pp. 11-20.

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(e) Bhaviyakudumbacaritra, 36 Gāthās in Catuspadi.
(f) Sandesarāsaka, in different metres, being the message of a Virahinī (g) Bhavanāsandhi of Jayadevaganin, puplil of Sivadevasūri, in 6 Kadavadas.
IX. Besides the above, entirely in Apabhramsa, the following works contain Apbh. verses, somtimes at great length.
It
(a) The Kumarapalapratibodha of Somaprabhācārya contains much Apabhramsa. This is a bulky Jain work, purporting to be the enlightenment of King Kumarapala by the advice of the polihistor Hemacandra. has five Prastavas, broken by different Katha or stories, drawn as illustrations of particular merits or vices. Thus there is Nalakatha which illustratrates the evils of dice-playing, Pradyotakatha as illustrating the evils of debauchery, Tara and Rukmini Katha as examples of the virtues of faithfulness and the like. The bulk of the work is written in what Jacobi calls Jaina-Mahārāṣṭri (which is not much different from ordinary Mahārāstrī), and contains both prose and poetry. One Kathā, that of Makaradhvaja, is written in Sanskrit. But the last Prastava is important from our point of view as it contains some entire Kathas in Apbh. Such are (1) the Jivamanah-karanasamla pakatha containing 105 stanzas in Apbh., (2) the Sthulibhadrakatha, having 106 stanzas (with the exception of a very few Gāthās in Mahārāṣṭri) in Apbh., (3) The Dasarṇabhadrakatha which is half Apbh. and half Sanskrit.
Besides, Apbh. Stanzas are scattered over other parts of the work, e.g.
खड खणाविय सई छगल सई आरोविय रुक्ख । पई जि पवत्तिय जनसई किं बुव्वुयहि मुरुक्ख ॥
and
from अमरसिंहकथा
अह कोलकुलरवमुभल वणि वसंतु पयहु । भट्ट व मयणमहानिवह पयडिअविजयमरद्रु ॥ १ ॥ सूरु पलोइवि कंतकरू उत्तरदिति आसत्तु । नीसासु व दाहिणदिसिहि मलयसमीरु पवत्तु ॥ २ ॥
एके दुन्नय जे कया तेहि नीहरिय घरस्त । बीजा दुनय जइ कर तो न मिलउं पियरस्त ॥
P.
from अभयसिंहकथा p. 38
25.
areer दाहिणदिसिहिं जाइ विदभिहि मग्गु । वाम दिसिहि पुण को विहि जहिं रुचइ तहिं लग्गु ॥
from शीलवतीदृष्टांत P. 3 सी दमेव जु वाहिर इक वि जिणिहि सत्तु । कुमरि पियंकरि देवि तसु अप्पहु रज्जु समत्तु ॥
from नरदेवकथा p. 39
from toचरितम् p. 57

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The author Somaprabha, according to the Praśasti at the end of work, lived some time after Kumāra pāla and Hemacandra, as he says he wrote his work in Samvat 1241 i. e. A.D. 1185. __(d) Another work containing some Apbh. is the Upadesa-tarangini of Ratnamandriraganin, ed. H. B. Shah, Benares v. D. 2437. This a late work of promiscuous nature, full of Sanskrit and Prākrit quotations. The Sk. quotations are generally from the Mahabharata and Bhartrhari, and the Prākrit ones from different Āgama works and other sources. There is little that belongs to the author, but that little is written in bad Sanskrit. There are about twenty-five passages that can be strictly called Apbh.; there are some more which may be on the borderland of Apbh., and old Guj. or old Western Rājasthāni, as it is called by Dr. Tessitori. A few only are quoted here:
पत्तपरिक्खह किं करइ दिजह मग्गंताई।।
किं वरिसंतो अम्बुहर जोइ समविसमाई ॥p. 1 ररि गइंद डगमगिय चंद करमिलिय दिवायर इल्लिय महि हल्लि यह मेरु जलझंपिय सायरे । सुहरकोडि थरहरिय क्रूर कूरम कडकिम अनलविनल धसमसिभ पुहवि सहु प्रलय पलहिय ॥
गजंति गयण कवि आम भणि सरभणि सुरभणि फणमणि इकडूम।
मामहि हिमगहिममगहिमगहि मुंच मुंछ जयसिंह तुह ॥ p. 64 सुंदर सर अमराह हलि जल पीपलं वयणेहिं । उदयनरिद्वहिं कहीउ तीहं नारीनयणेहिं ॥ p.70 The last passage is between Apbh. old Gujarātī.
(c) The Supasanahacariyam of Laksmanagani parts I and II. ed. Pandit Hargovind Das Seth, Benares 1918, contains some Apbh. The third part is not yet out.
केवि मल्लव्व सजंति कमददुरं अवरि गायंति सहकंठरवसंदरं । केवि उत्तालतालाउलं रासयं कुहिं करनच्चियं अवरि वरहासयं ॥ केवि हरिमदुरा तियसगलदेडुरं कुणहिं हयहेसियं केवि सुइबंधुरं । केवि गयगजिय कुहि मयभिभलं अनि मुट्ठीहि पहरंति धरणीयलं ॥ etc p. 50 नय धिप्पइ ससणेहि नहु विणइहि गुणिहि । नहु बजइ नय माणिण नय चाहुयसइहि । नय स्वरकोमलवयणि न विहवि न जोव्वणिण । दुग्गेज्म मणु महिलहं चिंतह आयरिण ॥ p. 115 कईयावि महुरकळयंठकंठसजमाइ पयट्टइ। कईयावि गहियसअंधकुसुम देवश्चणि वइ । कईयावि बहुभवभमणभावण मणि भावइ ।
कईयावि सुदरम्मि जिणधम्मि लीणमणु गवइ ॥ p.116 Besides stray verses at about sixteen places, there are Apbh. passages of considerable length at pages 50, 190, 212, 286 and 440.

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11
(d) The Dohākosa, published by Dr. Harprasad Shastri in his Bengali work Bauddhagāna Dohā, 1323, is full of Apabhramsa. The learded Shastri, however, considers it old 'Bāngālā, ' which is not the case. There are two collections of Dohas, (there are other metres also) one of Saroruha-vajra who subscribes himself Saraha in his Dohas, and the other of Kṛṣṇācāryapada and both are in Apbh.
From Saraha:
(4) Conclusion:
The Section has made it amply clear, that under the so-called Prâkrit literature, especially of the Jains, both published and unpublished and much valuable Apabhramśa lies burried. Some works, which in the Catalogues are simply dubbed Prakrit, might turn out to be Apabharamsa and others, rightly called Prakrit, might still contain some Apabhramsa quotations and stories of value from both the linguistic and literary points of view. It is also likely that the treasures at Pätaṇa, Khambayat and other strongholds of Jainism, might contain Apabhramsa works, yet unknown even to their blessee possessors. It is the duty of al right-minded Jains to make such works availabl to scholars who would publish them according to approved methods and subject them to literary and historical criticism.
घरहि बइसी दीवा जाली कोनेहि बइसी घण्टा चाली । अक्ख निबेसी आसनबन्धी कनेहिं खुसखुसाइ जनवन्धी ॥ रण्डीमुण्डी अन्य वि वेसें दीहणक्ख जे मलिने वेसें । णग्गल होइ (अ) उपाडियकेसें खवनेहिं जानविडंचियवेसें ॥ अपणु वाहिय मोकूखउउपलें ॥
जइ नग्ग्रा विभ होइ मुत्ति ता सुनह सिभालछ । लोमोपाटने अच्छ सिद्धि ता जुवइ नितंबह ॥ पिच्छीगहणे दिठ्ठ मोक्ख ता करिह तुरंगह । उन् भोभणे होइ जाण ता करिह तुरंगह ॥ एव सरह भणइ खत्रनान मोक्ख महु किंपि न भावइ । तत्रहिकाया ण ताव पर केवल साहइ ॥ १ ॥ जो भव सो निवाणथलु भेवु न मण्णह पण्ण । एकसहावें विरहिआ निर्मलमइ पडिवण्ण ॥ p. 118 घरहि म थकु म जाहि वने जहिं तर्हि मण परिआण । सभल निरंतर बोहि ठि कहिं भव कहिं निव्वाण ॥ old.
II My attention was kindly drawn to this work by Sir George Grierson a couple
of years ago, but long illness prevented me from looking into it until recently.
In a very few places I have departed form the printed text. I am printing it with corrections and explanations elsewhere,

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णउ घरे ण वने बोहि ठिउ एक परित्राण भेछ ।
निम्मचित्त सहावउ करह अविकल सेउ ॥ p. 119 From Krsnācārya:
आगमवपुराणे पंडित मान वहती। पक्क सिरिफल अलिअ जिम बाहेरि त भुमयंति ॥ २ ॥ p. 113 वरगिरिसिहर उतुंग मणि सवरें जहिं कि वास । नड सोषिपंचाननेहिं करिवर दरिम आस ॥ २५॥p 130 एक न किजा मंतु न तंतु णिअघरणिलई केलि करंतु । णिअघरपरिणी जाव ण मजद ताव कि पंचवर्ग निहरिज॥२८॥p. 131 एस जपहोसें मंडलकम्में अवदिन अच्छसि काहिउ धम्मे । तो विशु तरुणि निरंतर नेहें वोहि कि लाहइ एण वि देहे ॥ २९॥ p.131 जिम लोण विलिजह पाणिएहि तिम घरिणि लाई चित्त ।
समरस जाई तकखणे जइ पुणु ते सम णित्त ॥ ३२ ॥ The discovery of this work in the far East of India is important and significant. It shows that Apabhramba, alongside of Sanskrit and Mābārāstrī Prākrit, was for some centuries the literary language throughout the length and breadth of India North of the Tāptī. The literature seems to be popular-erotic and religious. The work also shows that is was a Western A pabhramsa?? niost probably the Mābārāsţra Apabhramsa which was raised, like the Mābārāstrī Prākrit, to the literary status and was thus used by poets of the West and those of the East alike.
VIII Reference to Apabhramsa, its Age and Connection with the Abhiras:-(A) Literary References: There are references to the Apabhramba language, both spoken and literary. These however occur almost entirely in Sanskrit works on dramaturgy and poetics. This is as it should be: for the Sanskrit drama, which represents according to its lights, the social life of its day, has necessarily got to recognise the current spoken idioms. This is illustarted by the use of the various Prākrits. Writers on the principles underlying the Sanskrit drama have also therefore referred to the various Prākrits, of which the A pabhramba is the latest and most changed phase.
(1) Patañjali, the celebrated author of the Vyakaranamahābhāşya of the 2nd century B. C., is so far as we know the first great Sanskrit author to make use of the word 'apabhramśa' in connection with language. But with
12 My examination of the work from this point of view will appear elsewhere. I have stated above the conclusions only.
I With the exception of an Inscription; see below.
See section V.

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him 'apabhramba' is only deterioration of the Sanskrit word in the mouth of the vulgar; for, says he ...
"Each individual word has several corruptions. For instance, the word 'gauh' has deterioration's like 'gavi', goņi, gotā, gopotālikā and so forth.”'
Apabhramba here can only mean corruption or deterioration of the norm. This corresponds exactly with vibhrama' or 'vibhrastal of Bharat. Both mean by the cognate words a particular linguistic phenomenon and nothing more. The word 'apabhramba' has as yet nothing to do with the Abhiras, nor has it acquired its later connotation, viz. people's dialect or dialects and vehicle of leterature like the various Prākrits. The corruptions mentioned by Patanjali are all found in one or other of the Prākrits.
(2) Bharata is the earliest writer on Sanskrit dramaturgy possibly belonging to the second or third century A. D. In his Natyaśāstra4 he deals with the Prākrits in the 17th chapter as vehicle of thought of certain characters in the drama and in the 32nd chapter verses 47 to 242, gives names and definitions of metres with examples, which are almost entirely in the Prākrits. Part of the 17th chapter verses 5 to 23 deals with the phonology of the Prākrits.
The first allusion to what came to be called Apabhramśa from Bhāmaha and Dandin onwards seenis to be in the following verse."
"This should be briefly known to be threefold; by words which are the same (as in Sanskrit), by words which have deteriorated (vibhrasta) and by Desi."
After this the rules of deterioration are given which obtain in the Prakrits and correspond generally to those of the grammarians. What Bharata mean by Desī is made clear in verses 24 onwards. "Thus should be known Prākrit and Sanskrit. Hence forward I shall speak of the divi. sion of the Desabhāsā.!!6 And particularly in the following.
3 Ed. Kielborn, Vol. I p. 2.
pah FT FTAET agats at: 1 aur I vilforget 12 rat ritof war notaires tanto वमायोऽपमंशाः। * Ed. Kávyamala, No. 42.
5 त्रिविध तच विज्ञेयं नाव्ययोगे समासतः । Antifarang unaqurfa at I XVII 3 Teufa gertatea fawat ( en ) farm: Iibid 4. 6 एवमेतत्तु विज्ञेयं प्राकृतं संस्कृतं तथा।
Ta sea gautifa *1979*979 II ibid 14 It is olear that it is seprrated from both Sanskrit and Prakrit can only mean spoken languages of different countries a regions.
7 ayat goa: 9f: 7: gar: 1 ibid 8€
Apartage fe ry vafa arca l ibid xu

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"Or the authors should use at will (in drama) the languages of the country. Since in a drama there is poetry from various countries."
Then he mentions seven languages (Bhāṣah), the Magadhi, that of Avanti, the Eastern language, Sauraseni, Ardhamagadhi, Bahlīkā and the Southern one; and several diatects (Vibhāṣah), those of the Sabaras, Abhiras, Candalas, the Dravidas together with the Caras (or Ceras) and Odras and inferior idioms of foresters. It is true that one does not find here the Apabhramsa expressly mentioned by name. But the reason is obvious. The literary languages of the the time, Bhāṣah, have got their distinctive names; but not so the Vibhāsāh. Yet they are recognised as dialects spoken by different tribes.9
"The Sabara idiom is to be put in the mouth of coal-makers, hunters and those living on wood-craft and contrivances (machinery would be too big a word for Yantra of those days!) and the foresters' language also a bit (Vanaukasi). Either the Abhira idiom or the Sabari is to be used in the case of herdsmen, like cow herds, shepherds, and tenders of herds of horses, camels ets."
Thus the dialect of the nomadic tribe of cowherds etc. has so got the name of the tribe of the Abhiras, for itself. We shall subsequently see that it has achieved a distinct name for itself and also secured a place among the literary Prakrits.
That Bharata probably had in his mind the Apabhramsa dialect, perhaps as yet in its formative and progressive stage, becomes clear when
we
8 मागध्यवन्तिजा प्राच्या शूरसेन्यर्धमागधी ।
बाल्हीका दाक्षिणात्या च सप्त भाषाः प्रकीर्तिताः ॥ ibid ४८ शबराभीरचण्डालसचरद्रविडोड्रजाः ।
हीना वनेचराणां च विभाषा नाटके स्मृताः ॥ ibid ४९
Prthvidhara, on Mrechakakatika reads शकार and शबर for शबर and सचर Possibly he wants to escape the difficult word . The . besides being included under am, would be in strange company with the dialects that are partly connected with tribes like शबर, आभीर etc., and partly with regions ore ountries like द्रविड, आ. शाकारी is a name given to a dialect on account of its phonetic peculiarities and is possibly later than theft. Sir George Grierson apprently sides with Pṛthvidhara; J. R. A. S. 1918, p. 491.
9 अङ्गारकारव्याधानां काष्ठयन्त्रोपजीविनाम् ।
शरभाषा तु किंचिद्वानौकसी तथा ॥ ibid ५४ गवाश्वाजाविकौट्रादिघोषस्थाननिवासिनाम् । आभीरोक्तिः शाबरी वा द्राविडी विदादिषु ॥ ibid ५५

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considerthe passage in which he gives, for the sake of lending dramatists, the broad linguistic peculiarities of the different provinces. •
"One who knows should use a language in which the 'e' sound is predominant in the case of the region between the Ganges and the Ocean. He should use a language with a predominant 'na' in the case of the countries heard to be between the Vindhyas and the Ocean. In Surāsýra and Avanti and countries north of the Vetravatī, a language with profuse 'ca' should be used. Those countries which border on the Himālaya and the Sindhus and Sauviras should have a language full of the "u" sound. In countries beyond the Carmaņvati and those round about the Arbuda (mountain) should always have an idiom full of the sound 'ta.'
The "languages abounding in the u sound" in the above is quite mistakable. The ukāra is a recognised peculiarity of the Apabhramśa. Thus without naming it, evidently because it had yet to get that nanie, Bharata refers to what is distinctively called Apabhramsa by later writers and grammarians. Another thing to be noted in the passage is the region where the dialect abounding in the u sound was at home in Bharata's time. Its home is Sindh, Sauvira and Northern Panjab. We shall have to return to this point later. This also seems to be the region where the cowherding, horse and camel-herding nomads were at first settled. At any rate, the camelherds-men could not have found a more suitable place for their ships of the desert than the sandy regions along the banks of the Indus.
Bharata's acquaintance with Apabhramśa in some form is further attested by the illustrations of the metres which he has defined in the 32nd chapter. It was to be wished that a good edition of the Natyaśāstra were avaible to scholars, for the present one is hopeless, especially at places most important from the point of view of Prākrit studies. The chapter under consideration is especially faulty and scrappy; but such as it is, it offers something of use to the present purpose.
10 गङ्गासागरमध्ये तु ये देशाः संप्रकीर्तिताः ।
एकारबहुलां तेषु भाषां तज्ज्ञः प्रयोजयेत् ॥ ५८ ॥ विन्ध्यसागरमध्ये तु ये देशाः श्रुतिमागताः । नकारबहुलां तेषु भाषां तज्ज्ञः प्रयोजयेत् ॥ ५९॥ मुराष्ट्रावन्तिदेशेषु वेत्रत्युत्तरेषु च । ये देशास्तेषु कुर्वीत चकारबहुलामिह ॥ ६०॥ हिमवत्सिधुसौवीरान्ये च देशाः समाश्रिताः । उकारबहुला तज्ज्ञस्तेषु भाषां प्रयोजयेत् ॥ ६१ । चर्मण्वतीनदीपारे ये चाबुदसमाश्रिताः । तकारबहुलां नित्यं तेषु भाषां प्रयोजयेत् ॥ ६२ ॥

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(1) Alees 79703 1 H ( 7 ) Emù $147 ( ) 501481 ( 1 ) ak za af (o) ftogi i fore forcat QA ATT # Read det ta (?) silogg, , 373 (3) GATA() f (0) 11070731
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fagm19+1 (73) faz o Huias II focul
वायदि वादो एह पवाही रुसिद इव । ॥१६॥ It will be easily seen that (1) is entirely in Apabhramsa (a) with the ukāra of the Nom. sing. at three places, (b) h for bh which it has in common with the other Prākrirs. (2) is rather obscure, but even without emending it, one finds in it the familiar u and what is more remarkable
jonhaū' in Neuter pointing to the existence in the peoples' language of the tendency of disregarding genders even at such an early date. 'Nei' is also to be noted. In (3) 'Kāņaņau, ussuiyā' and 'sangaiyā' are peculiarly Apabhramsa. Although 'uāya' and 'Kālau' are emended in (4), there is scarcely any doubt (janantau.' In (5) eha' is Apabhramśa.
Thus it is clear, that although Bharata has nowhere mentioned Apabhramsa by name, because it was yet in a crude form still to develope and going under the name Abhīrokti, there is no doubt that the dialect existed in his days. It also seems clears that the home of the speakers was then in the Punjab and upper Sindh. It had yet not high literature of its own and the circle of its speakers was limited to certain nomadic tribes, who as will be seen later, penetrated southwards and eastwards and were assimilated in the Hindu civilisation. It is they, however, who seem to have given to the older Prākrits the Apabhramba form. ; (3) Dharasena: Important for the age of Apabhramsa is a reference to it in an inscription of Dharasena II king of Valabhi (in Surāsţra Kathiawad). Here Dharasena thus speaks about his father.
"His mind was very clever in writing poetical works composed in three languages, Sanskrit, Prākrit and Apabhramsa.”.
Guhasena who is thus described has inscriptions between 559 and 569 A. D. Poetical works in Apabhramsa are therefore attested to in the middle of the 6th century A.D., although none has so far come down to us.
(4) Bhānaba, probably of the end of the 6th century, already knows about the Apabhramsa language, to which he prefers while giving an alternative division of poetry of literature. 13
___II Ind. Ant. संस्कृतप्राकृतापभ्रंशभाषात्रयप्रतिबद्धप्रबन्धरचनानिपुणतरान्तःकरणः etc. quoted by Jacobi, ). c. Intr. p. 55. 12 Bombay Gazetteer Vol I, part I p. 90.
13 शब्दार्थों सहितौ काव्यं गद्यपद्यं च तद्विधा ।
संस्कृतं प्राकृतं चान्यदपभ्रंश इति त्रिधा ॥ १.३६

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i
"Kāvya is word and sense together. That (Kāvya) is two-fold, proge and verse. It is again three-fold. Sanskait, Prākrit and morever Apabhramsa."
Bhāmaha's remark is important only as corroborating the existence of Apabhramsa at the end of the 6th century. But he does not mention either who spoke it or who should speak it. It were to be wished that like Dandin he had done so.
(5) Dandin. In his Kavyadarsa, Daņdin gives a fourfold division of literature, which was current amongst the literate of his days. There is thus an advance over Bhānaha's threefold division.*
"Learned men say that this literature is again fourfold namely Sanskrit, Prākri, Apabhramśa, and mixed. Great sages have defined Sanskrit as divine speech. There are varieties in Prākrit such as 'derived from it (Sanskrit),' similar to it,' and 'Desi' (i, e. belonging to vulgar speech).” etc. And further "The speech of Abhīras and others in literature is known as Apabhramsa. In the Śästras (however), Apabhramba means whatever is other than Sanskrit. Sanskrit (Kāvya) is divided in sargas (chapters), Prākrit in skandhakas (name of metre, according to commentator), Apabhramśa in Asara ets. Mixed (forth branch of literature) means Nātaka etc. Kathā (variety of mixed literature) is composed in all languages and also Sanskrit. Brhatkathā, of wonderfal meaning, consists of Bhūtabhāşā."
It will be clear from the above that Dandin is speaking of certain languages from the literature point of view and not from the linguistic one Hence the bad logic of segregating Apabhramśa from the Prakrits, of whom indeed it is only the youngest phase just as Pāli is the oldest, may be excused in his case.
Be that as it may, two points stand out clearly from Dandin's discussion on literature and its divisions: (1) that the Apabhramśa language must have already been put to considerable literary usage when Daņdin
1 Ed. Bibl. Ind. 1863.. 2 Op. lit. ataglazi 192: desdi giud ael
अपभ्रंशश्च मिश्रं चेत्याहुरार्याश्चतुर्विधम् ॥ १, ३२ संस्कृतं नाम देवी वागन्याख्याता महर्षिभिः । 259RIAI ait gaa: 1954:|| 9, 33 आभीरादिगिरः काव्येष्वपभ्रंश इति स्मृताः । शाने तु संस्कृतादन्यदपभ्रंशतयोदितम् ॥१,३६ संस्कृतं सर्गबन्धादि प्राकृतं सन्धिकादिकम् ।
भासारादीन्यपदंशो नाहकादि तु मिश्रकम् ॥ १, ३७ • The older Vägbhata also bas Dandina's forfold division Pischel, Grammalikider Prakrit Sprachen. p. 3.

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wrote. This usage is not the mere use of it by low characters in Sanskrit dramas as during Bharata's days. In that case, Dandin would scarcely have been jnstified in making a whole division of literature as consisting of Apabhramsa. He expressly mentions certain metres employed in Apabhamsa poetry, i. g. āsāra etc. The Apabhramba in the dramas is mostly very scanty and scrappy prose and even then, very few dramas have it as a Tule. The line 'Ābhīrādigisah' etc. only indicates the general nature of Apabhramba, viz. whatever in Kāvya is put in the mouth of such low people as the Ābhiras is that. It is hardly scientific to conclude from such references that the Apabhramba, or for the matter of that any other language, is a tribal language. In the first place there is the word 'Adi' to show that the Ābbīras had no monopoly of the Apabhramba. They certainly did not. bring it with them from wheresoever they came a few centuries before the Christian era. The fact is that wherever they and others with them went, they picked up the regional Prākrit current there, and in the nature of things changed its form to a great extent. It is this change or decay that is indicated by the words 'Apabhramśa', 'apabhrasta,' even.
vibhrasta' of Bharata. (2) That bebind this literary Apabhramsa, there was the language, not of small literary groups, or learned men such as philosophers, grammarians, astronomers, mathematicians, poets and professors, in short of the elite, but of the lowly, humble, commonest of the common people like Ābhīras, Sabaras, Candālas etc. It goes without saying that as the region, occupied by these people changed either from time to time or at the same time, their Apabhramsa also differed, thus making up the different varieties of A pabhramsa mentioned by some later Prākrit grammarians.
Unfortunately the date of Dandin is not yet finally settled. But so far is certain that he cannot have flourished earlier than the seventh and later than the eighth century. Thus, then, what was recognised as a dialect of certain tribes and named Ābhīrī, developed, during the four or five centuries between Bharata and Bhāmaha-Dandin, into the Apabhramsa language. both spoken in various dialects and employed in recognised literature. This was also the period of Ābhīra supremacy over a considerable part of the country, It is natural to suppose that it was during this period, 3rd century A. D. to the 6th century A. D., that the name Apabhramsa" must have been given to the dialects which developed out of the regional Prākrits owing to the assimilation of the Abhiras in Hiduism.
(6) Rudrata, who belongs to the 9th century A. D. refers to the Apabhamsa in his Kavyalamkara. After dividing 'Vākya' into prose and.
See page below. 2 Ed. Kavyamila, No. 2.

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verse, he divides it again sixfold on the language basis. He says 3:-"A sixfold division of it is possible, based upon the difference of languages. Sanskrit, Prākrit, Māgadha, Pisācabhāśā, aud Saurasenī, the sixth being Apabhramsa in several divisions on account of the particular country.”
Here too the A pabhramba is placed on a level with the older literary Prā krits viz. the Māhārāstri, Māgadhi, Paisāchi, and Sauraseni. What is, however, more important to note, is that Rudrata recognises many varieties of Apabhramba, and records that the difference is due to the difference of the regions where they were spoken. The older Prakrits have no known subdivisions, and although they bear geographical names, they have ceased to be regional and therefore to be actually spoken by the people. The Apabhramsa differed from them in both these respects.
(7) Rajasekhara:-In his Kavyamimansa , 4 Rajasekhara has severa references to Apabhramsa. Like his predecessor rhetoricians, he also looks at the language from the literature point of view. It is therefore not surprising to find the body of his Kāvyapurusa thus described: -'Sanskrit is your mouth, Prākrit the arms, A pabhramsa the hips, Paiśāca the feet, and a mixture of these the chest." Again when his poet-king holds his Durbār,
The Sanskrit poets should be seated to the north (of his regal seat); the Prākrit poets to the east, the Apabhramsa poets to the west, the Paisāca poets to the south. The same fourfold division of literature according to its vehicle is expressed again in connection with the question, however languages? the budding poet should master.
"Some object can be (well) expressed by a good poet in the Sanskrit idiom, another in Prākıt, still another in A pabhramsa phrase, a fourth in Bhâtabhāśā; some other object can be expressed in two, three or even four languages. A good poet, whose intellet can command all these, fills the whole world with his fame."
3 भाषाभेदनिमित्तः षोढा भेदोऽस्य संभवति ॥ २,११
ज्राकृतसंस्कृतमागध पिशाचभाषाश्च शौरसेनीच ।
षष्ठोऽत्र भरिभेदो देशविशेषादग्भ्रंशः ॥ २, १२ 4 Gaekwad's Oriental Series, no. 1, 1916. 5 Cl. Cit. p. 6 recru a areté des ge ud TIT:, 79744*, daragai, salama
Ibid. p. 54 a ataca: desar: 9741 fafatica I...... gãor sikar: 6441...l afn. arqsifaa: 795: 1 qavat HT4191999: 1 7 Ibid pp. 48-49 gátů: drkalecat a gafacta: sudarte
अन्योऽपभ्रंशगीर्भि किमपरमपरे भूतभाषा क्रमेण । fazifa: sista arfinstafà adeft: frafafata यस्वत्थं धीः प्रपन्ना स्तपयति सुकवेस्तस्य कीर्तिजगन्ति ॥

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More important still are two other passages, which refer to the same fourfold division, but with respect to the countries in which a particular language is preferably the vehicle of literature.
"Particular languages appear to be resorted to in particular countries. Thus it is said:-The Gauḍas and others take their stand on Sanskrit; the liking for Prakrit of those (poets) of the Lata-country is well-known; all the Maruregion, the Takkas, and the Bhādānakas employ Apabhramśa; the poets of Avanti and the Pāriyātras, to-gether with those of Daśapura, have recourse to Bhûtabhāśā; and a poet who lives in the heart of Madhyadeśa is well-versed in all (these) languages."
Thus, then, in Rajasekhara's day's Sanskrit literature was much cultivated in Gauda (modern Bihar); Prakrit literature in Lața (Gujarat without Kathiawad); Apabhramśa literature in the whole of Maru (modern Marwar); Takka (part of eastern Punjab), and Bhādānake (?); Paiśācī literature in Avanti (central Malwā), Pariyātrā (western Vindhya regions), and Daśapura (upper Malwā). It must be emphasised that Rajaśkhara does not say whether these were spoken languages in these regions; what he says is only that literary men in these parts conveyed their thoughts preferably in these several languages. The second passage of importance of Apabhramsa reads thus10:
The Suraṣṭras, Travanas and others can with grace express the Sanskrit idiom, but always with an admixture of Apabhramśa.'
To the Maru, Takka and Bhādānak literary men, therefore, we have to add the Saurāṣṭras (Kathiawad) and the Travanas (?) who, together, cultivated Apabhramśa literature. The presnt state of our know-ledge of the Prakrits and the literature in them that is being brought to light every day, apparently endorse Rajasekhara's view, so far at least as Prakrit (Māhārāṣṭri and Jaina Māhārāṣṭri) and Apabhramsa are concerned. It is Gujarat that has discovered and is still destined to discover a vast Prakrit literature11; and if the Jains appear to appropriate to themselves the credit of the larger lsiai: ásatyn: qfèfangay: mgà zizizar: सापभ्रंशप्रयोगाः सकलमरुभुवष्टकभादानकाश्च । enazzar: qftaar: agcagcâĤamai 40-à
Ibid p. 51.
यो मध्ये मध्ये मध्यदेशं निवसति सकविः सर्वभाषानिषण्णः ॥
8
9 By Prakrit, Rajasekhara appears to mean the Prakrit par excellence of Dandiy,
i. e. Maharastri, although he has no where indicated this expressly.
10 Ibid p. 34, सुराष्ट्त्रवणाद्या ये पठन्त्यर्पितसौष्ठवम् ।
अपभ्रंशावदंशानि ते संस्कृतवचस्यपि ॥
II Kadalkar's Account of Mss. at the Patana Bhandars read of the First Oriental Conference, Poona; and Dala's Essay read at the 5th Gujarat Sahitya Parigad.

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share, it is the Śvetambars who appear to be more fond of their Jaina-Prakrit, as the Digambaras seem to be of their Apabhramsa. It is a well-known fact, rightly emphasised by Jacobi; 12 that the Digambaras are more numerous in Marwar and part of the Punjab. This, however, does not mean that the two were rigid in their choice.
Two more passages seem to show that although at the time of Rajasekhara, the Apabhramsa was much popular, especially in Suraṣṭra and Marwar as a literary language, it had not yet lost living touch with its main-spring viz. the spoken dialect or dialects of the common people. The passages in question are:
(1) "Well-versed 13 in Apabhramśa should be all his (the poet king's) male attendants. The female attendants should also know the Magadha language. Those in the harem should know Sanskrit and Prakrit both, and his friends should know all languages."
(2) "Beyond them (i. e. the Sanskrit poets) should sit those versed in Vedic lore, logicians, knowers of Puranas and Smrti, physicians, astrologers and such-like. To the east, the Prakrit poets; beyond them those who live by the arts of acting, dancing, singing, playing on Instruments, elecution, bardic lore keeping tact in music, and such others. To the wes the Apabhramsa poets; beyond them wall-painters, Jewel-setters, Jewellers, goldsmiths, carpenters, smiths and others like them. To the south the Paiśāca poets; beyond them, courtezans and thelr courtiers, rope-dancers jugglers, exorcisors, athletes, those living on arms and such others.'
In (1) it is significant that Rajasekhara should make the attendants, both male and female, speakers of Apabhramsa. In the first place, they are of the people and therefore must speak the peoples' language. In the Second, it is they who stand between the common populace and the king, interpreting the wishes and grievances of the former to the latter, and conveying to them the king's message or reply, and as such must know the language of the common people. The passage therefore suggests, that although long before Rajasekhara's days, the Apabhramśa had attained to the dignity of a literary language, it had not yet ceased to be a spoken language. The two were yet
12 Op. Cit. Note p. 86. 'Well die Digambaras vou ie in Hindustan and Panjab amstarkesten vertreten warm.'
13 Op. Cit. 50 अपभ्रंशभाषाप्रवणः परिचारकवर्गः समागधभाषाभिनिवेशिन्यः परिचारिकाः प्राकृतसंस्कृतप faga:yfte fazıfa area admonfàfèz Hàg: 1
14 Ibid pp. 54-55 ततः परं वेदविद्याविदः प्रामाणिका: पौराणिका : स्मार्ता भिषजो मौहूर्तिका अन्येपि तथाविधाः । पूर्वेण प्राकृताः कवयः । ततः परं नटनर्तकगायनवादकवारजीवनकुशीलवतालचरा अभ्येपि तथाविधाः । पश्चिमेनापभ्रंशिनः कवयः । तत. परं चित्रलेप्यकृतो माणिक्यबन्धका वैकटिकाः स्वर्णकार वर्द्धकिलोहकारा अन्येऽपि तथाविधाः । दक्षिणतो भूतभाषाकवयः, ततः परं मुजङ्गणिकाः लवकशौभिकजम्भकमल्लाः शस्त्रोपजीविनोऽन्येऽपि तथाविधाः ।

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in close living contact. In other words, the Apabhramsas have not yet been a dead language like the older literary Prakrits.
In (2), Sanskrit is already a language of the few, the Pundits. Prakrit has no doubt a wider circle of knowers and possible speakers in those who cultivate some of the fine arts connected with the stage. But the class of those who sit behind the Apabhramśa poets, and evidently are speakers of it, is a wider class. It is the great lower class the common people, from amongst whom hail the artisans and craftsmen such as carpenters, smiths, goldsmiths. Rajasekhara's arrangement seems to suggest that this class still spoke some kind of Apabhramsa. And this also accords well with linguistic facts as discovered in the oldest literatures of the vernaculars of northern India. By the end of 9th century, which is roug ily Rajasekhara's period of activity, the vernaculars had yet to be evolved as distinct from the various Apabbramsa dialects.
(8) Namisadhu, while commenting upon Kavyalankara II 12, has the following remarks on Apabhramsa:
"Apabhramsa is Prakrit itself. It has been mentioned by others as being three-fold viz. Upanagara, Abhira and Gramya. The words 'of many varieties' are used by Rudrața for refuting that. Wherefore ? Owing to these being many countries. Its characteristics should be properly understood from the people themselves."
The importance of the passage lies in the fact that Namisādhu (1) recognises Apabhramsa as one of the Prakrits themselves, (2) names the varieties laid down by others before him as being Upanagara, Abhira and Gramya (3) but expressly says that they are many more than three, and that is most important of all, (4) points to the people themselves as the best source to learn it. The last point is significant as showing that by the time of Namisādhu, who finished his commentary in Samvat 1125 i. e. 1069 A.D., the Apabhramsa of many dialects had not ceased to be spoken by the common people.
One more sentence of Namisādhu deserves mention here as it shows the spread of the Apabhramsa as far east as Magadha. We know that by Bharata's time its germ the Abhīrī was found spoken in Sindh, Moultan and upper Punjab. But the sentence means3:
"The Abhiti language has been mentioned as included under Apabhramsa. It is sometimes found in Magadhi also." This can only mean
I
Rudrata Kāvyālañikāra, Kavyamālā 2, 1, 15 तथा प्राकृतमेवापभ्रंशः । स चान्यैरूपनागराभीराम्यावभेदेन त्रिधोक्तस्तन्निरासाथमुक्तं भूरिभेद इति । कुतो देशविशेषात् । तस्य च लक्षणं लोकादेव सम्यगवसेयम् । 2 Op. Cit. p. 174 पञ्चविंशतिसंयुक्त्तरेकादशसमाशतैः । विक्रमात्समतिक्रान्तैः प्रावृषीदं समर्थितम् ॥ 3 Op. Cit. p. 15. आभीरी भाषापभ्रंशस्था कथिता ववचिन्मागध्यामपि दृश्यते । The Dasarupa hints at the same thing when it mentions (II 42) the Abhiras among the speakers of Magadhi. The Dasarupa is a couple of centuries older than Namisadhu,
h

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that there was a dialect of Apabhramśa spoken in Magadha; thus proving the existence of the Apabhramśa in the east of the Peninsula as late as the 11th century A. D.
(9) For lesser and later writers like Pṛthvidhara, the commentator of the Mrcchakatika, the unknown author of the Rasikasarvasva quoted by Nārāyaṇa in his commentary on Gitagovinda, Sankara, one of the commentators of the Sakuntala and two or three others, see Pischel. It is needles to refer to them here for they invariably quote others' views and because they cannot have had living touch even with the dying Apabhramsas, their acquaintance with them is only second hand.
(B) The Age of the Apabhramsa:
We have thus examined the references to the Apabhramśa in works on rhetoric and poetics from Bharata of about 2nd or 3rd century A. D. down to the commentator Namisādhu of the middle of the 11th century A. D. We have thus been able to put together some undisputed facts about the age, extent and varieties of the Apabhramsa.
(1) Apabhramsa existed in the 2nd or 3rd century A. D. at least, under the name Abhiri, and was spoken in Sindh, Moultan and northern Punjab mainly by the Abhiras and other nomadic tribes that had penetrated into India and for a time.settled in these provinces.
(2) By the 6th century the Apabhramśa was still recognised as the dialect of the Abhiras and others, had got its distinctive name Apabhramsa and had developed a literature of its own which had to be recognised by rhetoricians like Bhamaha and Dandin.
(3) By the 9th century it had ceased to be recognised as a language of the Abhiras, Sabaras and Caṇḍālas only, had come to be known as a language of the great artisan class although the elite spoke Sanskrit and the stage people the Prakrits; i. e. it had become the language of the people. It had by now already spread as far south as Suraṣṭra and probably also as far east as Magadha.
(4) By the middle of the 11th century, even literary people have come to recognise that Apabhramsa is not one language but many dialects, one of which had attained literary importance. It was known to have had a dialect in Magadha, east of the great Peninsula. The Dohākośa (see VII end) furnishes actual testimony.
The lower limit for the age of Apabhramsa accords well with Sir R. G. Bhandarkar's opinion. In his report for the search of Mss. after noting no. 545 Pingalarthapradipa, with some extracts from the same, he says, The extracts quoted are verses 58 (Candesara); 69 (Ceipai-Cedipati); 71 (Hammira), 92 (ibid), 147 (ibid), 151 (ibid), and 199 (ibid); 72 (Sahasanka); 77 (Kasisa), 198 (ibid); 87 (Acala), 96 (Karna), 126 (ibid), 185 (ibid), in Chandra Mohan Gosh's edition. Cedipati Prince of Cedi and of the Kalacuri race; he was contemporary of Bhimadeva of Gujarat and Ahavamalla of Maharastra.

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"The above extracts presen varnacular speech in three forms. The older form i. e. the Mahārāṣṭrī Prakrit we have in I, II, III, (1), IV, and V (1). It had become classical as Sanskrit itself and could be used for literary purposes at any time. Then we have another form in VI, VII (1), (2), (3). This resembles the Apabhramsa form as we have it in the instances quoted by Hemacandra in his Prakrit Grammar and in the 4th act of Vikramorvasiya. A third stage is represented by III (2), (3), (4), (5), and V(2). This is what might be called the earliest form of modern Hindi, the forms Dhillimaha, 'Delhi' and Jakhana or Jakkhana' when,' being specimens of the new formations which became necessary after the old terminations had gradually faded away upto the Apabhramśa period. The last two forms must represent the vernacular speech of the period when the poet wrote and since they could not have praised the particular princes if they had died and been forgotten at the time when they lived, the conclusion is not unwarranted that the forms of the language used by them were the forms current about the time when the kings flourished. Thus about the time of Karna i. e. the first half of the eleventh century, the stage of development at which the vernacular language had arrived, was still that represented by the Apabhramsa, the origin of which is to be referred to about the seventh century; and they began to assume the modern character about the end of the twelfth century and the beginning of the thirteenth, when the poet Chand flourished and that was the form they had in the time of the Chouhan Hammīra, i. e. 1283-1301 A. D."
(C) Apabhramśa and the Abhira migrations:
Now these results accord well with the history of the Abhira migration into India, which caused such a change in the spoken languages of the country. The Abhiras (now Ahirs) are mentioned in the Mahabharata1 as a people in the west of India on the Indus. They are recognised as a hated tribe, the disappearing of the Saraswati being ascribed to abhorrence of them. But they are fighters and given a prominent place in Drona's Suparṇavyuha. When Arjuna returns from Dwaraka with the widows of Krishna, the Abhïras attack him as he enters Pañcanada. They are here called freebooters, herdmen and Mlecchas. The Manusmrti mentions the Ābbīras as having sprung from Brahmin father and Ambaṣṭha mother.
These references make it quite clear that the Abhiras, who were nomadic fighters, had together with other tribes entered India and occupied part of the Punjab a little before the beginning of the Christian era (say
Mbh. II 32, 1192; IV 20, 798; IX 37, 2119; XVI 7,223. Adhyáya X 15 ब्राह्मणात्......... आभीरोम्बष्टकन्यायामू.

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about 150 B. C. and not later). They are also mentioned in inscriptions1 of the 2nd, the beginning and the middle of the 3rd centuries. The first one, A. D. 181 in the reign of Kṣatrapa Rudrasimha, speaks of his general Rudrabhati as an Abhira. The second one, about 300 A. D. which belongs to the Nasik caves, speaks of .the reign of an Abhira prince named Iśvarasena, son of Sivadatta. The third one, the Allahabad pillar inscription of Samudragupta about 360 A. D. mentions the Abhiras together with the Mālavas as powerful tribes occupying Rajasthāna and Malava, the southwestern and southern provinces just beyond the limit of the Gupta Empire. To the south of Jhansi there is a province called Ahriwar, corresponding to Sanskrit Abhirawața, which is thought to be the Abhira principality mentioned in the Allahabad inscription. By the 4th century therefore the Abhiras had got a permanent footing in Malva. A part of them seems thus to have given up nomadic life and to have had permanent settlements and kings, as the Nasik inscription and the Purāņas show. There is also a tract called Aharaur, again equal to Abhirawaṭa, in the Mirzapur district of the United Provinces. It is during this period and subsequently that the Apabhramśa must have begun to develope a literature of its own. This is in keeping with our literary evidence of the 6th century, when the Apabhramsa appears as a canonised literary language. In the succeeding couple of centuries the Abhiras must have migrated further southwards and eastwards, towards Suraṣṭra and the adjoining provinces and Magadha respectively. For by the 9th century Apabhramsa, the form that the Prakrits took in the mouth of the foreigners, was recognised as fit vehicle for literature in Suraṣṭra etc. History corroborates this also. For when the Kaṭhis invaded Suraṣṭra in the 8th century and there-abouts, they found the country in the possession of the Abhīras. The Ahirs were powerful some time before this in Khandesh and Nasik also, as the significant remark of Ferishta," that the famous fort of Asirgad in Khandesh was founded by Asa Ahir, also shows.
I D. R. Bhandarkar, I. A. 1911 p. 16; R. E. Enthoven, Tribes and Castes of Bombay I p. 21, (The material for the article on Ahirs is by D. R. Bhandarkar).
2 Bhandarkar and Enthoven, ibid; Vincent Smith, Early History of India, p. 286.
3 These, according to Bhandarkar-Enthoven p. 23, refer to Abhiras as paramount sovereigns after the Andhrabhṛtyas. By the 6th cent. A. D. this sovereignty had already disappeared.
4 Enthoven, Op. cit., p. 24.
5 Ibid.

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IX
The Prakrit Grammarians and Apabhramsa:
(1) Vararuci is thus far recognised as the oldest Prakrit Grammarian known. In his Prakritaprakasa1 he deals with four Prakrits only, the Māhārāṣṭrī in Pariccheda 1-9, the Paiśācī in Par 10, the Magadhi in Par. 11 and Sauraseni in Par 12. He does not deal with the Ardhamagadhi and the Apabhramśa languages and this fact is significant. The omission may either be taken to indicate superficiality on the part of Vararuci, or it may be thought that perhaps Vararuci included Ardhamagadhī partly under Magadhi and partly under Māhārāṣṭrī, and did not consider Apabhramsa to be Prakrit at all. The truth perhaps lies in neither of the two alternatives. It is a well known fact that the Jains regard the tradition of their scriptures as not unbroken and such of their Agamas as existed in different places, were collected together and redacted by Devardhiganin in the 5th century A. D. Possibly therefore, there was no settled Ardhamagadhi literature when Vararuci wrote his Grammar. He will thus have to be placed before the 5th century A. D. It has always been the case that grammars of langu. ages were written when literature was available in them. The same conclusion is therefore to be drawn from his non-mention of Apabhramsa. We have seen that positive evidence for literature in Apabhramsa is available only from the 6th century onwards. This is not the place to discuss the period of the Prakrits and Vararuci's position as a Prakrit grammarian, but so much is sure that he cannot now be identified with the Vārtikakāra Vararuci. He deals with a form of Prakrit, especially the Saurasenī, which is younger and therefore later than what is found in the Budhistic drama. Sariputraprakaranam. He may be thus tentatively placed in the 3rd century A. D. and not earlier, if perhaps also not later.
(2) Canda a Jain is probably the first Prakrit Grammarian to treat of Apabhramsa in his grammar called Prakritalaksanam, although he has disposed of it in one Sûtra, viz III. 37 only. Another Sûtra I. 5 lays down optional form which is peculiar only to the Apabhramśa and the Magadhi; and a third one, II 19 mentioned verbal suffixes one of which is unmistakaly Apabhramsa.
These three Sutras are from the text accepted by Hoernle. He, however, has relegated to the appendix a number of Sutras even when three
I Ed. Cowell, 2nd Issue, London 1868. 2 Bloch in Pischel, Grammatik § 4. 3 Pischel, Op. cit. ibid. 4 Winternitz, Geschichte der indischen Litteratur II p. 294. 5 This is being dealt with in my Prakrit Selections for the Calcutta University. Lüders, Bruchstücke Buddhistischer Dramen. 7 Ed. Hoernle, Calcutta 1880.
8 They are न लोपोऽपभ्रंशेऽधोरेकस्य, सागमस्याप्यामो णो हो वा and त्तु त्ता चाहु तंतूणओप्पिपूर्वकालार्थे.

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and two mss. were in agreement regarding them. This is rather too bold a procedure and even such an orthodox critical scholar as Pischel has pronounced it questionable.
That most of the Sūtras, regardig which two Mss. at least are in agreement must be regarded as Canda's own work can very well be proved. Thus (1) in the Vibhaktividhāna section, he lays down the general rule that the 'cases are as in Sanskrit and mentions the individual cases with their examples e. g. fe, aat, affint etc. HR, MA, JR etc.; 37, gå, for etc. Now it is queer that Canda should have omitted to give instances of te i. e. Acc.Pl; se i. e. Abl. Sing., a i. e. Abl. Pl., a i. e. Gen. Sing, and fe i.e. Loc. Sing. But if we look to the Appendix BCD, we find three Mss. supplying the want. And there is no reason to doubt their authority. It is more likely that one Ms, has an omission here, than that three entirely independent Mss. should have conspired to add to the text. Again (2) in the same section, Caņda deals with the pronouns in Sūtras 18 to 31 in two sections which he calls EAEETIT (18 to 25) and STEHTETIT (26 to 31). Now while all the cases (except the Gen. Pl. and Loc.) of you are dealt with one by one, the Nom. and Acc. Sing, and Pl. of 37€ is strangely omitted in the accepted text. Here again Appendix CD helps us in filling up both the omissions. Now in this latter section, Appendix C D, we find Sūtras 26a the characteristically Apabhrmsa form . (3) One more proof of impor. tance from the point of view of Apabhramśa is furnished by Appendix 3 C D to Sūtra II 27. Here it must be noted at the outset that even the accepted text where all Mss. have agreed, is a misarranged, ill-digested mass of Sūtras. The whole work has the appearance of half-arranged, miscellaneous jottings for a work, rather than a well-arranged and finished treatise. Thus this part is called Svaravidbāna, but the first fourteen Sūtras only really deserve the name. The rest, as many as fifteen Sūtras, consists of Sūtras of a miscellaneous character such as at a aiga: 21; azi:: 24, u raig yte: 26, OT: 29 etc. Now CD add some more miscellaneous Sūtras to this. They are:
(1) saci: quaprot, (2) fe 9591 gari, (3) orale smaragii, (4) cat dacief, (5) gius, (6) er for Fami, (7) 4596 -59€ & facta, (8) S tuartågariaस्ततो गमने डवडव-दवडव चरियाए, (9) णं णउ णाई णावइ जणि जणु मणु इवार्थे-, मिव पिव विव ध्वव विअ इवार्थे वा भवंति, (10) दाणिं एण्हि एत्तहे एवहिं इदानीमः, (11) यथा तथा अनयोः स्थाने जिमतिमो-
दोहा-काल लहेविण जोइया जिम जिम मोह गलेइ ।
तिम तिम दंसणु लहइजो णियमें अप्पु मुणेइ ॥ Of these (1) to (6) contain bare statements without instances and may be objected to, as Canda has always supplied instances. The same may be said of both parts of (9) and (10). Nos. (7), (8) and (11) are quite in
Op. cit $ 34. ? Hærale Op. cit. pp. 41, 42. 3 Hærnle pp. 46, 47.

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Canda's manner and since two Mss. attest them, they may be regarded genuine. Now in one of them there is a peculiar Apabhramsa adverb 'dadavada' with its meaning. Hemacandra bas it under IV 422 in his Grammar but he has given it an unnatural meaning viz. 'avaskanda.' No. (8) gives davadava, a peculiar Deśī word, not uncommon in Apbh. But piost important Apbh. is No. (11), which lays down 'jima and tima' as substitutes of 'yathā and tathā' and gives an Apbh. Dohā as illustration, For translation of the verse see Pischel, There is another Apabhramsa Dohā in Appendix A but as it is supported by one Ms. only we have to leave it out of consideration.
Most of these Sūtras, some of them verbatim, some split up into two and some with slight change, are found in Heniacandra; but in such a manner that Hemacandra can always be called a borrower. That Hemacandra was a borrower on a large scale has been proved in other literary spheres also.
About Caņda's priority to Hemacandra there cannot be much doubt." But Hoernle's claim that his grammar presents a very old phase of the Prākrit language (p. XI) cannot be accepted, as it is based on the evidence of one solitary Ms. as against three that speak to the contrary. His other claims that Canda is prior even to Vararuchi and that he must have written his work at a "some-what later time than the 3rd cent B. C." are equally untenable. Caņda evidently lived at a time when the Apabhramsa had ceased to be a mere dialect of the Abhīras and become a literary language, i.e. after the sixth century A. D. and not before.
(3) Hemacandra:-Of all Prākrit grammarians Hemacandra a Jain like Canda is the most important from Apabhramba point of view. In his Siddhahemacandra, Prākrit part, he has dealt with it more carefully and at greater length than others and what is more important, has given Apabhramsa Dobās in illustration. He has in fact done more justice to Apabhramsa than to any other Prākrit except the Mābāsāstri. He deals with it in Sūtras IV 329 to IV 448. The so-called Dbātvādesa-sūtras IV 2 to IV 259 are also many of them really A pabhramśa Sūtras as they contain roots which mostly occur in Apabhramba. So that Hemacandra may be said to have treated the Apabhramsa in about 378 Sūtras as against Saurseni in 27, Māgadhi in 16, Paisāci in 26 Sūtras. Even if we omit the Dhātvādebas, the number for Apabhramsa still remains at 120.
Cf. Kavyamīmāms a of Rajasekhara, G. 0. S., Notes pp. 8, 9, 13, 14, 15 and the table at the end. Some of these references attest to wholesale borrowing of chapters on the part of Hemacandra.
Hærnle Op. cit. p. XXII, Pischel Op. Cit. $ 84. 3 Ed. Pischel, Part I, Halle 1877.

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It is curious to note that a grammarian like Hemacandra should not have noticed any dialects of the Apabhramsa, although the rhetorician Nami-sādhu a hundred years earlier, noticed them. But that Hemacapdra is mixing up at least two dialects is clear from his Sūtras and their examples. (1) Thus retaining of e. g. trņu and sukțdu along with taņu and sukiu in IV 329, grhanti under IV 34, kțdantaho under IV 370, groņa for graha IV 394 and grhneppiņu under it, Gphanti IV 341; (2) change of non-initial hard unaspirates into soft unaspirates and of hard aspirates into soft aspirates, IV 396 e. g. vicchohagaru, sugha, kadhidu, savadhu and sabhalau; compare nādho, kadham in Sauraseni, IV 267;(3) change of non-initial m to nasalised V IV 397, e.g. kavalu, Chavaru; (4) retaining r as second member junct, IV 398 prieņa, prāu IV 393; dhruvu IV 418; pemmadrahi IV 423; prassadi IV 393, dhrum, tram IV 360; drammu, dravakkau IV 422: Prayāvadi IV 404; (5) alternature forms in û, and hứ for the Present First Pers. Sing and P1, IV 385 and 396 kattau, lahahu; (6) forms in di and hi for Pres. 3rd Sing, and Pl. IV 382 (for latter); e. g. Prassadi IV 393 (indication of Saur. character) dharahi, karahî; (7) forms in i, u and e for Imper. 2nd sing. IV 387; sumari, karu (IV 330) kare etc.; (8) forms in 'sa' instead of 'ha' for Future, IV 388 hosai (indication of Sauraseni character); (9) alternative forms for Passive, IV 389 kīsu; (10) forms like jāmahı, tāmahi IV 406. Thus side by side with the Māhārāstra (?) Apabhramsa, he may be said to be treating partially of Sāuraseņa Apabhramsa.
Although he does not mention any dialects, Hemacandra's treatment of the Apabhramsa is very complete. The value of his Grammar is enhanced by the quotations in verse that he has given to almost every Sutra; sometime one single Sutra has several verses as instances. Until more literature in Apabhramsa is published, it is not possible to trace the source of them; but they appear, as Pischel has rightly remarked, to be taken from some anthology like Hāla's Sattasai. Although many of the Dohās (a few other metres) are erotic in character, there are: (1) about eighteen verses heroic in character, (2) about sixty didactic (3) about ten religious with Jaiu bent and (4) five legendary, Mythological,-one about Kệsņa and Rādhā, another about Bali and Wāmana, one about Rāma and Rāvaņa and two about Mahābbārata. Among the erotic verses there are two which refer to Munja and might have been composed during the days or immediately, after the death of that un. fortunate king of the 10th century. Two (IV 357, 2. 3 and IV 420, 5) are found in Sarasvatīkanthābharaṇa a work some hundred years older thau Hemacandra. Possibly therefore Hemacandra seems to have culled his quotations from literature that was composed in the 9th and 10th centuries.
Hemacandra's arrangement is the opposite of that of Caņda; first comes Svaravidhāna, then Vyañjapavidhāna and lastly Vibhaktividhāna, This has become the model of later writers.

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Hemacandra has written another work, the Dešinamamāla 1 of much use to A pabhramba vocabulary. By Desi Hemacandra means what is not Sanskrit and also not derived from it. Desi therefore ought to mean the foreign element in the stock of Prākrit-Apabhramba words. But that is not exactly what Hemacandra means by the work. He says "I have put together in this book such words as were not explained in the Siddhahemacandra by separating root from suffix etc. I have excluded words like 'vajjara, pajjara...' which have been explained by me as substitutes for 'katha (etc)' (in my grammar), although they have been acknowledged as Deśī by others. I have put together such words also, as are not found in Sanskrit dictionaries, although they can be explained by separation into root and suffix etc. But I have not included such words as are not found in Sk. dictionaries, but as can be explained by implication etc." He mentions Pādalipta in his introduction, as having written a Desi-sastra, and quotes often from Abhimanacinha, Avantisundari, Gopala, Devaraja, Dhanapāla, Drona, Rāhulaka, Śāmba, Śītānka and Sātavā hana.
Hemacandra should not have included under Deśī words like the following:अणुसुत्ती (अनुसूत्रः), अवअच्छं (अवकच्छम्), अग्गखधो (अग्रस्कन्धः), अइहारा (by met. from अइराहा (अचिराभा), अच्छिहरुल्ल (अक्षि+हर+Pr. suff. उल्ल), अब्बुद्धसिरी (अबुद्धा श्रीः), अगुज्झहरो (अगुह्यधरः), अणरामवो (अन्+रम्), आसिअओ (by Met. from आअसिओः आयसिकाः), आलीवणं (fr आदीम् on Analogy of पलित्त) आयासलवो (आवासलयः), इरावो (ऐरावतः), इंगिअं (Through आइंघ आजिघ्र), ईसरो (ईश्वरः) उत्तग्यो (उत्साघः), उप्फुकिआ (उत्+फूत्कृ), उक्खिण्णं (उत्कीर्णम्), ऊआ (यूका), ऊसलिअं (by Met. from जलसिउल्लसितम्), एमाण (आ+या+मान Pres. Parte Atm.), ओजल्ल (ओजस्), ओसरिआ (अपस), ओसीसं (अपशीर्षम्), कणोवअं (कद्+उदकम्), कायपिच्छा (काकपितृष्वसा), किंजक्खो (किंजल्कः), खग्गिओ (खगिकः), खंधयाठि (स्कन्धयष्टिः), गयणरई (गगनरतिः), गोच्छा (गुच्छ), घरयंदो (गृहचन्द्रः), घारो (अगारं with dropping of initial and aspiration), चउकं (चतुष्कम), चंदइल्लो (चन्द्र+इल्ल) Pkt. suffix), चुच्छ (तुच्छम्), छिद्द (शुद्र), छिण्णोव्भवा (छिन्नोदभवा), छाइल (छाया+इल्ल), जक्खरत्ती (यक्षरात्रिः), जुअलो (युग+ल), जोइसं (ज्योतिः), झुट्ठ (जुष्टम् with contrary sense of Marathi अचपल), झसिभ (ध्वसित), झीण (क्षीण), ठाण (स्थान), ठिविय (टीवित), डहर (दहर), डोला (दोला), णलकं (नळकं-उशीरम्), णवसि (नमस्य), णिअंसणं (निवसनम् cf M. नेसणे), ताडिअयं (ताडितकम्), तिव्वं (तीवम्), तेअवई (Denom. pron तेजस् cf. M. तेवणे), थूढघोणो (स्थूणघोणः, थेरो (स्थविरः), दइअं (दयितम्), दीहजीहो (दीर्घजितः), दुम्मुहो (दुर्मुखः), पण्हओ (प्रस्नवः cf M. पान्हा), परिअट (परि+अट cf. M. परीट), पत्थरिओ (प्रस्तु), पांडुकी (पर्यकिका), फग्गू (फाल्गुनः), रिअं (स्कुरितं), फुल्लंधुओ (फुल्ल+धू), फड (स्फटा), बहुरावा (बहु+राव), बफाउलं (बाप्पाकुलम्), बोहहरो (बोधधरः), भट्टिओ (भर्तृ), भममुह, (भ्रममुख) भाउजा (भातृजाया), भोइओ (भौगिकः), मयणसलाया (मदनशलाका), महासहा (महाशब्दा), महाणडो (महानदः), महासउणो (महाशकुनः), मुहरोमराई (मुखरोमराजिः), रसाऊ (रसायुः), रइगेल्ली (रतिकेलिः), रच्छामओ (रथ्यामृगः), रेवईओ (रेवत्यः), लहुअवडो (लघुकवटः), वऊ (वपुः), वम्हलं (पक्ष्मलम्), वडविअं (वर्धापितम्), वायाड (वाचाटः), विजुला (वियुल्लता), सजोक
I Ed. Pischel, Part I, B.S. S. 1880. 2 Ibid. p, 2 bottom and p. 3 beginning.

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(ares), संदेवो (सं + द्वीप), सहाल (शब्द + term.) सिही (शिखी) सोलहावत्तओ ( षोडशावर्तकः), efèqsi (grim), effumarg (cftaaz:) fez (a) and many more.
But these are sufficient to show that Hemacandra has included under Desi what does not deserve to be there. However, his contention1 always is, 'Is the word current in Sanskit or not? If not put it under Deśī.' This procedure can hardly be called scientific. A look at the Glossary at the end is sufficient to show that Hemacandra has omitted to mention many real Desis. Many of these words quoted above are not even real 'tadbhavas' in the sense that they are darived from current Sanskrit words; but they are coined far their purpose by Prakrit literary men and poets. For instance is the 'coil,' fancifully called 'paternal aunt of the crow; ' is an 'owl' lit. the 'great bird'; is 'dog,' becaus it is a 'beast of the street.' Some Desis are clearly Dravidian, e. g. a town, is a young man, fa a the eye, è go. But a vast majority has yet got to be
af
at is 'mirror,' literally the 'domestic moon;'
small thing, traced to their sourse.
(4) Trivikrama, Lakṣmidhara and Simharaja:-These three authors have commented upon what Lakṣmidhara expressly says were the original Sutras of Valmiki. Trivikrama no doubt lays claim to the Sutras as being his own, but as against this, Lakṣmidhara pointedly calls him Vṛttikara more than once in his work. And the difference in time between the two writers is not so great as to warrant the conclusion that Lakṣmidhara should forget the fact that Trivikrama was also the author of the Sutras and should attribute their authership to an ancient sage.
(a) Trivikrama's sutras in his Prakrit-vyakarana are mostly identical1 with those of Hemacandra. There are 117 Sutras on Apabhramsa, showing a close correspondence with Hemacandra even in the number of Sutras. The technical terminology of the two authors is however different. Trivikrama has borrowed much from Hemacandra's commentary, even the latter's examples and quotations. The importance of Trivikrama's work lies hoever in the fact that he has given many more examples from the dramas and Prakrit literature. The importance to Apabhramsa consists in his Sanskrit translation of all the Apabhramsa quotations of Hemaeandra.
* Op. Cit. p. 19 तथापि संस्कृते तदप्रसिद्धमिति निबद्धम्, p. 107 अत्र गोलाशब्दः संस्कृतसमोऽपि कवीनां नातिप्रसिद्ध इत्युपात्तः and at several other places.
Sadbhasacandrika, B. S. S. V. 14 fèsyouequ.
2
3 Prakritavyakarana, Grantha Pradarsani Series, Intr. V. 9 Azaraamazfanfèquıq. On the word Nija, Pischel, Hultzsch, Bhaṭṭanatha Swamin, Laddu and Trivedi have written lots. 4 Pischel, op. cit. § 88. Laddu, Prolegomena Tu Trivikram's Grammatik 5 This has been made use of by Pischel in his Materialien Tur Kenntnis Les
p. 32.
Apabhraméa.

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A cursory glance at the Sutras of the two, shows how closely they resemble each other. Pischel has already showed this in his edition of Hemacandra's Prakrit Grammar by noting in the margin similar Sutras in Trivikrama's grammar. The slight difference is due to terminology and metrical form of the latter. A very few Sutras from the Apabrhmsa section are quoted in the following table as illustration.
Hem.
I दीर्घ
मोरस्योत्
सौपुंस्योद्वा
एट टि
ङिनेच्च
II त्रियां डहे यतदः स्यमोर्धत्रं इदम इक्लीवे
एतदः स्त्रीपुंडी
Trivi.
दिप
स्वम्यतउत्
ओन् सौ तु पुंसि
टि
निश्च
त्रियां डहे यत्तद्रुस्वमोः इदम इस नपुंसके एतदेह
Hem.
एह एहो एहु एर्जरशसोः
III स्वतकोः पणः
तव्यस्य एव्व
एव्व एवाः क्त्वइइ इविभवयः एयोप्पिण्वेव्ये विणवः तुम एवमणाणहमणहिंच
Trivi.
eries aft जश्शसोरेइ anoti
तव्यस्य एश्वइ
एव्व एव्वाः
क्त्वइइए अवि recorder तुमएवमणाणहमणहिंच
Trivikrama's time cannot be settled with any certainty. He is later than Hemacandra, i. e. than 1172, and earlier than Kumaraswamin, son of Mallinatha Kolacala, who quotes him both by name and without it. The time of Mallinatha himself is uncertain; but he is believed, after Aufrecht,± to have lived not earlier than the 14th century. Prof. Hultzsch an inscription has pointed out that while a verse of Mallinatha occurs in of 1532, he quotes the Vasantarājāya which was comosed about 1400 A. D. Mallinatha must therefore be referred to the end of the 15th century.
Trivikrama may thus be relegated to the fourteenth century at the latest.± Bhattanāthaswamin's claim that Kātayavema (circa 1400 ) quotes from Trivikrama is disproved by Trivedi, who has shown that the Sutras are One only is common to partly from Vararuci, partly from Hemacandra. This allows a sufficient time between Hemacandra Hema and Trivikrama. and Trivikrama, for the Paṭṭana grammarian to be quoted and made free use of by a southerner.
(b)
Laksmidhara, in his Sadbhāsācandrika, explains the same 1085 Sutras as have been commented on by Trivikrama, with the difference that
1 Bhattantha Swamin, Trivikrama and his followers, lnd. Ant. p. 228.
2 Pischel op. cit. § 38.
3. In his edition of Prakrtarūpāvatara of Simharaja, p. IV. 4.
4 Pischel, op. cit. § 38, says 'He may perhaps be placed in the 18th century.' But this was when Mallinatha's date was not made a little more definite by Hultzsch. Bhatta Po 8. naths Swamin, I. A. 1911 p. 221; Trivedi, Ed. of Laksmidhar,
Edited by K. P. Trivedi B. S. S. LXXI, Bombay 1916,

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he has changed the order of the Sutras according to subjects in grammar. His work thus corresponds to the Siddhantakaumudi of Bhattoji Diksita. The order of the dialects, however, has been preserved. He does not give copious examples, nor any quotations and therefore is not of much value to Apabhramsa.
Lakṣmidhara quotes Trivikrama with respect, and says "those who want to explain the difficult Vrtti of Trivikrama should look into Sadbhaṣācandrika, which is of the nature of a commentary on it." He is thus later than Trivikrama and earlier than Appayadīkṣita" who mentions him along with others in his Prakritamanidipa. As the latter lived during the latter half of the 16th century, Laksmidhara must be placed in the 15th or the beginning of the 16th at the latest.
(c) Simharaja's Prakritarupavatara is a commentary on the Valmikisutras like that of Lakṣmidhara. The former has commented upon 575 only out of the total 1085 Sutras. He no doubt gives more forms than Hemacandra Trivikrama, Laksmidhara, e. g. under Susasoh XXII 8 he gives a lot of forms of Caduvvugha; but there is no variety in them. Nor are any quotations given. The work therefore is not of much use for Apabhramsa.
Simharaja does not say to whom the Sutras belong. In fact, if we argued from his introduction to the Sutras where he says, "In order to let (people) know the scientific terminology, the names and technical terms are being described," the Sutras also will have to be ascribed to him. Such is however not the case. He simply took the Sutras as they were, and without caring to know or to mention who the author was, commented on them.
Hultzsch points out that the author has two unnamed quotations, one of which is from Bhattoji's Siddhantakaumudi and the other from Nāgoji's* Paribhaṣendusekhara. Simharaja is therefore a very late writer, scarcely a couple of centuries old. It may be mentioned here that unlike the other three writers of the school, he is a Brahmin and not a Jain.
(5) Mārkaṇḍeya's Prakṛtasarvasvac is an important work; (i) as it does not belong to the Western or Jain school, (ii) as it gives the dialects
* qft àfanat qai oulfagurafta à gur: 1
भाषाचन्द्रिका तैस्तद्व्याख्यारूपा विलोक्यताम् ॥ Introductory v. 16. See also I 1, 1. वृत्तिकार त्रिविक्रमदेववचनात् ।
2 Hultzsch, op. cit. p. IV; Trivedi, op. cit. Intr. p. 17.
3 Ed. Hultzsch p. 1 तत्रादी शास्त्रीयसंव्यवहारपरिज्ञापनार्थ संज्ञा परिभाषे वयेते.
4 Op. Cit. VII. Bhaṭṭanathaswamin is right when he sneers at Prof. Hultzsch's rendering of graf XII 42 by eastern grammar'. Ind. Ant. 1911 p. 223.
5 Bhaṭṭanathaswamin, 1. c. is not right in placing him in the 18th or 14th century. 6 Edited by Bhaṭṭanaswamin, Granthapradarsani series, February to June 1912.

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of the Prākrits, and (iii) as it treats of three varieties of Apabhramsa and gives independent illustrations. It is divided into 20 chapters of which two deal with Apabhramsa. The quotations are from the (a) Brhatkathā (one only), Saplaćati, Setubandha, Gaudavaho; (b) Sakuntala, Ratnāvali, Malatimādhava, Mrochakațika, Venisanhāra, Karpuramanjari, Vilāsavatisattaka; (c) Bharata Kohala (who seem from the quotations to be a writer on poetics), Bhatti, Bhojadeva, and Pingala.
The predecessors mentioned are Śákalya, Bharata, Kohala, Vararuci, Bhāmaha and Vasantarāja. It is not possible to say whether Mārkandeya is giving a traditional suceession of teachers or simply mentioning names at random. The former seems probable and in that case we may look upon the teachers as succeeding each other. Sākalya's is a hoary name and adopted for his prestige and age, just as the name of Vālmīki seems, in the present stage of our knowledge of Prākrit grammars, to have been adopted by the Western school. Bharata is well known. Kohala seems to be a historical person, as a quotation? has been given from him. He has been mentioned by Puşpadanta (see ante, section VII ) and might be Vararuci's predecessor. Bhāmaha is the well kuown rhetorician; but he has also written a commentary on Vararuci's grammar called Manoramā. Vasantarāja wrote a Prakritasanjivani, a work entirely dependent on Vararuchi. Psichel thinks that this Vasantarāja, and a king Kumāragiri Vasantarāja, brother-in-law of Kāțayavema, are very probably one and the same. This Vasantarāja would thus belong to the first decade of the 15th century. Mārkandeya will have therefore to be placed after that. He says that he finished his work at the capital of Mukundadeva, who was then ruling over Utkala or Orissa. If this Mukunda deva is the same as is said to have ruled over Orissa about 1664, Mārkandeya will have to be placed in the 17th century. There is a third evidence probably over-looked by Pischel. Mārkaņdeya, besides naming Pingalapāda, freely quotes from the Prākslapingala. Of all the quotations, the one at p. 50 about short and long syllables is conclusive as it gives the verse with the express additional remark इति श्रीमल्पिंगलपादैर्दीर्घस्य लघुत्वातिदेशात . Now the Prakrtapingala quotes as examples verses about the Chouhan King Hammīra who flourished in the early 14th century. The Prākrta pingala therefore may be placed in the 15th and Mārkandeya much later than that, as Pingala to him is already 'Pingalapāda.'
1 Op. cit. p. 101 TraafhY299061a artat sre: sfat lea: 1 ? Pischel, op. cit. $ 40. 3 Ibid. 4 Op. cit. p. 127 stigtrypracaayai...... TretycFahfaat......

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Page #78

धणवालकया
भविसयत्तकहा
जिणसासणि सातु णिहुअपावकलंकमलु।
सम्मेत्तविसेसु निसुणहुँ सुर्यपंचमिहि फलु ॥ पणविप्पिणु जिणु तइलोयबंधु दुत्तरतरभवणिब्बूढखंधु । भव्वयणवयणपंकयपयंगु कयकसणमोहतिमिरोहभंगु । णीसेसभरियभुवणंतरालु उक्खयदुक्कम्मतरुमूलजालु । अविसाउ अराउ अकोउहल्ल कंदप्पदप्पदलणेक्कमल्ल । संसारसमुहुत्तरणसेउ अविरोहु अलोहु अणावलेउ । परमेसरु परमगुणप्पहाणु संपत्तु परमणिव्वुइनिहाणु । अरहंतु अणंतु महंतु संतु सिउ संकतु सुहुमु अणाइवंतु ।
परमप्पउ पहु पंडिउ महत्थु परेमिढि परमकारणकयत्थु । घत्ता । सो हियइ धरेवि पवरमहासिरिकुलहरहो।
वित्थारमि लोइ कित्तणु भविसणरहिवहो ॥१॥ बुहयण संभालमि तुम्ह तेत्थु हउं मंदबुद्धि णिग्गुणु णिरत्थु । मोहंधयारि वामोहमूंढ दुग्घरवावारे कारि छूढु। किं करमि खीणविहवप्पहाए नउ लहमि सोह सजणसहाए। अह णिडणु जणु सोहइ ण कोइ धणुसंपय विणु पुण्णहिं ण होइ। विणु ताएं जइ नणि अप्पमाणु कहमुवमि तोवि पुरिसाहिमाणु । वरि करमि किंपि" णियमइवियासु कम्मक्खयाई सुविसुद्धलेसु। जसु जित्तिउ बुद्धिवियासु होइ सो तितिउ पयडइ मच्चलोइ। पिक्खिवि अइरावउ गुलगुलंतु किं इयरहत्थि मा मउ करंतु । १ B सारु २ A सुव० ३ B पणवेप्पिणु ४ B corrected into तमतिमिरभंगु ५ B परमे ढि ६ B महाणरहो ७ A च्छूटु ८ A कयारिच्छूढ ९ B विहवप्पहाई १० B सहाई ११B कंपि १२ B तित्तउ

Page #79

भविसयत्तकहाए ।
1
घत्ता । महकव्वकईहु ताहंतणिय किर कवण कह । किं उइइ मयंकि जोयंगणउं म करउ पह ॥ २॥ इहु सज्जणलोयहो विणउ सिहु जो सुहि मज्झत्थु विसिहु हु जो पुणु खलु खुड्डे अड्ट्ठसंगु सो किं अभत्थिउ देह अंगु । परच्छिदसंएहिं वावरु जासु गुणवंतु कहिंमि किं कोवितासु । अवसद्द गवेसइ वरर्केई हि दोसई अब्भासई महसैईहि । ऍंक्कोवि रयणभंजणसमत्थु एक्कोवि करइ वत्थुवि अवत्थु । अणुदिणु वासइ दुव्वासवासु अप्पणउं ण कोइवि कहिंमि तासु । उ सक्क देखिँवि परहो रिद्धि णउ सहइ सउरिसहं गुणपसिद्धि । जगडंतु भमई सज्जणहं विंदु विवरीउ णिरंकुसु जिंह इंदु | धत्ता । दुव्वयणवियड्डु एक्कुवि दुम्मई सुअणसय ।
जो भक्खर मंसु तासु कहिंमि किं होइ दय ॥ ३ ॥
२
अत्थर खलयणु किं तेण ताम आयण्णहु कह सवणाहिराम । जिणवाणी जा गणहरिण दिट्ठ पुच्छंतहो चितु सेणियहो सिह । तेण ये कियपोत्थयसंचयएहिं तत्थहो वित्थरिय वरकहिं । एव्वहि व दुसमकालि पसरंतए मोहतमोहजालि । चिंतिय धणैवालिं वणिवरेण सरसइबहुलग्डमहावरेण । विउलइरिपरिडिङ वडमाणु जसु समवसरणु जोयणपमाणु तहो गणहरु गोमु गुणवरिट्ठ तिं तइयैहुं जं सेणियहो सिह । पुच्छंतहु सुयपंचमिविहाणु तहिं आयउ ए कहाणिहाणु । धत्ता । निसुत एह णिम्मलपुण्णपवित्तकह |
पच्चूसिं' नराहुं पुब्वदिसा इव जणइ पह ॥ ४ ॥ एह भरर्हैखित्ति सुंदरपएस कुतुजंगल नौमि महिविसेसु । वणिज्जइ संपय काई तासु जहिं निवसइ जणु अमुणियपयासु । आरामच्छित्तघरवित्ति विड परिपक्ककर्लेमिगोहणसमिद्धु । जहिं पुरई पवडियकलयलाई धम्मत्थकामसंचियैफलाई ।
१
खुड्डु २ B सयहिं ३ A वावारु ४ B कईहु ५ B सईहु ६ B इक्को ७ B देखेवि ८ B जह B वि १० Bवतइ ११ B धगवालें १२ A गोत्तमु १३ B तइयहं १४ B एहु १५ B पच्चूसे णरणाह
१६ B भरइखेत्ति १७ B णामें अत्थि देठ १८ B परिपक्कसालि १९ A संसियकलाई
B

Page #80

पठमोसन्धी। जहिं मिहुणइं मयणपरव्वसाइं अवतुप्पतुपरिवडियरसाई। उवभोयभोयसुहसेवयाइं गामइं कुक्कुडसंडेवयाई । जहिं जलई कयावि न दूसियाइं मयरंदरेणुवामीसियाई । जहिं सरई कमलपहतंबिराई कारंडहंसवंयचुंबिराई । जहिं पंथिय ततुच्छायहिं भमंति जत्थत्थमियई तहिं णिसि गमंति।
पामर वियड्डि वयणई णियंति पुंडच्छुरसई लीलई पियंति । घत्ता । तहिं गयउँरु णाउं पट्टणु जणजर्णियच्छरिउ ।
णं गयणु मुएवि सग्गखंडु महि अवयरिउ ॥५॥ तं गयउरु को वणणहं समत्थु जं पुहइहि मंडणु णं पर्यंत्थु । जं भुत्तु मउडकुंडलधरेहिं मेहेसराइबहुणरवरेहिं । जहिं कीलिउ सेयंसाहिवेण पारणउं कराविउ रिसहु जेण । महवा चक्केसतु जित्थु आसि जिं भुत्त वसुंधरि जेम दासि । पुणु सणकुमातु णिहिरयणवालु छक्खंडवसुहसुहसामिसालु। पुण संति कुंथु अरु तिण्णि राय चक्कवई होइ तित्थयर जाय । जहिं अण्णवि पर णरवइ महंत सग्गापवग्गवरसुहई पत्त ।
जसु कारणि णियसुहितंडवेहिं कुरुखेत्ति भिडिउ कुरुपंडवेहिं । घत्ता। जहिं तुंगतवंगि संठिउ संखकुंदधवलु।।
जणु सुत्तुवि उडु देखइ गंगाणइहिं जलु ॥६॥ तहिं पट्टणि सियैकलयलवमालि वरयरि वटुंतए सुसमकालि। अट्ठमा तिथि पसरंतणाणि चंदप्पहजिणपञ्चक्खमाणि । जहिं जणु णिबहु संघडणधीरु धणुसउदिवड्डदीहरसरीरु । णिम्मलसम्मत्तपयावभाणु वीसद्धलक्खपुव्वाउमाणु । तहिं कालि तित्थु पैदृणि जयासि भुवोलु णांमु णरनाहु आसि । कियवसविहेयधरवलयसातु बहुनरनिहायसंखुहियवातु । जणवल्लंहँचरिउ विसुद्धवंसु जयलच्छिमरालिहि रायहंसु ।
तहो धणवइ णामि रायसिढि दरवियसियसियकंदोद्ददिहि । घत्ता । पउरालंकारु बहुधणु बहुगुणु बहुसयणु।
सुइदंसणदेहु नवजुवाणु सुंदरवयणु ॥७॥ ____१ A चय २ A पथिय ३ B गयवरु ४ जणमणअच्छरिउ ५ A वन्नहं ६ B पसत्यु ७ B रिसहो ८ B जेथु ९ B जे १० B पाल ११ B भिडिय १२ B थियकलयले १३ B तेथु १४ पट्टणे १५ B भुआल १६ A णाम १७ B जणवल्लहु

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भविसयत्तकहाए।
अण्णेक्कु तहिं जि पुरि बहुगुणड्ड हरिबलु णामि वणिवतु वियड्ड । तहो पियगेहिणि णामेण लच्छि संपुण्णवयण कुवलयद्लच्छि । कमलसिरि नाउं तहितणिय दुहिय मणहरच्छणिंदेअरविंदमुहिय । धणवइ वणिवरु गउ तहो जि गेहि गय दिहि तासु तहिं तणई देहि । किंदुहि रमंतिं णयणइट्ट पंगुरणविवरिथणकलसु दिह । अहिलासु पुव्वसंबंधि जाउ परिवडिउ विहिंमि मणाणुराउ । मग्गेवि लक्ष्य सा तेण कर्ने निवेसिट्टि भणिवि हरिबलिण दिन्न ।
परमोच्छवि आरंभिउ विवाहु परिओसिउ पुरु पुरुवइसणाहु । घत्ता । किय मंडवसोह घरि घरि बढई तोरणइं।
उल्लोचसयाई रइयई जणमणचोरणई॥८॥ खंचिय मेइणि तंडविय वण्णु बहुपरिमलचंदणच्छडय दिण्णु । दो खंड करिवि घत्तियऽरविंद पूरिवि णिविट्ट सुहिसयणविंद । कालागुरुखंडई बोहियाई वरभवणसयई उवसोहियाई । णियगोत्तमाइमंगलवलीउ पूरिवि मोत्तियरंगावलीउ । संभासिउ सयणु विसिह इछु णरनाहु चउक्कासणि बइठ । पुणु किउ परिचित्तिं संपहातु वरभोयणु वत्थाहरणसातु। परिहाइवि उजलवासवेसु अंतेउरु परियणु पिंडवासु। पुणु किउ घरवावारहो पहाणु पुरपउरहो बहुसम्माणदाणु । बहुविविहभक्खभोयणहि भोज्जु पइसरइ लोउ भुंजइ मणोज्जु । तंबोलु विलेवणु वत्थु लेवि जं जासु जोग्गु तं तासु देवि । पुणु दिण्णु भरियभुवणंतरालु डिभेरिसंखकाहलवमालु।
अवयरिउ णाई पच्चक्खु सग्गु जोइउ सुरिक्खु सुमहुत्तु लग्गु । घत्ता । घिउ हुववहि चित्तु मंगलसद्द समुच्छलिउ।
बहुतूररवेण केन्नहि पाणिग्गहणु किउ ॥९॥ कयपाणिग्गहणि वियडलील तरुणिहिं आरंभिय कामकील । सुविसुद्धवंसि उप्पणियाउ सुवियडुगुणहिं संपुण्णियाउ । उब्भडवरतरुणिउं जाउ जाउ उव्वग्गिवि दुक्कउ ताउ ताउ ।
-
१ A अनिकु २ B मणहरच्छणेई ३ B हिंदुवहिं रमतें ४ B कण्ण ६ B णिवसेठि ६ B दिण्ण ७ B परचित्तें - B वास ९ A मज्ज १० A हरिय ११ B कण्णहो

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पठमोसन्धी।
वक्करकुरुडडकडक्खिएहिं वरु तजिउ कन्नाचक्खिएहिं । रे रे तियलंपड सउहुं ठाहि मुहियई जि केम तिय लेवि जाहि । बहुकामकडक्खविहाविओसि चंगइ थाणंतरि पाविओसि । सुहयत्तणगदिच कउ परित्त दरमलिउ अज्जु कहिं जाहि मित्त । हैले हले लइ लेहु भणंतियाहि परिवेढिउ अहतु फुरंतियाहि । कवि वंच्छइ सिरि धम्मिल्लजूडु परिमुसइ कावि मणिवलयचूडु । कवि पीडिजंति वि भुअबलेण अवतुंडइ रइकोऊहलेण ।। कवि मइलइ कजलतिलउ लेवि कवि विलसइ मुहमंडणु मलेवि । कवि काणक्खेव ढक्कइ च्छलेण वत्थई खंपइ कुंकुमजलेण ।
कवि खिवइ जक्खकद्दमथवा उन्भडवयण बोल्लइ अवक्छु । घत्ता । वरमालमलियमणिमउडहउ वरु पिक्खिवि पंचावत्थु किउ ।
ओवग्गिवि बंधिवि गत्तियउ दुक्क वरपक्खकुलुत्तियउ ॥१०॥ आलग्गउ पीणघणत्थणाउ सोहलयरमणरंजियमणाउ। कवि काहिवि कुरुलई णिद्दलेइ कवि काहिवि मुहमंडणुसिउं वरेइ । कवि काहिवि वत्थंचलु धरेइ कवि काहिवि अप्पुणुर्सिउ वरेइ । कवि कट्टइ रसणादामु लेइ कवि च्छोडइ आविल्लउ धरेइ । गलि कावि हारु तोडइ च्छलेण कवि मल्लजुज्झु लग्गइ बलेण । णिजिणिवि एम वरततुणिसत्थु सहुं कन्नई वतु आणि कयत्थु । पइसारिउ मंगलसय करेवि थियबहुजसकित्तिहि घरु भरेवि ।
बहुवल्लह पइपरियणहो बाल भमरउलहो जेम सुअंधमाल । घत्ता । घतु णिययगुणेहिं सयलु ताई अप्पणउ किउ।
पडिवण्णविहोउँ धणवइ मुहं जोयंतु थिउ ॥ ११॥ सा कमलसिरि नाउं तहो पत्ती अखलियजिणवरसासणिभत्ती । समचक्कलकडियलसुमणोहर वियडरमणघणपीणपओहर । छणससिबिंबसमुज्जलवयणी णवकुवलयदलदीहरनयणी । थिरकलहंसलीलगइगामिणि जणहो धणहो परिवारहो सामिणि । दिव्बाहरणवत्थसंजुत्ती जिणवरमंदिरि भमई सइत्ती।
सुललियगुरुवच्छल्लि सोहइ सोहग्गे मयरडउ खोहइ । १ B सुयत्तणि गव्वें २ B हलि हलि ३ A काणक्खिवि ४ B सई ५ Bहेज ६ B सासणभत्ती ७ B थिय ८B वच्छले

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भविसयत्तकहाए। सहियणु सरलसहोवि देक्खइ परियणु समविसमि उवलक्खइ । पत्ता । सवियविलास सारभूअ पुरि समवयहो।।
अणुहुंजइ भोय हियइच्छिय धणवइण सहो ॥ १२ ॥ सोवि ताहिँ सवियारउ जंपइ सरसंसहीव सणेहु समप्पइ । करइ केलि पच्छण्णसमासइ ओहुंजइ वियर्डंपरिहासइ। सविणयकुलमजाय ण मिल्लइ विप्पिउ वयणु कयावि न बोल्लइ । मयणाउरमण बेउ ण भंजइ विविहविचित्तगुणिहिं मणु रंजइ । वरकीलापरिओवणु इच्छइ मुहमुहेण तंवोलु पडिच्छइ । सिहिणहं णउ सुहाइ हरियंदणु जह तं सुहयसणेहालिंगणु । परिसकह पच्छण्णवियारिं जिहं ण कलिजइ जणि अइयारिं ।
एम ताहि णवणेहणिरंतर गय दिण पक्ख मास संवच्छर । घत्ता । बहुकालें ताहिं पुत्तजम्मि अहिलसइ मणु।
निप्फलई गयाइं कण्णोसण्णइं चवइ जणु ॥ १३ ॥ कमलसिरिहि समवयसंभूअउ गयउरि सव्वउ तियउ पस्यउ । मणि मणाउ अवखेरइ अंगउ एक्कहिं दिणि पुच्छिउ मुणिपुंगउ । परमेसर अकियत्थ किलेसई किं अवसाणि अम्हतउ होसह । तं तहितणउ वयणु परियच्छिवि कहइ महाँरिसि सउणुं णियच्छिवि। होसइ तुज्झु पुत्तु दिहिगारउ बहुणयविणयपरक्कमसारउ । तं गुतुवयणु लेवि सविसेसिं किय पंगुरणि गंठि परितोसिं । कहिउ गपि धणवइहि पयत्तें तेणवि पुलयपसाहियगत्तें।
सदहाणि संतोसु पयासिउ ण चलइ जं मुणिणाहिं भासिउ । घत्ता । तो थोवदिणेहिं तिवलि तरंगइ पूरियई।
संचलिउ पुरंधु अंगइ गब्भाऊरियई ॥ १४ ॥ तं जाणिवि कारणु सुहु संचिउ उहयकुलेहिं आणंदु पणचिउ । किउ आयरु दोहलय णिवंचिय फलमंगलअहितोए सिंचिय। जाउ पुत्तु जो मुणिवरभासिउ वंधवलोउ सयलु आसासिउ । कोकाविउ सुणिमित्तुवियक्खणु तेणवि तहो परियाणिउ लक्खणु । १ B सहावें दिक्खई २ A सहुँ ३ B ताहं सवियारिउ ४ B सरलसहावें ५ C वियड ६ B तहो ७B महासिरि

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ओसन्धी ।
एहु बालु होसइ बहुजाणउं अण्णुवि बहुणरवरहं पहाणडं । सारेयरवियार जाणेसह मंडइ रायलच्छि माणेसह । तिं वेणि पुरवइमणु रंजिउ नेमिं तिउ वरवत्थहिं पुज्जिउ । तोरण मंगलकलस धरेष्पिणु मोतियरंगावलिउ भरेष्पिणु । rasमंदिर गउ वडावर सुयणहं पेसिउ वयणु सुहावउ । घत्ता । पडुपडहरवेण मउ परिगलिउ महागयहं ।
धणव परितु दिइ दाणु वंदिनँ सयहं ॥ १५ ॥ वियसियवरकमलविहत्थउ पइसइ जुवईयणु सुपसत्थउ । उव्विलइ मयविंभलगत्तउ परमोच्छवि मउलावियणेत्तर । वत्थाहरणविहसियसारउ सरहसु परिवडियसिंगारड । एक्कु मासु गउ एण विणोएं पुणु जिगमहिमाणंदविहोएं । हरिवलदुहिय सुहिय कयउण्णी पुत्तुच्छंगसंगसंपुण्णी । वत्थाहरणविहूसियसुवइहिं परिमियसुयणमहाकुल जुवइहिं । आवणसोह पसाहियपंथी जिणवरमंदिरं गय स कियत्थी । जिणवरपुज्जमहिम दरिसेविर्णे बहुमणिरयणवरिसु वरिसेविणु । धत्ता । परमेट्ठि पंचमंगलु भणिवि कण्णंतरि धणवइसुअहो | मुणिवयणभवीसालं कॅरिउ भविसयत्तु किउ गाउ तहो ॥ १६ ॥ प्रथमः सन्धिः
पणवेवि पाउणिण्णासयतु भावि चंदप्पहचलण । भोगंतराउं पंकयसिरिहिं जेम जाउ तं कहमि जण ॥ अहिणवरंभगन्भसोमालउ धणवइघरि परिवढह बालउ । कमलसिरिहि पीणुण्णयसदृहं पिल्लिवि हातु पियइ थणवहई | हहित्य भई जणविंद्रहो चरियसुहावहु सुद्द गरिंदहो ।
रणाहिं सई अंकि लइज्जइ चामरगाहिणीहिं विज्जिज्जइ । पवरविलासिणीहिं चुंबिज्जइ अण्णहिं पासिउ अण्णहिं लिज्जइ ।
१ B तें वयणि २ B णिम्मत्तिङ ३ B वंदियसयहिं ४ B दरिसेप्पणु ५ B वरिसेपिणु ६ B भवीसालंकि ७ C इय भविसत्तकहाए पयडियधम्मत्थकाममोक्खाए । वुहधणबालकयाए पंचमिफलवण्णणाए । भविसयत्तजम्मवण्णणो नाम पढमो संधी सम्मत्तो ८ B भोयंतराउ ९ B हत्थ

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धनवालकया। सीहासणसिहरोवरि मुच्चइ वरविलयहि सिरि कुरुलई लुंचइ । कोकोउ हसइ वियारहं वंकइ अहतु समप्पई डसणहिं डंकइ । चुंबिजंतु कवोलई चीरइ गलि लग्गंतु थणहिं अहिं खीरइ। कोमलपयहिं दलइ थणहारई आवंचिवि तोडइ सियहारई ।
परिवडुइ दिहि दिंतु सउँन्नहं पढमंकुतु नावइ इहुँ पुन्नहं । घत्ता। चिह्नई दरिसंतु महत्तरई सजणजणहियवउ भरइ ।
आणंदणंदिकलयलरवेण उज्झासाल पईसरइ ॥१॥ तहिवि तेण गुतुवयणणिउत्तिं परमागमकलगुणसंजुत्तिं । मुणिअक्खरसंकेयकयत्थे बहुवायरणसद्दसत्थत्थे । सयलकलाकलाव परियाणिय अवगाहणसत्तिए लहु जाणिय । जोइसमंततंतबहुभेयइं धणुविन्नाणबाणगुणच्छेयइं । विविहाउहई विविहसंवरणइ रणि हत्थापहत्थवावरणइं। दिण्णपहरपडिपहरपमुक्कइं लक्खणचलणचंचलाहुक्कई । मल्लजुज्झआवग्गणसंचइ ढोकरकत्तरिकरणपवंचई।
गयतुरंगपरिवाहणसन्नई सारासारपरिक्खणगन्नई। घत्ता । एमाइविसिंहई अण्णहिंमि अंगउ गुणिहिं तासु वरिउ ।
जिणमहिमपुज्जदाणोच्छविण उज्झासालहिं णीसरिउ॥२॥ उज्झासाल मुंएवि घतु आयहो थिरगंभीरगुणिहिं विक्खायहो । पिक्खिवि णिययसुपुत्तहो चरियई विजाविणयबहुग्गुणभरियई । धणवइ सुङ समुण्णयमाणउं अणुदिणु दिण्णु णिरंतरदाणउं । पुत्तविचित्तगुणिहिं परितुट्ठउ सलहइ घरिणिहि पुरउ पहि?उ । पिए सावण्ण एहु णउ दीसइ मंच्छुड कुलि उज्जोउ करेसइ । पोमलच्छि विहसेविणु जंपइ पुण्णोदइण काई ण समप्पइ । रुक्खहो णामि फलु संबज्झइ किं अंबई आमलउ णिबज्झइ ।
जो तउतणइं अंगि उप्पण्णउं तासु सरीरि होइ किं दुण्णउं । घत्ता । इय लीलई कोलंताई तहिं बेवि जाम विलसंति रइ।
तावण्णहिं दिवसहिं थोवइहिं विहडिय पिम्महंतणिय गइ॥३॥
१ B सिंहासणि २ B कुरुलविं ३ B कोकिउ ४ B समप्पिउ ५ B सउण्णई ६ B बहुपुण्णई ७ A विसहिं ८ B दाणुच्छवेण ९ A विज्झासालहो १० B मुइंवि ११ B परिहिर १२ B लइ

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भविसयत्तकहा। तासु पुराइउ कम्मु अणि? जाइवि धणवइहियइ पइछ । सा कमलसिरि तं जि अवलोयणु चरियइं तं जि ताई णवजोव्वणु । तं जि ताहि चारित्तु सुणिम्मलु तं वच्छल्ल वयणु पियकोमलु। णवर पुव्वकम्महो परिणामि कमलुवि णउ सुहाइ तहो णामि । जो चिरु पियपेसलई चवंतउ मुहमुहेण तंबोलु खिवंतउ । अणुदिणु पियवावारपसंसउ तेहु वइ आलावणि संसउ । जो परिहासई केलि करंतउ पणयसमिठु माणु सिहरंतउ ।
सो वइ परिचत्तसणेहउ ता किं होइ ण होइ व जेहउ । घत्ता । तं पिक्खिवि मिल्लिय मंदरसु चलिउ पिम्मु परियत्तगुणि ।
रणरण वहंति महच्छिमइ बहवियप्प चिंतवइ मणि ॥४॥ णाहु विरचमाणु पिक्खंती परिचिंतइ मैणि खेइज्जती। एउ अउव्वु किंपि अविसिट्ठउ एहउ मई ण कयाइवि दिट्ठउ । गुणिहिंमि गुणअत्तं तिहि रूसइ उवयारिवि दुव्वयेणिहिं दूसइ। विणउ वि अविणयरूविं मन्नई रयणिहिं रइसंगमि अवगणइं । एवहिं काई करमि हां आयहो निकारण विणट्ठसंकेयहो । एम दुक्खु हियडइ साहारिउ पणएं खेड्डु करिवि पच्चारिउ । एउ किर काई वियंभिउ वडुउ अहिणउँ पई पारंभिउ खिइँउ । जइ पढमउं जि हुंर्तुं तुहं एहउ तोकिर को करंतु मणि रेहउ । पहिलउ दरिसिवि अतुल सणेहु निम्मलगुणहं भरेविण देहु ।
एव्वहि ककस लील पयासिय किं हुअ अण्ण कावि पियभासिय । घत्ता । सप्पुरिसहु एउ जम्मसएवि ण संभवई।
जं विणु अवराहि सेविजंतहं चलइ मई ॥५॥ अण्णुवि सुहिसयणहं लजिजइ पउरलोइ वड्डत्तणु हिजइ । मत्तलोइ खलु चंचलु वासउ संपय जीउ सरीरु असासउ । जोव्वणु दियहिं दियह विलिज्जइ अणुदिणु जररक्खसिए गिलिजह। जइ मई कोवि कियउ अवराहु तोवि खमिजद मिल्लिवि गाहु। तं तहिंतण वयणु अवगण्णई चिरउवयारुवि तिणसमु मन्नई। १ B जि तं जि २ B तहो ३ B मणेण खिजंती ४ B तह ५ B दुवयणह ६ B खेडु ७ B खेडउ ८ Bहोंतु ९ B भरेविण १० B सप्पुरिसहो एहु ११ B सेविजंतई १२ B दियहें दियहो १३ B अवगणिवि
१४ Bमाणिवि

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भविसयत्तकहाए
अण्णण्णई वावारइं दावइ मत्तगइंदु णिरंकुसु णावइ । जिम जिम ताहि आस णउ पूरइ तिम तिम पणइणि हियइ विसूरह । विरुवउ माइ अंगि बरइत्तहो गुरुवयणइम्मि ण लग्गहि चित्तहो ।
एव्वहिं एण समउ ण चविजइ जं किउ तं जि पडीवउ किजइ । घत्ता । थिय माणगइंदि समारुहिवि अवमाणिं परिचत्तरइ ।
पिय वयणि मयणि आसणि सयणिरइवासहरिवि णउ मिलइ ॥ ६॥ तं पणइणिहि पणउ न समप्पइ पिम्मुम्माएं मणु संतप्पइ। अंगई विरहदाहु ण सहंति णयणइं जित्थु णाहु तहिं जंति । वयणु वलेइ मग्गु पिय जंतए किम णिव्वहइ माणु रुचंतिए। अन्नदियहि पुणु पुणु बोल्लावइ णाह णिरारिउ मणु संतावइ । जे विणु पुणुवि पुणुवि न वलिजइ तिसहुं दीहकसाउ ण किजइ । एम भणंति जाम कर पेसइ ताम दुरक्खरवयणई भासइ। ऊसरु ऊसरु मं करि लग्गहि पियहरि गंपि णिवासउ मग्गहि ।
काई किलेसहि कार्ड अयाणिए किं घिउ होइ विरोलिएँ पाणिए । घत्ता । तो वुच्चइ अहरु फुरंतियई णिवसंतिहि तउतणइं घरि ।
उप्पाइय केणवि भंति पहु जा सा कहि मं हियइधरि॥७॥ तुहं पुरवरहो सव्वसाहारणु जाणहिं कज्जाकजवियारणु। णवर णिरारिउ विप्पियगारउ सुहियउ होइ संगु तुम्हारउ । सेविजंति विचित्तसणेहउ मंच्छुड तुहुं जिणे जम्मिवि एहउ । तो वरइत्तिं वुत्तु अवंकउ को सक्कइ तउ करिवि कलंकउ । हउं मि णाहि तउ विप्पियगारउ जाणहिं तुहं जि संगु अम्हारउ । णवर ण जाणमि काइंमि कारणु जाउ असत्यपियम्मनिवारणु। के कतिपइं मणि ण कलंकमि खणमित्तवि देवणहं न सक्कमि ।
मंडवलंति णियंतहो णयणइं अणरामै करंति तव वयणइ । घत्ता । अच्छंतु ताम पियविप्पियई एकंगणिवि म रइ करहि ।
परियाणिवि एही कजगई जं जाणहिं तं मणि धरहि ॥ ८॥
१ B एवहिं २ B पिय वयण मयण आसण सयण ३ B जेथु ४ B अण्णहिं दियहिं पुणुवि बुल्लावइ ५ B तेसिहं ६ B कीउं ७ B विरोले ८ B सेविजंतु ९ B जिणधम्मि १० B केमई ११ B खणमेत्तु १२ अणरायउ

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बीओ सन्धी ।
११
णिसुणिवि तासु परम्मुहवयणहं मुहं मउलिउ जलभरियई णयणई । हियवह निरु मणु सम्मारिउ दुक्खु दुक्खु पुणु मणु साहारिउ । थिय गरुयाहिमाणि मणु लाइवि मच्छरु माणु मरडु पमाइवि ।
उपहसइ उ णु सिंगारइ तिष्णि काल पर जिणु जयकारइ । उ केवि सेहुंणयण कडक्खड़ णउ कासुवि गुणदोसई अक्खई । तोवि ताहं घरवइ ण सुहावइ अवखेरंतु पुणुवि बोल्लावइ । अच्छहि काई एत्थु दुक्कंदिरि णीसरु कंति जाहि पियमंदिरि । तं दुव्वयणवासु असहंती णिग्गय परियणु आउच्छंती । धत्ता । गय लुघुलंति पियमंदिरहों सुहिपरियणु पिक्खंतु थिउ ।
लग्गेवि कंठि नियमायरिहि सुइरु विरसु कारुण्णु किउ ॥ ९ ॥ पुच्छिति वि जणि जणि आउर ण कई कहोवि किंपि दुक्खाउर | तं पक्खिवि जणेरु आसंकिउ थिउ हिट्ठामुहुं माणकलंकिउ । चितइ विविहवियप्पवियारणु एउ न जाणहं कांइमि कारणु । एह घरि गरुयविहोएं आवंति य परिमियवहलोएं । सिंगारिं पडियबहुभोगी अह गईदि अह तुरइ वलग्गी । एव्वहि दीणवयणविद्दाणी दीसह सुट्ट निर्देन्नयमाणी । अणुवि rिore कलुणु रुअंती कारणु किंपि नैत्थि उ भंती । मंच्छुडु किं दुच्चरिङ पलाविउ सज्जणजणहो णाउं लज्जाविउ । णिहणु जंतु तियमइड हयासउ णिम्मलकुलहं कलंकपयासउ । एत्थंतरि धणवइण महल्लउ पेसिउ वयणवियक्खणु भल्लउ । धत्ता । तं कहि एह तुम्हहतणिय णियकुलमग्गविसुद्धमई । वरइत्तिं विप्पियपियगुणिण घल्लिय परमायारमँई ।
৩
तो परियहं जाउ परिओसु परिहउ लयउ पवडियरोसु ॥ १० ॥ हरियत्तेण वुत्तु लइ भल्लउ गउ नियहरु सविलक्खु महल्लउ । एत्थंतरि कुमारु कीलंतर लीलइ णियमंदिर संपत्तउ । तामतित्धुणियजणणि ण पिक्खइ वुन्नडं दिसेंउ णियइजणु पुच्छइ । पिक्ख परियणु अंसुजलोल्लिउ तक्खणि सोवि हियइ आहल्लिउ ।
१ B सिंहुं २ B तुलुघुति ३ B करइ ४ B एत्थु ५ B विरुण्णयमाणी ६ B अत्थि ७ B सई ८ B तेथु ९ B पेच्छइ १० B चुण्ण ११ B दिसई

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भविसयत्तकहाए केणवि पुच्छंतहो संभालिउ नियजणेरिपरिहवपजालिउ । गउ मामहं मंदिरि संपत्तउ थिउ सुहियणु मउलावियवत्तउ । लच्छिए अंकि भरिउ अणुबिंबिउ निम्मच्छणउं करेविणु चुंबिउ । कमलई तासु वयणु अवलोइवि पुणरवि अंसुवाउ किउ जोइवि ।
मइलउ वयणु माइ किउ बालिं हउं दुल्लहउ जम्मु दुकालिं । घत्ता । दुल्ललिए काई हउं तउ करमि दुप्पियरहो घरि अवयरिउ ।
महुँ संगिं दुक्खहं भायणिहि तुज्झु वि पुत्त पवासु किउ ॥ ११॥ तो लोयणइं लुहिवि सई लच्छिए णिययधीय मं भीसि विलच्छिए । होउ पुत्ति कारुनु निवारहि फुसि लोयणइं वि मणु साहारहि । चंगउ किउ धणवइण णिरारिउ अम्हहं सिट्टित्तणु अवेहारिउ । वरि दिजंति आसि पुरि अण्णहो लहु वणिवरहो अप्पसावण्णहो । सो ण करंतु ताम इय एहउ दुक्खुप्पायणु दुम्मियदेहउ । तं णिसुणिवि वुच्चइ हरियत्तें अम्हि वंचिय दइवायत्तें। एक्कु जुवाणु अण्णु धणयत्तउ पुरि पउरालंकारसइत्तउ ।
अण्णुवि लइय तेण मग्गेवि सइ को जाणई चिरयाल भवीसइ । घत्ता । लइ अच्छहु एत्थु करेवि रइ फलु विहिआयत्तउ परिणवइ ।
कवि होसइ सुंदर कजगई किं विहलु जाई जं रुवइ सह ॥ १२॥ तं णिसुणेवि पयंपइ बालउ णवकुंवलयदलग्गसोमालउ । अम्हई जइवि तासु णउ रुचई तो किं णिययकलावि मुच्चइ । जइवि तेण विणु णाहिं वलिजइ तोवि माइ णउ दीणु चविजइ । जइवि णिरारिउ पाणहं मुच्चइ तोवि परम्मुहुं दूरिं मुच्चइ।। हियवइ जासु ण सम्माइजइ तसु कारणि वामोहु ण किना। तहो पंगणु अप्पणउं पियारउ अम्हवि होसइ घरु वड्डारउ । सो अप्पंण ण देइ णिवासउ तुहुंमि तासु मं देहि पवेसउ ।
दरिसइ मच्चलोइ जो जेहउ तासु पुणुवि दरिसिव्वउ तेहउ । घत्ता । मं माएं करहि मणि रणरणउं करि धीरिम संवरहि भउ ।
वोलंतहि दियहहिं थोवइहिं सो आणिव्वउ पासु तउ ॥ १३ ॥
१ B मामहि २ । महोसंगे ३ B पुसि० ४ B सेठित्तणु ५ B अवयारि ६ B मग्गिव ७ B जाउ CB कुवलयदलंग ९ B कलावें १० B अप्पणई ११ B माई

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तीओ सन्धी।
बोलहु पुरिसपरकमवयणिहिं आसासिय जणेरि सहुँ सयणिहिं। सव्वहं हियइ चमक्क पईसइ एहु कोवि सामान्न न दीसइ । जंपइ पुरिसयारि पडिसूरउ मंच्छुड्डु होसइ आसाऊरउ । पुजिउ विविहगुणालंकरणिहिं पहाणविलेवणवत्थाहरणिहिं । रयणनिहाणु जेम अवलोइउ तेणवि तं जि गेहु उज्जोयउ । तहिंमि विचित्तविलासई माणइं सहुं सुहियहिं तंबोलु समाणइं । बहुपरिमलई णिबंधइ फुल्लई परिहइ परिहणाई बहुमोल्लई। गुरुवच्छल्लु करइ जिणु वैदइ सजणजणहं मणइं आणंदइ । दुडर वरतुरंग परिवाहइ अप्पडिकूलु जणणि आराहइ ।
कामिणिजणमणणयणाणंदणु भमइं जेम णरनाहहो गंदणु । घत्ता । दोहग्गु जाउ पंकयसिरिहि पुत्तुवि गुणहि अलंकरिउ । इत्तहिवि तेण धणवइकइण कव्वहु संधिपवेसु किउँ ॥ १४ ॥
द्वितीयः सन्धिः पणविवि चंदप्पहु परमगुरु दिढु सम्मत्ते करिवि मणु । पुणु कहमि जेम किउ गयउरहो भविसिं दीवंतरगमणु । घल्लिय कमलमहासिरिदेवि धणवइ थिउ पडिबंधु करेवि । अवगणिवि सुहिसज्जणवयणई मोकल्लिवि सुवण्णमणिरयणइं। णियणयविणयायारपइत्तहो मग्गिवि लइय धीय धणयत्तहो । दिहि विवाहमंगल उग्घोसिय सुहिसजणजमणि परिओसिय । पियपरियणपरिवारसणाहिं किउ सम्माणदाणु णरणाहिं। पुरि पउरालंकारि भणाविउ लग्गुजोग्गु सुमुहुतु गणाविउ । पयइं विविहकम्मंतरि लाइय थंभिय कं९ कइय णेराइय । छडतोरणमंगलजलकलसिहिं अइहवसंखतूरँकयघोसहिं ।
दियवंदिणजयजयमाहप्पें किउ विवाहु भविसत्तहो बप्पें । घत्ता । दडिसंखतरकाहलरवेण रहसिं गयउरु गहगहइ।
हरियत्तहो परियणि रणरणउ कमल कलंकु मणिव्वहइ ॥१॥ १ B मण रणिरणउ २ सावण्णु ३ B सवाणई ४ B बहोमुल्लई ५ Cadds इय भविसत्तकहाए पयडियधम्मत्थकाममोक्खाए । वुहधणवालकयाए बीयो संधी परिच्छेओ सम्मत्तो। ६ B मण ७ B कंदुकइय ८B तूरणिग्घोसहि

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भविसयत्तकहाए
परिणिय सा धणयत्तहो धूय गन्भेसरि नामेण संरूअ । पुण्णिमइंदरुंदससिवयणी दंतपंतिपहपहसियवयणी । सयलकलाकलावसंपुण्णी अहिणवलच्छि नाई अवइण्णी । बालमराललीलगइगामिणि सा किय णियपरिवारहो सामिणि । पियवल्लह जणमणु दुलालइ सुविहिए णियपरियणु परिपालइ । furusहरहो हु वडीवइ कमलहि पइपरिहवदुहु दावइ । नियसोहग्गु भोगु संपालइ विरहद्वग्गि अंगि पज्जालइ | जिणमंदिर वच्चइ सिंगारिं परिमियपउरजुवइपरिवारिं । घत्ता । अहिमाणमरद्दविसगइ अहिणवसिरिसोहग्गजुव ।
रणरणउं दिति पंकयसिरिहि भमई णयरि घणयन्तसुवं ॥ २ ॥ परियणि पियवयणिहिं जणु रंजइ गाहु विचित्तगुणेहिं अणुहुंजइ । जाणई पियमुह सुहवामोहणु मणि चिंतिउ सइ सुरयारोहणु । ललि ईसि ईसि अवरुंडणु अहरकवोलकंठउर खंडणू । मुह सिक्कारकणिरउर कंपणु सरहसु सलिलरमणसमप्पणु । कररुहपंतिपुलयपरिजंवणु पणयरोसमयरोसनिरुंभणु । वीणालावणिगेयपरिक्खणु कुडिलवियारि सरोसनिरिक्खणु । दिन्नपहर पडिपहरपडिच्छणु अलयगाहपडिगाहसमिच्छणु । विभमभावफुरियअहरेक्खणु मंदरायबहुरायवियक्वणु । पियपरिहासवासविहडावणु मयणुक्कोवणंगुपयडाचणु । बंधकरणवावारवियंभणु सुहकर फंससमय र सभणु । धत्ता | धणवइवि कामभोगंतरिउ ताहि माणु माणि धरइ ।
पियवयणकमलमयरंदरसु पंकई भ्रमरु जेम सरइ ॥ ३ ॥ ताहं विहिंमि गंजोलियगत्तहं हियइच्छिय विलास माणतः । रइरसवसवावारविणोएं केवि कूरग्गहसंजोएं | गन्भेसरिहि गन्भु संपजइ दुक्कियदुक्खनिहाणु व गज्जइ । जिम जिम रिउ सोणियजल थंभइ तिम तिम मणि रणरणउं वियंभइ । जिम जिम चउरंगई चउरंसइ तिम तिम खामोयरु विद्धंसइ । जिम जिम गन्भु लेइ सव्वंगई तिम तिम भंजइ तिवलि तरंगई ।
१४
१ B
वङ्कारइ
२ A य ३ B विरत्तगुणेहिं ४ B सलिलिङ ५ B सलिल

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तीओ सन्धी ।
एत्थंतरि सुहिबंधवलोएं अहिसिंचियफलमंगलतोएं । पुत्तपन्नु सयणु परिओसिउ बंधुयत्तु पिएं गाउं पयासि । धत्ता । परिपालिउ लालिउ वढविउ सअलकलाकलावकलिउ । कीलंतु जुवाणुभावि चडिउ पउरि महायणि दुल्ललिउ ॥ ४ ॥ समवयवणिजुवाणस्यपरिमिउं परिवडियपयावसुहकैम्मिरं । राउलि सण्णमाणु धणयत्तउ णवजोग्वणगुणरूवसइत्तउ । भई यरि किलकीलासत्तर विविहई बहु दुण्णयई करंतर | विणय विय सुहिय संभावइ कुडिलहं दप्पसाड दरिसावइ । छंदाइन्तवयणि रइ मन्नई मैज्झत्थइ सुअणई अवगन्नई । पडिसकइ मरिंग पडिलूरिं वासइ मयपरिमलकप्पूरिं । पट्टणि सुत्तविमुत्तइ चाहइ दप्पुडुर तुरंग परिवाहइ | वणिवरकुलई सेव जंपावर पुरयणु णिरवलेसु कंपावर | परजुवइहिं परिसक्कइ वंकउ जंपर पहु पंगणि समडक्कर । धत्ता । जोव्वणवियारनिव्भरभरिउ अच्चुव्भडसिंगारमई ।
संबोहिवि सुहिबंधवसयई संचल्लिउ कंचनपुर || ५ ||
कवि हुं जणणि उ मंतु तुरिउ ताथ परिवड्डियतंतु । मई तं कणयदीउ पइसिव्वर अच्छइ ताम एहु सुहसेवउ । तं णिणिवि परिवडियमंति करयलु वयणि दिन्नु विहसंतिं ।
डिहिं चडिवि जइ तं किर किजइ वयणुवि नउ करालु जंपिज्जइ । बोलहि पुत्त जेम अण्णाणिउं किं वणिउत्तरं मग्गु न याणिउं । सुहियहि हियउ णाहिं अपिव्व परिमिउं थोड थोड जंपिन्वड | अत्थु विप्s विविपयारिहिं वंचिवि करसन्ना संचारिहिं । अप्पुणु पक्खे भंडु सलहित्र्वर अण्णहो चित्तु विचित्तु लवउ । अप्पुणु अंगु णाहि दरिसिव्वर अण्णहो तगउं परामरिसिव्वउ । धत्ता । परकज सुणंतुवि णउ सुणई अप्पण कज्जहो उ चलइ |
कलाव विणियचरिउ परहो अंगि पइसिवि कलइ || ६ || अइकिलेस जइ अत्थु विढप्पइ विउसवियहं तेण समप्पइ । अच्छिज्जइ सुहझाणणिउत्तहि देवधम्मगुरुपूयपवित्तहि । अण्णजम्मि पुत्र्वज्जिउ जं धणु तं एसइ पुच्छंतु घरंगणु । १ B तहो ? B सेविउ ३ B णिय : B मज्झत्यहं सुवणहं ५ B कलावहि
१०

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भविसयत्तकाए
तं णिसुणिवि दिण्णउं पडिउत्तरु तुहुं सुसामि सप्पुरिसु महंतरु | परमहु मणि ण ठाइ तउ जंपिउ काणीणहं कायरहं मणपिउ | एउ कम्मु परदीणवरायहं असरीरहं परिपीडियकायहं । अह धुत्त सुलोपरिभूयहं मुहमहुरहं पच्छण्णविरूअहं । जं वेत्तणेण विढविज्जइ तेण काई किविणत्थें किज्जइ । आसणसयणपमुह उवदांणेहिं भोयणु देइ गरुयसम्माणिहिं । मित्त कैरिव हियवह ताडिज्जइ कयविक्कयच्छलेण वंचिज्जइ । होइ अत्थु जो एण विहाणि तेण काई बहुदुक्खणिहाणि । धत्ता । जं अतुलु तुलिवि आढत्तइण होइ जसहु आवाहणउं ।
तं धणु विलसंत वयं हंमि सुहडहं चरियपसाहणउं ॥ ७ ॥ तं णिसुणेवि भणई वणिसारउ मई पडिवण्णु वयणु तुम्हारउ | तुहुं म करेहि किंपि कयविक्कर अच्छहि पउरमज्झि समडक्कउ । मं भणिवि कवि पडिवक्कहि विलसहि मज्झु अत्थु जिम सक्कहि । तं णिसुणेवि पप णंदणु सजणजणमणणयणाणंदणु । णियववसायदाय उच्छल्लह अतुलु होइ माहप्पु महल्लह । परि वित्तु अत्थु विलसंतह कवण कित्ति जसु कवणु जियंतह | अव ताय काइ वित्थारिं पुत्र्वक्कियकम्महो अणुसारिं । रहो बुडि उप्पज्जइ तेम होसइ पुब्वविहिउ जं जेम ।
१६
तिं वयणि धणवइ संवासिउ समउ सरूवइ मंतु पयासिउ । बंधुअतु असगाहिपहउ णियववसायदाय संघउ ।
लइ तं करउ किंपि जं विहियउ होसइ पुव्वजम्मि जं लिहियउ । धत्ता । पडिवजिउ तं पि सरूअइ सावि सुरु चिंतंति थिय ।
किं सुंदरु किंतु ण सुंदरु लइय गमणवावार किय ॥ ८ ॥ तुरिउ गमणसामग्गि पयासिय सुइसत्थत्थवंत संभासिय । जाणाविउ भूवालणरिंदहो समइ परिट्टिउ सज्जणविंदहो । हमग्गि कुलसीलणिउत्तहं घोसण दिण्ण पुरउ वणिउत्त । चल्लउ जो चल्लइ कयविजें बंधुअतु संचलिउ वणिजें । साहुमाणि वणिउत्त चाहइ अधणहं भंडुल्लई संवाहइ ।
१ B दीणहंमि २ B दाणई ३ B करेवि हियई ४ B विलसतहं यंतहमि ५ B मुहि ६ B गियय ७ B भंडोल

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तीओ सन्धी। तं णिसुणेवि पमायपंउत्तहं मंतिउ थोवविहववणिउत्तहं। अहुँ पुरजणमणणयणाणंदणु सेवहं धणवइसेहिहि णंदणु । पैइसहुं अतरु तरिवि सहुं आएं अवसिं लच्छि होइ ववसाएं।
वणितणु रुहरहसेण समागय सन्जिय करहवसहमहिसह सय । घत्ता । इत्तहि वि तेण धणवइसुइण पइपरिहवमाणुव्वहणि।
करकमलकयंजलि संपुडिवि भविसिं आउच्छिय जणणि ॥९॥ माइ महल्लमहुजमविजें बंधुअत्तु संचलिउ वणिज्जें। . तेण समाणु मइंमि जाइव्वउ तं वोहित्थु तीरि लाइव्वउ । देसंतरपवासु माणिव्वउ णियपुण्णहं पमाणु जाणिव्वउ । दइवायत्तु जइ वि विलसिव्वउ तो पुरिसिं ववसाउ करिव्वउ । तं णिसुणेवि सगग्गिरवयणी भणइं जणेरि जलदियणयणी । हा इउ पुत्त काइं पई जंपिउ सिविणंतरि वि णाहिं महु जंपिउ । एक अकारणि कुवियवियप्पें दिण्णु अणंतु दाहु तउ बप्पें । अण्णु वि पइं देसंतरु जंतहो को महु सरणु हियइ पेजलंतहो ।
अण्णु वि तेण समउ तउ जंतहो णिव्वुइ खणु वि णाहिं महु चित्तहो। घत्ता । को जाणइं कण्णमहाविसइ अणुदिणु दुम्मइमोहियई।
समविसमसहावहिं अंतरई दुट्ठसवत्तिहि दोहियइं॥१०॥ एकुमिक्कु ववसाउ करंतहं समसाहिहिउ भंड भरंतहं । विहि पडिकूल अम्ह पडिसकइ अत्यहं छेउ करिवि को सका। एक्कव्वअहिलासविचित्तइ को जाणइं दाइयहं चरित्तइ । जइ सरूवदुहृत्तणुभासइ बंधुअत्तु खलवयणहिं वासइ। तो तउ करइ अमंगल जंतहो मूल वि जाइ लाहु चिंतंतहो । जंपइ मामहु महुरकलाएं चंगउ वुत्तु पुत्त कमलाएं। अम्हहं एत्थु वसंतहो तेहउ को वि ण मित्तु पहाणु सणेहउ ।
बंधुअतु पुरमज्झि सइत्तउ राउलि सण्णमाणु धणयत्तउ । घत्ता। जइ जणणिवयणविसविसमगइ दाइय मच्छरु मणि वहइ ।
तो तुम्हहं अम्हहं सयणहमि वंचिवि कुलि परिहउ करइ ॥ ११ ॥ भविसयतु विहसेविणु जंपइ तुम्हहं भीरत्तणिण समप्पइ।
अइयारिं वामोहु ण किजइ समवयजणि पोढत्तणु हिज्जा । १B °णिउत्तहं २ B अहो ३ B सेवहो ४ B पइसहु अंतरेपि सहु आयइ ५ B दशंतहो ।

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भविसयत्तकहाए
अएण जणि कायरु वुच्चइ अहभएण जइ लच्छिए मुच्चह । अइमएण दप्पुम्भड्डु णावइ अघिएण भोयणु विण भावइ । अहरूविं तियरयणु विणासइ अइयारिं सव्वहो गुणु णासह | जइ ववसाइ दाउ उ दिजइ तो णायरहं मज्झि लज्जिज्जइ । जइ सो कहव सवत्तिहि जायउ तो वि तायहो सरीरि संभूयउ । एकसरी रुजाउ विहिभायहिं तहिं किर काई रायवेयारहि । अणु वि तहिं कुलसीलनिउत्त होसहिं पंचसयई वणिउत्तरं । तेहिं समाणु पंथि पवहंतहो केम करेसइ दोहु वतहो । अणु वि अम्हहं तेण समाणु किंपि ण पुत्र्वविरोहविहाणु । घत्ता । 'माइ चित्तु कायरु करहि फुड्डु कम्मई कम्महु कारणु । खुइ जीविजइ जेम णवि तेम अखुट्टइ नउ भरणु ॥ १२ ॥ मामहं सालि महंतरवयणइं सुणिवि मुणिवि अणुमणिवि सयण | यदि विक्खायई जंपिवि कियई निरुत्तरवायई । एम करेवि समुच गोत्तहो भविसु पढुक्कु पासि बधुयत्त हो । सो पिक्व तेण सकियत्थे अभुत्थाणु कियइ परमत्थे । विहडफड विमुक्कसिंगारिं पच्चासन्नु खुहियपरिवारिं । अवियलदिट्ठिपलोयणसीलिं सव्वावसरसमप्पियलीलिं । अमुणियकज्जागमण वियप्पिं सविणयवयण दिण्ण माहष्पिं । तणुपच्छण्णपिहियपरिहासह सुपरिट्टियणायरियई भासई । घन्ता । पणवंति करु करयलि धरिवि फुडुतडवियडपडत्तरिण ।
सम्मा दाणु पेस करिवि बोल्लिउ नेहनिरंतरिण ॥ १३ ॥ अहो वह अच्चरिउ महंतरु एउ कज्जेण केण किउ संचरु । एत्थु वि हथियार सम्माइवि वयणु वि कहमि ण करहि कयाइ वि । भविसयत्तु पियवयणहिं तज्जइ विणु केंजें किर को पडिवज्जइ । तु परिपुण्णु अहिडियदच्वें पहुसम्माणदाणगुणगच्चें । अम्हई वणिवरवरमाहृप्पहो जीवहं करिवि सेवं तह बप्पहो । उज्जउ तुम्हतणउं आयणिवि किउ अम्हई चित्तु अणुमणिवि । सु विरहं परिट्ठियकायहं सिज्झइ किंपि णाहि असहायहं । जइ त ठाइ करंत एहउ तेण विमण्णिउं णीसंदेहउ । १ B कज्ञेण कोपि पडिवजइ २ B आण ।
१८

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तीओ सन्धी। सविणउ भणई काई किर बुच्चइ ओसहु गुलियउ कासु ण रुच्चइ । हउं सकियत्थु अज्जु हउं धण्णउं हउ परमत्वगुणिहिं संपुण्णउं । सिज्झइ किण्ण णरह कयउण्णहं होइ सव्वु परिवाडिए पुण्णहं। पुर पउरालंकारसमण्णिउ पइं चलंत ताउ संचल्लिउ ।
आसिगहणु महु तउ अमिलंतहो एयहिं तउ ण विसउ चलंतहो। घत्ता । संकेउ करिवि सुहसंगरय णियणियणिलयहो बेवि गय ।
आउच्छिवि सुहिबंधवसयण बेवि परमसब्भावरय ॥ १४ ॥ बंधुयत्तु गंजोल्लियगत्तउ णिययजणेरिहि कहइ सइत्तउ । माए माए दिढु कज्जु अहिडिउ भविसयत्तु महु समउ परिहिउ । जंपिवि गुणदोसई सुहियंतरु मइंसहुं संचल्लिउ देसंतरु । तेण सहाएं सव्वई कजई महु सिझंति अज्जु णिरवजई । तं णिसुणेवि सरुवई वुच्चइ आयहो सरलसहाउ ण मुच्चइ । एहु महंतु पुत्तु तउ बप्पहो सामिउं पउरधणहो माहप्पहो ।
सहुं जणणिए गेहहो णीसारिउ अच्छइ कढकढंतु मणि खारिउ । घत्ता । जइ रंजिवि पहु णिम्मलगुणिहिं जणणिवयणु हियवइ धरह।
तो पहरिवि कण्णमहाविसिण अम्हहं पडिपरिहउ करइ ॥१५॥ आएंसहुं संकेउ ण किजइ पुव्वविरुडइ हियय ण दिजइ । जाम ण चित्तंतरिण वियंभइ जाम ण पउरुमहायणु थंभइ । जाम ण णेह महातरु भंजइ जाम ण मणु भूवालहो रंजइ। ताम उवाउ कोवि चिंतिजइ कलितरु वरहो मूल छिदिजइ । तेम करिजहि मज्झि समुद्दहो जेम ण मिलई पुणु वि णियविंदहो । तं संकेउ तेण मणि भाविउ थिउ सविलक्खु वयणु मउलाविउ । माइ अणिट्ट तुम्ह जो थामहो लुहामि लीह तहु तणयहो णामहो । माणु मरहु तासु दलवदृमि रयणायरहो मज्झि आवदृमि ।
करमि तेम परिवडियच्छायहो जेम ण मिलइ पुणु वि णियमायहो । घत्ता । तं वयणु सुणिवि पुत्तहुतणउं हरिसिय बंधुअत्तजणणि ।
सियकुसुमकयंजलि पिउ चवइ अणुमगि चंपइ धरणि ॥ १६॥ अविसु वि जिणवरपडिम सिंचिवि अहिसिंचिवि अंचिवि परियचिवि।
१B परिपरिहउ ।

Page #97

भविसयत्तकहाए
विणयविउ पडिच्छियपेसणु जणणिहि पुणु वि करइ संभाषणु । अंगु भरेवि गरुयसम्माणहो देहि आएमु माइ पत्थाणहो । अच्छिज्जहि सुहझाणु समारिवि परिहवस हियह अवहारिवि । समउ सरूवई सरलु करिज्जहि मं दुव्वयणदोसु पडिवजहि । अणइच्छियई होंति जिम दुक्खई सहसा परिणवंति तिह सोक्खई । सावि सिप्पि चंदणहो भरिष्पिणु अहिणवकंचणपत्ति करेप्पिणु । वंद करिव व अबलोइवि दहिदुव्वक्वय सिरि संजोइवि । धत्ता । संवरिविहिउ लोयण लहिवि दुक्खु दुक्खु मणि संभवह | जिrपडिम सेस करयलि करिवि पियपेसलवयणई चवइ ॥ १७ ॥ अइरुहुरुहियविरल्लियगत्ते णियणंदणु सिक्खवइ पत्तें । पई विणु मज्झ कालु अइदुत्तरु होसइ दिणु वि नाई संवच्छरु | अज्जवि पुत निरारिउ बालु दूरविएस तुज्झु को कालु । दिg होहि उत्तमगुणवग्गहो रक्खिज्जहि लंछणु कुलमग्गहो । होइ जुवाणभाउ सवियारउ अमुणियकज्जाकज्जपयारउ । चलतियमइहि पवड्डियमाणहु गयवइयहं दूहवहं जुवाणहु । बहुरइ वयणालाउ ण किज्जइ जंपतिहु महियलु जोइज्जइ । tart होंति जुवाणहं मुद्धउ तरुणिवयणदंसणरसलुङउ । धत्ता । जोव्वणवियाररसवसपसरि सो सूरउ सो पंडियउ ।
चलमम्मणवयणुल्लाव एहिं जो परतियहिं ण खंडियउ ॥ १८ ॥ पुरिसिं पुरिसिव्वउ पालिब्वड परधणु परकलत्तु णउ लिब्बड | तं धणु जं अविणासियधम्में लग्भइ पुव्वक्कियसुहकम्में | तं कलत्तु परिओसियगत्तउ जं सुहिपाणिग्गहणि विढत्तउ । णियमणि जेण संक उप्पज्जइ भरणंति विण कम्मु तं किज्जइ । अण्णु वि भणमि पुत्त परमत्थें जइवि होहि परिपुरण महत्थे । तरुणितरललोयण मणि भाविउ पहुसम्माणदाणगुणगाविउ । तहिंमि कालि अम्हहिं सुमरिज्जहि एकवार मुहदंसणु दिजहि । परधणु पायधूलि मणिज्जहि परकलन्तु मई समउ गणिजहि । पिज्जहि जणणयणाणंदणु जिणहु तिकाल करिज्जहि वंदणु । धत्ता । जिणधम्मगुणुज्जमसंजमिण सुहु सिज्झउ गमनागमणु ।
रक्ख जिणसासणदेवएहिं विढविवि आवहि अतुल धणु ॥ १९ ॥
२०

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तीओ सन्धी।
तो कुमारु संचलिउ तुरंतउ तं संकेयभूमि संपत्तउ । अण्णित्तहि सुहिसयपरियरियउ बंधुयत्तु णयरहो णीसरियउ। अण्णित्तहि सहायसंजुत्तहं चलियइं पंचसयई वणिउत्तहं । अण्णित्तहि कलयलसंघट्टइं करहवसहवाहणई पयट्टई। अपिणत्तहि दिढपीडियचोल्लई उक्खित्तइं भंडई बहुमोल्लई। अण्णित्तहि वणिवरवरपत्तिउ पियमुहसुहदसणु अलहंतिउ । उम्माहउ रणरणउं वहंतिउ पुणु पुणु पियमुहकमलु नियंतउ । विरहवग्गिझुलुक्कियकायउ नियनियपइ अणुअंचिवि आयउ ।
उम्मुहमुहकमलउ उइंडउ कज्जलजललवमइलियगंडउ । घत्ता । नियपइपिम्मपरध्वसिहिं अहिणवजोवणइत्तियहिं।
उप्पायउ कासु न रुहुरुहउ जुवइहिं सासु मुवंतियहिं ॥ २० ॥ धणवइ नियनंदणइ समप्पइ पउरहो पियपेसलई पयंपइ । अहो वणिउत्तहो तहो गुणगारउ जो णयविणयपरक्कमसारउ । दृरविएसवणिजवियड्डहं चाइदाइपडिवाइगुणड्डहं । विनिवि सुव तुम्हहं निक्खेवउ आयहं च्छलु सव्वहं दिक्खेवउ । जो जहिं देसि पहाणु नरिंदहो सो तहिं देखिवि ससुहडविंदहो। तहु मंतिणई करेवि सुपुज्जई दरिसिवि पियपाहुडई अउव्वई। चोरइ चरइं अणुज्जु अवकइ भडभोइयचैहोडचाणका ।
सव्वइ वंचिजहो अवलोइवि वंचणमइहु अवंचिय होइवि । घत्ता। अइबहु सम्माणदाणु करिवि संपेसिय संपुडिवि कर।
चड्डुलंगतुरंगिहि आरुहिवि संचल्लिय सुंदर कुम्वर ॥ २१ ॥ अग्गेयदिसई मल्हंति जति कुरुजंगलु महिमंडलु मुअंति । लंघंति वियणकाणण पलंब पुरगामखेडकव्वडमडंब । जउणानइसलिलु समुत्तरेवि जलदुग्गई थलदुग्गइं सरेवि । अन्नन्नदेसभासइं नियंत रयणायरे वेलाउलई पत्त ।। लक्खिउ समुह जललवगहीरु सप्पुरिसु व थिरु गंभीरु धीरु। आसीविसोव्व विसविसमसीलु वेलामहल्लकल्लोललीलु। दिट्ठई विउलई वेलाउलाई कयविक्कयरयवयणाउलाई।
धम्मत्थकामकंखिरसुहाइ सुवियड्डवयणविलयामुहाई। १ B जुवाणकुलउत्तियहिं २ B चहडोचाडकइ ।

Page #99

भविसयत्तकहाए तहि थाइवि जलजंतई कियाइं परिहरिवि वसहमहिसयसयाई । जलजंताकम्मतरु करेवि करणइ पियवयणहिं संवरेवि ।
वहणहिं आरूढ महापहाण वणिवरहं सयई पंचहिं समाण । घत्ता । णिज्जावयवयणुज्जुअमुहई किंखवयई णं णं भडई।
संचल्लइ रयणायरहो जलि खरपवणाहयधयवडइं ॥ २२॥ . दिढ बंधई जिह मल्लरगणाइ णिल्लोहई जिह मुणिवरमणाइ । णिन्भिण्णइं जिह सज्जणहियाई अकियत्थई जिह दुजणकियाई । वहणइं वहंति जलहररउद्दि दुत्तरि अत्याहि महासमुद्दि । लंघतई दीवंतरथलाइ पिक्खंति विविहकोऊहलाई । इय लीलई वचंताहं ताहं उच्छाहसत्तिविकमपराहं । दुप्पवणे घणतरुवरसमीवे वहणइं लग्गइं मयणायदीवे । कल्लोलवोलजलरववमाले असगाहगाहगहणंतराले।
तीरंतरे जं संघट्ट पोय उत्तरिय तरिवपमुहाइ लोय । घत्ता । सो दिट्ट तेहिं मयणायगिरि णयणालोयसुहावणउं ।
दुल्लंघु दुसंचरु दुग्गमु नं पियारु महिलहंतणउं ॥ २३ ॥ तहिं घणतरुसमीवि मयणायदीवि हिंडंति ते वणिंद । दुरुज्झियपमाय परिमुक्कचायचक्कलियगीढविंद । किवि जलु आहरंति कुंभई भरंति आवंति तं जि लेवि । फलतरु चुणंति सव्वइ मुणंति कुसुमई खुडेवि । किवि मिल्लिवि बंधुयत्तु सो भविसयत्तु पइसरइ तं अरन्नु । तरलतमालतालीमालूरमालसालईदुमरवन्नु । पिक्खइ कहिंमि ताई पंकयसराई सयवत्तसोहियाई । कत्थइ पाणियाई अवमाणियाइं करिजूहडोहियाई। कत्थइ णिज्झराई पडिरवकराइ जलरेणुभूसियाई । वरतणुकुसुमगंधपरिमलसुयंधमयरंदमीसियाई । कत्थई मणहराई किसलयहराई दलबहलपत्तलाई । कत्थई मुहरसाइं चिंतियवसाई करगिज्झवरफलाई । कुसुमइ उच्चिणंतु मेइणि मिणंतु संचरई एम जाम । ता वोहित्थबाल निजियखयाल संमिलिय सयल ताम । जंपइ बंधुयत्तु कंटइयगत्तु किं सयल इत्थु आय ।

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तीओ सन्धी।
२३
जोइवि कहइ को वि अज वि ण कोविच्छेड णत्थि तुम्ह भाय । तं सुणिवि तेण बहुमच्छरेण वावरिउ अइरउद्दु ।।
अवलोइउ खरेण कडुअक्षरेण तजिवि णिययविंदु । घत्ता । आएसिउ भिउडिभयंकरिण उच्चलहो मुग्गरघणई।
तंडवहो पवणधयवडई खणु वि म धरहु पओहणई ॥ २४ ॥ अहो लोयहो महु आएस माणु धरि अत्थि किंपि माणाहिमाणु । न करिव्वउ इत्थु वियारु को वि संचलहु तुरिय वोहित्थ लेवि । तं सुणिवि तेवि कलुणइ सुमीस करयल मलंति विहुणंति सीस । हा बंधुयत्त पई काई वुत्तु सप्पुरिसहं कहिंमि ण एउ जुत्तु । उप्पण्णु जइ वि परिहउ गहीरु घाइजइ तो वि ण नियसरीरु। इह रत्तिपरत्तिवि अहियदोसु विसहिव्वउ कह दुव्वयणघोसु। तं वयणु सुणिवि कोवग्गिदित्तु पन्जलिउ णाई हवि घिएण सित्तु । णवि मुणहुं सवत्तिविरोहु अम्ह अणिउत्तहं को वावारु तुम्ह ।
लइ करहु तास जलजंतकम्मु पच्छइ चिंतिजहु परमधम्मु । घत्ता । तं वयणु सुणिवि णायरजणहु नं सिरि वजदंड पडिउ।
वोहित्थई लेवि दुरासि खलु गहिरमहासमुद्दि चडिउ ॥२५॥ पमुक्के कुमारे दुरायारिएहिं अमोहे जलोहे वहंतेहिं तेहिं । थियं विभियं तं वणिंदाण विंदं वियप्पाउरं करयलुग्गिण्णमुदं । अहो सुंदरं होइ एयं ण कजं अगम्म पि गंतूण खद्धं अखज्ज । गयं णिप्फलं ताम सव्वं वणिज्ज हुवं अम्ह गोत्तम्मि लज्जावणिज । ण जत्ता ण वित्तं ण मित्तं ण गेहं ण धम्म ण कम्मं ण जीयं ण देहं । ण पुत्तं कलत्तं ण इ8 पि दिलं गयं गयउरे दूरदेसे पइडं। खयं जाइ नूणं अहम्मेण धम्मं विणतुण धम्मेण सव्वं अकम्मं । कयं दुक्कियं दोहएणं हएणं सुहायारभटेण दुढेण एणं ।
अणिटुं कणिर्ट भुअं सप्पहाएं समुद्दे रउद्दे खयं तुम्ह जायं । घत्ता। सो णस्थि विसूरिउ जेण णवि तं पिक्खेविणु दुचरिउ। धणवइ विणिरोहायामुगउ इत्थु विचि विभयभरि ॥ २६ ॥
तृतीयः सन्धिः
-
१B फुडु २ Cadds इय भविसत्तकहाए पयडियधम्मत्थकाममोक्खाए । बुहथणवालकयाए पंचमीफलवणणाए तीओ सन्धी परिच्छेओ सम्मत्तो॥

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भविसयत्तकहाए
चंदप्पहु जिणु हियवइ धरिवि जासु पहाविं विमलमइ । पुणु कहमि जेम भविसत्तु णरु तिलयदीवि लाहउ लहइ॥ अहो जिणु अंचहु मं पर वंचहु इंदिय खंचहु सुक्किउ संचहु । बंधुयत्तु कुलकित्तिविणासु गउ वोहित्थई लेवि हयासु । भविसु विसरि करचलण धुएवि जाम एइ वरकमलइ लेवि । ताम ण कोइवि पिक्खइ तित्थु विभिउ मणि अमुणियकजत्थु । सुण्णउं तं पएसु ण सुहाइ कमलई मिल्लिवि उम्मुहुं धावइ । पिक्खइ ताम समुद्दि वहंतइ धुयधयवडई ताई जलजंतई। दुक्खहो भरिउ हियइ आहल्लिवि गउ खलु बंधुयत्तु मई मिल्लिवि। करु महियलि हणेवि उरि कंपिउ ण चलिउ जं चिरु जणणिए जंपिउ ।
ण कज्जु कहिं अब्भुद्धरणउं वणि असमाहिए आयउ मरणउं। पत्ता । अण्णण्णइं चिंतिजंति मणि खलविहि अण्णण्णई सरइ ।
सुह वि वियड्ड गुणसयभरिउ दइउ परम्मुहुं किं करइ ॥१॥ हा हय पावकम्म मइवन्जिय किउ अजुत्तु हयबुडि अलज्जिय। णियकुलमग्गु भग्गु जसु हारिउ दुजणजणि जंपणउं सम्बारिउ । कवडु करिवि जं परु वंचिजइ आएं गुणवंतहं लजिज्जा। एत्तिउ दुक्खु मज्झु निकारणु कुलहो कलंकु जाउ जं दारुणु । गयउरि अयसपडहु वजाविउ तायहोतणउं गाउं लज्जाविउ । अह इत्थु वि ण विसाउ करिव्वउ मं च्छुड एण एम होइव्वउ । जइ तं तेम घडिउ तं तेणइ तो किर काइं विसरिय एणइ । एउ चिंतंतु विसाएं मिलिउ विहुणिवि बाहुदंड संचल्लिउ ।
इउ वणु इउ सरीरु धम्मद्धउ करि खलविहि जं पई पारडउ । घत्ता। चिंतंतु एम उब्भडवयणु दूरविसज्जियमरणभउ ।
संचलिउ सम्मुहु वणकाणणहो णं मुक्कं कुसुमत्त गउ ॥२॥ पइटो वणिंदो वणे तम्मि काले पहिट्ठो तहिं दुणिरिक्खे खयाले। दिसामंडलं जत्थ णाउं अलक्खं पहायं पि जाणिजए जम्मि दुक्खं । भमंतो विभीसावणं तं वणं सो णियच्छेइ दुप्पिच्छराई सरोसो। कहिंचिप्पएसे सजूहं गयंदं महालीलकल्लोलगंडं सणिदं । कहिचिप्पएसेणिएउंगरिदं ण णढ ण रुटुं सदप्पं मइंदं । काहींचप्पएसे घणं कजलाई गर्य भुडिणीसावराहं वराहं ।

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चउत्यो सन्धी कहिंचिप्पएसे समुण्णोण्णघोसो हुओ पायडो वंसयाले हुयासो।'
कहिंचि पएसे मऊरं पमत्तं णडतं पि अप्पाणयं विष्णडतं । घत्ता । अवियलचित्तु मुणेवि गय एम सुइरु हिंडंतु थि।
अइमुत्तयमंडइदुमहो तलि वियडसिलायलि वीसमिउं ॥३॥ करचरण धुएवि वरकुसुम लेवि जिणु सुमरिवि पुप्फंजलि खिवेवि । फासुयसुयंधरसपरिमलाई अहिलसिवि असेसई तरहलाई। थिउ वीसवंतु खणु इक्कु जाम दिणमणि अत्थवणहु ढुकु ताम । हुअ संझतेयतंबिरसराय रत्तंबरु णं पंगुरिवि आय । पहि पहिय थक्क विहडिय रहंग णियणियआवासहो गय विहंग । मालियरविंद वम्महु वितट्ट उप्पन्न बालमिहुणहं मरह। परिगलिय संझ तं णिएवि राइ असइ व संकेयहो चुक्क णाइ । हुअ कसण सवत्ति व मच्छरेण सिरि पहय णाई मसिखप्परेण । हुअ रयणि बहलकजलसमील जगु गिलिविणाई थिय विसमसील। अवरुप्परु पयडंतेहि गुज्झु मिहुणहि पारंभिउ सुरयजुज्झु।। एहइ पडिवण्णि करालि कालि गहभूअजक्खरक्खसवमालि।
वणि विसमि विएसि विचित्त पत्तु तह वि हु अकंपु कमलसिरिपुत्तु । घत्ता । परमिट्टि पंच हियवइ धरेवि दुविहें पच्चक्खाणु किउ ।
अहियरिवि मंत्तु सत्तक्खरउ परमप्पउ झायंतु थिउ ॥ ४ ॥ परिगलिय रयणि पयडिउ विहाणु णं पुणु वि गवेसउ आउ भाणु । जिणु संभरंतु संचलिउ धीरु वणि हिंडइ रोमंचियसरीरु । सुणिमित्तई जायई तासु ताम गयपयहिणंति उड्डेवि साम । वामंगि सुत्ति रुहुरुहइ वाउ पियमेलावउ कुलुकुलइ काउ । वामउ किलिकिंचिउ लावएण दाहिणउं अंगु दरिसिउ मएण । दाहिणु लोयणु फंदइ सबाहु णं भणई एण मग्गेण जाहु। थोवंतरि दिहु पुराण पंथु भविएण वि णं जिणसमयगंथु । सप्पुरिसु वियप्पइ एण होमि विजाहर सुर ण च्छिवंति भूमि । णउ जक्खहं रक्खहं किण्णराहं लइ इत्थु आसि संचरु णराहं । संचल्लिउ तेण पहेण जाम गिरिकंदरि सो वि पइटु ताम । चिंतवइ धीरु सुंडीरु वीरु लइ को वि एउ भक्खउ सरीरु । पइसरमि एण विवरंतरेण निविडउ कज्जु कि वित्थरेण ।

Page #103

२६
भविसयत्त हाए
धत्ता । दुत्तरु दुर्लघु दूरंतरिउ ताम जाम संचरहिं णेउ ।
भणु काई ण सिज्झइ सउरिसहो अवगण्णंत मरणभउ ॥ ५ ॥ सुहिसयण मरणभाउ परिहरेवि अहिमाणु माणु पउरिसु सरेवि । सत्तक्खर अहिमंतणु करेवि चंदप्पहु जिणु हियवह धरेवि । गिरिकंदर विवरि पड्डु बालु अंतरिउ णाई काले कालु । संचरइ बहलकज्जलतमालि णं जिउ वामोहतमोहजालि । सेइड णिरुद्ध पवणुच्छवेण बहिरिउ पमत्तमहुअररवेण । चिंतिउ अचिंतणिइवसेण कंटइड असमसाहसरसेण । अणुसरह जाम थोवंतरालु तं णयरु दिट्टु ववगयतमालु । चउगोउरचउपायारसारु चउधवलपओलिदुवारफारु । मणिरयणकंतिकब्बुरयदेहु सियकमलधवलपंडुरियगेहु । धत्ता । तं तेहउ धणकंचणपउरु दिह कुमारिं वरणयरु ।
सियवंतु वियणु विच्छायछवि णं विणु णीरिं कमलसरु ॥ ६ ॥ तं पुरं पविस्समाणएण तेण दिट्ठयं तं ण तित्थु किंपि जन्न लोयणाण इट्ठयं । वाविकूवसुप्पहूवसुप्पसण्णवण्णयं मढविहार देहुरेहिं सुहु तं रवण्णयं । देवमंदिरेसु तेसु अंतरं नियच्छए सोण तित्थु जो कयाइ पुजिऊण पिच्छए । सुरहिगंधपरिमलं पसूअएहिं फंसए सो ण तित्थु जो करेण गिण्हिऊण
वासए ।
पराणए ।
पिकसा लिघण्णयं पणट्ठयम्मि ताणए सो ण तित्थु जो घरम्मि लेवि तं सरवरम्मि पंकयाइं भमिरभमरकंदिरे सो ण तित्थु जो खुडेवि णेइ ताई मंदिरे | हत्थ गिज्झवरफलाई विभएण पिक्खए केण कारणेण को वि तोडिउं ण भक्खए । पिच्छिऊण परधणाई खुब्भए ण लुग्भए अप्पणम्मि अप्पए वियप्पए सु चितए । पुत्तिचज्जु पहणं विचित्तबंधबंधयं वाहिमिच्छतंजणं दुरक्खसेण खड्यं । पुत्तिचोज्जु राउलं विचित्तभंगिभंगयं आसि इत्थु जं पहुं ण याणिम
कह गयं ।
१ A मउ २ B दिउहरेहि

Page #104

चउत्थो सन्धी
२७
पुत्तिचोज्जु कारणं ण याणिमो असंहमं एक्कमित्तएहिं कस्स दिजए
सुविन्भमं। घत्ता । विहुणियसिरु भरडक्खियलोयणु पई पई विभइ अणिमिसजोअणु ।
णवतरुपल्लवदलसोमालउ हिंडइ तित्थु महापुरि बालउ ॥७॥ पिक्खइ मंदिराई फलअडुग्घाडियजालगवक्खई। अडपलोयराइणं णववहुणयणकडक्खई। अह फलहंतरेण दरिसियगुज्झंतरदेसई। अद्धपयंधियाई विलयाण व ऊरुपएसई। पिक्खइ आवणाई भरियंतरभंडसमिडइं। पयडियपण्णयाई णं णाइणिमउडई चिंधई। एक्कधणाहिलासपुरुसाइव रंधिपलित्तई। वरइत्तजुवाणई णं वड्डकुमारिहु चित्तई । जोएसरविवायकरणाई व जोइयथंभई । विहडियणेसणाई मिहुणाण व सुरयारंभई । पिक्खइ गोउराइं परिवजियगोपयमग्गई। पासायंतराइं पवणुडुअधवलधयग्गई। जाई जणाउलाई चिरु आसि महंतरभवणई । ताइंमि णिज्झुणाई सुरवइसम्मत्तई मिहुणइं। जाई णिरंतराई चिरु पाणियहारिहु तित्थइ ।
ताई वि विविहिवसेण हुअई णीसहसुदुत्थइ । घत्ता । सियवंतणियाणई णिइवि तहो उम्माहउ अंगई भरइ।
पिक्खंतु णिययपडिबिंबतणु सण्णिउं सण्णिउं संचरह ॥८॥ भमइं कुमार विचित्तसरुवें सव्वंगिं अच्छेरयभूएं। हा विहि पट्टणु सुटुरवण्णउं किर कजेण केण थिउ सुण्णउं । हट्टमग्गु कुलसीलणिउत्तहिं सोह ण देइ रहिउ वणिउत्तहिं। टिटाउत्तएहिं विणु टिंटउ णं गयजोव्वणाउ मयरहउ।। वरघरपंगणेहिं आहोयई सोह ण दिति विवज्जियलोयई।
सो वरणइंमि रसोइपएसई विणु सज्जणहिं णाई परदेसई । १ B जोव्वणि मयणपरहर

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भविसयत्तकहाए घत्ता । हा किं बहुवायावित्थरिण आएं दुहिण को ण भरिउ ।
तं केम पडीवउ संमिलइ जं खयकालिं अंतरिउ ॥९॥ एम दिहु तं पट्टणु बालें खयकालावसाणु णं कालें। लीलई परिसकंतु महाइउ जसहणरायदुवारु पराइउ । राउलु सीहदुवारहो पिक्खइ दरवियसंति णाई सविलक्खई। दिक्खइ णिग्गयाउ गयसालउ णं कुलतियउ विणासियसीलउ । पिक्खइ तुरयवलत्थपएसई पत्थणभंगाइ व विगयासई । पिक्खइ सहु पंगणउं विचित्तउ चिरचंदणच्छडकद्दमि लित्तउ । पिक्खइ कणयवीटु सिंहासणु छत्तु सचिंधु सचामरवासणु। णिप्पहु पहुपरिवारविवजिउ हसइ व णाई विलक्खु अलजिउ ।
मणिकंचणचामरई णियच्छइ चामरगाहिणीउ गउ पिच्छइ । घत्ता । सहमंडवि रायजसोहणहो पिक्खिवि परिसकंतु णरु ।
मुत्ताहलमालझुलुक्काहिं रुवइ व थोरंसुवहिं घरु ॥ १०॥ आउहसाल विसाल विसंतिं चित्त विचित्त परामरिसंतिं । अग्घाइउ सुअंधु मयपरिमलु णं पुवक्कियसुकियमहाफल । सोउ करिवि नवकमलदलच्छिए णं णीसासु मुक्कु घरलच्छिए । तूरभेरिदडिसंखसहासई वीणालावणिवंसविसेसई। जसहण सामिसाल अच्छंतए पुरपउरालंकारसमत्तई । एवहिं अम्हहिं को वजावइ थकई मउणु लएविणु णावइ । वहुविलासमंदिरई पईसिवि रइहरि भमिवि तवंगि बईसिवि ।
निग्गउ भविसयत्तु अविसण्णउ चंदप्पहजिणभवणु पवण्णउं । घत्ता । तं जिणभवणु णिएवि धवलुत्तुंगुविसालु।
वियसियवयणुरविंदु मणि परिओसिउ बालु ॥ ११ ॥ दिट्ट जिणालउ भविसनरिंदि णं णंदीसरदीउ सुरिंदि। पवरारामगामपरियंचिउ इंदणरिंदसुरिंदहि अंचिउ । धवलुत्तुंगसिहरु सुविसालउ छणससिकंतकंतिसोमालउ । वरमणिकिरणकंतिसोहिल्लउ सई चित्तु व दिढबद्धकडिल्लउ । आगमजुत्तिपमाणविहंजिउ मणिमोत्तियपवालपहरंजिउ ।। बहुघणघुसिणपंकि पडियंकिउ सुहलक्खणलक्खणि चचंकिउ । १ B संगिला

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२९
चउत्थो सन्धी अग्गइ कमलवावि सुमणोहर णं कामिणि सच्छायपओहर । तहिं अवयरिवि अंगु पक्वालिवि कमलई खुडिविधुएविअणुमालिवि।
अहिमुहूं चलिउ धवलसियवाहहो दिङ बिंबु चंदप्पहणाहहो। घत्ता । परिअंचिवि अंचिवि परमगुरु अवलोइवि सव्वायरेण ।
समदिट्टिए सामाइउ करेवि थुइ आढत्त गरेसरेण ॥१२॥ तिलयदीवंतरत्येण चंदप्पहं संथुअं भविसयत्तेण चंदप्पहं । भरहखेत्तम्मि काले चउत्थे जए वमाणम्मि तस्से य तित्थेसए। सिसिरकालम्मि उन्हालए पाउसे मत्तलोयम्मि दसलक्खपुव्वाउसे । उस्समाणं धणूणं दिवढं सयं जेण पत्तं पवित्तं सिवं सासयं । अट्ठमं जेण तित्थं पवित्ताइयं जस्स जम्मे तिलोयम्मि वद्धावियं । जस्स वायाई भुवणत्तयं मोइयं केवलेणं तिलोयं पउज्जोवियं। जेण मिच्छत्तमोहं च णिण्णासियं विभासंतरेणं जयं भासियं । जेण लोयस्स लोहत्तणं फेडियं दुट्ठकंदप्पदप्पं च पंचेडियं । अप्पमत्ताण भत्ताण संती सया देसिउं दाविया जीवलोए दया। णाह कजेण तेणं मए संथुओ जेण तुम्हाण पासं गर्म तकुओ।
देहि अम्हाण माणम्मि काउं दयं अक्खयं अव्वयं तं महंतं पयं । घत्ता । तहिं तिलयदीवि भविसिं णमिउं इत्थु काले धणवइ थुणई। अणुणंतपढंतसुणंतहमि देहि भडारा विमलमई ॥१३॥
चतुर्थः सन्धिः तं निसुणहुं जेम सई भविसाणुरूव वरइ।।
भविसत्तु कुमार पाणिग्गहणु जेम करइ ॥ चंदप्पहुजिणुसामि नमंसिवि पावकलंकपंकु विद्धंसिवि । चउविहसवणसंघु अहिणंदिवि अप्पउ सलहिवि गरहिवि निंदिवि । होइवि भविसयत्तु कयउनउं सुहसिज्जासणि पटि निसन्नउ । सोवइ निंद जाम थोवंतरु तामन्नित्तहि चलिउ कहंतरु। पुव्वविदेहि मुणिंदु जसोहरु संठिउ सुक्कज्झाणि परमेसरु । नाणुप्पण्णु तासु तं केवलु चउविहदेवागमणु समुज्जलु। पुच्छइ अच्चुयनाहु सुरेसरु चिरु महु मित्तु आसि जो वणिवरु । C adds इय भविसत्तकहाए पयडियधम्मत्थकाममोक्खाए वुहधणवालकयाए पंचमिफलवण्णणाए भविसत्ततिलकपुरवण्णणो णाम घडत्यो संधी परिच्छेओ सम्मत्तो।

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भविसयत्त कहाए
फुड घणमित्तु नाउं गुणवंतउ अणुदिणु पियवच्छ करंतर । महु वयणि जिणघम्मि पवत्तिउ सो कहिं नाह कवण गइ पत्तउ । धत्ता । तहु गुण सुमरंतु नाह विसूरइ मज्झु मणु ।
करु करिण धरेवि पुणु वि करमि वयणालवणु ॥ १ ॥
३०
तं निसुणेपिणु कहइ जसोहरु निम्रुणई अच्चुय सग्गपुरंदरु । जंबूदीवि भरहि ससिदप्पणि अज्जवखंडि सुसमि अवसप्पिणि । अट्ठमि जिणवरिंदि ससिकंतए पंचपयारि नाणि पवहंतए । सुयणसमिद्धि समुन्नयमाणए दीह दिवड धणुहं सयमाणइ । सुविहिए सिसिन्हालए पाउसि जणि वीसडलक्खपुव्वाउसि । कुरुजंगलि भूवालनरिंदहो पट्टणि हत्थिनायपुरिविंदहो । aras रायसिट्ठि सुपसिद्धउ पहुपरिवारे तिवग्गसमिद्धउ । परधणु पायधूलि जो मन्नई पिक्खिवि परकलत्तु अवगन्नई । धत्ता । भूवालु नरिंदु सप्परिवाउ समंतिगणु ।
तहो वयणु निएइ किं पुणु पउरु सपउरयणु ॥ २ ॥ तहो कमलसिरि कंत सुमणोहर चक्कलपीणुत्तुंगपओहर । बालमराललीलगइगामिणि सव्वहो पइपरिवारहो सामिणि । विएं ताई मुणिंदु समासिउ तेण वि पुत्तजम्मु आएसिउ । सुउ उप्पन्नु सयणु परिओसिउ भविसयत्तु तहु नाउं पघोसिउ । परिवडिउ सिक्खविउ महत्थइ सुअसत्थत्थगंथसद्दत्थइ । सा कमलसिरि पुराइयकम्मिं गुरुगहणेण विणासियधम्मिं । सीलचरित्तकुलकमजुत्तु वि परिसेसिं कंतिं गुणवंति वि । विणrafts पियरुल्लिय घरवासहो नीसारिवि धल्लिय । घता । हरियत्तहो गेहि जाइवि थिय निव्वुइ जणिवि ।
परिपालिउ बालु लच्छिए दोहित्तउ भणिवि ॥ ३ ॥ वरइन्तिं नयविणयपयत्तहो परिणिय अन्न धीय धणयत्तहो । नाउं सरूवसरूवमणोहर उरयडि अडुम्मिल्लपओहर । ताहिं पुत्तु उप्पन्नु मनोहरु सयलकलाकलावपसरियस रु । बंधु नामेण महामह धणहो निमित्तें करिवि महामह । चल्लिड कंचणमहि सुमरिष्पिणु पंचसयई वणिउत्तहं लेप्पिणु ।

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पंचमो सन्धी
पंक सिरिओ वि गयउ खेरिहि अणइच्छंतिहिं मंडजणेरिहिं । निग्गड सोवि बेवि समहाइय गिरिमयणायरदीवि संपाइय | सो तहिं तेण पुव्ववरोहिं जणणिहिं तणहं सवत्तिविरोहिं । दुट्ठि दाइयमच्छरु मन्निवि धल्लिउ पंचवि सय अवगन्निवि । तित्थु रन्नि अविसन्नु भमेष्पिणु अइमुत्तयमंडवि निसि नेष्पिणु । धत्ता । गिरिविवरि पट्टु तं पइसंतु जाम सरइ ।
धणकणयसमिडु तिलयमहापुरि पइसरइ ॥ ४ ॥ तं पट्टणु परिभमि रवन्नउं अन्नपसत्तु कलत्तु सुवन्नडं । चंदप्पहजिणभवणि पवन्नउं अच्छइ आसणपट्टि निसन्नउं । एवहिं वरतियरयणु लहेसह अन्नु वि कहिउ जेम जं होसह । तं परमत्थु तेण मन्त्रेष्पिणु मुणिवरपयपंकयां नवेष्पिणु । गउ सुरवइ तं दीउ रवन्नउं दिट्टु वीरु जिणभवणि निसन्नउं । भामरि देवि समउ आहासिवि चंदप्पह जिणबिंबु नर्मसिवि । सुहिण अंतु मिंतु पिक्खेविणु भित्तिहिं अक्खरपंति लिहेप्पिणु । पभणिउं माणिभद्दु जक्खेसरु एहु सुमित्त मज्झु जाईसरु । तुज्झु समपि3 मई निक्खेवउ सहुं कंतई महं समु पिक्खिव्वउ | गरि दिrयरकर अरविंदहो पर मेलेब्वउ सजणविंदहो । घत्ता । गउ एम भणेवि अच्चुअसग्गसुराहिवई ।
frउ होइ पसन्न माणिभद्दु जक्खाहिवई ॥ ५ ॥
भवि वि उज्झिवि जाम पलोअइ लीलई पुरउ भित्ति अवलोय | अक्खरपंति जाम परिभावइ ताम निरारिउ हियइ सुहावइ । उठ वयणपवाहु रवन्नडं अहो भविसत्त काई थिउ बुन्न । जिणहरपुत्र्वदिस संपुन्नजं जं पंचमउं गेहु सोवन्नउं । तहिं अच्छइ कुमारि सुमणोहर कक्कसपीणुत्तुंगपओहर | लडहरमणि नियकुलसोवासिणि सा तउतणिय धणिय पियभासिणि । उहि जाहि ठाहि किं सेरउ एउ पट्टणु असेसु तउकेरउ । तं वायंतु करइ साहारणु एउ न जाणहं काइंमि कारणु । धत्ता | मुहिं करयलु देवि परिचितइ विभयभरिउ ।
इकाई विहाणु अउ असंभउ अच्छरिउ ॥ ६ ॥ १ B पंचसय २ B ताम
३१

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भविसयत्तकहाए अहिणउ लिहिउ एउ विणु भंतिए दीसइ पडिउ चुण्णु तलि भित्तिए । किं पच्छन्नु को वि वेयारह कवडिं जिणभवणहो नीसारइ । अहवइ एण काई सवियप्पें मरणु वि नाहि अपूरिं मप्पें । खुट्टइ नाहिं जेम जीविजइ अणखुदृइ वि तेम न मरिजइ । एउ जाणिवि जं साहसु मुच्चइ तं पुरसत्तहीणु जण वुचइ । एम्व भणिवि सो चलिउ तुरंत पंचमु गेहंगणु संपत्तउ । चडइ वीरु वित्थयसोवाणइं वरभवणहो पिक्खंतु निवाणहं ।
मणिकवाडमणिजालगवक्खई मणितवंगतोरणई सलक्खई। घत्ता । जामाउ व लील परिचिंतइ अहिणवसुरउ ।
मुत्ताहलदंतु हसइ व लीलई सासुरउ ॥७॥ चंदकंतिपहधवलियधामहं कहिंमि थोरमुत्ताहलदामइं। कहिंमि रयणकुटिमपहरंजिउ तमरउ मणिदीवियहिं परजिउ । तहिं सुविचित्तचित्तपयसंचरि निरु सविसुद्धफलिहभवणंतरि । दिट्ट कुमारि वियणि सोवणघरि लच्छि नाइं नवकमलदलंतरि । जिणसासणि छज्जीवदयाइ व पंडियमरणि सुगइपरिमाइ व । मुहमारुइण मलयवणराइ व सिंहलदीवि रयणविक्खाइ व । सोहइ दप्पणि कील करंती चिहुरतरंगभंग विवरंती।
सो फलिहंतरेण सा पिक्खइ सा वि तासु आगमणु न लक्खइ। घत्ता । नं वम्महभल्लि विंधणसीलजुवाणजणि ।
तहि पिक्खिवि कंति विभिउ झत्ति कुमार मणि ॥८॥ उप्पलदलदीहरपायहिं नहमणिकिरणकरंबियच्छायहिं । जंघोरुयगुज्झंतरपासई सुणियत्थई मिज्झीणपरिवासई। पोतंतरउन्भिन्नपयासई तं विहसंति पिहियपरिहासई । वियड नियंबबिंबु सोहिल्लउ रेहइ अडाइडकडिल्लउ । रोमावलि वलि अंगि विहावइ थिय पिपीलिरिंछोलि व नावद। . रसणादामनिबंधणु सोहइ किंकिणिरणझणंतु मणु खोहा। समचक्लु कडियलु किसुमज्झउ नजइ करयलमुट्ठिहि गिज्झउ । तिवलितरंगई नाहीमंडलु नं आवत्ताइहु महाजलु। पीणुन्नयनिबिडइं थणवदृहं निन्भिटइं हारावलिथई । मालइमालाकोमलबाहउ रयणकडयकेऊरसणाहउ ।

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पञ्चमो सन्धी। सरलंगुलिसुरेहकोमलकर संझावय व नाई नहतंबिर । रयणाहरणविहूसियकंठिं वेलासिरि व उवहिउवकंठिं । किउ अपमाणु णिउत्तु मुहुल्लउ अहरउ नावइ दाडिमहुल्लउ। उत्तुंगिं तिक्खग्गें नासिं पच्छन्नेण व अमुणियसासें। कन्निहिं कुंडलजुअगंडयलिहिं नयणहिं दीहकसणचलधवलिहिं । भउहाजुअलएण सुविहत्ते भालयलेण अद्धससियत्ते। महुपियपेसलमहुरालाविं सिरु आवंचिय केसकलाविं। सो पिक्खेवि अणोवमरूवें अच्छेरइं विन्भमसंभूवें। बोल्लाविय नायरपरिहासहं मणहरकामुक्कोवणभासइं। हे मालूरपवरपीवरथणि अच्छहिं काई इत्थु वज्जियजणि । कारणु काई नयरु जं सुन्नउं मढविहारदेहुरहिं रवन्न । राणउं कवणु आसि इह राउलि धयतोरणमणिखंभरमाउलि । तं निसुणेवि सलजियवयणी थिय हिट्ठामुहपगलियनयणी।
मइलकवोलकजलामीसिय नियकुलदेवयाई मं भीसिय । घत्ता । वरइत्तु पुत्तियहु तउतणउ मुहकमलु निहालहि करि विणउ ।
लइ जलु पक्वालहि लोयणइं मं चिरु करि दुक्खुकोयणइं॥९॥ तो पंगुरणु करेवि समुट्ठिय संभासणवासणइं परिट्टिय । वयणु वलेवि समुहं अवलोइउ नं मयणावयारु संजोइउ । पहउ कडक्खचक्खुविखेविं नं पढमावयासु अवलेविं । चिंतइ वरकुमारि घरु आयहो पेसणु काई करमि हडं आयहो । भायरपियरमित्तसुहिबंधव होंति पढमदंसणि सुहि बंधव । एयहो पुणु परनरहो विसेसणु काई करमि पढमउं संभासणु । बहुविहु एम वियप्पु वहंती ठिय महि वामइं पइ विलिहंती। पढमदंसणायामविओहिं अच्छइ जाम एम मइमोहिं । तं पिक्खिवि पियसंगमधुत्तिं विहसिउ कमलमहासिरिपुत्तिं ।
जं घरगमणायारु मुणिजइ तं परइत्थु गेहि जाणिजइ । घत्ता । तिं वयणिं ताहि मणु अहिमाणकलंकियउ ।
कुलमग्गायारि दूसणु सहिवि न सक्कियउ ॥ १० ॥ सविणय वलिय कुलंकुसवन्नई करिणिवरोहवियक्खणसन्नई। . १ B संझा इवय २ B सा

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भविसयत्तकहाए अग्धजलोहु पिहिय सिंगारिं दिन्नु सुवन्नमेणभिंगारिं । आसणु कणयवीङ अप्फालिउ सुयणु बट्ट वयणु पक्खालिउ । किउ गउरउ मग्गें पडिसूरिं वरतंबोलु दिनु कप्पूरें । मयपरिमलघणघुसिणामोइउ गंधामलयपिंडु संजोइउ । कंचणपत्ति करेवि समप्पिउ तेण वि सरसु वियारउ जंपिउ । न्हाइवि कमलमहासरि आयउ पइसारिउ संतिहरु महाइउ । भोयणु भुंजाविउ सुहचारिहिं छडरसलड्डुअखंडपयारिहिं । देविणु विणयवयणु संभालिउ चुट्टिउ सलिलु वयणु पक्खालिउ । मिसलिवि परमामोयविमहणु करयलि मलिवि दिन्नु हरियंदणु । पुणु घुसिणिं मयपरिमलपूरि पुणु तंबोलु दिन्नु कप्पूरिं । करपेसियई णियंबनियत्थई मणिकडयई देवंगई वत्थई।
पुरउ निविट्ठ सुअणु अवलोइउ सयलु वि नियवित्तंतु निवेइउ । घत्ता । तउ काई कहमि सुंदरसुयण अम्हहंतणिय विचित्त कह ।
निसुणंतकहंतहं जणियभय कन्नंतरहो वि दुव्विसह ॥ ११ ॥ राणउं इत्थु जसोहणु होतउ सो इउ तिलयदीउ भुंजंतउ। तह भवयत्तु समुन्नयमाणउं मज्झु पियरु वणिवरहं पहाणउं । मायरि मयणवेय सुहचिट्ठी तह नायसिरि नाउं सस जिट्ठी । हउं भविसाणुरूव लहुआरी तिहिमि ताहं पाणहंमि पियारी । तिनिमि ताई आसि गुणवंतउ तिन्निमि जिणवरसासणि भत्तउ । तिन्निमि दिवसम्मत्तपहावई तिन्निमि गुरुवच्छल्लसहावहं । तिनिमि दिनचउन्विहदाणई तिन्निमि नयरि समुन्नयमाणई ।
तिन्निमि ताई बहुग्गुणभरियई खलविहिकलिकालिं अंतरियई । घत्ता । तं निययकुडुंबु सुमरिवि अंगई हल्लियई।
हुअ गग्गिरवाय नयणई अंसुजलोल्लियई ॥ १२ ॥ बहुअच्छरियवयणसंखुक्तिं किउ हुंकार पुणु वि वणिउत्तिं । अंसु फुसंति चवइ मिगलोयण हेहामुहमुहकमलपलोयण । आवइ असुरु इत्यु बलवंतउ सो परिभमई नयरु जगडंतउ। पट्टणि तेण सयलु जणु मारिउ दल वहिवि समुद्दि संचारिउ । केण वि कारणेण खलदुटिं हउं परिहरिय तेण पाविहिं । १B संवुत्ते

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पञ्चमो सन्धी।
पुणु वि पुणु विमं भीसिवि मिल्लिय अच्छमि तेण इत्थु इक्कल्लिय । सुंदर तुहु वि खणु वि मं थक्कहि लहु मइ लेहि जाहि जइ सक्कहि ।
अहु कुलधवल एउ दरिसावहि अन्नहो जणहो मज्झि मेलावहि । घत्ता । तुहुं दीसहि कोवि धीरु वीरु विक्कमचरिउ।।
नउ जाणहं केम इत्थु दुसंकडि अवयरिउ ॥ १३ ॥ तं निसुणिवि पंकयसिरिपुत्तिं विहसिउ सीलकुलकमजुत्तिं । हे पसयच्छि कहिउ पई चंगउ महु अच्छेरयविभिउ अंगउ । हउँ मि इत्थु दइविं संजोइउ नियबंधवसयणहिं विच्छोइउ । जेण समाणु वणिज्जें आयउ तेण जि वणि घल्लिउ असहायउ । सेरेउ दीविं दीउ भमंतउ वलणिं तउ मंदिरि संपत्तउ । एवहिं दूरि दुरिउ विसजहि अभउ अभउ भउ सयलु विवजहि । तुहं वणिवरकुमारि कुलि पुंगले हउं वणिउत्तु देसि कुरुजंगले ।
विहिवलणं संघडिउ समागउ मंच्छुड्डु होसइ सयलुवि चंगउ । घत्ता । तं निसुणिवि ताहे अंगग्गइं आहल्लियई।।
सज्झसिवि गयाई मयरडयसरसल्लियई ॥१४॥ ताम तरलतरलावियनयणई सज्झसवसमउलावियवयणइं । विन्भमहावकडक्खणसीलई वम्महसरसंपेसणलीलई। परपेरियमणाई जंपिजइ जं ठिउ तुरिउ किन्न तं किजइ । पभणई वीरचरितु अकंपिउ चंगउं पइं पसयच्छि पयंपिउ । अह मह मुद्धि परिप्फुडमाणहो अत्थि निवित्ति अदत्तादाणहो। जाम्वहिं मझु को वि पई देसइ तामहिं सव्वु तेम तं होसइ ।
अह नउ देइ कोइ तउ अंगउ तो अम्हहं साहम्मियसंगउ । घत्ता । तो चिंतिउ ताए एहु कोवि सामन्नु नवि।
संवरिउ वियारु नहि अत्थवणहो ढुकु रवि ॥ १५ ॥ ताम ताई परिहासपवित्तई निम्मलसीलकुलकमजुत्तई । इच्छावसरनिरोहु किलंतई आसणि सयणि वयणि अमिलंतई । नियकुलमग्गायारु सरंतई चंदप्पहजिणमहिम करंतई । थियई बेवि गंजोल्लियगत्तई दियहई केवि जाम संपत्तई । ताम थक्कइ विहुरु पवजिउ महि थरहरिय गहिरु नहि गजिउ । १ B सेउरु

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भविसयत्तकहाए
बालइ कलुणु सहु किउ कायरु लहु आयउ खलु खुहु निसायरु । लइ वदृइ अवसाणु निरंतर नियविक्किउ कयंतदंतंतरु ।
तो पिक्खिवि अवलंबिय धीरिं मं भीसिय कुमारि वरवीरिं । घत्ता । आधुट्टई ताई सत्त परमसिडक्खरई।
सम्मत्तिं जाई कयकल्लाणपरंपरई ॥ १६ ॥ तओ आगओ सो अराइन्नराओ महाभीमभाभासुरो भिन्नकाओ। असंतो विसंतो सुपच्छन्नमित्तो कुले सुप्पहूवाण भूआण मित्तो। अखोणीवलग्गो असावन्नभासो घणंधारघोरो कयंटट्टहासो । सिरे उद्धकेसो जलंतंतरिक्खो सचम्मट्ठिसेसो भिसं दुण्णिरिक्खो। सया भूलयाभंगुरावत्तगत्तो दुरालोयणो दुम्मुहो रत्तनित्तो। फुरंताहरुट्ठो समीरं गिलंतो ललंतंतजीहो हविं दुग्गिलंतो। महापावकम्मो सुसंघटगाढो कयंतुव्व कुद्धो करातुंगदाढो।
नराणं वराणं व दिट्ठीविणासो पइट्टो सि तं मंदिरे सो हयासो। घत्ता । आवंतहो तासु धीरु वीरु रहसिं भरिउ ।
वसुनंदउ लेवि मंडलग्गु करयलि धरिउ ॥ १७॥ सो निएवि जालोलिभयंकरु अग्गिफुलिंदितु सयसकरु । विरसु मुक्कु हुंकारु भयावणु कुरुडकयंतलीलरिसावणु। तेण वि दिव कुमारु अकायरु वडवानलिण नाई रयणायरु । न खमिउं खणु वि भवीसहो कंतिं तजिउ सुहडालाव चयंतिं । अरि अरि ढंढवाल भडभोइय कहिं पइसरहि कयंतिं चोइय । खलमुहि वाइओसि पुरलोएं निहणु नेमि पइं अज्जु अजोएं। एम सरोसु चवंतिं बालिं धारायरु निरुड्डु जिह कालिं । दाहिणकस करवालें चप्पिउ वामउं वसुनंदइण झडप्पिउ । तं निमुणेवि निसायरु झकिउ परिचिंतइ मणेण आसंकिउ ।
नउ सामन्नु कोवि नरु दीसइ जो महु समुहं भडत्तणु दरिसइ । घत्ता । एउ विरसु रसंतु मई संघारिउ सयलु पुरु।।
पडिवयणसमत्थु एहउ कोवि न दिह नरु ॥१८॥ एहु न इत्थु नयरि संजायउ अन्नु कोवि पासंडिउ आयउ । आसि एत्थु जो राउ जसोहणु तेण वि न किउ किंपि आओहणु । १ B अराईणराओ

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पञ्चमो सन्धी। अन्नवि नरनरिंद मई भक्खिय केणवि नियमजाय न रक्खिय । एहु अउव्वु कोवि महु भावइ अन्नु वि नियलोयणहं सुहावइ । इउ चिंतंतु जाउ जाईसरु भवपच्चइण सरिउ जम्मतरु।। नामग्गहणु विहंगिं जाणिउं पियपेसलवयणहिं सम्माणि । अहो भविसत्त काइं एकल्लउ कुसलु सरीरि तुज्झु थिउ भल्लउ । तावसु पुत्वजम्मि हउं होतउ कोसिउ नामि नयरि वसंत।
वजोअरखलेण अवमाणिउं पई वच्छलवयणिहिं सम्माणिउं । घत्ता । तहो पडिउवयारु एहु मित्त मई तुज्झ किउ ।
धणकणयसमिडु पुरु सहुं कन्नई अल्लविउ ॥ १९॥ जो तहिं आसि मंति वज्जोयरु अरिपुरनयराहिवहं मणोहरु । चिरु हडं आसि जेण अवहत्थिउ अन्नहो सेव कराविउ पत्थिउ । पहु पुरु पउरु मज्झु अणुराइउ भंजिवि जेण दियंबरि लाइउ । सव्वि हडं नयरिं अवगण्णिउं पई परि किंपि किंपि अणुमण्णिउं । तं मुउ तेण कसाएं तत्तउ मरिवि घोरु असुरत्तणु पत्तउ।। मरिवि घोरु असुरत्तणु पत्तउ एत्थु वि तिलयदीवि हुउ राणउ ।
मइंमि तासु पडिवइरु समारिउ सनयरु सपरिवार संघारिउ । घत्ता । वइरई न कुहंति कालिं कहिम्मि जणंति भउ ।
अह दुग्गइ निति असमाणियइं न जति खउ ॥ २०॥ तिं वयणिं परिओसियगत्तई बिन्निवि तक्खणि हुअइं सइत्तई । भविसमहानरेण तो वुच्चइ जइ तुम्हहमि मणहो इउ रुच्चइ। जइ सच्चउ उवसमिउ तमालहो तो तं करहु जुत्तु जं कालहो । तं पडिवण्णु वयणु अवियारिं मायामंडउ किउ वित्थारिं । पूरिय रंगावलिजलकलसहिं छडतोरणतरुपल्लवकलसहिं । दरिसिउ सजणजणु दिहिगारउ वत्थाहरणसोहसियसारउ । वड्डिउ नंदिसहु चउपासहि अहिहवसिरिमंगलविन्नासिहिं । सा भविसाणुरूअ सुहिलोएं अहिसिंचिय मंगलजलतोएं। परिहाविय सेयंबरवत्थई पाणिग्गहणि जाई सुपसत्थई । उम्मालिय मुत्ताहलदामिहिं मालइकुंदविमीसियधामिहिं। दसण चिहुर कररुह निष्फंकिय मणहर हरियंदण चचंकिय । १B सोवि २ B लिंति ३ B जणंति

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भविसयत्तकहाए
अहरई अलयराउ संचारिउ कजलु छुडु तिलउ वडारिउ । सिहि पञ्चक्खु पुरउ पजालिउ लग्गुजोग्गु सुमुहुत्तु निहालिउ। .
ता सुहपियदंसणि अणुराइय भविसयत्तकरपल्लवि लाइय । घत्ता । एक्कासणि ताए बइसारिप्पिणु किउ विणउ।
पियवयणु चवेवि असणिवेउ उप्पमिवि गउ ॥ २१ ॥ सोहहिं ताई तेत्थु वरइत्तई सरलसहावई सुंदरचित्तई। निहुअनेहनिन्भरमणमिसलई मुहमारुयपरिओसियभसलई । नवसयवत्तसमुज्जलवत्तई चंदप्पहजिणहरि संपत्तई। भामरि देविवि हूइ सणाहहो दरिसिवि पुजमहिम जिणनाहहो। चंदप्पहजिणभवणहो तिन्नई लीलई नियमंदिरि अवइन्नई।
तहिंमि संति संतिहरि करेप्पिणु विणएं कुलदेवय सुमरेप्पिणु । घत्ता । एत्तियई करेवि नियकुलमग्गअहिटियइं।
सुहपिम्मरयाई रइवावारि परिट्टियइं ॥ २२ ॥ निज्झुणि वियणि गेहि निवसंतहं कामकामु आहारु असंतहं । मयणवियारु ताम उप्पजइ अच्चुन्भडविलासरइ छज्जइ। रमहिं भोय परिवड्डियमयणई निन्भरदरमउलावियनयणई । दियहि दियहि अन्नन्नई कीलइ सुरवरवरविजाहरलीलइ। सरहसगाढालिंगणपीलई निहुअसरसपरिउवणसीलई। वरपल्लंकतूलिसुहसयणइं अवगणियसुवन्नमणिरयणइं । सरसरूवजोव्वणमयमत्तई कयनहनियरकलंकियगत्तई। उन्भडसुरयमल्लपडिमल्लई फुडियाहरई सिढिलधम्मिल्लई । थियई एम परिवासियगत्तई अमियरसोव्वमभोगासत्तई ।
ताम जाम नवनेहनिरंतर कालहो गय बारह संवच्छर । घत्ता । एत्तियए कहेवि धणवालिं सरसइ नमिय।
भविसत्तहो कन्वि संधि समाणिय पंचमि ये ॥ २३ ॥
पञ्चमः सन्धिः
१ B इथियई २ C adds इय भविसत्तकहाए पयडियधम्मत्थकाममोक्खाए बुहधणवालकयाए पंचमीफलवण्णणाए भविसयत्ततिलकपुरपवेशविवाहकल्लाणवण्णणो णाम पंचमो सन्धी परिच्छेओ सम्मत्तो॥

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___छट्ठो सन्धी। सुव्वयवयणेहिं तववयनियमगुणन्नइय। तं निसुणहुँ जेम कमलई सुवपंचमि लइय॥ अच्छउं ताम एउ अक्खाणउं दीवंतरि भविसत्तकहाणउं । कह संचरिय विचित्तपया सिरिंगयउरि जहिं सा कमलमहासिरि । अच्छइ दुक्खमहण्णविखित्ती सुअविओइजालोलिपलित्ती। आसणु सयणु वयणु नउ भावइ सिढिलवलय वायसु उड्डावइ । . रडि वायस जइ किंपि वियाणहिं भविसयत्तु महु पंगणि आणहिं । किं कइयहमि दिवसु तं होसइ जहि सो सरहसु साइउ देसइ । दुक्कर एम एउ पियसंगउ एवहिं खलविहि विनडइ अंगउ । गयउरि सव्वउ तियउ सउन्नउं नियभत्तारपुत्तपरिपुन्न। कावि न मई जेही दुहभायण सुहिसयणहं बहुदुक्खुप्पायण ।
एम रुअंति सरीरु किलेसइ वयनियमहिं उववासहिं सोसइ । घत्ता । विहि विनडहि काई केणवि किउ अब्भुद्धरणु ।
अह मेलहि पुत्तु अह संखेविं दइ मरणु ॥ १॥ एत्थंतरि अजियगणसारी सुव्वय नाउं महव्वयधारी । तह वच्छल्लु करइ सा सेवय नं पचक्खमहासुयदेवय । हे कमलसिरि पुत्ति मं सोअहि जिणवयणामय मणु संजोयहिं । किं सुहिसयणवयणु अवगन्नहिं चंचलजीव लोइं रइ मन्नहिं । सुहदुक्खई कयधम्माहम्मि जीवहो होंति पुराइयकम्मि। मं छुडु पई दुहकम्मपरंपरि असुहु किंपि किउ अन्नभवंतरि । किमि दुहकम्मपयडि संजोइय ति पइपुत्तमुहिण विच्छोइय । कहु घरु कहु परियणु कहु बंधउ मं तुहुं करि असगाहिं धंधउ ।
अजवि एम गइवि तं भावहि जेण महंतमहादिहि पावहि । घत्ता । गुरु पुच्छिवि पुत्ति सुअपंचमि तिविहेण लइ।
जिं पुणु न कयावि इट्टविओउ न संभवइ ॥२॥ तं निसुणेवि भणई ससिवयणी मुक्काहरणपरम्मुहवयणी । कमलई वुत्तु महावयधारिए सुअपंचमि किम लेमि भडारिए । सुव्वय कहइ सुणंतहं सव्वहो पढमागमि नंदीसरपव्वहो । अह कत्तिए अह फग्गुणि आवइ अह असाढमासे संपावइ । १B गुणुण्णयइ २ B सायउ दोसइ

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५०
भविसयत्तकहाए पढमउं सियपंचमिहि लइज्जइ सुअपंचमि सा तेण भणिजई। अक्खमि जेम मुणिंदहं सिट्ठी तेहिंमि जिणपरमागमि दिट्ठी। चिंतियकामधेणु जा सुक्खहो सुहसोवाणपंतिकयमोक्खहो ।
सुयणहिं जिणसासणि उवसंतिहिं किन्जइ जिम्व घरवासि वसंतिहिं । घत्ता । जो ताहि फलेण वंच्छइ सासयसुक्खनिहि।
जाणेविणु तेण पढमउं ता उववासविहि ॥३॥ एकाहारु करिवि तव तन्हई सुमरिव्वउ चउत्थिअ वरन्हई । पञ्चक्खिवि पच्चक्खें सूरि विसयसंगु परिवजिवि दूरिं । रयणि वसिवि चंचलु मणु खंचिवि पुणु पञ्चूसकालि जिणु अंचिवि । नाणहो गुरुहु विमुक्कवियारिहिं पुज्ज करेविणु अट्ठपयारिहिं । तिहिं सक्खिहिं उपवासु लइज्जइ परमजिणागमजुत्तिए किन्जइ । अच्छिजहु सुहझाणु समारिवि घरवावारु हियइ अवहारिवि । दसविहु धम्मक्खाणु सुणंतहं जीवाजीवपयत्थ मुणंतहं । धम्माहम्मवियारणु लक्खिवि अखलिउ बंभचेरु परिरक्खिवि । तिन्नि काल जिणनाहु नवेप्पिणु तद्दिणु रयणि वि एम गमिप्पिणु । पुणु दिवसयरउअइ पडिवन्नई जिणपुज्जाविहाणसंपुन्नई ।
छट्ठिहि एकवार भुंजिव्वउ तवविहि पुन्नपुंजु पुंजिव्वउ । घत्ता । अच्छिव्वउ एम मासि मासि सियपंचमिहिं ।
तवनियमगुणेहिं जाम समाणिय सयलविहि ॥ ४॥ पढमउं पंचमास उवसिज्जइ पुणु संवच्छर पंच लइजइ । सव्वई सत्तसहि उववासइं होंति महातवरिद्धिपयासई । पच्छइ पुणु उज्जवणु करिव्वउ पंच पयारु सव्वु वि वरिव्वउ । पंचिंदियहं वियारु जिणेव्वउ मंगलु पंचपयारु भणिव्वउ । पंचाचारु करुणु अणुमन्निवि पंच लएवि पंच अणुमन्निवि । चामरकलसछत्तभिंगारइं ताइंमि रिसिवि पंचपयारइं । पोत्थइ पंचमिसत्थु लिहाइवि पंचवन्नवत्थई उच्छाइवि ।
जासु नाहिं उज्जवणविहोउ तहो विउणारउ तं जि निओउ । घत्ता । सुव्वयवयणाई कमलई सिरिण पडिच्छियई।
करमउलि करेवि तिविहंतरिण समिच्छियई ॥५॥ सुव्वयाइ जं कहिउ हियत्तिं कमलई तं जि लयउ परमत्थि । १ B विवणउ विहि

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छट्ठो सन्धी नंदीसरि पढमागमि सुद्धइं सुअपंचमि उववासिय मुद्धई । दरिसियपुजमहिम दिहिगारी भवियायणमणनयणपियारी। थिय वयनियमसीलसंजुत्ती बहुउववासपरीस सहती। अखलियजिणवरसासणिभत्ती मासि मासि उववासणिउत्ती। मासि मासि गुरुवयणइं भावइ मासि मासि महदाणई दावइ । मासि मासि उजवणइं पोसइ मासि मासि साहम्मिय तोसइ । मासि मासि पुन्नप्फलु संचइ मासि मासि इंदियबल खंचा।
मासि मासि गुरुचरण वंदई मासि मासि अप्पाणउं निंदइ । घत्ता । वैरि एण तवेण दीणहिं मज्झु पुत्तु मिलउ।
पुणु पच्छइ होउ तं सिव सासयसुहनिलउ ॥६॥ तं निमुणेवि कलुणु दुक्कंदिर निय सा सुव्वयाइं जिणमंदिरु । करिवि पणाउ तिनाणपहाणउ पुच्छिउ रिसि परमागमजाणउं । परमेसर बहुदुक्खजणेरी एह धीय हरियत्तहो केरी। भत्तारि परिहरिय वराइय पुच्छइ तुम्ह किंपि दुधाइय। एयहिं तणउं पुत्तु गुणवंतउ सो परएसि कवण गइ पत्तउ । तहो आगमणु कहिंमि जइ देक्खहो तो सब्भावसरुवई अक्खहो । अह नउ मिलइ कहिंमि गउ दुग्गमि तो परिहरउ आसि पियसंगमि ।
अह कालिं अंतरिउ कहाणउं तो सव्वहं अवसाणु पहाणउं । घत्ता । तो भणइं मुणिंदु एयहिं नंदणु नउ मरइ।
वहुभोयासत्तु विविहविलासकेलि करइ ॥७॥ अन्नहिं दीवंतरि सकलत्तउ अच्छइ कामभोयआसत्तउ । एत्थु वि पुणु आगमणु करेसइ अडु रज्जु नरवइहिं धरेसइ । तुज्झु वि बहुसम्माणु करेसइ अन्जवि बहुवहुसयई वरेसइ । अजवि तुहुंमि भणिव्वी राणी होसहि बहुनरवरहं पहाणी। तं निसुणेवि जणणि परिओसिय आसावसरवियप्पि पोसिय । सुव्वय भणइं मुणिउं पई एउ न चलइ मुणिवयणहो संकेउ । तं निसुणिवि गय गेहि सइत्ती थियमुणिवयणरसायणि तित्ती।
बंधुयत्तहो जणेरि मणि झूरइ धणवइ पहुअत्थाणि विसूरह । घत्ता। किं किजइ राय वइ भारिय कजगइ ।
चिरयालपवासि मंच्छुडु कुसलिहिं ताहं जइ ॥८॥ १ B चरिएण

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५२
भविसयत्तकहाए अहो नरिंद महु मणु संघट्टइ खलइ बुद्धि रणरणउं विसइ । बिनिवि सुय घल्लिय परएसहो मंच्छुड्डु हउं भायणु हुउ अयसहो । विहिं तिहिं वरिसिहिं सत्थु परावइ एत्तिउ कालु न कोवि चिरावइ । गयवइयहिं वणिवरवरपत्तिहिं उम्माहउ रणरण वहंतिहिं। घरि घरि नियकम्मइं परिचत्तई घरि घरि ओवाइयई पउत्तई। जे जे सामुहिय वाणिजिय ते ते कोकिवि राएं तन्जिय । अहो तुम्हइं न सुणिउं देसंतरि वोहित्थियहं पमाउ जलंतरि ।
पुच्छिजंतु विनायरलोयहिं पर सिरु धुणहिं वयणु अवलोयहिं । घत्ता । नायरहं सएहिं पुच्छिय पहि पंथियहं सय।
पर सिरु विहुणंति को वि न जाणई कहिंमि गय ॥९॥ विदाणउं मुहकमलु सरूवहिं नियचरियहि अप्पं परिहूयहिं । हा विहि मई सिक्खविउ विरूवउ मंच्छुडु महुमि अंगि संभूअउ । परहो सरीरि पाउ जो भावइ तं तासइ वलेवि संतावइ। वदृइ असरणु कालु पउत्थहो दुकरु किंपि कुसलु तहो सत्थहो । किं समुद्दि वोहित्थई फझिवि वोइय सलिलि सयल आवटिवि। किं महुतणउं वयणु मणि बुज्झिवि मुअ बिन्निवि अवरुप्परु जुज्झिवि । नियदुच्चरिय सयलु मणि भावइ अण्णु वि सुअविओउ संतावइ ।
ताहिं वि दुक्खु जाउ विउणारउ दुकहणीउ गुज्झु विरुआरउ । घत्ता । पुरि अन्भरहुल्लु सरससहाउ सणेहवउ ।
खेड़े णई केम नंदणु हत्थावारगउ ॥१०॥ एत्थंतरि अच्छरियपहाणउं तिलयदीवि संचरिउ कहाणउं । तहिं वरनयरि वियणि निवसंतहो इच्छियकामभोय भुंजंतहो। एक्कहिं दियहिं पगुणगुणवंतए वुच्चइ भविसयत्तु नियकंतए। नाह तइउ मई नउ पैरियाणिउं एत्तिउ कालु कहिंमिनउं पुच्छिउँ । थिय चिंतंति सुइरु वंच्छिब्वइ अवसरु कहिंमि न हुउ पुच्छिन्वइ । कवणु देसु जहिं तुहं उप्पन्नड कवणु नयर सुरसिरिसंपुनम् ।
राणउं कवणु तित्थु दिहिगारउ कवण जणणि पिउ कवणु तुहारउ । धत्ता । तं निसुणिवि तेण णियसहएसहो संचरिउ।।
जलु नयणिहिं मुकु हियवउ कलुणसरहो भरिउ ॥ ११ ॥ १ B आम्वर २ B परियच्छिउ ३ B वंचेव्वउ

Page #120

छट्टो सन्धी
सा नियजम्मभूमि सुमरंतर नियजणेरिवच्छल्लु सरंतर । परिचिंतइ परिवड्डियसोएं काई एण महुतणई विहोएं । अच्छइ जणणि कहिंमि दुक्खल्लिय बहुदुज्जणदुव्वयणहिं सल्लिय । जाई सुरु चिंतविउ सुआसई पुत्तजम्मदोहलयपियासई । नवमासहिं नियकुक्खिहिं धरियड पुणु रउरवकालहो नीसरियउ । नियसरीरखीरिं परिपालिउ अणुदिणु पियवयणहिं दुल्लालिउ । ताहि कयाइ न महं किउ चंगउ आयउ दुक्खें पूरिवि अंगउ । एउ चिंतंतु कंतु दुव्वयणउं पिक्खिवि अंसुजलोल्लियनयणउ । सई वत्थंच पियकंतए लुहिय नयण तरलावियनित्तई । धत्ता । नीसासु मुवि किउ विच्छायउ मुहकमलु । संभरि कुटुंब ताए वि नयणिहिं मुक्कु जलु ॥ १२ ॥ अवरुप्परु पक्खालिय नयणई अवरुप्परु जंपिवि पियवयणहं । अवरुप्परु नियमणु साहारिउ सोयमहाजलि अप्पर तारिउ । भाई कुमारु पवडिय मंगलि पिए महु जम्मभूमि कुरुजंगलि । हत्थिनायपुरि पुहइपसिद्ध पहु भूवालनरिंद समिद्धउ । धणवह नाउं जणणु अम्हारउ नरवरिंदपरिवारपियारउ । मायरि कम्वल सुअणदिहिगारी हरिबलदुहिय सासु तुम्हारी । सइ चारित्तसीलसंपुन्नी लच्छिहिं तणई अंगि उप्पन्नी । अणुवि बंधु महु दाइउ तेण समाणु वणिजें आयउ । मिलियई पंचसय वोहित्थई वेलाउलेहिं चडिवि उत्तित्थई । दुव्वाएं उल्लूरिवि भग्गइं गिरिमयणायरदीवि उवलग्गई । घत्ता । हउं तेण छलेण दुट्ठसवत्तिहिं मच्छरिण ।
वणि वंचिवि मुक्कु दुन्नयदोसपरंपरिण ॥ १३ ॥
सो खलु बंधुयत्तु महं मिल्लिवि अप्पुणु गउ वोहित्थई पिल्लिव | हमि तित्थु वणगहणु भमेष्पिणु अहमुत्तयमंडवि निसि नेप्पणु । गिरिकंदरि सो विवरि पट्ठउ तं लंघिवि पुरु इउ मई दिउ । धणकंचणसमिडु जणवज्जिउ तं पिक्खंतु भमिउं अपरजिउ । दिट्टु सयलु धुयधयमालाउलु सालंकारु सगेहु सराउलु । चंदप्पहजिणभवणि पवन्नउं जिणु अंचिवि सुहसयणि निसन्नरं । अक्खरपंति लिहिय तहिं दिट्ठी पंचमि गेहि ताई तुहुं सिट्ठी ।
४३

Page #121

४४
भविसयत्तकहाए सा वायंतु एत्थु संपाइउ तुह मुहसुहदसणु निज्झाइउ । पई अक्खिउ वित्तंतु चिराणउं पट्टणु खड्ड जेम हउ राणउं । पुणु भोयणु भुंजाविउ लीलई बिन्निवि थियइं असंगाकीलई । आयउ असणिवेउ बलवंतउ सो वि पुव्वकम्मि उवसंतउ । तिं तुहं मज्झु दिन्न सहं वित्तिं मइं परिणिय परिओसियचितिं । बिपिणवि थियई भोय भुंजंतई रइरसपसरमहामयमत्तई।
एत्तिउ कालु जाउ सुहसंगउ एव्वहिं नितु उम्माहिउ अंगउ । घत्ता । चिरुमुक्क रुअंति जणणि परमसम्भावरय ।
सा मज्झु विओइ किं जीवइ किं मरिवि गय ॥१४॥ तो वरि मंतु किंपि तं किजइ जेण निययसज्जणहं मिलिजइ। . किं बहुएण वि एण विहोएं जं न दिटु सुहि बंधवलोएं। जं सुहु असणेहिं रच्चंतए जं सुह अंधारइ नच्चंतए। जं सुहु सिविणंतर पिच्छंतए तं सुहु एत्थु नयरि अच्छंतह । तो वरि एवहिं एउ पउंजहं लहु महग्घमणिरयणइं पुंजहं । बिपिणवि वारवार उत्थल्लहं सायरतीरि वहेविणु घल्लहं।
जो तहिं सत्थवाहि को एसइ सो अम्हहं नियनयरहो नेसइ । घत्ता। जंपविणु ताए चलवावारि परिट्ठियई।
भंडारइं लेवि रयणपुंज पुंजई कियई ॥ १५ ॥ चंदप्पहु जिणवरु जय कारिवि सुदिढ निविड वासणई समारिवि । देवितूल मणिरयणहं भरियउ संवाहिवि घरपंगणि धरियउ । चलियई बेवि लेवि नियखंधिं नीसरियई तहो विवरहो रंधिं । पुणुवि तित्थु अइमुत्तातंडवि किउ आवासु विउलि लयमंडवि । तं मिल्लिवि पुणरवि संचल्लइ दिणि दिणि वारंवार उत्थल्लई। पयफंसिं परिमलिय वसुंधर तं जि विणोउ जाउ तें वासर । संवाहियइं अणेयपयारइं बहुमणिरयणकणयभंडारई । चेलियाई णाणाविहवन्नई जाइजाइ लोयणहं रवन्नई।
बहुअन्नन्ननामगुणवेयइं नवकुंकुमकणिसारुणतेयई । घत्ता । घणसारजुआई मयपरिमलहरियंदणइं।।
उव्वहिवि कयाइं पुंजई नयणाणंदिरई ॥ १६ ॥ मणिकेऊरकडयकडिसुत्तई मणिकंचुअई रयणपज्जुतई ।

Page #122

४५
छट्ठो सन्धी थूलाहलमुत्ताहलदामइं आहरणइं विचित्तबहुनामई । परियलउवहिवेसकल्लोलई उज्जलंकणयथालकच्चोलई । पट्टासणई कडयवेयडियई विद्दुमदुमचामीयरघडियई । सिरिकुलभवणरवणसिंगारइं दप्पणकलसचमरभिंगारइं । अंजणघुसिणतूलिपल्लंकई चरुयकडाहमुवन्नमडक्कई । संखसिप्पिबहुगुणसंभूअई अवराइमि अणेयबहुरुअई।
परियड्डिवि धणरिद्धि समारिय वणिवइ स वणरिद्धि संचारिय । घत्ता । उत्थामिय सावि नायमुद्दसिज्जइं सहिय।।
चिंतियफलसारा जा सा तिलयदीवि अहिय ॥१७॥ धणु तरुमूलजाले अणुसंधिवि उप्परि दुमहो पडाय निबंधिवि । अच्छमि जाम तित्थु वणि लीलई सुरकिन्नरविजाहर कीलई । ताम वहिवि दुप्पवणिं लाइउ सो बंधुअत्तु तहिं जि संपाइउ । लग्गई पंचसयई वोहित्थई पन्भट्टइं वेलाउलतित्थई । झीणइं 'तिथि तित्थु भमंतई कहिंमि नाहि सुहि निव्वुइ पत्तई । हुअ वणिउत्त सयल मुहकायर गलियगव्वववसाय अणायर । लुलियकेस मलपंकियविग्गह जरकप्पडनेवत्थपरिग्गह। सिढिलचरिय परिवजियसंजम निद्धण निरलंकार निरुज्जम । तं मयणाउ दीउ पिक्खंता झूरिय थोरंसुयहिं सुयंता। एउ तं वणु जहिं एण अणिहिँ किउ तं मिच्छकम्मु पाविहिं ।
डज्झइ को न महासइसाविं अम्हई खउ गय तेण जि पाविं । घत्ता । वरतरुसिहरग्गि दिट्ठ पडाय सुहावणिय ।
हक्कारइ नाइं सन्नई सिय भविसहो तणिय ॥ १८ ॥ सो पिक्खंतु पडाय महानरु वणि पइसंति जाम थोवंतरु । बिन्निवि ताम लयाहरि दिट्टइं मउअतूलि पल्लंकि निविट्ठई । तक्खणि कन्नोसन्निय वायहिं गय नासिवि पच्छन्नहिं पायहिं । तुरिउ गपि बंधुयत्तहो अक्खिउ अम्ह देउ सहुं देविए लक्खिउ । जाम न कहिंमि जाइ आयासहो ताम तुरिउ तुम्हई मि पयासहो । तं निसुणेवि सोवि संचल्लिउ पिक्खिवि जणसमूह उत्थलिउ ।
१ B वत्थई.

Page #123

४६
भविसयत्तकहाए तिय भयविहल जाय नउ संठिय एउ काई पभणंति समुट्ठिय ।
धीरिय नरिण होहि भयवजिय आइय इत्थ केवि वाणिज्जिय । घत्ता । तं पिक्खिवि ताए बंधुअत्तु लज्जाभरेण ।।
थिउ वयणविलक्खु पहउ नाई मसि खप्परिण ॥ १९॥ पिक्खिवि भविसयत्तु सियवंतउ सालंकारुवयणु सकलत्तउ । झत्ति लिहेवि फुसिउ नंदाइउ थिउ सविप्पु कसणु विच्छायउ । कयपणाउ संवरिवि निलीणउं चिरु दुचरिउ सरंतु विलीणउं । सज्झसवसि वस्तु आयल्लउ भविसिं वुत्तु भाइ थिउ भल्लउ । कहिं परिभमिउं कालु किम खेविउ कवणु पएसु वणिज्जे सेविउ । काई विढत्तु वित्तु ववसायहो कुसलु खेमु सव्वहो संघायहो। . तिं वयणिं मणाउ आसासिउ अंसुवाए पडिवयणु पयासिउ । कुसलु कहिंमि किं होइ वरायहो दुन्नयदोसबिडंवियकायहो । हउँ पाविटु धिटु अकियत्थउ भट्ठायारु दुरासु विगत्थउ ।
नियकुलमग्गायारविरोहउ इहलोयहो परलोयहो दोहउ । घत्ता । दोहत्तणसाउ महु इहलोयवि संभविउ।
दुहदुम्मियदेहु दीविं दीउ परिब्भमिउ ॥ २० ॥ एवहिं करहि किंपि जं रुच्चइ कित्तिउ वारवार किर वुच्चइ । मई अवराहु तुम्ह किउ दोहिं केण वि दुम्मइमणवामोहिं । तं जइ खमहिं न खमहिं कयाइ वि तो अम्हहं तुहुं सरणु सयाइवि। तं निसुणेवि पयंपइ जिउ जं किउ तुम्हि तं जि महु सिट्ठउ । एवहिं पुणु मुवियप्पिउ किजइ तं न नहु जं वलिवि लइज्जइ । लइ संवरहो जाहु नियदेसहो होउ च्छेउ सव्वहंमि किलेसहो । सयलहं विणयालाव पयंपिय सयलहं गंधामलय समप्पिय । सयलवि गय तं कमलमहासरु तो जाणिवि एकंतहो अवसरु । भविसई वुत्तु भवीसु महानरु सामिय मज्झु महंतु महाडरु ।
चिरु वावरिउ जेण निन्नेहउ तासु न गम्मइ नीसंदेहउ । घत्ता। तुहुँ एक्कसरीरु एयहो बहु समूहु समउ ।
जइ दोसहु जंति तो पाणहमि करंति भउ ॥ २१ ॥ तो वुच्चइ विल्लहलसहाविं सच्चउ एउ परमसम्भाविं ।

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छट्टो सन्धी
दीसइ इक्कवार जो जेहउ आजम्मु वि सहाउ तसु तेहउ । परइत्तिउ जं पच्छुत्ताविउ दुम्मइदोसविडंबण पाविउ । अन्नुवि निंदिउ गरहिउ तेहउ एव्वहिं जम्मि वि न करइ एहउ । पञ्चेलिउ आयो पिउ बुच्चइ पुच्छाइयउ करेवि न मुच्चइ । जइ हम्मई दुव्वयणकरालिं तो एमहिं जि करइ जं कालिं । अह कुलमग्गविणासहं आयहं कवणु गहणु बेहु महंमि वरायहं । पिउ आयहि समाणु जं वुञ्चइ तं किर कुलमज्जाय न मुच्चइ । जइ पुणरवि ओसरइ पमायहो तो तं करमि जुत्तु जं आयहो । इत्थंतर सयल वि संपाइय न्हाइवि कमलमहासरि आइय । आएसिय कम्मर पधाइय इंधणसलिलसमुच्चइ लाइय | महिसारवियरविंदहिं अंचिय छडय पयन्न सुआसण संचिय । धत्ता । नवनेहरसाईं करिवि वयणसं भासणई ।
दलतुंगमयाई दिन्नई उच्च वरासाई ॥ २२ ॥
सयलवि विउ करिवि बइसारिय लहु च्छ्डर सरसोइ संचारिय | लइ वेल वित्थारि परियलु कणयथालु कञ्च्चोलसमुज्जलु । वड्ढि भोज्जु पउर पइसारउ सालिदालिसालणयपियारउ ।' लीलई भुतु विसेस विहोएं पुणु कप्पूरकरंबियतोएं । चुट्ठि रयणकणयभिंगारिहिं थिय तरुमूलजालि वित्थारिहिं । पुणु वणि घरविह दरिसाविय बहुमुल्लहं वत्थई पहिराविय । पिउ जंपिवि नयविणयकयत्यें दिन्नु घुसिणु तंबोलु सुहत्थें । धत्ता । तं पक्खिवि तित्थु सिरु विह्नणंति भांति नर ।
अहो देखो तुम्हि पुण्णहं तगडं पहाउ पर ॥ २३ ॥ बंधुअतु पणवंतु पपइ अहो अच्छरियं किन्न समप्पइ । अम्हई दीविं दीउ भमंता मुअ ववसायसयई चिंतंता । कहिंमि नाहिं एक्कवि लड - पाविउ पञ्चेल्लिउ नियमूल विलाविउ । तुहुं पुणु घल्लिउ इत्थु वणंतरि थिउ असहाउ दुपेच्छि दुसंचरि । हिम नाहिं कवि आवइ पत्तउ पचेलिउ हुउ बहुसियवंत । एत्थुवि वणि वित्त किम संपय किम सियवंत कंत सुंदरवय । gas पुव्वकिय सुहकम्मि भाइ सयलु संपज्जइ धम्मिं । १ A बहु बहुमि वरायहिं
४७

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४८
भविसयत्तकहाए
घत्ता। न पयासिउ गुज्झु दूरवियप्पमहामइण । इत्तियइं कहेवि संधि समाणिय धणवणे ॥ २४ ॥
षष्ठः सन्धिः
ससिकंति ससिप्पहु परमजिणु पणविप्पिणु भावें एक्कमणु । पुणु कहमि कवडु दुन्नयभरिउ तहु खलबंधुयत्तहो चरिउ । भविसिं ते सयलवि सम्माणिवि नियकसमरहो संख परियाणिवि । जोइवि सई हत्थे संचालिय विजय लिहिय पयड संभालिय । सयलहं नियनामंकई दिन्नई वासणतुंडई करिवि पच्छन्नई। निबिडइं बहुबंधइ बहुमोल्लई कम्मरयहिं उक्खित्तइं चोल्लई । वहणहिं भंडारहिं संजवियई अंतरगुज्झपएसह ठवियई। तं पिक्खिवि गंजोल्लियगत्तहिं लोयहिं निवसहएसु वलंतहिं । दूरहाणु मुणिवि मणि झूरिउ पक्खहं कारणि सुटु विसूरिउ ।
होउ सुमंगल भविसनरेसहो चालिय जेण समुहं सहएसहो । घत्ता । नियजम्मभूमि सुमरंतइहिं दूरंतरु हियइ धरतियहिं ।
सहएसहो सवडम्मुह हुअहिं उम्माहउ किउ वणिवरसुवहिं ॥१॥ चवइ कोवि संभरिवि सएसहो मंच्छुड्डु होसइ च्छेउ किलेसहो । कोवि भणइं परिवद्धियमंगलु अजवि मित्त दूरि कुरुजंगलु। कोवि भणइं ओवाइय देसहं जइ दुत्तर मयरहरु नरेसहं । कोवि भणई भविसयत्तु सउन्नउं जा एसइ वहुसियसंपुन्नउं । एहु पुणु बंधुयत्तु सियवजिउ काइं कहेसई गंपि अलजिउ । घोसण देवि वणिज्जे आयउ नियमूलुवि दूरासिं खाइउ ।
कोवि भणइं लइ तुम्हि सवारहो बहुदुविरुडु बोल्लु अवहारहो। घत्ता । कोवि जंपइ च्छेयहो अप्पणउं मं करहु अणुज्जुअ जंपणउं ।
इउ बंधुयत्तु जइ संभलइ तो तुम्ह मिरिय मत्थइ दलइ ॥ २॥ इत्थंतरि सुमुहुत्तु समारिउ किउ चउक्कु चंदणु वडारिउ । पुज्जिय जलदेवय वित्थारिं पुप्फक्खयबलिदीवंगारिं ।
सहुँ लोयहिं आरूढु महानरु मुक्कबंध उच्चल्लिय मोग्गरु । १ Cadds इय भविसत्तकहाए पयडियधम्मत्थकाममोक्खाए वुहधणवालकयाए पंचमिफलवण्णणाए बंधुयत्ततिलयपुरप्पवेसभविसदत्तमेलापणं णाम छट्ठमो संधी परिच्छेओ सम्मतो।

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सत्तमो सन्धी।
लइय पवण धयवड संफालिय कंडवइहिं जलमग्ग निहालिय। दिन्न तूर उग्घोसिउ कलयलु छुड छुड्डु हल्लोहलिउ महाजलु । तो भविसाणुरूव गमसंकुल नियकरु जोइवि जाय समाउल । विहडप्फड वरइत्तहो अक्खइ सा थिय नायमुद्द तरुपक्खइ । चलिउ सो वि तं वयणु मुणेप्पिणु गउ विजाहरकरणु करेप्पिणु ।
आवइ जाम ताम जलवम्मइं हुअई सलिलि अत्थाहि अगम्मई। घत्ता । पिक्खेविणु चलई पओहणइं कर उन्भेवि धाहाविउ धणई।
अहो तुम्हई कहिं संचलिय लहु सो पच्छइ जो भंडारपहु ॥ ३ ॥ तं निसुणिवि खुहियई वणिउत्तई पडिउ सङ धरियई जलजंतई । उब्भिय कर पुरलोउ वियंभिउ अहो इउ पुणु वि काइ पारंभिउ । अजवि भविसयत्तु तडि अच्छइ किर संचलिय तुम्हि कहु पच्छइ। कल्लई भरिय गरुयसम्माणहो कजाकज्जु किन्न परियाणहो। तं निमुणेवि सरूवहि पुत्तिं वुच्चइ दुन्नयदोसनिउत्तिं । चंगउँ धम्मु तुम्हि वक्खाणिउं अह परमत्थवियारु न जाणिउं । पइ मिल्लिवि जा लग्गइ जारहो सा फिइ नियपरघरवारहो। मई धणु देवि वणिजिं आणिय एवहिं तेण तुम्हि सम्माणिय । सो सियवंतु भणिवि अणुमन्नहो मई पर खीणविहउ अवगन्नहो ।
वरकुलधम्मु होइ जइ एहउ तो किर सामिदोहु सो केहउ । घत्ता । पल्लटहु लेवि पओहणइं वणि मिल्लहु कहिंमि जियंतु मई।
भविसत्तु नेहु धणवइभवणि जिं होइ महग्घिम तुम्ह जणि ॥ ४॥ जाणमि होई जेम जं जेहउ पर विहिवलणु परिहिउ एहउ । जा नीसरइ कुलंगणगेहहो सा परियण उत्तरइ सणेहहो । एक्कवार जो चडिउ कलंकइ जम्मु वि तासु लोउ आसंकइ । तइयहं हर्ष कुलमग्गहो चुक्कउ जइयहं भविसयत्तु वणि मुक्कउ । एवहिं जं सुअणत्तणु किन्जइ तं पर अप्पाणउं वंचिजइ । एहु अहियववसायसइत्तउ सुहिउ होइ किं पुरि पइसंतउ । जणि अप्पणु पयाउ पयडावइ अम्हहं अवसु कलंकु चडावइ।
तो वरि वणि मिल्लिउ सुहु जम्मि मरउ जियउ अप्पणइं सकम्मि । घत्ता । वणिउत्तहं तो अवहेरि किय लइ चलहु चलहु घोसण भमिय ।
१B हमि

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भविसयत्तकहाए महसइहिं दडत्ति हियउ पडिउ छुड्ड गहिरमहासमुद्दि चडिउ ॥५॥ वहणसमूहु निएवि जलि जंतउ भविसयत्तु रुणुरुणइं महंतउ । काई करमि जं छलिउ अणिटिं वंचिउ पुणु वि तेण पाविहिं । विहल जाउ जं चिरु परिचिंतिउ पुणरवि दुक्ख महन्न विधितिउ । तं सहएसगमणु नउ साहिउ जणणिहितणउं वयणु नउ चाहिउ । गयउरि बंधुयत्तु पइसंतए धणवइघरि सोहलयमहंतए । महु आगमणवयणु अलहंती उम्माहउ रणरणउं वहंती।
हयदाइयदुव्वयणभवित्तिए एव्वहिं मरइ माइ विणु अंतिए । घत्ता । हउं वंचिउ बंधुयत्तुचरिउ चंगउ पिसुणत्तणु वावरिउ ।
खलखुद्दपिसुण विवरीयविहि पूरंतु मणोरह होउ दिहि ॥६॥ अण्णु वि आसि महादिहिगारउ पियकलत्तु पाणहमि पियारउ । न मुणहं तहिमि कावि गइ होसह अह जं जेण गहिय तं तासइ। मई वंचिवि जो पोयई पिल्लइ सो अवसाणि सावि किं मिला। इच्छइ जइ वि नाहि तो फिइ दिढसीलहो बलेण जइ छुट्टइ। एम सुइरु सुवियप्पु करंतउ पुणु पुणु पियमुहकमलु सरंतउ । थिउ जोयंतु ताम जलवम्मई जाम हुअई नयणहमि अगम्मई। पियमुहसुहदंसणु अलहंतउ विरहविसमवेयण असहंतउ । qण्णउं रुलुघुलंतु परिसक्किवि दसवि करंगुलीउ मैसरकिवि । चलिउ पुणु वि सविलक्खहिं पायहिं तरु पहणंतु सिढिलकसघायहिं ।
जहिं से पिएण आसि कीलंतउ तं लयभवणु पुणु वि संपत्तउ। घत्ता । वणि रमियई भमियई कीलियई सुमरंतु सणेहुप्पीलियई।
तरुपक्खिरुअहंमि जणंतु भउ लयमंडवि मुच्छाविहलु गउ ॥७॥ दसहपियविओयसंतत्तउ मुच्छई पत्तउ। सीयलमारुएण वणि वाइउ तणु अप्पाइउ । करयलि नायमुद्द संजोइवि पुणु पुणु जोइवि । तेण पहेण पुणु वि संचल्लिउ विरहिं सल्लिउ । पत्तु परिब्भमंतु दुक्खाउरु तं जि महापुरु। पुणरवि तें पएसें परिसक्का कहिंमि न थक्का । १ A विधित्तउ २ B रुण्णउं ३ B समडकिवि ४ B सह

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सत्तमो सन्धी। दुम्मणु तं पइटु वरमंदिरु नयणाणंदिरु । पियहिं पयल्लयाई परियच्छइ सो न नियच्छइ । सुमरिवि वारवार उम्माइय पंचमु गाइय । दुन्नउ नाहि कोवि संभालइ दिसउ निहालइ। पियविरहानलेण संतत्तउ सो हिंडंतउ । पइसइ चंदकंतिचइतालई सव्वसुहालइं।
चंदप्पहु जिणु सामि नवेप्पिणु भामरि देप्पिणु । घत्ता । तइलोयसिहरपुरगामियहो किय थुइ भुवणत्तयसामियहो।
जय तुहुँ गइ तुहुं मइ तुहुँ सरणु लइ एवहिं देहि समाहिमरणु ॥ ८॥ इत्थंतरि संचरइ महाकह जहिं सा भविसयत्तमणवल्लह । अच्छइ वहणसमूहि वहंती दूसहु पियविओउ विसहंती। पोयंतर वरभवणि रवन्नइ पत्तलपिहुलफलयसंच्छन्नइ । मउअतूलिपलंकु मुएविणु थिय जरपीदुखंडु तलि देप्पिणु । बंधुअत्तु वि करेवि इक्तरु ताहि पढुक्कु फलयभवणंतरु । नियडु निविटु तारतरलच्छिहिं चारणपुरिसु नाई नियलच्छिहिं । भमरु अमउलियकमलदलच्छिहिं नं दारिदकंदु धनलच्छिहिं । बोल्लाविय किं काउ किलेसहि किं न तूलिपल्लंकि बईसहि । किं अच्छहि मउलावियवयणी अंसुपवाहजलोल्लियनयणी। मुडि तुज्झु को परिहउ आणहं जाहि अणंगु अंगि रइ माणइं। गयउरि जाहि समउ सुहिलोएं परियणु परिपालहि सुनिओएं। एउ असेसु कोसु तउकेरउ सुहियणजणआणंदुजणेरउ ।
जिम सो तित्थु आसि पियदंसणु तिम हउं तुज्झ पडिच्छियपेसणु । घत्ता । तं निसुणिवि मणि संघटु किउ विहि काई असंभउ दक्खविउ ।
चिंतिहि वयणु समच्छरिउ सो अंसुपवाहिं अंतरिउ ॥९॥ ताहिं सोवि पडिवयणु धरंतउ नियडकवडचाडुयई करंतउ । अंसु फुसंतु जाम कर पेसइ तक्खणि झत्ति पलित्त महासइ । उट्ठिय संवरंति विहडप्फड दोच्छिउ रे ऊसरु तियलंपड । नउ नंदहि चिरु आएं भाएं गउ खउ सहु अप्पणइं सहाएं। १ B सास णियच्छइ २ B घोसिउ

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५२
भविसयत्तकहाए एत्तिउ कालु आसि खलु देवरु एवहिं ढके साणुगद्दहु खरु । चंगउ नियकुलधम्मु सम्वारिउ पसुवहंतणउ मग्गु अवहारिउ । हियवई महु आसंक गुरुकी सा नियजणणि केम तउ चुक्की ।
निवडई किन्न वज्जु तउ मत्थई कवण केलि सहुँ मरणावत्थई । घत्ता । छेयावसाणि कुवि किं करइ जसु रु?उ जीविउ अवहरइ ।
हय पावकम्म विवरीयमइ सिविणेवि एउ कहिं संभवह ॥१०॥ तो सविलक्खु पयंपइ देवरु जंपहि काइं अणिटु असुंदरु। होसइ दोसु सइत्यनिवारणि एउ सव्वु मइं किउ तउ कारणि । जं वलिवंड करेवि न छेडमि तं किर केम माणु नउ खंडमि । तं निसुणिवि चिंतवइ महासइ खलिउ किंपि दुक्कम्मु करेसइ । दीसइ गरुआवेसु भरंतउ किम रक्खिउ बलिवंड करंतउ । जइ परिमुसिउ एण महु अंगउ तो पर सरणु मरणु आवग्गउ । तं जाणेवि उवहिउवसेवय हूअ पञ्चक्ख महाजलदेवय । हल्लोहलिउ लोउ वहणटिउ चलिउ पवणु विवरीउ परिहिउ ।
गहिरीजंति सलिल आवत्तई मोडिजंति परम्मुह पत्तई। घत्ता । आसन्न विहुर उल्लावइहिं ओरालिउ णहि निजावइहिं ।
नउ जाणहं कहिंमि किंपि चलिउ वहणहं गइमग्गु पडिक्खलिउ ॥११॥ तो पोयहिं विवरीउ वहंतिहिं उवलक्खिउ बहुबुद्धिमहंतिहिं । एह पइव्वय माइ महासइ मणि संखोहु किंपि आवेसइ । जइ आयहो नउ संति समारिय तो सयल वि जलि वोइवि मारिय । एम्व भणेवि कजि असमत्थ सयलवि थिय ओणावियमत्थ । परमेसरि सुहझाणु समारहि मं सयल वि जलि वोइवि मारहि । तं निमुणेविणु भणइं पइव्वय तं नवि धम्म जित्थु मुच्चइ दय। तुम्हहं सयलहं एउ जि ओसहु करहु अ संति संति उग्घोसहु।
अहो जइ केण वि किउ महु पचउ तो उवसमउ एउ फलु सचउ । घत्ता । तो जाय संति पचउ मिलिउ बंधुअत्तहो तण गव्वु गलिउ।
लग्गई वेलाउलि पओहणइं उत्तरियई तीरि महावणई ॥१२॥ तो कयविक्कयदायसइत्तई अहिमुह मिलिय सयलनाइत्तई । नायर निरवसेस संपाइय कुसलाकुसलु परोप्परु जाइय । १ A ढंखु

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अट्ठमो सन्धी। . विक्किउ इक्कु रयणु तहिं कढिवि सवियक्खणजणमणि परियड्डिवि । जं तहो मुल्लि महाधणु पाविउ तेण पउरि जणि सिरु विहुणाविउ । तुंगगइंद तुरय संचारिय अहिणवरायलच्छि अवयारिय। लइयई थलवाहणई सुलक्खइं करहवसहमहिसय सयसंखई। पहि पओहणइं जाण जंपाणइं दूसावासई सियकल्लाणई । वन्नविचित्तचित्तपरिवत्थई दिन्नई उजलाई नेवत्थई । गुज्झावरणसीलसुनिउत्तई पेसिय वणि विहूइ वणिउत्तई। कयपेसणउं पसाहियतिलयउ धरियउ पिंडवासु वरविलयउ ।
आवासिय अंतरि तरुजालहो थिउ खंधारु नाई भूवालहो । घत्ता । तं पिक्खिवि सा भवयत्तसुय अहिणवमुणालसोमालभुअ ।
परिचिंतह उत्तमसत्तमइ इयकालहो एउ न संभवइ ॥१३॥ परिहवसल्लु केम विसहिज्जइ जइ दुजणहं मज्झि निवसिज्जइ । पियमि सलिलु जं भुंजमि भोयणु ज लोयणहं करमि अवलोयणु । तं अविणउ संभवइ निरुत्तउ विणु नाहिं महु एउ न जुत्तउ। लइ परिहरमि जाम पडिवजह सिविणई सासणदेवय तज्जइ। विसहि पुत्ति मं काउ किलेसहि पुणरवि चिंतियसुहई लहेसहि । भंतिए ताई देहु अप्पायउ ओसहमित्तु असणु आसाइउ । जंपइ किंपि नाहि सवियारिं सहुं सवियड्ढजुवइपरिवारिं। समुहं सएसहो दिन्नु पयाणउं वहइ समूहु समुन्नयमाणउं ।
समविसमई लंघंति महाइय जउणानइहिं तीर संपाइय । घत्ता । जलि तरणि तरंड परिट्ठविय गयउरि वद्धावा पट्टविय । नंदणविओइमोहियमइहिं परिओसु जाउ मणि धणवइहिं ॥१४॥
. सप्तमः सन्धिः पणवेवि मोहमयनिम्महणु चंदप्पहु चंदुज्जलवयणु । निसुणहुं पवंचुअविसुद्धमणु गयउरि बंधुयत्तसमागमणु । सुयविओयउब्बाहुलिहूअहिं वामउ लोयणु फुरइ सरूअहिं। कुरुलिउ वायसेण घरपंगणि भणई सावि आहल्लिय नियमणि । कुरुलहिं काई अलिउ असुहावउ बंधुअत्तु परदेसहो आवउ । १ B इत्थियई २ C adds इय भविसत्तकहाए पयडियधम्मस्थकाममोक्खाए वुइधणवालकयाए पंचमीफलवण्णणाए भविसयत्तुपवंचणो, बंधुयत्तजउणाणयसमागमो णाम सत्तमो सन्धी परिच्छेओ सम्मत्तो।

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भविसयत्तकहाए तक्खणि सो पइड वद्धावउ अक्खिउ सयलहं वयणु सुहावउ । पणवइ बंधुयत्तु अणुराइउ जउणानइहिं तीरि संपाइउ । धाइउ सयलु लोउ विहडप्फडु केण वि कहोवि लइउ सिरि कप्पडु । केण वि कहो वि छुड्डु करि कंकणु केण वि कहो वि दिन्नु आलिंगणु।
केण वि कहो वि अंगु पडिबिंबिउ केण वि कहो वि लेवि सिरि चुंबिउ। घत्ता । गयवइयहिं कम्मइं मिल्लियई नयणई हरिसंसुजलोल्लियई।
पियकुसलाकुसलु करंतियई चित्तई संदेहविडंबियइं ॥१॥ वणिवइ अंसुजलोल्लियनयणउं पुच्छइ पुणु वि सगग्गिरवयणउं । अहो किं सच्चु एउ पई जंपिउ किंपि वियारहि करहि मुहप्पिउ । पभणई वत्तयारु मं मुज्झहिं आयउ बंधुयत्तु फुड्ड बुज्झहि । मई मिल्लिउ परिहैत्थु वहंतउ जउणानइपवाहु लंघंतउ । वह तउ नंदणहो पयाणउं पहुखंधारहो अणुहरमाणउं । धर दलंतु तुक्खारतुरंगिहिं पडिपिल्लंतु मत्तमायंगहिं। वहइ सिमिरु सहएसाकंखिहि करहवसहवाहणहिं असंखहिं ।
ता दिहि दिंतु सयलुसुहिविंदहो सिट्टि पराइउ पासि नरिंदहो । पत्ता । जाणाविउ पुत्तहो आगमणु पहु पभणई हरिसुप्फुल्लतणु।
लइ चंगउ जायउ पउरयणि थिउ सयलु वि जणु सविसन्नु मणि ॥२॥ एत्थंतरि जाणिवि सुपयत्तें कमलहिं कहिउ गपि हरियत्तें। परिहरि पुत्ति सोउ संतावउ आयउ सिट्ठिहि घरि वद्धावउ । जाणाविउ अत्थाणि परिंदहो खेउ कुसलु सव्वहो जणविंदहो। तं निसुणेवि सावि परिओसिय जाय उच्चरोमंचविहूसिय । पणि आवणसोह कराविय तोरणि मंगलकलस धराविय । अहिमुहं सयलु लोउ संचल्लिउ पउरु सपिंडवासु उत्थल्लिउ । दिहु विंदु रहसेण पधाइय अवरुप्परु आवीलिय साइय। सुयणहिं अंसुजलोल्लियनयणिहिं पुच्छिउ कुसल सुहासियवयणिहिं ।
झल्लरिपडहसंखनिग्धोसिं पद्दणि पइसरंति परिओसिं । घत्ता । धणकणयरयणकामिणिपउरि सो बंधुयत्तु पइसंतु पुरि ।
बहुकोऊहलपिल्लियमणिण अवलोइउ नायरियायणिण ॥३॥ तं पिक्खिवि पइसंतु निरंतरु नायरीउ बोल्लंति परुप्परु ।
सहियरि एहु सुसिटिहि नंदणु पुत्तु सरूवहिं नयणाणंदणु । १ A जुज्झहि २ B इत्यु

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अमो सन्धी ।
साहसधीरु महाववसायउ अतुलु महाधणु विढविवि आयउ । पइसइ सुहडविंदपरियरियउ वीरचरीउ महियलि अवयरियउ । एम नयरनायरिहु चवंतिहु नियनियघरि मंजरिउ भमंतिहु । बंधुयत्तु वरभवणि पइट्ठउ उक्कंठियउ जणेरहिं दिउ । घत्ता | आनंदसमागमगब्भियई संभासणवयणई थंभियई ।
सहसत्ति न सक्किउ जोयणिहिं हरिसंसुगलत्थियलोयणिहिं ॥ ४॥ कयपणवाउ निविठु वरासणि दिन्न दिट्ठि सुहिसयसं भासणि । वहु अवइन्न पुरउ जंपाणहो नं परमेसरि सिवियाजाणहो । ढुक्कउ वरजुवइउ चउपासिहिं पढमसमागमकमविन्नासिहिं । निडसमिद्धसमप्पियवयणिहिं चवलतारतरलावियनयणिहिं । वरभालयलपसाहियतिलयहिं पासि सरूअहिं नियवरविलयहिं । fare करेवि वि आसण्णए एह तउ सासु पदसिय सन्नई । थिय तहितरं वयणु अवलोइवि पच्चासन्नु जुवइजणु जोइवि । नउ पणवाउ करइ नउ जंपइ हियइ अणेयर वाय वियप्पर । धत्ता । तो बहुमंगलसंगिच्छइणई चंदणचउक्कनिम्मच्छणई ।
दरिसिवि मुहं जोइउ नंदणहो नउ नवइ न जंपइ काई वहु ॥ ५ ॥ जणणिहिं वयणु सुणेवि अणुज्जें सण्णिउ नियपरिवारु अलज्जें । नेहु ताम इक्कतपएसहो अज्जवि मणि संभरइ सएसहो । तो लंजियगणेण ओसारिय लहु इक्कंतभवणि बइसारिय । परिवेढिय वरतियहिं सुवेसहिं मणिकंचीकलावनिग्घोसहिं । संथुअ वरविलयहिं तुहुं धन्नी जा वरभवणि इत्थु उप्पन्नी । अंगणगणहो समुन्नयमाणी सुहु भुंजहि गयउरहो पहाणी । अज्जवि किं संभरहि सएसहो अंगु समोडहि मयणावेसहो । लुहि लोयण माणु अवहारहि वत्थाहरणसोहसिंगारहि । घत्ता । निसुणंतिवि तं भविसाणुमइ नियपइविओयसंतत्तमइ ।
अवगन्नई पियसं भासणई जिणभावण जेम कुसासणई ॥ ६ ॥ अवगणियउं ताम वरवेसउ कियड अणुत्तरवयणविसेसउ । वियसिवि कुलजुवइउ आहल्लउ नवजोव्वणगुणरूवमहल्लउ । दंसणु कोहलपियइत्तिउ सजलसमुज्जलविज्जुलकंतिउ । कावि णिय तरलावियनयणिहिं कावि चवइ पियवयणुल्लाविहिं ।
५५

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भविसयत्तकहा
आई कावि घुसि बहुपरिमलु कावि निरंजणनयणिहिं कज्जलु । दरिसइ कावि समुज्जलवत्थई कावि कुंदकुसुमई सुपसत्थई । कवि समुज्जलु दप्पणु दावइ कावि निहित्त चित्त परिभावइ । कावि ताहि तंबोलु समप्पइ कावि किंपि सवियारउ जंपइ । धत्ता । वरजुवइहिं ताइ मुहप्पियहं उवयारसार भावट्ठियां ।
५६
पिक्खेविणु सा भविसाणुमहं पचेलिउ दुक्ख समुव्वहइ ॥ ७ ॥ एत्थंतरि परिओसियमणेहिं आणंदु पणच्चिङ सज्जणेहिं । ओरसह तूरु जयनंदिघोसु पइसरइ सरइ जणु जणियतोसु । दिज्जइ हरियंदणु घुसिणु सारु पिज्जइ पियवयणामोयचारु । खिज्जइ अणिgलोयाहिमाणु दीसह सुहिसंगमु रइनिहाणु । नच तरुणीयणु कयपयासु महमहइ चूयमयरंद्वासु । रम्म सोहलउ मणोहिरामु विलसिज्जइ दिजइ धणु पगामु । पडुपडहसंखकाहलनिनादु अंतरिवि चडइ वंदिनहं सहु । तहिं जो कि सुहिसयणाणुराउ सो दुक्करु तहो जम्मणि विजाउ । घत्ता । एत्तहिं महुमासहो आगमणु एत्तहिं पियपुत्तसमागमणु ।
परमोच्छवि रोमंचियभुवहो मुहुं वियसिउ धणयत्तहो सुवहो ॥ ८ ॥ जिम तित्थु तेम पंचहिं सएहिं किय भवणसोह निव्वुइगएहिं । घरि घरि मंगलई पघोसियाई घरि घरि मिहुणई परिओसियाई । घरि घरि तोरणई पसाहियाई घरि घरि सयणई अप्पाहियाई । घरि घरि बहुचंदणच्छडय दिन्न मरुकुंदवणयद्वणय पइन्न । घरि घरि सरेणुरइपिंजरीउ सोहंति चूयतरुमंजरीउ । घरि घरि चच्चरिकोऊहलाई घरि घरि अंदोलय सोहलाई । घरि घरि कय वत्थाहरणसोह घरि घरि आइड महाजसोह । घरि घरि सरूवरंजियमणाई जुवइहिं जोइयां सदप्पणाई । धत्ता । घरि घरि जलमंगलकलस किय घरि घरि घरदेवय अवयरिय । घरि घरि सिंगारवेसु धरिवि नच्चि वरजुवइहिं उत्थरिवि ॥ ९ ॥ तं गयउरु सो पउरसमागमु सो सियपक्खु वसंतहो आगमु । ताई निरंतराई चूअवणई ताइं धवलपुंजवियई भवणई । सो बहुपरिमलड वणतूरंड पियसुहसीयलु दाहिणमारुउ । सा पुरसोह का उवमिज्जड जा पिक्खिवि सुरहिमि रद्द किज्जइ । १ A सुरहमि रइ दिजइ

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अट्ठमो सन्धी जहिं उज्जाणपुरंई सुहसंचिय दाहिणपवणपहयकुसुमंचिय । जहिं मरुकुंदकुसुमसंचलियउ दैवणयमंजरीउ नवहलियउ । जहिं आयंबिरफुल्लपलासउ सोहइ नाइं पलितु हुँवासउ ।
जहिं बहुरसविसेसवसकमलई बहुकुसुमई धुणंति भमरउलई । घत्ता । जहिं मालइकुसुमामोयरउं चुंबतु भमई वणि महुअरउं ।
अइमुत्तए वि जहिं रइ करइ सो बालवसंतु को न सरइ ॥ १० ॥ एत्तहे वि सा कमलमहासिरि मग्गु नियइ थणपन्हुपयासिरि । चंदणछडउ दिण्णु जणु पेसिउ अहिमुहु मंगलकलसु निवेसिउ । पंगणि वित्थरियई सयवत्तहं धरियई दहिदोव्वक्खयपत्तइं । केण वि कहिउ असेसु गविट्ठउ भविसयत्तु जणि कहिंमि न दिट्ठउ । तं निसुणिवि सहसत्ति चमक्किय उद्विय सोयवग्गिदमकिय । गुज्झावरणगूढ सुणिउत्तहं घरि घरि भमिय नयरि वणिउत्तहं । कारणु किंपि कोवि नउ साहइ पर पियवयणु चवइ मुहूं चाहइ ।
जाइवि ताम संख्वइं जाएं जणणिवयणसंकेयसराएं । घत्ता । कर मउलि करेवि कवडिं पणविप्पिणु सिरिण ।
संखुहियमणेण जंपिउ किंपि सगग्गरिण ॥११॥ पुच्छिउ कुसलु वयणु थिउ भल्लउ सो कहिं तुम्हतणउं सथिल्लउ । भणइ कुडिल्लु अणुज्जु अवकउ सो अन्नहिं दीवंतरि थक्कउ । केण किंपि समग्गलु लेसइ कइहिंमि दिणिहिं सोवि आवेसइ । तहो जंपंतहो वयणु पलोइवि थिय कवोलि करयल संजोइवि। नउ सुंदरई चवंतहो वयणई थोरंसुयहिं निरुडई नयणई। किउ संघटु विहुरु चिंतंतिए अकुसलु किंपि जाउ विणु भंतिए । हा विवरीउ जाउ विहि दुट्ठिय रुलुघुलंति सहसत्ति समुट्ठिय । .
घरुमि न पत्त समुभियवाहिहिं अद्धवहिन्जि विणिग्गयधाहिहिं । घत्ता । हा पुत्त पुत्त उकंठियहिं घोरंतरि कालि परिट्ठियहिं ।
को पिक्खिवि मणु अन्भुद्धरमि महि विवरु देहि जिं पइसरमि ॥१२॥ हा पुव्वजम्मि किउ काई मई निहिदंसणि जं नयणई हयई । हा पुत्त नयरि वडावणउं महु दीणहि वयणु द्यावणउं ।
१B पुहइ २ A दवणयमंजरिजों ३ B सुवासर ४ B एतहिं विलास ९ A सहअहिजाएं

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भविसयत्तकहाए
हा पुत्त जंतु विणिवारियउ ताएं बहुवारउ वारि यउ । हा एहई कहिंमि मुहुत्ति गउ जं वलिवि न दिहु पुणन्न मउ । हा पुरि छणदियहु समावडिउ महु दीणहि दुव्वसंतु पडिउ । हा मिलिय सयलसयणहं सयण हर्ड मुद्ध एक पर दीणमण। हा पुत्त बाल कीलई सुहई एवहिं ताइंमि विनडंतु मई।
हा पुत्त होउ दिहि दुजणहो किम वयणु निहालमि सजणहो। घत्ता । हा पुत्त पुत्त पइं दुत्थियइं खलखुद्दहं घणु वरिसिउ हियई।
मह पुणु पर एवहिं जिणु सरणु लइ होउ समाहिए सहं मरणु ॥१३॥ तं कूवारु सुणिवि दोमियमणु विभिउ कर मलंतु नायरजणु । दुम्मणवयणु कहइ अन्नोन्नहु पिक्खहु एउ काई आयन्नहो। दारुणु रुअइ धीय हरियत्तहो न मुणहं किंपि जाउ भविसत्तहो । को वि भणइं जइ एहउ जायउ तो धणवइहि चित्तु विच्छायउ । को वि भणई एउ को पडिवजइ आएं वद्धावणउ न छजइ । तं निसुणिवि अन्निकिं वुच्चइ मंछुड्डु एउ सरूवहिं रुच्चइ। जाय बोल्ल धणवइहिं घरंगणि ताहि वि संक पईसइ नियमणि ।
एउ न जाणहं काइंमि कारणु रोवइ कमल सदुक्खउ दारुणु । घत्ता। हा विहि अजुत्तु मइं सिक्खविउ आएं मंछुडु तं तेम किउ ।
किउ वयणु सरूवहि दुम्मणउं अवलोइउ मुहं पुत्तहोतणउं ॥ १४ ॥ तो पुरवइ गलिअंसुपवाहिं पुच्छइ बंधुयत्तु असगाहिं । अहो जइ भविसयत्तु अच्छतउ तो वइ सोहलउ महंतउ । भणई सरूअ पुत्त फुड अक्खहि एवडंतरि गुज्झुन रक्खहि । नंदणु भणई अम्मि को जाणइं सो थिउ दीविं तहिं जि पयाणइं। अम्हहंसिय देखणहं न सका परिहउ माणु वहइ सकलंकइ । थक्कु पइज करेवि अयाणउं नउ घरु जामि निरन्नयमाणउं । तो धणवइ मणाउ अवमाणिउं विरूअउ कियउ जन्न समाणिउं ।
एवहिं जो अवमाणिं थक्कर तहो आणिवि सको वि असका। घत्ता। तं वयणु सुणेवि तवंगि थिय भविसाणुरूअ मणि पजलिय ।
लइ कहमि सयलु एयहो चरिउ अणुहवउ किंपि दुन्नयभरिउ ॥ १५॥ पुणु वि दीहु चिंतवइ महासइ आएं पइहरि कज्जु विणासइ । वरि अप्पाणु हणेविणु घाइउ मं पइभवणि दोसु उप्पायउ ।

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अमो सन्धी
५९
तो वरि कवि दिई पडिवालिवि पच्छइ मरमि देहु अप्फालिवि । इत्तहि सुव्वयाई दुव्वासिरि नियमुणिवरहो पासि पंकय सिरि । पुरउ पणा कराविय सा तहो सामिय एह धीय हरियत्तहो । आयहिं कंतु रूवगुणवंत रायसिट्ठि जो पउरि महंत । अह तेण वि परिहरिय न जोइय अच्छइ दुक्ख महन्न विढोइय । एक पुत्तु हियवई साहारणु तासुवि गउ संदेहहो कारणु । चिरु a परसि वसंतहो सुम्मई वक्त न कावि जियंतहो । जे गय तेण समते आइय तेहिंमि किंपि भंति उप्पाइय । घत्ता । असहंतिहि पुत्तविओयदुहु आयहिं दिणु रयणि वि नाहिं सुहु । छेययि पर मग्गइं मरणु मई आणिय तुम्ह पायसरणु ॥ १६ ॥ भई मुणिंदु पहियरयणत्तउ अच्छइ एयहि पुत्तु जियंतउ । दिणि तीसमई इत्थु आवेसह रयणिहिं पच्छिलपहरि मिलेसइ । सुकिलपंचमि जा वइसाहहो तहिं रयणिहिं तहु आगमु चाहहो । मं मणि करउ किंपि उब्वेवर आयएं पुत्तरज्जु भुंजिव्व । अजवि एह भणिव्वी राणी होसइ बहुनरवरहं पहाणी । तिं वयणि आणंदु पणच्चिय निसुणिउं जेहिं तेवि रोमंचिय । सुव्वय भई करहि दिदु पच्चर जम्मसए वि न होइ असच्चर | तं निसुणेवि जाय दिहि देहहो गय कमलसिरि पराणिय गेहहो । धत्ता । थिय लीहउ दिति गणंति दिन वयसंजमनियमनिउत्तमण ।
जइ न मिलइ सुउ तीसमई दिणि ता पइसमि पजलंतइ जलणि ॥ १७॥ तो धणवइवि पउरु संजोइवि पियपाहुडई अउव्वइ ढोइवि । दरिस नियनंदणु नरनाहहो अंते रहो विहूइसणाहहो । तेण वि कुसल भणिवि पियवाएं किउ सम्माणदाणु अणुराएं । सालंकारु पउरु परिहाविउ पियमहुरक्खरवयणिहिं भाविउ । परमानंद पुणु विकयकज्जिय नियनियनिलयहं सयल विसज्जिय । सिट्ठिवि अतुलु महाधणु जोइवि विभिउ पुत्तवयणु अवलोइवि । निम्मलबुद्धि सुरु वियप्पइ हियवई धरइ न पयडउ जंपइ । सुकयकम्मफलसंगइतुलिं आयहो इक्कहो रयणहो मोहिं । जं धणु सुवियक्खणहं मिलीसह तं पुरि पहुमंदिर वि न दीसह ।
१ B भणेवि

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६०
भविसयत्तकहाए
घत्ता । अह विंभर किज्जइ काई मणि कयन्नहं सिज्झइ किन्न जणि । पुव्वकियकम्मनिबंध किय णउ तज्जइ जं तिणवंति सि ॥ १८ ॥ तो सव तरलावियनयणी पुत्तविहूइसमुज्जलवयणी । वहुअहि समुह चलिय मल्हंती पुरउ परिट्ठिय पियई चवंती । हलि हलि पुत्ति काई थिय वुन्नी सा सकियत्थ जुवइ कयन्नी । जा महु पुत्तहो करयलि लग्गइ साअमियेण वियालिडे मग्गइ । तउ सोहरिंग जणु पोमाइड जाहिं मज्झु नंदणु अणुराइउ । करु करणि धरि पिउ जंपिउ तो वि न बहुअहं हियउ समप्पिड | तो सवलक्ख समुट्ठिय रोसिं वृत्तु कुमारु सगग्गरघोसिं । पुत एह कुलबहुअ तुहारी अम्हहं निरु लोयणहं पियारी । अक्खहि काई भणिवि विन्नप्पइ अम्हारिसमाणुसहिं न कुप्पइ । तो विसेवि भणई सुहसेवउ एक्कु मज्झु अवराहु खमिव्वउ । अन्नहिं दीवंतरि उप्पनी सयणहिं विच्छोइय सुहउन्नी । उब्बाहुलियसएसहो अच्छइ भासह तुम्ह नाहिं परियच्छइ । एयहिं विणयालावि' वलेब्वउ वित्तई पाणिग्गहणि करिव्वउ । तं निसुणेवि समाउलिहूअए जाणाविउ धणवइहि सरुवए । पाणिगहणउच्छउ पारंभिउ अप्पाहिवि पायइं जणु थंभिउ । धत्ता । घरि पेसिवि नयरहोतणिय सिय आरंभिय गरुय विवाह किय । आए भमिउं सम्माइयहो पुरि कंदुक्कइ अणुराइयहो ॥ १९ ॥ तो भविसाणुरू विसमट्टिय चिंता तुंगतवंगि परिट्टिय । गयउरि हउ पिययमु दीवंतरि जोयणसयई अणेयई अंतरि । in har इत्थु किर संगमि जहिं संचरु वि नाहि महिजंगमि । जित्तिउ 'दुक्खु मज्झु तणु भुंजइ तित्तिउ सो वि कहिंमि अणुहुंजइ । अच्छइ समसमंतु दुहसायरि किं मुउ झंप देइ रयणायरि । विणु आसई किमत साहारमि लइ घल्लिवि घरसिहरहो मारमि । निसुणिउं ताम कोवि पभणंतिउ पंकयसिरिहि पइज्ज थुनंतर । मासिं जइ न मिलइ नियपुत्तहो तो अप्पर मुहि छुहइ कयंतहो ।
१ B पियालिड २ B विणयाविणयें

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नवमी सन्धी
६१
धत्ता । लाएं वि पडिवज्जिय सज्ज किय किउ निच्छउ दियहं गणंति थिय । धणवई व पसाहियसव्वसिय थिउ संधि समाणिवि अट्ठमिये ॥ २० ॥ अष्टमः सन्धिः
चंद पहनाहु नविवि परम सन्भावरउ ।
पुणु अक्खमि जेम भविसयत्तु नियनयरि गउ ॥ भविसहो तिलयदीवि निवसंत हो चंदपहजिणभवणि वसंतहो । दहयादुहसायरि मज्जंतहो फासूय तरुवरफलई असंतहो । सुमरि माणिभद्दजक्खेसें अच्चुअसग्गसुरिंदाएसें । चिरु आढतु आसि महु वणिवरु जिणमंदिर निसन्नु महिगोयरु | सुयणु समपि महु निक्खेवर एहु सहएसभूमि पइ नेव्वउ । सो थिउ म तहिं महानरु नउ सुमरिउ विचित्तु चित्तंतरु | न मुहं तासु कवि गइ वह एउ चिंतिवि सविलक्खु पयइ । चंदप्पहजिणभवणि पराइउ जिणु पणविवि आलतु महाइउ । अहो सुंदर सुहकम्मनिउत्तहं कुसलु तुम्ह सकलत्तसवित्तहं । धत्ता । तं वयणु सुणेविं भविसयत्तु विभयभरिउ ।
कियविविहवियप्प तासु समुहुं जोयंतु थिउ ॥ १ ॥ ता संवरिवि अंगु दिदु वीरिं परिचिंतिउ अवलंबिय धीरिं । अणिमिसनयणु अणोवमु दित्तिए मणुउ न होइ एहु विणु भंतिए । अह सुविणीयवयणु पियदंसणु हियइ छिवंतु करइ संभासणु । वित्तकलत्तवत्त वक्खाणइं को सावन्नु अन्नु तं जाणई । अह दीवंतरेण जइ पिच्छइ तो अवहरणु किन्न परियच्छइ । किं सो असणिवेउ इयरूविं करइ केलि पच्छन्नसरूविं । को जाण बहुमाया भरियई एयहं कवडकुडिल्लई चरियई । अह सिढिलत्तणि को न निहम्मई ता एयहो वीसासु न गम्मई । घत्ता । अवलोइवि संतु साहंकारु समालविउ ।
को तुहुं किं नामु किं कज्जिं आगमणु किउ ॥ २॥ तो वच्चइ माणेसरजक्खें महु आएसु दिन्नु सहसक्खें ।
१ C adds इय भविसत्तकहाए पयडियधम्मत्थकाममोक्खाए बुहधणवालकयाए पंचमिफलवण्णणाए कमलसिरिमुनिवयणनिस्सीकरणं णाम अट्ठमो संधी परिच्छेभो ।

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भविसयत्तकहा
अक्खरपंति जेण चिरु दाविय जेण तुम्ह संपय दरिसाविय । तेण पुव्वसंबंधहं पेसिउ साहम्मियवच्छल्लु पयासिउ । निद्दावसरु तुम्ह नउ भंजिउ हउं करि लेवि पयतें तज्जिउ । एहु महु मित्तु अन्नजम्मंतरि अच्छइ पडिउ गरुयदुत्तंतरि । होस जइ वि थाउ परिओसहो तोवि असमत्थु गमणि सहए सहो । बहुघणसहिउ समुज्जलमाणिं परं निव्वड नियदिव्वविमाणि । तं वीसरिउ तोवि महु चित्तहो गउ इत्तर कालु असरतहो । एव्वहिं त पुति मणोरह हुअ सिरि साणुराय जणवल्लह । धत्ता । चड दिव्वविमाणि नयरहो लेवि असंखु धणु ।
तं गरु जाहि पिक्खहि सुहिबंधवसयणु ॥ ३ ॥ एउ चिंतिवि नियमणि परिओसिं सुमरिङ दिव्वविमाणु महेसिं । आयउ धगधगंतु गयणंगणि सुअणि दिट्टु जिनालय पंगणि । सोहइ रणझणंतु किंकिणिरउ घवघवंतु घग्वरयमहारउ । चउदुवारचउपुरयपइन्नउ चै सुमत्तवारणयरवन्नडं । जालगवक्खपक्खपडियक्खहिं विविहविचित्तरूवरइदक्खहिं । नं नियमणिमऊहकय भेयहिं तंज्जइ तरुणतरणितरुतेयहिं । जं केविन खलिज्जइ धेयहो गयणि पवणसंगहपरिछेयहो । जं नियकिरणहिं तिमिरु विहंडइ जं निविसिं भुवणंतरु हिंडई | धत्ता । तं तुंगतवंगु पिक्खिवि पंगणि जिणवरहो ।
रोमंचि अंगु हियवइ फिट्ट भंति नरहो ॥ ४ ॥
तं पिक्खंतु मुअइ मइविंभउ अस्थि किंपि सुहकम्महो संभउ । ias संविहाणुफलु दीसइ लइ मंछुड सुहिसंगमु होस । पणिउं साहिलासु जइ एहउ तो तं करि पडिवन्नियनेहउ । एम तेहिं जंपिवि पियवयणई पुरवरसंगहियई बहुरयणई । तमरयरेणुविणासणसीलाई रिडिविद्धिसुहसंगमलीलई । दिव्वाहरणसारसुपसत्थई मणिकडयई देवंगई वत्थई । नायमुद्दमणिपमुहवरिट्ठद्दं मणि चिंतियई विमाणि बहई | वरपल्लेकसिज्ज संचारिवि चंदप्पहु जिणवरु जयकारिवि । खयरिं भविसयत्तु सर्व्वं पेसिउ म अतुलिपल्लंकि निवेसिउ ।
१ A corrected into चमचमंतवारण २ B तक
६२

Page #140

नवमो सन्धी
धत्ता । तो चिंतियमित्त विविहकिरणमणिवेयडिउ । उपमि विमाणु फरहरंतु गयणहो चडिउ ॥ ५ ॥ ass विमाणु यणि मणिजोएं जहिं सा तहो जणेरि सहुं सोएं। अच्छइ मरणपइज्जइं संठिय मुणिवरवयणाएसपरिट्ठिय । दियहई तीस गयई चिंतंतिए अणुदिणु पुत्तागमणु सरंतिए । आइय सियपंचमि वइसाहहो दरिसियपुज्जमहिम जिणनाहहो । सुव्वयकमलमहासिरि संतिउ रयणि गमंति बेवि जग्गतिउ । छुड्ड छुड्डु तइयउ पहरु समायउ कमलई छड्डिउ मणि उम्माहउ । दुहु वल्हविओइ अवहारिउ परलोयहो दिदु चित्तु समारिउ । मेउलि मुणिवयणो माहप्पिं खोहिय सुव्वयावि सवियपि । एतहिं मुणिवरवयणु न चुक्कइ एत्तहिं खलु अवसाणहो दुक्कइ । एह विसमकालि संपत्तइ सुहिसयणहं रणरणई महंतए । तो उज्जोउ करंतु नहंगणि झत्ति विमाणु पडिउ घरपंगणि । त्ता । तं पक्खिवि तित्थु नट्ठ लोय विंभयभरिय |
૬
पंकसरि सावि जिणु सुमरंति समोसरिय ॥ ६ ॥ घरपंगणि पंकयसिरि धावइ अज्जिय जिणवयणई परिभावइ । भविसयत्तु धणु घर संपेसइ माणिभद्दु पियवयणई भासइ । सुव्वय विहिंमि जाम नवकारिय तो सविलक्खई सन्न समारिय । हलि हलि कमलि कमलि किं धावहि पुत्तहो वयणु काईं न विहावहि । तं निसुणिवि रहसेण पधाइय हरिसिं निययसरीरि न माझ्य । सरहसु दिन्नु सणेहालिंगणु निवडिवि कम कमलहि थिउ नंदणु । मुहदंसणु अलहंतई नयणई अंसु मुआइयाइं जिह रयणई । लेवि सहत्थि स उट्ठाविउ नयणहिं मुहदंसणसुहु पाविउ । किर आसीस देइ सुवरिसिं ताम निरुद्धवाय अइहरिसिं । उच्चलिवि मुहकमलु निरंजइ सन्नई पवरासीस पउंजइ । निम्मच्छउं करिवि नियपुत्तहिं वहइ खीरु चउवीसहिं सुत्तहिं । सुहमंगलजलकुंभ सम्वारिय दहिदुच्वक्खय सिरि संचारिय । चंदणवंदणाई मंगलइ एम सइंमि कीयहं सुमहल्लई । भविसिं माणिभद्दु संभालिउ बहुपरिमलकुसुमहिं ओमालिउ ।
१ B मउलियमुहुं मुणिवरमाहप्पे

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६४
भविसयत्तकहाए घत्ता । संपेसिवि जक्खु भवणि वियणु एकंतु किउ ।
सुहु कुसलु भणंतु भविसु जणेरिहि पुरउ थिउ ॥७॥ तो आसीस देवि पियवायए अक्खिउ कुसलु सवित्थरु मायए । अज्जु कुसलु बहुसोक्खहं साइउ जं तुहुं महु घरपंगणि आयउ । तं चिंतविउ आसि तउ अंगहो जं निवडउ दुजणहो दुसंगहो । महुंमि सरीरि जीउ सविसेसिं रक्खिउ मुणिवरवयणाएसिं। अन्नुमि तउ विओइ संजमनिहि सुअपंचमि मई लइय महाविहि । जंपइ भविसयत्तु परिपुंगलु होसइ रिद्विविद्धिसुहमंगलु। पुच्छइ निहुअसमासपडायउ बंधुयत्तु किं इत्थु परायउ । अक्खइ जणणि तासु सव्वायहो वह मासु इक्कु घरि आयहो।
तेणवि अतुल महाधणु आणिउ राएं पउरसहिउ सम्माणिउं । घत्ता । अण्णुमि जणि घोसु सुम्मई आणिय तेण तिय।
तहि वन्नई लोउ कावि अणोवमरूवसिय ॥ ८॥ अण्णुवि जणि अचरिउ पंयपइ नवि केणवि समाणु सा जंपइ । नउ विहसइ नउ तणु सिंगारह नउ लोयणहं अंसु विणिवारइ । अच्छइ पडिय गरुयउव्वेवइ जणु संदेहु करइ जीवेव्वइ। तहविहु तह विवाहु आरंभिउ तेण सयलु पुरुलोउ वियंभिउ । सुहमंगलजण जणियायल्लहो आयरु अज्जु अत्थि तहु तिल्लहो । तो पच्छन्नपवित्ति समारिवि निययजणेरि समासइ वारिवि । अप्पुणु गउ राउलहो तुरंतउ पाहुडु रयणकिरणदिप्पंतउ । नेवि समप्पिउ नरवरनाहहो पियसुंदरि महएवि सणाहहो । तेणवि सो सविसेसिं जोइउ रयणनिहाणु जेम अवलोइउ । पभणिउं साहिलासु किं किजउ भणइं कुमार विणयवयणिजउ । देव इत्थु तउ नयरि न एणवि महु संबंधु अत्थि सहु केणवि ।
सो पिक्खिव्वउ पई मज्झत्थि जोइवि गुणदोसई परमत्यि । पत्ता । तो जंपइ राउ एत्तियमित्तिं किं गहणु।
तउ मग्गिउ देमि अन्नुवि नीसंदेहु भणु ॥९॥ तो जाणिवि नरिंदु सुपसाइउ पुणरवि भणई कमलसिरिजायउ । जह पहु महु पसाउ अणुवल्लहि तो पइ सारवास मोकल्लहि । तं निसुणेवि तुरिउ साणंदि तजिय नियपडिहार नरिंदि ।

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६५
नवमो सन्धी। एयहो नरहो विणयनयवंतहो न करिव्वउ निरोहु पइसंतहो। तक्खणि गउ कुमारु पणवेप्पिणु अच्छिउ तणु पच्छन्नु करेप्पिणु । मामहु मंदिरि जणु संभासिवि पणविवि किउ संकेउ समासिवि । जणणिए वुत्तु पुत्तु दिहिगारउ तुह पिउहरहो आउ हुक्कारउ । आणिय जा कुमारि बधुयत्तें तहो तिल्लायरु अज्जु पयत्तें ।
किं तहिं जामि किं त नउ गम्मई तो विहसंतु भणहं सुंदरमह । घत्ता। तउ अक्खमि माए वह इत्थु महल्लह ।
रक्खेव्वउ गुज्झु जाम पईसमि रायसह ॥१०॥ तं निसुणेवि जणणि आहल्लिय परिपुच्छइ हरिसंसुजलोल्लिय । मई सहु पुत्त गुज्झु नउ किजइ जं वित्तउ तं सव्वु कहिजइ । भणई कुमार वयणि दिदु होजहो मं बाहिरि जणि घोसु करिजहो । एह कुमारि लोइ जा सुम्मइ जाहि विचित्तरूवि जणु घुम्मइ । ताहिं विवाहु जाहिं आरंभिउ जाहिं कजि पुरुपउरु वियंभिउ । सा महु घरिणि तुम्ह वहुआरिय एण खलेण हरिवि संचारिय । जं पहं वुत्तु आसि विन्नासिं तं जि एण सचविउ हयासिं । चिरु हउं घल्लिउ एण वणंतरि दुसहसीहसडूलभयंकरि ।
जहिं माणुसु सुविणे वि न दीसइ जहिं धीरहं मि चित्तु भय भीसइ । घत्ता । जहिं धूमंधारि सूरु न दीसइ नवि गयणु ।
तहिं असरणि रन्नि मई संभरिउ तुम्ह वयणु ॥११॥ तहिं वणगहणि बहलतरुतंडवि गमिय रयणि अइमुत्तयमंडवि । पसरि पड्डु गहिरु गिरिकंद तं लंघिवि दिट्ठउ वरपुरवरु । मढविहारदेहुरहिं रवन्नउं बहुधणकणयरिद्धिसंपुन्नउं । तहिं पइसरमि जाम भयवजिउ सुन्नउं तंपि गामु जणवजिउ । हिंडिउ तंपि सगेहु सराउलु वरतोरणतवंगतुंगाउलु । मणपरिओसकोसरिसावणु पायडपउरभंडभरियावणु । तहिं धवलामलकेवलवाहहो दिहु भवणु चंदप्पहनाहहो । तहिं थुह करिबि जाम खणु अच्छमि ताम वरक्खरपंति नियच्छमि । सा उद्देसई सुहिकन्नंतरि पुव्ववासि पंचमई घरंतरि । अच्छह वरकुमारि सुवियक्खण सा करि धरहि गंपि सुहलक्षण । १ A पवित्तिं २ B देउल'

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६६
भविसयत्त कहा
धत्ता । गउ तेण पहेण तं वरमंदिरु पंचमउ ।
आरू तुरंतु मणहरु सव्वु सुवन्नमउ ॥ १२ ॥ तित्थु कुमारि एह महं दिट्ठी सुहलक्खणगुणरूववरिट्ठी । आयएं सविणयाएसविसिट्ठउ नियकुलु नाउं थाउं महु सिउ । जिम पुरु निसियरेण उज्जाडिउ जिम परियणु असेसु विभाडिउ । मज्झ कुमारि एह अवइन्नी नवि पडिवन्निय ममि अदिन्नी । आइउ असणिवेड मणि खारिउ पट्टणु सयलु जेण संघारिउ । तेवि महं समाणु पिउ जंपिउ सहु कन्नडं वरनयरु समप्पिउ । कि विवाह महु तेण सहाएं बारहवरिस थियई अणुराएं । पुणु तं मुवि विलतरुतंडवि संचिउ वहिवि दव्वु लयमंडवि । धत्ता । तहिं वियणि अरण्णि नियकुलमग्गि अहिट्ठियां ।
जिधम्मरयाई बिणिवि दियहं केवि ठियई ॥ १३ ॥ तहिं जि सोवि बधुयत्तु परायउ हिंडिवि निद्वणु निव्ववसायउ | बहु निदिउ गरहिउ अप्पाणडं मईमि खमिउं अवराहु चिराणउं । पुणरविछि लहेविणु धाइउ तं धणु धणिय हरेविणु आयउ । थिउ हउं तहिं जिवणंतरि छंडिउ पुणरवि तं जि पएसहिं हिंडिउ । तं जि नयरु पुणरवि परिसक्किउ थिउ जिणहरि अहिमाणकलंकिङ । सुमरिउ माणिभद्दजक्वेंदें तहु आढत्तु आसि चिरु इंदें । सरिवि पुव्वजम्मंतरकारणु साहम्मियवच्छल्लबियारणु ।
तेण सुमित्तत्तणु मणि भाविवि आणिउं इत्थु विमाणि चडाविवि । धत्ता । तं सुणिवि जणेरि सिरि करपल्लव धरिवि थिय ।
समसज्झसि हुअ नाई विणिम्मिय कट्ठमिय ॥ १४ ॥
दुक्खु दुक्खु नियमणि संजोइउ पुणु पुणु पुत्तहो वयणु पलोइउ । हा तहिं कालि पुत्त मई वुत्तउ गमणु न एण समाणु न जुत्तउ । हा पाविट्ठि जन्न विणासिउ मंछुड कुलदेविए आसासिउ । हाकिम वणि हिंडिउ असहाय महु पुत्त अज्जु पुणु जायउ । हा गिरिकंदरि केम पइट्ठउ हा सुन्नउं पुरु भमिउं अणिट्ठल । हा पुरु सयलु जेण संघारिउ कह न तेण निसियरिण वियारिङ । हा सुन्नंगणि होइ उवहउ परिभमंति निसियरिङ रउद्दउ ।
१ B सिरु करपल्लव

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नवमी सन्धी ।
हा पर बंधुयत्तु महु संज्जणु जेण पुत्त तड ने किउ विमद्दणु । ताहिवि साहु साहु कुलबहुअहिं सीलचरित्तगुणंतरनिहुअहिं । जा एवड्डु कज्जु थिउ झंपिवि पइहरि दुव्वावरणु वियप्पिवि । नयरिलोड पर सुक्खई माणई खलहं पवंचु माइ को जाणई । एम करेवि सुइरु कूवारउ पुणु पुणु सिरु चुंबिउ सयवारउ । भविसयत्तु विहसिवि उल्लावइ अम्मि गहिल्ली हुई नावइ । धत्ता । सिंगारहि सोह मइलहि माणु समच्छरहो ।
लइ पाणिउं देहि परिहवदुक्ख परंपरहं ॥ १५ ॥
एम भणिवि परिओसियगत्तिं दरिसिङ जणणिहिं पुलउ वर्हति । आणि जं तहो नयरहो होंतउ वत्थाहरणु रयणुपजलंतउ । जं न चडइ अंगि सामन्नहो अह कुरुजंगले वि नउ अन्नहो । जं ककोहलु अमरिंद वि जं सोहग्गरासि जणविंदि वि । तं दक्खविउ जणणि आनंदिवि उहयकरिहिं पयजुवलड वंदिवि । पहिरि माइ इउ तुज्झु जि जोग्गउ सयणविंदि पयडावियभोग्गड | तं पिक्खेवि जाउ सुहसंगउ कुंकुमेण उव्वहिअअंगउ । पुणु विजक्खकमिण पसाहिउ तिलउ समारिवि दप्पणु चाहिउ । अहरई दिन्नु मलिवि अलयज्जलु लोयणजुयलि निवेसिउ कज्जलु । धत्ता । नियपुत्तविदत्तु पिक्खिवि अतुल महाविहउ ।
afe सिंगारु पइपरिहउ परिहरिवि गउ ॥ १६ ॥ कमलई पुत्तपयावफुरंतिए लइड दिव्वु आहरणु तुरंतिए । बंडु डिल्लि अलक्खियनामउ उप्परि पीडिउं रसणादामउ । मुक्कर किंकिणी नउ संकिउ भरिवि रयणकंचुवउ तडक्किउ । मुडमलजुलि उ छन्नडं कंबु कंठकंलिए रवन्नजं । पीणघणत्थणमंडल हारिं सिरु धम्मिल्लकुसुमपन्सारिं । कन्नहिं कुंडलाई आहदहं उप्परि वेढियाई पहचिंध | पूरिउ रयणचूडु मणिवलयहो दिन्नई केऊरई बाहुलयहो । अंगुलीउ मणिमुज्जावत्तउ वीसहिं अंगुलीहिं पक्खित्तउ । पय मणिबद्धय नेउरजुवलउ सुहसंजवियमहुर रवमुहलङ । जंघाजुयलि रयणपज्जत्त कडियलि रसण कणयकडिसुत्तउ । १ B किय विमद २ A मणिबद्ध हिं

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भविसयत्तकहाए
मुहि मणिचूडहो कंकणजुयलउ सोहिउ अद्धहारि वच्छयलउ ।
एमाहरणु लेवि सविसेसिं थिय नंदणहो नियडि परिओसिं । घत्ता। पिक्खविणु ताहि अंगई मयणुकोवणई।
रइलडरसाइं थिउ विणिवारिवि लोयणइं ॥ १७॥ नजइ पुणुवि ताहि सुहियंतरु अजवि एउ कज्जु दुत्तरतरु । वरतियविहउ जइवि अम्हारउ तो वच्चइ पवंचु वड्डारउ । एवहिं एउ पउरु दरिसेविणु लेव्वउ रायंगणि पइसेविणु । जाहि ताहिं दरिसहि सुहिसंगउ सहुं दुजणहं चविजहि चंगउ । इह लइ नायमुद्द दिहिगारी ताहि समप्पहि पाणपियारी । तो संचल्लि करिवि दिहि देहहो गय मल्हंति महासइ गेहहो । नायरजणमण संखोहंती थियमंथरचिरलील वहंती। दिव्वाहरणविहूसियदेही किं सा होइ न होइ व जेही । विज्जुलकंतिसमुज्जलदित्ती निययजायववसायसइत्ती ।
आयल्लउ जणंति पइपरियणि झत्ति पइट सवत्तिहिं पंगणि । घत्ता । तरलावियनित्त सारभूअ वरजुवइजणि ।
पिक्खेविणु पत्ति धणवइ विभिउ निययमणि ॥ १८ ॥ कंतिहिं तणिय कंति पिक्खंतहो माणु मरठ गलिउ वरइत्तहो । चिरविलसियइं विचित्तपयारई सुमरिवि नेहनिरंतरसारई। पिक्खिवि तहिं लावन्नु विसेसिं खुहिय सवत्ति समुज्जलवेसिं। उवलक्खिउ चित्तंतरि भतिए आयउ भविसयत्तु विणु अंतिए । एहाहरणसोह सिंगारहो दीसइ कुरुजंगलिवि न अन्नहो । अन्नुवि वयणु सुटु सुपसत्थउ मंछुड्ड सोवि जाउ सकलत्तउ। एउ चिंतंतिहिं माणु कलंकिउ तं पिक्खिवि परिवार वि आसंकिउ ।
पुणु धणवइहिं वयणु अवलोइउ पुणुवि सवत्तिहिं समुहं पलोइउ । घत्ता । मणि संक पइट मइलिउ चित्तु सदुल्ललिउ।
हुअ सामलछाय दाइयजणहो गव्वु गलिउ ॥ १९॥ दिन्नु सरुवई उचु वरासणु किउ धणवइण कुडिलसंभासणु । जइवि सवत्ति समिड न रुच्चइ तो निरु नीसंदेहु न मुच्चइ । कमलई न किउ वयणु अवलेविं पहउ कडक्खु पक्खु विक्खेविं । वुत्तु सरुव विवज्जियसंकउ दरिसहिं कुलवहुयहिं मुहपंकउ ।

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नवमो सन्धी।
भणई सवत्ति काई तहो दीसइ नउ आलवणु करइ नउ वियसइ । सा केणवि माणुसिण न कुप्पइ जइ परचारु लहइ तह जंपइ । तं निमुणेवि वयणु विहसंती वहुअहिं समुहं चलिय मल्हंती। ताएं जि दूरहो जि परियाणिय दिव्वाहरणविसेसिं जाणिय ।
उट्ठिय समुहुं करिवि पणवाइउ पुच्छिय तुडु पुत्तु किं आयउ । घत्ता । परिहासई ताहिं करिवि सन्न हियवउ भरिउ ।
पुणु वालिवि दिट्टि बद्धमुट्ठि पच्छन्नु किउ ॥ २० ॥ तं निसुणिवि जुवईयणु हल्लिउ किउ विभउ अवरुप्परु बोल्लिउ । भणई सरुव एउ तउ सिद्धउ जं किउ वयणु पणामसमिद्धउ । जंपइ कावि अयाणियकरणिं तोसिय वहु अनवल्लाहरणिं । अन्नई वुत्तु जाउ निरु चंगउ जं परिओसिउ वहुअहिं अंगउ । अन्न भणई उच्छविण बहुत्तिं आयरु तिल्लि करहु सुमुहुत्तिं । अन्नहिं समुहु समासिउ मुद्धइ किं किजइ विग्गोवउ सुडइ । ताइंवि पंगुरणहो असंतरि लाइउ तिल्ल हसिवि चित्तंतरि । अन्निं तहिं पंगुरणु विवत्तिउ दिट्टउ चिरु कररहवणपंतिउ । अन्नई अहरउ नयणकडक्खिउ अन्निंवि हसिवि अन्नहो अक्खिउ ।
अन्नई वुत्तु निहालिवि अंगउ आयहो कहिंमि तिल्लु चिरु लग्गउ । घत्ता । मुहि अंचलु देवि हसइ समुभडु तरुणियणु ।
लइ लायहो तिल्लु बालहिं उभंखरिउ तणु ॥ २१॥ . अन्न भणइं मं हसह वराई में कुण मचइ सुत्त वराई । अन्न भणई नियकवविहुल्ली विणु सुत्तिं किय गलि कंचुल्ली । अन्न भणइ मं करह विहासई को जाणई विएसपरिहासई । मंछुड्ड तहिं दीवंतरनारिहु सव्वहु एहावत्थकुमारिहु । अन्न भणई पच्छन्न समारहु उब्भडवयणवासु अवहारहु । तं निसुणेवि बहुग्गुणसुअइहिं किउ पच्छन्नु महंतरजुवइहिं । लाइउ तिल्लु सुमंगलसहि बहु संघट जुवइ आणंदि। गय कमलसिरि पासि नियपुत्तहो कहिउ सव्वु अणुराइयचित्तहो । एत्थंतरि नयविणयनिउत्तहो चिंतंतहु धणवइवणिउत्तहो ।

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भविसयत्तकहाए
घत्ता । सुवियप्पनिरोहि मणु संवरणायारि थिउ । नवकारिवि नाहु नवमउं संधिपवेसु किंउ ॥ २२ ॥ नवमः सन्धिः
७० :
रायगणि गपि पडिवि दुट्ठहो दुच्चरिउ । तं निसुणहु जेम भविसयत्ति जसु वित्थरिङ । दाइयदुष्पवंचु आयन्निवि माणकसायसल्लु मणिमन्निवि । हरियत्तहो संकेउ समासिवि कमलदलच्छि लच्छि संवासिवि । निययजणेरिवयण संपेसिवि पुव्वावरसंकेउ गवेसिवि । बहु नवल पाहुडई समारिवि चंदप्पहु जिणवरु जयकारिवि । निग्गउ वणिवरिंदु पहुवार हो भडथडनिवहविसमसंचारहो । जहिं गय गुलुगुलंति पिहू जंगम हिलिहिलंति तुक्खार तुरंगम । जहिं मंडलियसक्कसामंतहं निवडइ कणयदंडु पइसंत । गलइ माणु अहिमाणु न पुज्जइ नियसच्छंदलील नउ जुज्जइ । जहिं अन्भोजट्टजालंधर मारुअटक्ककीरख सबब्बर । Hodi कुंगवेराडवि गुज्जरगोडलाडकन्नाडवि ।
इयएमाइ अउव्व वसुंधर अवसरु पडिवालंति महानर । घत्ता । सामंतसएहिं जं सेविज्जइ रत्तिदिणु ।
तं यदुवारु पिक्खिवि कासु न खुहइ मणु ॥ १॥ तं भडथडवमालु आसंधिवि तिन्निवि सीहबार गउ लंघिवि । दिट्टु नरिंदत्थाणु दुसंचरु सावलेवनरनिवहनिरंतरु । नरवइ सव्वावसरपरिट्ठि दिट्टु कणयसिंहासणि संठिउ । परिमितं निविडतिविहपरिवारिं जहिं ओसासु वि नउ सिंगारिं । तं अत्थाणु अलीढई लंघिउ पुणु पहुपायमूल आसंघिउ । करिवि पणा पणयसिरकमलिं पाहुड पुरउ समप्पिउ अमलिं । as सम्माणदाणु संभासणु सई राएं देवाविउ आसणु । चामरगाहिणीउ अवलोइड पहुपरिवारु सयलु आमोइउ । घत्ता । तो भाई नरिंदु करहि वयणु संखेवगड ।
सो आणमि इत्थु जेण समउ संबंधु तउ ॥ २ ॥
१ C adds इय भविसत्तकहाए पयडियधम्मत्थकाममोक्खाए बुहधणवालकयाए पंचमीफलवण्णणाए भविसदत्त हत्थिणापुरम्पवेसो णाम णवमो सन्धी परिच्छेओ सम्मत्तो ॥

Page #148

दसमी सन्धी। तो करकमलकयंजलि हत्थे पहु विन्नविउ विणयमुकयत्थें । पुरपउरालंकारनियत्तें धणवइ कुक्कावहो सिउ पुत्तें। तं निमुणेविणु वयणु कुमारहो लहु आएसु दिनु पडिहारहो। पहुआएसिं सोवि पधाइउ घणवइ पुत्तसहिउ निज्झाइउ ।
आवहु पउरु लएविणु सारउ राउलि अस्थि तुम्ह हकारउ । वाइउ कोवि आउ सुनिबद्धउ तहु तुम्हहं समाणु संबंधउ। पभणई रायसिहि अविसन्नउं अम्हहं निरु विवाहु आसन्नउं । राउलि पउरकम्म संखेव्वउ वित्तइ पाणिग्गहणि करिव्वउ । तिं वयणिं विणियत्तु अखेइउ वयणु गंपि नरवइहिं निवेइउ ।
सिहि विवाहारंभि समाउलु न सरह खणु वि सरंतहो राउलु। घत्ता । तो वयणु फुरंतु भविसयत्तु विन्नवइ पहु।
पइसंतहो इत्थु फुसमि विवाहारंभु तहु ॥३॥ तं निसुणेवि चमक्किउ राणउं पहु आएमु सकक्खडमाणउं । पेसिउ कुरुड्डु समच्छरु दूवउ सोवि ताहं आसन्नीहूवउ । धणवइ सयलु कज्जु आमिल्लहो सहुं परिं राउलि संचल्लहो। तं निसुणेवि सिद्धिं आहल्लिउ कक्खडवयणवियपि सल्लिउ । सम्माणिवि दूवउ बइसारिउ अप्पुणु बंधुयत्तु ओसारिउ । दीसइ कारणु किंपि असारउ अइकक्खड्डु राउलि हक्कारउ । जइ परएसि किंपि किउ कुच्छिउ तो कहि करहं कज्जु को णच्छिउ ।
पइसिवि राउलि समउ सहायहो पहु परिओसहुँ लग्गिवि पायहो। घत्ता । फुड्ड कारणु किंपि महु नियमणि उप्पन्नु भउ ।
एहई दूएण नउ हकारिउ कहिंमि हउं ॥४॥ तं निसुणिवि परिचिंतइ दाइउ पंचहं सयहं मज्झि को वाइउ । जंपइ मम्मच्छेय सहुं राएं कवणु गहणु महु तेण वराएं। दुक्कमि तेण समउ इकंतर इउ चितंत दिनु पडिउत्तरु। चंगउ वयणु तुम्ह परिपुच्छिउ मई परएसि काई किउ कुच्छिउ । घरि अप्पणइं ताम कलि किजइ पच्छइ पुणि राउलि पइसिज्जह । पंचहिं सयहिं समउ जंतर तेण समाणु गणंति विढत्तउ।
कोवि राउलि पइड पहु रंजिवि वंछइ तं सम्माणु विहंजिवि । १ B चवंति

Page #149

भविसयत्तकहा
जइ तं ताहं विहंजिवि दिजइ तोवि राउलि वि नाहि पइसिज्जइ । कवणु गहणु किर एहिं वरायहिं काउरिसहं अट्ठपडिवायहिं । भंजिवि पंचसयहिं जो पम्मुहुं पइसिवि राउलि करहं परम्मुहुं । घल्लिवि पंच विसय दंडावहु जो जंपइ तहो सिरु खंडावहु । धत्ता । तो भाई पुरेसु वह ताम एड करहु ।
रायंगणि गंपि पिस्रुणहो पिसुणत्तणु हरहो ॥ ५ ॥ तो नंदणपवंचमोहियमह सलु पवरु मेलावइ घणवइ । गउराउलहो गरुपसंखोहिं अमुणियकज्जाकज्जविबोहिं । सहं पुत्तिं पहुपुर परिट्ठिउ साहंकारु वि सारु अणिट्ठिीउ । fer नरवs आवे धरेविणु भविसयत्तु पच्छन्नु करेविणु । वणिवरु पणयसगग्गिरु जंपइ आसंघइ राउलइ समप्पइ । जइ अवराहु तोवि नउ जुज्जइ जइ सुहि तो एहउ किं किज्जइ । कज्जारंभि मणोरहवंतए किज्जइ विग्घु पिस्रुणि पवहंतए । विहसिवि बंधुयत्तु पडिवक्कइ अम्ह रिद्धि जो सहिवि न सक्कइ । सो पच्चक्खु पुर बसारहि सुदिढवयणसंकडि पइसारहि । कि पेसुन्नु जेण भयभीसिं अंतरु तुलमि अज्जु तहो सीसिं । धत्ता । हुंकारु मुवि भविसु परिट्ठिउ तहो समुहुं ।
७३
इहु सो पडिवक्खु करहि वयणु जइ अत्थि मुहुं ॥ ६ ॥ तो हुंकारु करेवि सुनिग्भरु जोवइ समुहु जाम बहुमच्छरु । ताम्व कुमारहो वयणु नियच्छिउ झत्ति विलीणु लिहिवि नं पुच्छिउ । लज्जइ समुहुं निएवि न सक्किउ नियदुच्चरियहं माणकलंकिउ । नउ पडिवयणु करइ नउ पणवह मउलियवयणकमलु थिउ धणवह । राएं पंच विसय हक्कारिय कोक्किवि नियडि पुरउ बइसारिय । तेहिंवि भविसयत्तु अवलोइवि लज्जइ समुहुं न सक्किउ जोइवि । पच्चारिय सयलवि भूवालिं अहो किं तुम्हि गिलिय कलिकालिं । मुहि सरलहं अभंतरि घोरहं दीसह तुम्ह चरिउ जं चोरहं । पहुवयणि आणिओयणिउत्तहं पासेइउ सरीरु वणिउत्तहं । घत्ता । हुइ छायाभंगि थोरपलंबुब्भियभुइण ।
पियवयणु चवेवि मं भीसिवि धणवइसुइण ॥ ७ ॥ देव देव एयहं अविहायहं न करिव्वउ अवराहु वरायहं ।

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दो सन्धीM
जामहिं पहु अवहिएं परिसक्कइ तामहिं भिन्नु धरेवि न सक्कइ । तो पुच्छिय पियवायएं राएं तेहिंमि कहिउ सयलु अणुराएं । पुरउ परिट्ठिय बिन्नि महंतर तेहिं निवेश्य वाय निरंतर । अहो रायाहिराय परमेसर अम्हई कुलि जाणिज्जहं वणिवर । सुअउ न सुणहं न दिट्ठउ देक्खहं किम एवड्डु वयणु तर अक्खहं । जं कि एण कम्मु अवियारिउ तं जणवइलज्जणउं निरारिउ । पियरितुल्लु जो बंधउ बुच्चइ सो किम्व वणि वंचेविणु मुच्चइ । तहिंमि एहु पुन्नहिं न समत्तउ हुउ सकलत्तु महासियवंतउ । धत्ता । अम्हइंमि भवंत निडण निव्ववसाय हुअ । दुम्मण दुम्मारुएण धुअ ॥ ८ ॥
गय तं जि प तं पियवयणु चवंतहो आयहो खमिउं एण बहुविणयसहायहो । णियसज्जणसमिद्धि दरिसाविय पंचवि सय भोयणु भुंजाविय । सम्माणिवि परिहाविय वत्थई निययधणहो भरियई वोहित्थई ।
रवि अणु तहिं जि घलेविणु आयउ अतुलु महाधणु लेविणु । अह पहुपुरउ उ किम्व सीसइ छेयंतरि पेसुन्न होस । बिन्निव तु मणनयणाणंदण कमलाएविसरूव हि नंदण | होसइ तं जि तेम घरि तुम्हहं वज्जदंड निवडेसइ अम्हहं । तं निणिवि विहसिउ नरनाहिं पियसुंदरिमहएविसणाहिं । बालउ वरविलयहिं अवलोइड सव्वें पहुपरिवारिं जोइउ । धत्ता । आलिंगिड लेवि राएं नेहनिरंतरिण ।
अडाणु दिन्नु पुव्वसणेहगुणंतरिण ॥ ९ ॥
पुणु पुणु पहु दरिसर नियलोयहो अहो नवल पडिवाइउ जोअहु । एहु सु धणवइपुत्तु महंत कमलहिंतणउं सुठु गुणवंत । मई कालंतरेण नउ नायउ अहो लोयणहो दिन्नु अणुरायउ । बालउ इत्थु एहु कीलंतउ चरियहं सुठु सुहावउ होंत । पोढविलासिणीहिं रुज्झतउ एक्किकई समाणु जुज्झतउ । बहुसियहारतार तोडतउ सुनियत्थई वत्थई मोडतउ । सिंहासणसिहरोवरि थंतर चुंबिजंतु कवोलई खंतउ । वड्ढि मामहं सालि असंगमु बहुकालहो संजाउ समागमु । एम्वहिं करमि तेम सविसेसणु जेम कयावि न होइ अदंसणु ।
१०

Page #151

भविसयत्तकहाए तो पियसुंदरीहिं अवलोइवि थिय नियदुहियहिं वयणु पलोइवि । घता । तहिं काले सुमित्त राएं तासु परिदृविय ।
सम्माणिवि लोय नियनियनिलयहं पट्टविय ॥ १० ॥ धणवइ बंधुअत्त रक्खाविय जणि गरुयावराह लक्खाविय । मंदिरि कडयमुद्द संचारिय विहडप्फड सरुव ओसारिय । भविसहो सयणविंदि दिहि दरिसिविपरमुच्छविघणु हियई पवरिसिवि। राएं पउरुपमुहुं बोल्लाविउ तुह्महं ऐउ कज्जु संभाविउ । एहु सिट्टि पुरपउरि महंतरि आयउ चोरु छुहिवि कक्खंतरि । दिदु तुह्मि धिट्टत्तणु आयहो तंपि करेवि चडिउ परिछेयहो । मंडिवि अंगु अतुलु भयभीसहो दरिसिय विहिमि संधि नियसीसहो।
एवहिं थिय अवहेरि करेविणु जं किजइ तं भणह मिलेविणु। घत्ता । तो भणिउं समूहु सिरु विहुणई घुम्मई चवइ ।
अहो देखहो तुम्हि कम्महंतणिय विचित्तगइ ॥११॥ तो कारणु परिचिंतिवि भारिउ मइवंतेहिं समुहं ओसारिउ । करह वयणु समवायसमुच्चइ एहई कालि काइं पहु वुच्चई। जंपइ कोवि पुराइयकम्महु अइयारिं पहु जाउ परम्मुहु । भविसयत्तु अहिएं सम्माणिउंसिटिवि छायाभंगहो आणिउं । कोवि भणइं अवियाणियखत्तें अहु अजुत्तु कीयउ वधुयत्तें । परिण विढत्तु हरेवि असारउ किम वुच्चइ धणु एहु महारउ । अन्ने वुत्तु पउरमाहप्पें अईकम्महो किर काई वियप्पें ।
एवहिं वयणु किंपि तं वुचइ जेण सिहि सहुं पुत्तिं मुच्चइ । घत्ता । परिचिंतिवि कज्जु एकायारु करेवि लहु।
पडिगाहिवि सिटि पुणु पउरिं विनत्तु पहु ॥१२॥ थाइवि परपमुहं पडिजंपइ देव देव पउरिं विन्नप्पइ । धणवइ कुरुजंगलि विपहाणउं तउ घरि सुट्ठ समुन्नयमाणउँ । सो अन्नायकारि जं वुच्चइ तं पउरहो न मणाउ वि रुचइ । जह अन्नाउ तासु मणि भावइ ता किं पुर पउरहो वि पहावइ । एक सरीरु बिभायहि हुत्तउ तिहिंमि ताहं सामन्नु विढत्तउ। बंधुयत्तु चोरत्तणु पावइ जइ अन्नहो धणु लेविणु आवइ । १ B एक २ B अर्कतहो ३ B तिभायविहित्तउ

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दसमो सन्धी
भाइहुं पुणु अविहत्थु हरंतहं दाइयमच्छरु हियह धरंतहं । . निग्गहु तुह्मि ताहं न करिव्वउ परजीवावहारि जीवेव्वउ । घत्ता । परियाणिवि लेउ भविसयत्तु अप्पणउं धणु।
आमिल्लहि सिट्टि करउ पुत्तु पाणिग्गहणु ॥ १३ ॥ जं विन्नत्तु पउरसंघाएं तं जि तेम पडिवजिउ राएं। बइसहु भविसयत्तु बोल्लावहु अवरुप्परु संतोसु करावहु । तो संगिलिउ पउरु अप्पाहिवि धणवइ पुत्तसहिउ पडिगाहिवि । अहो अहो भविसयत्त बहुमाणउं तुहुँ अम्हहं भूवालसमाणउं । बंधुयत्तु जं लेविणु आयउ तं धणु घरि संवरिअ विहायउ। जं वणगहणि खित्तु अणिओयहो तं अवराहु खमहिं पुरलोयहो । भणइं कुमारु कयंजलिहत्थउ महु नियजम्मु अज्जु सकयत्थउ । जं पुरलोएं वयणु कराविउ करहु किंपि जं मयरहो भाविउ ।
जे गय तहु सहाय ते पुच्छिवि पाणिग्गहणु करहु पडियच्छिवि। पत्ता । पुरु पुच्छइ तेवि करहु कज्जु जं जेम थिउ ।
तो तेहिं मिलेवि तजिवि दिदु संकेउ किउ ॥१४॥ गुज्झाचरणसीलसुनिउत्तहिं दिढु समवाउ करिवि वणिउत्तिहिं । सुअणत्तणगुणेण जं रक्खिउ तं पि अभउ मग्गेविणु अक्खिउ । अहो पुरपउरि केम साहारिउ अजवि एहु कज्जु निरु भारिउ । कहिं विवाहु कहिं सुह वधुयत्तहो कहिं निव्वुइ समवाएं गोत्तहो। एह वरजुवइ थाइ जा सारी सा गेहिणि भविसत्तहो केरी। अहो परमेसरि माय महासइ नामग्गहणि ताहि दुहु नासइ । काई न वुत्तु एण दुवियप्पें तोवि न चलिय सीलमाहप्पें । वुच्चइ तेही नारि पइव्वय हुअ पञ्चक्ख महाजलदेवय । धयवड भग्गु भरिवि दुव्वायहो हल्लोहलिउ चित्तु संघायहो । झल्लोज्झल्लिउ सलिलु रयणायरि सयलुवि जणु बुड्डतउ सायरि ।
ताहिं समासि एण साहारिउ जामहि बंधुयत्तु ओसारिउ । घत्ता । पणवंतइ लोइ जइ उवसमु न करंति सइ।।
तो वुड्डुइं आसि हुअ सव्वहं खयकालगइ ॥ १५ ॥ एहावत्थ जाय जणविंदहो वेलाउलि उत्तरिवि समुहहो । आएं अम्हि धरिवि निरु तजिय थिय कुलकित्तिकलंकहो लज्जिय ।

Page #153

भविसयत्तकहा
कहिंमि को वि कामि न पयासइ थिय भोयणु परिहरिषि महासह । अम्हई दुक्खु दुक्खु तन्होविय ओसहमित गासु गिन्हाविये । . आविणु सुहियणहिं दक्खिय कन्नकुमारि भणिवि जणि अक्खिय | पइसारि घरि गरुयविहोएं थिय संघट्टु करिवि पइसोएं | गंभीरत्तणेण नउ अक्खड़ पइहरि कुलहो कलंकर रक्खइ । एव ंतरेण जा अच्छइ सा जि एहु परिणेवइ वंछइ । सहिं तह विवाह पारंभिउ एत्थंतरि एरिसउ वियंभिउ । तिलमित्व जइ अलियउ आयहो तो अम्हई मिच्छित्तपरायहो । निसुणेविणु वणिउत्तहो वयणई थियई कन्न झंपिवि सुहिसयण | ass गरुआ नरिंदहो जोइउ समुहुं कुरुडभडविंदहो । ओसारेवि बेवि दुबंधहो अणुहवंतु फलु दुन्नयरंधहो । घत्ता । गयउरु सविलक्खु अंसुजलोल्लियलोयणई । सुहिसयणसएहिं घरि घरि कियई अभोयणई ॥ १६ ॥ घरि घरि हट्टि हट्टि जणु जूरिउ भग्ग मडप्फरु हियइ विसूरिउ | हा विहि जाउ मुटु विच्छायउ जं जम्महोवि न केणवि नायउ । जो राउल पुरपउरे महायउ तासु मलित्तु केम घरि आयउ । जंपइ कोविन एयहो अग्गे एउ सव्वु दुप्पुत्तहो सग्गें । कोवि वह परिवडियखेरउ एउ पवंचु सख्वहिकेरउ । भविसयत्तु बुल्लाविराएं सहुं माणि वड्डियअणुराएं । करहि किंपि जं जुज्जइ आयहं दुन्नयदोसविडंबिय कायहं । तं निसुणेविणु वृत्त कुमारिं इउ लज्जावणिज्जु अइयारिं । अह अहहंमि एड किं जुज्जइ जं इउ एवडुंतरु किज्जइ । घत्ता । असमंजसु कज्जु एहउ किंपि समावडइ ।
७६
जं थोइलयंपि दुत्तरि दुप्पवंसि पडइ ॥ १७ ॥ मणमलित्तु किं कासुव भावइ अह पुव्वक्किउ कम्मु करावइ । जामहिं कज्जु दुसंकडि आवइ तामहिं सुअणत्तणु न पहावइ । दुक्करु कज्जाकज्जुवियारहं राउलु दप्पसाडु दुव्वारहं । जं पहुपुरउ वियारि न भंजइ तं इहरत्ति परत्तिवि छिज्जइ ।
१
B संताविय २ B गाहायिय ३ B किज्जइ

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७७
एयारहमो सन्धी एवहिं महु सम्माणिं जुज्जइ निक्कउ पुरपरिवाडिए किज्जा। जइवि तुम्ह पहुसत्तिए छन्नइ तोवि सुंदर जं पुरु पडिवजइ । तउ सम्माणु जइवि मइं पाविउ पुरु अवराहि जइवि संभाविउ । तोवि मझु मणु एउ न माणई नउ सोहइ विणु पउरहो आणइं । न लहमि सुद्धि देहजणिगारिय विमुहिं पउरि जणणिं बंधारिय । हसइ नरिंदु पलंबियसाडहं सुहियउ होइ पवंचु किराडहं ।
न चवहिं किंपिअणुज्जुअवित्तिहिं न चलहिं एउवि इक्कु विणु नित्तिहिं । घत्ता । सुणिवडनिओइ इहपरलोयविसुद्धमइ । धणवालवि होवि न करहिं खणुवि पमायमई ॥ १८॥
- दशमः सन्धिः ।
सई चरहिं लएवि नरनाहिं पउरहो समउं । तं निसुणहु जेम सम्माणिउ धणवइतणउं ॥ पहुपसायपडिवन्ननिरंतर सलहइ जाम नरिंदु महानरु । इत्थंतरि वरपुरिस पधाईय पद्दणि चारु चरिवि संपाइय। पुच्छिय कहहु केम को अच्छइ पिसुणहं काई कासु को पिच्छइ । काई कासु दुच्चरिउ समप्पइ घरि पच्छन्नु काई को जंपइ । दुव्वावारु काई को माणइ अइसयवंतु काई को जाणहं । तं निसुणेवि कोवि चरु बोल्लिउ पट्टणु सयलु देव आहल्लिउ । घरि घरि नियकम्मई परिचत्तई घरि घरि अंसुजलोल्लियनित्तई। नयरु सबालविड थिउ सियहरि अच्छइ मिलिउ थाणि सिरियाहरि । कयविक्कय सरोस विभाडिय आवणि आवणि मुद्द भमाडिय । कियई देवमंदिरई अपुज्जई जायई पुरवंदिणई अणुज्जई। जंपइ सयलु लोउ इक्वम्मुहु हाहाकार करइ वंकइ मुहु। भणिवि निविडु एक्कचउ किजइ विणु धणवइ न नयरि निवसिज्जइ ।
जइ अवराहु खमिङ नहु राएं तो नीसरहं समउ संघाएं। घत्ता । तं वयणु सुणेवि आएसिउ करणाहिवइ ।।
१Cadds इय भविसत्तकहाए पयडियधम्मत्थकाममोक्खाए बुहधणवालकयाए पंचमिफलवण्णणाए भविसयत्तराजसभापवेसो नाम दसमो सन्धी परिच्छेओ। २ B पराइय

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भविसयत्तकाए
कोक्काविवि लोय परिओसइ सच्छंद्गइ ॥ १ ॥ नरवइ पउरुपमुहुं मेलावह करहु किंपि जं तुम्हहं भावइ । भविसयत्तु सव्वई अवगन्नई पउर होतणउं वयणु परिमन्नई । एवहिं हो संति समारहो सहुं सयणिहिंमि दिहि पइसारहो । तं निणिवि पुरपमुहिं वुच्च देवसिट्ठि सम्माणिवि मुच्चइ । भविसयत्तु नियकुलि पइसारहो बंधुअन्तु बंधिवि नीसारहो । सो खलु पावकम्मु मयमत्त कुलफंसणु दुव्वसणासत्तउ । अहरइ जासु विणासियधम्महो सो अणुहवउ फलई दुक्कम्महो । तासु विडंवणाई जं किज्जइ तेण पउरि कोवि न दूसिज्जइ । जं पुणु धणवह बंधण पावइ एउ देवपट्टणहो न भावइ । घत्ता । मिल्लेविणु सिट्ठि पुज्जहि भविसयत्तु भवणि ।
नव अन्नं देव दिहि संपज्जइ पउरयणि ॥ २॥ जं विन्नत्तु पउरसंघाएं तं जि तेम पडिवज्जिड राएं । एत्थंतरि करमउलि करेष्पिणु भविसयत्तु विन्नवह नवेष्पिणु । अहो नरवइ नरिंदसयपरिमिय अहो पुरि पउरलोइ सुहकम्मिय । अन्नुवि किंपि जाम्ब न विसप्पइ ताम्व य तुम्ह पुरउ विन्नप्प | तं नवि संविहाणु हयगीवहो जं संभवइ नाहिं जगि जीवहो । अडसरीरु लोइ जो सज्जइ जहिं एरिसउ सोवि पडिवज्जइ । तहिं अन्नहो किर को वीसासउ चंचलु नेहु पियम्मु असासउ । एह कुमारि भणिवि जा उत्ती अम्हहं जइवि आसि कुलउत्ती । मज्झ समुद्दहो जइवि न भुंजिय पंचहं सयहं जइवि मणि रंजिय । जइवि कोवि गुणदोसु न नज्जइ तोवि नाहिं महु मणु पडिवज्जइ । दुम्मइदोसविडंबियकायहो निवसिय तीस दिवस घरि आयहो । कल्लई जणु जंपणउं करेसइ कुलहं कलंकसंक वियरेसइ । आहुं तामसावि सहमंडवि बोल्लावहो महल्ल तिय तंडवि । करहु परिक्ख कावि जा जुज्जइ घरि संगहमि सीलि जइ पुज्जइ । अह खंडियचारित्त पियम्महो तो अणुहवउ फलई नियकम्महो । घत्ता । तो पउरयणेण भविसहो वयणालाव थुअ ।
७८
अहो चंदहो जोन्ह किं महलिज्जइ दूरि हुअ ॥ ३ ॥
तो राएं जयलच्छि विलासिणि पउरिं चंदलेह पियभासिणि ।

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एयारहमो सन्धी बेवि ताम परिचिंतियलक्खउ कजाकजवियारणदक्खउ।। विविहवियप्पसएहिंमि गूढउ कुडिलवयणु पडिवयणअमूढउ । पुन्निमइंदरुंदमुहवंतउ बिपिणवि विहिंमि ताउ आणत्तउ। दीवंतरहो जुवइ जा आणिय जा खलबंधुयत्ति अवमाणिय । ताहि गंपि मुहकमलु निरिक्खहो वयणिं वयणवियारु परिक्खहो । विणएं इत्थु लएविणु आवहु चरियविसेसु पउरि संभावहु । तं निसुणिवि जयलच्छिए वुच्चइ सरलसहावहं जइवि न रुच्चइ । अम्हई तोवि पवंचु करिव्वउ सोवि तुम्हि खलु हियइं धरिव्वउ। विहसिवि हत्थुत्थुल्लिउ राएं विहसिउ तं जि पउरसंघाएं। मल्हंति बिनिवि संचल्लउ मयपरिमलगंजोल्लियगत्तउ । कीलंतहं तं भवणु पईसिवि दिह जुवइपरियणु मं भीसिवि । हे जुवाणजणमणविद्दारणि पुरु संदेहि चडिउ तउ कारणि । मुहइ तुज्झु गउ छेयहो माणउं लइ जोयहि दप्पणु अप्पाणउं । माणिणि माणि तरुणु कुसुमाउहु वलिवि न दिहु कज्जु विवरामुहु । बंधुअत्तु राएं सम्माणिउं भविसयत्तु जणि भग्गहो आणिउं । जावि तुज्झ चिरु आसि पियल्लउ परिहरि तोवि तासु आयल्लउ ।
अह तउ पक्खवाउ तउ तंडवि तो करि वयणु गंपि सहमंडवि। घत्ता । तो पढमउं ताहिं सव्वंगइ रोमंचियइं।
पुणु झसिवि गयाइं नाई विसाएं खंचियइं॥४॥ तं निसुणिवि चिंतवइ महासइ माइ कज्जु विवरेरउ दीसइ । अह एहउ जि किन्न संभावइ जं महु करइ तं जि जणु थावइ । लइ पइसरमि परजणविंदहो वयणु करमि अत्थाणि नरिंदहो। अवसरु अस्थि मरणसंकेयहो जइ पइज निविडइ न छेयहो। खेविउ एत्तिउ कालु पियासई एवहिं लज्जाकज्जु विणासइ। इउ चिंतंति वियक्खणजुवइहिं ओलक्खिय उवलक्खणसुअइहिं ।
न किउ वयणु संचलिय मडक्का पइपरिहवदुव्वयणचडक्कइ । घत्ता । परिहरिवि निओइ ससुरजिट्ठदेवरवि सय।
पइपरिहवरोसि विप्फुरंति पहुपुरउ गय ॥५॥ तो वेगिं जयलच्छि पधाइय सहमंडवि अत्थाणु पराइय। नरवइ नियड होइ आहासइ देव देव निरविक्ख महासइ । अम्हइं विसरिसवयणवियप्पिय आवई निरु आवेसवियप्पिय।

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भविसयत्तहा
जाव न डहइ महासह साविं अणुणह ताम परमसम्भावि । तहिं वयणि नरनाहु नियच्छइ सा सरोसफुरियाहर पिच्छइ । विहडफड निब्भर निवडती तं गयघडभडथड विहडती । विंधणसी कामसरमुट्ठि व दुहिदुष्पिच्छ कुइयपहृदिट्ठि व । घोरंधार पलयघणवुट्ठि व असरिसरूव महानिवतुट्ठि व । फाडियनित्तचीर जयलच्छि व अकयकडक्ख महाजलिमच्छि व । सो न तित्थु अत्थाणि नरिंदहो जो नवि खुहिउ ताहि मुहविंदहो । भविसुवि अणिमिसनयणु पलोवइ किं सा होइ न होइ व जोयइ | धत्ता । असिरिवसिरिवत्त सजलवरंग वरंगणवि ।
८
मुद्धवि सवियार रंजणसोह निरंजणवि ॥ ६॥ नवर ताहिं निच्छयमाहप्पि जयसुदरि संकेयवियपि । जयजयकारु घुटु जणविंदि विणएं आसणु मुक्कु नरिंदि । सहं अंतेउरेण पिसुंदरि खुहिय नाहं गहदुत्थि वसुंधर । एहु परिवारु खिन्तु वामोहइ पुरउ होइ कंचुइ संबोहइ ।
अवराहु करहि मणि सारिए दुरवराहु जणु होह भडारिए । जं नवि घडइ तहिं जि आसंकइ पिसुणपवेसु लहिवि मुहुं वंकइ । तो राएं धणवह छड्डाविउ भविसुवि तहो कमकमलहो लाविउ । बंधु सयणिहिं विणिवारिवि सहुं जणणिए नयरहो नीसारिवि । बिन्नि गामछेयंतरदेसहो देविणु घल्लिउ खलु परएसहो । जइ पइसंतु सुणिउं कुरुजंगलि तो सिरु खुडिवि करमि महिमंडलि । कमलमहासइ सियपियवयणिहिं कोक्किवि सम्माणिय सहुं सयणिहिं । पंचहिं सयहिं निरु दरिसाविउ भविसयत्तु अवराहु खमायउ । पडरिं सहिउ परमपरिओसिं दियबंदिणजयजयनिग्धोसिं । सहुंसयणिहिंसपुत्तु सकलत्तउ धणवइ नियमंदिर संपत्तउ । धत्ता । तो कमलाएवि पुव्वखेरि अंतरि करइ ।
पच्छन्नवियारि सज्जणजणहो हियउ भरइ ॥ ७ ॥ घरवइ घरवावारिं चाहह पुत्तहो मंगलस्य संवाहइ । कुलवहु सुयणत्तणु दुल्लालइ पइहरि मुहिसयणई संभालई । इत्थंतरि अणुराइयचित्तहं मिहुणहं भावयन्त्तभविसत्तहं ।
१ B णिभय

Page #158

रहमो सन्धी |
सरसपिधम्मभावि गच्छंतहं पुणु पुणु गयणमग्गु पिच्छंतहं । ताहं विहिंमि पियसंगपियासह नं दिणमणि अत्थमिउं हेयासह | घत्ता । पेडिवन्नियसारि परमनेहसन्भावरय ।
मउलावियनित्त कुलवहु वरवासहरु गय ॥ ८ ॥ तो विष्फुरियवियक्खणसत्तिए कंचणमाल वुत्तु पहुपत्तिए । हैले सुंदरि उवसोह लहि सम्वारहो वहु रइभवणवासि पइसारहो । उट्टिय सा विसमउअरविलयहिं कयमुहपत्तिपसाहियतिलयहिं । मज्जणभवणि ताहं तसु अंगिय विविहाभंगणेहिं अब्भंगिय । बहुपरिमलजलेण संमज्जिय घुसिणुव्वत्तणेण उव्वत्तिय । कुंचियकुरुलकेसपरियत्तिय निम्मलपरमणेह आसत्तिय । कुंकुमरसिण पसाहिवि अंगई परिहाविय वत्थई देवंगई । वरतरुणिहिं तरलावियनयणिहिं कीलइ कामुक्कोवणवयणिहिं । मुडहिं मयरद्धउ संचारिउ दप्पणि तोए तिलउ पइसारिउ । रसणि अणंगु अहरि कलयज्जलु लोयणजुयलि निवेसिउ कज्जलु । धत्ता । सिंगारिवि सोह कमलाएविहिं दक्खविय ।
आसीस भणेवि ताइंवि रहहरि पट्टविय ॥ ९॥
सा वहु तं मणनयणाणंदिरु सहुं कंतिं पट्ठ रहमंदिरु । सव्वावसर जेत्थु सुहसंगहो लग्भइ रइसमिद्धि दिहि अंगहो । चित्तु विचित्तुवि जहिं सम्माणउं जित्थु अणंगु अंगि रद्द माणउं । जं महमहइ घुसिणकप्पूरिं मयपरिमलपरिवासियदूरिं । जहिं तंबोलकुसुम सुपवित्तरं विविकंचिवासहिं निहित्तई । जलु भिंगारि हारि मुत्ताहलु दप्पणबिंबु केलिकोऊहलु | पवणु गवक्खि संखि हरियंदणु विंभउ नयणि वयणि परिडंवणु । पुल कवोलि जित्थु पडिवज्जइ जरइ जाणु सिहिणिं करु छज्जइ । तहिं इक्कं भवणि सुहसन्नई बेवि तुलिपल्लंकि निसन्नई | धत्ता । सुमरेविणु ताएं पियविच्छोयमहादुहई |
सविलक्मणाई थियइ बेवि मउलियमुहई ॥ १० ॥ निरु गाढालिंगणु चप्पिवि थिय उच्छंगि चडिवि मुहु झंपिवि ।
१ B समास २ B पडिवनवियारि ३ B लहि
११
८१

Page #159

भविसयत्तकहा
सुहकर फंसि वयणु पडिवज्जइ मुहि गलिअंसुपवाहिं नज्जइ । नाह बलिक्विड माणुसलोउ जहिं एहउ खलु इट्ठविओउ । कहिं पुरवरहो जाउ नीसारउ कहिं आयउ सो दुक्कलियारउ । कहिं वीसरिय मुद्द सहुं सयणिहिं कहिं गड तुहुं झडत्ति महु वयणिहिं । जिणि एवड्डु दुक्खु विसहाविउ खलदुव्वयणविडंबण पाविउ । एति कालु गमि विणु संगिं दिणुरयणिवि डज्झतिं अंगिं । दोमि देहु पुरउ सुहिसयणहं भरिय कन्न दूसहदुब्वयणहं । निरु लज्जावणिज्जु अविसिउ एहउ मई न कयाइवि दिउ । घत्ता । अह जम्मिवि जाय दुहदुम्मणविच्छायछवि ।
मई जेहिय नारि दुक्खहं भायण कावि नवि ॥ ११ ॥ तो फेडिवि वयणहो वत्थंचल मुहि तंबोलु खित्तु बहुपरिमलु । फुसिवि अंसु लोयणई सहत्थें जंपिउ पिउ वयणें सुपसत्थें । हे सुंदरि मं जाहि विसायहो सव्वहो मणुअजम्मि संजायहो । सुहिसंजोउ विओएं भज्जर मिहुणुवि सुहकम्में उप्पज्जइ । रिद्धिविणासिं समउं पवज्जइ अत्थक्कइ मरणुवि संपजइ । जोव्वणु जररक्खसिए गिलिज्जइ तं लाहउ जं जणि जीविज्जइ । पिए चिंतविउ केण इउ एहउ जं होसइ दंसणु ससणेहउ । हउं जक्वेसरेण सम्माणिउं निययविमाणि करेविणु आणिउं । एवहिं तउ परिपुन्नमणोरह एयारसमइ हूअ महागह । चिरु विच्छकालि मुह दूसह निसुणहिं कहहि सयल पुग्वक्वह । तं निणिवि उवसमियविलक्खिम हुअ पच्चक्खदक्ख उवलक्खिम । धत्ता | अणुराइयचित्त विउलभोय भुंजंति थिय ।
धणवालि लोइ कव्वसमुच्चइ संधि किये ॥ १२ ॥ एकादश: सन्धिः
८२
कुवलयसोमालहिं कंचणमालहिं उक्खंभिउ अहिमाणगिरि । निसुहं वणिउत्तिं पणयनिउत्ति जिम परिओसिय कमलसिरि । दुवई । पुणरवि भविसयत्तु सकलत्तउ पहुभोवालराइणो ।
१ C adds इय भविसत्तकहाए पयडियधम्मत्थकाममोक्खाए बुहधणवालकयाए पंचमिफलवण्णणाए भविसदत्तभविसाणख्वपियमेलादवण्णणो णाम एयारहमो संधी परिच्छेओ सम्मत्तो ।
I

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बारहमो सन्धी। कोक्किषि सपरिवार सम्माणिउं अहियमणाणुराइणो । महएविए सइं भविसाणरूअ जोइय जुवईयणि सारभू । दरसिवि अंतेउरि पिंडवासि पुन्जिय कुलमंगलसय निवासि । सम्माणिय वत्थाहरणु देवि आलत्त तिलयसुंदरि भणेवि । पुणु दिट्ट कुम्वरु जयलच्छिगेहु पहु पणिउं नउ सावन्नु एहु। दीसइ पडु पंडिउ गुणवरिष्ठ अनुमि महु निरु लोयणहं इट्ट । देखेव्वउ सुउ जुअराउ जेम राएं पडिवजिउ तं जि तेम । बहुगुण परियाणिवि पत्थिवेण नियसुअ सुमित्त तहो दिन्न तेण ।
कोकाविउ धणवइ सुहिसणाहु परिओसिं परिचिंतिउ विवाहु । घत्ता । जयमंगलघोसिं मणपरिओसिं तुंगगइंदि समारुहिउ ।
सुहिबंधवलोएं गरुयविहोएं भविसयत्तु नियगेहि गउ ॥१॥ दुवई । चुंबिवि उत्तमंगि सकलत्तउ निम्मच्छिवि सवासहिं ।
घरि पंकयसिरीहिं अहिणंदिउ बहुमंगलसहासहिं ॥ दुम्मणमणेण उन्भंतएण नियसुएण विएसि वसंतएण । जिणसासणदेविउ जाई जाइं अंतरि विविहई ओवाइयाई । चिरु कमलई सिट्टइं जाई जाई दिन्नई पडपडहरवेण ताई ताई। अनुमि भवियहं जा कामधेणु सुअपंचमि चिंतिय सुहनिहाणु । चिरु चिन्न आसि जा विहुरकालि उज्जमिय सावि सुहिसुहवमालि । जिणभवणइं पंच करावियाई उत्तुंगसिहरसिरिगावियाई। जिणहरि जिणहरि पंचतराई अंतरि अंतरि सिहरई वराई । दरिसिउ पंचविहु बहुपयारु वरपत्तकलसभिंगारसारु । जिणहरि णिहरि न्हवणहं कियाइं जिणहरि जिणहरि दिन्नई धयाई।
जिणहरि जिणहरि भावियमणेण नीसेसरयणि जग्गिय जणेण । घत्ता । पंचव्विहवत्थई पंचमिसत्थई चिंधपडायालंकियई।
दरिसियई अणेयई बहुविहभेयई केणवि गणिवि न सक्कियई ॥२॥ दुवई । एउ एत्तिउ करेवि गुणवंतहो जिणसासणि अलंघहो।
पुणु विणएण दिन्नु वरभोयणु चउविहसवणसंघहो ॥ जो देइ दयावरु रसहिं सुसारु दाणु तिसुद्धिविसुद्धउ । सो अविचलु जाणु सुरहिंपहाणु होइ सुरिंदु समिद्धउ ॥ सलोणं समिद्धं न देहे विरुद्धं वरं सालिभत्तं सुधं सुसिद्धं ।

Page #161

भविसयत्तकहाए
तहा देह सुस्सार मुग्गा यवत्ता नरा पावहो जेण भोया विचित्ता । घयं देइ नासाय पेयं पसत्थं न सो पावए किंपि भावेण दुत्थं । पुणो कचरा पप्पा दिन्नभेया जयं ताण को वन्नए दिव्वतेया । सुराईहिं दहिएहिं लित्तं पवित्तं वरं आमुरीयं सुहं देव दत्तं । वरासन्नणाचारु साहूण दाई नरो सो लहुं भोयभूमीहिं जाई । मुणीणं मणिहं गुडं सेयखंडं सया दितए भुंजए भोयखंडं । कसाबला तीवणा तिक्खसारा गुडेणं पि गाढा जईणं पियारा । सुहासेयमंडायखंडा सुअच्छा तुमं इच्छसी सग्गभोग्गाई बच्छा । गुणाघारिया लड्डुआ खीरखज्जा कसारं सुसारं सुहाली मणुना । ससत्तीए भत्तीए जो देइ दाया महीमूलसग्गम्मि सा होइ राया । कवित्था सुदक्खा महानालिएरा गुरू माहुलिंगा वरा पक्कसारा । सहारंवसंजायया भव्वअंबा अहो एवमाई करेविं अउव्वा । सुसाहूण जो देइ ए मच्चलोए न छड्डति पासं सया तस्स भोए । नरेणेच्छजुत्तं दहीयंपि खीरं दिढं निच्च जो देइ ताही सरीरं । रसं पायए इत्थ ए जो मुणीसं सुहं सेवए किन्नराणं असेसं । मुणीणं तहा पन्नया जेहिं दिन्ना सुकप्पूरधूवेण परेण भिन्ना । ओ तेहिं पाविज्जए किन्नराणं भमंतो नहे हिंडए सुरविमाणं । सुहा वच्चरा कोइलालावदाया सुहं पावए दिव्ववाणी सुवाया । जहा जेण दत्तं तहा तेण पत्तं इमं सुच्चए सिट्ठलोएण वृत्तं । सुपायन्नवा कोहवा जत्त माली कहं सो नरो पावए तत्थ साली । सिरीखंडकप्पूरएलाई दिन्ना मुहासुद्धिहे पोष्फला जेण दिन्ना । भवे तस्स वाया अलीमाणयारी सुरूवेण कामो सिरी कन्नधारी । भुजंगो बुहारंजणो नाम छंदो चिरं नंदओ गिहवरो दाणइंदो । धत्ता । एउ वुत्तउ तासु संपय जासु अन्नसभत्तिपमाणु निरुत्तउ ।
भणु भावि दिंत मुणिपयभत्तउ सग्गहो को न पहुत्तउ ॥ ३ ॥ दुवई । दसवि सुभोभूमिसुहु भुंजिवि सग्गिवि जाइ सम्मई । पुणु नरपवरु होइ वरदाणिं पावइ सिद्धिसंपइ ॥ सुअपंचमिउज्जवणउं भरेवि जिणपुज्जमहिम दाणई करेवि ।
१ B भोया पिगच्छा
८४

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बारहमो सन्धी ।
परिओसिउ जणु सुवियक्खणाई कमलई नवकमलदलक्खणाई | पुणु पुखेरि हियवइ धरेवि पह वुत्तु पुत्तु अंतरि करेवि । तुहुं मज्झु पुत्तु हउं तुज्झ माय पहुआणई पेसिय इत्थु आय । कुलमंडणू तुहुं धणवइहिं गोत्ति दिन कवि वसिउ महुताई पोत्ति । एव्वहिं बढारहिं निययवंसु कीलहि कुलसरवरि जेम हंसु । एति महु दुक्खु दुआसि देहि जं तुहुं न समप्पिउ निययगेहि । भंडारि पालेव्व निउत्तु न समप्पइ तं तह जइ अजुत्तु । इय जंपिवि निग्गय घरहो देवि अहिमाणु माणु हियवह धरेवि । तहिं पच्छइ सा भविसाणुरूअ संचल्लिय बहुगुणसारभूअ । देहि णियउ भडारिए करमि काई अम्हाण विहिमि एकई हियाई । नहु सक्कम सहिवि सवत्तिकूलि निवसिव्वर मई तउ पायमूलि । धत्ता । तो कमलई वुच्चइ पिम्मसमुच्चर को जाणई छेयंतरई ।
अह जइ मई मन्नई नवि अवगन्नई तो तउ परिहउ नउ करइ ॥ ४ ॥ दुबई । न मुवमि पइंमि जाहं जइ तुडुवि मणि संकेउ हओ । जाणमिह मि दुसह को सक्कइ सहिवि सवत्तिवेहओ । एवं भणेवि दोवि संचल्लउ अहरफुरंतवत्तओ । लीलागामिणीउ भविसत्तहो मामहु सालु पत्तओ । नववहुमुहनवल्लपियदंसणसुहरूवेण भासिओ । हरिवलयत्तगेहि विहडप्फड्ड जणु कोड्डेण धाइओ । हलि हलि पिच्छ पिच्छ मन्नरवहु कमलई समउ आइया । दुहिया सुयहो सुन्ह पिक्खेषिणु लच्छि मिमणि न माइया । ताहिवि दिट्ठ रत्त पोतंतरि सुएवि न कहिंमि वच्चए । सासुमहत्तराण पयजुयलउ करकमलेहिं अंचए । कोहलवसेण हरियत्तु वि वत्थंतरि विलुक्कओ । जइवि अपिच्छणिज्जु तो पिच्छमि कुलवहुवयणपंकओ । पढमसमागयाई कुलवहुअहिं जं जं किंपि किजए । तं कि ताहि तेहिं वरजुवइहिं मंगलगेउ गिज्जए । तो विसेवित्तु हरियन्तें पह किउ पुत्ति चंगओ । जं सजणह मज्झि नरनाहहो कड्डिउ नाहिं अंगओ । मज्झ महत्तराण न कयाइवि वंकवि वंकु वुच्चए ।

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भविसयत्तकहाए परियाणेवि कज्जु करि एवहिं जं जं मणहं रुच्चए। घत्ता । एत्तहिं विअणक्खें दरसविलक्खें वुत्तु पुत्तु धणवइण सइ ।
परिवड्डियखेरिहिं निययजणेरिहिं दिट्ठ पुत्तमज्जाय पइ ॥५॥ दुवई । कुडिलसहावभावपरिवंकुडदुक्कडविसमचित्तयं ।
होति वियक्खणेवि दुल्लक्खइं महिलत्तणचरित्तयं । किर वड्डउ इउ भूवालु इत्थु सामण्णु अन्निं गणण कित्थु । तेणवि सुहिसयणइं आहरेवि अब्भत्थिय करसंपुडु करेवि । अहो तहोवि वयणु किउ अप्पमाणु गय घरु जंपेविणु साहिमाणु । एव्वहिं भणु किजई काइ इत्यु तुहुं बुद्धिविणयविक्कमि पसत्थु। तुहुं कुलसाहारणु जगि पवित्तु हउं रंजमि परतउ तणउं चित्तु । तो सहिवि न सकिय एकनारि कमलहि सहि भविसत्तहो बालहारि । वित्थारिवि लोयणदलविसाल उल्लवइ हसेविणु कणयमाल ।
आयहो आएं किर कवणु कज्जु हउं तउ पडिउत्तरु देमि अज्जु । घत्ता । जो पहु परिवारहो विक्कमसारहो सो किं अवहिए संचरइ ।
परसव्वु इच्छज्जइ जणु पडिवजइ सामि अजुत्तुवि जं करइ ॥६॥ दुवई । जं जसुमणि न ठाइ तं तासु भणंतहं केम रुच्चए।
तहवि हुअ परिवाडि पिक्खेविणु जुत्ताजुत्तु वुच्चए । राउलमंडई पिम्मइं न होंति अणुयत्तवसेण घडंति जंति । निक्कारणि पई परिहरिय देवि सोहग्गु माणु मंडणु हरेवि । थिय इत्तिउ कालु अइट्ठसंगि सुहविरहदुक्खसंदीवियंगि। एवहिं दुत्तरि पडिवन्नकालि आणिय घल्लिय सुहिसयणजालि। उप्पायउ जो अकयावराहु सो ताहि केम वीसरइ दाहु । मजाय ताहि सीलत्तणेण नजइ सुपुत्त गुणकित्तणेण । परि तुझुवि किंपि नउ मुणहिं मूड अच्छहि सख्वरणरणइं छूटु ।
तहिं चरिउ कोवि नउ कहइ तुद्ध अइरेण जाइ दुव्वसणमुद्दु । घत्ता । मग्गेविण सारउ दुक्कलियारउ जं तउ सो वधुयत्तडउ ।
जं वुत्तु सरुवई अविणयहूअहं तं तहेवि मत्थइ पडउ ॥७॥ दुबई । नियघरमम्मभेयपहुलजिउ रंजिउ ताहिं वयणहिं।
१ A दुव्वयणछूट

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बारहमो सन्धी।
भविसत्तोवि क्यणि वत्थंचलु देविणु हसिउ नयणहिं। जं हसिउ ताएं घर मम्मवेहु परियच्छिवि तातहितणउं गेहु । लइ सच्चउ जंपइ कणयमाल हउं वंचिउ आयहिं सयलकाल । तहिं चरिउ मज्झु केणवि न सिह सरलत्तणेण मइं नवि गविटु । लइ होउ किंपि न विण? कज्जु सामिणि सम्माणमि गंपि अज्जु । तो वुत्तु हसेविणु कणयमाल मंतणइं तुडु मई खित्त माल । हरियत्तगेहि लइ जाहुं बेवि अवराहु खमावहं पिउ चवेवि । संचल्लइ कयनिच्छउ करेवि हरिबलघरु संपाइयइं बेवि । तेहिंमि किउ घरगमणाहिवासु जामाएं पणमिय सिरिण सासु ।
मइ न मुणि कारणु किंपि एउ कंचणमालई उवइडु भेउ । घत्ता। जं दुम्मइमोहिं मणिसंखोहिं जं अवगणिय तुम्ह सुय।
तं रोसु न किजइ मज्झु खमिजइ भणु पडिवजह जेम धुअ ॥ ८॥ दुवई। तो कमलई वलेवि अवलोइउ मुहं कल्लाणमालहो।
कयसहिपक्खवाय परितुट्ठहि निरुवमगइ तमालहो । तो विहसेविणु कुवलयदलच्छि महियलु लिहंति उल्लवइ लच्छि । लीलाविलास जामाय होंति तं जुत्तु अजुत्तु वि जं करंति। परियाणिवि तुहुं वि सहाउ ताहि पणएं परिओसिवि लेवि जाहिं । जं दुकिउ किंपि किउ पुव्वि आसि अणुहविउ ताए तं तुम्ह पासि ।
ओसारिवि पुणु नियदुहिय वुत्त संवरहि माणु लइ जाहि पुत्त । किजइ न माइ अइदीहु रोसु उप्पजइ वलिवि महंतु दोसु । एयहो आयहो जइ न गय गेहि तो होइ अहिउ अवमाणु देहि । जो आराहिजइ कयविसेसु तहो उप्पाइजइ नाहि रोसु।
थिय जं अवहेरि करेवि बाल तं वुत्तु समासई कणयमाल । घत्ता । तो ताए वियड्ढई पगुणगुणड्डइं सहि ओसारिवि संठविय ।
नियसन्न समारिवि जणु ओसारिवि कंतहो नियडि परिहविय ॥९॥ दुवई । सहि चित्तंतराइं परियाणिवि जंपइ ताहि सक्खिणा ।
मा कयसावलेउ पिउ जोअइ. अडकडक्खपक्खिणा ॥ तेणवि दरिसिवि वम्महवियारु करि धरिवि पयंपिउ सोवयारु । माणिणि तउ इत्थु न कोवि दोसु जिम तुहुँ तिम सव्वहो चडइ रोसु। निक्कारणि मई तुहुं निरु किलिट्ठ नयविणयसीलगुणसयवरिह।

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भविसयत्तकहाए पहचरियई चरियई पुन्वि जाइं महु एवहिं हियउ डहंति ताई। चरियालु हउंमि कम्मेण मूड उच्चलिउ नवल्लपियम्मछूछ। पच्छइ पुणु कवडु करेवि ताएं मोहिउ सरुवदुट्टइं खलाई । तहिं चरिउ अणुज्जुयदोस इह महु कंचणमालई अज्जु सिटु । कवडें मंतेविणु दुट्ठमंतु हउं ताएं खलई दुव्वसणि खित्तु ।
एवहिं परियाणि मइंमि कज्जु मुइ मच्छरु मणु संठवहि अज्जु । घत्ता । जं मझु पराहवि अमुणियलाहवि सुंदरि दुहु अणुहविउ पई।
इय एउ मुहुत्तिं पणयनिउत्तिं तं फुड्डु जाणिउं अज्जु मई ॥१०॥ दुवई । जं एमवि न दिन्नु पञ्चन्तर वयणिहिं सघणनामहि ।
तं दुव्विसहु सहिवि नउ सकिउ सल्लिउ कामबाणहिं॥ तो अवलोइवि तहिं वयणभंगु पय धरिवि निवेसिउ उत्तमंगु । तं निएवि पसन्न महाचरित्त जंपिय हरिसंसुजलोहसित्त । लइ खमिउं खमिउं पुब्वावराहु पय मिल्लि मिल्लि मं करहि गाहु । उक्खिवह न सकइ तणु तुलेवि ऊसरइ केम थिउ पय धरेवि । पणवंतिहि कंठि विलग्गु हारु उत्थल्लिउ सिरधम्मिल्लभारु । पंगुरणिं मिल्लिउ उत्तमंगु परिचिंतिवि नाई नवल्लसंगु । करजुयलउ पियभालयलि छूटु मणिचूडु कणयकुंडलिहिं गूढु । हलि कणयमाले कीलणपमाए विग्गुत्तएण धुत्तेण माए। तं निसुणिवि सावि समोसरंति दरवियसिउ काणच्छिउ करंति । उहावइ पियवयणइं चवेवि किय घरसम्माणु पसन्न देवि । जंपिवि गुणदोस हियंतराइं तोसवियइं बेवि महत्तराई। पुजिउ जामाइउ गउ निवासिं बहसारिवि कंचणमालपासि ।
सम्माणिय वत्थाहरणु देवि परिओसिय वहु हियवउ भरेवि । घत्ता । परियणु अप्पाइवि दिहि उप्पाइवि संफासिवि अहिमाणगिरि ।
सहुं कंचणमालए कुलवहुआलइं गय पइमंदिरि कमलसिरि ॥ ११ ॥ दुवई । तो मंगलसएहिं घरु आयहो ससयणकयपयत्तहो ।
चउकंधसिहरि वासहरु पसाहिउ भविसयत्तहो ॥ १ B सप्पणामहिं

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बारहमो सन्धी पडिवन्नई वियालि वरविलयहिं सिजावत्ति किय नायभोय पल्लंकतूलि
मुहसंजविय । पच्छाइयपडिपट्टि कुंदसमुज्जलेण कणयकिरणपरिवीटें सिंचिय निच्चलिण। जा समरसंगयमिहुणह रइचडणु सहइ जा सुअंधमयपरिमलवासिं
महमहइ। सा वरसिज्ज समारिवि दिन्न पडिगाहय धूववत्ति उद्दीविय दीविय
कणयमय। पण्णु फुल्लु हरियंदणु घुसिणु समाहरिवि सजलंतरि भिंगारहं सव्वउ
धरिवि। एम नवर वरजुवइहिं वरवासहरु किउ निसि पओसि पडिवन्नई कुम्वरु
__ कीलेंतु गउ। गाथा । एवं वरवासहरं पसाहिओ साहिऊण घरवइणो।
सामियसुअस्स पत्ती संजविया रइविहारम्मि ॥१॥ तो सासुआइ सुन्हा भणियाओ चुंबिऊण भालयले। ए पुत्ति पिए ललिए सुहए ओ वच्च वासहरं ॥२॥ भणियं च तओ तीए अम्मे मे रइसुहेण पजत्तं । अन्नासत्तं कंतं को सक्कइ उज्जुअं काउं ॥३॥ भणियं च पुत्ति माणं नो कीरइ विप्पिए अणुप्पन्ने ।
मुढे अइसलिले एमेव न मुच्चए खेडी ॥४॥ घत्ता । अणियंतहो कंतहो लज्ज वहंतहो माणिणि माणउं जा करइ ।
तहिं तेण जि दोसिं अंतरि रोसिं सो पिउहत्थहो उत्तरइ ॥१२॥ दुवई । तं परमत्थवयणु पडिवजिवि चल्लिय मयणमंजरी।
रसणादामरामरंखोलिर गय रइभवणि सुंदरी ॥ नियकंति पिक्खिवि वुन्न वुन्न परिपुच्छिय पणइणि किं विसन्न । परिपुन्नमणोरह तउ सुहेण इउ इत्तिउ चिंतिउ आसि केण । परमेसरि जा तउ चिरु मणोज इह मुद्द एह सा नायसेन्ज । जं विलसिउ दूसहु दुहनिहाणु तं विहिमि पुव्वकम्मेहिं जाणु। तं वयणु सुणेवि वरंगणाई सविलक्खु हसिउ दुम्मणमणाई।
अच्छंतु ताम चिरु कीलियाई हसियई रमियई सुहपीलियाई। १ B करिवि. २ B कलत्तु. ३ B पइरहेण.

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भविसयत्तकहा
एवहिं अम्हई माउ विसाउ जामाइड तुहुं राउलउ जाउ । सिंगारु सिज्ज संपय विचित्त अणुहवउ कहविं दियहई सुमित्त । पुणु पच्छ होस अवर कावि अन्निं पिल्लिवी अन्न सावि । अह सुहय कासु निव्वहइ माणु पत्तियइ तुम्व जो सो अयाणु । धत्ता । अह जणि सुपहाणउं लोयाहाणडं कवणु इत्थु मणि आवलउ । अंबर परियंचिउ जइवि सुसिंचिउ तोवि नियाणि मुराउलउ ॥ १३ ॥ दुवई । तो कंदष्पदप्पमाहप्पें आलिंगिय किसोयरी |
९०
पुव्वक्कयसुकम्मित छज्जइ जं जं चवहि सुंदरी ॥
महु पुणु जइ अन्नहिं कहिंमि भाउ तो जिणधम्महो बाहिरउ जाउ । पई मिलिवि जइ अणुणउं सुमित्त तो मई चंदप्पहपायछित्त । अलिय परियडूहि काई माणु महु परियाणि पिए पई किउ समाणु । लब्भइ सहाय सम्माणु कोसु पणइणि परिणंत कवणु दोसु । जिम जिम बहु संपय होइ अम्ह तिम तिम वड्ढइ परिवारु तुम्ह । आलावहिं तेहिं पसन्न देवि पलंकि सरोसई थियइ बेवि । पणइणि पडिवज्जइ जेम जेम दरमलिय वियड्डि तेम तेम । रइ अणइच्छंत हुउ विहाणु परिगलिय रयणि उम्मिल्लु भाणु । धत्ता । एत्तहिंवि विडूइं विविहगुणड्डूइं पणयरोसु उवसंघरिउ ।
धणव सुहसेविए कमलाएविए पुणुवि पुव्वसुहसंधि कि ॥ १४ ॥ द्वादश: सन्धिः
चंद पहना हो केवलवाहहो पय पणविवि नियभुअजुइण । अक्खमि सुहिविंदो धीय नरिंदहो जिम परिणिय धणवइसुइण ॥ दुवई । सयलकलाकलाव सुनिउत्तहो पुत्तहो साणुराइणा । ras समिद्धु सम्माणिवि पुजिउ पुणुवि राहणा || वरकणयवीदु आसणु भणेवि बइसारिउ पच्चासन्नु देवि । अहो जं भडभिडि जोइओसि कुरुडहं खलखुद्दहं ढोइओसि । आएसिड जं महि आहणेवि लइ लेहु भरहु बंधहु भणेवि । तं महु म रुसिज्ज महाणुभाव तक्कालसरूविं होंति भाव । अह तुम्ह के लग्ग मलित पर दुप्पुत्तिं दुव्वसणि खित्तु ।
१ C adds इय भविसत्तकहाए पयडियधम्मत्थकाममोक्खाए बुधणवालकयाए पंचमिफलवण्णणाए भविसाणुरूकमला एवीगहआगमणवण्णणो णाम बारहमो सन्धी परिच्छेओ सम्मत्तो ॥

Page #168

तेरहमो सन्धी
जं कवडु किंपि किउ तं खलेण अणुहवउ सोवि तं तहो फलेण । एवहिं समसील समिद्ध जाय तुहुं महु न सिट्ठि हउं तुम्ह राय । तर नंदन सावन्नु एहु कुलमंडणू रिउजयलच्छिगेहु । चिंतिज्जह किज्जइ तेम तेम अहियहिं पमाणहो चडइ जेम । किज्जइ विवाह मंगलपवित्त रिज्झउ गयउरि परिणिवि सुमित्त । धत्ता । एयई आलावई ललियसहावई चवइ जाम भूवालु पहु । तो बहुगुणसारं सहुं परिवारिं भविसयत्तु संपत्तु लहु ॥ १ ॥ दुवई । अहो संवरहो मंतु किं कारण तुंगतुरंगवाहणं । पुरि पसरइ संघट्टिवि बारि नवल्लसाहणं ॥
जो सयलसिंधुसायरहो पालु जसु पोयणपुरवइ सामिसालु । जो सयलकलाकलगुणनिउत्तु दुडरमइंदकंधरहो पुत्तु । जो विउसविक्खण संपहारि सो अच्छइ पहु चित्तंगु बारि । आयउ न मुणहं केणवि छलेण तेहिंमि पइसारिउ तक्खणेण । far अभुत्थाणु नराहिवेण अहिणउ पाहुड अल्लविउ तेण । अवरुप्परु कुसल करेवि तेहिं करु करहं समप्पिर पत्थवेहिं । परिओसु तोसु दिहि तुम्ह देहि परियणि परिवारे नरिंदगेहि । परिपेसणु तर नरवइ मणेण किं कारणु किउ आगमणु जेण । घत्ता । तो पुलयसणाहिं सिंधवनाहिं परिपुच्छिवि सहुं मंतिसउ ।
अत्थाणि नरिंदो ससुहडविंदहो अंतरि सावलेउ चविउ ॥ २ ॥ दुवई । अहो नरवइ पणट्ठपरचक्के तर निरु साणुराइणा ।
सुणु सव्वायरेण अप्पाहिउ जं अवणिंदाइणा ॥ अहो पहु पयंडरायाहिराय पयपालणपरिवज्जियपमाय । अणुहूयविविहकारणकयत्थ दुव्वारवइरिवारणसमत्थ । परिवारपउरपरियणि अथट्ट कामिणिघणथणचड्डुणवियह । अहिमाणमाणगुणसावलेव पोयणपरमेसर भणई एव्व । मई वसविउ कि पुव्वएस गिरिगहणु सायरंतरपवेसु । सोनत्थि जो न महु देइ कप्पु सो नवि मई जासु न दलिउ दप्पु । सो नवि पहु नियसंपयवरिट्टु खंधारिमज्झु जो नवि पइहु । ह नवर तुछु एक्कहो न वंकु अच्छहि कुरुजंगलि निरवसंकु । धत्ता । हयगयरहवाहणु इउ महु साहणु पेसहि जाम ताम उवहि ।

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भविसयत्तकहाए
नियमंडलु मेल्लिवि अन्नई मिल्लिवि वसविहेय करि सयलमहि ॥३॥ दुवई । नरकरितुरयजोहपाइक्कभयंकरकुरुवकालहो।
पलयजलोहु जेम उच्छल्लिउ नंदणु पिहिमिपालहो ॥ सो नावइ अरिवारणमइंदु पंचालदेसि वइ सविंदु । - खंधारु मिलइ आवासिवासि हउँ पुणु परिपेसिउ तुम्ह पासि । अनुवि संदिहु नराहिवेण नरवइपोयणपरमेसरेण । सुहपत्ति कावि दीहरभुएण आणिय दीवहो धणवइसुएण। महएविहि सा हियवइ पइट्ट पट्टवि मग्गेविणु गुणवरिह। अण्णुवि सुमित्त गुणसारभूअ महएविहिं पियसुंदरिहिं धूअ । चरपुरिसिं केण वि कहिउ तासु पट्टवि पुज्जिवि नरवइहिं पासु । तं वयणु सुणेविणु पत्थिवेण धणवइहिं समुहूं जोइउ निवेण। भविसत्तहो मुहु पुणु पुणु निएवि विहसिउ सरोसु करि वयणु देवि । चित्तंगु भणिउं लहु ताम जाहु पुरवरबाहिरि आवासि थाहु । अम्हइं चिंतेविण संपहारु जाणेविणु नियपरिवार चारु ।
सम्माणि दाणि अहवइ नियाणि उत्तर देव्वउ तुम्हहं विहाणि । घत्ता । तो गउ चित्तंगउ अवहियसंगउ थिउ सवियप्पु समरभरहो।
पसरिवि वित्थारें सहुं खंधारिं आवासिउ बाहिर पुरहो ॥ ४ ॥ दुवई । धणवइ भविसयत्तु पियसुंदरि पिहुमइ मइपहाणओ।
सहुं अन्नहिंमिं सक्कसामंतहिं थिउ मंतणइं राणओ। नरनाहिं तज्जिय सयलमंति अहो अन्नहो अन्न मइउ होंति । अक्खहु परमत्थे नियहियाई चित्तंगहु उत्तरु देहु कांई। पियसुंदरि वुत्त मणोहिराम अंतरिउ कज्जु कज्जेण ताम । अच्छउ जं तं चिंतिउ विसालु खणमित्ति अण्णु पडिवन्नु कालु। अहो धणवइ तउ सव्वाहियारु नियमइपयासु पायडहि चारु। अहो भविसयत्त तुहुं मई निउत्तु भणु जं इह कालहो करणु जुत्तु । तं वयणु सुणिवि नरवइ अलंघु सिरु धुणिवि पयंपइ लोहजंघु । मंतणउं किजइ किंपि ताम वित्थारिउ चित्तंगउ न जाम । अत्थाणि देव ज तेण वुत्तु तं सुणिवि सहतह निरु अजुत्तु । एवहिं कउ निव्वुइ होइ ताम सो खलु खरि बइसारिउ न जाम ।
१ B पुहमी

Page #170

तेरहमो सन्धी
९३
घत्ता । मेहेसरुपुव्वहं नरसयथुव्वहं रज्जु करंतहं वरनयरे। .
अत्थाणि य नयणहिं अविणयवयणहिं कोवि न जंपिउ इत्थु घरि ॥५॥ दुवई । तो अहियावलेउ मंडलवइ विज्जुजलकिवाणओ।
थिरु गंभीरु धीरु पव्वयघणु जंपइ खसपहाणओ॥ चित्तंगहु इत्थु न कोवि दोसु तहो उप्परि अम्हहं कवणु रोसु । सामियसंदेसउ लेवि आउ पडिवयणु कहिवि णिग्गउ वराउ । सुहिए ण विढप्पइ पारियच्छि सुंडीरहं खंडह वसइ लच्छि। जो जित्थु कालि रणि अहियदप्पु तहो तित्थु दिति मंडलिय कप्पु । तहो वयणिं जइ थिय करेवि खंति तो लइय तुम्हि वेढिवि न भंति । दुव्वयणहों पहरिव्वउ पहाणु अहिमाणु माणु सुहडहं पहाणु । एत्थंतरि भणइं अणंतवालु हउं आएं देक्खमि पलयकालु।
अवणीसरु परिवड्डियपयाउ सामंतसयई मेल्लेवि आउ। घत्ता । तहो समरि भिडंतहं निसुढियगत्तहं पर होसइ तं फुडु मरणु ।
अह सिढिलियखग्गहं पयडियमग्गहं अवसेसहुं पव्वउ सरणु ॥६॥ दुवई । जं पच्छिमसमुहु आसंघिवि दुडरु दंड पेसिओ
तं तुम्हई समाणु नउ कुसलिं परउन्भेउ तेसिओ॥ कुरुजंगलु फेडिवि पइसंतहं तुम्हहं विणु न छजए। कच्छाहिवहो समरे संघहो कहो न मरट्ट भजए। उच्चाइव्वउ विग्गहु न ताम परबलहो परमाणु न दिटु जाम । चित्तंगु विसज्जहु पिउ चवेवि जं जं मग्गइ तं तंपि देवि । अप्पुणु अच्छहो मज्झत्थ होवि पेक्खहो किं भिडइन भिडइ कोवि। जइ कच्छाहिवइ पइट्ट इत्थु ता अन्ने केणवि गणण कित्थु । अह कच्छाहिउ संवरिवि थक्कु तो हम्मइं परचक्केण चक्कु । महएवि भणइं इउ अलिउ मंतु परिणई सुमित्त पर भविसयत्तु । जं इक्कवार पडिवन्नु लोइ ऊसारु तासु सुंदर न होइ। अन्नवि जं मग्गिउ तंपि तासु दिज्जंतु करइ माणहो विणासु। चित्तंगिं जंपिउ जं नियाणि तं विहसिउ करइ पयावहाणि ।
ववगयपयाव नासइ सहत्थु जं जाणहं तं चिंतवह एत्थु । . घत्ता । तो कुवलयदिहिँ धणवइसिटिं ईसि हसेविणु अल्लविउ ।
अहो बहुमइवंतहो वयणि अणंतहो चंगउ वयणु परिप्फुरिउ ॥७॥ दुवई । आएं कारणेण बहुमंतिहु वयणि मंतु सिज्झए ।

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भबिसयत्तकहाए जेण कयावि कहिंमि परचक्कहो वयणिं न उच्छलिजए॥ केणवि अणिउत्तिं चंचलधुत्तिं सन्निय माय महासइ । न कहिव्वउ पइपुत्तहो सवजणसुत्तहो तोरि वसिव्वउ मई वासइ ॥ हउं सुद्द वियक्खणु बुज्झमि लक्खणु अन्नमहिल न मो रुचद ॥ थिय हियई घरेप्पिणु तुम्हि करेविणु उत्तर किंपि न वुच्चइ ॥ मुद्धए अविहायए सरलसहायई पुच्छइ असइवयंसिया। ताई वि अवियप्पि बहुकंदपि पेरिवि दुम्मइ पेसिया ॥ · तहि बुद्धि करंतिहि जारु धरंतिहि फलु संबज्झइ जेहओ।
जं वुत्तु अणंतिं आएं मंतिं एत्थुवि तं फुडु तेहओ ॥ धणवइवयणिं रोसिउ अणंतु जंपिउ करालु मुह विप्फुरंतु । अहो धणवइ तुहुं बहुबुद्धिवंतु पहुपंगणि किं जंपहि अजुत्तु । सहमंडवि पर सो चवइ एम जो परबलि भिडइ कयंतु जेम । जो मंडइ रणभरधुरहो खंधु जसु रणि सेणावइपट्टबंधु । जो वइरिवरंगणहिययसल्लु समरंगणि जो मुहलोहमल्लु । तुहुं पुणु नरनाहहो जइवि मन्नु वाणियउ वुत्तु पुणु काई अन्नु । तं वयणु सुणेविणु भविसयत्तु नियकुलविवायपरिहविण तत्तु । आवेसवेसविप्फुरियनयणु जंपिउ सरोसु निडुरियवयणु ।
अहु दिड तुम्हि आयहो अगन्नु वाणियउ उत्तु पुणु काई अन्नु । घत्ता । कुलकित्तिविणासणु मइलियसासणु किं बुल्लाविउ एहु खलु।
नीसारिवि घल्लहु लइ गलथल्लहो पावउ नियदुव्वयणफलु ॥ ८ ॥ दुवई । एक्कुवि मणि सरोसु चित्तंगहो वयणि थिउ विचित्तओ।
अन्नुवि नियजणेरु परिणिदिउ हुववहु जिह पलित्तओ ॥ अहु एहु सुट्ट दूरयरि चक्कु सहमंडवि जंपिउ तेण मुक्कु । मई मंडिउ रणभरधुरहो खंधु महु सिरि सेणावइपबंधु । सहमंडवि मई उल्लविउ एम हउँ परबलि भिडमि कयंतु जेम । हउं वइरिवरंगणहिययसल्लु समरंगणि हउं मुहलोहमल्लु । अहु अनुवि महु नियमणि वियप्पु पव्वउ महिवालहो देइ कप्पु । तहो आणइं भुंजइ नवर देसु इहु सेवइ चरु पच्छन्नवेसु। नीसारिवि घल्लहो धरहु बारि परिवारहो एउ पयावहारि । जइ तहु गइसंगमि नउ पसत्तु तो किं कुवि एहउ देइ मंतु।

Page #172

तेरहमी सन्धी तं निमुणिवि परिओसिउ नरिंदु अवलोइउ नियसामंतविंदु। परिचिंतइ नउ सावन्नु एहु अवयरिउ वीरु पच्छन्नदेहु ।
सचउ रणभरधुरधरणखंधु लइ किजइ आयहो पबंधु । घत्ता । पडिवायपमाणिं सहुं सम्माणिं लड्डु थाउं नियभुयबलहो।
अतुलियमाहप्पि जयजसदप्पें एहु सामि कुरुजंगलहो ॥९॥ दुवई । सारासारसयलपरिवारहो आएं भेउ भिन्नओ।
जाम न लेइ मंड उद्दालिवि ताव रमई जि दिन्नओ। चिंतंतहो नरनाहहो अणंतु मुहुं निएवि वयणु जंपइ फुरंतु । अहो भविसयत्त तउ भडकडप्पु सामियसम्माणिं कहु न दप्पु । को जाणई कजहं गइ विचित्त इय वयणहिं होजहिं सुदिव मित्त । अहो सामंतहो पडिभडवमाले गयउरि कुरुजंगलि सामिसाले। रक्खेजहु होविणु साहिमाण महु पुणु महिवालहोतणिय आण । फेडेव्वउ मई दुव्वयणसल्लु तहो साहणि हर्ड मुहलोहमल्लु । नीसरिउ एम जंपिवि सरोसु सन्नहिवि सुहडसाहणु असेसु ।
चित्तंगहो साहणि गउ तुरंतु किं अच्छहो संचल्लहो भणंतु । घत्ता । संचालहु साहणु हयगयवाहणु रह संजोत्तिवि करहु चल ।
थडि मिलिवि नरिंदहो ससुहडविंदहो भिडहु होइ संजायबल ॥१०॥ दुवई । विहडिउ संधिकज्जु नरनाहहो गउ संगामि निच्छओ।
वयणुवि नउ सहति दप्पुब्भड कोविपडिच्छिओ॥ नरवइवलंहु धणवइहिं पुत्तु देविणु सुमित्त रणभरि निउत्तु । तिसडं जपंतहं चडिउ रोसु हउं मिलिउ तुम्ह संवरिवि कोसु । चित्तंगिं सो पव्वयनरिंदु पिउ जंपिवि सम्माणि सविंदु । पभणिउं तुहं एत्थवि थाहि ताम हउं मिलिवि नरिंदहो एमि जाम । इउ भणिवि पुणुवि गयउरि पइटु दीवियउज्जोएं नरिहिं दिछ । जाणाविउ थाइवि रायबारि तेहिंमि पइसारिउ संपहारि । तेणवि अवलोइउ भविसयत्तु सो पमुहं करिवि नरनाहु वुत्तु । अक्खेव्वउ काई नराहिवासु तहो पोयणपुरपरमेसरासु।। पहु चवह गंपि कहि एम तासु जइ सच्चउ तुहुं बहुमइवियासु। भणु तुम्हहं अम्हहं कवणु रोसु नउ देहं न मग्गहं कप्पु कोसु । पइं मग्गिय जा महुतणिय कन्न सा मइं धणवइनंदणहो दिन्न ।

Page #173

भविसयत्तकहाए तं वयणु सुणिवि चित्तंगएण पहु पणिउं रोसवसंगएण । घत्ता। अहो कन्नहो कारणि काई महारणि जाय तुम्ह विवरीय मइ ।
अजवि पियवत्तई एक सुमित्तई हउं परिओसमि पुहइवइ ॥ ११ ॥ दुवई । तो सुंडीरु वीरु वणितणुरुहु तहो वयणेण संसिओ।
बहुगीढवराहु दप्पुब्भडे भड भेसिवि समुडिओ॥ अहो कालिं चोइउ काई एहु खन्जइ जिह पवणंतरियदेहु । खलु वारवार जंपइ अणि? अमणूसु एउ घरु एण दिहु । पुणु पुणुवि सुमित्तहि कयपणीह कप्पेविण करयलि धरह जीह । उक्खणिवि नयण छिदेवि नासु मुंडिवि सिरु खरि संजवहो दासु । पिक्खेवि कुमारहो वयणु कुडु चउपासिउ भडु किंकरिहिं रुडु। धणवइ विणिवारइ महुरघोसु आयहो उप्परि किजइ न रोसु। पडिभडह दृउ पडिसहु होइ आयहो पहरंतहो जसु न होइ।
चित्तंगु नवर जंपइ सगव्वु मन्निवि तिणसमु अत्थाणु सव्वु । घत्ता । इयवयणपवाहिं सहुँ नरनाहिं कहिं महु जाहि अणिट्ठियउ।
पर एण न मारमि रोसु निवारमि जं आएसिं पट्टविउ ॥ १२॥ दुवई । दुव्वयणई चवंतु पहुसन्नइं दप्पुब्भडसकोहहिं ।
अरि अरि जाहि भणिवि गलथल्लिउ घल्लिउ पवरजोहहिं । निग्गउ चित्तंगु अणंतु लेवि जुअरायकडइ संपत्त बेवि । अत्याणि नरिंदहो कहिय वत्त जिम गय जिम जंपिय जेम पत्त । न नवइ भूवालु महापयंडु नउ देइ कप्पु मिच्छइ न दंडु। तउ पक्खवायवयणिं कलेवि ओसारिउ तेहिं अणंतु सोवि। पंचालवयणु दूअइं सुणेवि ओसरिउ सुहड तिणसमु गणेवि । नरवइहिं नवर उप्पन्नु रोसु अवलोइउ नियभडबलु असेसु। दरिसहु कुरुजंगलि पलयकालु कुरुवइ उक्खिणहु समूलडालु। गयउरि पायारपओलिभंगु दर मलहु छुहिवि बलु चाउरंगु ।
हयभेरिपयाणउं नवर दिन्नु धरदल मलंतु संचलिउ सिन्नु । घत्ता । एत्तहिंवि महल्लहो अणिहयमल्लहो सुरकरिकरदीहरभुअहो । गयउरपुरवाले सहुं भूवालें बडु प? धणवइसुवहो ॥ १३ ॥
त्रयोदशः सन्धिः । १C adds इय भविसत्तकहाए पयडियधम्मत्थकाममोक्खाए बुहधणवालकयाए पंचमिफलवण्णणाए भविसदत्तरजपबन्धो णाम तेरहमो संधी परिच्छेओ।

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चउद्दहमो सन्धी। परिवड्डियगआवहं तुलपयावहं गयउरपोयणपत्थिवहं ।
जण कहमि महाहउ जयसिरिलाहउ विहिंमि कढिणकक्कसभुअहं ॥ दुवई । गिरि व दुलंघु ससि व पहनिम्मलु हत्थि व दिन्नदाणओ।
तहि कुरुजंगलद्धि महिमंडलि हुउ भविसत्तु राणओ॥ तो करिकरपवरडुअभुएण नरनाहु वुत्तु धणवइसुएण। जइ हउं जि देव पई किउ पयत्थु तो नियउ देहि उत्थल्लि हत्थु । उद्दालमि कच्छाहिवहो रज्जु सो तउ अणि खलु अकयकज्जु । जंपइ पोयणपुरवइहिं पक्खु पडिगाहिवि थिउ मंडलु असंखु। लइ सो जि झडप्पमि पढमु ताम संचिवि पडिवक्खि न मिलइ जाम। पच्छण्णु सो वि गउ तं सुणेवि आयउ असंखु खंधारु लेवि । संपेसिउ दूउ विचित्तभेउ कच्छाहिउ तुम्हहं वसविहेउ । तहो उप्परि पहु मं करउ रोसु पइसरइ सरइ पंचालदेसु। । आवइ वि न तुम्हहं पासि ताम मोडिउ न दंडु महिवइहि जाम ।
सम्माणिउं भडु आणंदु जाउ थिउ कुरुबलु परिवद्धियपयाउ । घत्ता । रयणिहिं पच्छन्नहिं वियणियवन्निहिं पिक्खिवि पहुपरिवारसिय ।
रिउचरहिं भमंतहिं चारु चरंतहिं अवरुप्परु आलाव किय ॥१॥ दुवई । पभणइं मइंमि दिहु सो राणउं अंतरि भवणि पत्तओ।
अडुग्घाडु निएवि उवलक्खिउ कंतई सहुं चवंतओ॥ उवहइ समरसंगमकणेरि परिवड्रइ रणभरभारखेरि । विलिहंतु सुहड संगामसीह भविसत्तहो कड्डहिं पढमलीह । अन्निकु भणई रणि लोहजंघु पहुकजि भिडइ वइरिहिं अलंघु । अनिक्कु भणई सिंहउरमल्लु भडु वइरिवरंगणहिययसल्लु । अनिक्कु भणई कतिउरनाहु उव्वहइ समुन्भडभडपवाहु। अन्निक्कु भणई पहुभविसयत्तु मई निसुणिउं सहुं जणणिए चवंतु। महु तासु अंगपाहरिउ इहु तहु संगि हउ अंतरि पइटु । सहु मंतिहि थिउ मंतणइ जेत्थु णीसेसरयणि मइं गमिय तेत्थु ।
तहु जित्तिउ बलु माहप्पु दप्पु तेत्तिउ नरवइहि न भडकडप्पु। घत्ता । अवलेविं वट्टइ रणु परियट्टइ परिओसइ परिवारजणु।
पहुपत्ति विसेसइ चर परिपेसइ अच्छइ परबलि दिन्नमणु ॥२॥ १ B पवणुझुअ०

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भविसयत्तकहाए दुवई । जा चिरु आसि महिम भोवालहो परिणयणयनिउत्तहो ।
परिवड्डियपयाव सा वदृइ एवहिं सिट्टिपुत्तहो ॥ एत्तहिवि करिवि परबलु सुदिहु अत्थाणि नरिंदहो चरिहिं सिटु । पारक्कउ कच्छाहिविण देव थंभिउ सुकें घणजालु जेम। तउ आणए सो णियभत्तिवंतु परबलहो परिहिउ जिह कयंतु । अवरुप्पर कडयालाव हुअ अवरुप्परु तजिय विहिंमि इअ। अन्निक दिसई पंचालु थक्कु होसइ संगामु कएकचक्कु । तं निसुणिवि परिओसिउ नरिंदु संपेसिउ नियसामंतविंदु । बिण्णिवि पव्वयवइ लोहजंघु हरिवाहणु पिहुमइ रणि अलंघु ।
पंचहिं सामंतहिं पुलइअंग पडिगाहिवि थिय बिण्णिवि अभंग । घत्ता। तो चलकरवालिं रणि पंचालिं झत्ति झडप्पिउ वइरिबलु।।
तं कच्छनरिदिं महणगिरिदिं महिउ जेम सायरहो जलु ॥३॥ दुवई । हरिवइलोहजंघकच्छाहिवपंचालहिं भिडंतहिं ।।
अग्गिमखंधु वसुह मेल्लाविउ पिल्लिवि दंतदंतहिं ॥ संचालिउ परबलि माणसल्लु पाडिउ अणंतु मुहलोहमल्लु। ओसारिउ अरिवारणमइंदु थिउ गलियगव्वु सामंतविंदु । मोडिउ मइंदु चित्तंगु भग्गु किउ भवणु भमिउं बलु चाउरंगु । चूरिय रह दोखंडिय तुरंग वरभडहं छिन्न करयल सखग्ग । केणवि भूवालहो कहिय वत्त परमेसर वइरिहु कह समत्त । तउ आण वहिवि सव्वहं निवेहि पंचालमच्छकच्छाहिवेहिं । पइसरिवि झडप्पिउ वइरिसिन्नु पडिभडहं भंगुरावत्तु दिन्नु । अग्गिमखंधहो मोडिउ मरद्दु कडु आविउ विवरामुहु पय? । निज्जीव जाय करिसारि सज्ज ओहह जोह परिहरिवि लज्ज । विहडिय रडंत मायंग तुंग हिंडिय सुन्नासण वरतुरंग ।
जो आउ आसि आसणि रउद्दि सो घल्लिउ पहुचिंतासमुद्दि । घत्ता । तो पहुपरिओसिं विजयपघोसिं परियणु परमामोए थिउ ।
थुइ वयणरविंदहो वंदिणविंदहो कुरुवहं जयजयकार किउ ॥४॥ दुवई । केणवि कहिउ गपि पोयणपुरि तहो अवणिंदरायहो ।
वह देव सुहडकडमद्दणु तहिं नरवइनिहायहो । तिं वयणिं आहल्लिउ नरिंदु संगिलिउ सयलसामंतविंदु । अहो तुरिउ किंपि चिंतवहो अज्जु तं होसइ दूसंथविउ कज्जु ।

Page #176

९९
चउद्दहमो सन्धी। वारंतहो मज्झु असम्मएण उच्चाइउ विग्गहु समउ तेण। गंभीरु धीरु गुणसारभूउ सुपसन्नकित्ति पट्टविउ दूउ । भणु अजवि एम गयारि वुज्झु भूवालिं सहुं किजइ न जुज्झु । तं वयणु सुणिवि गउ दूउ तित्थु पंचालदेसि खंधारु जित्थु । तो वुत्तु तेण अवणिंदजाउ सामंतमंतिमंडलसहाउ । तउ ताएं राएं वुत्तु एम संवरहि जुज्झु करि संधि देव ।
तो भणइं वीरु विप्फुरियदेहु किर संधिहि अवसरु कवणु एहु। घत्ता । जो भिउडि निहदिवि भड दलवहिवि आसंघिवि अहिमाणजउ ।
तहो माणु धरंतहो संधि करंतहो परसुहडत्तणु जाइ खउ ॥५॥ दुवई । पहचित्तंगु जेहिं अवगणिउं मनिउ गरुअविग्गहो।
देइ सुमित्त जेहिं उच्चायउ भविसत्तहो परिग्गहो। कयपक्खवाय घल्लिउ अणंतु परिखुहिउ उत्तरावहु सतंतु । कच्छाहिउ जहिं उव्वहिवि आउ उत्थरि समरि बहुनरनिहाउ। दलवटिउ अग्गिमखंधु जेहिं भणु कवण संधि किर समउ तेहिं । गउ दूउ कहिउ तं निरवसेसु अहिओय चडिउ पोयणपुरेसु । पेसिउ असेससामंतचक्कु पुरि अप्पुणु पर एकंगु थक्कु। संघट्ट समरभूमिहिं न माइ खयकाले समुद्दजलोहु नाइ। हयभेरिपयाणउं दिन्नु जाम रणु मंडिउ कच्छाहिविण ताम । सन्नद्धबद्धपरियरभडेहिं पारडु जुज्झु नियनियथडेहिं । मेइणिकारणि पहरंति जोह हम्मति हणंति निवडकोह । तो नवर कुरुडकडक्खरेहिं सुहडहं पोयणपुरवक्खिएहिं ।
कडु आविउ कच्छाहिवहो सिण्णु मिल्लिय रणमहि ओसारु दिनु । धत्ता । वलिवंडई चप्पिवि सुहड झडप्पिवि ओसारिवि सामंतसय ।
जलदुग्गई लंघिवि रिउ आसंघिवि आहणंत गयउरहो गय ॥६॥ दवई । तो पडिभडवमाले निहसंतिए थिरगंभीरकायहो।
तक्कालाणुसारु परियच्छिवि अक्खिउ चरिहिं रायहो ॥ अहो पहुबहुमाणभडावलेव आयउ पारकउ जिणिवि देव । तहो साहणि जं किउ दप्पसाडु आरोसिउ तहिं हिमगिरिकवाड । पट्टविय समरसंगमि अमोह एकवयकन्नपंगुरण जोह । सहुलवयण नरनारसीह अब्भोभडत्तणि धवललीह ।

Page #177

भविसयत्तकहाए पहरंतिहिं तहिं किय नर दुखंड रणमहि मिल्लाविय मंडमंड । पासहिं हणंति नउ मुहि भिडंति नियडेवि नट्ट दूरे विन जंति । पइसरइ सरइ परबलु अणंतु पहु करहि किंपि संवरहि मंतु । तं सुणिवि पडिय पडिवक्ख खेरि किय सन्नसमाहय समरभेरि।
नियनियआवासहो गय नरिंद कड्रिय तुरंग सन्जिय गइंद। घत्ता । रणरसपक्खत्तिं धणवइपुत्तिं पडिगाहिवि सिय गयउरहो ।
अत्थाणु विसजिवि भडसय तजिवि दिन्नु खंधु रणभरधुरहो ॥ ७ ॥ दुवई । गुडिय महागइंद पक्खरिय तुरंगमजुत्त रहवरा ।
भड सन्नद्ध बद्धढिपरियर दूरुक्खित्तरणभरा ॥ तओ तम्मि काले भडछडवमाले महाजोहकूरे दुहकंततरे । बले अप्पमाणे सुसन्नज्झमाणे रणे नीसरंते भयं वीसरंते। महावाणिवग्गे पुरे हट्टमग्गे समाहुत्तकोवा पयंपंति लोया। अहो दप्पयंतो पमाणं चडतो पसायं चवंतो वियप्पंतचित्तो। इमे अंतराले रणाहुत्तकाले नरिंदस्स बारे भिसं दुप्पयारे । पढुक्को गइंदो मिलंतालिविंदो तओ भविसयतो महारिद्धि पत्तो। अमोहो पसत्थो गइंदासणत्यो अदप्पो अमाया जसामेइ ताया।
रणे उच्छहंता समासेइ संता।। घत्ता । सन्जियजयमंगले घोसियमंगले पिक्खिवि पुत्तहोतणिय सिय।
धणवइहरियत्तहिं पहसियवत्तहिं छड्डिय वणि वावार किय ॥ ८ ॥ दुवई । तो सुमहत्तराण कर मउलिवि नरवइ मुहं नियच्छए ।
परियणि पिंडवासि अंतेउरि तुम्हई थाहु पच्छए॥ चर पेसिवि सुविहियसंपहारु रणि जाणिवि समविसमाणुसारु । तकालसरूविं धरिवि मंतु पुरि पउरि करिव्वउ सुप्पयत्तु । पडिवन्जिय तंपि महानरेहिं मंगलपसत्थ जंपिय सरेहिं । पुणु जणणिसमुहुं सुपइव्वयाउ अहिणंदिवि दिट्ठउ वरतियाउ । तेहिंमि जंपियई सुहासियाई निम्मच्छणाई विविहइं कियाइं । कमलई नवकमलदलक्खणाइं जिणसेसकुसुम करि धरिवि ताई।
अवलोइवि सालंकारु पुत्तु नवकुंदकुसुमदसणाई वुन्तु । घत्ता । चिरु महुं पुच्छतेहिं विणउ वहंतिहिं जं आएसिउ मुणिवरिण ।
तं चडउ पमाणहो निव्वुइठाणहो जिणसासणदेविहु बलेण ॥ ९ ॥

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चमो सन्धी ।
दुवई । तो भविसाणुरूअ अवलोएवि संभासिय नरिंदिणा । अच्छरकोडि सहिय रइमंदिरं नं सह सह सुरिंदिणा ॥ तो भविसइ भवियत्तहो सुआई मालइमालाकोमलभुआई । कुवलयदलदीहरलोयणाई मालूरपिक्कपीवरथणाई | अप्पिय चूडामणिनाय मुद्द सुहिसमुह दिट्ठ दुरियहं रउछ । मणिमउडि कुंदि कुसुमहं करेवि वियसंति संति उल्लव देव । तोणीरहं तुडु अणुप्पमाण होसंति अणिट्ठिय समरि बाण । सरधारिहि वरिसिवि जेम मेहु जसधवलधूलि धूसरियदेहु । भुअबलबलेण परबलु जिणेवि आवहि वइरियजयलच्छि लेवि । तो चलतरलावियलोयणाई कंदष्पष्पपियमाणणाई | अवलोइड पिउ पियसंभमाई नरवइभूवालतणुब्भवाई । तेवि बहुकज्जकयक्खणेण रइसन्नई सम्माणिय भणेण । नीसरिउ सरिउ जसरसि तुरंतु सज्जणदुज्जणमि भउ करंतु । निज्जावओ व भडथडसमुद्दि नरवई आरूढु महागईदि । धत्ता । रणभूमि सरंहं चारु चरंतहं समरकज्जे उज्जुअमइहु ।
वरकरिणिहु करिणिउं सुहडहं घरिणिउं सिक्ख दिति नियनियपइहु ॥ १०॥ दुवई । पभणई कावि कंत पिय वहइ अवसरु अप्पमाणहो ।
निक्कर करहि अज्जु समरंगणि पहुसम्माणदाणहो ||
१०१
कोवि भई रणि चडिवि पमाणहो निक्कर करमि सामिसम्माण हो । कोवि भणई पिए पई वि न भुंजमि जइवि न तिलयनाहु रणि रंजमि । कोवि भई नवि बंधमि फुल्लई जाम न वइरिमुहइ ओहल्लाई । कोवि भाई अहं सइ आवहमि अह जुयरायदंडु दलवहमि । कायरघरिणि कावि परिवेयइ होउ बलिक्कियाए पहु सेवए । जित्थु अऊरइ कालि मरिज्जइ काई तेण विहवेणवि किज्जइ । सामिणि मा ए सवक्खु सरिज्जहि महु केतहो जंघाबलु दिजहि । सोवि भई किं सामिणि वुच्चइ महु जंघाबलि कुवि न पहुच्चइ । केम पमाउ दूरि वग्गतहो परसंसउ पओलि निग्गंतहो । एम समरुवावारु विट्टिवि निग्गय नरवरिंद संघद्दिवि । धत्ता । अवलोइड साहणु हयगयवाहणु भविसयत्त भूवालपहु ।
थिय समरु समुडिवि रणपिड्ड मंडिवि पडिगाहिवि जयलच्छि लहु ॥ ११ ॥

Page #179

१०२
भविसयत्तकहाए दुवई । पिहुमइलोहजंघपंचालहिं कच्छाहिवनरिंदहि ।
पणविय कुरुव बेवि अन्नेहिंमि बहुसामंतविंदहिं॥ भविसत्तु वुत्तु कच्छाहिवेण पहु अम्ह कुइउ कजेण केण । कुरुजंगले जो पइसइ असंतु तहो अम्हहं वइरु महामहंतु । भूवालहो जो जंपइ असेव तहु अम्हहं अवसिं सावलेव । एवहिं वइ अहिसेउ तुम्ह देहि नियउ कवणु आएसु अम्ह । तं वयणु सुणेविणु भविसयत्तु पभणइं रणरसकंटइयगत्तु । अहो साहु सच्चविउ सच्चु पक्खालिउ पई दुक्कर पवंचु । भूवालकजि सच्चउ सहिद तउ चरिउ चरेहिं चिरु चरहिं सिट्ट।
एवहिं धणधन्नरमाउलेहिं तउ आणउ अहिवेलाउलेहिं । घत्ता । एत्युवि पडिवालहि समरु निहालहि पासटिउ पक्खित्तछलि ।
हउं जाम निहट्टिवि रणि संघहिवि करउ कुलक्खउ वइरिबलि ॥१२॥ दुवई । तो पव्वयनरिंदहरिवाहणपंचालाणुरायहिं ।
पणविउ कुरुनरिंदु अन्नेहिंमि बहुनरवइनिहायहिं ॥ तो भणइं नविप्पिणु लोहजंघु जसुतण वयणु सव्वहं अलंघु । अहो देव देव पडिभडवमालि नउ एह नित्ति संगामकालिं । पढमउं पहरंतए सामिसालि परिभमियविसमभंडणकरालि। भडथड अप्पं परिहोइ जाम पाइकहो पसरु न होइ ताम । तं मंतिहु वयणु सुणेवि तेण अवलोइय नर हरिसियभुएण। दिई सम्माणइं जोह जाम चप्पिय रणमहि परबलिण ताम । पसरइ साकेयनरिंदसिन्नु रोमंचउच्चकंचुअपवन्नु । हरिखरखुररवि खोणी खणंतु गयपयपहारि धर दर मलंतु । हणु मारि मारि कलयल करालु सन्नडबडभडथडवमालु।
तं निएवि सघणु अहिमुहं चलंतु धाइउ कुरुसाहणु पडिखलंतु । घत्ता । कलयलगंभीरई दिन्नसरीरइं हयरणभेरिभयंकरई ।
कुरुपोयणवल्हं अणिहयमल्लहं भिडियई बलई समच्छरई ॥ १३ ॥ दुवई । तो हरिखरखुरग्गसंघटिं छाइउ रणु अतोरणे।
णं भडमच्छरग्गिसंधुक्कणधूमतमंधयारणे ॥ धूलीरउ गयणंगणु भरंतु उहिउ जगु अंधारउ करंतु । नउ दीसइ अप्पु न परुसखग्गु न गइंदु न तुरउ न गयणमग्गु ।

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चउद्दहमो सन्धी ।
१०३ तेहइवि कालि अविसदृमोह हुंकारहु पहरु मुअंति जोह । किवि आहणंति दिसि बहु मुणेवि गयगज्जिउ हयहिंसिउ सुणेवि। किवि कोक्किवि पडिसद्दहो चलंति असिमुट्ठिए नियलोयण मलंति । धावंतु कोवि अहियाहिमाणु गयदंतहिं भिन्नु अपिच्छमाणु । कत्थइ पहराउरअयसमोह गयघड पयह निहणंति जोह ।
रउ नट्ट विहंडिउ भडखलेण महि मुद्दिय वणसोणियजलेण । घत्ता । तो गयघडपिल्लिउ सुहडहिं भिल्लिउ अवरुप्परु कप्परियतणु ।
सरजालोमालिउ पहरकरालिउ भमरावत्तिं भमिउं रणु ॥ १४ ॥ दुवई । तो इक्वयकन्नपंगुरणहिं सुहडहिं नारसिंहहिं।।
ढदाढाकरालमुहभासुरलोलललंतजीहहिं ॥ खज्जंतु भमिउं करवहं सिन्नु ओसारु निविडगयघडहिं दिन्नु । तेहइवि कालि सोंडीर वीर पहरंति सुहड संगामधीर । केणवि कासुवि असिधाउ दिन्नु उरु सिरु सखग्गु भुअदंड छिन्नु । असि वाहइ कोवि गलद्धसेसु हत्थेण धरेवि पडंतु सीसु । केणवि आरोडिउ लंबकन्नु वंचेवि फरसु कुंतेण भिन्नु । केणवि रणि तजिउ एकवाउ विजाहरकरणिं दिन्नु घाउ।। केणवि ढुकंतु ललंतु जीहु दो खंडिवि पाडिउ नारसीहु । कत्थइ कडु आविय गयहं पंति परिभमिय सुहडसीसई दलंति। कत्थइ पहराउर दुन्निवार हिंडिय तुरंग पडिआसवार । कत्थइ सरोहु वणसोणियंधु सुरहिउ करि नरकेसरिहि खंधु । एहइ वटुंतए रणि असक्कि मंतणउं जाउ महिवालचक्कि । अहो अच्छइ हु काई निरावसन्न कुरुवइहि ओसारिय लंबकन्न । मंछुडु दुजउ भूवालराउ दीसइ धणवइसुउ बहुपसाउ।
तं मंतिवयणु हियवइ धरेवि उट्ठिय सयलवि समहरु करेवि । घत्ता । महिवइसामंतिहिं समरि भिडंतिहिं कुरुवइसाहणु ओसरिउ ।
ढिपहरकरालिउ समरसजालिउ रणमहि मिल्लिविनीसरिउ ॥१५॥ दुवई । भग्गइ सामि सिन्नि पइसंतए पसरिवि निययमंडले ।
निरु खलभलिय गामपुरपट्टण तहिं कुरुभूमिजंगले ॥ गयउरजणु हल्लोहलिउ सुट्ठ नायरियहिं हाहाकारु घुछ। विहडप्फड धाइय पयअसत्थ परिमुक्ककेस विहडियनियत्थ ।

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१०४
भविसयत्तकहाए
नियनियघर सिहरहं चडिउ लोउ जंपइ अणि संपयविहोउ । लइ नहु कज्जु अत्थमिउ राउ बलु भज्जइ नीसाहारु साउ । परबलु गहगहइ महोच्छवेण दीसह न किंपि धूलीरवेण । धणवइ परिचितिवि अप्पसाउ सन्नड सुहडसाहणसहाउ । परिरक्खणु किउ पुरवरि सकोसि परियणि अंतेउरि पिंडवासि । इत्थंतरि पइसिवि वरिहिं सिहु अम्हेहिं सयलु संगामु दिनु । विहडिउ सयत्थु उप्पन्नु भंगु वइरिहु बलु मोडिउ चाउरंगु । परथक्कउ परिवद्वियपयाउ तर नंदणु भूवालिं सहाउ ।
सन्नद्धु करिवि करिसारिसज्जु नउ जाणहं होसइ केम अज्जु । धत्ता । एत्तहिवि णरिंदिं वइरिमइंदि अवलोइवि नियबलु नविउ । विहुणियभुंडि रणभरचंडि अप्पुणु सई सन्नाहु किउ ॥ १६ ॥ दुवई । सन्नज्झति तिलयदीवाहिवि समरि सुमित्तताइणं ।
घल्लिवि कवउ लइ कुंताउहु पहुभूवालराइणं ॥
पण विष्पिणु पंकयसिरिसुएण नरनाहु वुत्तु हरिसियभुएण । तुहुं ताय ताम पिक्खंतु होहि दिदु पवणु हउंमि परबलजलोहि । जो अग्गिमखंधि अनंतवाल तहो करमि अज्जु रणि पलयकालु । अन्नुमि चित्तंगहो दलमि दप्पु चिरु पइसिवि मग्गिउ जेण कप्पु । अन्नहंमि असन्नहं करिवि सन्न मोडिवि महिवइ उक्खिणमि कन्न । पंतु एम चलि नरिंदु आरोहिं कन्नारिउ गइंदु | तिं सहुं संचलिय भडमइंद पंचालमिच्छकच्छवनरिंद | पहुमइहरिवाहणलोहजंघ अन्नवि नरवइ जे रणि अलंघ । धत्ता । नरवरेहिं परजिवि गुण निम्मजिवि धणुहरसर संघाणु कि । अक्खयतोणीरिं रणि सुंडीरिं परबलु सरहिं कडन्तरिउ || १७ | दुबई । नियबलु निएवि सरहिं भिड़ंत रणसंगरि पयत्तहो ।
वरदुग्घोट्टि चडिवि उडायउ महिवह भविसयत्तहो ॥ जुअराएं तजिउ सिट्ठिपुत्तु अहो तुम्ह गोत्ति एउवि अजुत्तु । पहु रंजिवि जं परिणिय सुमित्त अवसाणु तासु इत्तडउ मित्त । विहसंतु पपई तिलयराउ हउं फेडमि तुडु सुमित्तवाउ । तं वयणु सुणेवि विरुद्धएण पेसिय सरधोरणि कुडएन । ते लीलई धणवसुण छिन्न अन्नेक्कसरहिं पयरक्ख भिन्न ।

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उद्दहमो सन्धि
हउ चावदंड पाडियु धयग्गु वर्णितणुरुह भएण गइंदु भग्गु । अन्नहिं गयउरि आरुहइ जाम सिरि लउडिपहारिं हयउ ताम । धत्ता । गयघाउ सहेविणु चेय लहेविणु उट्ठि असिवरु लेवि करि । तो खेयरकरणिं असिवावरणं झत्ति झडप्पिउ वइरिअरि ॥ १८ ॥ दुवई | नरवइ जीवगाहि जंपाविउ सई भविसत्तराइणं ।
१०५
तो सजोह रणु मिलवि झूरिउ मणि विसाइणं ॥ जो जासु भिडिउ सो तेण मुक्कु थिउ परबलु सहुं संकेयचुक्कु । विणु इक्किं पडिउ तमोहजालु कहु सहु विसमट्ठि सामिसालु । पहुपासि पढुक्क नरिंद सव्व निष्कंद निराउह गलियगव्व । परिओसिड पहु भूवालुराउ गयउरि लोयहं सोहलउ जाउ । नायरजणु रणु पिक्खिवि सविंदु जयकारइ जणवल्लह नरिंदु | तो नवर तेण धणवइसुएण रणसिरिरामालिंगियभुएण । संवरिवि लयउ भंडारु कोसु परियणु अंतेउरु पिंडवासु । परिवार सलु किउ इक्कवासि दुम्मणु निविडु नरवइहिं पासि । विणु चमरहिं चामरगाहिणीउ जलि सुक्कइ जं जलवाहिणीउ । ts सोहइ दुम्म पिंडवासु कज्जलजलमइलियगंडवासु । थिय छत्तधार छत्तई मुएवि तूरियवाइत्तई परिहरेवि । अरि चोर जेम्व चालिवि सविंदु परिओसिं गउ गयउरि नरिंदु । तो मंतिमंतु महानरेहिं आयहिं दिज्जहिं नियलई परहिं । धत्ता । बहुनरपरियरियउ मणि मच्छरियड अच्छइ मउलियमुहकमलु । जइ कहवि विलुघ्इ तो दलवदृह सयलुवि अम्हहं तण बलु ॥ १९ ॥ दुवई | अहो जण मणि सयज्जु परिचिंतहो मं घरवासि दम्महो । खणपरियत्तविसमसमसंकुलगइ संसार धम्महो ॥
तिथंकरु रिसहु जिणिंदु आसि तहो पुत्तु बाहुबलि तेयरासि । नरलोयकोडिपुव्वाउमाणु सयपंचसवायघणुप्पमाणु । जिउ समरि जेण भरहेसरोवि जसु चरणिहिं पडिउ सुरेसरोवि । जो तहिं सताणि महानरिंदु जसु सिरिण नवइ सामंतविंदु | मंडलवइ जासु करंति सेव बंदिग्गहि पाविउ सोवि केम्व । जोगिइ गेयवियक्खणेहिं परिभम सोवि सहुं रक्खणेहिं । १ B झडप्पवि धरि अरि
१४

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भवसन्तकहा
जसु परियणु महिमंडलु पवासु सो अण्णें सहुं अहिलसइ गासु । कीलंतउ जो रमणिहिं सहासि सो निंद लहइ कह बंदिवासि । तहो दरिसिय एहावत्थ जेण किं बुच्चइ तासु कुलकमेण । उप्पण्णउं चिरु वणिवरहं गोत्ति परिवडिउ मामहं सालि पुत्ति । वाणिज्जे गउ सव्वायरेण वंचिउ सावत्तिं भायरेण । परिहविण गंपि नरनाहु दिट्टु तेणवि सम्माणिउं किउ वरि । हु बहुमंडलवइनरवरिंदु उच्चाइ नियसुहिसयणविंदु | yes जाणेविणु मञ्चलोइ मं करहु गव्वु संपयविहोइ । पारंपरकव्वहं लहिवि भेउ मई झंखिउ सरसइवसिण एउ। धत्ता । झाणि संगामहो दुष्परिणामहो अवसिं नासइ अप्पहिउ । धणववणिउत्तिं रवि णिउत्तिं पुणुवि तस्स मिच्छा मि किडें ॥ २० ॥ चतुर्दशः सन्धिः ।
१०६
संगमनियत्तए विसमिसमत्तए दीहरथोरपलंबभुउ । अहिसिंचिउराएं मणि अणुराएं अज्ज रज्जि धणवइहिं सुउ ॥ दुवई । अहिसिंचिवि कुमारु वरजुवइहिं पुजिउ सेवासहिं । सियचंदणविलित्तु परिअंचिवि जयमंगलसहासहिं ॥
तओ दंसियं सज्जणाणं सुहद्दं सुघोसं समुप्फालियं नंदिसद्दं । समाओसिओ पोसिदो विपक्खा विहोएण भोएण काउं समक्खा | पसाहा वियादा विद्यासा सुमित्ता पसत्थेहिं वत्थेहिं सित्ता पवित्ता । अविद्धा विसुद्धीकया कोइलावा समालीढघोलंतकंचीकलावा । समिंदीवरच्छी समुत्तुंगनासा समावत्तजंघा वरोरूपएसा । नियंबे विसाला सुवित्थेन्नमज्झौ घणंघत्थणा दक्खिणावत्तगुज्झा । जुवाणं जणं वम्महंती महंती महामत्तमायंगलीला वहती । सलायव्व लावन्ननीरे तरंती जणे साहिलासोहसोहा धरंती । पुरेसा वह सो वरो तं विहोएं निएडं न सो जस्स जायं न मोयं । धत्ता । सा धीय नरिंदहो सजणविंदहो मज्झि सुवेसालंकरिय ।
जयमंगलघोसिं सुहिपरिओसिं भविसयत्ति करयलि धरिय ॥ १ ॥
१ C adds इय भविसत्तकहाए पयडियधम्मत्थकाममोक्खाए बुधणबालकयाए पंचमिफलवण्णणाए भविसदत्तसंगामजयवण्णणो नाम चउदहमो संधी परिच्छेओ सम्मत्तो । २ A अविग्धा ३ B सुविषिण्णमज्झा

Page #184

१०७
पंद्रहमो सन्धी दुवई । पाणिग्गहणि जाए जामायहो अहियमणाणुराइणा।
जं चिंतिउ मणेण नीसेसु वि तं तहो दिन्नु राइणा ॥ तहो अप्पिउ कुरुजंगलहो अड्ड धणकणयसारमंडणसमिछु । राउलु विचित्तु वित्थारसारु रक्खणपडिरक्खिउ सीहबारु । सीहासणु चमरइं आयवत्तु पल्लंकतूलि रइभवणि पत्तु। सुहलक्खणु जयमंगलगइंदु पडिवन्नसेव सामंतविंदु । मणपवणगमणु हयवरु तुरंगु भंडारु कोसु बलु चाउरंगु । विलयउ पियवयणई वाहिणीउ वरजुवइउ चामरगाहिणीउ । कच्चोलथालपरियलु असेसु अंतेउरु पेसलु पिंडवासु। असिमसिमहल्लमंतिण णिओइ काहारखोरभडभंडभोइ । अनुवि जं जं महरायचिण्ह तं तं नरनाहिं तासु दिण्ह ।
पुव्वक्कयसुहकम्मई फलेण वर वसविहेय कय भुयबलेण । घत्ता । दोहलयनिमित्तु परिपुच्छिवि भविसाणुमइ ।
तं निसुणहु जेम गउ तं दीउ नराहिवइ ॥२॥ दुवई । पंकयसिरिसुमित्तपियसुंदरिभविसमहागुरूवहिं।
पेसिय संकहियइ भविसत्तहो बहुमइसारभूअहिं ॥ ओसारिवि परियणि पिंडवासि बइसारिउ पहु एकंतवासि । दाहिणइं पट्टि भविसाणुरूअ वामहं सुमित्त गुणसारभू । अग्गइ तिन्निवि सुमहत्तीउ कमलच्छि लच्छि पियसुंदरीउ । पणविवि नरनाहिं दिन्नु कन्नु जंपिउ जणणिए बहुगुणपसन्नु । पई चंगउ किउ ववसाउ वच्छ आणिय घरि जयसिरि वहुअ सच्छ । जं जंपिउ पहुअत्याणि जेम निव्वाहिउ तं जि नियाणि तेम । चित्तंगिं सहुँ जंपिउ करालु घल्लिउ दर मलिवि अणंतपालु। तं नवर सयलु पई किउ सदप्पु भुअबलेण जइवि तहो हउ कडप्पु । नरनाहिं वसुमइ तइ निउत्त पालिव्वी कुसलत्तणेण पुत्त । अमुणिय वीसासु पमाउ लोहु तिण्णिमि संपयहं करंति दोह।
एक्विक पहाण महानरिंद पइ आणिय अवमाणिवि सविंद । घत्ता । नउ सुंदरु एउ जं परिरक्खिउ भमई अरि।
सम्माणिवि पेसि अह नियलहिं पच्छन्न करि ॥ ३ ॥ तं वयणु तासु हियवइ पइटु कोकिउ अंतरपरिवारु इदु ।

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भविसयत्ता
धणव हरियत्तु महाणुराय मंतणई परिट्ठिय बेवि ताय । पुच्छिउ भूवालु पसन्नमाणु इयकालहो एयहो किं पहाणु । तेवि अवलोइड वयणु तासु वरतिलयदीवपरमेसरासु । अहु कारणु नउ सावन्नु एउ जं कज्जइ तं संघडइ हेउ । नरवइ महिवाल महाहिराउ तहो पुत्तु तुम्ह उक्खेवि आउ । अन्नुवि चित्तंगु महानिउत्तु सिंधुवइ सीहकंधरहो पुत्तु । अरिवारणसीहू अणतपालु चंपाहिउ चंपहि सामिसालु । अवरवि नरिंद अमरिंदतेय सयलवि एक्किक्कपहाण एय । परियण सभिच्च अप्पिय कलत्त अच्छंति बारि तउ रुलघुलंत । विसहिवि अवत्थ खेवंति कालु न मुवंति विहुरि नियसामिसाल | त्ता । किं किज्जइ इत्थु वियडि परिट्ठिय कज्जगइ |
आढप्पइ जं जि तंपि न एवहिं संभवइ ॥ ४ ॥
जड़ मुचइ तो पडिवक्खि जाइ जइ बज्झइ तो हियवइ न माइ । अह हम्मई तो जसहाणि होइ अच्छंतु एम सुंदरु न लोइ । अह एवि कामिन किउ जुत्तु आरोहिउ केसरि सुहु सुवंतु । लइ लेहु ताम नियलई पएहिं परिवेदिवि मत्तमहागएहिं । जइ रूसइ तो हम्मई वलंतु अह विसहह तो अच्छइ खलंतु । किउ निच्छउ आवासिय तलेर सज्जिय गयसाहणु भमियरेर । निग्घिण चिलाय नर कूरकम्म आरूढ गइंदहिं बद्धचम्म | विहडफड धावंतिं जणेण परिवेढिउ नायरियायणेण । हा हा निक्कारणु जाउ कज्जु मंछुडु मारिव्वर वइरि अज्जु । कोवि जंपर जइ मुच्चह जियंतु तो पुणुवि एह होइ विसर्ततु । धत्ता । अरि सप्परिवारि वेढिज्जंतए गयचडिहिं ।
१०८
सविलक्खु हसेवि जंपिउ अवरुप्परु भडिहिं ॥ ५ ॥
अहो वह कज्जु समप्पमाणु अकियत्थु जाउ मरणावसाणु । वइरिहिं आढत्तइ सामिसालि किं करहु निराउह सीमिसालि । वरि तहिं जि आसि मुअ हणिवि गन्तु मं दिट्टु सामि अवमाणियंतु । अन्निक्कु भई लइ होउ चारु वणि सीहु वहइ किं हत्थियारु । अदंड बेवि पवति जाम को दुक्कइ सामिहि समुहु ताम । १ B विससंतु २ B एत्थु कालि

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पंद्रहमो सन्धी
१०९ हल्लोहलि हवउ वइरिविंदु पिक्खइ तवंगि थिउ नरवरिंदु । तो लेविणु पोयणपुरहो वत्त चर बिण्णि पराइय चारुगत्त । परिपुच्छइ नरवइ साणुराउ कहिं वइ सो महिवालु राउ । कित्तिउ बलु कित्तिउ सुहडविंदु मंतण काई मंतइ नरिंदु। पणविप्पिणु तेहिंमि सुट्ट एम्व तहो पासि नाहिं बलु किंपि देव । जे जे पहाण सामंत केवि ते ते तहो नंदणु आउ लेवि।
अच्छइ नरवइ वइरायभट्टु तं पट्टणु हल्लोहलिउ सुटु । घत्ता । हिंडंतिहिं तित्थु घरि घरि सुच्चइ तउ चरिउ ।।
रिउघरिणिए नाह नयणिहिं कजलु अबहरिउ ॥ ६॥ चरवयणु सुणिवि रिउनिम्महेण वुच्चइ सुमित्तमणवल्लहेण । तज्जंतहं तज्जिउ मुहकरालि पहरिउ पहरंतहं भडवमालि । एवहिं वइरायपब्भ तेय कोक्किवि सम्माणहं सयल एय । तं निसुणिवि धाइय नर सधम्म विणिवारिय किंकर कूरकम्म । आणिउं मं भीसिवि वंदिसत्थु सइं जंपिउ पेसलु तह पसत्थु । पइसारिउ सजणु भव्वलोउ दरिसिउ नियसंपयपयविहोउ । भोयणु भुंजाविय बहुरसेण सकारुक्खेत्त महालसेण ।
दिन्नई वरवत्थविलेवणाई जायई पसन्नसन्नई मणाई। घत्ता । एकिक पहाण जइवि सकुँडल मउडधर ।
नउ पावहिं सोह विणु जयलच्छिए तोवि नर ॥७॥ सम्माणिवि सप्परिवारु सत्तु जोविउ अणंतु चित्तंगु वुत्तु । अहो साहु साहु सुहडत्तणेण उजालिय लीह भडत्तणेण । तं किउ जं जंपिउ तित्थु कालिदरिसाविउ अप्पउ भडवमालि। पुव्वन्जिय रणि जयलच्छि होइ पहरिवि जुज्झइ पाइक्कु लोइ। संवरिवि जाहु नियसामिसालु आविजहि पुणुवि लहेवि कालु। तो नवर भणइं अवणिंदजाउ अहो नरवइ तउ पसरउ पयाउ । अम्हई पुणु सुहडत्तणु अचंड छुड्डु न गय समरि सयखंडु खंडु।
तउ अप्पिवि सहुं जीविउ सरीरु विसहिउ निरोहपरिहउ गहीरु । घत्ता । जो चप्पिउ जेण तासु तेण सहुं कवण तुडि ।।
मइलियई न होंति फुल्लु सइत्तणु चारहडि॥८॥ रणि भग्गु मडप्फरु जेण जासु सो जीवउ सेव करेवि तासु ।

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भविसयत्तकहाए
एवहि तुहुं अम्हहं सामिसालु खेवहं तब आण करेवि कालु । अणुहुंज सिंधु सायरह दोवि चंपहि चंपाहिउ करहि कोवि । पोयणपुरवरि नियकरणु देहि पव्वयमंडलियहं कप्पु लेहि । एवहिं तर आणई अम्ह तेउ सो भंजहं जो तइ अणविहेउ । तं निणिवि पंकयलच्छिजाउ सम्माणई सयलवि कयपसाउ । अरिदप्पसाड कीलई रमेवि जं जासु तं जि तास खमेवि । अप्पर परिवारु सपिंडवासु करितुरयजोहभंडारु कोसु । अंतेरि सई भविसाणुरूअ सम्माणु करइ गुणसारभूअ । संपेसिय गय सयलवि नरिंद नियनियनयरिहिं थिय सुहडविंद | धत्ता । वणिउत्तें होवि गयउरि पुव्वसुकयजुएण ।
११०
मंडलिय जिणेवि लइय लच्छि धणवइसुइण ॥ ९ ॥ जयजसपसरपसाहियगत्तिं भविसिं रायलच्छि माणंतिं । बहुकालिं बहुसिय संभाविय बहुनरवइ नियसेव कराविय । अखलिउ सालंकारु सणेउरु पसरिउ पिंडवासु अंतेउरु । सीहबारु सीहासणु छत्तई एम्वमाइ अन्नईमि वित्तई । एम तासु बहुभोयासत्तहो हुअ गुरुहार धीय भवियत्तहो । सा दुर्लभ दोहलय सरंती पुच्छिय रहमंदिर विलसंती । कहहि देवि जा नयणाणंदिर तिलयदीवि ससिपहजिणमंदिरि । धत्ता । जइ जाइवि तित्थु पुज्जमहिम जिणवर करमि ।
तं सिज्झइ केम तेण नाह हियवइ धरमि ॥ १० ॥
तं निणिवि नरवइ चिंताविउ गहणु समुद्दत्तरणु मणि भाविउ । किम तं तिलयदीउ आसंघमि दुत्तरु किम रयणायरु लंघमि । तइयहं गय पिल्लिय दुव्वाएं आणिय माणेसरिण सहाएं । एवहिं पुणु दुलंघु तर्हि संगउ अंतरु जलदुग्गमु थलदुग्गउ । जइ आयहो दोहलउ न पुज्जइ तो पुरुसाहिमाणु नउ जुज्जइ । एम जाम चिंतवइ महाइउ तक्खणि सो मणवेउ पराइउ । तेण वृत्तु पडिहारु समासए अवसरु जाणावहि पहुआसए । सविता fasaण कडक्खेवि सुवियक्खणु वि न सक्कइ लक्खेवि । गउ पहुपुरउ अवक्खए खेविउ मुहि वत्थंचल देव्वि निवेइउ । देव देव अच्छारिय महंतरु अच्छइ बारि मउडकुंडलधरु ।

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पंद्रहमो सन्धी किं सो असणिवेउ संपाइउ किं माणेसरु जक्खु पराइउ । किं सुरु कोवि सुरत्तणु पालइ अवसरु सीहबारि पडिवालइ ।
तो आणाविउ णवर गरिदि लहु पइसारि वुत्तु साणंदिं । घत्ता । आवाहिउ आउ राएं अन्भुत्थाणु किउ ।
तहो तेण नवल्लु पाहुडु करयलि अल्लविउ ॥११॥ खयरिं सविणएण पिउ जंपिउ दिग्वि दिव्वाहरणु समप्पिउ । नरनाहिं देवाविउ आसणु जंपिउ थोउ थोउ संभासणु। को तुहूं कवणिं कज्जें आयउ दीसहिं पगुणगुणहिं अग्घाइउ । तं निसुणेवि तेण उवलक्खिउ नियकुलु नाउं थाउं तहो अक्खिउ । हउं मणवेउ नाम विजाहरु निलउ मज्झ वेयड्डमहीहरु । केणवि कोऊहलसविसेसिं आयउ मुणिवरवयणाएसिं । जइ तुहुं धणवइसिटिहि नंदणु कमलाएविहि नयणाणंदणु । जइ भविसाणुरूअमहएविहिं अंतरि अस्थि किंपि सुहसेविहिं । जइ संकेउ एउ उ पुज्जइ तो आएसु देहि जं किजइ।
अह नउ मिलइ एउ अहिणाणउं तो सव्वहं अवसाणु पहाणउं । घत्ता । तं वयणु सुणेवि नयणिहिं किउ हरिसंसुजलु ।
मुहि करयलु देवि पुणु ओरालिउ मुहकमलु ॥१२॥ तिं वयणिं पहुमणि आमोएवि महएविहि मुहकमलु पलोएवि। जंपिउ विजाहरिण समाणउं सुंदर मिलइ सव्वु अहिणाणउं । एत्तिउ महु मणि पर वामोहउ तुहुं जयलच्छिविहूसियदेहउ । जम्माउव्वु अइट्टविसेसणु किं कजिं महु मन्नहिं पेसणु । तो विहसिउ वेयड्डहो राणउं अत्थि इत्थु वित्थरिण कहाणउं । जइ नियमेण सुणहिं आयच्छलु जइ सचउ जिणसासणि वच्छलु। जइ मुणिवरवयणई पडिवजहि जइ दुक्कहजणवयणहो लज्जहि । जइ जम्मंतरवयाई पुच्छहि जइ अप्पाणउं पउ परियच्छहि ।
तो संवरहि वियप्पवियारणु अत्थि पुव्वसंबंधहं कारणु । घत्ता । तो कुरुवनरिंदु जंपइ अवगन्निवि गहणु।
पडिवन्नपयत्थु किं किजइ तं तुरिउ भणु ॥ १३ ॥ नहतिलयाहिवेण तो वुच्चइ जं तउ ठाइ अम्ह तउ रुच्चइ । महएविहि दोहलयनिमित्तिं हउं आयउ मुणिययणनिउत्तिं । ..

Page #189

११२
भविसयत्तकहाए लइ आरुहहि विमाणि रवन्नई पवणुड्डुअपडायसंच्छन्नई। तिलयदीवि चंदप्पहनाहहो करहु न्हवणु चंदप्पहनाहहो । पुजिवि वम्महवारणुकेसरि पिक्खिउ कुरुजंगलपरमेसरि । सरहसु तं पडिवन्नु नरिंदि लइउ समउ सहुं सजणविदि । तं संकेयतूरु अप्फालिउ दसदिसि वहकयंव ओरालिउ । तहो सहि सुहिसयण पराइय सहुं लच्छिए पंकयसिरि आइय । हरिबल पत्त समउ परिवारिं धणवइ पउरपमुहपब्भारें।
भूवालु वि जुअराय पियच्छिए पियसुंदरिए समउ जयलच्छिए। घत्ता । सम्माणिवि सिहि पुरयणमणई बहुचरिउ ।
परितुट्ठ भणेवि तेहिंवि एवंकार किउ ॥ १४ ॥ तओ ताडिया किंकरहिं सखेरी नरिंदस्स बारे महाणंदभेरी । गया कनकन्नंतरेहिं नराणं समाएसणे पेसणे तं घराणं। हुआ तेण सोऊण बुद्धा समिद्धा महाणंदिया उच्चरोमंचविडा । अहो राउले कोवि आओ अउव्वो नरो वा सुरो वा परो वा सगव्यो। बलं दावए तस्स राओं सराओ जयाणंदभेरीरओ तेण जाओ। गया सीहबारे इमं जंपमाणा न लंघति रायाहिरायस्स आणा। समोहा सरोहा सजोहा पयंडा कयासारिसिज्जा गया लीलगंडा । चलंता वलंता पहंते थुणंता तुरंगा खुरग्गेहिं खोणी खणंता ।
जणो रायमग्गे पसिद्धं पएसा पसाहेइ सव्वायरेणं सुवेसा। घत्ता । पुरि आवणसोह दरिसिय नयणाणंदिरहिं ।
उल्लोचसयाई रइयई जिणवरमंदिरहिं ॥ १५ ॥ तो नरिंदु आरुद्ध महागइ सई सुरनाहु नाइ अइरावइ । पासिहिं बिहिंमि बेवि सुहसेविउ तिलउन्भमसुमित्तमहएविउ । अन्नेत्तहिं भूवालु नरेसरु जो कुरुजंगलद्धि परमेसरु । ढिदीहरपलंबभुवपंजरु पियसुंदरिमुहपंकयमहुयरु । अन्नित्तहिं जुअराउ ससाहणु भूवालहो नंदणु गयवाहणु । पंकयसिरिवि समउ परिवारिं हुअ जंपाणि अहियसिंगारिं। हरियत्तु वि सबंधु सपरिग्गहु चल्लिउ सज्जि निययसुपरिग्गहु । उहयकुलेहिंमि जे सुहिसज्जण ताहिंमि करिवि हियय सव्वग्गण । जिणमंदिरहिं असेसहं जाएवि जिणहरि पुज्जमहिम निज्झाइवि।

Page #190

पंद्रहमो सन्धी
धत्ता । महदाणई देवि नायरजणजणिअच्छरिउ । जयतूररवेण लीलई नयरहो नीसरिउ ॥ १६ ॥ पुरहो पयाहिण देवि सुसाहणु पुणु संचल महागयवाणु चंचिवि थोवंतरु आसन्नई हुअहं जाई तहिं ठाइ विहिन्न । विज्जाहरु नरिंदु इक्कासणि भविस सुमित्त बेवि अवराणि । एम विहोएं ताम निविट्ठ नायरियायणेण चिरु दिई । जयजयकार करंतिं लोएं चडिउ विमाणु गयणि अन्भोएं ।
नहि जंतई पिक्खतिं महियलु जलकल्लोल दिंतु सायरजलु । जणु पिक्खंतु ताम थिउ रम्मई जाम हुअई नयणहंमि अगम्मई | खंचिवि तिलयदीवि अवइन्नई चंदप्पहजिणभवणि पवन्नई । धत्ता । तहिं जाएवि तेण धणवइसुइ किउ आयरिण । जिणन्हवणविहूइ पारंभिय सव्वायरिणे ॥ १७ ॥
पञ्चदश: सन्धिः ।
सिरिचंद पहना दीवंतर भविसनरिंदि । अहिसिउ कल्लाणि परमेसरु जेम सुरिंदि ॥ विज्जाहरु वेयडूगिरिंदहो संवाहइ अहिसेउ जिणिंदहो । पयघयहिमंगलजलकलसिहिं बहुनिम्मच्छणाई सविसेसिहि । धूवफुल्लबहुदीवंगारई रमणई रमिय अणेयपयारई । नियविज्जाबलेण पवियप्पइ सई सुमित्तमहएविहिं अप्पर । भावयत्तदोहलयनिमित्तिं पिक्खइ मणवयकायपवित्तिं । भविसयत्तु जिणपडिम पसंसिवि पुरउ परिट्ठि नाहु नमसिवि । उत्तारियड असेसउ मालउ बहुपरिमलसुअंध सोमालउ । सुरतरुपमुहपसूअहं ईयउ नरसुरविज्जाहरकररइयउ ।
उत्तमसंगिं जइवि पवत्तिउ तोवि सिरि करिवि वासि पक्खित्तउ । धत्ता । निम्मज्जेवि जगनाहु गुरुवयणु वियप्पिवि सारु । कयमहिमारंभ पहु अंचइ विविहपयारु ॥ १ ॥ मणवयकायनिवेसियचित्तिं पवरधूववासेण विचित्तिं ।
११३
१ C adds इय भविसत्तकहाए पयडियधम्मत्थकाममोक्खाए बुहधणवालकयाए पंचमिफलवण्णणाए भविसदत्ततिलयपुरि दोहल्याणिमित्तगमनं नाम पंद्रहमो सन्धी परिच्छेओ सम्मत्तो ॥ २ A निम्मल्ले वि.
१५

Page #191

भविसयन्तकहाए देविणु दीवजुत्ति अंगारइ रणरणतघंटाटंकारइ। उच्चल्लिवि पसन्नथुइवयणिं अणुवासिय परिवासियवयणिं । सुविहिए मंगलग्गि पजालिय पुरउ तिवार भूमि पक्वालिय । अंगु मलेवि सुअंधामोएं निम्मजिउ परिवत्तरतोएं। पुणरवि धूवविलेवणवन्नए परिवाडिए देविणु अवगन्नई। सिडमन्निं अहिसेउ पवाहिवि दसवि दिसाहिवाल आवाहिवि । दहिषयपायसखइयनिओएं पुप्फक्खयफलदलसंजोएं।
तंवयपत्ति करिवि अणुराएं उच्चल्लिउ आरत्तिउ राएं। घत्ता । जलकुसुमंजलि देवि बहुथुत्तुग्गिन्नगिरेण ।।
अक्खयफलघुसिणेहिं निम्मच्छिउ नाहु नरेण ॥२॥ पुणु कप्पूरकरंबियतोएं पुणरवि दिन्नु तिवारामोएं। पुणु वरसुरहिखीरि उप्पन्न कुंकुमरसचामीयरवन्नउं । जणवइ घाणिदियहिं सुहाविउ मारुअरुअवेयणविच्छेयउ । जं सोरंभु रंभवणमग्गु व निडु समिड सुयणसुहिसंगु व । घवघवंतु मणिकुंभकर्यविहिं झलझलंतु धारापडिबिंबिहिं । हयपडपडहभेरि मणमोएं जयजयकारु करंतिं लोएं। घउ निवडइ वच्छत्थले नाहहो न्हवणारंभि विहूइसणाहहो । सोहइ कलसमुहई मिल्लंतउ जिणकल होइ कंतिरिल्लंत । घुलिवि अंगि थिरु होविणु थक्का जिणवच्छयलु मुएवि न सका। अह भएण दुश्वासणसंगहो न तरइ तरिवि जिणेसरअंगहो। जम्मणमरणपलाव सरेप्पिणु नं थिउ जिणवरु हियइ धरिप्पिणु । अह सव्वंगई भरिवि जिणिंदहो कहइ नाइ भवियायणविंदहो ।
अहो महु अज्जु नाउँ मुहु पत्तउ जं एवड्ड महत्तणु पत्तउ। घत्ता । उव्वत्तिवि पयकोसु अहिणंदिवि तिहुअणसारु ।
दिन विलेवणु मन्नु उक्खेविउ धूवंगारु ॥३॥ पुणु हिमसंखसरयससिधवलि थिरमंथरपवाहपहधवलिं । किन्नरगीयगेयगंभीरिं न्हविउ जिणिंदु सुरहिवरखीरिं । पुणु कुंदुजलकंतिवयंसिं रिद्धि समिद्ध मणोहरफंसिं । जिणु अहिसिंचिउ सुरसम्भहिएं दडवडरवड पडंतिं दहिएं। १ B कयंति २ A सम्भाएं.

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सोलहमो सन्धी। पुणु गंधोवएण सुपवित्तिं घणघुसिणुज्जलकंतिविचित्तिं । पुणु समलद्धएण आमोएं पुणु पक्खालिउ निम्मलतोएं। पुणु मणिकंचणकंतिकयत्थहिं निम्मलपुन्नपवित्तपसत्थहिं । जलकलसिहिं अहिसित्तु नरिदि नं कल्लाणकालि अमरिंदि । पुणु तणु लुहिवि पोत्तसंचारिं सइं समलड्डु घुसिणवणसारिं । बहुपरिमलकुसुमई ओमालिवि झुणि आलत्त सिरिण संचालिवि ।
गुमुगुमंतसरमहुरमइंदहि बहलकुंदवचकुंदतकुंदहिं । घत्ता । अहिसिंचिवि जगनाहु खणु अच्छइ नरवइ जाम ।
मुणिवरचारण बिणि संपाइय जिणहरि ताम ॥ ४॥ ते विनिविट करिवि जिणवंदण मुणिवर जयनंदण अहिणंदण । पणविवि सविणएण नरनाहिं पय पुज्जिय महएविसणाहिं। तेहिंमि थुइपहरिसु मणि खंचिवि दिन्नासीस पाणि आउंचिवि । जंपिउ पिउ पेसलु निरविक्खउ धम्महो विद्धि असुहकम्मक्खउ । सलहइ मुणिवरिंदु ललियंगउ अहो नरवइ उन्जमु किउ चंगउ । खीरिं वीयराउ जो न्हावइ सो तित्थयरगोत्तु संभावइ । . जो जिणमहिममहोच्छउ देक्खइ पुज्नइ पुजिजंतु पदेक्खइ । दसणनाणचरित्तसमिद्धिए भावइ मणवयकायविसुडइ ।
सो इहरत्ति परत्तिवि रिज्झइ जं चिंतइ मणेण तं सिज्झइ । घत्ता। विहसिवि भणइं नरिंदु विणु विणयनिओएं देव ।
मणवयकायविसुद्धि अम्हारिसु पावइ केम ॥५॥ जिणपुज्जाविहाणु सुनिउत्तहिं किन्जइ जइ विनिवेसियचित्तहिं । तोवि चंचलु मणु केम धरिजइ इंदियचोरहं मंतु न दिजइ। घाणु सुयंधमाणु विणिओयइ चक्खु सख्वहं समुहं पलोअइ। परसु परामरिसेव्वउ इच्छइ जीहाहारविसेसई बंच्छा। कन्नहिं गेउ सुहावउ रुच्चइ एकिकउ तं लेविणु मुच्चइ। पंचहिं अणुदिणु जं पेरिजइ तं मणु निच्चलु केम धरिजइ। भणइं मुणिंदु जइवि मणु चंचल तो संवरिवि धरिव्वउ निचलु । चक्खिहिं रूवनिरिक्खणु रुच्चइ जिणपडिविंबरूवि सा मुच्चइ । कन्नहिं पर जिणआगमु सुम्मइं जीहई पगुणगुणत्थुइ थुव्वई । १ A तकुंइतकुंदहि.

Page #193

भविसयत्त हाए
घाणुवि सासूसास पमाणहो दिव्वउ जिणवरधम्मज्झाणहो । काएं काओसग्गु धरिव्वर पंचहं एम वियारु हणिव्वउ । धत्ता । पुव्वक्कयसुकएण लब्भइ धणु संपय लोइ ।
पुणरवि किजइ तंपि पहु सावयधम्मि निओइ ॥ ६ ॥ तं निणिवि सविणयविणयकाउ परिपुच्छइ कुरुजंगलहो राउ । परमेसर सीलचरित रम्मु ठिउ केम गिहासमि परमधम्मु । सुअणहो इच्छंत हो धम्मसारु उच्चारइ जो सवायहं सारु । तो अट्ठ मूलगुण केम होंति गुरु पंचाणुव्वय केम ठंति । गुणवयई तिन्निवृच्चंति का किम वुच्चहिं चउसिक्खावयाई । जिणसासणि जे बहुगुणविहेय वज्जरहि नाह इह वीसभेय । अक्खइ अहिणंदणु परमसाहु विणएं आयन्नई तिलयनाहु | अहो चंगउ पुच्छिउ परं पयत्थु जगि जीवहो सव्वहो इउ सयत्थु । परिणविउ जइवि पारंपरेण पुच्छिव्वउ तोवि महानरेण । धत्ता । धम्मक्खाणविसेसि परिपुच्छणि भत्तिपराहं । मणवयकायनिओइ कम्मक्खउ होइ नराहं ॥ ७ ॥ महु मज्जु मंसु पंचुंवराई खजंति न जम्मंतरसयाई । दिजंति न कहुवि हियत्तणेण पहु चिंतिज्जति वि नियमणेण । अन्नहोवि असंतहो अहियदोसु न करिव्वर मणि अहिलासु तोसु । ते अट्टमूलगुण एम होंति विणु तेहिं अन्नउत्तर न ठंति । सुणु नरवई पंचाणुत्र्याइं उवसंति गिहासमि धम्मि जाई । छज्जीवनिकायहो दद्यविहाणु बहुभेय एउ पढमउं पहाणु । ates बोलिज्जइ नउ असच्चु न करिव्वर डिंभु न मणि पवंचु । तइयउ व लेवि अलोहसारु न करिव्वउ परदव्यावहारु । धण धन्न सुवन्न पवन्न वत्थु घरु खित्तु चउप्पर दुप वत्थु । अवियप्पु अपत्थि जइवि आउ हुउ कालिं जइवि निरम्मणाउ | पिक्खइ महिमंडल पडिउ जंपि जइ लेइ अदत्तादाणु तंपि । धत्ता । तइयउ निहाई लोहु वीयउ परिसेसइ माय ।
११६
दुद्धरमयणवियारि वउ सुणहि चउत्थउ राय ॥ ८ ॥ अह तं मयणवियप्पवियारिं भज्जइ तिउ णियसुद्धिपयारिं । जुवइ होंति चयारि वियप्पहो मणु मोहंति मिलिवि कंदहो

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११७..
सोलहमो सन्धी। माणुसिदेवितिरियगइसंभम चित्ति कटि पाहाणि सविन्भम । चउंहिंमि नारिहुं मणवयकायहिं कियकारियअणुमायणभेयहिं । पंचवि इंदियाइं जो खंचइ अखलिय बंभयारि सो वुच्चइ । जो पुणु तासु अणुव्वउ पालइ सो अन्नहिं संगमु न निहालइ । नियदारहो संतोसिं अच्छइ अन्नन्नई विविहई न नियच्छह । जो एउं जि करेवि न सक्कइ सो सग्गइं दारइं परिसकइ । जा तियवेस भणिवि जणु जाणइं तहि धणु देइ अंगि रइ माणइं ।
जा पुणु अत्यहो करु न समप्पइ तहि कंदप्पवियारु न जंपइ । घत्ता। मणु पसरंतु धरेइ परिहरइ विरुद्धउ जणवयहो।
वजंतहो घरवासु वउ एउ चउत्थउ सावयहो ॥९॥ पंचमई अणुव्वइ वचमाणु जउ लेइ परिग्गहु अप्पमाणु । जे तउ परिचिंतिवि नियउ लेइ तित्तियहो समग्गलु नउ धरेइ । जिणपुज्जमहिम दाणइं करेवि उवभोयभोयकीलई रमेवि । तहविहु नउ निदृइ धणु खलेण परिवड्डइ वयहो महाफलेण । परजुवइउ जो जोवइन लोइ अहिययरु तासु सोहग्गु होइ। जो नियउ अदत्तादाणु लेइ ववसायसयहिं तहु तं फलेइ । जो चवइ सच्चु निच्छयमणेण सो मेरुसरिसु दीसइ जणेण । जो जीवहु इच्छइ नउ पमाउ अणुदिणु परिवड्डइ तासु आउ । जो मारइ जीउ निरावराहु इहरत्ति परत्तिवि सो अणाहु। जो जंपइ जणवइ दुप्पवंचु वंचइ सयणइं बोल्लिवि असच्चु ।
धणु हरइ कूडविन्नाणजाणि करि तासु तं जि लम्गइ नियाणि । घत्ता । चोरइ जो परदव्वु दुव्वसणविडबियकाउ।
सो मारिजइ लोइ खरविरसंतु रसंतु वराउ ॥१०॥ जो परतिय परिहरिवि न सकइ सो इहरत्ति विचरिउ कलंकइ । सुअणहिं कण्णु अकन्नहिं सीसइ जणि चंडालु नियाणु अ दीसइ । फलु पञ्चक्ख एउ इह लोएवि दुग्गइगमणि पडइ परलोइवि। पंचाणुव्वयाई संखेविं कहियइं जिह सिटइं पुरएविं। अहु नरिंद साहम्मियसंगय एव्वहिं अक्खमि तिन्नि गुणव्वय । दिसिविदिसई गमणई फुडु माणहो उप्परि पञ्चक्खाणु पमाणहो । पहरणपासबंधदुच्चारहं कुक्कुडमोरनउलमज्जारहं ।

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भविसयत्तकहाए
एम्वमाइ अन्नहमि अणिगृहं न करिव्वउ संगहु पाविट्ठहं । भोयपभोयमाणु जं किज्जइ तं तइयउ गुणवड जाणिजइ । जे गुरुपुज्जदाणसंजमरय अणुदिणु जे करंति जीवहो दय । तेहिं समाणु सणेहु करिव्वर अण्णुवि मणु मज्झत्थु धरिव्वर । घत्ता । इय एमाइविहीए गुणवयहं नराहिव सिहई |
११८
सिक्खावयहं चयारि सुणु जेम जिणागमि दिनहं ॥ ११ ॥ पहिलउ भवियणमणआणंदणु जिणहं तिकालु करिव्वर वंदणु । जं बहुसंखहिं दिणु मणु खंचइ तं बीयउ सिक्खाव बुच्चइ । बीउ पुणु पोसइउववासई बहुवयसंजमनियमपयासई । तइयउ सिक्खावउ जो पालइ दाराविक्खणु जइहु निहालइ । चउथउ पुणु सल्लेहण भावइ सो परलोइ सुरत्तणु पावइ । अहो इहपरलोयहो परमसिक्ख इय बारहविह सावयहं दिक्ख । आहार विगहफासुयपविति दिणमेहुणिनिसिभोयणनिवित्ति । सणनिंबपमुहकुसुमाई जाई नउ असइ कयाइवि फासुआई । गुरुवच्छलु परपेसलसहाउ साहम्मियसत्थु महाणुभाउ । जणि मंदकसाउ विसुडलेसु भुंजइ भोयणु मुणिभुत्तसेसु । अरहंतु देव गुरु परमसाहु निग्गंथ भोक्खमग्गहु पवाहु | पडिवज्जइ अथिरु असारु सव्वु इय एहउ मणि आसन्नभव्वु । जो पुणु मइदुग्गहु दूरभव्वु सो मन्नहं मणि विवरीउ सब्बु । तो वियसियसियवयणारविंदु मणवेयहु मुहं जोवह नरिंदु । यत्ता । धम्मक्खाणु सुणेवि महएविहिं मणु आमोइउ । धणवइअंगरुहेण करसंपुटु सिरि संजोइउं ॥ १२ ॥
षोडशः सन्धिः । -
पंकयसिरिसुण मुणिवरु परमागमसारु । परिपुच्छिउ पुणुवि मणत्रेयहो भवसंचारु ॥
सलहिवि मुणिवरिंदु नरनाहिं पुच्छिउ सविणयवयणपवाहिं । परमेसर सियलडमहावरु एहु मणवेउ नाम विजाहरु ।
१ C adds इय भविसत्तकहाए धम्मत्थकाममोक्खाए बुहधणवालकयाए पंचमिफलवण्णणार भवि सयत्ततिलयपुरि धम्मक्खाणसवणो णाम सोलहमो संघी परिच्छेओ सम्मत्तो ।

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११९
सत्तहदमो सन्धी। मरुवेयहो नंदणु सुपहाणउं गिरिवेयड्डसिहरि पुरि राणउं। जम्माउव्वु अहव गुणवच्छलु किं कजें महु जाउ सवच्छलु। भणई मुणिंदु नरहं उवसंतहं वच्छलु को न होइ गुणवंतहं। अहो नरवइ विणु चिरसबंधिं न नवइ कहुवि कोवि अणुबंधिं । अन्नहिं जम्मि जेण जो दिहउ इहलोइवि संतोसु मणिट्ठउ ।
अह इत्थुइ सणेहसाहारणु अच्छि पुव्वजम्मंतरकारणु। . घत्ता । तं निसुणेविणु कोऊहलभरियसरेण ।
अइअसगाहेण परिपुच्छिउ पुणुवि नरेण ॥१॥ तो दरिसियजिणधम्माणंदि तं कहणहं आढत्तु मुणिंदि। अस्थि देसि पल्लवि सुपसिद्धी पुरि कंपिल्ल नाम जणरिद्धी । तित्थु आसि मंडलवइ राणउं इंदवाउ नामेण पहाणउं । तह महएवि नाम गुणमंजरि विमलु मंति वावरइ वसुंधरि । तासु तित्थु कंपिल्लनरिंदहो रज्जु करंतहो ससुहडविंदहो । वासवदत्तु नाम सुपहाणउं दियवरु जाइ समुन्नयमाण । तासु विमलमंतिहि असहंतहो करइ सेव सुपरिट्रियमंतहो । जा सुकेस तहो पाणपियारी गुणमंजरिहि सावि दिहिगारी । जा तहो धीय तिवेइय वुचइ सावि ताहिं महएविहिं रुच्चइ । जे तहो वासवदत्तहो नंदण जणणिसुकेसहिं नयणाणंदण ।
नाउ सुवक्क दुवक महाइय तेवि नरवइहिं चितिं सम्माइय । घत्ता । पहुसम्माणेण पुरि परिभमंति पहुपत्तिहिं ।
मत्थासूलु तहो विमलमहामहमंतिहिं ॥२॥ एकदियहिं कंपिल्लहिं राएं वासवदत्तु वुत्तु अणुराएं। सिंहलदीवि महानरविंदहो पाहुड लेविणु भीमनरिंदहो। पेसहि दिक्खिवि कोवि पसत्थउ जो इयकजही करणसमत्थउ । तेणवि कोक्किवि नियजामाइड बइसारिउ पहुपुरउ महाइउ । तासु राउसंदेसउ अक्खइ विमलमंति बुद्धिए उवलक्खइ। अहु पहे अन्नु कोवि तहिं पेसहि अप्पुणु सइं परिवारु गवेसहि । एत्तिउ कह कुसलत्तणु आयहो जं देसइ पडिउत्तर रायहो। अहो महरायसहहिं जंपंतहं तणु थरहरइ मंदमइवंतहं । १ B अहो

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१२०
भविसयत्ता
धत्ता । सिरु विहुणेविणु तो वासवदत्तें वुच्चइ |
पहु त मंतीहि अइदप्पें कोवि न रुचइ ॥ ३ ॥
तं निसुणेवि मंति आहल्लिउ थिउ अहिमाणवियप्पें सल्लिउ । चितइ अंतरि गरुअकसाएं खलु अंतरिउ केम उम्माएं । ताम न देमि मंतु महरायहो जाम्ब न फेडिउ जीवणु आयहो । राउवि तं तो वयणु सुणेपिणु थिउ सवियप्पु वयणि करु देष्पिणु । एतहिं विमलमंति आसंघइ इन्तहि वासववयणु न लंघइ । पेसिउ अग्गिमित्तु अवलोइवि बहुपाहुडई नवल्लइ ढोइवि । ताहि तिवेयहि हो अणुराएं जीवणु दिन्नु विसेसिं राएं । वासवदत्तु न नमिउं पमाएं विमलुमति थिउ बद्ध कसाएं । घत्ता । वहविं कालेण पइविरह महादुखेविय ।
धीय सुकेसहि उब्बाहुल करइ तिवेइय ॥ ४॥
सावि सुकेसआस नउ पूरइ वासवदत्तहो पुरउ विरइ । पई बइसारिवि पुरउ नरेसहो घल्लिउ जामाइड परएसहो । तहो विओइ त दुहि तिवेश्य अच्छइ रुणुरुणंति दुहखेइय । चवइ सुवक्कु दुवक्कु वि जंपइ सुहियई पारियच्छिण विढप्पड़ । जइ नरवइहिं कज्जु नउ किज्जइ तो तं जीवणु अन्नहो दिजइ । एवहिं राउल अंगहो आयउ जीवणु पुरुवि अम्ह संपाइउ । तो अन्निक्कदियो नरविंदहो जाय बोल्ल अत्थाणि नरिंदहो । अज्जवि अग्गिमित्तु नउ आवइ किं कारणु जं सुइरु चिरावइ । किं पाहुड न लयउ अणुराएं भीमिं सिंहलदीवहो राएं । किं अंतरि चरsहिं विभाडिउ किं मारिउ किं दूरहो धाडिउ । घत्ता । वुत्तु दुवक्केणं नवनाडिनिरोहु करेष्पिणु ।
विहिं तिहिं दियहिं सो एसइ पाहुडु लेप्पिणु ॥ ५ ॥
सुमरिवि वहरु लयउ वायाच्छलु विमलु मंति उल्लवइ अवच्छलु । सहमंडवि फुडुवयणहिं तज्जइ अहो राउलि एहउ न चविजइ । तहु तुरियउ आगमणु नं दीसइ अन्नुमि अकुसल किंपि सिलीसइ । तं निसुणेवि दुबके जंपिउ बहुगीढावराहु नउ जंपिउ । तुम्हई करहु मंतु बहुभेयहिं आगमसत्थपुराणहिं वेयहिं । अम्हहिं जं जंपिउ तं होसइ पुणरवि विमलुमति उग्घोसइ ।

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सत्तदहमो सन्धी।
१२१ अहो दुवक किं बहुवित्वारिं हउं जाणमि नियमइअणुसारि । सो तिहुं दिणहं मज्झि नउ आवइ अजवि दियहा केवि चिरावइ । कि अलियउ वेयारहिं राणउँ गाणहाँ पच्चउ होइ पहाणउं ।
तुहुं धिट्टत्तणेण पहु जंपहि सुवियक्खणहं मज्झि विग्गुप्पहि । घत्ता । वुत्तु दुवक्केणं तुज्झुवि मज्झुवि तुडि किजइ।
जोवि हु अलियउ होइ तहो जीव लोइ फेडिजइ ॥६॥ बेवि सरोस निवारिय राएं तुम्हहं विहिंमि काइं पडिवाइं। पुच्छुहु अन्न कोवि जो जाणइ सो तुम्हहं विवाउ पत्ताणई। , पहुवयणेण बेवि गय तित्तहि जक्खभवणि सो खुल्लउ जेत्तहि । पुच्छिउ बिहिंमि पणामु करेप्पिणु महुरालावहिं हियउ हरेप्पिणु । अहो सुहि तउ दंसणि अणुराइय अम्हइं पहुआएसि आइय । हुवउ भवीसु लोइ तुहुं जाणहिं फेडहि भंति मणहं पत्ताणहिं । सिंहलदीविं गुरुअणुराएं पेसिउ अग्गिमित्तु जो राएं।
सो तहिं अजवि काइं चिरावइ कारणु काई जेण नउ आवइ । घत्ता । तो आएसिउ तेण सरलसहावसरुवें ।
अकयवियप्पेण दक्खिन्नपरव्वसिहूवें ॥७॥ राएं जो आएसिं पेसिउ तेण असेसु कोसु विद्धंसिउ । अच्छइ अविणयमइउभंतउ जूअकीलवरवेसासत्तउ। सामिहितणउं कज्जु अवहारिउ तं धणु तेण जूए संघारिउ । एसइ दिणि तीसमई असंगहो जरकप्पडणेवत्थपरिग्गहो। तं निसुणेवि सुकेसहि नंदणु मउलियवयणकमलु थिउ दुम्मणु । विमलुमंति पफुल्लियवत्तउ उहिउ पुलयपसाहियगत्तउ । बेवि नरिंदत्थाणु पराइय राएं अणुराएं निज्झाइय ।
पुच्छिय बेवि करिवि उवलक्खणु काई कहइ नेमित्ति वियक्खणु । घत्ता। विमलु महामइ थिउ तुण्हि करेविणु पक्खइ।
वासवनंदणु पहुपुरउ समारिवि अक्खइ ॥ ८॥ मासिं कहिउ तेण तहो आगमु अह को जाणइं तं परमागमु। जइ तीसमई दियहि सो एसइ तो तं तहु फल पायडु होसइ । जं संदेहु कहिउ तहो विपि राणउं तं दूसिउ दुवियप्पि । पुच्छिउ विमलमंति सुमहत्तर तेणवि तहो वजरिउ सवित्थरु ।

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१२२
भविसयत्तकहाए थिउ वासरइं गणंतु महाइउ दिणि तीसमई सोवि संपाइउ । निडणु जेम तेम उवइटउ लजई नउ रायउलि पइटउ । छुड्डु छुड्डु दिन्नु तिवेयई आसणु जंपिउ थोउ थोउ संभासणु । छुड्डु छुड्डु पुलयपसाहियगत्तहो किउ अहिवायणु वासवदत्तहो । छुड छुड्डु वयणु सुकेसहि जोइउ छुडु छुडु सुहिसालयहिं पलोइउ ।
छुड्डु छुड्डु लइय पुत्ति अणुरंगिउ छुड्डु छुडु तणु विलयहिं अब्भंगिउ । घत्ता । ताम नरिंदेण उब्भडभडभिउडि य तजिय।
कुरुडमहाभड लइ लेहु भणंति विसज्जिय ॥९॥ पिक्खिवि भडपवाहु विहुणंतउ अप्पहु अग्गिमित्तु पभणंतउ । तं वासवकुडंबु आहल्लिउ जामाइयपरिहविण विचल्लिउ । वासउ चवइ वयणविदाणउं अइयारिं आरोसिउ राणउं। . दिहु सुकेयहि कंतु भयावणु जाउ तिवेयहिं वयणु दयावणु। परिहउ लयउ दुवक्कसुवक्कहिं पइसि पहु पणिउं पियवक्कहिं । बहुअवराहु जइवि किउ आएं तोवि खमिव्वउ अम्हहं राएं । तिं वयणिं पहु ताहंमि कुद्धउ जो जित्थइ सो तित्थइ रुद्धउ । घरु भंजिवि परियणु विभाडिउ सकुडंबउ वासउ निद्धाडिउ । अग्गिमित्तु बंधेविणे आणि पिट्टिवि मजारहिउ निमाणिउं । नियलई देविणु गुत्तिहि घल्लिड पहुपरिवारु सयलु आहल्लिउ । अहो वीसासु कवणु विहवंतरि राउले पिसुणपवेसिपरंपरि ।
पहुपसाइ उप्पज्जइ जं सुहु तहु अवराहु तंजि तित्तउ दुहु । घत्ता । मंतिविरोहेण जं वासवसुअ निम्माणिय। एण निमित्तेण धणवालिं संधि समाणिये ॥१०॥
सप्तदशः सन्धिः । जीवहो संसारि फुडु कम्मई कम्महो कारणु । भउ दरिसिउ जेण विप्पहु तं जि जाउ सरणु ॥ सो दुवकु निम्माणि राएं निग्गउ तत्थहो गरुअकसाएं। नं तासिउ गइंदु मयराएं गउ खुल्लयहो पासि वइराएं। १C adds इय भविसत्तकहाए पयडियधम्मत्थकाममोक्खाए बुहधणबालकयाए पंचमिफलवण्णणाए भविसदत्तमणोवेगपुव्वभवसंबंधपेम्मवण्णणो णाम सत्तदहमो सन्धी परिच्छेओ सम्मत्तो।

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अडदहमो सन्धी
१२३ बोल्लाविउ कयविणयविसेसिं तवसि तेण तहो परमाएसिं। पाविउ अग्गिमित्तु सुविडंबहो पलयकालु किउ अम्ह कुडुंबहो । तं निसुणेवि सोवि अणुकंपिउ तसिवि तस्स मिच्छामि पयंपिउ । अहोहो महाणुभाव अणिउत्तउ आएसिउ तं मइंमि अजुत्तउ । अम्हहं एउ न होइ करिव्वउ अजवि पायच्छित्तु चरिव्वउ । आएं आसि एम होइव्वउ अह इत्थु वि न विसाउ करिव्वउ ।
सुहदुक्खई कयधम्माहम्मि मणुअहं होंति पुराइयकम्मि । घत्ता । संसारि असारि जीउ असासउ चलु विहउ।।
तं किजइ मित्त जं पाविजइ परमपउ ॥१॥ पहुपरिहवदुहदुम्मियचित्तिं पियवच्छलवयणामयसित्तिं । पणविवि अन्भत्थिउ अन्नाणिं रंजिउ राउ जेण पई जाणिं । तं उवएसु मइंमि जाणावहि पहुसहुँ परिओसहु आणावहिं । खुल्लउ भणई एउ जइ जाणहिं ता तिहुवणु परिओसहु आणहिं । तिण्णिमि लोय तुलिज्जहिं आएं कवणु गहणु किर इके राएं। तं तहो वयणु तेण परियाणिवि लइ दिक्ख जिणवयणइं जाणिवि । परमागमजुत्तिए विहरंतउ मरिवि सुहम्मसग्गि संपत्तउ । सावि सुकेस जणणि तहोकेरी पहुपरिहवबहुदुक्खजणेरी ।
वासवधरिणि तिवेयहि माइय पुत्तविओयसोयदुहघाइय । घत्ता । जिणवयणु सुणेवि अन्जावय तउ करिवि मुअ।
तियलिंगु हणेवि पढमई सग्गि सुरिंदु हुअ॥२॥ जणणि सुकेस हूअ सूरप्पाहु पुत्तु दुवक्कु जाउ सोमप्पहु । विण्णिवि तहिं सोहम्मि वसेविणु बेसायरहं भोय भुंजेविणु। सो दुवक्कु सोमप्पहु सुरवरु हुउ चएवि मणवेउ मणोहरु । गिरिवेयड्डसिहरि ससिकंतए पुरि आवासतिलइ सियवंतए । विजाहरमरुवेयहो नंदणु एहु सुतउ मणनयणाणंदणु । जणणिहि पुव्वगुणिहिं अग्घाइउ संजमधरु मुणि पुच्छिवि आयउ । सा सुकेस जा जाय रविप्पहु सा होसइ तइ तउ नंदणु सुप्पहु । अच्छइ तउ घरिणिहि गम्भंतरि तहोतणु विजावच्चु परंपरि । तेण एहु दोहलउ न भंजइ तुम्हहं सेव करइ मणु रंजइ ।

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१२४
भविसयत्तकहाए घत्ता । तं सुणिवि तियाहि अंगरगई रोमंचियइं।
सुमरेवि कयाई पुव्वभवंतरसंचियइं ॥३॥ तो कयविणयविहूइसणाहिं पुच्छिउ पुणुवि नाहु नरनाहिं। परमेसर तहो काई विहायउ जो पाडुडइं विणासिवि आयउ । हुउ मणवेउ दुवकु महंतउ सोवि सुवछु कवणगइ पत्तउ । जा सविसुद्धचरित्त महासइ सावि तिवेइय काई करेसइ । भणइं मुणिंदु सुवक्कु विओएं दुग्गहगमणि पडिउ सुहिसोएं। बहुभवगहणु भमेविणु आइउ अजगरु मेरुकडइ संजायउ। वासवसुइण सुम्मणवंतए इट्टविओयसोयसंतत्तइ। दिट्ट गंपि कंपिल्लहि राणउं तुहु चिर सामि अम्ह पिउराणउं ।
अह भत्तारु मज्झु मिल्लावहि अह गयवरदंतहिं पिल्लावहि । घत्ता । तं निसुणेविणु ताहिं अहरु फुरंतउ दिढवयणु।
मिल्लाविउ विप्पु दरिसिउ बहुसम्माणधणु ॥४॥ तेणवि तं चिरु वलिवि न जोइउ नियमणु मरणमहन्न विढोइउ । करयलि धरिवि तिवेय खमाविय जामि कंति चिरु मई संताविय । तं निसुणेवि जलोल्लियनित्तई पइ पभणिउं विहलंघलगत्तए। बहुकालहो परएसहो आयउ पुणु राएं गुत्तिहिं संपाइउ । एत्तियकालहो जाउ समागउ एवहिं मरहिं निरारिउ चंगउ । हउँ पर पहं जम्मु वि अवगणिय विविहनवल्लजुवइ पई मण्णिय । एवहिं लड्डु नाह आवग्गउ हमि करमि जं गोत्तहो चंगउ ।
तिं साहसिण सोवि आणंदिउ तं जुअलउ पुरलोएं वंदिउ । घत्ता । कड्डाविय कट्ठ चउपासहिं सुहिसयण हुअ।
गलि लग्गिवि तासु अप्पउ हुअवहि डहिवि मुअ ॥५॥ साहुकारु करंतिं लोएं निग्गउ जीउ ताहं अणिओएं। सलहइ जणु सकियत्थई एयई बेनिवि नवर हुअई वणि केयई । पुणु तहिं मरिवि अयाणियसन्नई वणि तावसई बेवि उप्पन्नई। बिणि भवंतर भुंजिवि भोयई पुणु विहडियई अदिवविओयई । जो चिरु अग्गिमित्तु दिउ होतउ सो इउ तिलयदीउ संपत्तउ । हुउ माणेसरु जक्खु महाइउ तुहु सविमाणु जेण उच्चायउ । जा मुअ तेण समाणु निवेइय तिन्नि भवंतर भमिय तिवेइय ।

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अडदहमो सन्धी
१२५ कालंतरिण सावि ससिरोहिणि नहि उड्डयणहं मज्झि हुअ रोहिणि । घत्ता । बहुकालिं सावि तं विमाणु मिल्लेवि चुअ।
नामेण सुतार होसइ तुम्हहं तणिय सुअ॥६॥ तं निसुणिवि गंजोल्लियगत्तउ मुणिचलणइं वंदिवि सकलत्तउ । पुणरवि तिं पएस परिसकइ णु आहरण लेवि जं सक्कइ । तहिं वणकील करिवि बहुभोग्गई सविमाणइं आयासि वलग्गइं। गयउरि अवइन्नई सुपहिट्टई साथदिं पुरलोएं दिट्टई। पट्टणि आवणसोह कराविय नरवरिंद विहडप्फड धाविय । कयपेसणहिं समुन्नयमाणहिं पुरउ निरुड जाणजपाणहिं । सुहिसयणहिं बहुतूरनिनहिं पुरि पइसारिय जयजयसहि । सम्माणि मणवेउ विचित्तहिं कंकणकडयमउडकडिसुत्तहिं । संपेसिय पियवयणई जंपिवि मुणिवरवयणाएसु वियप्पिवि ।
गिरिवरकडय सोवि संपाइउ उरउ सुवकु धम्मपहि लायउ। घत्ता। गउ घर मणवेउ नियवित्तंतु जणहो कहिउ ।
भविसुवि नियगेहि हरिसिं रज्जु करंतु थिउ ॥७॥ तहो तहिं रायलच्छि माणंतहो सुरलीलई बहुकालु गमंतहो । तहिं भविसाणुरूअमहएविहि पुत्त चयारि हूअ सुहसेविहि । सुप्पह कणयप्पह सूरप्पह चंदरासि समरंगणि दूसह । तार सुतार नाम बे दुहियउ पुन्निमइंदरंदससिमुहियउ। एक्कु पुत्तु धरणिंदु सुमित्तहि जाउ ख्वगुणसीलविउत्तहि ।
ताहिवि दुहिय तार उप्पन्नी सयलकलाकलावसंपुन्नी। घत्ता । वणिउत्तहं देवि कन्नहिं दिन्नई मंडलई।
अणुहूअसुहाई सयण पणच्चिय गुंदलई ॥८॥ एम तासु बहुकालु गमंतहो गयउरि विविहविलास करतहो । पवरुजाणि आउ हयतमनिसि विमलबुद्धि नामेण महारिसि । तहो पुरखोहु करिवि गुरुभत्तिए भविसयत्तु गउ वंदण हत्तिए। वरकरितुरयथडय चउपासिहि परिवेढिउ सामंतसहासिहिं । भविससुमित्तपमुहसुहसेविहिं चलिउ समाणु सहिउ महएविहिं । हरियत्तुवि समाणु नियलच्छिए धणवइ कमलई कमलद्लच्छिए। भूवालुवि कुवलयदलनित्तइं पियसुंदरिए समउ पियवत्तए ।

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१२६
भविसयत्तकहाए सुप्पह सूरप्पह सोमप्पह कणयकंति धरणिंदसमप्पह । निग्गउ नरवरिंदु परिओसिं जयमंगलजयतूरनिघोसिं। तारसुतार वसुंधरि जायउ नियनियपइपरिवारसहायउ ।
नायरलोउ पयडु पइहिउ नं मुणिवरु तवतेयाहिट्ठउ । घत्ता । भविसत्तनरिंदु कडयमउडकुंडलधरहिं।।
सुरलोयहु जंतु नं संपेसिउ सुरवइहिं ॥९॥ वेढिउ पवरुज्जाणु असेसहिं नरनायरणरवइहिं सुवेसहिं । सोहइ अहिणवसिरिसंपुन्नउं देवागमणु नाइं अवइन्न। चउपासिहिं उवसोह भमाडिय मेइणि वरवत्थहिं उच्छाडिय । पिक्खिवि साहु सयलु आणंदिउ सवणसंघु परिवाडिए वंदिउ । जयमंगलजयतूरनिनद्दई नियडंतरि कियाई नीसद्दई। तं तित्तिउ समूहु जणविंदहो सो असंखु परिवार नरिंदहो। जंपइ कोवि नाहिं अणिउत्तउ निझुणु अडरत्ति नं सुत्तउ । नरनाहिं निउत्तपरिवारिं कुंदसमुज्जलेण भिंगारिं।
सियकचोलि लेवि हरियंदणु मुक्क तिवारधार किउ वंदणु । घत्ता । सियकुसुमइं लेवि किउ पुप्फचणु गुरुपयहिं ।।
वलि दीवंगारि धूवइ देवि फलक्खयई ॥१०॥ वंदिय गुरु गुरुभत्ति करेविणु मणक्यकायनिरोहु करेविण । जिम तिं तिम सव्विहिं सामंतिहिं कयकरमउलिं नमोत्यु भणंतिहिं । पुरउ निविदु राउ पणविप्पिणु धम्मसरीरहो कुसलु भणेप्पिणु । भणई मुणिंदु पाणिं आकुंचिवि सविणय विणयतोसु मणि खंचिवि । नरवइ तुज्झु विणयसविसेसहो होउ छेउ संसारकिलेसहो। तं निसुणिवि नरिंदु आहल्लिउ मुहि वत्थंचलु देविणु बुल्लिउ। . मई किलेसु पालत्तणि पिल्लिउ दाइयबंधुयत्ति जहिं घल्लिउ । जहिं मयणायदीवि चिरु अच्छिउ जहिं विओउ वल्लहई नियच्छिउ । एव्वहिं रिद्धि विद्धि दिहि मंगलु वदृइ वसविहेउ कुरुजंगलु। इय धरवलइ सक्कसामंतहिं जयजसपसरपसाहियगत्तहिं ।
महु अविहेउ कोवि नउ छुट्टइ जो नउ आण करइ सो फिट्टइ । घत्ता। तो भणई मुणिंदु जहिं निक्खेवउ जमकरणि ।
तहिं माणुसजम्मि निव्वुइ किं चिरु कालु जणि ॥ ११ ॥

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नमो सन्धी
चिरुपुर उ पढमु जिणु होंतउ लोउ कोडि पुव्वहं जीवंत । महिं तासुवि दहमइ भाविं कवणु भोउ भुंजिज्जइ आएं । दसलक्खदं पुवई जीविजइ एक्कु लक्खु बालत्तणि हिज्जइ । बीयइ लक्खि पवडियअंगड तरुणितरललोयणसुहिसंगउ । तिहिं जोव्वणवियारु परियत्तइ चउहिं महामइपसरु नियत्तइ | पंचमि सुहृवि थिरु गंभीरहो चलइ तेउ लायन्नु सरीरहो । नरवइ छट्ठइ लक्खि जियंतहो गलइ चक्खु लोयणइं नियंतहो । सत्तमि कन्नहं सुणिवि न तिप्पइ अट्ठमि मयणग्गिवि न पलिप्पइ । नवमई दंतपंति आहल्लइ खलइ जीह मुहवयणु वियल्लइ । दहमई जइवि न नासइ अंगउ तो जर भंजिवि करइ अयंगर | धत्ता । संखिप्पड़ आउ दियहिं दियहिं कुसरीरु जहिं ।
सुहृवि सुहसंग निव्वु किज्जइ काई तहिं ॥ १२ ॥ अहो नरिंद संसार असारइ तक्खणि दिट्ठपणट्ठवियारइ । पाइवि मणुअजम्मु जणवल्लहु बहुभवकोडिसहासिं दुल्लहु । जो अणुबंधु करइ रहलंपडु तहो परलोए पुणुवि गउ संकडु । जइ लहविओउ नउ दीसइ जइ जोव्वणु जराए न विणासइ । जइ ऊसरइ कयावि न संपय पिम्मविलास होंति जइ सासय । तो मिल्लिव सुवन्नमणिरयणई मुणिवर किं चरंति तवचरणई । एम एउ परियाणिवि बुज्झहि जाणंतोवि तोवि मं मुज्झहि । धत्ता । मुणिवरवयणेहिं सिरिरामालिंगियभुअहो ।
निव्वे सरीरि उपज्जइ घणवइसुअहो' ॥ १३ ॥
अष्टादशः सन्धिः
मुणिवयण सुणेवि नरवइ संक समुव्वहइ | सच्च संसारि जीवतणिय विचित्तगइ | मुणिवयणें परिचत्तपमाएं तं सयलुवि परिपुच्छिउ राएं । अवरुषि धम्माहम्मविसेसणु पुच्छिउ मुणिवरिंदु सुहृदंसणु । पुणु पुच्छिउ नियपुव्वभवंतरु कुडिलसुहासुहकम्मनिरंतरु |
१२७
१ C adds इय भविसत्तकहाए पयडियधम्मत्थकाममोक्खाए बुहधणबालकयाए पंचमिफलवण्णणाए भविसयत्तवेरग्गवणणो णाम अडदहमो संधी परिच्छेओ सम्मत्तो ॥

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भविसयत्तकहा
काई आसि हउं अन्नभवंतरि होसमि काई विचित्तनिरंतरि । अणुवि नियनयविणयनिउत्तरं घरि अवयरिवि नाह वणिउत्तरं । कवण पुव्वि भावण महं भाविय जेण रायसंपय संभाविय । अन्नुमि इक्कदव्वसुहसेविहु अहिउ सणेहु बिहिंमि महविहु । बहुभिचहं विलहंति वसुंधर तं कम्मेण केण परमेसर । धत्ता । महु जणणि नाह पाविवि संपइ विहउ थिरु |
किं कारण जेण विसहिउ इट्ठविओउ चिरु ॥ १ ॥ अणुमि नाह दुलंघि दुसंचरि हउं चिरु भमिउ तिलयदीवंतरि । तइयहं सुप्पहजणणि कुमारी नवजोव्वणगुणरूविं सारी । कहिय सुरिंदं अक्खरबंधिं तं किर केण पुव्वसंबंधिं । भई महामुणि सुअणसमिद्धउ अइरावइ अरिनयरु पसिद्धउ । तहिं नरवइ मरुनामु महोयरु घर महएवि मंति वज्जोयरु । वज्जोयर तो पियकमलक्खण कित्तिसेण तहिं दुहिय वियक्खण । ताहि कंतु असरिसु अवियक्खणु चोरु जारु जूआरु अलक्खणु । दुव्वियड्डू परिवज्जियसुत्तउ भमई नयरि दुव्वसणिं भुत्तउ । वत्थाहरणुवि ताहि न मिल्लह सोच्छुहेवि जूअप्फडि खेल । चच्चरि वेसायणि रद्द माणई सुललिय गन्भेसरि अवगन्नई । धत्ता । कुलविहविं सार रइरसपसरुभिन्नभुअ ।
१२८
दुष्पयघरवासि झरइ मंतिहितणिय सुअ ॥ २ ॥ सावरजुवइ निरारिउ लज्जइ धणु विहोउ निष्फलु पडिवज्जइ । कोसियतावसनिलइ विहावइ तहो वयणि वइराएं भावइ । अणुमि जणमणनयणाणंदणु धणयलच्छि धणयत्तहो नंदणु । वणि धनमित्तु नामु तहिं आवह सोवि ताहि लोयणहं मुहावइ । बालकुमारहो समुहुं पलोअई अणिमिसनयण वयणु अवलोयई । ताह बिहिंमि अहिलसियां चित्तई बिहिंमि गयई संदेहचरितई | नवर ताहि वज्जोअरधीयहि गुणवंतहि जणणहं सुविणीयहि । वम्महसरहं विरोलिङ अंगउ चिंतंतिहि तहि सुरयपसंगउ । एकइ बाल सुरूवि सोहइ तणु इज्जति निरारिउ मोहइ । दूसह मयणावेसु विडंबइ गलि लाइव डिंभउ परिउंबई । मोअंगु वियारहिं भज्जइ पहुपंगणि पइसंति विलज्जइ ।

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एकूणवीसमो सन्धी।
१२९ सहि गुणमाल नाम तहि पक्खिय ताए वियक्खणाई उवलक्खिय । वत्ता । पिक्खेविणु ताहि अंगई मयणायल्लियई।
अविसुद्धमणाइं विविहवियप्पई वोल्लियइं॥३॥ गुणमालए धणमित्तहो कतई परिपुच्छिय परिहासपवित्तई । सहियरि निरु विवणम्मण दीसहि किं उज्जवणउं किंपि सिलीसहि । दुप्पइदुग्घरवासपियम्मइं घरि सिक्खविय किंपि किं अम्मइं। किं सो कमठु कहिमि संपाइउ तेण अवक्खु किंपि उप्पायउ । किसियई तुहु मुद्धि बाहुलयई सिढिलइ परिभमंति मणिवलयई । केसकलाउ खंधि ओणल्लइ परिमोकलु नियंबि आयल्लइ । फुटइ अहरु सुसइ मुहपंकउ नयणई नउ जोयंति असंकउ । हलि सहि अन्न भंति महु दिजइ विणु विरहिं नउ पंचमु गिज्जइ ।
सहि म रुसिज भणमि पई भत्तिं किं अवलोइय केणवि धुत्तिं । घत्ता । जं चालिउ मम्मु बालइं तं अवहेरि किय ।
धणमित्तहो पत्ति पुच्छइ गाहु करेवि तिय ॥४॥ आसंघइ करु करिण धरेप्पिणु पुच्छिय जं असगाहु करेप्पिणु । तं दिसि पासु निइवि परियच्छई बुच्चइ मंतिसुअई मइंदच्छई । सहि म रुसिज्ज तुड्ड फुड्ड अक्खमि तिलमित्तुवि तउ गुज्झु न रक्खमि। तेण तरुणिमणमोहणचितिं हउं अवलोइय तउ वरइत्तिं । अच्छइ तासु पासि मणु मे रउ सुन्नड भमई कलेवरु सेरउ । तं निसुणिवि धणमित्तहो पत्तिए जंपिउ दरसविलक्खु हसंतिए। एक्कुवि तुहुं महु पाणसमिडी अण्णुवि हुअ वरइत्तहो निद्धी। एवहिं करहि किंपि जिं जाणहिं इच्छई जिम्ब सक्का तिम माणहिं । तुहं मंतिणहो धीय महरायहो जो परमेसरु नयरहो आयहो। महु पइ पुणु वणिवरु एक्कंगउ अण्णुवि जं तउ भाउवि चंगउ ।
जइ सो तुडु निरारिउ रुच्चइ तो कहि महु जं जाएवि वुच्चइ । घत्ता । तो मंतिसुआई थुत्थुक्कारिउ तं वयणु ।
मइ पियसहि तुद्ध अक्खिउ निययसरूवगुणु ॥५॥ जइ सुंदरि हउँ एहउ करेमि तो अप्पउ भूअहं बलि करेमि । महु सहिए ताउ रायाहिरम्मु सुविसुद्धइ कुलि निम्मलए जंमु ।

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भविसयत्तकहाए
जइ एहउ विच्चइ महु सरीरि तो झंप देमि जलरवगहीरि । जंपणउं चडइ जइ कुलि मलित्ति तो देहु दहमि हुअवहि पलित्ति । नयणिहिं जोइज्जइ को न लोइ सप्पुरिसि कहो न अणुराउ होइ । सहिंदीसह जो जो गुणविचित्तु किं तहो तो खंडिव्वर चरिन्तु । कसणेहिं चलधवलिहिं लोयणेहिं अहिलसिउ जइवि खललोयणेहिं । सो इत्थु जम्मि महु तो विभाइ जइ माइ जइवि हियवइ न माइ । धत्ता । अणुहुंजहि नाहु जो पुव्वज्जिउ पई सुहवि ।
१३०
महु विसयहेण सहि पज्जत्तउ इत्थु भवि ॥ ६॥ अहिणवरं भगन्भसोमालहिं धणमित्तहो पत्तिहिं गुणमालहिं । फिट्ट भंति अवउ विसज्जिउ अहिउ सणेहु पुणुवि पडिवज्जि । ताईवि ताए बेवि अभहियई पडिउवयारसयहिं संगहियई । fafafa नियतायहो दक्खवियई तेणवि पहुपरियाणि सम्मवियई । जोयरिण सणेहिं धीयहिं सयलकलाकलावसुविणीयहिं । फेeिs अन्नहो पर पहुत्तणु अपि धणमित्तहो सिट्ठित्तणु । सपउरु पुरु विहडफड धावइ धणमित्तहो मंदिरु संभावइ । वज्जोयरदुहियहं मणमोहिं एकहो तो धणमित्तहो नेहिं । तं घरु सपरिवारु सम्माणिउं सपउरि पहुपरिवारिं जाणिउं । धत्ता । तहिं बिन्निवि ताई मिच्छामोहमहावसेण ।
कोसियवयणाई परिभावंति समंजसिण ॥ ७ ॥ तावसनिलइ ताहं पसंतहं मिच्छानियमसीलसंजुत्तरं । अवरुप्परुसमिडसमवायहं बिहिंमि इक्कुगुरुवयणविहेयहं । बिहिंमि ताइं कोसिउ गुरु जायउ पयडउ पट्टणि पुरि विक्खायउ । कित्तिसेणहो परियाणि रुच्चइ धम्मबहिणि धणमित्तहो वच्चइ । घत्ता । अणिक्कु जुवाणु नंदिमित्त थिरथोरभुउ ।
धमित्तहो मित्तु जाउ नंदिवद्वणहो सुउ ॥ ८ ॥ नंदिमित्त निजसासणि भत्तउ अणुदिणु आराहइ रयणत्तउ । निययकज्जकारणसंबंधिं घरु सिट्ठिहि सेवइ अणुबंधिं । धमित्तुवि तुरंग परिवाहइ सारासारपरिक्खण चाहइ । पट्टणि सुत्तविमुत्तरं जाणई दुट्ठई दुब्विणीय अवमाणई । अप्पमत्त कोसि अणुअत्तरं कित्तिसेण अणुमग्गि पवत्तइ ।

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एकवीसो सन्धी ।
तो कोसियहो अमग्गि चरंतहो मिच्छाभावि लोउ लायंतहो । पट्टणु खुहिउ समउ नरनाहिं पणवइ सयलु लोउ असगाहिं । इत्थंतरि जिणगुणअणुराइड नाउं समाहिगुत्तु मुणि आयउ । तासु परिक्खणउ विहत्तिए गउ वज्जोयरु वंदण भक्तिए । तेण सलु परमागमु जाणिवि निउ राणउं बहुगुण परियाणिवि । तो अणुमरिंग वाउ नरिंदहो सयलु वि वलिउ समाहिमुणिंदहो । धत्ता । वज्जोयरु मंति नियडि निवेसिवि मुणिवरहो ।
सपुरु सपरिवारु निसुणई धम्मक्खाणु हो ॥९॥
१३१
साहु समाहिगुत्तु सुवियक्खणु सयलहं कहइ धम्मु दहलक्खणु । अहो जण भवसंसारु असारउ चउगइगहणि असंतु अपारउ । ताउ चयारिवि धम्माहम्मि हिंडइ जीउ सुहासुहकमि । कहिंमि नरइ मारइयहिं दम्मई डज्झइ बज्झइ हम्मई खम्मई । सहइ दुइं दूसह उद्दई जाम ताम तेतीस समुद्दई । कहिंमि तिरिक्खगइहिं उप्पज्जइ पाहणु पवणु सलिलु आवज्जइ । try es कहिंमि सिहि जोइवि खेवइ कालु कहिंमि तरु होएवि । तहिंमि सुणिज्जहि जीव अनंता जे न कयावि तसत्तणु पत्ता । कहिंमि कयावितसत्तणु पावइ तहिंमि किलीणकाय संदावइ । उपज्जइ किमिकीड पयंगहिं दंसमसयमच्छरकुलसंगहिं । कच्छमच्छविसमेसमईदहिं वग्घरिंच्छखरतुरयगईदहिं । धत्ता । तिरियत्तणि होवि लिंतु मुअंतु कलेवरई ।
हम्मंतु हणंतु विसहइ दुक्खपरंपरई ॥ १० ॥
कहव कहव मणुअत्तणु आवइ सुकुलु सुगुत्तु तहिंमि नउ पावइ । होइ अणुज्जु अणज्जवखंडिहिं बब्बरसमरपुलिंदपयंडिहिं । सुकुलि सुखित्ति जम्मु जइ पाविह तहवि न परमधम्मु संभावइ । तं पर लहइ महागुरुभत्तिए अह सावयकुडुंब उप्पत्तिए । वरि चेड विजाउ सावयकुलि मं नरवइवि पावमइसंकुलि । इय इत्तियपयारसंजोएं मणुअजम्मु को लहइ निओएं ।
जो तं लहिवि सिढिलु जिणसासणि सो अंघलउ जाउ निहिंदंसणि । जो तो दिणुवि जाउ विणु धम्मिं तं केणवि पुव्वक्कियकस्मि ।

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११२
भविसथत्तकहाए घत्ता । तो भणइ नरिंदु जीवहो जं परलोयहिउ ।
कहि अम्ह मुगिंद परम धम्मु सो केम थिउ ॥ ११ ॥ पह पुच्छइ पुलयविसहदेहु जाणमि संसारु असारु एह । जाणमि चउगइभवभमगदुक्खु जाणमि माणुसुवि हवेइ रुक्खु । जाणमि संजोयहो फुडु विओउ जाणमि अणिच्चु संपयविहोउ । जाणमि जरमरणावच्छ एम तं कहि न पडिजइ तेत्थु जेम। तं निसुणिवि वुच्चइ मुणिवरेण अहो नरवइ किं बहुवित्थरेण । वयदंसणिनाणिचरुित्तरंमु जो करइ अहिंसापरमधम्नु । पडिवन्नवयणु निग्गंथरूवि सो न पडइ तहिं संसारकूवि । अह कहमि धम्मु जं जेम होइ परु दीसइ अप्पसमाणु लोइ ।
अप्पणु संपजइ पीड जेण तं परहु न किजइ निच्छएण । घत्ता । नउ हम्मइं जीउ नउ बोल्लिज्जइ अलिउ जणि ।।
तह लोइविरुडु लोहु न किजइ परहो धणि ॥ १२॥ परतियपरिहरणि महंतु धम्मु अहिलासु करइ तं तहो अहम्मु । जो लेइ परिग्गहु अप्पमाणु अविणासु अणासु अदिनदाणु। पर संचइ संचइ एम अत्यु इहरत्ति परत्तिवि तहो अणत्यु । जो पुणु संतोसहु नियनु लेइ तहो तं जि धम्मकारणु निएइ । जो मज्जु मांसु महु परिहरेइ अण्णुवि निसिभोयणु नउ गसेइ । जइ पालइ तो तहो तं जि धम्मु अह सिढिलउ तो अकयत्थु जंमु । जइ पयहिं पयत्यहिं सद्दहाणु तो तं जि धंमु धम्महो पहाणु । अह मन्नई मणि विवरीउ भाउ तो तं जि तासु परिणवइ पाउ । विणिवारइ जइ दिजंतु दाणु तो अंतराउ वडावमाणु । अह देइ दियावइ सिढिलकम्मु नउ देइ जइ वि तो तासु धम्नु । जिणापडिम हरइ उवहसइ साहु तो तासु नरयपंथावराहु ।
जिणभवणु करावइ जो पसत्थु तहो धम्मु वित्थयारहो अणत्थु । घत्ता । तो पभणइं मंति किं जंपहि मज्झत्थमणु ।
उवसंतहं नाह कहिं जिणसमयसमायरणु ॥ १३ ॥ तो मंतिहि वयणि कियायराहं पुच्छंतहं सयलहं नायराहं । पायडिवि समयसंकेउ रम्मु वनरिउ मुणिंदिं परमधम्मु ।

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एकूणवीसमो सन्धी।
१५३ जिम जिणमइ पंचमहावयाइं अणुवयगुणवयसिक्खावयाई । सायारमणायारिविणिओइ तउ कहिउ दुविहु बारसविहोइ। इहरत्ति परत्तिवि बहुपमाय जिम ते सोलहविह चउकसाय । जह तिण्णिवि लेसउ तिन्नि वेय बंभत्तणु तिउणियसहिभेय । पंचिंदिय पंचपयारु जाणु पंचाणुत्तर पंचविहु नाणु ।
पंचासय पंचपयारचक्क आवासद्व्व जीवहं तिछक्क । घत्ता। छक्खंड विसेस छक्कालाण सारसमय ।
दस धम्मवियप्प अट्ठ महामय सत्त भय ॥१४॥ अट्ठविहकम्मसंकेउ होइ सउ अट्ठयालपयडिहिं समेइ। तह सत्ततत्तकारणकयत्थ नव नोकसाय नव नयपयत्थ । थिउ जेम अगाइ अणंतु कालु अवसप्पिणिउवसप्पिणिविसालु। जिम तित्थु तिसहि महाचरित्त चउगइभवसंगमगइविचित्त । अट्ठाइयदीवोवहिपमाणु नारइयतिरियदेवाउमाणु । पन्नारसकम्मधरा पएस तेरस चरित्त किरियाविसेस । एमाइमुणिदिं कयपयास पायडिय जिणागमि समयभास । इउ पढइ सुणइं जो कयपयासु कम्मक्खउ बोहि समाहि तासु ।
जिणधम्मसवणु निसुणिवि पवित्तु मुनिवयणि वलिउ नायरहं चित्तु। घत्ता । मुणिवयणवियारि सरसवियप्पदिन्नमइहिं ।
अवलोइउ मंतिवयणु सुविन्भमु नरवइहिं ॥ १५ ॥ मुणिवयणु सुणिवि मणगोयरेण नरनाह वुत्तु वज्जोयरेण । अहो देवदेव मुणिवयणु चारु सच्चउ गउ सुअसायरहो पारु । निरविक्खु देक्खु परलोयभीरु वयनियमसीलसंजमसरीरु । उवसंतकसायहं नरह रम्मु जो एण दिहु सो परमधम्मु । कोसिउ तावसु अन्नाणु मुक्खु अमुणियपरमागमु जडु अवक्खु । तणु तवइ जइवि वढेकगाहु अन्नाणु तोवि जुत्तिए अणाहु । गुरु कज्जइ जो बिहुँ गुणपवित्तु जसुतणउं वयणु बहुमइविचित्तु । जो पुणु अप्पुणु अवियड्ड देव सो परहो करइ अवबोहु केम। तं मंतिवयणु परलोयइटु नायरहं नवर हियवइ पइछ ।

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१३४
भविसयत्तकहाए घत्ता । कोसियहो विरत्त धम्मसवण निसुणेवि नर । तहो आसमि जति कित्तिसेण धणमित्तु पर' ॥१६॥
___ एकोनविंशतितमः सन्धिः । तहो आसमि ताई दिढचारित्तवियक्खणई। अणुरत्तमणाई तोवि अहिंसालक्खणइं ॥ तेहिं विहिंमि पियदसणलुडहिं अमुणियपरमागमि अविलुद्धहिं । कोसियनिलइ गमणु न पमायउ चिरपडिवनगुणिहिं निज्झायउ । सोवि ताहं उवरोहपरंपर हुउ सणेहु सम्भावनिरंतरु । एकहिं दिणि वियालि कीलंति वुच्चइ नंदिमित्तु धणमित्तिं । अहो गुणमाल बहुग्गुणभरियहो मणि अचरिउ वहइ तउ चरियहो ।
अज्जु गेहि सामग्गु नियच्छइ जाइवि कहहि किंपि जं पुच्छइ। घत्ता । तो नंदिसुएण जंपिउ सरलसणेहउ ।
अत्यमियई सूरि तउ घरि मित्त न जामि हउं ॥१॥ तो धणमित्तु झत्ति उरि कंपिउ सच्चउ मित्त एउ पड़ जंपिउ । दियह मुएविजा नयणाणंदिरि निसिहि न जाहि कहिंमि महु मंदिरि। एत्तिउ कालु मित्त नउ लक्खिउ ताम न मुअमि जाम न विअविवउ । मंछुड्डु अस्थि कावि तउ निडी पणइणि पणयसणेहसमिद्धी । रयणिहिं आण ताहि नउ भंजहि सरसपियम्मगुणिहिं मणु रंजहि । पभणइं नंदिमित्तु बहुजाणउं रायसिहि तुहुं पउरि पहाण। तउ पुच्छंतहो गुज्झु न रक्खमि निसिहिं न जेण जामि तं अक्खमि । भोयणवार तुम्ह जा सारी निसि पओसि सज्जणहं पियारी ।। तित्थु पवित्ति मज्झु नउ जुज्जइ रूसहि तुहुं जइ तहवि न भुजइ ।
अन्नमि तं देखणहं न सक्कमि निसिहिं पओसि तेण नउ दुक्कमि । घत्ता । पभणइं धणमित्तु महु अञ्चरिउ जाउ मणहो ।
पइवजिउ जेण कवणु दोसु निसिभोयणहो ॥२॥ भणई सुमित्तु नंदिगुणवंतउ निसिभोयणदोसहिं पजत्तउ ।
वरि पिउ मज्जु मंसु महुभक्खिउ वरि परतियमुहकमलु निरिक्खिउ । १ C adds इय भविसत्तकहाए पयडियधम्मत्थकाममोक्खाए बुधणबालकयाए पंचमिफलवण्णणाए धणमित्तकित्तिसेणसंबंधवण्णणो णाम एकूणविसतिमो संधी सम्मत्तो ॥

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वीसमो सन्धी |
वरि पंचुंबराई अहिलसियइं वरि अन्नइंमि अभक्खई असियई । वरि पिउ अलिउ अलज्जिउ मं रयणिहिं भोयणु पडिवज्जि । होउमित्त महु तेण निओएं जं जिम्मई दीवयउज्जोएं । जहिं पडंति किमिकीडपयंगई तहो छाहरं बहुपेयपसंगई । ता वेलइं जो भोयणु भुंजई तं जिणसमइ समाहि न जुज्जइ । तं निसुणिवि धणमित्तिं वुच्चइ तर इक्कहो पर एउ न रुच्चइ । खंधावारि पहंजणरायहो अंतेउरपरिवारसहायहो ।
१३५
सोन अत्थि जो निसिहिं न भुंजइ तोवि ताहं सुअणत्तणु जुज्जइ । धत्ता । अह एणवि काई एवडुंतरु दिट्टु पई ।
तं अज्जु पवित्ति निसिभोयणु परिहरिउ मई ॥ ३ ॥ निसिभोयणु जं परिहरिउ तेण तं नंदिमित्त तोसिउ मणेण । आसंघिउ जाणिवि सिढिलकम्मु नियसंगई अक्खि परमधम्मु । तेवि पडिवज्जिउ तहो पहाउ संजयगुणु सम्माइट्ठि जाउ । जिम सो तिम तहो पिय परमरम्मि धणमित्त सुदिदु किउ अरुहधम्मि । अणुसंगिं ताहं महाविणीय अणुमोइय वज्जोयरहो धीय । भवियण जंपइ वच्छलसहाउ जिणसासणि दरिसइ पक्खवाउ । जिणु पुज्जावर अन्नहं सएहिं धणु देई दाणु महिमोच्छवेहिं । धत्ता । वयनियमगुणेहिं करइ करंत सद्दहणु ।
अप्पुणु न करेइ पर पडिवज्जइ देउ जिणु ॥ ४ ॥
कुपहकुतित्थई जइवि न झायइ तो कोसियहो विलउ न पमायइ । जिम सा तिम धणमित्त वि वच्चइ इक्कवार तहिं गमणु न खंचइ । सो तावसु तवेण विक्खायउ तहि पुरवरि अपुज्जु संजायउ । जं परिहरिउ नयरसंघाएं जं अवगण्णिउं अरि पुरराएं । तंज कसाउ तेण मणि भाविउ वज्जोयरमंतिहि संभाविउ । जइ फलु अत्थि किंपि तवतेयहो तो हउं हुज्जु विणासणु एयहो । एम कसाएं घोरं लइयउ कालंतरिण मरिवि पव्वइयउ ।
हुउ तहि तिलयदीवि भयभासुरु असणिवेउ नामेण महासुरु । धत्ता । वज्जोयरु मंति सहु राएं खंधारि गउ ।
न नमिउं पहुकज्जे परबलि भिडिउ पण मउ ॥ ५ ॥

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भविसयत्तकहाए तहो घरि किउ लोयाचारु जाम हुआ कित्तिसेण निज्जीव ताम । जणणिए छड्डिउ भत्तारसोउ ओलग्गु ताहि घरसयलुलोउ । नउ रुअइ न कंदइ अचलदिट्टि गउ सपरिवारु धणमित्तु सिहि । किउ पवणसित्तु चंदणरसेण पाविय वयण सहुं सज्झसेण । जोइउ धणमित्तहो वयणु इहु ओसरिउ कलुणु कंदिउ अणिटु । हा भाइ पडिउ दुव्विसहु घाउ अंधारिउ जगु अत्थमित्रं ताउ । पसरिउ वामोहतमोहजालु असरणु दुत्तरु पडिवन्नु कालु ।
पालिज बिहिंमि जणणिहुं सणेहु हउं एवहिं उवसंघरमि देहु । घत्ता । कुलगोंदलि तासु वसिवि सणेहपरंपरइं।
अणुहूयई जाई ताईमि हुअई भयंकरइं॥६॥ तहो सरलसणेहि सुहाइं जाइं विलसियई आसि वियसियमुहाई। हसियइं रमियई सुहकीलियाई उच्छंगसंगसुहपीलियाई । परिहासई भिउडिपलोयणाइं लीलई अडासणभोयणाइं । आहरणवत्थमुहमंडणाई पेसणकवोलमुहचुंबणाई। मुहससिदप्पणपडिबिंबियाई कुंचियकुरुलई सिरि कुंचियाइं । दुल्ललियइं ललियइं लड्डियाई दुजणजणमाणई खंडियाइं । उजाणपवरकीलासुहाई थुइवयणविंदि विलयामुहाई।
नरवइमंदिरि गउरवसयाई एत्तियइं जेण जंतिं गयाइं । घत्ता। जं दरिसिउ जम्मु जाणिवि जणसंसारफलु।
अवसाणिं तासु जं जीविजइ तं विहलु ॥७॥ तो भणइं नवर धणयत्तजाउ लोयण फुसेवि गलिअंसुवाउ । सच्चउ पइं जंपिउ एउ माइ उवयारसारसजणपमाउ । सुमरंतहं गुणवल्लहविओइ विणु मरणिं मणि निव्वुइ न होइ। अह तं पि सुअणि साहसुन होइ अणुमरणु करणु कायरहं लोइ । सो सुअणु सुअणवल्लहपसंगि उप्पन्न तुहुंमि तहुतणइं अंगि।। तउ चरिउ वियक्खणु गुणनिउत्तु जं चवहि दीणु तं निरु अजुत्तु । जाणिजइ भड भंडणि भिडंतु परनरपसंगि महसइचरित्तु ।
धीरिम जाणिज्जइ मणुअलोइ अह मरणकालि अह सुअविओइ । घत्ता । वजोयरधीय धणमित्तहो वयणई सरिवि ।
परिहरिवि विसाउ थिय जणेरु हियवइं धरिवि ॥८॥

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वीसमो सन्धी ।
वज्जो अरु मरिवि महाणुभाउ हुउ तिलइ जसोहणु नामि राउ । बहुसोउ करिवि तासई समीवि दलु घल्लिउ ताइंवि तिलयदीवि । परिखिव आउ सुहिसयणविंदि अत्थमिए पवरवल्लहन रिंदि । अणुदिणु सेवइ धमित्तगेहु नउ मुअइ सोवि सज्जणसणेहु । कित्तिसेण धमित्तहो चित्तिं गमई कालु सुविसुद्धचरित्तिं । नंदिमित्त मित्तत्तणु दाविवि नियसुहि जिणवरधम्मु कराविवि । अप्पुणु पुणु तवचरणु चरिप्पिणु अणसणि पंडियमरणि मरिष्पिणु । दिवि सोलहम पुन्नायामि हुउ सुरवइ विज्जुप्पहु नामि । धत्ता | चम्मट्ठ सरीरु निवडिं जाइ मसाणि खउ ।
अह नियमगुणेहिं तेण जि लब्भइ परमपउ ॥ ९ ॥
जो तित्थु आसि झीणाउमाणु सो चयवि दुक्कु तहो तं विमाणु । उक्कस्स निबद्ध परिप्पमाणु लक्खणचच्चंकिउ नवजुवाणु । सोलह आहरणविहसियंगु सहसति समुट्ठि विहृणियंगु । चउपासहिं करइ दिसावलोउ पिक्खइ रमणीउ सु देवलोउ । विभिउ परिचित मणि कयत्थु को हउं कहिं आयउ आसि कित्थु । fless for विवरइ अवहिणाणु इउ देवलोउ देवहं पहाणु । अइरावइ अरिपुरि गुणपवित्तु वाणियउं आसि हउं नंदिमित्त । तर करिवि मरिवि अणसणि अहीरु आइयउ इत्थु मिल्लिवि सरीरु । इ जाणिव पसरिय परमनेहु अवयरिवि खमावइ निययदेहु । घत्ता । रुहुरुहउ करेवि पुज्जिउ निययसरीरडउ ।
खंत वयंसि पसहुं दंसणु इत्तडउ ॥ १० ॥ एत्थंतरि धमित्तहो मंदिर पउर महायणनयणादिरि । दाणु चव्विहसंघहो दिज्जइ साहम्मियवच्छल्लु वइज्जइ । तो धणभित्तु पडिच्छियपेसणु अणुदिणु उज्जोअइ जिणसासणु धणलच्छि धणयत्तहो गेहिणि धणमित्तहो जणेरि सुवि रोहिणि । जिणवरधम्मु करइ पडिवज्जइ अह मलमलिणमुणिंदहो लज्जइ । उवहासइ अमुणियमाहप्पि विहवरूवजोव्वणगुणों । सावि समाहिमुणिदो वयणहिं दुज्जयदुसहपरज्जियमयणहिं । जाइजरामरणत्तविणासणि अविचल जाय जिणिदहो सासणि ।
१३७

Page #215

१३८
भविसयत्तकहाए सुवपंचमिविहि करिवि सुवासिय सत्तसहि वासर उववासिय ।
पुणु पंचविहु अणेयपयारिहिं किउ उजवणु विहवअणुसारिहिं । घत्ता । तो मंतिसुआई अणुमोइउ तिविहंतरिण।।
हुआ तउ महएवि तेण फलेण महंतरिण ॥ ११ ॥ जेम ताए तिम पइंमि विहाविउ अणुमोयणफलेण इउ पाविउ । धणयलच्छि धणयत्तु सउन्नउं बहुकालिं पंचत्तु पवनउं । बिनिवि हथिणायपुरि जायइं मिहुणइं परिवडियअणुरायई। सोवि ताहं नंदणु अवसप्पिउ गोडंगणि विज्जुलई झडप्पिउ । संचुण्णिय करोडि सहुं गतिं विहलंघलि हूई घुम्मंतिं । घोरंधारु जाउ चउपासिं हियवइ धुक्कु धुअंतिं सासिं । सुमरिउ ताणं परमजिणाणं घोसिउ नमु नमु अरहंताणं । ता वेलइं तं संबलु लेप्पिणु निग्गउ जीउ सरीरु मुएप्पिणु ।
ताहंमि तणउं पुणुवि संजायउ सो धणमित्तु मरिवि तुहं जायउ । घत्ता । जो जम्मन्भासु आसि पडंतुटुंतहो वि।।
सिरि वज्ज हएवि नउ वीसरइ मरंतहो वि ॥१२॥ जा तहो धणमित्तहोतणिय पत्ति गुणमाल नाम तडितेयकंति। जा सयलवि जुवईयणि वरिट्ट वज्जोयरधीयहो मणहो इट। सा मिलिवि असेसहिं सज्जणेहिं छड्डाविय जलु दुम्मणमणेहिं । विलवंति पराइय कित्तिसेण उटुंति पडंति लहंति चेण । आवीलिउ गुणमालयसमाणु हा काई एउ खलविहिविहाणु । हा पइं विहि हउं विनडिय निरुत्तु हा सुहय तुज्झु किं एउ जुत्तु । हा सुंदर पाविट्ठइं चलाई कहिं पाविओसि विज्जुलखलाए। कंदतिहिं दारुणु कलुण सद्दु उहिउ हाहारउ अइरउहु । पिक्खहु सो कहिं पभणंतियाउ सरवरहो तीरि बिन्निवि गयाउ । धोवंतिए कुंकुमकजलाई दिन्नई नाहहो तिन्निमि जलाई। भग्गई वलयई अवलक्षणाई मुक्कई केऊरई कंकणाई।
अवहरिवि सयलु उवभोयभोउ संचारिउ विहवत्तणविहोउ । घत्ता । करणियई करेवि सुहिसयणइं जिणहरि गयइं।
अवलोइवि जम्मु गुणमालई लइयई वयइं ॥१३॥ कित्तिसेण तउतणई विओएं मुअ सोसिवि अप्पाणउं सोएं।

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वीसमो सन्धी ।
जाइवि तिलयदीवि उपपन्नी भविसत्तहो गेहिणि निव्वन्नी । जं अहिलसिउ आसि तउ अंगउ रक्खिउ सीलु चरित्तु अभंगउ । वउकरणिं पुन्नष्फलु पाविउ तर घरवासु तेण संभाविउ । सा गुणमाल गएं बहुकालें उच्छन्नें सुहिसयणवमालिं । तउ गुणसरिवि मरेवि मइकिभम हुअ भूवालहो तणिय तणुग्भम । जिम तहि बिहिंमिसणेहु वहंती तिम एवहिंवि जाय गुणवंती । अन्नुमि अरिउरनयरि वसंतहो अवमाणि परिहउ चिंतंतहो । जं तावसहो तुम्हि पिउ जंपिउ तेण बिहिंमि धणु धन्नु समप्पि | घत्ता । जं वज्जोअरिण तहो विदेसिउ सयलु जणु ।
तिं वयरिं सोवि खड्ड सपउरु सबंधुजणु ॥ १४ ॥
तर जणणिए जा चिन्न महाविहि पाविय तेणेवड्ड महादिहि | जं जइवर अणिओएं जोइय दियहा केवि तेण विच्छोइय । जं किउ विज्ञावच्चु महंतरु पाविउ तुम्हि तेण इउ वित्रु । जित्तिउ नहिं उज्जवणविहोएं तितिउ पइंमि लड्डु अणुमोएं । तिं कज्जि सुअपंचमि लोयहो चिंतिय सुहई देइ परलोयहो । जो अन्नहोवि करतहो भावइ तुम्हई जेम सोवि फलु पावइ । नंदमित्तु जो करिव महातउ अच्चुअसग्गे सुरत्तणु पत्तउ । तेण पुत्र्व संबंधसणेहिं अक्खरपंति लिहिय बहुमेहिं । एम सुणिउं जं पुव्वभवंतरु तं निव्वेयहो चडिउ महानरु । धत्ता । सन्नडु नरिंदु पुव्वजम्मसंभवभविण ।
धणवाoि hfor संधि समानिय विंस एणे ॥ १५ ॥ विंशतितमः सन्धिः
वसु वसुमइरज्जु मुणिवरवयणसमाहविण । तिणसमउ गणेवि मुक्की भविसनराहिविण ॥ निसुणेवि पुव्वभवगहणजम्मु अण्णुवि जिणसासणि परमधम्मु । विभिङ नरवइ हियवइ न माइ थिउ निचलु किउ कट्टम नाई । परिचितइ भउ भविसाणुरूअ जोवइ सुमित्त अच्चरियभूअ ।
१३९
१ C adds इय भविसत्तकहाए पयडियधम्मत्थकाममोक्खाए बुधणवालकयाएं पंचमिफलवण्णणाए भविसत्तभवांतरवण्णणो णाम विंसतिमो संधी परिच्छेओ सम्मत्तो ।

Page #217

१४०
भविसयत्तकहाए।
धणवइ अवलोयइ निययजाउ पंकयसिरि चिंतइ चिरपमाउ । थिउ राउ परमकारणवियप्पु परिगलियविहवमाहप्पुदप्पु । भाविवि अणिचु चंचलविहोउ तक्खणि ओसारिउ सयलु लोउ । पय धरिवि नवर विन्नवइ साहु मई पत्तु भडारा परमलाहु । सकियत्थु एक्कु पर नंदिमित्तु तउ करेवि सुरालउ जेण पत्तु। जइ हउंमि तेण सहुं तउ करंतु तो किं असमाहिए सहुँ मरंतु । लइ अज्जुवि किजइ अंतसह जं वलिवि लईजइ तं न नह।
अपरिग्गहु परिवज्जियपमाउ करि सामिय महु दिक्खापसाउ। धत्ता । उद्धरहि पडंतु एवहिं तुम्ह पायसरणु।
धणमित्तहो जेम जाम न ढुक्कइ तं मरणु ॥१॥ अह एउ जि निच्छउ कयपयत्थु लइ जामि निहेलणु गुरु नमोत्थु । विहरिव्वउ नउ तुम्हहमि ताम हउं सुअहं समप्पणु करमि जाम । नीसेसु परिग्गहु परिहरेमि जं जासु जोग्गु तं तासु देमि । आसीस देवि पडिवन्न तेहिं उहिउ उटुंतहं भडसएहिं । जोइउ सामंतिहिं वरभडेहिं मंतणउं जाउ नियनियथडेहिं । अहो वइ खणु परियत्तु कालु पावज्जपमुहं थिउ पिहिमिपालु । राणउं गयउरि मुप्पहु कुमारु होसइ नवल्लु परिवारचारु । अन्नेकु भणइं धरणिंदु राउ दुखर दुसील दूसहसहाउ।
सुप्पहु राणउं अच्छइ न ताम रणि हिंडिवि कुलखउ किउ न जाम । धत्ता । अन्निकिं वुत्तु सुप्पहु समसंजायबलि।।
को चवइ विसुत्तु तिन्नि सहोयर जासु तलि ॥२॥ को जोहइ रणि सुप्पहु कुमार अप्पणउं जासु परिवारु चारु। सोमप्पहु जासु महाविहेउ सूरप्पहु सूरसमाणतेउ । कणयप्पहु दूसहु कणयदंडु जसु सालयसाहणु रणि पयंडु। ति सहुं दरिसंतहं भडवमाल पर होइ सवक्खहो पलयकालु। अवरुप्परु सुहड चवंति जाम नरवइ मंदिरि संपत्तु ताम । थोअंतरि सुहसंजमनिओउ थिउ दाराविक्खणि भवियलोउ । मुणि विमलबुद्धिचरियई पइट्ट सुसमाहिए भवियायणिण दिट्ट। नरनाहु निहालइ नियदुवारु उवसंतु निराउहु सपरिवारु । जे थिय ते राउ पइट लेवि अन्नेक ठंति अन्नहं भमेवि ।

Page #218

एकवीसमो सन्धी।
१४१ किवि धरणिंदि किवि सुप्पहेण किवि कणएं किवि सोमप्पहेण। . किवि केणवि नउ सक्किय धरेवि अमुणियणिओय निग्गय वलेवि ।
पारणउं कराविवि एम साहु पुणु अप्पुणु भुंजइ तिलयनाहु । घत्ता । सुहिसयणसमाणु भोयणु करिवि समालहिवि।
पुणु अम्माएवि पणविय पियसुमहरु चविवि ॥३॥ महएविउ बेवि करेवि पासि विनत्त जणणि एकंतवासि । तुम्हइंमि सुणिउं तं कहमि तेम अरिउरि अइरावइ वसिउ जेम कोसिएण वहेवि कसाउ सुट्ठ पाविउ असुरत्तणु जणि अणि? । धजोयरु मंति महाणुभाउ विद्दाविउ किम वच्छलसहाउ । हुअ कित्तिसेण सुप्पहहु माय गुणमाल मरेवि सुमित्त जाय । तुहुं अन्नभवंतरि धणयलच्छि अरिउरि तायहो सा पारियच्छि । महु सुमरिवि तं विज्जुलहो मरणु जो सका तहो पावज्ज सरणु । पंकयसिरि जंपइ निरु पहाणु जं तउ तुहुं तं अम्हहं पवाणु । अणुहूअभोय चिंतियपयास माणेवि थडसंपयविलास । निव्वाहिय सई सच्छंदलील विलसिय विचित्त उज्जाणकील।
मंडलियहं बहुमंडलसयाइं तूसिवि दिन्नइं रूसिवि हयाई । घत्ता । अहिसिंचिवि पट्टि सुप्पाहु करइ नराहिवइ ।
भुंजउ चिरयाल पुत्त रज्जु भविसाणुमइ॥४॥ तं सुणिवि भणइं भविसाणुरूअ तुहं जाम ताम हउं सारभूअ । तुम्हहिं जंतहिं जइ खणुवि थामि तो माए मझु जिणवरु न सामि । मई तुम्ह पसाएं आसमुद्द महि भुंजिवि लाइय कडयमुद्द । पुरगामदेस महराउ देइ महु मुद्दई विणु कोइवि न लेइ।। जसु अभयवयणु मई किउ पसत्थु तहो कोवि न भउ करणहं समत्थु । अवगन्नइं जो महुतणिय आण निंदति तासु जे रणि पहाण । एवहिं सम्माणिवि गुणनिउत्तु जं करइ सामि तं महुमि जुत्तु । जं पुणु थक्कमि पवसंति राए तं थुत्थुक्कारिउ वयणु माए। अहिसेयपटु संपय विचित्त पहुपुत्त रज्जु भुजउ सुमित्त । तो वुच्चइ भूवालहो सुआई मालइमालाकोमलभुआई। गुणमाल हउंमि अरिनयरि आसि बे भव निवसिय तुम्हहंमि पासि ।

Page #219

१४२
भविसयत्तकहाए एव्वहिं मई मिल्लिवि पुत्तरज्जे तुम्हइं लग्गहो परलोयकज्जे।
अच्छमि रणरणउं समुव्वहंति महु एहउ नवि कन्नई सुणंति । घत्ता । तो भणइं नरिंदु जइ सामन्नहिं पुव्वकिय ।
तो अरिनयरेवि तुहं सव्वहं अवसाणि थिय ॥५॥ तं निसुणिवि तहि रणरणउं जाउ मउलियमुहुं दरिसिउ अंसुवाउ । तो नवर नरिंदि दुन्निवार कोकाविय पंचवि नरकुमार । तिन्निवि दुहियउ सुवियक्खणाउ सहुं जामायहिं दुम्मणमणाउ । तिण्णिवि सुमहत्तर सच्छवाय धणवइहरिबलभूवालराय । पियसुंदरि जुअराएं सहाय एमाइ सयल अन्नेवि आय। निसुणंतहं सव्वहं मइवियारु करि धरिवि वुत्तु सुप्पहु कुमारु ।
आएं जोइज्जइ पुत्तजम्मु जाएं किज्जइ सोहलउ रम्मु। विलसिज्जइ दिज्जइ विहउ तेण संताणि धुरंधरु होइ जेण। एह संपय इउ बइसणउं रज्जु परिचिंतिउ मई परलोयकज्जु ।
पालिज्जहि संपयपय विचित्त तउ जणणि वच्छ एवहिं सुमित्त । घत्ता । करि धरिवि सपुत्त निक्खेवउ अल्लविउ सइं।
धरणिंदु कुमार पइं दिक्खिव्वउ समउ मई ॥६॥ जं वुत्तु एम सुप्पहु कुमारु तं धुणिवि सीसु थिउ दुन्निवारु । एउ वयणु काइं पई ताय वुत्तु जइ जुत्तु तोवि तउ निरु अजुत्तु । जो भुंजइ वसुमइ एयछत्त ! सुविहेय उवहिपरिआसमंत । जसु चंडमंडलाहिव सवंति सेवंति चारु अवसरु नियंति। किन्नरविज्जाहररक्खजक्ख जसु करहिं कज्जु होइवि समक्ख । सो नरवइ जं पावज्ज लेइ एहउ न दि९ मई मच्चलोइ । पावज्ज तुम्ह एह जि वसिह जं पालहि सुअण विसिह इट। जं रिडि विडि सुहु भविय लोइ जं चोरु जारु नंदइ न कोई । जं निरुवसग्गु तउ करहिं साहु जं जिउ न निहम्मइं निरवराह । जं जणु अपाउ उवसंतु संतु जं जिणसासणि उच्छउ महंतु। पावज्ज लेइ सो करइ कटु जोअणि लउ अह वइरायभहु ।
जो दाणु न देइ न करइ धम्मु पावज्ज लेइ सो खवइ कम्मु । घत्ता । पहु भणई हसंतु तउ पासिउ महु मइ पउर।

Page #220

एकवीसमो सन्धी।
१४३ नवि किज्जई विग्घु आएं अविणउ होइ पर ॥७॥ अहियइं अणिओयनिउत्तियाइं किंबहुअएउत्तपडुत्तियाई। तउ पट्टवंधु सुहसंपउत्त पावज्ज तिहिंमि अम्हहं निरुत्तु । परिचिंतिउ जं णिच्छयपयत्थु तं अलियउ को करणहं समत्थु । निच्छउ जाणेप्पिणु सुप्पहेण धरणिंदु वुत्तु मउलियमुहेण । ताएं परिचत्तु सणेहु भाइ किं वुच्चइ जो वयणिं न ठाइ । परिचितई तवसिरि वहुअ सच्छ तुहुं धरहि महाभडभारु वच्छ । अहिसेउ तुम्ह बइसणई रजे मा होउ विग्घु रायहो सकज्जि । महु ताएं दिन्नु कुलकमेण मई तुज्झु समप्पिउ विक्कमेण । हउं मंतिसमउ तिहिं भायरेहिं सम्भावसणेहकयायरेहिं । पडिवन्नु एम जं सुप्पहेण तं वुत्तु सुमित्तावल्लहेण । तउतणइं पहावें अम्ह संति जं लेहि देहि तं निरु महंतिं ।
तुहं अम्हहं सई पच्चक्खु ताउ इच्छहं परमत्थे तउ पसाउ । घत्ता । सिय संपय रज्जु गयउरु सोहइ तुम्ह पहु।
अच्छउ अहिसेउ कन्नहु वयगुवि दुव्विसह ॥८॥ अणुहुंजि लच्छि णियविक्कमेण आइय जा तुम्ह कुलकमेण । जो तुम्हहं न वहइ कोसु कप्पु तहो अम्ह निहोडिवि दलहं दप्पु । सुप्पहिण दिन्नु उत्तर न जाम अणुसंधिवि भणई सुमित्त ताम । अहो पुत्तहो सुंदरु गुणमहग्घु नरवइहिं वयणु सव्वहं अलंघु। छड्डेवि पिहु जम्मंतरहु नेहु रणरणइ छुहिवि महुतणउं देहु । अप्पुणु चलियइं हां धरिय जेण पडिवजिउ तं किं मई सुहेण । सव्वहं संपय बइसणउं रज्जु लइ करहु सामि अप्पणउं कज्जु । . एउ जंपिवि अहरफुरंतियाए आएसिउ अंसु मुअंतियाई। धाइउ विहडप्फुड विलयसत्थु सारविय वसुह दरिसिउ पसत्थु ।
जयमंगलतूरइं ताडियाइं परिवारमणइं विभाडियाई। घत्ता । धरणिदिं लेवि सुप्पहु पट्टि परिदृविउ ।
जयतूररवेण सामंतिहिं अहिसेउ किउ ॥९॥ अहिसिंचिवि पए सुप्पहु कुमारु आउच्छिउ नियपरिवारु चारु । धणवइ हरियत्त महाणुभाउ पियसुंदरि पहु भूवालुराउ । एमाइमहत्तर गुणवरिट अन्नवि जे सुअण विसिह इट्ट ।

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भविसयत्त कहाए
अन्नेवि खमाविय सर्वं खमेवि जं जासु जोग्गु तं तासु देवि । जिम तेण तेम पंकयसिरीए पच्छई भविसई पियजंपिरीए । जणु अंसुजलोलियलोयणेहिं रुणुरुणई झुणई दुम्मणमणेहिं । सहुं सयणि नयणाणंदिरासु नीसरियई सरियई मंदिरासु । जिणहरि जिणहरि पुज्जउ करेवि जिणहरि जिणहरि महदाण देवि । घत्ता । रुहुरुहउ करेवि लोयहिं निरु निज्झाइयई ।
१४४
सहुं सयणजणेण पवरुजाणु पराइयई ॥ १० ॥ तहिंमि परउवसोह समारिय छडतोरणमंडव वित्थारिया । पुजिवि जिणपडिमउं संजवियर मंडउ जालगवक्खिहिं ठवियउ । पूरिउ रंगावलिउ विचित्तउ वियसियकुसुमंजलिङ पवित्तर | कि नीसल्लु सयलु संभालिवि अंगविलेवणाई पक्खालिवि । तिणिवि जिणु सुमरिवि सुपहिट्ठई अवलोइवि गुरुपुरउ निविट्ठरं । उत्तारिय कडयई कडिमुत्तरं मउडई मणिमह पजलंतई । पंचमुट्ठि सिरि लोउ समारिवि दुडर पंचमहव्वय धारिवि । धीरवीरसाहसिण विचित्तई तिन्निमि गुरुहुं पासि निक्खित्तङ्कं । धत्ता । सुहिसयणसएहिं दिक्खिवि ताई न सक्कियई ।
जणु अंसु मुअंतु धणवइसुवदंसणि हुई || ११ ॥ एकविंशतितमः सन्धिः ।
जिम लइय जिणेवि रायलच्छि सई भुयबलिण । तिम मुक्क रुअंति धीरवीरविक्कमच्छलिण ॥ दिक्खंकि पक्खिवि कुरुवराउ लोयहं रुहुरुह महंतु जाउ । जो जंतर हयगय रहवरेहिं विज्जिज्जमाणु चलचामरेहिं । पडिहारफारसद्दुज्जयाहं हणहणसद्दि नरवरसयाहं । सो एवहिं किम नीसंगु दिट्टु गउ ल्हिक्किवि नं दिवसयरु हुअ रयणि जाउ जगु कसणवन्नु जो जित्थइ होइ तित्थइ निसन्नु । परिवारु पउरु पुरनिवासु परियणु अंतेउरु पिंडवासु । जणु सयलु ताहं गुण संधुणंतु नीसेसरयणि थिउ रुणुरुतु ।
1
१ C adds इय भविसत्तकहाए पयडियवम्मत्थकाममोक्खाए बुहधणवालकयाए पंचमिफलवण्णणाए भविसयत्तदिक्खाकल्लाणवण्णणो नाम एकविंसमो सन्धी परिच्छेओ सम्मत्तो ॥

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बावीसमो सन्धी। जो निंद करंतउ सयणसालि वरतरुणीसहुँ सिहिणंतरालि।
सो सव्वंगइ परिवाए वाए किम सुत्तु निरंतर भूमिभाए । घत्ता । घरि रयणिहिं जाउ पुत्ति चलंति तसंतियउ।
ताउवि तहिं काले धीरवीरसाहस थियउ ॥१॥ परिगलिय रयणि पसरिउ पहाउ पुणरवि रविनंदे खणहं आउ । एवहिं केहउ मुहराउ तासु तवचरणि पवन्नि महानरासु। किं जेहउ पाणिग्गहणि दीवि किं जेहउ गयउरि पहुसमीवि। किं जेहउ मणवेयहो विमाणि कंतादोहलए सुपुज्जमाणि । किं जेहउ पहय अणंतवाले आणिय बंधेविणु पुहविपाले। किं जेहउ परियाणोच्छवेहिं अवरेहिंमि विविहमहोच्छवेहिं । जइ एहउ मुहूं एवहिंमि तासु तो करइ मोहतमतिमिरनासु ।
अरुणुग्गमि विहरिउ सवणतंतु विणियत्तु लोउ धाइउ मुअंतु । घत्ता । गय गयउरि गंपि मिलिय सयलसयणहं सयण ।
नीसासु मुअंति सुमरिवि जम्मंतरहो गुण ॥२॥ रोवइ सुमित्त वल्लहसरूवि मई मिल्लिवि गय भविसाणुरूवि । हा चंचल पहु ववगयसणेह कहु मिल्लिय हउ कंटइयदेह । हा पंकयसिरि धम्माणुराइ पइंसहु दंसणु एत्तिउ सुमाइ। धणवइ विणु पत्तिए तं जि गेहु पिक्खइ पजलंतु दहंतु देहु । निंदइ अप्पाणउ काउं दीणु तर करिवि न सक्कमि हउं निहीणु । धन्नाई ताई तिन्निमि जणाई छड्डेवि लग्गइं तवचरणि जाई। हरियत्तु विसूरइ रुवइ लच्छि हा कमलि कमलि कुवलयदलच्छि । हा भविसयत्त तं करमि तेम एवहिं छड्डिवि पव्वइड केम। पियसुंदरि भूवालिं समाणु रुणुरुणइं झुणई निंदइ नियाणु । सुप्पहधरणीधरपमुह कुम्वर न धरंति अंसु न नियंति अवर ।
ता रोवह तार सुतारियाउ नियवग्गहो नं ओसारियाउ । घत्ता । पियवयणसएहिं पइसिवि मंतिमहंतएहिं ।
दिटुंतहं देवि संबोहिय मइवंतएहिं ॥ ३ ॥ पंकयसिरि भविसउ सियवंतउ तेण समाणु जाउ निक्खंतउ । पुरुसायारुपरकमसत्तिउ घोरधीरु तवचरणु चरंतिउ । सुविणयगुणपारंपरबुद्धिए दंसणनाणचरित्तविमुद्धिए ।

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भविसयत्तकहाए ।
अणसणमरण मरिवि तवतत्तउ दसमहं देवलोई संपत्तउ । पंक सिरि पहचूलु पवित्तिय भविसवि रयणचूलु परियत्तिय । बिन्निव नवजुवाणसियभूसिय बिन्निवि सोलह आहरणविहसिय । बिन्निवि अवलोयंति परोप्यरु बिहिंमि सरिउ नियपुत्र्वभवंतरु | तुहुं कमलसिरि अन्नजम्मंतरि हउं भविसाणुरूव नरवर घरि । अन्नुवि भविसयत्तु इह एसइ तिहिंमि संगु समवाएं होसइ । धत्ता । चिरु अम्हसमाणु सयणिहिं जेहि न लयउ तउ ।
१४६
तह तेमई तं जि मणुअजंमु अकयत्थु गउ ॥ ४ ॥
भविसयत्तु चिरु करेवि महातउ अणसणि मरिवि विहियरयणत्तउ । तहिं जि विमाणि पत्तु सुहदंसणु तिहिंमि सणेहिं किउ संभासणु । नरवइभविसयत्तु तुहुं होंतउ कुरुजंगल गयउरु भुंजंतउ । विमलमुणिदहो तलिणिक्खंकिउ मरिवि इत्थु देवत्तणु पत्तउ । जंपइ सोवि आसि मणमोहणि एक जणणि अन्नेक सुगेहिणि । तुम्हई नवर अहियववसाइय जं तियलिंगु हणेविणु आइय । अजवि सा सुमित्त तहिं अच्छइ सुप्पहु रज्ज करइ पहुपच्छइ । तहिं जाइवि उपायहं विभउ पिक्खहं चिरपरियणु सुहिबंधउ | धत्ता । अवयरिवि जुआई पिक्खिवि वयणई सज्जनहं ।
कुलि कील करेवि पच्छइ मेरुपयाहिणहं ॥ ५ ॥
तिन्निव करिव पयाहिण मंदिर लीलई परिभमंति भुवणंतरि । गयउरि नियताणु निरिक्खिवि जे जियंति तहो वयणई पिक्खिवि । तिलयदीवि चंदप्पह भमियई जहिं वरनयरि आसि चिरु रमियई । पुणुवि तेण विवरिं नीसरियई पुणरवि लयमंडवि संचरियई । तं भविसत्तहो भवणि पट्टई पुणरवि ताइं नियाणई दिई । जोइवि असणिवेउ पिउ जंपिउ सहुं कन्नइ पुरु जेण समप्पिउ । पुणरवि माणिभद्दु सम्माणिउं गयउरि जेण विमाणि आणिउं । विज्जुप्पहु जोएविणु हरिसिय अक्खरपंति जेण चिरु दरसिय । मणवे हो मुहपंक चाहिउ सयलुवि पुव्वभवंतरु साहिउ । परिसक्किवि अन्नइंमि सुखेत्तरं केवलजम्मणनिव्वमेत्तई । एम ताइ तर्हि चिरु विलसेप्पिणु सोलह सायराई निवसेप्पिणु । जाम पुणुवि हिंडंति महायलि पइसहिं पुणुवि जाम कुरुजंगलि |

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बावीसमो सन्धी।
घत्ता । तं गयउरि गंपि जाम निरिक्खहिं नयरछवि ।
सुहिसयणसयाहं एक्कुवि तहिं संताणि नवि ॥ ६ ॥ तं वरनयरु तंजि कुरुजंगलु सो महिविंदु तं जि महणइजलु । ताई पवर उजाणुपएसई ताई गिरिंदगहणउद्देसइं। ताई विचित्तपवरजिणभवणइ नवर ताइ दीसंति न सुअणइं । तो सुमरिवि चिरयालविलासई गय रुहुरुहिवि निवि चउपासहिं । तो चवणावसाणि हुउ मूलिं मउलिय मालणितिएवि पहचूलिं। तेयपण? विलंबियगत्ति किउ महंतु रुणुरुणउ चयंति । हा पुणरवि नरलोए वसिव्वउ दुत्तरगन्भुवासे निवसिव्वउ । अच्छइ देवलोइसुह रायहिं जं कीलिय मणचिंतिय रायहिं । अच्छउ जं अणुहविउ चवंतिहिं सुरसुंदरिविलास विलसंतिहिं । एवहिं आसु न काइंमि चंगउ पसरइ समइ मरणु आवग्गउ ।
एम वियप्पु करंतु विलोणउं तक्खणि दिहु पणटु विलीणउं । घत्ता । पहचूलु चएवि घरि गंधव्वनरेसरहो।
सुवसुंधरु नामु हउ नंदणु चक्केसरहो ॥७॥ बिण्णिवि रयणचूल हेमंगय सुवसुंघरहो पुत्त हुअ दुजय । नाम नंदिवड्डण सिरिवड्डण बेवि सिढिलकयकम्मनिबंधण । ताहं बिहिमि सिय रज्जु समप्पिवि सुवसुंधरु परलोउ वियप्पिवि । चरिमदेहु नियगुणिहिं अलंकिउ सिरिहरमुणिहि पासि दिक्खंकिउ । बहुकालिं महियलु विहरेप्पिणु घोर वीरु तव चरणु चरेप्पिणु । सुकज्झाणु आउरिवि निम्मलु उप्पाएवि नाणु तं केवलु। जो चिरुजम्मि कमलसिरि होतउ सो लोयावसाणु संपत्तउ । तेवि नंदिवड्डण सिरिवड्डण णियसंताणि करिवि संवड्डण ।
एक्कहिं दियहिं चालिय वणकीलए गयवरधरणसमुन्भडलीलइ । घत्ता । हिडंतिहिं तेहिं लक्खिउ इक्क जुवाण मउ ।
परिसेसियजूहु हरिणिहि गरुयासत्तियउ ॥८॥ सो हरिणिए सहुं कील करंतउ वाहिं हयउ ताएं संजुत्तउ। तं वइराउ तेवि मणि भाविवि णियणियणंदण णिवपइ थाविधि । बिण्णिवि सुहमसुहाइं चएप्पिणु मय सिवनयरि सरीरु मुएप्पिणु । भविसयत्तु पुणु सुरु हेमंगउ सिरिवडणु होएवि सिद्धिहिं गउ ।

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भविसयन्तका ।
सा भविसाणुरूव तणु मिल्लिवि रयणचूल सुरलोड समिल्लिवि । जाउ नंदिवडूणु धरधारउ पुणु हुउ सासए सिहु भडारउ । वसिवि घरासमि हल्लुत्तालिं विरइड एउ चरिउ धणवालिं । बिहखंडहिं बावीस हिं संधिहिं परिचितियनिय हेउ निबंधिहिं । धत्ता । धक्कडवणिवंसि माएसरहो समुब्भविण ।
१४८
धणसिरिदेविण विरइउ सरसइसंभविण ॥ ९ ॥ अहो लोयहो सुयपंचमिविहाणु इउ जं तं चिंतिय सुहनिहाणु । दूरयरपणासिय पावरेणु एह जा सा बुच्चइ कामधेणु । फलु देइ जहिच्छिउ मत्तलोइ चिंतामणि वुच्चइ तेण लोइ । एह जा सा वुच्चइ भुवणसंति अह मुक्खहो सुह सोवाणपंति । नरनारिहि विग्ध अवहरेइ जो जं मग्गइ तहो तं जि देइ । निव्वाहइ जो नियसिविभरेण सो पुन्नवंतु किं वित्थरेण । उववास करइ जो सत्तसट्ठि उज्जमणि तहो सुहि तुट्ठि पुट्ठि । जइ भज्जइ अंतरि विग्घु होइ तहु सद्दहाणि फलु तं जि तोइ । घत्ता । अहो कि बहुवायावित्थरेण एक्कवि चित्ति महत्तरिण ।
अणुमोएं ताहिं तिहुं संपन्न गुणंतरिण ॥ १० ॥
अरिउरि अइरावइ दीहरच्छि धणयत्तहो गेहिणि धणयलच्छि । उज्जमियताएं चिरु संजुएण भाविय धणमित्तं तहिं सुरण | तह कित्तिसेण नामुज्जयाइ अणुमोइय वज्जोयरसुआइ । तो फणि ताए तिणिमि जणाई चउथह भवि सिवलोयहो गयाई । पहिलs धणयत्तहो धणयदित्ति इयरइ बिन्निवि धमित्त कित्ति । बिज्जइ भवि पंकयसिरि सरूअ सुउ भविसयत्तु भविसाणुरूअ । तियलिंगु हणिवि तिन्निमि सुतेयपहचूलरयणचूलाइ देव । ass भवित्तु वि कणयते हुउ दहमहं तहिं जि विमाणि देउ | चउथइ भवि सुवपंचमिफलेण निद्दड्डु कम्मु झाणानलेण । धत्ता । निसुतपढतहं परिचितंतहं अप्पहिय ।
धणवालिं तेण पंचमि पंचपयार किय ॥ ११ ॥
१ C adds इय भविसत्तकहाए पयडियधम्मत्थकाममोक्खाए बुहघणवालकयाए पंचमिफलवण्णणाए कमलसिरिभविसदत्तभविसाणुरूवमोक्खगमणो णाम बावीसमो संवी परिच्छेओ सम्मतो | समत्ता भविसयत्तकहा ।

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NOTES.
[N. B.-Roman figures indicate the Kadavaka in a Sandhi and the arabic figures the lines. Apbh=Apabhramsa, M=Mahārāsṭrī, Amg. = Ardhamagadhi, Ś=Sauraseni. Abs. Absolutive.]
SANDHI I.
I. Introductory. The author offers obeisance to Jina, who possesses the highest qualities, who is without attachment, passion, anger etc., who is the lord of lords, the adorable, endless and great one etc.; and says he is going to deal with the 'fruit' of the Suyapañcami.
1.
Acc. Sing. of Neuter. So also
in this, and fat and in the next lines. The change of - to -3 is due to the analogy of the Nom. Sing. Masc. of bases, which has first affected the corresponding case of Neuter bases and then the Acc. both of Masc. and Neut.
forage-The cerebral nasal for the dental one, in all places in the word, is the rule in Apbh., M. and S. Prakrits; e. g. tèa, nan, fox, for, etc. The dental in, f and other words, is due to the fact that the scribe apparently was a Jain, who tried to smuggle Amg. phonology into Apbh., but has not completely succeeded. The author himself was also perhaps responsible.
2. fa-3rd Pl. of Imp. faft-Gen. Sing. of Fem. base in -. See Apbh. grammar in the Introduction.
3. qufafeqg-Abs. of with . This Abs. is most common in Apbh. Another one is in-fa. e. g. frgia, fafafa, vtfà. Hc. IV 439.
and पतंग. The यश्रुति
etc. below.
4. भव्वयण० - यण, वयण and पयंग correspond to जन, वदन of the Amg. is also brought into Apbh. e. g., f,
6. दलणेकमल्ल — Combination of दलण and एकमहु. The has asserted itself as
ए
the Sandhi-vowel. It is to be observed that Apbh., like other Prakrits, does not possess the Sk. vowels and t. Note that is short, as it precedes a conjunct. Pischel § 84.
7. समुदुत्तरणसेउ - Combination of समुह and उत्तरणसेउ. art, which here is weakened first into short e, then the syllable is, however, preserved. Pischel § 84. analogy off and other words where n is regular. The lengthening seems due more to exigencies of metre. [Bhavisa-1]
In Sk. we expect an into 3; the quantity of and as, on the

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11. This form is both Nom, and Acc) singular. Here the latter. 997...-Gen. Sing. of -37 bases. -F, and are other Gen. endings in Apbh. See Introduction.
12. -Loc. Sing. of -37 base. - and P () are other Loo. endings.
II. The poet shows his diffidence. He is a man without any merit and money, which prevents him from coming by his own in the assembly of the good. Still he will try his best, for should not stars shine even if the moon is up?
1. T -like we two lines below, Present 1st Pers. Sing. The vowel before the termination is weakened on the analogy the forms of the 2nd and 3rd Pers. Sing. where it is naturally short. The alternative forms for the 1st Sing, in -j are as frequent as those in -, perhaps more. See Introduction. . -More regularly a#. Nom. and Acc. Plural of the pronoun of the second person. Hindi n.
2. -Nom. Sing of pronoun of the first person. Compare Guj. ġ, Koņkaņi gia. See Pischel $ 142. From Eat, where is svārthe.
2. दुग्घरवारारि-Read दुद्धरवावारे. Loc. Sing.
3. storfaeacagte-taifa any. The -p of the Instr. Sing. form is to be read short.
E-THTH. Case terminations are often dropped in Apbh., a tendency which is accentuated in the pronouncedly analytical modern Aryan Vernaculars. It is rightly to be traced to the Apbh., their mother.
4. aur goof-The Instr. Pl. form is made to serve for both the Instr, and the Abl. Translate-'Wealth is impossible without (previous) merit.' -we rather expect कोवि. There is a world of difference between कोह, Sk. कश्चित् and कोवि, Sk. कोपि. Scribes mistake ?
5. aTg-Inst. Sing, of the Feminine of base a. Hemacandra and following him Pischel, teach only are, without anusvāra. The word refers to get in the previous line. Translate the line-Although without it (wealth) I command little respect amongst people, still, how shall I surrender manly pride ?'
The words कहमुवमि have to be read separately as कह for कई-कथं and मुवमि. The latter form is to be explained as from which in the Prakrits loses the nasal. For then ought to be the correct form, but the a has come in as a glide-sound, helped on by the labial
6. forza fagre-Acc. Sing of Masc. base in-37, ou the analogy of the-y of the Nom. Sing.; faufafaari.
7. 'forfers-The sense is that of Sk. grat. But there is no connection between the two. fofas and faffers are formed on the analogy of gfers (also sfr) which presupposes an* sygep from 379a=Sk. gga. See Pischel 8 153.

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8. Translate-'Having seen the Airavata roar, should not other elephants do the same?'
Joycra-Such reduplicated forms are common in the Prakrits. They are generally Onomatopoetic in character; e. g. gayha, fermera, scytrafe, yra, फरफरन्त etc.
9. महकव्वकईदु-Abl. Pl. of °कई. ताहंतणिय-Consists of ताह the Gen. Pl. of the pronoun and after the possessive adj. suffix. The latter has become the case termination in Gujaratri. The whole form is therefore a double Genitive, The text sometimes separates it from the Gen. form.
29-What indeed ? Pischel timidly compares the form with Sk. warfra, कवोष्ण, $ 428. कः or का पुनः कवण (cf. Pali पण from पुनः) is more likely to be the right derivation. Translate the line-Before poets of great poems, what indeed is their (lesser poets') story?
10. Glors or Funfavo:-The stars. Through So, where the anuswara replaces 7. Mark change of gender. Translate-'But should not stars shine when the moon is up.' Hc in Dešinamamālā III 50 regards it as the name of a.
III But there are wicked people, who are busy in picking holes in other's pockets, who find out faults of good poets and good women. Even one man, endowed with bad speech, can wound hundreds of good men: for, will a flesh-eater have any pity?
1. G-Is no doubt te with weakened vowel, owing to exigency of metre. m. sing. of the demonstrative pronoun, Sk, w or gaa, Although Hc. IV 362 rules that is Neuter and ot Masc., the context is clear that E here is Masc.
3. aftfô-literally affhafa, but here safa. Translate the whole lineOne who is always busy in finding out faults of others, is there anybody anywhere virtuous to him?'
4. atasft-Can only be Loc. Sing, or at best Gen. Sing. if we ignore the long . The reading any given in the foot notes is to be preferred. It would be Gen. Pl. The same with regard to महासईहि; read महासइहु.
th-Acc. Pl. of Neut. This is a glaring example of how Sk. words have changed their gender in the Prakrits. Hc IV 445 therefore rightly says fHF-'Gender does not matter.'
5. vella-Pischel § 91 says the doubling of a can not be accounted for. His rule is 'a long vowel before a single consonant is shortened and the con. sonant doubled, when the last syllable carried the accent; e. g. pin-ah, fastater, facote-tone fafoor and after it fafoor are formed by analogy. In pas the accent is on the first syllable. The reason lies perhaps in the fact that in the Prakrit, is a simple vowel and is also short. This fact is emphasized by

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doubling the following consonant, in order to preserve the original quantity of the Sanskrit word.
6. Translate-'He daily pours forth showers of bad odour (abuses etc).'
STA-FEI GATTH. cf. Pischel & 164. This is a good case of contamination of the two forms सप्परिसंह and Fउरिसहं.
7. fiscafa-Absolutive in fa, used as an Infinitive. Trans.- He is not able to look upon the prosperity of others.'
8. Translate-'He roams, fighting all (crowds of) good men, just like a wild elephant free from the goad.' **
IV But in spite of wicked people, the poet is going to tell an enchan. ting story, the same that was told by the Gañadhara Gotama to king Seņiya. The poet Dhaņavāla the best of merchants, has thought fit in this evil age
retell the story of Suya pancami, which shows to people the path (of righteousness).
1. 37743-read 37733, which represents Sk. 37-to be, in many of the Prakrits. Of all the derivations of this form, given by Pischel $ 480, only two are worth considering: Kuhn's derivation from sta with the inchoative za and Pischel's from #3, which would give energy in Prakrit. The former seems preferable, as (1) it has already been recoginsed by Hemacandra IV 205 and Kramadīśvara IV 10, (2) such roots exist in Prakrits, (3) and the sense requires this derivation. Pischel's derivation is phonologically flawless, but unsuitable so far as the sense goes.
914–Through arra (or ata) from alaa. Pischel § 261, following He's examples to IV 395 etc. -PYTH. The terminations are often dropped in Apbh. See ete in II 3. Trefo-Instr. Sing.
2, gesagt, enforget-Genitives. See Introduction.
3. fuo frag -Instr. Pl. They in the last word appears to be redundant. Metre also does not want it. It should be dropped.
ACUET-Separate the words into an and it and take at as expletive.
4. gay and Thia-Both Locatives. The regular ending is g, e. g. Afs. Even with g, the forms would be aga and Thra. But the syllable is protracted for the sake of metre. एव्वहि-Sk. इदानीम्. Hc. lays down an एवहि which is sometimes written grafe and might have been mispronounced or miswritten as poate. Pischel S 261 connects it with Vedic gas, which is doubtful.
दुसमकालि-the Jainas divide Time into the two cycles अवसर्पिणी and उत्सर्पिणी. Each one is supposed to have six spokes, called h1 and Thi with combinations. (e. g. atau TT, UTHT, UTH: HT, THECHT, :71 and gebra: THT.) The last contains twenty one thousand years. Sanfguft is the reverse of refGofta The whole cycle, the regular motion and its reverse, contains twenty kotis of koti of Sågaropama years. cf. Abhidhānacintamani II 414.

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5. Yurants, aforator and surffor (1. 2) are all usual Apbh. Instrumentals. The first form is common to the Locative also. See Introduction.
The poet mentions his name and caste here and says that he has got a great boon from Sarasvati. He occasionally mentions his name at the end of a Sandhi, e. g. last Kadavaka of this and 2nd, 11th, 17th, 20th Sandhis. In the 9th Kadavaka of the last Sandhi, he says that he is born in the vacaforget and that his father's name is माएसर and mother's धणसिरि.
6. Read q&hly instead of acity of the text. AHafty-The root with the prepositions in and ma is often nsed in Jain scriptures with regard to the appearance of Mahāvīra at any particular place of assembly; e. g. FHOS erat hatefig. FHAFTU would therefore mean 'stride' or 'assembly'.
7. TOE-The Gañadharas were immediate disciples of Heteit. They were eleven in number. 94, UEFH are the two most prominent among them. The latter succeeded wat as head of the Jaina sect. See Hemacandra, Abhidhanacintamani I, 31 and 32.
8. Hyu -The 5th of Kārtika, held sacred by the Jainas. Also called t e . It has been the subject of several Prakrit poems by Jaina monks; e. g. पञ्चमीकथा of महेश्वर in the Baroda Central Library.
10. TE-Apparently for it, as the adjective afredag shows. Hemacandra lays down for z and 3 bases, IV 340.
v. The story begins. It is laid in the city गयउर,i. e. गजपुर or हस्तिनापुर, in Shouture country, which is a part of cats. In that country men are rich and happy. Both animal and vegetable nature are in a prosperous condition, 1.
The twin country of Kuru and Jangala which is known even to the Mahabharata and Rāmayaņa. Pāņini too in Sūtra VII 2,25 appears to refer to it. जलधेनुवलजान्तस्य विभाषितमुत्तरम्-'A compound ending in the words go etc. may optionally lengthen the first syllable of the latter part.' Although Panini himself has not supplied the example, it is evident that he meant no other word. The name therefore reaches back to the 6th or 7th century B. C. motora and wat were twin countries, 996 being contiguous to me on the North and it on the South. Common rule and family alliances might also have contributed to the twinship in name. It would correspond to the northern part of modern Rajputana. cf. Proceedings of the First Oriental Conferente Vol. I, p. cxxxi.
2. 278-Nom. and Acc. Sing, of the pronominal base, used adverbially, afootfets-Pass. Pres. See Introduction.
__ अमुणिय-The sense is अज्ञात.Grammarians derive it from मन्, which is scarcely likely. Pali forms like qugunfa from gtcalfa, would suggest a derivation from FT.
5. 9747-The doubling of the a is due to analogy of words where it is

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natural, as guerra, forsalar, fororia etc. cf. Spag-spenfest, etfis-997€. Pischel s 196. Compare also fourg. Er-Compare Mar. Hur.
For saque read 896CqT. A compound of 3497 and or with the a developed as in परस्पर. The अम् becomes ओ and then उ. Compare णमोकार, परोप्पर where the conjunct following it was not necessary; Pisch. $195.
12. This description of It, 'As if it was a part of heaven descended on the earth', reminds one of Kalidasa's graferat; 'Faeta aftan Fabioni di gara : goggafura faa: alfana EvEH Meghaduta I-30.....
VI Description of Gayaura. Mehesara, Maghava, Santi, Kunthu and Aru and other kings and sages lived there. It is in fact the same Gayaura, for the sake of which the Kurus and Pandavas fought on the battlefield of Kurukşetra.
1. 1956 a quorurg FHRY-Is a queer construction. We would rather expect ag te etc, which would be construed with gauceThis is appa rently a confusion of constructions and is a good example of syntactical contamination. The auther apparently began with 1436 and aught to have finished in some such way as an afourt FC, where 17936 would be the object of the Infinitive afourg. But he appears to have changed his mind and with it the construction. The two sentences between which there is contamination, are:
तं गयउरु को वण्णिउं समत्यु
and तसु गयउरसु को वण्णणहं समत्थु,
resulting in तं गयउरु को वण्णणहं समत्धु Jacobi regards it as an Infinitive. For ytry read they, i. e. gr .
2. HATE Toatie-Who these kings are, is not clear. Maghava is said to have been an emperor at Gayaura.
4. fe is a synonym of q. But the derivation seems to be from a, through foa, fiat, fara, f.H. See Pischel $ 336 and $ 261.
6. There were three kings śānti, Kunthu and Aru, who, having once been emperors, became Tirthakaras afterwards.
These three form the 16th, 17th and 18th of the 24 Tirthakaras of Jainism. Devanandin in his Siddhipriyastotral v. 17 says about Kunthu
कुन्थुःखितौ क्षितिपतिर्जितमानसेनः पूर्वं पुनर्मुनिरभूद्धतमानसेनः । Ed. Kävyamala, part VII.

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Jinaprabha in his Caturvimsati-Jinastava1, vs. 16, 17 and 18 says about them.
जयति शान्तिजिनः स्म जगन्ति या भटचमूर्युधि मोहमहीपतेः । रणकथामपि भक्तिभरेण ते स सहसा सहसा सहसामुचत् ॥ अवति कुन्थुजिनाधिप राज्यमा हिमवतस्त्वयि चक्रहताहितम् । त्रिदिवतोऽप्यधिकाजनि ऋद्धिभिर्घनरसा नरसा न रसा न किम् ॥ जगदधीश सुदर्शनभूमिपान्वयपयः सरिदीशशिखोमणे । प्रणिदधेऽ न्तिपदो विषदत्रता बनरता नरतानर तावकान् ॥
9. तुंगतवंगि— On a lofty couch? तवंग is probatly a couch. Translate Where people lying on their lofty couches, could see the limpid (lit. clear like conchshell aud Kunda flowers) water of the Ganges.' Or 'high terraces'? Compare II 11 रइहरि भमिवि तवंग बईसिवि, which leaves no doubt that तवंग has
to be taken in the sense suggested.
VII In that city, there lived in golden times a king named Bhuvala. beloved of his people. At his court there was a wealthy merchant named Dhanavala, young and handsome, rich and virtuous, an ornament of the populace.
1. af
for-Locatives. The nasal ending is more regular, but is often dropped. e. g. वरयरि and सुसमकालि. वहू॑तए is also Locative. It aught to be वėते, but metre requires four syllables here and hence the lengthening out of the word. सुसमकालि—See note on दुसमकालि above. It is the golden age of the Jainas. 2. अठ्ठमइ तित्थि - अष्टमे तीर्थे. At the time of the eighth Tirthakara, whose name is Candraprabha. fq.—When the (eighth ) Jina, Candraprabha, was living,.
धणुसउदिवड – Compare दीह दिवड धनुंहं सयमाणहं in V2, 4 below. We should rather have () 'One and a half hundred bows' measure in height' through दिअड्ड, from द्वि-अर्घ दियडू would be more regular. cf. Geiger, Pali § 46. cf. Mar. दीड दीहर from दीर्घ by metathesis and svarabhakti.
a is
4.
for-Translate 'Like the sun, possessing the brilliance
pure truth'.
of
With a life of a clear measure of a lac of years'. This, with the measure of height, are signs of the Sușama cycle of time.
6. fa-Who had made his own, whatever was best in the circle of the earth'. q and fa are synonyms; the repetition may be due to emphasis. See XIII 3 वसविय करि सयलमहि बहुनरनिहाय संखुहियवारु.
The at the end of this and the previous word is wrong and should be read. Sk.gacfianigfagr:-Whose door was thronged by crowds of people.'
7! ayofesrafafe-Is a beautiful, though somewhat hackneyed metaphor. The king is 'the Rajahamsa of the Marali (female flamingo) in the form of the glory of victory.'
1 Ed. Kayyamālā part VII.

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8. gefagferoferraiolaffe-Contains a fine description of bright, beautiful eyes, although of a man. वियसिय, सिय as किय above, are Ardhamagadhisms. दिहि, cf. poetic and colloquial Marathi दिठी and दीठ.
VIII Another merchant in the city, named Haribala, had a daughter Kamalasiri, who was very beautiful. Dhanapala accidentally saw her and begged Haribala for her hand, which proposal the latter accepted gladly.
1. STO _Combination of your+#'one other', i.e. another. Compare Marāthī sposta.
जि-short form of जव-एव. Compare दा and जा for दाव and जाव from यावत् and ata; Pischel $ 150. It is also used as an expletive,
2. rigouragon—The shortening of final et of feminines. It is common in Apbh. cf. दुहिय, लक्ष्य and कन्न below. - 3. तहिणिय and तहिंतणई (line 4 below)-Compare note on ताहं तणिय in II 9 above.
Hurrengforzo etc. appears to be a misreading. B. reads Hugurguig, which is not so absurd and should mean HateTrani, an attributive Instrumental. The a clearly has been misread or miswritten for g, not an unusual mistake. Or is the reading मणहरणत्थाणिय? We see how अच्छउ has been misread for अत्थउ above, as the letters representing ay and nu are so similar. What was therefore py in the original was read like y. This would also suit the context. In line. 2 above we already have कुवलयदलच्छि . Jacobi also reads स्थाणिंदुझ.
5. cuff tif-Has got to be construed with the last line. Read y en are o n Tufa atgaurs -'He accidentally looked at her form, playing with a ball'.
6. farefo-As fate would have it'.
9. j and attorg-Acc. Pl. of Neuter-9 bases. Also Tuš, Hrquratturg. The penultimate is usually long as in STATE. Perhaps the shortening is due to metre.
IX. The stanza describes the festival decorations in the town; watering of the streets, colour decoration etc.; gifts of eatables and dresses to guests; sounding of various instruments; the making of the nuptial fire and lastly the marriage ceremony itself.
1. खंचिय and तंडविय are Past Part., not Absolutives. In like manner पत्तिय.
CUE —Sprinklings with sandal-water.' Campare Mar. Fel.
2. gfery-Means for according to Hc. IV 143. The custom appears to have been to spit lotuses up into two pieces and strew them on the path in front of the houses (?).
3. Detyraves of Burning of the pieces of old sandal-wood'.

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4. for THISH -The Nom Pi, of the Fem- bases. The regular ending is 377, which appears to be weakened, owing perhaps to metre. In verses this ending is common in other Prakrits too. Pischel § 376.
6. Figere and ariTETUHIG should be read as Hingle and RAITETATE. 7. पिंडवासु-Dependants, from पिंड and वम्.
8. घरवावारहो पहाणु-Is to be taken in apposition to सम्माणदाणु. Translate the line, 'Great respect was paid to the citizens, which (paying respect) is the essential thing in household functions'.
9. पइसरह-Connect it with भोज्जु and not लोउ. "There were heaps of eatables and drinks and the people partook of them with pleasure'.
12. ut -UTA, at which the stars were auspicious'.
X A description of how, after the marriage ceremony was performed, the young people, especially lasses, enjoy themselves with raillery at the young bridegroom.
3. goamia als ars-All those gathered there for dancing'. Take goafrifa as Infinitive. Using the Abs, form for an Inf. is not unusual with our poet.
..TETOTT-9174:The anusvara is accidental, on the analogy of plurals of Neuter and Masc. nouns.
4. #T and gore almost mean the same thing, 'crooked, sideways.'-TE may mean निपुण or चञ्चल.
afrs-afda:Chid (in joke), railed at'.
5. Translate-'Oh girl-hunter, stand in front of us. How is it that you are takiug away the girl (as wife) for nothing ?? #g, through Fjg from संमुखम्. मुहियई-मुधिकायां Desi. VI 134 has मुहिय and Paia. has मुहिआ.
8. Read 97 and garfragile together. "With tremulous lips.' eg is wrong for 97.
10. अवतुंडइ should be read as अवरुडइ-embraces.'
12. काणक्खेव has got to be read with a short ए. The other reading काणक्खिवि (a) avoids the difficulty. 5-yggfa conceals.'
15. दुकउ is apparently for दुक्कउ-gather together'.
XI The same continued. How in the end the bride is brought home and how she endears herself to all.
1. Read Filesy-to-titra-AN. BEST-Sk. 147. cf. Marathi ATTET.
2. मुहमंडणुसि-Read instead मुहमंडणु सई, as B does and अप्पुणु सई instead of 34yf which gives no sense. Trans. "Some girl wears herself the face decorations of some one else.' In both the cases, hi may be taken to mean Faith (?)
7. 7 -The bridegroom was taken in procession' to his home, after performing hundred auspicious things.
[Bhavisa-2]

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10
8. The simile is beautiful.
'The young bride at once became dear to her husband and servants, as a scented garland becomes to a row of bees.' 10. पडियण्णविहोड i. e. प्रतिप्रन्नविभोगः which the text reads is inferior in taste to पडिवण्णविहेउ i. e. प्रतिपन्नविधेयः of B.
XII How the young wife, a paragon of beauty, was religious by nature, affectionate to friends and kind to servants.
of B. is preferable, as it avoids the case ending
1. Baixa̸î-a
inside the compound.
2. चक्कल - चक्रल i. e. circular.
6. सोहग्गे मयरध्धउ खोहइ — By her beauty she makes love himself uneasy.' 7. समवयहो - The Gen. has to be construed with सारभूअ. 'The best of the women of her age in the city.'
XIII How the young husband was passionately fond of his wife and how he, in company with his wife, enjoyed the days of youth.
1. a-The Instr. Pl. Evidently the form should have been arg, the Sing Instr. The in place of has been carelessly put.
3. वियङ्कपरिहासइ–वियङ्कं यथा स्यात् तथा परिहासइ. वियडू - विकृष्ट
—Like an affectionate friend he offers her (all) his love'. or fagz. Perhaps to read मयणाउर मणवेड instead of मयणाउरमण वेउ.
4.
5. वर की लापरीओवणुः वरक्रीडापरिकोपनम् — Feigned anger in love (which is calculated to increase passion.)
6. -A beautiful simile. 'A gentle loving embrace made them as happy as a sandle tree makes peacocks.'
10. कण्णोसण्णइं— कणोपसने 'Close to the ear, i. e. whisperingly. '
XIV. How, when her friends got sons and she had none, Kamalasiri got anxious. She one day anxiously asked the sage, who, causing a dream, told her that she would have a son, handsome, intelligent, brave and modest. ' Belittles or despises herself'.
2.
3. अात is synonymous with Sk. अस्माकम् Perhaps to read अांतणु.
4. परियच्छवि and णियच्छिवि both from the root यम्. The Prakrits have preserved this conjugation in the case of the three roots इष, गम् and यम् . this class is added अस्, which becoms अच्छइ. Pischel 480. Meaning of the two words 'having heard' and 'having given'.
To
5. दिहिगारउ - धृत्यगार : A tower of fortitude.'
6. For गुतुवयणु read गुरुवयणु.'
q etc.-Tying knots of garments in recognition of things or events is a common Indian custom.
XV. How Kamalasiri gives birth to a son, thus causing delight to all.

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11
How an astrologer, specially called on the occasion, foretells a bright fortune for the boy.
4. Teras Of Tatay'A man skilled in omens, i, e, an astrologer, was called.' Ho for forfa is unnecessary.
5. Byoga has to be construed as 377729-moreover.' 9. 46193-autt: A messenger of good tidings.
XVI How there were birth-festivities for a month, after which the boy was taken to the Jaina temple and named Bhavisayatta.
2. poog 73–With their limbs surcharged with youthful vigour, they go gracefully'? får to through fare from Sk. fago. Pischel $ 332 and Hc. II 74.
7. Read 31UETETA egoeft as a compound word. "Whose path was decorated with the beauty of the market' i. e. she went through the beautifully decorated market streets. This word and faberuft shows how the g Fem. is generalised.
9. furra af rast E1-The custom appears to be 'to say the name of the Jina in the ears of the little child', as if it understood it. After this the child was given a name.
SANDHI II
In the introductory verse to this Sandhi the poet suggests that an obstacle arose in Kamalasiri's happiness.
I How the child grows, and is liked by people, even including the king. How he is taken by one person from another and how he plays childlike pranks with them.
2. Tiars—The anuswara on the final is on the analogy of neuter nouns, where it is legitimate.
4. iga tra foar uraas-'Having put his hand to the nipples, he suckles at his mother's breast.' This description of a child's playful tendencies is most natural and constitutes the figure called Svabhavokti.
5. gfieccy-Faeri, is an adverb to Wat.
6. 97 and family are passives, most common in Apbh. and also în M. See fut below, without the intermediate . Also fame-Pischel $ 535.
7. अण्णाहि पासिउ-we expectaGenitive, governed by पासिउ, viz. अण्णहं पासिउ, The second अण्णहिं which is right has influenced अण्णहं.
9. Paano ang-fearicaturafat.
10. glawig.-Pre. Part. of the Passive of 77. The Apbh. pres. Part. always ends in 79. For see note on 6 above.

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12
11. आखंचिवि - A pure देशी. cf. Mar. खेचर्णे, Hindi खींचना, having pulled or strained.
14. उज्झासाल is उपाध्यायशालां through उवज्झाअसाल. उज्झा goes back to उपाध्याय through उअज्झाअ, उज्झाअ. The Guj. name ओझा, the Mar. ओझे, वझे.
II. How the boy was sent to the preceptors for learing different lores (1) literary, like the Jaina scriptures, grammar, lexicography, astronomy, and (2) practical like wrestling, archery, knowledge of the habits etc. of animals like horses and elephants, and all other arts.
3.
etc.-He quickly learnt, by his power of penetration (a) all the arts, after he had learnt the alphabet, the lore of the Agamas and Grammar (वायरण) and Logic (सदसत्थ )'.
5. fafaerees fafaga-Various weapons or missiles, together with the way to call them back' (he knew); or various ways of defence.
€219EVERYB—'Dexterous use of the hand' (in hand to hand fight). 8. गयतुरंगपरिवाहणसत्रहूं— 'The knowledge ( सन्नइ. Sk. संज्ञा ) how to lead elephants and horses.'
9. एमाइविसिद्धं — ' By such and other things. ' एमाइ - एवमादि cf. एमेव for एवमेव, एवड्ड for इयत् वृद्ध (through Vedic ईवत् ). Apparently the reading ought to be एमाइfafezf, to qualify for, and should be preferred.
The whole line should be translated thus: 'His body was chosen (as a resort) by such and other qualities also.'
III. How, as the boy returned home from school, having acquired both learning and character, the parents were delighted with him; the wife complimenting the husband upon his having a son 'after his own image.' How, as days went by, there arose a change in the course of their love.
2. विज्जाविणयबहुग्गुणभरियई ( चरियई ) – ( His character ) ' full of many virtues like learning and modesty.' For , especially the doubling of the original in I 5, 6.
JT,
see note on
4. as aftfurft yg afge-'He praises (the boy) in the presence of his wife, delighted (as he was).'
सलहइ shows svarabhakti. पट्टि - प्रहृष्ट (also प्रधृष्ट, not suitable here.)
-Phonological descendent of Pass. One of the few roots, which can not form Pass.
5. कुलि उज्जोउ करेसइ - Will make our family illustrious; (कुले उद्योतं करिष्यति ); or 'will in our family be a busy man (gati aff),' which does not appear to be the sense intended here.
-'What indeed, is not possible, when merit is
समप्पइ—either समर्प्यते or समाप्यते. The former appears to be the right derivation here. The form, however, shows neither-, nor- or , so
6.
in the ascendant ?'

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usual in the Passive, but the double consonant represents the dropped, as in रम्मइ, गम्मइ, alternative forms of रमिज्जइ, गमिजह; cf also दीसह, सबंज्झइ.
7. रुक्खहो णामि फलु संबज्झइ etc - The fruit of the tree is connected with its name (kind); for will an Amalaka tree bear mangoes'? The young wife has paid a fine compliment to her husband, in pointing out that her son, who possessed so many virtues, only imitated his father.
For तउतणहूं, see note on तातणिय in I 2, 9. The case is Loc. तवतनिके असे. 8. rudeness, impoliteness,' The anuswara here and in acq, which latter is an adjective of and is therefore masculine, is due to the analogy of the Nom. Sing. of Neuters in . In their case the anuswara, which is a representative of Sk., is quite in place. We might perhaps explain दुण्ण as due to change of gender in the Prakrits; but not so उप्पण्णउं. The former explanation therefore is the only one possible. is an example of
change of gender.
for, Sk. fa, is an ardhamāgadhism, due to the fact either (1) that Dhanpala was a Jain poet, or (2) that the scribe was a Jain; or (3) perhaps both.
10. ताबण्णहिं - Sandhi of ताव and अण्णहिं.
f: Non-initial consonants are often doubled in the Prakrits, when the final syllable of words had accent originally i. e. तेल्ल-तैल, एव्व - एव, पेम्म पिम्मप्रेमन्. Connect पिम्महं and तणिय in one word.
IV.
How, owing to some action done in the former birth, Dhanapati's love for his wife began to wear away and how an unaccountable doubt possessed him.
1. are guge etc.-' Her former action, having become adverse, took possession of Dhanavai's heart.'
2.
f
g etc.-'Her look was the same, her behaviour was the same, her youth (also) was the same'; i. e. there was no change in her character or looks and yet Dhanavai seemed to be cold to her.
जि through जिव - जव-येव, Sk. एव.
3. a Gen. Sing. Fem. in addition to /the forms mentioned by Hemachandra and Pischel, viz. a,
(see line above).
4. of 3 at of Not even the lotus in her name (Kamalasiri) gives him pleasure' i. e. even her name becomes hateful to him.
fafaqqu etc.-'He, who for a long time spoke loving, kind words, offered betel-leaf out of his own mouth, and every day admired the actions of his beloved, showed doubt in his conversation.'
8. जेहउ - यादृश: The other form जइस is more current. cf. old Mar. जैसा, modern Mar. जसा.
9.
adj. of fag 'love, the zest of which was becoming duller.'

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10. Tesfayoq fags #for_'Various doubts crossed her mind.' face is Acc Pl. of the Masc. 37 base. The tendency to drop case terminations is evident.
V How, on observing her husband's apathy, Kamalasiri was dowucast, because it was something unusual with her. How she mildly remonstrated with her husband for his inexplicable indifference to her.
2.3759-379. A vowel that takes the place of a consonant is called Udvrtta and is not combined with another vowel. cf अइर-अचिर, सअल-सकल, 39734-364.
3 and 43 are forms from the same base ga. The latter goes back upon 994. The corresponding Masc. and Fem. forms are get, and ge cf
af v, vs. 35 of Sanjamamanjari, Annals of the B. O. R. I 163. Es the Loc. Sing. is also found. See below. · 3. fate-Apparently we have to read afe-17T:
6. felles—The Apbh. is found of affixing this = to words, adding the sense of endearment or diminution. It is seen to-day in Gujarati and Marathi. cf. qr, , ; Guj. 98, feu.
reafifa-591627. Translate the line, Thus she restrained her grief in her heart and taunted her husband during sport in love.'
7. This and the following lines are addressed to the husband.
3-Comes from an obscure Sk. word af, given in Amarakośa III 61 as synonym for महत्.
9- . The base a with the termination į of the Inst. would give two forms, as or qš, according as the assimilation is progressive or regressive.
fays and ag are from the root atę. The Sk, initial o often gets aspiration in the Prakrits; e. g. acac, Mar. art, Sk. 0+; 1937, Mar. fact, Sk. ; EH, Mar. Eh, Sk. giovt. The double is due to a usual phenomenon in the Prakrits, wherein the shortening of a preceding long vowel necessitates the doubling of the following consonant to keep the quantity, which is an essential point. In such cases the original accent usually is on the last syllable of the word.
8. a- through me. The wife says that if he had so behaved from the beginning, no one would have worried about it.
9. fees is to be derived from the same base as q7 in the above line. In the latter case the suffix is an in the former , .
10. The modest Hindu wife is at last forced to ask him whether there was another sweet tongued one, (woman,) whom he loved.
11 and 12. pofTHE etc. The two lines are proverbial in their sense and a good example of arthantaranyāsa. "To change mind (withdraw favour) about persons in attendance without any fault (of theirs), is not possible in the case of the good even in hundred births', i.e. it is never possible.

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VI Further remonstration with the husband, on the score that they would have to hang down their heads and appear little before friends and others, becomes useless. He continues disregarding her, which causes her pain at heart.
2.
1. वड्डत्तणु-बड्डु, for which see above, and a, which reaches back to the Vedic suffix-. 'We shall fall from our greatness in the eyes of strangers.' The Jains do not admit even the soul as eternal. 3. ff-Read as one word, an adverbial compound; campare effrey in II, 1, 5. is changed to , as in the suffix of the Gen. also, qu etc., in the numeral एहत्तरि for एकसप्ततिः, in the term of the Future, होहिs for भविष्यति, in the pronomial termination for the locative, तहिं, कहिं, जहिं for तस्मिन्, afena, afens.
तो खमइ मिल्लिवगाहु — ' May it (अवराहु) be forgiven, giving up prepossession.' गाह-ग्राह, the same as पूर्वग्रह, a preconceived notion.
8. fas etc.-'Fixed on the form of the young husband, the mind does not care for words of elders.'
9. etc. 'Now since he undoes what is done (by one), such a one () should not be talked to.'
10-11 describe how she, now under the influence of her pride, does not meet her husband, does not respond to him.
VII How the loving wife, still persisting in her moral love, is worried over the thing; how at last the husband cruelly asks her to go to her people (father's house).
3. a fa sig-'Her face (automatically) turned the way her husband was going.'
fasia ought to be read as one word, in appposition to which should be read as मग्गिग.
fa fos y fa-'What has befallen her, to whom pride was dear.' The form af is Gen. of the Pres. Part of root, which, unlike Sk., takes the 4th conjugation and thus presupposes a
7. zure zar, i aft suf-'Get away, get away, do not clutch at my hand.' fefe -'Why trouble yourself (lit. your body)'?
8.
fás fast facifog fag-'By churning water, is ever ghee produced?' 10. उप्पाइय केणवि भंति पहु जा सा कहि मं हियइ धरि - The illusion (doubt ) which some body has produced, say lord, you will not bear it in mind.'
VIII. How the wife appeals to him, that he was thought on all sides to be a very considerate man and that therefore he should not behave like that. How the husband gave an indifferent reply.
1.
-'You know how to discriminate between good.

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and bad things' (lit. things that should be done and things that should not be done.)
4. aasta 978903—Then the husband said thus in plain language.' affa is an Abs. used as an Ivf.
7. mifatas-Separate the two words. The first is a Voc. and the other Instr (or Loc.) of the pronoun an.
10. afcufafa etc.— Knowing that such is the way of action (or fate), whatever you know, please bear it in mind.'---
IX Hearing the loveless words of her husband, the young wife becomes disconsolate. She finds pleasure in nothing, and one day, when she thinks the situation intolerable, she leaves her husband's house and goes to that of her mother.
2. Fa (4€ etc.-'With great effort, she could control her mind.' Helf= TH, concealed, checked.
3. fere og etc. She stood, consigning her mind to great pride, and harbouring jealousy and great self-conceit.'
4. fafout 13-Acc. (pl.) of time. "Thrice a day (or, always) she says 'victory' to the highest Jina, i.e. she prays to him.
7. Bey is toy etc.-The husband now directly asks her to leave his house and go to her beloved' (whoever he was); or fogfer to be taken to mean 'father's house.'
9. fqiyor-Read afegfigy. Translate the line, 'Her friends and servants stood looking on.' gfe-aga is however not bad.
X The young wife and mother finds little consolation even at her mother's house. When, being asked by people, she does not give them any reply but silently experiences her grief, people grow suspicious. 'Has she perhaps done something which is apt to tarnish the good name of the house'?
1 SET and fast are Nom. Sing. Fem., the opt of which is shortened for the sake of metre, as often happens in the Prakrits.
2. Fue etc. The father, seeing this, got suspicious, and with his honour stained (as he thought) he stood with his face turned downwards.'
3. जाणह-Read जाणइ instead. 4. fa-arafa cf. Pischel $ 335.
5. comit-The 37 of stao is dropped, as it was an initial, and before the accent; cf. also get for orala in in 1. 1 above.
6. yaft etc. Lines 4, 5 and 6 contain one connected idea and describe how she who at her house was in the enjoyment of every pleasure, went now on horse-back, now on elephant-back, is seen weakened in body and humbled in spirits.'

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7. Argrofa afy us wat—'There is no doubt that there is no cause.' The father thinks that perhaps the son-in-law's suspicion is the only cause.
9. foreg siq etc.—'Let the evil thoughts of women perish (faqagsGita:), which cause a stain to appear on spotless families.'
___10. पहलउ like वयणवियक्खणु in an Adj. of भल्लउ-a proper name. महल्ल from HET; 78 in a characteristic Prakrit termination,
11 & 12. refers to 483, the messenger sent by Tule to his fatherin-law. We would therefore expect either aor or at få apparently is only a weakened form of . Translate:--This your daughter, who with spotless mind follows the trodden path (of duty) of her own family, and who is of noble behaviour, has been sent (back) by her husband to whom the virtues of his wife have ceased to give pleasure.'
13. Translate-The servants were then delighted, as a slight (on their mistress's character) that had caused much anger, had been removed.'
XI. In the meanwhile, the boy became inquisitive and knew from the servants the humiliation of his mother. He went to his grand-father's house. The mother received him with affection and shed many a tear over him.
3. HS etc.-Read qug fche which is more sensible. Translate:'He appeared dejected and asked his attendents.' वुन्न through विन from विन.
5. forsulfagflammife—'He became incensed at the disgrace of his mother'.
10 and 11 Translate-'My dear child! (wanton one) what shall I do with you, born as you are in the house of a bad father? My son, on my account, abode of sorrows as I am, you too had to travel (to this place).
XII Kamalasiri's mother was touched with the scene and wiped her daughter's tears. She taunted Dhanavai with having deceived them. Her husband Hariyatta also put in his word, saying he was perhaps deceived. He however hoped that everything would be for the best.
2. Translate-'Enough, daughter, check your grief, wipe off your tears and restrain your mind'.
3. Translate_Dhanavai has indeed behaved well, in that he has brought low our high estate (as merchants).'
4. af femila me-It would have been better if you had been given to another young merchant, equal in status to us.'
8. FUE facetes A forced construction meaning 'Who knew what was going to happen in the fulness of time?'
10. f Etag etc.'Perhaps the whole affair is going to end happily; for is it for nothing that a faithful woman is crying?'
XIII The boy takes part in the conversation. 'If he does not care for us, (Bhavisa--3]

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why should we care for him; one for whom you have ceased to have regard, why should you be sorry for his sake? For, tit for tat is the law of the world.' etc.-'Would we be abandoned by our kinsmen'?
2.
3.
fa fa-'Although it might not be possible to do without him, shall we, mother, talk in an abject manner.'
4. fa forenf-'Although you are going to meet certain death, still you should shun from a distance one who is averse from you'.
etc. 'One whom you do not respect at heart, for him you
5. f should not grieve.' 6.
-'His own courtyard is dear to him; we also, may be, shall have our own big house'.
8.
etc. 'For, in this mortal world, you should show as much to a man as he has shown you';-i. e. you should behave with him, as he has behaved with you.
10. The boy gallantly promises, that before a few days would pass, he would be brought to her.
XIV. Thus the boy comforted his mother and all thought he was destined to satisfy the desires of every body and that he was no ordinary one. He is specially attended to by all; and he too, by his conduct, his intellect and bravery, tries to satisfy all.
1. जणेरि – Is Apbh. of जनयित्री.
2. FETE THE -'A flash went through the heart of all' i. e. it occurred to all (at the same time) instinctvely.
सामानु - Read सावण्णु which agrees with पिए सावण्णु एहु नउ दीसइ III 5 above and is in conformity with Apbh. phonology.
5. àfàf-He, on his part, (because he was looked upon as an excellent jewel by people), enlightened the house'. The correct Apbh. from fan would be ; the therefore is either Ardhamagadhism, or due to recital which is apparantly copied faithfully.
7.
-Blooming (flowers), which is the object of for. Translate latter part 'He wears clothes that are costly'.
8. गुरुवच्छल्लु - गुरुवात्सल्यम्. The object of केरइ. He was a dutiful son.
11. 'Kamalsiri's misfortune came to an end; her son was adorned with virtues.'
12. इत्तहि - Hem. IV 436 has एत्तहेअत्र. We can explain the weakening of the final into as due to metre, but not so of the initial. It has therefore got to be recognised as an alternate form of the same word. The Apbh. is rich in such alternate forms of words.

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SANDHI III How Bhayisayatta travels to another continent.
I How Dhanavai, having abandoned his first wife, married another, a daughter of Dhaņayatta, with great eclat and pomp.
3. 44 H aftafa Acc. Sing. of feminine base. It is to be noted how the Apbh, tends to drop case terminations. Sometimes they may be due to metrical exigencies, but more often, they are due to this linguistic tendency. cf. JFHEIT TEHE, (EN) forest for og faras etc.
4. Stanforfà-The doubling is not due to an original conjunct, for there is none in Sk. in the case of this- root. गणयित्वा ought to give गणेवि, गणेप्पिशु, where the represents Sk. 377. But this is a case of change of conjugation, as is reag II 13. The root is to be regarded as belonging to the 4th conjugation.
fe-See remark in the same word above.
6. Read a fhm and for separately. Friends, good people were satisfied at heart. Or adopt the reading of B afAWAT—'the hearts of friends and good people were satisfied, The reading in the text gives no good sense.
8. gf fag-'It was announced in the city.' 9. 995 etc.-'Steps were arranged in the various ceremonials.'
11. annet at Is significant. The periphrasis for 198, reminds the reader of Dhaņavai's inexplicable conduct to his wife.
13. The last line apparently refers to the effect of the new marriage on the minds of Kamalasiri and her attendants. The sound of the marriage drums caused anxiety in the heart of Hariyatta's attendants and anger (lit, shot) in the heart of Kamala.
The line perhaps should be read thus:-हरियत्तहो परियण रणरणउ कमल कलंक मणि व्वहह, where मणि व्वहइ is common to both परियण and कमल. There is a confusion of constructions here. The author began with a locative construction and gave it up when he came to कमल. Separate मणि from व्वहइ.
II Sarūva, the beautiful daughter of Dhaņayatta, at once assumed the role of the mistress of the house; kept the servants well pleased and her husband in love.
1. affuz-Has a short final owing to metre; but not so ofte, 7634, which could be read as 1971, E3 without disturbing metre. Their shortening is thus due to a general Apbh. tendency,
2. पण्मिमइंदरुंदससिवयणी-Perhaps to read पुण्णिमइंद०, although there would thus be tautology. 'Having a moonlike face, as full as the full-moon.' Des VII. 1-14
6. ATTEETET OE etc.—She intensifies her love for her husband and his house and thus causes Kamalasiri (her rival) the grief of humiliation,'

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7. Faregafro aff -Is to be regarded as referring to Kamalasiri. Understand कमलसिरिहि before अगि.
10. रणरणउं दिति पंकयसिरिहि-Throughout the last four lines the poet describes the happiness of Sarūva, in contrast with the misery of Kamalasiri.
III This Kadavaka describes how the husband and his second wife are enjoying the sweetest fruits of love.
4. FESTAURACY-Does not make any sense. We have perhaps to read Forgo or gue turpHC49-'A charming self-surrender to the lover.'
9. मयणुकोवणंगुपयडावणु-Is one conpound. We should therefore read मयशुकोवणंग and not oog. 'Exposing of limbs that fanned love.''
12. The simile requires that we should have the first compound word in the locative. Construe FTH *** PERFETE (H) pasta faqau14 hiç e F.
IV. Sarūva in course of time became pregnant and gave birth to a son, named Bandhuyatta. . 1. हियइच्छिय and विलास are Acc. Pl. The more usual forms would be च्छियई ete.
3. tryg Fefere a 17-Is prophetic. The embriyo was as it were the treasure of pain due to evil action' (in the previous birth).
4. The epithet fra applied to the embriyo, whose gradual growth is described in this and the following lines, is also prophetic. He was to be the enemy of Bhavisayatta.
6. Read तिवलितरंगई as one word; विवलितरङ्गान्.
8. qa is the ussual Apbh, sandhi, the initial vowel of the second word asserts itself. Cf. दवग्गि which is formed of दव and अग्गि; cf also भोगतराउ.
10. Read जुवाणभावि. पउरि and महायणि should be read पउरमहायणि.
V The boy grows into a strong but turbulent youth; roaming about in the city at pleasure, behaving wantonly. He becomes in fact a terro citizens. But fortunately for them, he decides to go to Kañcaņa country, accompanied by other traders.
2. Tres FTATU etc.-Respected and honoured at court."
4. This line requires reconstruction thus. aurafata efter bytar etc-'He was well disposed towards those who were meek to him; but he showed the strength of his pride towards those who were crooked.' The reading of the text fauty face afte is disjointed and does not make good sense. The reconstruction is naturally suggested by the second half. fautyfarme fez etc would be still better.
7. Ufaut 9152-He was fond of the scandals of the town.' Eau th good and bad things happening in the city; the tangled thread of the city life. Cf. Hindi Mar. चाहणे and चहा.Cf. Pr. Pai. 19 जो चाहहि सो लेहि.

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10. Sagewete --Drop the unnecessary anuswära. It is an Adj. of Bandhuyatta.
VI. He goes to his father to seek his consent. As an experienced man and fond of his son, he explains to him the difficulties of the undertaking and wants to dissuade him.
1. He went to his mother and consulted her and then lastened to his father.
4. alert af frufey -'Having came to fight a quarrel.'
6. Translate 'Do not disclose your heart even to friends'. gouf acre. This and the following forms the code of ethics of a respectable merchant. The second requisite is that a budding merchant should be chary of words. The third is that he should acquire wealth (cy faccy) in various ways, even deceiving people; 1. 7. The fourth is that he should extol his goods and thus try to induce the mind of his customers; 1. 8. Next that he should not expose his side, but try to feel that of others; 1. 9. Then, he should be deaf to others' projects, although hearing them, but should stick to his own one; 1 1. 10. And, lastly he should try to know others' character but should not disclose his own character; 1. 11.
VII. The father's appeal to the boy, that he need not go out, as what he was to get he would get even without stirring out, fell flat on him. Living upon patrimony was usual with people who had no grit in them, no courage, no intellect.
1. Ashfaqege ATT #4694-'It is given away to those who are rich in learning'. fasa-fagu.
3. The wealth that you have already acquired in a previous birth, comes inquiring after you.' (lit. 'inquiring after the yard of your house').
5. "What you say would be dear to bastards (ratas), and cowardly fellows'.
11. "The money that one acquires in this manner (por fagrot), is a treasure-house of misery; what is the use of it?'
13. i ng farin ajas-Seems to be an obscure reading; connect fe तवयंतइंमि together.
VIII. The father entreats the boy not to become a merchant if he disliked it; but says that he should stay at home and enjoy the riches antassed by him. The young blood would do nothing of the kind. Such a living is to him only contemptible. He persists and the father has to acquiesce.
2. ***—Perhaps to read FAETE-'With pride'? (Deś VI 120.) But metre speaks against it.
3. for etc.-'No one would behave inimically after calling one 'friend.'

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SU.
facef-'Enjoy,' here and in the last Kadavaka.
6. for fun 7 etc.-'What fame, what fame has that man, although living, who enjoys the money earned by his father ?'
9. Fag etc.-'He consulted his wife Saruvā.'
10. IT Ante etc.- Bandhuyatta appears to be actuated with a wrong idea.' (3765qT)
11. E appears to be a word by itself, unconnected with the following sentence; and should mean 'well, all right or let it be.' is still used in this way in upper India.
IX The young man prepares to set out and receives a send-off even from the king. His announcement that he would supply capital to needy people, soon gathers round him a host of poor and wanton merchant youths. No wonder that Bhavisayatta also, hearing that, desires to go.
3. En STFUT GU-This was a time-honoured custom: the towncrier, with a drum, went from place to place in the town and between two rounds of drum-beating announced what he was commissioned to announce. See Mfcchakaţika, Act X. The custom has not yet died out.
4. 295–An example of how roots change their conjugation in the Prakrits. The form presupposes ask. चल्यतु. cf गण्णिउ and रुच्चइ.
5. FE for FUTETTE ANGE-He desires the good will of merchants sons.'
6. 94194T and afarqafute are Gen. Plurals, but they hardly suit the context. Keeping them, the construction has to be regarded as compressed and a verb like अभूत् (वणिक्पुत्राणां मंत्रितमभूत्) to be understood. But to emend as TATAYSaile ect, would be hazardous, as no ms, apparently has that reading.
8. TE -Like fat is Imp. 2nd Pl. The Apbh. has the latter in common with the Mahārāştrí, but the former is exclusively Apbh. The nasal is not found in Pischel, $ 467 ff; but it appears to be genuine.
9. aforay E TEÀCT etc. The sons of merchants hastily gathered together'.
9. करहवसहमहिसह सय-Bullocks and buffalos were common enough as beasts of burden, but when he yokes to them the bulky elephant, he is perhaps mixing up states of things at different places,
X Bhavisayatta opens the topic to his mother and appeals to her to allow him by travel to tempt his fate. The Mother is disconsolate. Having lost the company of her husband for 10 fault of hers, she does not want to lose her son, especially as he is going with the son of her rival.
2. समाणु in Apbh. has the sense of समम् or सार्धम् 'together with.' मइंमि-The Instr. Sing. of the pronoun, with a fa, which, as we have often seen, drops the 27 and is softened into fa, when joined to a word with an end-vowel; this f becomes when an anuswāra precedes. An instance of progressive assimilation. Hemacandra and Pischel do not mention this f.

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i atley—The boat or bark.' The word is from the root ag and the termi. nation 7, Apbh. 4.
4. 'Although all happenings are controlled by fate, yet a man ought to do his business.
8. पई-Loc. but the Adj. जंतहो (यातः) is Gen. पजलंतहो stands far पजलंतिए or . This use of an Adj. in Masc. form, to qualify a noun in the feminine gender is certainly remarkable. It can not be said that the form is due to metre, for quofat would not have disturbed it. It is, therefore, deliberately used. Still, sing Loc. to qualify s Loc. would be better.
11. "(Who knows) the secret wickedness of my rival (reat ) who possesses a crooked nature.'
XI Kamalasiri still further wants to persuade him to her view. After all, the two might quarrel. Perhaps Surūvā might give her son wicked advice. The uncle also joins Kamalasiri in her entreaties. Should Bandhuyatta become jealous he would deceive them all and do them harm.
3. ka69 etc.-'Who knows how relations that have set their heart on common property would behave with each other ?' The meaning is that they would quarrel.
5. 73 ATE THE etc.--'He would do you harm in the way (ag-ara:); and thus while thinking of interest, you would lose the capital (itself.)
7. 3772 THE-Shows again an Apbh. peculiarity. The Adj. is in Sing. while the pronoun which it qualifies is in Pl. The form arte, grammatically regular, would have equally fitted in the metre. So that metrical exigency can not be urged in favour of the form वसंतहो.
XII Bhavisayatta persists in his intention, Bandhuyatta would certainly feel shame before denying him any share. Although born of a different mother, he claims the same father. And then there would be fifty other merchants with them.
1. Jel frafort 74698-'All would be over by your timidity'.
5. B f Hodet TY —'Everything carried to excess loses its virtue'. He wants to convince them that their fears are perhaps exaggerated,
8. Read fafe and sofe separately. 'From two wives.'
13. EES-Loc. Sing, of Adjective qualifies afin understood, 'When Karman has stopped, one would not live on; similarly so long as it continues there would be no death.' Jain philosophy has preserved the karma doctrine, among those other things that it owes to Hindu philosophy.
XIII Having thus, by arguments and persuasion, convinced his relations, Bhayisa goes to Bandhuyatta. The latter receives him affectionately.
1. Herataque FU-'His people whose words were weighty.' The change of gender in Apbh, should be noted,

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4. अभुत्थाणु कियइ - Is pass construction and कियह corresponds to किजइक्रियते . In 2 above, however कियt means कृतानि.
7. अम्नुणियकजागमणवियप्पिं— ' He did not mind the thought ( वियप्प), that Bhavisa might have come on some purpose,' but received him gladly.
8.
ffgaft-Well placed (chosen) and genteel (af) words.' XIV Bandhayutta then asks him why he had come. Bhavisa, after complimenting him on his good fortune, says he intends to accompany him. Bandhu gladly accepts the proposal.
2. एत्थुवि - ' Although living ( सम्माइवि) in the same city Hatthinayara, you anyhow never speak to me.'
5. Es hat affa a etc. 'We make our living by serving your father.' Note the form fag. Pischel mentions a form in only for the 1st pers. pl.
6. उज्जउ evidently must be changed to उज्जडं. It is object to आयण्णिवि. Either the scribe or the author is rather careless in this matter. Or is this to be ascribed to a tendency in Apbh ? अम्हई-perhaps a misreading for अम्महं ? The meaning then would be, 'having persuaded the heart of my mother.'
8. करंतर एहउ is bad text. Perhaps to read करहु तउ एहउ - 'Please do so much. 2 समणिउ - समन्वितं .
11. होइ सब्बु परिवाडिए पुण्णहं— 'Everything happens through the series of merit' (one has achieved).
13. Read आसि गहणु महु त चलतहो एयहिं तड णवि स चलतहो.
Subject of आसि - असीत् is गहणु. 'So long as you did not join me me all dark; now that you are accompanying me it is no longer so.
it was to
XV Bandhuyatta gladly goes to his mother and tells her of his acquisition of friendship with Bhavisa. The mother is also glad at the first instance, but she begins to fear, and expresses the same to her son, lest Bhavisa, remembering the affront to his mother, should try to do them harm.
2. भविसयत्तु etc - 'Bhavisa is going with me.' समउ through समउं from समकं (i. e. ).
7.
for aft-'Embittered in mind he is seething with anger.' 8-9. (I am afraid) If he, winning over his father by his pure virtues, bears in mind his mother's words, he would certainly strike us by (means of) dreadfully poisoning his (father's) ears and humiliate us in turn.'
XVI She dissuades her son from forming friendship with one, who had been inimical, and advises him to drown Bhavisa in mid-occan. Bandhuyatta, although pained to hear it, promised to abide by his mother's advice.
1. आएं सहु-अनेन समम् आएं is Instr. of the pronominal stem इदम् which according to Pischel § 429 is preserved in the Prakrits. Neither he nor Hemacandra, however, mentions this form.

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2-4. 'While he does not change his mind (farat faga), while he has not held (the affection) of the great populace, while the great affection between you has not been shattered, while he has not ingratiated himself into the king's favour, think out a remedy whereby the very root of the quarrel will be cut out.'
6. तं संकेउ etc - He pondered (भाविउ ) the advice in his mind.' 7. etc.-Mother, I shall wipe out the (very) line () of the name of her son, who is adverse to your stability.'
XVII Bhavisayatta, after devoutly worshipping the images of Jina, goes to his mother to take his leave of her. She is touched at the parting and gives him salutary advice.
3. समारिवि- समारच्य अच्छिजहि सुहझाणु समारिवि-सुखध्यानं समारच्य स्याः, be always mindful of your happiness.'
7. दहिदुव्वक्खय सिरि संजोइवि - Putting curds, grass and fried rice on his head.' This was an old custom, while giving farewell to persons going on a long journey.
XVIII The mother advises her son, never to do anything that would tarnish the name of the family, to beware of youth which distinguishes not between good and bad and especially of young girls who entice youths away.
3. a etc.-Is this the time (age) to go to distant lands'? 4. fafe is to be taken in the sense of 'keep away.'
-
6. By the changing caprices of women'. Connect this line with the next. 'Do not indulge in amorous talk with young, proud, capricious widowed girls.'
7. बहुरइ — separate बहु from रह and join the latter to the following word qu; or take the whole as one compound. 'Do not show much interest in them, nor talk much with them. Turn your eyes earth-wards when they talk.'
8. मुद्दs and तरुणिलुद्धउ are evidently adjectives of णयणई. They should be therefore read as मुहं and लुई.
XIX. The mother further advices him as to how he should acquire wealth, consider other's possessions indifferently and others' wives like mothers and above all to remember her even at the height of his prosperity. 1. पुरिसिव्वड – Appears to be a mislection for पुरिसन्वउ.
3.
सुहिपाणिग्गहणि should be read as सुहपाणिग्गहणि- शुभपाणिग्रहणे. विद्वत्तउ from धा with fa with the lingual without cause. Pischel § 223.
7. सुमरिज्जहि and दिजहि in this and मणिजहि, गणिज्जहि in the next line are Optative forms. For the formation see Pischel § 459.
अम्हहिं—Perhaps to read अम्हई - अस्मात्? or अम्दहं - अस्माकम् ? [Bhavisa-4]

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NE,
4
10. सुहु may either be सुखं or शुभम्.
11. f f . The change of q into a should be noted. Compare vulgar Mar. ta for 72119, agera (even in Old Mar.) for 49614, tra for 774.
XX. Bhavisa thus joins Bandhuyatta and others and they set out, with elephants and bullocks, taking very valuable commodities with them. The young wives of some of them were naturally very disconsolate
2. afourenfe-un does not show Amg. phonology.
6-7. aforcaref13_ The dutiful wives of the young merchants were disconsolate (TOTTUS asfas) at not getting to see the delightful faces of their husbands and therefore looked at them again and again.'
10 and 11. "Whom would not youthful women dominated by love for their husbands, and heaving sighs (Erg geifault), make sorrowful?' forat in compound for the more usual fareft, Sk. ff:
XI Dhaņavai gives them suitable advice at the time of their departure; to make friends with the prominent people of a city by giving them presents and also to beware of tell-tales, thieves and such lot.
1. fagicurg—The plural for Sk. dual. The change of gender i. e. Neut. should be noted. 'Dhaņavai consigns his sons to the care of the fifty people.'
2. Et is apparently used for T. Is it 13 or 377? 'He indeed is full of virtue, who is possessed of sense of right and wrong, modesty and bravery.' ____ 3. चाइदाइ etc. Perhaps to read चायदायपडिवायगुणड्द-Who are skilled in giving away, amassing and other virtues.'
4. 5 stands for 59. 697 and 57 are regular forms. q and a do sometimes interchange places in Apbh., of which ga is an example.
BATTÈ etc.—They should look upon them (the sons) as their own selves. 5. नरिन्दहो and °विन्दहो are perhaps mistakes for नरिन्दओ and °विन्दओ; as जो
and a show.
6. fave-Is an example of an original (%) 7 stem preserving its final; and of change of gender. पाहुड-प्राभूत a present.
8. Fast-Opt.-Imp. of ag.
UUTA man tela-Without being deceived by those full of deceit, (igarafera).
10. For संचल्लिय, see note on मयणपरत्वसाइ I 5. कुम्वर for कुमर; cf. भंवर for WC. This is a phonetic change peculiar to Apbh, cf Mar. $9.
XXII The men first travel south-eastwards and after passing towns, villages and forests, come to the banks of the Jumpa, which they cross. They reach seashore. They there dispose of their cattle, prepare boats and sail.
2. 989-997.

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पुरगामखेडकव्वडमंडन — Appear to be descending units, the orte preceding being larger in population than the one following. For e cf. Mar. The commentator on the Aupapatikasutra § 56 (ed-Leumann) gives equivalent of कवड.
as
which occurs in Kalpasutra I 1, 6 has been rendered 'isolated place' by Leumann. The passage in question mentions several topographical names; e. g. गाम, नगर, खेड, कव्वड, मडंब, पट्टण, आगर, दोणमुह, निगम, रायधाणि, etc. etc.-Seeing (i. e. hearing or experiencing) the languages of different countries, they approached the sea, girded with the shore.'
4.
6. etc.-Playing with the huge (4) breakers against the coast.' 7. 'The vast shores were seen by them, buzzing with the words of people buying and selling.'
10. Gosia
etc.-The peculiar rites to be performed when floating a ship for the first time.' णिज्जावय — निर्यापक
12.
XXIII The boats glided quietly along the surface of the sea for a time; but soon a gale overtook them and carried them to a wooded shore. It was the Mainaka-dwrpa, with the Maināka mountain in the background.
1. for has a double meaning. As qualifying augi. e. the boats, it means 'without iron,' and as attribute of gf it means without
avarice.'
2. forfeur & f again in two senses; 'broken (scattered) and without money' to qualify the boats, and 'soft and useless or purposeless' to qualify the hearts of good men and the deeds of bad men.
5. बच्चताहं - Gen. of the present participle from वच्च्. not much to do with , although the meaning is the
Desi. Cf. Guj.
This probaly has same. वच् is real
7. असंगाह etc. - असद्वाहग्राहगहनान्तराले. The interior of which was full of wicked animals of difficult grasp.'
8. संघट्ट-संघृष्टाः dashed against ; ' Adj of पोय= पोताः
9. दुसंचरु is really दुस्संचरु; but the conjunct is given up perhaps for the sake of metre. The simile contained in the line is remarkable. The mountain was as impenetrable etc. as a lover is to women.
XXIV The young traders, having got down there, began to busy themselves in bringing water, fruits and flowers. In the meanwhile Bhavisa entered the forest and picking up flowers and fruits was led away far deeper into it than he perhaps expected to do. In the meanwhile Bandhuyatta, disregarding the fact that Bhavisa had not returned, gave orders to start.
1. There is change of metre in this section.

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2. परिमुकचाय etc. Separate as चाय and चकलिय: The young merchants are compared to vultures flying in circles.
3. किवि is a contraction of के and अपि, just as कवि is of का and अपि. Regularly we should get ; but perhaps metre requires a short vowel.
6. "The forest was charming () on account of trembling us, arct, मालूर, माल and सालई (सलकी) trees.' The व for म in खन्तु is genuine Apbh. phonology.
8. -. 'At places there were reservoirs of water, into which elephants had dived; at places there were torrents, resounding and covered with spray of water.'
12. fusch-Fruits that were within reach of the hand.' Cf. हस्तप्राप्यस्तवकनमितः. For मुहरसाई better read महुरसाई Adj. of फलाइं
13. 'While he was roaming thus, picking up flowers and measuring the earth.' (i. e. the distance ?)
XXV. Bandhuyatta commands them to make the boats ready for sail, telling them that his brother's coming and staying was no affair of theirs. He persists in his orders and they set out, leaving Bhavisa alone in that forest. affer etc.-Do I (or did I) have any
1. Better to read
respect for or pride in him at home'?
3. करुणइ सुमीस - Full of pity. '
5. 'Even under dire calamity, no body does harm to one's own body'
6. इह रत्तिपरत्तिवि अहियदोस etc. - Read इहरत्ति परत्तिवि etc. Translate the whole line: 'How could we bear, either here or hereafter, the chorus of scandal which is very painful' ? इहरति on the analogy of परत्ति.
7. affe-Burning with the fire of anger, he flamed forth like oblation (in fire) sprinkled with ghee.'
11. वोहित्थई – For वहित्राणि on the analogy of पओहण from प्रवहणम्.
XXVI As they sailed, the young traders were still astonished at the conduct of Bandhuyatta. 'After all it is not a good deed; this sin will redound upon him.'
2. f etc. They all stood astonished, full of doubt, making signs with their hands.'
3.
etc.-Having gone where we should not go, we have eaten what was not to be eaten.' A periphrasis for having done a bad deed. 4. हुवं अम्ह गोत्तम्मि लज्जावणिज्जं - Something has happened of which our race should be ashamed of'.
6. गयउरे दूरदेसे पट्ठ- We entered a country distant from Gayaura.' गयउरे is an example of attraction, due to the Loc. . Regularly it ought tobe or गयउराहु the Abl.

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8. Hari-He has done a wicked deed, this wicked, wretched one who is abandoned to all good conduct.'
Tepur-either statia or geta. __ मुहायार० शुभाचार, although मुह might also stand for सुख, context requires शुभ.
11. Construe- reafte forefay fa fasta fu-'There was none who was not dismayed on looking at that wicked deed.'
12. raft-Here on this way.' For Afe see Hemachandra IV 421.
SANDHI IV
Bhavisayatta, abandoned by his brother on the Tilakadvipa, finds after long wandering, a desolate city with a Jina-temple in it.
1. Bhivasa, when he returns from his rambles, finds that his brother has already sailed and is struck with great sorrow.
3. Unlike the beginning of other Sandhis, which have only two introductory verses, this has three. "Oh men, worship the Jina, do not deceive others, control your senses, and (thus) store merit or virtue.'
6. He is evidently used for fare and has therefore to be regarded as an Acc. and object of former. og forzo-Not knowing what to do.'
wr-He was filled with sorrow, troubled in heart as he was.' One would expect Instr. दुःखें or दुःखे.
11. Speyacurg—There is no rescue.'
12. urvorg forfait etc.-Other things are thought in the mind (by man), but wicked fate remembers quite others.' i. e. Man thinks about things in one way but fate wills them in quite a different manner.
13. 15 -Is to be regarded as parenthetic, between gothiquis and paper -Although he was well brought up, and possessed of hundred virtues, what could he do when fate was against him ?'
II. How Bhavisayatta reflects upon the deceipt practised upon him by his half brother !
• 1. मइवजिय, हयबुद्धि and अलज्जिय are Vocatives, addressed to the absent Bandhuyatta, 791974 may be taken with 97, construed with fans; or it may be regarded as a Vocative along with the others.
2. gwarafor etc.—He has given cause to wicked people to scandalise',
3. 4rg etc.--He has to be ashamed before virtuous people, who etc', Instr, of the Sk. stem .

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7. AN NH-If it happened in this way, it was through him only; what is the use of my grieving over it'? तेणइ-तेनचित (एव). Combine विदूरिय and qurg into one word.
8. faerg fafes-Is passive construction. The meaning is 'he shook off (lit. abandoned) dejection.'
9. pau etc.--Here is this forest, here is my body duty-abiding; do, (with it) oh wicked fate, what you have begun.'
11. The latter part of the line is badly printed. Read Åge Has instead of मुकं कुमुमत्त गउ.
III. How Bhavisa enters a thick forest, which is full of beasts and birds and comes to rest on a slab of stone under the shade of a bower of atimuktacreeper.
1. gfest any ett.—The bold one, entered the dense forest which was impenetrable to the gaze.'
2. Yeri fa etc.-Where it was difficult to kwow that it was morn'. 3. forgasę etc.-With anger, he sees an impenetrable darkness there.'
5. forgs uits etc. At another place, the best of men sees a lord of beasts, proud and excited. Orfis Acc. for firat metri causa. forest Inf. serves as verb.
6. feuffetate ac-A boar, that was at fault with his mate.'
7. हुओ पायडो etc.-A fire blazed forth in a thicket of bamboos.' समुण्णोण्ण may be from उन्नतोन्नत with सम्, which through समुण्णओण्णअ, would give समुण्णोण्ण by contraction.
IV. How in the evening, Bhayisa took wild flowers and made an offering to the Jina. The dark fearful night is described further.
2. फासुयसुयंधरस etc.-Adj of तरुहलाई. Fruits of trees full of juicy fragrance and pleasant to the touch.
4. The sun in his evening glory is faniced to have clad himself in a red garment. Jacobi reads in and agaiterte separately, thus making piegt the subject of the line.
5. The detailed description of an evening thickening into night testifies to the genius of our poet.
fagfey 1-The Chakravāka birds (pairs) are separated or scattered.' TËT stands for tuia .
8. 537 Fhur afera gator_Turned dark like a rival wife with jealousy.'
11. TET39FFET Fan -Noisy on account of spirits and goblins, imps, demons. An Indian poet would scarcely feel satisfied unless he these as the denizens of the night. He in Marathi has acquired the meaning 'very old and decrepit:' but Heitor has preserved both the senses.

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13. 99—The five exhalted ones.' viz. the Arhats, the Siddhas the Gañadharas, the Upadhyāyas and Sädhus.
14. Fars-The prayer of seven syllables' viz. T & AUTH.
V. How in the morning Bhavisa discovers an old track leading into hills and resolves to follow it, whatever might happen.
1. ofcs faig etc.-It dawned. Sk. marta ai.
3. गयपयहिणंति-Separate the words as गय पयहिणंति, which alone can give good sense. "Went by his right side.' 14-3914: the black bird, i. e. the crow.
4. 96-rustles.' The wind rustles on his left, evidently a good omen. The word रुहरुहिका is used in the figurative sense of उत्कण्ठा.
forcay_Who readily brings about union' (of lovers etc.). This belief is so deep-rooted that Indian women of all classes believe in it even today. Cf. fe are air for Sandhi VIII kad. I.
5. किलिंकिंचिउ-Is onomatopoetic for the notes of the लावक or lark.
7. por faoi FIFAPiy-As a blessed person finds an (old) manuscript of Jina's teachings, gury jy is evidently used to suggest that the Jina-doctrine also is an 'old path' and no newfangled doctrine.
8. #-I shall go by this.' This idiom is preserved in Hindi as in The Etah E. He then reasons with himself that since gods and spirits can not leave a track, this must be frequented my men and thus to be pursued.
9. Of is idiometic like Sanskrit 54, which is not always to be translated. 12. fface Perhaps to read fa53. facquai or Femag.
13. Fogo etc.-So long only is (a forest) impassable and distant, so long as one does not enter it.' Compare the familiar Sk. proverb 7 YI वैनतेयोपि पदमेकं न गच्छति.
14. appoias is Gen. singular. Generally however, is termination for the plural. But that it came to be used for the singular also is clear from this and other examples. It is not due to metre, though some-times some forms are made to suit metrical exigencies.
VI. How, after crossing the mountaneous region and a thick black forest of Tamala trees, Bhavisa sees a city with palaces and archways and whitepainted houses, but quite noiseless.
1. affequi-Is evidently an attribute of Bhavisa. He was a talented ( :) and good man (F ). But often as in I 9. Beyor stands in our work for UEFA.
2. Reyes-. Apparently they in the Sk. word is represented by a, as in fernag for Sk. faragfa. This might be called agfa.
3. gjafts Or ASOT -Distanced, as time is by time.' i. e. Just as one moment of time succeeds and distances another, so every step of Bhavisa brought him further into the hilly country.

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5. Read for and gu as one word, and not separate as in the text. 6. ff has to be taken in active sense. 'Made thoughtful on account of an indescribable happiness.'
11. सियवंतु श्रीमत् विच्छायच्छवि- Which had lost its splendour.' Evidently because there were no inhabitants at all there.
VII There in that city there were temples but no one to worship, flowers but none to smell them, corn but none to reap it etc.
1. पविस्समाणएण - प्रविशता. – The atmanepada मानक applied to a root which is parasmaipadi. Then the double is to be noted, though sporadic. 2. मढविहारदेहुरेहिं - A मठ is a single establishment; a विहार is a large one, containing many smaller ones, where teachers and pupils live together. where the a, vocalised, has transferred itself to the
, through
follwing .
3. अंतरं नियच्छए – Looks into.' 'But he finds no one in the city who wants to worship. ' पुज्जिउण पिच्छए- पूजयित्वा प्रेक्षेत. The Absolutive is used like an Infinitive, as if it were qafa. It is very likely that the poet read ge f, but the Jain scribe, by misunderstanding, wilfully joined g made it an Absolutive.
4. (There was none) who could experience the gentle fragrnce of flowes.'
5. ff etc.-There was no one whe could save the ripe ricecorn from perishing and carry it home.'
7. तोडिउंण भक्खए is an instance of an Infinitive used as an Absolutive. Really it ought to be तोडेवि ण भक्खए.
8. faf etc.-There was no one who would be affected by others' riches, covet it, take it to himself and think about doubters.' f — आत्मनि अर्पयेत् वियण्पre should be read as one word.
10. आसि इत्थु etc. is rather elliptical, construe-इत्थु जं पहुं आसि (तं) कहं गयं ण fort-We do not know where the king who used to be here, has gone.' may be looked upon as due to change of gender, or more probably as due to the attraction of for, with whose object it is confused.
VIII. The houses in that city, with their half open doors and windows and the market place rich in wares, but no one to buy them, presented a sorry appearance.
1. There is again a change in the metre.
1 and 2. The houses, with their windows half open, looked like the side glances of young women, which seem to see by half only.'
अधुग्धाडियजालगवक्खहूं of the houses, corresponds to अद्धपलोयराहूं of the glances.

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3-4. The comparison for the half-open doors which show the bidden parts of the houses, is rather indecent. अपयंधिय perhaps अर्धप्रावृत.
5-6. "The markets, with the wares (quote=2997) exposed to view, appeared like the marks on the heads of serpants which indicated that they were serpants'; (qoory=a). The comparison is based upon a pun on the word youre which is capable of a double interpretation.
7. 'Like people, who had set their heart upon a common treasure, the market places were illuminated in dark places (ifa)'. In the case of the people, TUOTT will mean 'who flare up with abuses'.
9. They were like the disputations of Yogins, where there were Yaugic (GITEET) practices (14). The markets had crowds (045) seen (Fl) in them'. The comparison is only based upon a pun and is highly artificial.
13-14. "The palatial buildings which were once full of people, were now silent (without noise) like couples after enjoyment. The reading Tag HFIE makes no sense, and rudely disturbs the metre. I suggest are Fag o g which makes very good sense and restores the metre.
15-16. Those holy waters that were perennial to people who carried water from them, now were in a pitiable condition and without noise' (as no body went there).
Omit the fa before fateqêu and read POTETETTUŠ which metre requires.
IX. Bhavisa rambles through the city and wonders what should have made it so.
2. Read yg and qurg apart.
4. fece is the same as cs. The line means 'Like a gambling den without gamblers, or passionate women without youth'.
5. MUR TEETUS etc.-The parts of the city, with the courtyards of good houses, did not look well without people.'
6. सोवरणई and रसोइपएसंह-The kitchens with the utensils and other belongings.
8. "How could he be confronted with that, which had disappeared at the time of the destruction (of the town ?)' appears to be the sense of the line. 193-Opposite, against.'
X. He casually went to the palace of king Yasodhana and found the palace and its out-houses also untenanted.
4. fas fotopers etc.-He sees the menageries of elephants empty (farar:); they look like ladies of good families who have lost their character.'
5. OtyampITCH-ETITIFICATE-The stables without horses'. They look like blighted hopes that chase away desires'. Sk. farat art. The poet is fond of comparing concrete objects with abstract notions.
[Bhavisa-5]

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8. "The throne, with the royal umbrella and the chouries without the king to occupy it, was as it were laughing in chagrin and shame.'
10-11. The house, seeing a stranger strolling in the council hall of king Yasodhana, is as it were shedding tears in the form of the pearls that dropped from a wreath'. A beautiful Utpreksā.
XI. He goes through the places for keeping weapons and musical instruments etc. one after the other and at last coming to a Jina temple, enters it.
3—4. 891 gaig... of oftere etc.-He smelt a fragrant smell, which was as it were a sorrowful sigh of the presiding deity of the house'.
6. All the musical instruments had assumed a silence with the thought that there would be no body to play upon them.'
XII. He enters the temple, that was beautifully constructed and richly decorated. He bathed in the beautiful lotus-pond in front of it and went in to worship Jina Candraprabha.
1. Bhavisa is afing only by courtesy. Or the literal meaning of the word should be taken the best of men.'
1. vetratsThis island is said to have been discovered by Indra.'
4. Et fan a etc.-(The temple in the lustre of the best jewels with which its walls were inlaid) appeared like a picture with a girdle firnily fixed.'
6. It was marked with a thick layer of Sandal ointment. 9. 'He approached the bearer of pure lustre,' i. e. Candraprabhanātha. 11. THIS fa-Fruity cat.
XIII. Bhavisayatta offers a prayer to the Jina, whose advice liberated the world, who single-handed brought enlightenment to people, etc, etc.
1. One ce is an adjective and the other the name.
2. He is a Locative usual to the Māhārastri, but we find it not infrequently in Apabhramsa. Cf. Tisatthilakkhanagunalankāra of Pupphadanta.
2. A TEMPH etc.—When (the period of) victory was running and when Tassa was the Tirtheba.'
4. "Whose tallness was measured by the span of hundred bows.'
7. मिच्छत्तमोहं निण्णासियं-Who has dispelled the ignorance of falsehood or illusion'. Mark the change of gender of the word te
9. At-Is an object of afas and yet it shows no case ending. Translate 'Who, in order to give perpetual quietude to his unswerving devotees, promul. gated the doctrine of compassion in the world of mortals.'
SANDHI V. Bhavisayatta, sleeping in that temple gets a dream, following which he sees, in a house near the temple, a beautiful young girl all alone. He knows

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the sad story of the sack of the town by a demon from her; and ultimately marries her.
I Bhavisayatta sleeps in the temple. In the meanwhile Muni Yasodhara of Videha is asked by Acyutanatha the lord of gods about Dhanamitra, who, at his word, had adopted the Jaina faith.
4. चउविहसवणरंघु etc. - चतुर्विधश्रवणसंघ अभिनन्य.
6. सोवइ निंद - Is an example of cognate object, although निंद does not belong to the same root as . 'Hs sleeps a sleep.'
afaaf-am faaf-'Otherwhere'. Translate the latter half 'By that time another part of the stroy was progressing otherwhere.'
7. goaff-The eastern part of the Videha country.' A sage, Yasodhara, stayed there, practising hard penance' (BERUHDI).
चविहदेवागमणु-चतुर्विधदेवागमनं, Adj. of नाणु.
II Yasodhara tells him the whereabouts of Dhanavai (who is the same as Dhanamitta of VI above).
3. ससिकंतर is a synonym of चन्दप्पहे. Although as a proper name, it should not have any paraphrase, still poets take that liberty whenever it suits them to do so; e. g. पउमसिरि or पंकयसिरि for कमलसिरि.
qavent anfor qaga-Living in five-fold knowledge.'. The five sorts are मति, श्रुत, अवधि, मनःपर्यय and केवल.
etc.-compare line 4 in IV 13.
tagaarafe-See 17-4 for the same expression.
6. etc.-The is only for the sake of leagthening out a syllable, which is wanted.
4.
5.
9. सप्परिवाउ — Should be read as सप्परिवारु. The doubling of q is only euphonic or perhaps metri causa. cf. .
III Yasodhara briefly repeats the story of Dhanapatis marriage and subsequent separation.
1. सीलचरित्तकुलकमजुनु – As this is an adjective of कमलसिरि, it can not end in - उ. Read सीलजुत्ति वि. instead, which would rhyme with गुणवंति वि.
10. ff etc.-Lakṣmi brought up the boy thinking that he was a grandson;' (on daughter's side). A child that is adopted by the grand-father (on mother's side) by a previous stipulation called gr, is meant by the word here. There was of course no previous agreement in this case, but since she is abandoned by the husband, she regards her son as no longer belonging to him, but to her (sonless) father.
IV The sage repeats how Dhanavai marries another woman and has another son; who accompanied by Bhivisa goes to the strange land. The latter, abandoned by his half-brother finds a city called Tilayanagara.

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4. The second word THE is a Karmadharaya and should mean 'a great plan,' Translate-for the sake of wealth, he struck out a bold plan.' 6. The first half of the line is metrically faulty containing one redund
e. Read it as पंकयसिरिसुओ वि गउ (instead of गयउ) खेरिहि. The meaning is 'Pankayasiri's son also went with misgivings to his mother's palace'.
7. The latter half is metrically faulty. Read morea for a querella of the text. That is the real name of the island.
8. जणणिहितणई should rather be read as one compound word. cf. ताहतणियं afeafora in I. 2 and I. 8.
9. fat is Sk. prod. This is an example of initial vowels, not under accent, being dropped. c. p. दाणि from इदानीम्, वि from अपि.
v. Thus Yaśodhara told the story and said that the prediction regarding Bhavisa would come true. The lord of gods, hearing it, orders his friend or forwa, king of Yaksas to guard over Bhavisa and to see that he goes safe to Gayaura.
7. ftofa-Having given a turn, i. e. having gone round. FHB Bikifafa-FHOTIY Muttering formulas of faith.'
9. erg afafé-Together with his wife' i. e. whom he is going to marry at that place.
10. E iso Farfact-You should unite him with his people. That is what is meant; but the word is more and not hure. The doubling is perhaps due to metre..
VI. On awakening, Bhavisa looks on the letters on the wall and hears words which prompt him to go to the fifth house to the east of the temple and marry the girl he finds there.
1. gfff-The object evidently is fair or some such word. Or it may be regarded as intransitive-उत्थाय.
3. 585 etc.-A beautiful series of words rises up' (to his ears). It is of course the Yaksa that is speaking without being seen.
6. Et qafore etc. That blessed one of sweet words belongs to you,' तउतणिय is predicate. धणिय-धन्या or प्रिया. Or धणिय may be regarded as predicate.
7. T—Why are you sleeping'? The formers is a queer formation. In Sanskrit the comes in only in the plural of the third person. That is here dragged into the second person. Perhaps metre (the last word is metu with which to rhymes) has lent a helping hand.
993 and 973 are exact synonyms. Jo and it are possessive suffixes, added originally to the genitive base. Both are retained in Gujarāti.
8. Mario & FTETTY—The subject is for. Thus speaking he stopped.' aria is the same as ata from a sk, 29. FETTU. HATUTE.
जाणई-should rather be जाणमि. For evidently with एउ begins the speech of Bhavisa.

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10. 9783 STETS yayfis—unheard, impossible and strange' Adjectives of that occurrence (विहा).
VII. Bhavisa was startled for a time, but abandoned the idea that some body was luring him out in order to kill him. He therefore started for the house indicated.
1. 'Since the powder (of scratched surface) is seen at the foot of the wall, the writing undoubtedly is fresh.'
2. वेयारइ-lures away? from विकारयति. कवळि has to be pronounced long for metre.
3. The e of Afaqcă is hardly necessary, as pot fauca 16-Why this doubt gives a very good sense.
4. Construe the line- Tag ang sifare, dar preget at a Hif -One won't live when life has ceased, nor would one die if it has not ceased.'
9. ufafa etc. If, knowing this, one gives up adventure, he is said to be without manliness.'
VIII. He enters the richly decorated houses where he finds the beautiful girl,
1. TH ought to mean different appartments of the house. They were brightened by the moonlike lustre (96) of the wreaths of pearls.
योर through थूर from Sk. सूर.
2. The darkness (in the corners) was removed by the light of jewels' etc.
5. The beautiful girl that he met there, was 'like humanity to the sixfold living things in the Jina scriptures; or like attainment of good state on the death of a wise man,' The latter comparison is rather dismal !
8. सा पिक्साइ ought to be तं पिक्खइ. सा therefore may be looked upon as having assumed the functions of both the cases.
'He sees her through sphatika and she on her part (naturally) does not notice his coming.' mifanaifita.
9. Construe the line * gamafor få utete ameuf-Like the javelin of the God of love, that pierces young hearts.'
IX. The beautiful girl is described in detail. 1. The first half is metrically faulty. Read tgoo.
2. Take fôr with gforces; it is an equivalent of fa (fa) after an anuswara, and therefore corresponds to fa. The text wrongly connects it with Fptoraftales whose fragrance is mild or has faded away'.
3. All her limbs, manifest through her thin garments, are apparently having a concealed laughter at him.'

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. 5. The comparisn of the row of hair on her stomach (which Indian poets are so fond of describing) with a line of ants is certainly original. At least it is not classical and therefore hackneyed.
a and Tae-Double comparative particle is due to metre.
7. किसुमज्झउ-Is to be read as किसमज्झउ. The s in the body of the word is hyper-Apabhramśa ! The leanness of the waist is measured by the span of the hand.'
8. fafortis-Is evidently Instrumental. To be explained (1) either as due to a fem. termination applied to a masc base, (2) or as that legitimate ending added to a which is to be regarded as feminine, according to Hem,
IV a fer . The naval with the riply folds, looks like flooded water with a whirlpool.'
11. Read Freesyfes, gle, 74% and met separately. The hands had lean and long fingers, and were dainty.'
12. "On account of her neck decorated with jewelled ornaments, she looked like the coast line at the opening of the sea.' - उवहिउवकठिं ought to be उयहिउवकठिं, the व in the first word appears to be influenced by the a in the second word.
14. "With an elevated and sharp nose, whose breath was scarcely felt, as though it was concealed.'
22. UTØTFT. 5o appears to be a common termination, although not so common perhaps as se.
X Bhavisayatta accosts the girl, who is taken by surprise and does not know how to address the stranger.
3. Read कडक्खचक्खुविक्खेविं instead of कड.....विखेविं. 'She darted a sidelong glance at him.'
4. आयहो-occurring twice in the line has too senses. Sk. आगतस्य and अस्य.
6. She does not know by what name or attribute (farareg) she should address him.'
8. Perhaps we have to read Frote instead of Gauth. But even if we - retain °याम, विओहिं certainly ought to be changed to विहोएं.
9. 'If you are thinking about the formalities of entering the house.' etc.
XI She at last casts off shyness and offers him all kinds of hospitality, At last she tells him her story.
1. Split up the last word into ffure Felapa T . 'As an elephant turns at the intelligent sign of the driver, so she turned herself at the taunting words of Bhavisa.'
2. H e is a jar, beautifully coloured, made of lac or wax,

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4.
7. Combine
son) of Kamalasiri.'
She offered him Tambula first.
and
39
1.
predicates.
This was only preliminary to dinner. into one word 'the soul (i. e. the
XII The girl, getting confidence, relates her story and becomes tearful on remembering her parents.
and is, although present participles, have to be regarded as
3. मयणवेय and सुहचिट्ठी - मदनवेगा and शुभचेष्टा. Any noun could take the ई of the femenine in Apbh; even when it originally ended in .
4. In the latter part one word faf appears to be redundant, as are मि पियारी is complete in itself.
Perhaps read तहांम - तथापि, which would suit well.
5. तिनि stands for all genders.
10. गिग्गिरवाय is as much as Sk. गद्गदवाक् हल्लिय and आहल्लिय agitated. Sk. आस्फालित.
XIII. The girl tells how a certain demon had devastated the town, having left alive her only. She entreats him not to stay in the island, and to take her away also.
2. हेट्ठामुहमुहकमळपलोयण - Both her face and eyes were cast downwards.' The word in the compound has ceased to have its literal meaning; the compound means simply 'turned downwards.'
4. aff-Should be read as one word. The meaning is 'to pound down, to subdue. Cf. Marathi.
7. मद्द is here equivalent of मम. लेहि should be लेवि, which would construe better with जाहि. Perhaps this latter has influenced the earlier form. 'If possible, you please take me away.'
10. जाणहं stands for जाणडं or जाणमि. 'I do not know, how you have fallen into this danger.'
XIV Bhavisa then tells his story and remarks that they were apparently made to suit each other. The girl naturally becomes bashful.
2. अच्छेरयविभिङ — Struck with wonder.' For the form अच्छेरय see Pischel 176. Cf. बंभचेर, पेरन्त etc.
5. दीविं दीउ - द्वीपाद्वीपम्. Cf. हरिथहत्थु, दियाहिंदिंयहु. सेरंड - स्वैरं -
8. faff-By a turn of fate.'
-At random.'
XV The girl showed her willingness; but there was a difficulty. There was none who could offer her hand. And Bhavisa was too honourable to do otherwise.

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1 and 2. All the words in are instrumentals of feminine bases, to be construed with and connected with fg. 'It was so said by her who' etc. 3. परपेरियमणाइं - परप्रेरितमनसा.
5.
Construe मुद्धि परिष्फुडमाणहो महु अदत्तादाणहो निवत्ति अस्थि - Oh sweet one, I am proud, and must refrain from taking that which is not offered to me.' 6. सवुतं होस – It will all happen. But सच्चु would read letter. 7. 'If no body is there to offer you religious friendship.'
to me, then ours will remain a
XVI. Thus both of them lived there, never coming closer to each other than was allowed by decorum and their own conscience; when one day the demon suddenly appeared on the scene.
ag and other words ending in are Nom-pl. of Neuter bases, qualifying arg and to be construed with fa-they both.'
2.
etc.-Controlling their passions.'
3.
etc.-Mindful of the course of conduct due to their families.'
5. Then once, the lovelorn traveller stopped on his way, the earth trembled and there was a deep rumbling in the sky.'
a will have to be read as four syllables for metre.
8. The most holy seven syllables are 'See supra. The next line-'Which (syllables) in their truth bring about a series of blessings.'
XVII The demon is described as very huge, and hideous, of wicked words and deeds. Bhavisa at sight of him felt rage possessing him.
1.
The king of demons.' The derivation is rather involved. अराइन would appear to presuppose an अरात्रिज्ञ - Those who know night', i. e. nightly beings. The reading of B is easier, meaning 'the king of enemies' i. e. the archenemy. Jacobi suggests are.
2. Construe the latter half-gar
eru gef-The friend of the
family of the host of goblins.'
3. 'His Complexion was uncommon and yet he was as fearful as dense darkness and his loud laughter was like that of death.' Ore may be taken as a figure 'who was as if the loud laughter of death.'
4. 'A skeleton of skin and bones, he was very horrible to look at.' 5. genigcade-His body possessing eddies of the curled brows.' 10. वसुनंद is apparently the name of the weapon. मंडलग्ग is a sword.
XVIII Bhavisa, undaunted, offered him resistance and boldly told him. The demon, unused to such courage in a mortal, was for a time taken aback.
1. अग्गिफुलिंददिंतु – Giving out sparks of Fire. '
2. कुरुड... दरिसावणु should be taken as an adjective of हुंकारु - Which behaved like the cruel death.'

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5. Core-Is apparently a Deśī for a demon. #4164-Devourer of soldiers?
4. aviã is the same as maila below. Or on the authority of Dešinamamala it may be taken to mean शकवता.
7. Translate the 2nd half 'He was obstructed by Bhavisa like a cloud by the season.'
8. alqs and users are true Desī words, meaning 'struck, lopped off.' 9. az is as much as 'taken aback.'
XIX The demon at once feels that this mau must not belong to this city. He thinks a while and is reminded of his former birth, when Bhavisa had helped him. He therefore speaks kindly to Bhavisa and bestows upon him the town and that girl.
2. He remembers that even king Yasodhana had not offered him resistance.
5. Thus thinking, he remembered his births; FTS ATETE (HA: teat:) and areagot afts FTFITTE (apia Fed FFHT=10) are almost identical expressions.
6. विहंगिं seems to mean विहंगदृष्टया-with a quick eye of perception.'
XX He tells him how he was formerly one Kausika, was deprived of power and influence by one Vajrad ara who persecuted him, and how dying in that condition, he became a demon and took revenge upon the enemy who had become king here.
pacirus-Disrespected or disregarded. Translate second half and although a king, was wade to serve another.'
5 and 6. There is repetition in the lines. But the sense is clear, that having died in that mental condition, he became a demon, and the minister became king in foresta. Drop the first half of the 6th line. It does not rhyme with the latter half.
8 and 9. 'Enmities do not die away. Sometime or another they create danger. They bring one to a bad state, but although ignored do not disappear'.
XXI The demon was so mightily pleased with Bhavisa, that he in a moment made the city living again and well decorated, and in the presence of fire married the couple and then went away. · 1. The words of the demon gladdened the hearts of both' i. e. Bhavisa and the girl.
3. 'If indeed your angry (sinful) feeling has ceased.'
4. arfagift should be taken to mean without a moment's consideration' and not thoughtlessness' as usual.
7. From all sides was caused to swell an auspcious sound.'
9. Latter half. 'which (garments) are commended or recommended at the time of marriage."
[Bhayisa-6]

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4 2
14. She was bestowed in the hands of Bhavisa.' 015y is the causal of root aand means 'caused to accept.'
15. Perhaps to read agafafqg? The content requires it. But it occurs in this form too frequently to be a mistake and may be regarded as-agriffeqy.
XXII The two thus united went together to the Jina temple and returning home performed auspicious ceremonies. They then lived happily together.
1. The words ending in g in this and the following two lines are Nomplurals to be construed with ars, which, although it refers to Bhavisa and his wife, is neuter, according to Apbh. practice.
2. "By the sweet fragrance of their mouths, they gave delight to the bees.'
4. The first half is badly printed. Read instead of a facanet-Going round the Jina who is possessed of splendour.'
XXIII They lived there, enjoying the sweet pleasures of youth for twelve continuous years.
11. Read pferus. gffrge of the text is due to the scribe's ignorance of Apbh.
SANDHI VI This Sandhi describes how Kamalsiti observes the vow of Suyapancami for the sake of her son, Bhavisa, on his part, starts with his wife for his country. He again meets Bandhuyatta on the coast.
1. This Kadavaka describes how Kamalasiri become disconsolate on the departure of her son.
1. गुणन्नइय-An adjective of सुवपंचमि. The reading of B गुणुण्णइय is preferable. गुणोन्नतिका श्रुतपंचमी
2. gaiara and gqiafo are identical. The change of q to a, as in 84 and मुव for सुत. चिन्तवइ, हियवइ.
4. 'A wonderful story commenced etc. (happened) in Gayaüra, where Kamalasiri was',
विचित्तपया-विचित्रयदा. in the line is metrically faulty, as the word सिरि which is compounded with 78T, has to be read in the first half. Separate the two words as सिरि and गयउरि.
5. Read Fangoora and rarit separately and not as one word as in the text.
6. ATTE gra-Causes a crow to fly away, This belongs to the province of folklore. The belief is prevalent even today amongst uneducated and village women, who, when a relative is on a long journey, cause a crow to fly (of course by scaring or pelting it) and ask it to come back with the relative. Cf. Marathi JET 3511 475 g qafea 973.'
7. For t read uf. A carelessly written 3 can be mistaken for at

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8. Higs-FIT: According to the Dešinamamala. But it is better to regard it as Apbh. equivalent of साद through साय(उ) and then साइउ.
11. HE WA-petreat i. e. Tega. Mark the Nominative use of , what usally is Instrumental.
14. She is so weary of life that she would either have fate unite her with her son or give her instant death (Hafa hry).
II A great nun named Suvratā taking compassion on Kamala, gives her a good advice, and makes her adopt the great vow.
1. Perhaps to read affreuer (SVAY TATTI)? Hayat-Herauifcunt; for the doubling of the consonant see supra.
3. TOT (agatago and go are objects of stuff.
4. Baraft and rig are 2nd sing. present. The double in the latter case is correct, as it represents -4. But in the first case, it is sporadic, perhaps due to analogy.
6. Å-35-Read as one word. It probably means as much as, 'I am sure,' 'surely.'
7. "Was it because you evidently did some evil deed, that you are separated from the happy company of your husband and son ?' fa=fa.
8. 3-The Deśīnāmamālā has V 57 OT-FT, but that sense does not suit here. We have to connect it with Guj , Mar, jar.
9. -Even now go to him (the Guru) and serve him so that you will get the greatest tranquility of mind,
eta, however, is strange to Apbh; it will have fq. It would be better to read his ê, which would be equal to gaira, although the construction thus would be highly Sanskritzed.
10. One is redundant in this line. III. Suvratā now explains the nature of the vow Savapañcami.
1. FAT -This passive construction is changed in the next line for no reason.
2. Ta g -Cf. Agay above. When the double consonant is retained the preceding vowel is short; when it is simplified, the vowel is lengthened.
3. पढमागमि नंदीसरपव्वहो-In the first chapter of the scripture called नंदित्त. See VI 2 below.
4-5. 378 afro-The Pancami falls in Kartika, Phālguna or Asādha and on the fifth day of the bright half. It is, therefore legitimately ffy-hawhite) ft; but since it is observed in obedience to the scriptures it is called grafa, also some times garaia. This is an attempt of the poet to explain the name.
6. Pen-I say.'. Translate the line-It is both approved (it) by the sages and told in the highest scripture of the Jina.'

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them.
7. Separate सुहसोवाणपंति and क मोक्खहो. The text has wrongly combined The two phrases are parallel - सा सुक्खहो चिन्तिकामधेश and (सा) मोक्खो सुहसोवाणपंति. Read सुहसोवाणपंति कय मोक्खहो.
8. 'It is observed both by good men who have retired (from life) and by householders.'
9 and 10. 'He who, as its fruit, wants the treasure of ever lasting pleasure, ought to know first the manner of fasting.' aag is here evidently used in the sense of जाणिव्वड.
IV Details of the observance of the vow are then given. It begins by a half-fast on the Caturthi and ends also by a half-fast on the Saṣṭhi.
1. Construe एकाहारु तव सन्हईं करिवि, चउत्थिभ-वरन्हई सुमरिव्वउ तव thus becomes
a second object of affa, and ag an Instrumental used as an adverb.
3. for afafa-Having passed the night apparently in wakefulness'. अछिज्जद्दि सुहझाणु समारिवी - You should live exercising tranquil comtemp
6.
lation.'
9. -On the Pañcami day.' This is to be a day of complete fast, and religious observances.
V. The vow is to be continued for five years; thus giving sixty-seven actual fasts. Then comes the feast of the breaking of the fast, which is to be done with great pomp.
8. 'One who is nnable to do this kind of breaking of the fast, should Iepeat the vow twice.'
10. Separate from
.
VI. Kamalā observes the vow and carefully follows the instructions of Suvrata. Her hope was, that at least by means of this vow, she might get back her son.
4. परीस for परीसम. Jacobi reads परीसम-संती.
5. Read अखलिय° सासणभत्ती instead of सासणिभत्ती. The latter would perhaps be taken as an aluk compound and therefore give a highly sanskritised colour to the expression, which is unnecessary.
8. gan-The doubling of is perhaps due to metre. Cf. V 5 in the first Sandhi and note thereon, compare पविस्समाण, पुव्वकिय, उपरि etc.
10. -is Gen. sing. The anuswara which is strictly incorrect, is due to contamination with the Instr. pl. form.
11. "That abode of eternal bliss I might attain afterwards.' reunion with her son first. Combine fea and araqeeffos
She wants
VII Suvrata then takes Kamala to her preceptor, explains the cause of her suffering and asks whether her son would return.

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2. Faratorgetot — Conversant with the threefold knowledge.' 3. Separate बहुक्दुख and जणेरी.
7. fcfa-Somehow or somewhere.' A, iepresents fa, and is the form ofa assunies after Anuswara. Pischel $ 143 knows it not. cf. argfa in V 6 above.
VIII The sage tells her that her son was all right, that he would soon return and share half the kingdom with the king. Pleased with this she returns home. Now is the turn of Bandhuyatta's mother to be anxious for his safe return.
5. असावसरवियींप पोसिय–'Fed on imagination engendered by hope.' विकल्प in the sense of thought idea and not doubt.
6. gfors qs _'(I hope) you have noted or considered this.' fog has almost the sense of guaš here.
7. Read थिय and मुणिवयणरसायणि separately. The subject of थिय is तित्ती-तृप्तिः or ET, if we take faeft to be an Adj.
8. qoz and faere are pure Desis. The former is preserved in modern Marathi grot-to pine away.'
9 and 10.-Dhaņavai's words.
IX. Danapati also feels worried and bewails the lot of his two sons in the presence of the king. The latter causes inquiries to be made amongst sea-traders, but everybody shakes his head in token of ignorance.
2. fara can not be explained except on the analogy of fara where the double a is regular.
3. Tak is a combination of MT+97778. 4. gass etc.- Verily have I become the object of ill-fame.'
4 & 5.-To be construed together. From agurt to frees is one sentence; 'From house to house have young merchant-women, whose husbands have gone away, and who no that account bear grief and anxiety, left off their usual duties.'
6. Rogafoffay-Merchant carrying on sea-borne trade.'
'Have you ever heard of a calamity (943) that has befallen certain mer chant-ships ?'
x. Sarupā is dejected. She is reminded of her evil advice to her son and suspects that he has fought with his brother and come to grief,
1. facrorg=fagra--Dejected or anxious. Gyaltaf etc.-Who was baffled by her own deeds'. 97g is the same as .
2. "Oh fate, the wicked thing that I taught my son), has recoiled on my own head,
3. The harm that one thinks of doing to others, turas back upon him and tronbles him.' TEE is a form of the Gen. less frequent that me or Tet.
XI. In the meanwhile things were progressing in Tilakadvīpa. One day the young wife of Bhavisa asked him who he was, where he came from etc. This naturally caused him some grief,

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4. 73-a -We should expect an anuswara here. 'My lord, I know nothing about you; somehow or other I did not ask you up to now.'
5. 'I pondered long on what I desired to ask)' Sk. aifonou uia ferrat fegar ste; and somehow or other there was no occasion to ask.'
6. SEITE_The base , plus the termination BTT, which has the same meaning as केर. Preserved in old Hindi as तुहार or तोहार.
8. For संचरिउ read संभरिउ i.e. संस्मृतम्. 'On hearing it he remembered with regret his own country.'
9. PEUTATE-GUTATOT. The heart was filled with a moaning sound.' Perhaps to read Fort ext?
XII. Reminded of his country and mother Bhavisa blames himself for thus living in pleasure. He began to shed tears, which his wife wiped away.
1. AT has to be regarded an accusative going with it, the object of giz. Jacobi's reading At is simpler. FT and FT are both from ; one due to Fre , the other to progressive assimilation.
2. What is the use of my prosperity or enjoyment.'
3. दुक्खल्लिय either from दुक्ख plus a termination अल्ल which is usual in Apbh. or from P and खल्लिय i.e. स्खलित.'
4. सुभास and oपियासह are Instr., and agree with जाइन्यया. 'Who long thought of me, with great hope, and with yearnings at the time of childbearing.' पियासई may be पिपासया. Or perhaps we should read पयासइ. 'Who suffered the yearnings at the time etc.
XIII. After both had consoled themselves, Bhavisa begins to tell his story.
5. Four-One would rather expect furg.
6. 4797-The a often becomes nasalized a (a) in the Prakrit especially in Apbb.
6. तुम्हारी-from base तुम्ह. Just as तुहारउ above is from the base तुह.
9. "They were engulphed in the waves that rose up.' FIFTEYE-(Spiterima) i. e. gone into the sea.
XIV His story of shipwreck and desertion by his half brother continued and ended. Bhavisa doubts whether his mother is still living or dead.
8. Faria—Leaves no doubt that at is Acc. also.
xy. They then agree that a lovely life, even with heaps of gold surrounding them, is useless and concert a plan of escape from the Mayanāyadiva.
निययसजणहं should be read as निययसजणहं. The doubling of ज is perhaps caused by metre.
2. Combine ale with italy and read trigintate, which is a frequent word in this poem. cf fagut also.
4. The pleasure of living in this lovely city, is like that of seeing a dream or dancing in darkness. Like pleasure of eating to a recluse,'

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5. and go are second pers. pl. Imp., but are used for the first person. 'Let us act thus and heap together (jewels and ornaments).
6. 'Both should now and again lift it up), and carrying it, put it on the the seashore'.
XVI They then heaped together all the wealth that they could easily carry and brought it, through the hole in the mountain, to the seaside.
1. वासणई समारिवि - Bringing together the clothes'. Cf. coll. Mar. बासन. Or it should mean pots.
2. Read and separately. 'Having measured (counted) the jewels etc.
4. अइमुत्तातंड वि... लयमडवि - In a bower of creeper dancing with Atimukta flowers.' If however ag be regarded as the same as Hc's (V5) a, then the compound will mean '(over) spread with Atimukta creepers.'
.
8. 'Clothes of various colours.'-of various sorts.' Guj. These were marked with their names and were cented with camphor. See lines 9 and 10.
XVII A description of the ornaments and other valuables that they carried away.
1. Pearl necklaces and other pearl ornaments.
2.
Golden pots and pans and jars; 3 golden seats inlaid with coral etc., 4 mirrors and chouries 5, scented things like pigment, saffron etc. 6 jars and dishes etc. 7 mothers-of-pearls, conches and the like.
4. gafes etc.-inlaid or surrounded with golden rings and made of coral and gold.'
7. Read अवराई मि- अपराण्यपि
8. "They took out (a) the treasures and arranged them,
Perhaps to read वणि वइसवणरिद्धि संचारिअ for वणिवइ स वणरिद्धि etc. which makes good sense; 'they carried to the forest the wealth of Vaisravana' i. e. rich treasures. This is Jacobi's reading.
I
XVIII Bhavisa and his wife waited in the forest, with bow ready and flag hoisted on a tree for a signal. They there again meet Bandhuyatta and company who had met with a shipwreck and been very miserable.
1. qft the double consonant perhaps for metre.
2. Read अच्छहिं for अच्छमि, and सुरकिन्नरविजाहरकीलहूं together.
5. तिस्थितित्यु - तीर्थात्तीर्थं from place to place. ' Comp. also दियहिं दियहु and हथि हत्.
Combine सहि and निष्बुइ and read सहनिव्वुइ.
6. Separate गलियगन्ध and ववसाय and join अणायर to the latter.
10.
3 has to be read as for metre.
13. हकारइ a pure Desi Compare Marathi हाकारणे. Translate the line 'As if the śri of Bhavisayatta was calling them by sign, an Utprekṣā on the white flag hoisted on high by Bhavisa as a signal to merchantmen.

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XIX The company of Bandhuyatta approach the tree and find there the young man and his wife. They return to their master and tell him that they have seen a god and his wife. He approached them, together with his people and is ashamed to stand before Bhavisa.
3. कन्नोसत्रिय वायहिं should be read together. 'With words whispered in the ear.' Cf. in I 13,10.
4.
has to be read only with a slightly nasalized, in order to
suit metre.
5. 'Before he (the god with his wife) goes away some-where in the sky, you please go quickly to see him.'
6.
-Surged up i. e. moved onwards'.
9. ताए may be construed either with the preceding clause as ताए तं पक्व - तस्यास्तत् (भयादिकं ) हवष्टा, or with the following as बंधुअतु ताए लज्जाभरेण etc. - greatly ashamed of her.'
10. Join f and aft together 'inkpot made of earth or a potsherd on which lamp-soot is deposited.'
XX Bhavisayatta notices his pitiable condition and asks him reassuring questions, viz. where he was, what he has earned etc.
3. Translate latter half-'He stood humbled, remembering his old wicked behavior.'
5.
fa fa-'How did you pass your time.'
10. इहलोयहो ... दोहउ - The hater of both this world and the other. '
11. The curse of hate has come upon me even in this world (birth), since I had to wander from country to country, with my body worried with grief.' दोहत्तण points back to Vedic suffix त्वन, an in महित्वनम्.
XXI Bandhuyatta spoke words of repentance and Bhavisa forgave him. He then sent him and his company for bath. After they had gone, his wife expressed her suspicion about them all.
2. are forms of the Gen. pl. The latter look like Loc., but we have geninue forms like us before.
5.
That indeed is not lost, which is found (lit. received) again.' fafa is an Abs., meaning 'having turned' and further 'again.' It is almost adverbial here. Cf. Gujarati 7.
6.
Is strictly speaking ungrammatical, as the former is pl. and the latter singular. But in Apbh, and especially in poetry, such things are apparently to be connived at.
7. Read गंधमालय-गंधमाल्यम् scent and flowers which are tokens of respect and friendship. r is probably due to metre.
XXII. The husband, however, satisfies his wife saying that one who was

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so repentant would never do so again. In the meanwhile the company return from bath and are welcomed.
1. विलहलहावं - मृदुस्वभावेन. Des. VII 96. Cf. Marathi act.
3. Separate
and gas.
6. 'If he be struck with the sword-like bad words, he will do now, what he would have done after some time.'
12. Read महि सारविय रविंदहिं अंचिय – The ground was cleared and decorated with lotuses.' The loss of intial of a is due to its having merged in the previous word.
XXIII. They have sumptuous meals and all else connected with them and are astonished that such a thing could be done by them in the forest. The sense is that of 'were made to take their seats.'
1.
3.
साविदालिसालणय - Rice and dal in clear; but what is सालणय or सारणक. ' 4. Read far and fast as one word.
XXIV. Bandhuyatta then in meek words eulogises Bhavisa and asks him how he could thus have been prosperous in a forest, after he was abandened by them.
2. अम्हई दिविं दीउ भमंता - We were travelling from island to island.' दीवiदीउ see also इत्थिदत्थु, तित्थि तित्थु, दियहिं दियहु, which have become fixed idioms.
3. 'We have lost our capital (also).'
4. दुषेच्छि from दुप्पेच्छि, Sk. दुष्प्रेक्षे is due to metre as the doubling in पुव्वकिय below is also due to metre.
8. facq-fa, appears to mean thought and with before it, to mean 'forethought, prudence'.
SANDHI VII
I Bhavisa then honours everyone of his brother's company with presents of Jewels and clothes. They give him blessings and rejoice to go back home with him.
3. नियकसमरहो perhaps to read नियकम्मयरहो like Jacobi? But what is the sense? कम्मर may be from कर्मकार through कम्मआर and कम्मार. The reading is supported by in line 6 below. The artisans on the boat are perhaps meant. He knew their number (from Bandhuyatta or his friends.)
4. fasa fofa is one word. 'He distinctly remembered what was written in books of medicine' or rather chemistry. Because the reference here is to sealing vessels of gold, embossing names on them etc.
[Bhavisa-7]

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5. पच्छन्नई is to be read as if it were पच्छन्नइ for metre. .
8. fugge acaft-Returning to their own countr. Perhaps forehead? Ages is as much as agai, the g being sporadic,
II How the company think of various things, the pleasures of home, the dangers of the voyage, the fortunes of Bhavisa, the failure of Bandhuyatta and so on.
1. FEET is the right word for Sk. FABETET. The ATTEET of I 10 and elsewhere appears to be due to metre. The genitive is governed by sufeta, as its original Sk. fit does,
3. ओवाय-Carried away by storm? तरेसहं for नरेसह?
4. The first half is metrically faulty, as it has one syllable more. The fault would have been avoided if the poet had read waag, as he often does for metre's sake.
6. Stero alfa-Having made a (proud) proclamation'?
8. FESTET se quis etc.-One said 'Do not say crooked things, for our own calamity;' meaning, that if we said bad things of him, Bhandhuyatta will have his revenge.
III. They then found an auspicious day and prepared to set out. And while Bhavisa had gone for performing some religious act, the boats were already set afloat.
3. 9*** etc.-They let loose the anchor (that was fixed) and lifted it up'.
4. ET 90-They took wind.' 59is the head of the sailors.
5. ferea-Bhavisanurupa, the wife of Bhavisa, lit. one who is agreeable to Bhavisa.
8. Pamietacy-Some rite to be done to the Vidyadhara or Yakşa who helped him'.
IV. The merchants sons thereupon stopped the boats and remonstrated with Bandhudatta. The latter rebuked them for disloyalty to himself and attachment to Bhavisa,
7. He taunts them with desertion of himself and compares them to a faithless woman, who leaving her husband, loves a paraniour.
9. forfa-Has the same sense as the Marathi, counterpart of it, TT, has. Originally meaning 'having said, it has come to mean 'because.' "You follow him, because he is rich.'
10. "If this is noble family-duty, then what indeed is disloyalty to a master.
12. "What by you people is prized most' viz, taking Bhavisatta to his father's house.
V. His rebuke continued. At last they sail away leaving Bhavisa on land. 1. fafesty—Turn of fortiiue,' i. e. fortune.
VIDA.
.

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2. Read in and
separately.
3. 'Once a man incurs suspicion, his very birth is doubted by people'. 5. 'I shall now be false to myself, if I behave well'.
9.
They pondered for a time and in a trice the cry arose 'go on, go on." VI. Bhavisa then saw through the perfidy of Bandhu and stood bewailing his lot. He was sure, that when Bandhu reached home, his mother, not finding him, would die.
1. रुणुरुणई- रणरणकं वहति A noun verb.
3. Read gafa and afa-Tossed again in the ocean of misery.'
5. Read बन्धुयत्त or बन्धुयत्ति पविसंतर— The construction is locative absolute. 8. Separate from afte and read aft in place of latter. The sense and metre both require it. 'I resorted to Bandhuyatta, who well showed his wickedness'.
9.
ff-Let there be satisfaction' (viz. of adverse fate).
VII. Bhavisa also thinks of his wife, who had been carried away by Bandhu and wonders whether she will continue faithful to him, when Bandhu coaxes and threatens her.
2.
u-Is 2nd pers. pl. Imperative, used for the first person; 'whatever one has seized, belongs to him'-meaning that, as she was now in the hands of Bandhu, he would look upon her as his possession.
8. ffa Is an obscure word in connection with the fingers. What is perhaps meant is that he knacked his fingers, in token of anger or disappointment.
9. 'Being afraid of the sound made by birds and trees.'
VIII This section describes how Bhavisa returns to the city, where he feels the absence of his wife with double force; he goes to the Jain temple and bows down to Candraprabha.
2. तनु अप्पाइओ - Brought back to his senses again'. तनुं (i. e. प्रकृति ) आपादितः 6. The last syllable of a will have to be read short for metre.
8. 'He sees the things dear to his wife, but not herself' ? for Accusative.
IX. The boats in the meanwhile were making progress. Bhavisa's wife was in one of them, disconsolate and sorrowful. Bandhuyatta approaches her there and wants to reconcile her.
3. Read it for as one word. Jocobi's text has not got this and the following line. But in the foot notes he says 'After this fag, evidently the remnant of a verse.' Our text fortunately has preserved the line, which is necessary. For line 8 below expressly refers to it.
6 and 7 contain similies, show how Bandhu looked absurd by her side. (1) Like a bard beside a king's splendour, (2) a black bee beside a beautiful white lotus' (3) like poverty in carnate beside riches.

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10 Construe gfa, ar sifir spoiy ta torg, Ja af Es 6-Who would do harm to you, in whose body love delights in residing ?'
12. महियणजणभाणंदजणरेउ-One जण is redunmdent here. Should we read मण instead of FOT? That would remove the redundency.
X Bhavisa's wife is enraged at this and reviles Bandhudatta as being a mean and sinful man.
3. afys_The e perhaps has been misread for . The Jain manner of writing both the letters is so much alike that such a confusion is notun usual.
5. Read ढक्कु साणु गद्दडु खरु.
6. qua for tag. The q however can be explained as a representative of through 37, which latter becomes a by the influence of the preceding $. 99% 494, 959.
7. The sentiment expressed is rather vulgar, but thereby the poet means to show to what extent the young wife is beyond herself with rage.
8. "What joke with one who is almost dying (with grief)'?
XI Bhandhuyatta on this, bluntly told her his intentions and was ready to use force. While Kamalā was resolving to commit siucide, so soon as he would touch her, the gale, through divine intervention, grew strong and blew opposite and thus carried the boats helpless before it.
2. grofar for—Here again confusion between 3 and 4. Read Fraz. faattfor. 'Is there anything to blame if I try to satisfy my desire'?
6. मरण सरणु आवग्गउ-Is as much as मरणु आवग्गअसरणु. The meaning of the whole line is 'if he touch my body then there is) death, which is the resort of the distressed'.
9. सलिल आवत्तई together. गहिरीजति is the same as गहिरिजंति-to be made or to become deep.' Deep eddies were produced in the water.'
XII Some of the inmates suggested that that was the effect of teasing the faithful wife; and suggested that she should be appeased. This was done and to the astonishment of all and chagrin of Bandhu, the sea became calm again.
3. BET is used for both genders. Here it is equal to Sk, SEOT:
atsa-Is from 699-5. The sense howeyer requires that the form should be regarded as causal.
4. 74 and an y are Nom. singulars. Regularly the end-vowel should be long, but the tendency to shorten it, which later became the rule in many of the vernaculars, has already set in in the Apbh. stage.
7. in the sense of remedy,' not necessarily in the medical sense, is familiar to Sanskrit also.
XIII They landed on an unknown coast. Bandhuyatta there sold one jewel and with its proceeds bought elephants, horses, oxen, chariots and other paraphernalia. His camp had thus the appearance of a king's army.

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1. g, has the sense of 'a class' rather than of 'a race' or 'caste.' 3. Better to read वियक्खणजणमण thano मणि.
XIV Bhavisa's wife abhorred the life that she had to lead and once thought of committing siucide, when she was prevented from doing so by a deity in a dream. The boats went forward, until they came to the Jumna; a messenger of good news was then sent to Hastinapura.
SANDHI VIII
Bandhuyatta returns from the Dvipa and is welcomed home. He has brought Bhavisa's wife and passes her off as his bride. His father settles the date of their marriage. Bhavisānurūvā like Kamalā, is disconsolate.
1. The messenger breaks the news of Bandhu's return and everybody in the city is glad at heart. The young women, whose husbands had accompanied Bandhu, were naturally more affected.
2. Read पवंचुअ and विसद्धमणु separately.
7. अणुराइड - from अणुरायउ. The change of य to इ is common to Jain Mahārāṣṭrī and the Apbh. Possibly the Apbh. has borrowed this peculiarity from the Jains, into whose hands it had fallen. Cf also for 9193; Hindi. See also ge in Kadavaka II below.
II Dhanavai thinks the news too good to believe in, but the messenger convinces him.
2. मुहप्पिय— Pleasing only outwardly'. मुखप्रियम्. The following line makes it clear that मुहप्पिय- मुखप्रियम् and not ममप्रियम्.
3. Jacobi's reading
goat' makes no sense; whereas our at is most natural. The messenger (1) says 'do not be infatuated; know clearly that Bandhu has come.'
4. 'I left him sailing swiftly, crossing the waters of the Jumna.' aftery is evidently ft, with the usual confusion of with, which means according to Desināmamālā VI 71. The afty of B is no improvement.
5. in a collective sense 'all the boats' with the horses, elephants etc. They resemble a kings army or military camp.'
7. farfare for farfar, through fafar, only, where a is changed, and to रमणीय, खेड for क्षेम.
shows phonology peculiar to Apbh. to a. Cf. f for fa (ra), and a for
III Hariyatta, knowing the news, tells Kamala of it. Everybody in the town is delighted. People go out to receive Bandhu, who is brought into the town with joy.

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1. 44017-The anuswāra is sporadic and the x is only the Jain way of writing the short ğ; so that the form is to be regarded as being a t Gen. sing. Our edition always represents short g by .
IV Bandhuyatta, admired by all, enters his house and is welcomed by his parents with laden heart in silence.
1. परुप्पर see परोप्पर supra.
2. सहियरि campare Guj. सहियर. To be derived from Sk. सहचरि, ther of हि being due to attraction. The word agafa also perhaps might have influenced the phonology of सहियरि.
4. Stcafts for atracts.
5. Tafat has to be taken in the causal sense, 'Revolving (in their hands) bunches of flowers.'
8. Fafort has to be regarded as an Infinitive, after He IV 441.
V Bhavisatta's young wife also gets down and is surrounded by women, who take her to be Bandhuyatta's wife and lead her to Saruvā. She neither bows down nor talks to Saruvā.
1. FT-a palankin or Meņa ?
2. etc.-With formalities due at the arrival of a person for the first time.'
4. Separate निय from वरविलयहि.
6. Construe fara mila, OTTHOUTE ala, ve 73 ATE (97) angefea—They greeted her, and taking her near (Saruvā), pointed out by gesture that she was her mother-in-law'.
8. Read Boty gary faces for spotys at faucas a bad splitting up of words. This is due to the fact, that in many old Mss. words are written in a running line, without separating them, and the editor has to use his skill in suitably separating them. A little inadvertance results in unintelligible readings.
9. The Instrumentals refer to act. She, wishing to have a happy meeting with the bride, points (this) out to her son and looking up to him says why does the bride neither salute nor talk to me'?
VI Bandhu, hearing her words and pleading the excuse that the bride perhaps remembers her country, makes a sign to his attendents to take the bride to her apartments.
1. अणुज्जे through अणुज्जुअ from अनृजुक. Jacobi reads अणज्जे, which rhymes closer with cut. But 3 7 and 3775 are the epithets that are again given to Bandhu at XII 2 in this Sandhi.
9. f g -Bhavisāņumai appears to be the same as Bhavisāņuruvā in VII 3, 6., the name of Bhavisa's wife.

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VII The young bride is attended upon by several women, with curiosity to see her, who try to comfort her with all sorts of enjoyable things and agreeable services.
3. Read दंसणकोऊहलापिय इत्तिउ for दंसणु कोडहल पियइत्तिउ. ' Women who were very curious to see her.'
7. A fan should be read together. The double in the first word is due to metre and to attraction of the following double consonant.
VIII All good men of the city celebrated the return of the young men in their own way.
2. पइसरह is verb to जयनंदिघोस and सरइ to जणु.
6.
The festivity in honour of the happy return'. Comp. Mar. 101. 7. The song of the bards could be heard above the sound of the drums etc'.
is a pure Sanskritism, perhaps due to metre. Regular Apbh. would be जम्मै or जम्मि.
8.
IX How the five hundred young merchants also celebrated their happy
return.
4. Read मरुकुंद and वणयदवणय separately. For दवणय compare Marathi दवणा. X The poet describes the festive appearance of the city, made still more beautiful by the advent of spring.
2. धवलपुंजवियहूं— is a participle of the denominative from धवलपुर. The houses were whitewashed.
of Jacobi makes a better reading.
7. A Paläsa tree full of red flowers compared to blazing fire. There is a propriety in the simile, when we consider that a Palasa in flowers does not show any leaves and that the flowers are flame coloured. Compare the name 'forest fire' given to Gulmor which has flowers of the same colour.
XI Kamala sees the festivity of the town, but no where hears even the name of Bhavisa mentioned. She then goes from house to honse of the young traders and in guires but no one is able to tell her anything.
1. थणपन्हुपयासिरि from थण, पहूनु and पयासिरि पहुनु is प्रस्नव It is believed that the great love of a mother for her child of whatever age will cause a flow of her breast-milk on hearing of or seeing the child after long separation.
4. The whole sentence from an age is an object of af 'We searched everywhere, but no one found Bhavisa anywhere.'
5. The analogy of चमकिय would suggest a like derivation of दमकिय. दम+ where to the vanquished, to be overpowered.
8. In the meanwhile, Saruva's son, bearing well in mind his mother's advice, went to Kamalā.

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XII Kamala asked him what had happened to his brother, and he replied that the latter had gone to another country. Kamala of course did not believe in it and became more disconsolate.
3. urg-Compare Marathi wot-A treasure, a hidden store.' 8. Agfogafefe is an attributive Instrumental. safe and for should be read separately. विणिग्गय and धाहिहिं should be read separately. "She went away midways, without reaching her house.' XIII. The disconsolate mother's lamentation.
5. gufang: erucan-A day of festivity, a holiday.' Comp. Marathi सणदिवस or सणवार. . 7. AJUTATIE Ar-Relations of all people.' In the first word, it should . be merely जण and मयण.
10. u aftas etc.-A cloud has sprinkled the heart of wicked, mean people, because you are in distress.'
XIV. People become sympathetic to Kamala, and begin to guess the cause of Bhavisa's absence. All sorts of rumours reach Saruva's ears and she begins to repent of her wicked advice.
1. दोमियमणु is the same us दुम्मियमणु elsewhere.
3. Agong-We do not know.' The forms of the root for the 1st pers. pl. and the 2nd pers. pl. have become identical.
5. BTTN 963 73078-Why he does not stop the festivity. People begin doubt the wisdom of Dhaņavai. This talk, as the next line indicates, took place in the courtyard of Daņavai's house and hence it was heard by him aud Saruva.
9. 3r8 tis.-Surely he has done it accordingly' i. e. according to my advice.
xv. Saruva asks her son what he had bone to Bhavisa and he replied that the latter had remained in that country, not wishing to return without wealth and honour to a city, where he had been slighted. Bhavisa's wife, who heard this, wanted to expose him.
3. एवईतरि is the correct word. 5. Read 0975€ and fery separately.
6. पहज्ज from प्रतिज्ञा. Compare Marathi पेज. The other word पैन is from the same Sk, word, but through another Prakrit word viz. 97.
8. सको-शक्रः. The second सको means शक्तः. 9. तवंग-see तुंगतवंग in Sandhi I and तगि बईसिवि in VI XVI On second thoughts, she thiuks it better to remain silent and if

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necessary, to die. Suvrata, the Jain nun, again took Kamala to her preceptor and told him her plight.
2. Sk. वरं आत्मा घातितः न पतिभवने दोष उत्पादितः
4. ganfeft=gaffeft-The unlucky one.'
7. Read a g-She was caused to go (i. e. thrown into) the ocean of misery.'
8. हियवई साहारण is as much as हृदयसमः -- As dear as one's heart.'
XIII. The sage told her that her son would return on the thirtieth day the fifth of Vaisakha; he would also become king. Thus Kamala would be called queen (mother).
17 जियंत Pres. part. Comp. Marathi जिवंत, by such a व श्रुति as is usual in Apbh.
2. पच्छिलपहर is the last प्रहर, from पच्छ+इल.
3. चाह is a pure Desi, preserved in Hindi चाहना, Mar. चहा or चाहा: 'To expect, to desire.'
9. 'She kept counting the days by scratching lines' (on the wall etc). This was the time-honoured custom with women of counting. cf. faqet ylà nunqı àɛdiçag: Megha. II 27. Even now, women in villages (even amongst higher castes) count things by marking lines of cow-dung on the wall.
XVIII Dhanavai then presented his son to the king and gave large presents. The king gladly received him at his court and then gave leave to them all to go. Dhanavai was astonished to see the splendour of his son's wealth and became thoughtful.
1. Jacobi has not got this and the following two lines. His Kadavaka, therefore, has become inordinately short. It has also become abrupt, because then one does not understand who gave leave (faufer) to people, why and where they had gathered etc.
People who had done their duty' viz. of paying obeisance
5.
to the king.
7 to end-Shows the state of mind of Dhanavai. He is struck with the fact that his young son should have become so rich in one trip. But he satisfies his doubts, by wisely putting it down as the fruit of good deeds done in a previous brith.
11.
-That riches can not be renounced like straw.' This he puts down as the law of former action.
XIX. Saruva, delighted with her son's wealth, tries to cajole the young bride, saying that she was fortunate indeed in having got her glorious son for a husband. On receiving no reply, she turns in disgust to her son, who somehow excuses her and says that all would be right when the marriage
[Bhavisa-8]

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would be celebrated. Dhaņavai then begins to make preparations for his son's marriage.
4. Read सा अमियेण instead of सामियेण.
5. Ha atarea 57: gatea: appears to be the sense. HET Denominative from पोम, Sk. प.
9. "Tell me, how I should entreat her ? 16. Read fare former (farateremte) together.
17. 'A word was sent round to relations' (?). FFHTET is evidently from FAT+T. In this form, it occurs again in XVII 2, 11 ars * 46789 ata atasie FM FFATEH. The reference is to two sons of a Brahmin that had endeared themselves to the King. But the original sense appears to be supported by III 14, 2 which runs-gry fagoraft piha. This means 'to be inside, in the interior. Cf. The bridge between the two sons appears to be supplied by II 13,5 which reads fegas og 7 FFH101-If you can not enter into one's heart i. e. endear yourself to him.'
XX Bhavisāņurūvā was in a difficulty. She did not know whether her husband would come, and here was everything ready for her (second) marriage. However, on hearing Kamala's vow, she also determined to pro. long her life for thirty days after which she would kill herself.
10. Jacobi wrongly reads Fulay together and gives far as its equivalent. But सज or सजि and किय means सेव क्रिया (तया प्रतिपन्ना), namelya vow to wait no longer than thirty days,
SANDHI IX The Yaksa again appears before Bhavisa and carries him away, with immense riches, in his balloon to Hatthināpura. There he meets his mother and learns everything.
I While Bhavisa was in the Jina-temple, all disconsolate for the loss of wife and wealth, the Yaksa Māņibhadra remembers of him and pays him a visit and asks him how he and his wife and wealth were doing.
7. सएसभूमि for सहएसभूमि. Metre requires the dropping of ह. Note the Accg without termination.
8. The first part is metrically faulty. Jacobi reads for before 78170, thus avoiding metrical flaw.
II Bhavisa was astonished at his appearance and could not recognise who he was. He then boldly asked the plain question viz. who he was. : . 1. Read eanfaa and titfe together.
3. 'He speaks words that touch the heart." 4. Aprenant-Farerairanan—The suffixless Accusative.

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5. If he can see from a far-off country, then how has not he known that (both my wife and my wealth) have been carried away ?'
6. Braforat's the demon, who had devastated the city, and had given Bhavisa the gift of it.
III. Mänibhadra reminds him of a dream and a writing on the wall and says that he was his friend by the command of Indra. He now entreats him to get into his fanta and go back to Gayaura.
2. fac-Long ago'.
4. In the latter half of the line, Jacobi's edition shows a lacuna after a. His note is The lacuna is not indicated.'
5. Jacobi's text omits this whole line, of which he apparently is not conscious. The next line in his edition shows a lacuna of the first half, which he has indicated by dots.
77695 riaft-Perhaps to read nuspraft?
IV. The Yaksa called for his ballon and it came in all its brilliance, Bhavisa was astonished to look at it.
5. Amaraparfyraft makes a better reading than Jacobi's usurateएक्खपडियक्खहिं.
7. Et, if it does not mean sit from its gaol,' is unintelligible, Jacobi's awet is easier.
10. PRE of course means 91. Compare Marāthi forcoi fohceto
V. He then consented to go and took with him immense treasures. The balloon gently rose up, and like a bird flew into the sky.
5. Jacobi's (20) felger etc. is metrically faulty. fafafafeer etc. is free from flaw and supported by the same expression in IX 6 below.
11. उप्पमिउं-Jacobi reads उप्पइट which is simpler.
VI. The balloon came where Kamalā, almost hopeless, was passing a wakeful night on the 5th of Vaisakha. The baloon got down and all became struck with wonder. Kamalā too went out to see it.
VII She finds her son in it and with great joy receives him with caresses. Then there is a sweet welcome home.
1. Jacobi's edition does not show this line, and has the next line also mutilated.
6. निवडिवि कम-Falling at their feet in due order.' कम is for क्रम i.e. क्रमेण.
7. BE TOOTE etc. There is a pun here on the word sig, which means (1) tears and (2) rays. "The eyes were shedding tears, just as jewels shed rays.
13. कीयई metri causa. The form is कियई.

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VIII Then they tell each other many loving things. Bhavisa asks his mother about his half-brother who, he learns, has returned with huge wealth. 3. I had feared that about yourself, which, (one desires), should befall a wicked man, of bad company.
IX He also learns from the mother about a young girl (his wife), who was brought by Bandhu and who was now being married to him. Bhavisa then goes to the king with a present.
4. would be preferable, although is not quite wrong.
5. Combine सुहमंगलजण and जणियायलहो. आयह is as much as मंगल or सुह. Does here represent -Ceremony? Anointment of the bride with fragrant oil is part of the preliminaries of marriage. 8. पियचदंरि महएवि सणाहहो should be read as one word.
11. न एणवि महु संबंधु अत्थि सहु केणवि - Is एणवि to be taken with केणबि, just like and meaning 'with any one.'
Sk.
X. The King is mightily pleased with him, and gives him unhindered access to the palace. The mother in the meanwhile has got an invitation for the anointing ceremony and asks her son if she should go. He allows her on condition that his arrival should be kept secret.
2. पइसारवारु is प्रतिसांरद्वार the mainentrance; same as प्रतिहारद्वारम्. 5. तशु पच्छन्तु करेप्पिणु - Means incognito'.' 7. Read in place of हाकारणें, हाका मारणें.
हुकारउ.
9. किंत is किं ति or किं तत्. Jacobi reads किंतु.
10. The latter part is metrically faulty. It lacks one syllable. The last word, as it stands, is a genitive, but cannot be construed any where. Jacobi's reading supplies the missing syllable and makes capital
sense.
Jacobi also read हक्वारउ •
Cf. Marathi
XI. The mother insists upon her son telling the secret. He tells how the girl whom they were then marrying was his wife and how she had been snatched away from him by Bandhuyatta.
2. वित्त - वृत्तम् - Compare Marathi बितण, बेतणें.
3. वयणि दिदु होज्जहो — Be firm in your talk. ' वयणि-वचने ( वदन also ? )
XII. Bhavisa tells the story of his wanderings through the forest, discovering the city etc. to his mother.
1. बहलतरुतंडवि is only a synonym of वणगहणि. For तंडन compare Marathi
HOST.
2. पसरि = पसरिवि - Absolutives in इ are not infrequent in this work. See also, Gune, Sañjamamanjari of Mahesarasuri, ABI 1,165-66.

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7. me in the sense of any or highest knowledge. ATTI_Of one who carries highest knowledge, • 9. From afraft to g5 eur at the end of the next line, we have the object of JIHL. 'It aimanta) purported that etc.: Parhaps to separate af from the as Jacobi has done.
XIII. He continues to say how he saw a girl there, and married her etc, 2. We have split up aurate and afatergy. So reads Jacobi also. 3. FAITS—Made desolate;. a true Desi. Compare Marāthī JGHe . Guj.
face -Destroyed or killed' also a Deśi. Perhaps to compare with Marathi and a which means 'tattered into shreds, (torn asunder.!
10. fege stands perhaps for fauce. XIV. He mentions the second perfidy of Bandhu and finishes the story. 3. aforyzafore his beloved wife.
6, 3716 can not be taken in the sense given by Hc. viz. fo. It should mean TH or some such thing. The sense of the latter part is 'He had been long told (about it) by Indra'.
10, face to rhyme with fury of the previous line. The regular form would be कट्ठमई-काष्ठमयी. She also looked wooden.' Or is it कष्टमिता?
XV The mother's grief, on hearing her son's past privations, was revived and doubled.
2. One 7 is redundant in the latter half. Jacobi's edition also has got it.
4. The latter half lacks one syllable, If we add a g at the begining, the flaw would be removed. Jacobi has it.
10. fefa-Covering, screeding.' Compare Marāthī pia, pite, also nisur, A Desi. Jacobi's edition does not know the last word and reads tary for salary.
i gåa here in the sense of machinations. Jacobi reads paaft ats which makes no sense at all. The Metre requires that we should have fu TË (instead of neyta) to rhyme with Time of the next line. It suits the sense also better. Translate 'Lessen the pride of those who are jealous of you.'
XVI He consoles her and shows her all the treasures he has brought with him. At his instance she wears the ornaments.
2. for et tet 3What had been brought from that city.' stats, which really is the Present Participle of t, is used to denote the perfect tense. In Marathi too the same state of things exits. stat, alat, ata, which are now regarded as forms of Past Part., are really Present Participles; which when placed after Past Participles of verbs, gave them the sense of the perfect tense. आणिउं होतड exactly corresponds to Mar. आणिलें होतें. and Guj. आणि हो.

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Compare जर परम जि हुंतु तुहुं एहड II 5, 8.
XVII. A detailed description of the ornaments worn by Kamalā. -Worn tightly.' Jacobi reads for which would mean 'worn';
2.
Cf. Hindi.
3. f-Tightly, sitting closely on the body.' Compare Marathi तडतटित कंचुकि.
4. Read
for The conch-shaped neck appeared beautiful on account of Kandali. Jacobi's ms. has failed him here, as at several other places. He reads कम्बु कन्दलि प...... रवन्नउं.
XVIII He then requests her to move thus in the city and especially to go to the house of his rival and give the Naga-mudra to his wife.
1. मज्जइ does not make good sense. of Jacobi's edition would suit. 'He again speaks to his mother.'
7. Separate थिय मंथर चिर लील वहन्ती for थियमंथरचिरलील वहती.
fra-As if she were the same, and as if not.' This does not make quite a satisfactory sense. Jacobi's text is mutilated. He has किं सा होइ व (रंगण) जेही, the words in the bracket being emended by him, though he is not sure of it.
10. आयलs appears to mean something like आनन्द.
XIX Dhanayatta and Saruva were astonished to see Kamala there, and guess from the rich ornaments etc. that Bhavisa must have come back.
5. वहाहरणसोह - एह आहरणसोह.
6. Saruvā suspects that Bhavisa must have been married.
XX They receive her but coldly. She then wants to see the young bride and although discouraged by Saruvā goes to her and secretly gives her the ring.
3. Read qafa fa-Kamala casts at Saruva a withering glance.' 6. जइ परचारु लहद्द - यदि प्रचारं लभते . Better to separate as जड़ पर चारु लहइ - If she is pleased,
11. anfefa-afofa. The lengthening is metricausa.
XXI Sarūva and her attendants are struck with wonder that the young bride should have bowed down to Kamala and talked to her. They express it in various ways.
3. The text is hopelessly bad, as at several other places. Join बहुअनवल्लाइंरणिं. वहु and अनवल्ल० is bad 'She was pleased with the many and strange ornaments' Or split up like Jacobi into बहुअ and नवल्लाहरणिं. He has आहरणेहिं.
8 to 10. The girls who come to anoint her discover from signs that she has already been a married young girl. They naturally find a subject or banter.

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12. Jacobi reads
afe and in the glossary gives the meaning 'highly or greatly rough.' He connects with .
XXII. The bantering talk of the girls continued. Kamala then returns to her house and tells Bhavisa all that had happened.
1. The text again is hopeless. Read the latter half thus gaga - The poor one had slept on a couch full of bugs'-and hence the marks on her body which had made them suspect that she had been married. This is of course said sarcastically. Jacobi has not understood the spirit of jest, and hence reads मंकुण मचइ सुत्त etc. and gives मृद्भाति as the meaning of मच्चइ.
2. विणु सुत्ते किय गलि कंचुली - Also refers to the thick nail marks on her body, which another girl sarcastically compares with a close half-bodice.
3. That the view above propounded is correct, is shown by this line? One girl says 'Do not joke please'.
4. Separate एहावत्थ and कुमारिह
11. नाडु नवमउं the ninth Tirthaikara
SANDHI X
Describes how Bhavisatta exposes the perfidy of Bandhu and becomes the kings right hand man.
1. Bhavisa goes again to the king's assembly hall, which is described.
9. 'Whenever any king or vassal entered, he was announced by the tap of a golden staff.'
11. अम्भोट्टजट्टजालंधर etc. these are names of countries whose kings waited upon the king of Hastinapura.
अम्भो not yet traced.
जह
is very likely the country of the Jāts. the present Marwar.
the country of that name in the Punjab. r not to be traced. the country of Dakka. कीर, खस and बर्बर are tribe is said in the Mahabharata to have s are the Barbaroi of the Greeks in the North
टक or as Jacobi reads it ढक, also not known, although the sprung from Vasistha's cow. West frontier.
and not to be traced. The latter perhaps corresponds to of
the south.
वेराट or वैराट - The ancient विराटनगरी, the modern North Western Rajputana" gar is Gujarat. How much of the modern Gujarat should be included under the name is not clear.
गोड is गौड, modern Bengal.
लाड is लाट, a twin country with गुज्जर
कनre is कर्नाटक, Canara and Mysore of to-day.

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13. Separate sy from my. Even with that the line does not make good reading. The meaning is obvious. Thus these and other countries (lit. the earth) and all great men wait upon the pleasure of the king.' Perhaps 1699 Hoa he was the original reading. #might have been misread as 3 and the previous अ joined to it. Sk. इति एवमादिक सर्व वसुंधरा. Jacobi's सकस-वसुंधर is worse still.
II He approaches the king and giving the presents bows down to him. The king asks him to name any person legally connected with him, he would fetch him before his court.
3. Hotte afores of Jacobi is no improvement. Foarecyfifa-Sk. gaiare. afafea: illustrious on all occasions.' (?)
4. TETESHTE i. e. gesta:—Breathing time. Jacobi's doubts about this word, and the suggested emendations in his glossary are unnecessary.
III Bhavisa requests the king to call Dhaņavai and his son to court. A messenger is sent, but he returns with a word from Dhaņavai that he was busy with a marriage ceremony in the house and would attend as soon as it was over.
6. aq here and in II 10 above, appears to have a legal sense, as is shown by the word algs-ar here. A mighty opponent (or Complainant) has comes who has a legal-action (lit-relation) with you.' • 8. Join Torn and ra . The double a is unnecessary, but it appears to be called forth by freqs.
14. gafa-farfa. I touch i.e. I call into question’ viz his marriage. It can not be taken in the usual sense, also given by Hc. and followed by Jacobi, viz. 'wipe off.' For the legal sense of Ega see Mșccha katika IX.
IV But Bhavisa boldly says that he objects to the marriage, whereupon the king sends another messenger with sharp words. Dhaņavai is now afraid and asks his son whether he had committed any offence abroad.
7. ata, 474 , urfayz-Is obscure. The sense however seems to be, Tell me (if you have committed any offence in foreign land); who would spoil (ofess) the business already done'? The text therefore will have to be read, as if it was afts #FETEJI. Or retain are and translate 'who would spoil the business out of his hands ?'
V Bandhu tells his father that some one of his five hundred companions has perhaps become jealous and means to do him harm. He suggests that the fellow should be punished at the hands of the king.'
2 - --Difficulty.' Here perhaps "enmity.'
74 fastafa-The Absolutive is used for an Infinitive. The form ought to bave been विहंजि.सम्माणु should be read समाणु-Equally. The doubling is due to metre.

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9. Read FireFTARË. It is an Adj. of acrati and must be in the same case. 10. पम्मुहूं for पमुहु metri causa. .
12. Hy is made to thyme with Tet. This only means that it is to be read very short almost like g.
VI Dhanavai approves of the suggestions, calls together all the five hundred comrades of his son and accompanied by them, goes to the court. There Bandhu challenges his opponent to show his face.
1. For 476-read q7 the people' i. e. who had accompanied Bandhu. Jacobi also has पउरु.
3. and grs should not be separated as in Jacobi's edition, 3. Although he was proud, yet he behaved well with the king.'
6. This and the following lines contain Dhanavai's words with the king. Jacobi's text has got the latter part only, which is read as first half, and the remaining half line is blank. Our edition supplies it well. Here too, the line would improve in sense and appearance, if we transpose the two halves and read 'he efe etc.-Agaty etc. 'If (I am a) friend, then you should not do so. If at fault, even then it (your treatment of me) is not proper,
VII Bhavisa answers the challenge, and Bandhu and his accomplices hang down their heads for shame. The king rebukes them severely,
3. fagfa is obviously used for fags. 9. erforatta forcat is equivalent in meaning of 10%TITTA.
12. Here is a case of attraction, by atfefa of the verb aafa. It ought to be afas the predicate to fogarı Translate the line-'without being daunted, Bhavisa said these soothing words.'
wifef- wtefat. Rather to be regarded as active and not causal. 7 viral. The use of # should be noted. It is not restricted to the Imp. construction.
VIII Bhavisa interposes on behalf of the young companions, saying that servants should not suffer for their master's fault. They then tell the king the whole story.
___1. न करिष्वउ अवराहु वरायई-these poor people should not be blamed for the fault.'
IX. They finish their story, saying that both were the sons of Dhaṇavai and would be all right at home but that they themselves would be punished. The King and his attendents then recognised Bhavisa and were glad that he had returned.
5. Why should we conceal (fez-lit. leave unfinished,) this from our lord ? For deceit (@9-07) would bring in meanness.'
__10. नेह and सणेह both from the same word स्नेह

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X. The King gives veut to his delight and is astonished that he should not have recognised him before. He is reminded of Bhavisa's childlike pranks.
6. Read FeaTETT PATETTATT in place of.
XI. The King then holds Dhanavai and Bandhu as - prisoners and brings over Sarūva. He then calls togather the leaders of the city and tells them the offence of both Dhanayai and Bandhu.
6. apes afrohet? Perhaps to read aftaget? 7. "Pretending to be greatly afraid'-appears to be the sense.
XII The king puts to them, what should be done with the two. They, howsoever deploring the deed, want that Dhaņavai should be saved.
3. अइयारिं with पुराइयकम्महु-the excess of.' 4. grain-falling away from his position, (lit" splendour). 6. Read HEITS-HET&#.
5. plan forerait-3 TANTOT not knowing or not minding the king.' Perhaps to read furfoty not knowing himself (his great family etc.)
XIII Their leader entreats the king to look to the position and the respect of Dhaņayai and let him go without punishment. They also say that Bhavisa should get back his wealth and marry the bride.
2. Read कुरुजंगलि वि पहाणउं for विपहाणउं. 4. 'It he had been guilty, would he have been the leader of people ?'
5. 'One body (of Dhaņayatta) was enjoyed by two wives '? that would be the meaning approximately, but what is the sense ?
5-6-Perhaps the reading of B is better. fagfafa3—divided into three parts.' The meaning is the father and the two sons are really joint and what they have acquired is also joint. Bandhu would, therefore, be a thief only if he robbed a stranger,
XIV. The king does what the leaders recommend. The young merchants come and beg Bhavisa to forgive them.
3. संमिलिवि for संगिलिउ which is only a mistake.
5. Jacobi's reading half factys seems to be preferable. The men propose that the wealth Bandhu carried away from Bhavisa should be restored without interest.
8. Read नयरहो for मयरहो.
9. This is a gentle threat of Bhavisa. Celebrate the marriage with care, after inquiring of those who had gone as his helpmates.'
11. It has its effect. They meet together, consult and resolve firmly (to disclose the saddest part of the story).

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XV The companions of Bandhuyatta then disclose the whole secret, especially with reference to the abduction of Bhavisa's wife.
3. Argifis cf. FIETE-Figurfa Hc. IV 82. 'How has the best citizen (vizi Dhaņavai) yet made a secret of a very weighty thing?'
11. Perhaps to read atlegor in place of FHI por which makes no sense.
XVI They complete the story, declaring on oath that it is true. Good people hang down their heads for shame. The king in wrath orders the father and son to prison; and the whole city is in mourning.
8. afroag pa is an example of contamination. What should have been an infinitive is changed to a finite Verb. परिणेविड वश्छा .
10. The latter part is mutilated. Read with Jacobi ki fo feat TORT'We shall touch the feet of the king' in token of the truth of what they had averred.
XVII Every body in the city is disconsolate. The king therefore calls Bhavisa and tells him to take whatever steps he deems necessary.
1. Combine 7 with me.
4. Read in and fit for sport and pr. sprit-personally. Dhaņavai according to them, was not personally responsible for the calamity.
11. sientezi fa gafa cecaifer () 452-That an illustrious (lit. big) (family) too should be involved in this hopeless fraud.'
eleasi through eittoj from ca. The g is only for euphony and metre. 'a great or illustrions (family). an is evident mislection for c a .
XIII. Bhavisa philosophises on virtue and sin and says that although the King bad honoured him and justily punished wrong doers, he was for mercy.
2. Velg for qag for metre's sake.
4. Bet on the analogy of crêt, where ris legitimate. The regular form would be gefa=s.
5. निकउ पुरपरिवाडिए किजइ-Atonement is done according to the custom of the town.
8. Although the King had raised him to a high position, he would not assume it if people did not approve of it.
9. This is an obscure line. dag formity makes no good sense. Jacobi read da aforrits. This is a slight improvement on our reading. But for and ants should not be separated, as then for initial could not be explained. The first line then should read न लहमि सुद्धि देव जणिगारिय-where सzि should mean peace of mind
The second line, as Jacobi reads it, is metrically faulty. He reads fast 4* groot yrig; where all the gs (which he traîscribes by ē) are short. The

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meaning also is obcure. If we stick to our reading fast roft Furföt árate, with a slight change viz. separating duft and y, the meaning of the two lines would be 'Lord! I do not get peace of mind due to people, so long as people are averse, and my father (Fofur loc.) is in prison' (auf from Aue or more). . 11. अणुज्जुअवित्तिहिं of our Mss. is better than Jacobi's अणुज्जुअधित्तिए which ( a) makes no sense. The king compliments Bhavisa on his straightforwardness, greutaf-2759fer. In the latter half read, with Jacobi, a fa-agufa..
SANDHI XI How the citizens prevail upon the king and effect the release of Dhanavai. The test of Bhavisāņuruvās fidelity. How in the end the two young people are united,
1. One day the king calls his secret emissaries and wants to know how people were behaving. They tell him that there was grave dissatisfaction on account of the punishment of Dhaņavai.
4. Better to read argite, with Jacobi, for atgfte aand a are written almost alike.
10. Jacobi reads Fryefa-F901€. 13. 479-maya:-Unanimous (in an opinion).
15. If the King would not forgive him, thap let us all together leave the city'. Pretty early example of 'passive resistance and collective action.'
II. The King calls the people together and asks them what they want. They tell him that Bandhu might be banished from the city of given a harder punishment, but Dhaņavai must be set free,
4. Separate ca from feft.
7. 378 TE should be read separately. 7 @alfata (aarte i. e. ?) tia:-one who is attached to destruction of people.'
9. Latter half देव पट्टणहो for देवपट्टणहो।
III He does as they desire. Bhavisa then says that the king should call his young wife there and should test her fidelity at the hands of trusted women, so that no one should afterwards find fault with her and himself.
2. Separate ar from af
4. Construe ara a fancys ates y sala fara gif gre fac95. 'Before dispersing, I have to make another request.' Jacobi reads a c9g separately.
5. "There is no event (in the realm) of Vişņu, which does not happen in this world to a living being.' 1 6. Jacobi's edition has not got this line. But the next line for at
jat (which by the by is metrically faulty), presupposes some clause,

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"If he, who in this world has (his wife) attached to his half-body, has such experiences (viz, of having his wife carried away by others), then what guarantee is there in the case of others'-makes a very good preface to Bhavisa's following speech.
___8. एह कुमारि भणिवि जा उत्ती has an exact idiometic parallel in Marathi ही SHTC FOOT (forfa) fra FETA (sn).
12. कलई-Compare Gujarati काले. 13. A fare azia should be combined as in Jacobi's edition.
IV The king agrees and sends two trusted and clever women, Jayalacchi and Candaleha to observe the giri minutely and bring her to the assembly hall together. 3. Read T
-clever in cauning (sarastic) talk and repartee.' This makes better sense than Jacobis i agureato etc. which is not quite faultless metrically.
4. पुनिमइंदरुंदमुहवंतउ compare पुनिमइंदरुंदससिवयणी III 2,2 supra.
9. gåg. Our poet seems to be fond of this word, which has acquired a bad meaning- cunning, deceit. cf. 935 Tåg heartace X 17,5.
11. Jacobi's edition shows a lacuna after farafa, which, he says in the footnotes, has not been indicated,
13. Readus- , as in Jacobi's edition. 983 is a clear mislection. There is also pay for our go. But our edition has consistently this form only of the pronoun up to now.
17. Perhaps to read ge for the second as in the first half. The first az is perhaps responsible for the second in place of the right word E. Jacobi has agt.
V They tell her that Bandhu was taken in favour by the king and Bhavisa was lost and that she should now care for the former. If not, she should go with them to the assembly hall and speak for him. The young wife thinking that all was now lost, made bold to go to the assembly-hall.
2. The trend of the latter half requires that ag should be read as 7, like Jacobi. 'People praise what the king does.'
7. Perhaps to read facit? With pride.' Of course it would not rhyme well with #T (read thus for acne; but the harmony of the two last syllables, although the usual rule of the stanzas, may not be very strict by observed." Compare 38 and E, pags and 1713, ataas and 31/01T3, in the 4th Kadavaka above.
VI, Jayalcchi runs before the two to the King and tells him that she was a faithful wife. In the mean while, the young wife enters the hall in the glory of superb innocence and wounded pride.

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2. Combine नरवद and fe. It is a Compound.
7. This and the following two lines contain similes, some of them really good. e. g No body dared look at her, as at the wrathful eye of a Master.'
9. Text hopeless. Separate feaf and at. The latter is no doubt af, as Jacobi has it; it should be joined to of a. r makes no sense. 12 and 13 contain beautiful, although the first half of 12 is hopeless. Corresponding to three phrases, it ought to be read as fefta faftan.
Although poor (erfeft), she was rich (i. e. possessed of faft or glory); although the best of women (a), her best limbs were sweating; although simple (another sense 'foolish'), yet she was full of thought; although without collirium (ft), yet she was of enticing beauty (i-ATE).
VII. She elicits applause from all. The Kancuki appeases her and the King banishes Bandhu and Saruvā and calling Kamala pays her respect. Dhanavai then goes home with Kamala and the young couple.
4. एहु does not suit.
(joined to far) of Jacobi's edition suits
better.
Jacobi's edition here wants several words and two complete lines between and went, which are found intact in our text. He has expressed his opinion that this is so, in the footnotes.
10. After this line, Jacobi's text shows one more, which we have not got. It is aण विगपि निवहो पोयणपुरे । कहिय वत्त तहिं थक्कु विदुरहरे.
VIII. Dhanavai then celebrates the first entry of the young couple into his house.
3. भावयता is perhaps another name of भविसयत्त's wife. भविसावा and भविसाणुमइ before.
7. Jacobi's edition lacks the latter half.
IX. Kamala then orders her maidservant to look to the toilet and other things of the young bride (which is described).
We have had
1. Jacobi's text lacks this line. It appears that there was no indication of it in his Ms., otherwise he would have had dotted lines.
2. Jacobi's text has not got the first half looks as if tampered with. required; of peahps might be dropped.
3. The words are badly split up. X The two then go to rest in their
described).
first half. Even in our edition, the There are two syllables more than
Read er fans acfâmqï¿.
richly decorated bedroom (which is

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5. Read Malaghyfare for patogige Eqfarg.
XI The young wife, in the extreme happiness of the husband's cloes contact, is reminded of all that happened to both of them. She thought that no other woman has suffered so much as she.
6. Jacobi's edition lacks four syllables in the first half. 8. afts for afht. 11. Read HS ale n.
XII The husband consoles her, saying that such was the way of the world and that she should be happy that all ended well.
6. तं लाहउ जं जणि जीविजई-for the sentiment compare Raghuvamsa Viii क्षणमप्यवतिष्ठते वसन् ननु जन्तुयदि लाभवानसौ.
6. The great planet (Guru or Sani) is now in the eleventh place for you.' 9. Read ag together.
13. The last line does not mention the number of the Sandhi, as is usual with the poet.
SANDHI XII The happy young couple is loved by all and enjoys itself. Kamala then, goes to her parents, house, as Dhaṇavai has not yet atoned for his past acts. How he repents and falling at her feet fetches her back home.
I Bhavisa and his wife are loved by the king and queen. The fornier is almost regarded a yavarāja; and the king promises to marry his daughter Sumitra to him.
There is a slight change in the metre here, every kadavaka being made to begin with a Duvai.
7. The queen calls her तिलयसुंदर, evidently because she comes from तिलयदीव.
II. Kamala is delighted with her son and the whole happening. She celebrates a great religious festival at the time of breaking her Suyaparcami fast.
3. Paguyu should be read as faget; metre requires it. Usually our text has the Instrumental in-इण; cf. धणवइण, गणहरिण, करिण; and that in-एण when metre requires it, as in goragor in this line.
4. das FI FII tareas is strange syntax, judged by the Sanskrit standard. We should either have afas at antas - Whatever the Goddesses were prayed for, or efe a FIS stategi-Whatever was prayed of the Goddesses.' The present sentence has therefore to be regarded as due to contamination of the two indicated.
9. forgft forefi qaatti—this and the following line are not found in Jacobi's edition. Nor are they very much wanted. Line 10, affers gafar is

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especially out of place, if we consider the second line of the ga, which gives the same idea in a more natural manner.
12. fragt etn.-is accordingly the tenth line in Jacobi's edition, but it lacks all but the last two words and even these do not tally with the last words of our line.
13. This line of the gat is wanting in Jacobi's edition. 4. fofa-an Absolutive used as Infinitive.
XII People are fed on all sorts of sumptuous things, and given all sorts of presents (of which a detailed description is given.)
5. From this line down to the Ghatta, there is again change of metre. It is called it and is mentioned by the poet himself in 1. 28 as being a metre liked by wise men siin TEIHUT AIA Sat.
6. SEATTEMIT 91-Jacobi reads this as one word and apparently splits it up into सुस्सार-मुग्गा and आयवत्ता meaning सुसार-मुद्रा-आतपत्रा-as is clear from bis glossary. But this is evidently not the right interpretation. The previous line speaks of Afri, the following of g, the next one of it and qg5l, all eatables. It is highly incongruous to find an umbrella amongst such things! grit: can only mean some preparation of the corn called gn, gn, Hot variously. yaa then would mean some preparation of ya or barley.
9. Jacobi's reading of the line is very strange and can not make any good sense in the context in which it is placed. सुराईहि हहिएहिं जित्तंपवित्तं वरं भासुरीयं gids #. The reading of our edition is far better. Perhaps there is no real difference of reading in the Mss., and the line might be due to a pure misreading of the letters of the Ms., which is not improbable. For, in someespecially Gujarat-side Mss. a and are so hopelessly similar, that a little inadvertance would lead to reading alegre from a real afegfe. The same is the case with sety and agito. A carelessly written or read #gives . The same might be said of F and . Those familiar with hand-writings of Jain and Gujarati Mss. can appreciate the difficulty. J and a is another puzzling pair, after sy and y.
13. सुअच्छा and वच्छा are the correct readings. सुअत्था and वत्था are due to confusion between Ey and fy which look very much similar as they are writen in Jain Mss. The latter line is written so to say in an appealing manner. 'o dear one, if you wish for heavenly enjoyments, give (to Sadhus) sweet मण्डाय slices.'
18. "One who gives things to Sadhus in this world, his side enjoy. ments never leave.' This makes a capital idea and reading. Tis Acc. pl. of the neuter of the pronominal stem a Pr. 934. The regular Prakrit is and Apbh, according to Hemachandra. Ours is a contracted form for the sake of metre. Jacobi takes to be an interjection. In that case the object will haye to be understood,

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13
His latter half reads frei faraTË HYT TCT ante. 19. दिदं should be construed with सरीरं. 20. Read çay for i and join it to gray.
Both the editions, the present one and that of Jacobi have read ay for my and vice versa at will. Compare, for instance, attorner of this edition with Jacobi's TIFY Ti, where evidently the former has the better of it.
21. After the eatables have been exhausted, the auther thinks of betelleaves ( quyi-qafa) treated with camphor-smoke.
22. ET suits eminently in the context; it is a herb (Sk. gar) which is supposed, when eaten, to give one the Koyal's sweet throat, Jacobi's quart is unintelligible.
24. This is in illustration of the law enunciated above, viz. 'as you give so will you get.'
Translate-'If you have sown Kodrava (an inferior sort of corn) how can you reap rice therefrom.'
Read 4 for . The word en war is obscure. 26. Sefal metrically long for grafat.
28. The last two words are obscure. Still so much is clear that gz must be separated from its previous part. The metre Bhujanga is the King (EU) of '? We expect a word for metres before in the Genitive. The prur of
the gen, is also there. So that the two last words will be ficat E10 E1 or with Jacobi गिहचरोहाण. What should गिहचर or गिहवर mean? 29. Read, like Jacobi, pW FAfrohtu (
F r i) instead of fegat. Or even the latter may be retained, to mean, 'according to one's own devo. tion.'
IV. The festivities over, Kamala again begins to brood over her husband's repudiation of her, (for he has as yet made no atonement for it). She one day says to her son, that she has stayed there so long according to the King's command, but would now go to her father's house. Bhavisānu. rūvă also goes with her.
7. 071--The texture of a piece of cloth, inside, womb. The first meaning is applicable here. Camp. Marăghi ata.
10. graag an Infinitive. Really the Loc. of the Fut. Participle in pea. "If a treasurer, who is appointed (only) to guard a treasure, does not return it, he is to blame.' She is perhaps sarcastic. She means to say, that she had been so long the keeper of the house; now she must hand it over to him and his wife (line 9).
V. Kamlā, with her daughter-in-law goes to Haribala's house and stays there. He compliments her on her tact in not disobeying the King for a time and allows her to do as she likes,
[Bhavisa--10]

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3. Faqat should rather have been grapetakat-perintapat: 7. 09Jacobi reads wax-Our new bride'.
9. ggfa a misreading for gofa, area i. e. of the young bride. Her eye did not wander anywhere except in her red garment'.
11. fri-faifa:-Haribala, through grand-fatherly love and curiosity, looks at her face through the garment, saying 'I shall look at her lotus-. face, although I should not.' (line 12).
19. Separate fa and sulfat-Blind even after so much'; i.e. after all that had happened. So Jacobi too.
20. Read ga and Amta separately, as Jacobi rightly does.
VI. Dhaņavai, still persisting in his old attitude, talks about his wife's departure tauntingly. She would not obey the King even. But Kamala's friend Kañcanamālā gives him a good reply.
3. Read सामणि which qualifies अपिण. Jacobi's emendation सा (मिणि) मणि अन्ने is not happy.
7. Read qt rogurt for 9793 pori which is bad splitting up.
11. Again a bad splitting up of words. Thor (fa) WH etc. Even if a king does an improper thing, it becomes () him, and people follow it.' Meaning thereby that Kamala obeyed the King (for a time) simply because he was a King.
VII. Affections are not made in palaces. You abandoned her without cause and allowed yourself to be guided by your other wife. The heart-burning that was thus caused, would it be lightly forgotteu? You are still yearning for Sarūvā and hence you disregard Kamala.'
11. Combine oi and as-Who was going.'
VIII. Dhaņavai feels the truth of the words and resolves to go to Kamalā and begging her pardon, bring her back.
3. Read aria together. "That she also smiled, is to be counected with faena las pusē..
12. Read HtFETTI-Ha:visitator 13. gs is alternative form of with or sq-Daughter.'
IX. Dhaņavai entreats his mother-in-law to forgive him and to induce Kamala to go with him.
2. Read fequatgaftast forgaansa (a? Art By (kamata) her who was pleased with Kancanamālā standing by her side: (Kanacanamála) who had many (auto) and unmatched ways.'
4. Jacobi's line is all gone but for one word omfaoig.
X He asks Kamala's pardon, explaining how he was led astray by the wiles of Sarūvā and her son.

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2: Read er for 97. 7. sforce is misreading of facere:
XI At last he falls at her feet, and she, unable to restrain herself any longer, is softened and forgives him. They all, forgiving and forgetting, return home.
1. Tema is the same as qegno.
8. 'Her garment dropped away from the upper part of her body, thinking as it were that it was a strange (or new) meeting.'
10. fangerout-read farger por separately. The double or is for metre. Jacobi reads (a)fage por etc.
XII Bhavisa's happy night with his wife. The richly furnished bedroom described, The bride is reluctant, as she has a rival in the king's daughter.
3. qfeaus faites-Jacobi, in a foot note, throws out the suggestion, that the first word perhaps belongs to a gloss because the line has two Matras too many.
9. Read gents. Jacobi's text lacks this line of the Gathā and reads the second also differently. निसि पोसि परिवनया रइविहोसम्मि, which is metrically faulty.
11. Read भणिया भोजुविऊण for भणियाओ चुम्बिऊण. 12. Combine ita 18. "The beloved slips out of her hands.' Read et FOJ TURI SATTE.
XIII The young husband notices the change in her countenance and wants to reassure her. She reminds her of his second wife (or bride) and says that he should go to the palace and give her the pleasure of his company for a few days at least; for who knows if he might not marry again ?
8. "Let alone now your sport, smilings, enjoyments, and embraces'. Sarcastic. She knows that these are all now insincere.
9. fa faqes-At least for a few days.' The sarcasm in the words is obvious.
11. Construe latter half जो तुम्व पत्तियह सो अयाणः
XIV He protests that he does not at all love Sumittā. As his prosperity would grow, he would require some body to look after it and perhaps Sumittā would do that.
4. 98919 fet-read ancacat feti (?).
5. & apparently stands for mi. 'Why will you increase in vain your pride towards me'. _ For पिए पई किड समाश, Jacobi has पिएए किउ समाश, which he himself rightly thinks strange. Our reading is better and more intelligible,

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SANDHI XIII All of a sudden, news comes of the Prince of Poyanapura marching against Kurujangala. His emissary Citrañga states his demands. He is slighted and sent back.
I How the king calls Dhanavai to himself and asks him to forget what he had to do for the sake of justice. He proposes that the marriage of Bhavisa and Sumittă should now be celebrated.
7. Read my for ty. . II In the meanwhile Bhavisa enters in haste, announcing the arrival of Citrānga, from the lord of Poyaņapura in the Sindhu country. The king receives him well and inquires what had brought him there.
4. Aquest and payofasyPossessed of all the arts and all good virtues.'
6. Take आयउ with the previous line, चित्तगु वारि आया. न मुणहं केणवि छोण I do not know with what pretext.' wgong 0.5 are the words that the King addressed (wefas) to his servants,
III. The representative of Sindhupati (Maindakandhara) tells the King that he had been sent by his king to demand obeisance and ransom from him.
7. Read ATTIATIVE for Erytatyag. 9. Either खन्धारम[ or खन्धारिमझु.
11. "To you alone I am not inimical; rest quite assured in Kurujangala.' (Only you must send me a tribute consisting of elephants, horses and chariots. 12.)
IV Secondly he tells them that his master demands the girl brought by Bhavisa and and also the king's own daughter Samitra. He closes by saying that the prince has already entered Pancala with a large army (and would soon be there). The king sends him back to his camp with an assurance of a reply the next morning.
1. Separate opinit and a pet. The a in the latter word is both for euphony and metre.
2. Affagra—Note # for a which is usual in Apbh. phonology. fafire for शिबिर, एम for एव, ताम for तावह, जाम for यावत्. The intermediate forms जाम्ब and ang show that the a first became nasalised as a and then changed to #. This change is parallel and opposite to that from # to and then to a; e. g. pat fr. भ्रमर, नवेविणु from नम्, रवन form रम् etc.
13. Join farefiart and 716—The opinion of my attendants.'
V The king then holds a council of Bhavisa, Piyasundari, Pihumai (Prthumati) and other ministers and asks them advice. One of the ministers, Lohajangha, who says that there is going to be no peace until Citranga is put on the back of an ass and led in procession through the city, as a reward for his haughty words.

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5. कोण कज्जु अंतरिउ-कज्ज the marriage they were going to celebrate. कोणthe incident that has happened and that is going to assume huge proportions.
6. Beeti pafas famne the intended marriage ceremony.
9. Combine Frage with steg, an Adjective of stevig. "Whom (whose advise) even the king could not set aside.'
11. तत् भुत्वा सहतां अशक्यम्-We should have expected either सहिडे or सहिदि or सहणहं. सईतई is certainly superior to Jacobi's emended (सुपुरि)सह..
VI Another one, a vassal of Bhūvāla, would have nothing to do with
a, who was an emissary only; but would go and attack the army of his king. Anantapāla sees disaster in battle.
2. Pavvayaghaņu is perhaps the name of the chief of the Khasas.
5. gfesor etc.-Glory, which is farseeing, is not attained by soft-heart; it dwells amongst the company of the proud.' feafa is adjective of ofas. The contrast between gfg and get is evident. Jacobi's effout is not so good.
7. If you forgive him his (haughty) words, then surely you will get yourself besieged.'
8. "The messenger (grig-the minister) should be punished for his bad words ( et-the Ablative); for pride is the treasure ( eig) of warriors'.
11. fare fourre-appears to mean 'having their limbs shattered or broken.'
VII The prudent councillor thinks that the king should yield and give what is demanded. The queen scornfully rejects the advice and says that that would be cowardice.
2. The sense appears to be-'Fighting them, therefore, will not be conducive to your well being'.
4. Whose pride is not humbled (broken), while fighting (lit. coming into contact) with the king of Kaccha.
VIII Dhanavai then puts in his words. He sarcastically characterizes the advice as cowardly, by giving a parable. Anantapala makes an angry retort by calling him a 'Bania', when Bhavisa angrily puts in his words.
2. "Who never went and faced an hostile army.'
6. Read afor for afis. The parable is this. There was once a simple, faithful, young woman. A cunning fellow once told her, that she was the only woman he loved and that she should admit him into her house. The simple girl sought advice from a friend of hers, who was a bad woman. The latter taught her wicked thoughts. The conclusion was obvious. The girl lost both her character and her home.
10. 'Ananta's advice would bear just that fruit which the bad woman's advice bore' i. e. by accepting Citrangas terms, they would lose their girls and also respect and the kingdom in the end.

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16. -HF79:-Although in the good graces of the king, Dhamavai after all is a trader.'
IX Bhavisayatta takes him right and left and puts him down for a spy of the enemy. The king is delighted with him for his dash and thinks of making him commander of the army.
1. One syllable appears to have been dropped while printing. Read Qofa. rogfa of the second line requires it. - --,
2. We would rather read forgotraff -which would suit fruit better, 'Flared up by the abuse of his father.'
3. "He is thus talking at ease, because the army (of the enemy) is far away.'
10. 'If he were not entangled in his (Cifrānga's) affairs, would he have given such an advice.'
X. Ananta, incensed at Bhavisa's words, says that he is puffed up on account of the King's favour. He warns the feudatories of Bhuvāla that hard times are in store for them and vows revenge for Bhavisatta's sharp words. He then goes to Citrauga's camp, and advises him to begin the attack on Gayaura.
11. Fulfafa-Appears like a denominative from ga, Sk. gmi Compare vulgar Marathi gair, alternative to 90-to yoke,'
XI.-Citrānga asks him to wait and goes to the King again, to take his final reply personally. The King firmly tells him that he would neither give ransom, nor his daughter. Citrānga expresses his wonder that the King should be ready to lose his kingdom for the sake of his girl.
1. Jacobi's edition has only the first two words of the Duvai in our edition. The words yras etc. to fac form, in our edition, the first line after the Duvai with a word added at the beginning, viz. Ta without which the line would be incomplete.
Even the Duvai in our edition is a bit faulty in the last half. There are only nine syllables, whereas twelve are wanted,
2. Read कोवपडिच्छिो for कोविपरिच्छिओ. 8. fineft is Absolutive-ip. 11. तुहुं बहुमइलियासु is addressed to Citraiga.
XII. Bhavisa, inflamed at his words, wants to cut away the tongue that talked of Sumitrā and to blind him etc. Dhanavai interposes with Words of wisdom. It was not good to ill-treat an emissary,
1. fent-tifa:-Inflamed.'.

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2. To read alatig? But both our text and Jacobi have the identical reading,
ifafa-teforrar. a would be more regular. Jacobi reads you which would be a good attribute to Bhavisa. But the Loc. would be more suited to annoT) CETTE-Very deeply offended at (by) the haughty man,' viz. Citrānga.
3. Jacobi reads gras. This would be more in keeping with the following line, where the suggestion is pointedly made of an ominous bird-say a crow, or an owl. quiaft would also then suit that suggestion, 'Like an ominous bird, behind the wind, speaks words that bode no good, casts an evil eye (fo) on the house.' The crow is, in popular belief, Yama's bird. Hence An alcs is appropriate.
9. भायहो पहरंतहो (जसु न होइ) is an example of attraction. पहरंतहो is Gen. of a Present Participle and has an object, which should have been in the Acc. case: e. g. Or 743 Tagi-by striking or killing him.' But the Gen, of qiatt has attracted the Gen. of the previous word.
11. अणिट्ठियउं is only a lengthening of अणिहिउ or अणि अनिष्टम्. For metre apparently.
12. "But it will not kill me; I am restraining my auger, as I am sent on a mission' (IE) (which I must fulfil).
XIII At a sign from the king, he is driven out of the city. He and Ananta theu join the army of the Prince and tell him how Bhuvāla is unbending and would prefer to fight, but neither to give ransom nor girl. The king of Poyaņapura gave orders to his army to move against Gayaura.
5. Perhaps to read faeg-awa? Jacobi's fare also makes no sense. 10. Read The together, 11. Text badly read. It should be grandi cf. M. c auf
SANDHI XIV The prince of Poyanapura, incensed at this, attacks Karujaigala. A battle ensues, which, with varying fortunes, results in Bhuvāla's favour. The credit of the successful end of course belongs to Bhavisa.
I Bhavisa first proposes to the king that he should go and attack the king of Kaccha, who was a traiter. But some one having given the latter word that Bavisa was marching on him, he sends an emissary saying that he would remain loyal.
1. There is one syllable more in the first word. afatmare or as Jacobi reads, aficat caras
6: faqs-faqt, here 'command.' 9. metafor-true Deśi. Compare Marathi nequit.

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10. We have to understand that the king has given him the order of permission.
16. Te qifafi-Doing their work of spying'. A cognate verb is a having aro-Spying' as its object.
II. The spies talk amongst themselves about the army, its leaders and Bhavisayatta. How he was the soul of the army and how even at night, he was seen planning the campaign.
1. Both editions agree in reading orale stafor; but spatutafor would be more correct. __2. भद्घग्घाडु Jacobi reads उद्धग्धाङ, which is not preferable to अङ्घग्घाडhalf-open.'
4. Jacobi reads परिवा-परिवर्तयति for our परिवडा-परिवर्धयति. The same difference,- for is seen a line below in mart and f.
9. sinnefat - Personal night watchman'.
10. 9. Jacobi's orfety, although neither ungrammatical, nor unidiomatic, is no improvement upon raq.
III. The spies report to the King, how the king of Kaccha, and others are fighting the enemy.
1. fraturfage-afturgagfagott. 79-faywa is quite in place; but aftora is not clear. It is perhaps therefore, that Jacobi, in the glossary, suggests the reading of qurgut etc. A transposition, unwillingly done by the scribe, is not unlikely.
4. Todo is apparently used as a noun 'By a draught.'
6. 9 is wrong. It suits neither metre, nor sense. Possibly it is cu, read badly. Jacobi has 77.
7. From are 4 to end, is object of fatis-points out, tells.'
11. nafs-With a swiftly moving sword.' This is preferable to Jacobi's q uae-With a powerful sword.' Perhaps a has been misread as .
12. The comparison is classical. Kacchädhiva churned the army, just as chuning monntain (AFET) churned the water of the ocean.
IV The battle of the five allies of the Kuru king described. The allies are Harivai, Lohajangha, Kacchāhiva, Paācāla and Parvayavai.
2. The first (or front) army was levelled to the ground, makes capital sense. Jacobi's are for a (ay) makes no good sense.
Eleaf makes a difficulty. Jacobi's fate art would mean by means of tusks of elephants.' To be preferred to ours. The meaning then would be "The army was levelled to the ground, after being driven back by elephants, tusks.'
5. for 925-They wheeled round', for a flank attack(?). 8. Read सव्वहिं for सव्वहं.

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9. पडभडह भंगुरावत्तु दिनु is a forcible way of saying that they were made to turn back and run away. HiTray of Jacobi's edition is badly written or read, and makes no good sense.
10. Join ag and smas. The word is a denominative. Sk. #ean-Bitterly treated, hard pressed.'
V The news of the defeat reaches Poyaņavai, who calls his councillors together and decides that peace should be made with the king of Kurujangala. He sends word to his son who was in command. The young man is too far gone to recede.
3. Perhaps to read afafss; although efifafa-Having spoken to' would not make a bad sense.
4. fas qis–The cause will be spoiled,' Jacobi reads e faz ors which means 'the messenger has made (got up) that business. But how does it suit the context? Our reading is more satisfactory.
5. ariat TAFHO-Without the approval of myself, who was preventing.' Jacobi's 37 go-to which he doubtingly sets STAAT as a synonym, is evidently due to confusion between # and #, which might have been miswritten and misread. Again Ay can not by any rule give 47737.
6. Hafa pa is addressed to the messenger who is described in line 6, and from Torfi onwards is the nessage to be delivered to the king's son.
7. TOTT-a stupid fellow, Camp. Hindi rat. 10. arg is the message. 13. Separate qt and geply.
VI The son sends back the messenger to his father, saying that peace was now impossible. The king of Poyaņa then sends him help. The tables are now turned. King of Kaccha is beaten and the enemy is near Gayanra.
4. The latter part is wanting in one Mātrā, Perhaps to read greift or like Jacobi उत्थरिड.
9. Separate हयभेरि from पयाणउं. 13. Combine faz. See note supra.
VII News being brought to the king, he gives order to the cavalry and elephants to march and Bhavisatta meets the brunt of the battle.
1. Perhaps to read fanefar.
6. Read #tator. Separate seule from afor. Jacobi's text drops , in whose place he suggests to be joined to and r to the following for. The word then would read yetfor. A genial guess; but our hits the mark,
7. HEHE-perhaps means 'bit by bit.' Compare II 8,8 #Caefa fragt goig-Tag fra etc. V 4, 16 syotgefafg Ås fortit. etc.
10. Read ofĉara aff as one word. The king was in great anxiety about the enemy. Read 7 and FATE separately.
11. Read पक्खित्त for पक्खत्त. [Bhayisa-11]

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VIII How Bhavisa goes out for the battle on the back of an elephant. 1. q un should be separated.
3. Yuk is badly read for ye, which is a standing battle expression with our poet.
10. This line appears to be left half, at the first sight. But really every half of these 7 or 8 lines after the Duvai is an independent line by itself,
12. aforaranaqafotografast, one word, subject of afge. -
IX. Bhayisa gives orders for the protection of the city and takes leave of his mother, who thinks of the prophetic words of the sage, and wishes that they should conie true.
10. Metre requires that we should read gezfare for gesalé.
X. He sees his wife who affectionately decorates him with flowers and wishes him success. The king's daughter too sees him with affectionate eyes; he returns her sympathetic glances.
2. The first सई means सती i. e. इन्द्राणी, the second सइ-सई i. e स्वयम्. 5. Better to separate चूडामणि and नायमुद्द.
affang and aftge TIF are meant to show contrast. 'He was always agreeable (Ay) to friends, but terrible to bad people.'
XI. How other warriors take leave of their wives. Their affectionate talk described.
9. Frg together. 'Mother-goddess. Many such are believed in by the Jainas.
6. faqz adj. of BigE. Jacobi regards it as a verbal form,-'Let us see.'
XII. Seeing Bhavisa on the battlefield, Kacchadhipa requests him not to worry and to leave the affair to himself. Bhavisa asks him to remain behind, until he himself fought the enemy.
XIII. While Lohajangha and Bhavisa are talking about the arrangements for the attack, the battle actually begins and for a time all is confusion.
10. Read the together.
XIV The description of the battle. How people fight by the sound, rather than by sight; everything is so obscured.
1. "The battle-field was covered with a canopy of dust, although there was no Torana.'
4. Separate qe and ear. 9. Read Tetise and 377EHE separately.
XV The battle continues. Part of the Kuru army at last turns back. A great hayoc in Gayaura.
3. Read $748 for prac. That is the usual from of the word in our edition,

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7. Arifes is perhaps spries, as in Jacobi. The mistake probably arises on account of the similar appearance of and in the mss.
9. Sensite together.
XVI People get to the tops of their houses and do not know what to do. Dhaņavai prepares to fight, when messengers come and announce the critical position of the army.
1. Afferfor one word.
10. aftig for afin. a and are similar in appearance in Jaiu mass and may be mistaken.
12. 9*3 for T93. • XVII How the king himself assists Bhavisa, who, with the kings of Paucāla, Matsya and Kaccha, rushes into the fray,
9. पंचालमिच्छ etc. Read पंचालमच्छ etc. 10. पिहुमइ for पाहुमइ. That is the name of the warrior.
11. परजिवि can not be connected with परज-Sk. पराजि. The kings are only putting the strings to their bows.
XVIII A hand to hand fight between Bhavisa and Poyaṇavai's son in which the latter is discomfited.
8. gafe for groft
XIX How, when the prince is taken alive, the whole army automatically ceases to fight and victory crowns Bhavisatta.
1. i qas-to be connected with stanie-when the Prince (i, e. Poyanavai's son) was taken alive by Bhavisa.' Figfas is absurd.
4. Jacobi reads as for , which however makes no sense.
9 to 14 describe how the enemy with his paraphernalia and without his glory, is led like a robber-chief into the city.
17. These words are to be understood as coming from the prince of Poyaņapura.
Jacobi reads æfa fastes, which does not make much difference.
XX This is the poet's peroration. He admonishes us not to be proud, for rise and fall come even to the greatest. He illustrates by giving the story of Bāhuvali, the son of the 1st Tīrthaņkara.
2. Read खणपरियत्त विसमसमसंकुल गइ संसारधम्महो-The way of the Samsara has sudden changes, and is full of ups and downs,. Jacobi's edition also shows equally bad splitting up.
4. Jacobi's F9-19-atychly does not make good sense. The attribute mentions the height, which the Jainas always measure in bows e. g.qyesfaas above. Sk. a TVETAT:
7. Read farfo with Jacobi. 10. Herfer-Spreita (sic mise tausta:) 12. HTAGET for HTHAT.

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17. The poet says that he has utilized old versions of the story.
18. Read go for the sake of metre. A faeuifa are words quoted from the Agama.
SANDHI XV How Bhavisatta is crowned Yuvarāja. He lets the captives go to their countries. Bhavisa's happiness. His wife, soon expected to become mother, wants to visit the Jina temple in Tilayadīva; her desire is fulfilled.
I Bhavisayatta is crowned Yuvarāja and married with pomp to Sumitra, the king's daughter.
1. fria fagare fata nag-When the battle was over and the difficulties removed.'
6. Jacobi separates atfer at fa eat, which makes difficulties. How is glej to be construed.' As it stands, our reading means "the enemy, who were being then fed, were given satisfaction by all sorts of enjoyments, rich presents. Should we read समाओसिया पोसिया दो वि पक्खा?
7. Read Figfaqı alaqi ET.-The splitting up of the word is egregious. 10. Rather read affraat.
II The king gives him half the kingdom and makes presents of all that was important of the insignea of royalty.
12. Read पुवक्यसहकम्महं for कम्मइं. फलेन governs that word. Ready for at-The sense requires it.
III Bhavisa is happy in the company of his two wives, mother, grandmother and mother-in-law. His mother advices him, once in secret, either to let his enemy go entirely free, or to enchain him.
9. Gaffa for at afafa. 7. वहुअ सच्छ-वधूः साक्षात् of our edition is better than बहुअसच्छ of Jacobi.
IV He consults his father and the king, who mentions the names of all the princes that had been vanquished and were then at his court.
v The king proposes that they should be but into prison and wellguarded. A strong band of soldiers is asked to catch all the enemy's people together.
VI This creates a commotion amongst the captives, who perhaps even think of offering resistence. In the meanwhile, two spies from Poyaņapura come to the new king and tell him how Poyaņapati has become helpless.
VII The king then gives orders that the captives should be set free. He calls them to the court, pays them respect and makes presents.
VIII He says very good words to the prince of Poyaņa and especially to Citrārga.

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2. te of our edition makes capital reading. Jacobi's site makes no sense. But he says in the footnote that the letters could be read as 8.
IX The prince submissively says that everything now belongs to Bhavisa and that he should take care of those lands, whose kings he had conquered. Bhavisa, however, pays them proper honour and lets them go to their countries.
X Thus Bhavisa, a bania's son, becomes king and makes all other kings submissive. He thus has all he could covet; his wife too shows signs of coming motherhood.
5. गुरुहार is गुरुभार. गुरुहार is only a popular etymology of the Sk. word Thant). XI The young queen, Bhavisa's wife, expresses a desire to go to the
nple in Tilakadvīpa. While the king is anxious how to fulfil it, some semi-divine person appears at the door for an audience of him.
XII The newcomer tells the king that he was a Vidyadhara named Mañaveya, and that he had been commanded by his master to go to Gayaura and try to fulfil the desire of Bhavisāņuruvā.
XIII The king however asks him why he had been so kind to him. The latter says that there was something from a former birth, which made him do so.
1. Read Tulfa and gatela. Metre requires it.
XIV He has been sent by the Muni, to take them to Tilakadivpa and he would do so by means of his baloon. Bhavisa agrees and lets his people know accordingly.
1. Perego is evidently a mistake for ne facto 5. Read वम्महवारणकेसरि.
7. Gafafe agaja sitte-This is an obscure line. What is arnia ? Jacobi guesses that af might be an instrument. The guess is based on the previous half of the line, which refers to ty; and the word aafafe in this half. Then what is attrifu? Pischel gives starten as its equivalent, but this stufey is not used in that sense here; it is common to Ardhamăgadhi literature. In our book stofsy occurs in the following passages.
(1) fagt gert stufes of famagit VII 11, 10. (2) gf 75 gra ggr tifoss 48 XV 12, 12.
(3) The present passage.
In (1), the sense of making a loud sound, rasing a cry,' seems to be clear. But it does not suit (2). In our passage it does.
XV. There is a commotion in the city when the news spread all round. The people gatheres at the city gates to see the spectacle.
XVI. The young King rides an elephant, with his two wives and followed by the old king, Dhaṇavai and others, goes to the Jina temple first and out of the city afterwards.

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2. Read fuc..
XVII. The baloon rises up in the presence of the people and reaches Tilayadiva, where they worship Jina.
SANDHI XVI
They reach Tilayadiva and go to the Jina-temple. After performing worship, they meet two sages Jayanandana and Ahinandana. Ahinandana explains to the king and his wife the principles of conduct laid down in the Jain religion.
I. How they go into the Jina-temple and worship the image.
2. One syllable is lacking; it may be त अहिमित्त. Jacobi reads अहिसिंचिउ. 10. ईयड is the same as एयउ एताः and stands for मालउ in the previous
line.
II. The details of the worship.
7. Read सिद्धमन्ति for सिद्धमनि.
9. Jacobi reads à aq ftifafa eg and looks upon a as synonym of a. But it does not suit the context here. There is reference to flowers, fried rice, fruit and leaves, that have got to be offered to a god in the later stages of worship or Pujā. Then comes the offering of incense and lamp. Our line refers to the latter. Translate 'Having put it into a copper-plate (aq), he moved round the Artikya incense (or lamp)'.
III Worship Continued.
8. Read जिण कालहोइ (य) कंतिरिल्लंत. कळहोय is कलधौत gold.
IV The five-fold worship-Pañcopacarapuja-described in detail.
3 Read रिद्धिसमिदमणोहर फसिं.
4. सुरसन्भहिएं - an Adj. of दहिएं; सुरसाभ्यधिकेन. Jacobi reads सुर सन्भाएं and gives a as a synonym in the glossary, which does not suit at all as an Adj. to af. He himself is conscious of it; when giving the reference to our passage under, he places the question mark.
Again दडवडखड of his text makes the metre faulty. Read दडवडरवड as edition does.
5. Jacobi has two lines more after this line. They are faggoqu (Sic)। पित्तद्देयपणासणगण्णे ( Sic) ॥ सरससुमिठ्ठरसहिं जिणु न्हाविउ । कम्मकलंक पुंकुपवहाइओ
our
They are not required, as, in the Pañcopacārapujā no other as are used for bathing a god than milk, curds, ghee, sugar and honey. Again the first line is both obscure and metrically faulty. Jacobi naturally does not know what to do with words like पित्तद्देय
10.
for-Made a sound.' Jacobi reads for (?).
11. गुमगुमन्तसर महुरमइन्दहिं बहलकुंदवचकुंदतकुंदहि - Kunda and Vacakunda or Macakunda flowers are here mentioned, with bees (for) humming inside them.' What is तकुँद ?

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V. When the Ring has worshipped, two sage-like Cāraṇas also come and worship. They are pleased to find a king so devoted to Jina-doctrine and compliment the king upon it.
1. जयनंदण and अहिनंदण are their names.
6. One who, without attachment to it, bathes in milk, he indeed belongs to the Tirthakaras,' Meaning thereby that it is very difficult to live in the midst of enjoyments and yet not to be attached to them.
10-11. The king, however, says that without proper initiation (fan), it is not possible for a layman like him to attain to purity of mind, speech and body.
VI The king expatiates on the difficulties of a layman trying to attain purity of thought, speech and body. The sage points out the way to do that. It is self-restraint.
4. Read are, the Prakrit for f. gre is misread. 8. चक्खिहि is due to attraction, from चक्खु.
VII The king asks further questions, viz what are the eight basic qualities, the fine guņavratas and soon.
3. For सवायहं read सावयहं.
VIII Ahinandana tells him what are the eight qualities, the fine subsidiary vows. Three of them being Jīvadayā, Satyavacana and Adattadana.
7. Read gg for ffy. IX The fourth Anuvrata is explained. It is Brahmacaryam or Kāmavirati.
2. Perhaps ant or better fagi? We have seen a and being mistaken • for each other, as they are very similarly written in Jaina Mss.
5. Read safe and wait together.
9. Read fay and àe separately, 'If one knows that a woman is a Veśya.' वेस भणिवि, Mar. वेश्या म्हणून. Sk. idiom would be वेश्येति कृत्वा.
X. The fifth Anuvrata is explained. It is Aparigraha. All the five are again mentioned for emphasis.
XI. The three Guņavratāni are mentioned and explained. XII. The four Siksapadani are mentained and explained (1) Jiņavandaņam, (2) Posahovavāsa, (3) Dārāvikkhaņu, (4)
Sallehaņa.
SANDHI XVII The story of a Brahmin with his sons Suvakka, Duvakka, daughter Tiveya and her husband. The latter's failure in doing the errand of the King of Kampilya, brings calamity on all.
1. The Prince asks the sage, why the Vidyadhara Manaveya should have helped him. The sage says it was due both to his pious, tranquil character now, and to things done in a former birth.
6. Fw-27 10. # is Insrumental sing. of the pronominal base It is not necessary to compound it with my, as Jacobi's edition does.

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10. Read fry for fey. For confusion in distinguishing between ry and see supra.
II. The sage begins to explain. There was king at Kampilya and a Brahmin. The latter had two sons Suvakka and Duvakka. The minister Vimala gets jealous of them on account of the king's favour to them.
6. It is better to read FigAGOUTTATUS as a long word. 11. Af of Jacobi's edition is due to a misreading of fa.
13. He in Jacobi's edition, for Free, is evidently due to the misreading or miswriting of the #. For similar mistakes see supra.
III. The King once wanted to send a man to go the King of Simhaladvīpa and the Brahmin Vasavadatta recommended his son-in-law. Upon the minister finding fault with the latter, an altercation ensued between the Brahmin and minister.
8. PETIT etc.-Jacobi reads Hetty separately, as a vocative. Not bad. But our FETITAE makes capital sense, as meaning 'stupid people tremble in assemblies of great kings.'
10. Read #fafe, with a short fa.
IV The minister was incensed and resolved to have his revenge on the Brahmin. In the niean-while the son-in-law set out.
7. Gay-Means of livelihood, Cf. at å siyay act fang in V 5 below. 8. Read fans and ifa separately.
V The son-in-law's errand made his Mother-in-law and wife anxious. When after a long time he had not still returned, the king also got anxious about him and the present. Duvakka foretells the return of his brother-in-law. in four days.
1. Jacobi's first half is metrically faulty. It runs at fa UEH TIA TOE. #3 will mend matters.
6. First word of latter half in Jacobi is sitas, which must mean aitau and nothing else. Is it misreading ? The only other place where Jacobi's
as the word is VI. 12 below, where it reads sitaat fa. Our edition has a clear staets which is correct. Is staat fa due to bad splitting up? Very likely.
VI. The Minister said that Duvakka should not raise false hopes. Duvakka reaffirmed his statement. An altercation ensued. Duvakka said, "Whoever turns out to be false will be should be punished by people.'
4. Read 7 for *, which is a misprint.
6. fans and ifa have got to be separated. .. 7. fà fui afa facrar-He will still be late by several days.'
VII. The King stopped them and asked them to refer to an authoritative person, who would settle the dispute. They went to a Yaksa and asked him when the King's messenger would return from Simhaladvipa.
VIII. The Yaksa told them how the messenger had squandered his

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Wealth and how he would return a veritable beggar on the thirtieth day, The two disputants then returned to the court.
6. Separate fans and fat.
IX The two returned to tell the king what the astrologer had said, the one doubtingly, the other believingly. It happened that the messenger returned on the thirtieth day.
11. Jacobi's edition reads 36E TE and fuafar as separate words, which is scarcely correct. In that case gas and 73 can only mean the Brahmin messenger; but we know that he is not geht, much less can we call him . Joining the words as in our edition, we get very good sense, "With an angry threatening brow, the king said, etc.
Combine gore effea (C).
X The king was angry and sent soldiers to take the Brahmin's son-in-law captive. The whole family was under royal displeasure.
5. The latter half lacks one syllable. If we read gefefà, the number of syllables will be made up and the sense too clear. . 10. Jacobi's edition reads after separately, which is scarcely correct. qe remains in the sentence without any syntactical connection. Join qe fata as in our edition.
11. Read fagorga ergiaft. Jacobi's edition reads fagurgafe and gift separately where queft, by itself, can make no sense.
12. We would rather expect aufe in the latter half, to correspond to Tere in the first.
SANDHI XVIII How Suvakka, Duvakka, Tiveiya etc. were reborn, all somehow in connection with Bhavisa.
1. Duvakka went to Khullaka, the astrologer and told him how his words had wrought disaster in his family. Khullaka was sorry and preached Duvakka philosophy of life.
7. The fregift' Agama quoted again.
II Duvakka, despairing of appeasing the king, assumed Jina-garb and after death went to Suhamma syarga. His mother Sukesā also took to Jina's teaching and after death became Indra.
III They then are reborn. Duvakka as Maņavea, the Vidyadhara and Sukesā as Ravipabhā first and the garbha of Bhavisāņurūvä afterwards.
IV The prince then asks the sage what had happened to the messenger, Suvakka, Tiveiyā, the wife of the Brahmin messenger, etc. Suvakka became a serpant.
1. Tiveiya got her husband released by an appeal to the king.
2. faeigh-Can not mean faara: as Jacobi suggests in the glossary. It has to be connected with faxr-to do to.' s fastys-what has been done to,
[Bhavish 12]

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5. sftate-Through grief for relations.) Jacobi reads groente which does not make any good sense here.
7. Read सुदुम्मणवंतए for सुदम्मणवंतए। 8. Read fas tras separately,
V The husband however, repenting of his life, wanted to put an end to his life. The wife cheerfully agreed. And they died together happily.
1. Combine FTTHEWfa and separate atra from it.
VI The two went through various births. The husband became the Yakşa Mānibhadda (who had borne the Vimāna of Bhavisa) and Tiveiya for a time becomes Rohiņi. She will become Bhavisā's daughter.
2. For बेनिवि read विनिवि. * 8. eller for of Jacobi's edition is preferable, as it avoids repetition. We have already got this for at the end of the first half.
VII They then return to Gayaura, where people hail their return with acclamations. Mañaveya goes back to his place and tries to put the serpant (his brother Suvakka) on the right path.
VIII Bhavisa living happily in the company of his wives gets four sons 1974 etc. and two daughters are and parti.
8. Our edition rightly reads got qofer jeg separately. The people of Bhavisa danced for joy in great tumult.' Compare Mar. 1140.
IX A great sage named Vimalabuddhi comes to Gayaura, and the king with his wives, children, relations and citizens goes out to meet him.
X Bhavisa then worships the Muni with great ceremony. 9. Separate तिवार from धार. XI Bhavisa tells the Muni his story very briefly.
XII The Muni speaks about the stages of life and since it is fleeting, advices religious life to all.
XIII If life had been permanent and its pleasures eternal, would great sages have renounced it ? This advice sinks deep into Bhavisa's heart and he begins to get sick of life and its pleasures.
SANDHI XIX The story of minister Vajjoyara, his daughter, whose husband is a gambler, and a merchant Dhaņamitta, with whon the daughter of Vajjoyara falls in love. A sage's advice to them all.
I. How Bhavisa further asks the sage who he (Bhavisa) was in a former birth, who he will become hereafter etc.
8. Jacobi in foot notes suggests gray for fifa, but it is not quite necessary
II. The sage tells him the story of a king Mohoyara, his wife Dhara and minister Vajjoyara. How Vajjoyara's son-in-law is a gambler, a thief and a libertine in one,

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5. His misread for ao. Join the latter to Arag and read scagat Trg etc. Jacobi's edition reads correctly.
6. Separate faz from FT. 9. Read et and entra apart. 12. 79-is evidently o r etc., as in Jacobi's edition.
III Vajjoyara's daughter one day sees a merchant's son Dhanamitta and falls in love with him.
1. Separate वरजुवइ from निरारिउ.
4. The latter half has one Matră more; the therefore has to be regarded as having one Mātrā only.
9. Read ranemaife together-Sk. Aquasanit.
IV Her friend Guņamālā, wife of Dhaņamitta, observing the love-lorn condition of the minister's daughter, asks her the reason,
9. qi wñrativa attached to you' makes capital sense, Jacobi's gener is unmeaning.
V Vijjoyara's daughter tells her frankly how she had seen Dhanamitra and how she was in love with him. Guņamālā proposes that her friend should get her wish fulfilled, but the latter despises the proposal.
VI She confesses that it was unfortunate that she should love him: but she also knows she is a married woman and as such must regard Dhanamitta as her brother.
8. Separate fa and a
VII Gunamala here-upon begins to love the Minister's daughter more and more. The Minister too, out of affection for his daughter, makes Dhanamitta purveyor to his king. People hail it with delight. The minister's daughter and Dhanamitta become both devotees of Kosiya and secretely continue their love.
VIII & IX Dhanamitta has a friend Nandimitta. The two manage all business in the town. In the mean-while people get scent of Kosiya's hypocracy and are infuriated. Another sage Samadhigupta comes there and exercises great religious influence over the king and the city.
9. Read of a sofaefers together. 13. Et is qe lengthened for the sake of rhyme.
X How Samādhigupta explains the tenfold duty to them all ' and expatiates on the sorrows of worldly life. How human life is very difficult to attain.
XI How it was still more difficult to get birth in a good family and how, having got it, to utilise it properly.
XII On a question of the king, the sage says that liberation was possible to a follower of Jina. The things necessary are ta, quia, 19, arfta mitet etc.
4. Read जरमरणावत्थ for जरमरणावच्छ.

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5. Read agefor anfor after we for aggafonfuaftaces.
11. Separate लोह from विरुदु.
XIII Further principles of Jainism explained.
XIV The sixteen obstacles, the four Kaṣayas etc. explained.
XV Conclusion of the Muni's exposition.
XVI The king and the minister like the muni's teaching; other people too leave off going to Kosiya and turn to the new Muni.
SANDHI XX
I Dhanamitta and Nandimitta keep going to the place of Kosiya. One day Dhanamitta says to Nandimitta, 'Friend, Gunamālā keeps wondering at your very meritorious behaviour. Will you go and see her.' The latter declines, saying that he never goes to his house in the evening.
II Dhanamitta says some one in his house is attached to Nandi. The latter should therefore go. The latter again declines to go in the evening and dine with him. He has had bitter experiences.
3. 'I had not marked so long, that you had not visited my place of an evening. I shall therefore not let you go unless you tell me.,
Read a farfars instead faerferers of the text.
10. -Infinitive.
III Nandimitta, who has had enough bad experience of nisibhojana, persuades his friend to give it up. The latter protests, saying that the whole army and attendants of king Pahanjana dined by night; but for the sake of his friend he is ready to give it up.
-Compare xvi 8, 1.
4. The first line lacks one syllable. Read like Jacobi aft fte si re
अलज्जिउ
12. Read far together. "From today, hence forward.' We would rather expect a form like . That this can be an equivalent of fa has apparently escaped Jacobi, who gives gaf as its synonym. What can it mean? Rather from -beginning.
IV Dhaṇamitta has from that day begun to become devout and follows Jina's religion.
V Still he and the minister's daughter keep going to the anchorite Kosiya. The latter, deserted by people, nurses hatred against Vajjoyara, who has dissuaded people from going to him, and dying in that mental state, becomes Asanivega, the fearful demon in Tilakadvipa.
Vajjoyara too dies while fighting for his king.
VI. His death is a serious blow to his daughter Kirtisenä. She faints and is revived by Dhanamitta. Her lamentation.
2. Read aft and a
separately.
3. Separate पवण from सितु. The latter is connected with चंदणरसेण..

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4. Spyfas ar—The adjective has the neuter form, alt hough the noun ata is mesculine. But this is a phenomenon too common in Apbh,
VII. Further lamentations of Vajjoyara's daughter.
6. f &_Compare Marathi is afst means therefore the fond behaviour (with dear elderly persons) of fondled children,
8. For sifa etc.-Has got to be connected with are farno in line 10.
VIII Dhanamitta then offers consolation and advice. There are occasions when courage is put to the test and one should stand them.
3. Separate गुण from वल्लरविहोइ, which is an object of सुमरंतह.
4. Combine (0) Fy-Dying after a dear person which is done by cowards.'
IX Vajjoyara is born again as king Yasodhana in Tilakadvīpa. Kittisena passes life in a devont manner in the company of Dhaņamitta and Nandimitra. The latter, following Jina-religion, starves himself, and dies the death of a Pandita (i. e, a wise man). He becomes the king of Gods Viddyut-prabha in the sixteenth heaven.
2. Faros atia fagetrage can not mean Sk. go here. She two cast (or threw) 'dalu' in Tilayadīva.' How could she know that her father would go to Tilayadiva? Knowing that, what could she have thrown out there?
X He gets a beautiful and youthful form and looking about is astonished to see himself in a new world. He then remembers his previous life, and going to the place where he had left his old body, takes final leave of it.
2. Genfrafcqht should be read as one word; it is a contrast to to TSHIOT of the previous line.
3. Combine सोलह and आहरण.
4. Bafony is one of the four kinds of knowledge, which are afa, ya. stafa and a ..
XII How Dhanamitta, his parents and Kirtisenā follow the Jina-law and become purified. The mother observes Suvapancami for 67 days.
XIII Dhaņayatta and his wife are reborn at Hastinapura. Their son, who had gone to the Gaudas, was struck by lightning and then born again as Bhavisayatta in Gayaura.
XIV Both Guņamālā and Kirtisenā are sorrowful on account of Dhaņathitta. The former abandons all auspicious signs of conjugal life and assumes various vows. After death she becomes Bhuvāla's daughter. The latter. after death, is born in Tilayadiva and becomes Bhavisa's wife. Vajjoyara, who was born as Yasodhana, was, together with his subjects, devoured by the demon, who was no other than the anchorite Kosiya. XV The sage sums up by saying that they were all happy then, on
of the good deeds they had done in previous births. The lines on the wall of Jina-temple in Tilayadiva were written by the lord of Accyutasvarga, who was no other than Nandimitta, the friend of Dhanamitta.
4.
AMILCA

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SANDHI XXI Bhavi sayatta resolves to renounce, giving the kingdom to his son Suppaha. Kamala and Bhavisāņuruvā follow him.
I All are grateful to the sage that he told them the story of their previous births. They request him to teach them the way to Nirvana.
1. Jacobi reads aunt and to separately. But it is scarcely necessary to do so. qus -the kingdom of the earth.'
II Prince Bhavisa wants to renounce the kingdom and the world and announces his intention to all.
III He returns to the palace and distributes rewards amongst people.
IV How Bhavisa tells about the past happenings to his mother, who is happy that her son would be crowned king. She now wants to retire.
13. Read gartre together.
V But Bhavisāņurūvā would not allow her to go alone. She would accompany her, leaving husband, child and kingdom to Sumitrā.
VI Bhavisa then calls together his father, king Bhuvāla, Kamala, Priyasundari and others and tells them his intention of becoming a Jain mendicant. He entrusts the kingdom to his son Suppaha.
1. Jacobi has two as in the line, one of them being unnecessary, 3. fafafa-Jacobi's edition has fafara. 4. Read fafafa for fafourfa. Read frate for persary.
8. Jacobi's edition lacks one word of four mātrās, famae of our edition suits exactly.
VII The son persuades the father not to renounce the kingdon life. A righteous king like him did not require renunciation.
3. Perhaps to read gafe fTETRÅD? 'Surrounded by the moat of the sea.' Jacobi's edition reads afastsafe afteTaHa-which is not very clear. He is therefore obliged to give up to the limits of the world' as equivalent of freewa; he is of course doubtful.
4. gefa of our edition is unintelligible. Jacobi's fa should be preferred. Or perhaps Fifa is meant. The line then would read capitally. He aufa ( fr ) Ciccia dafa a The faufa. The latter half of the line in Jacobi (fears) ar are farüfa is not so intelligible. Possibly there is a misreading of a fora.
11. Read it fros-9: afeg: 'houseless.'
13. 937 stands for gat. A afa: farl-I should know better than you.' Jacobi does not know what to do with qers.
VIII When Suppaha sees that Bhavisa is obdurate, he proposes to his younger brother Dharaninda that he should become king and himself (Suppaha) with their other brothers would be his advisers.

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1. Read किं बहुअए ( इं ) उत्तपत्तियाइं - What is the use of question and
answer.'
3. Gen. of verbal noun, used as Infinitive. See note on I iv. 1.
IX The younger brother declines. The mother, Sumitra, persuades Suppaha to obey the king-father; for has she not herself submitted to his will that she should not accompany him?
2. 'If any body (a king) does not give you ransom, we shall attack him and level down his pride.'
11. पट्टि परिद्वविउ - पट्टे (throne) परिस्थापितः
X Bhavisa and Kamala forgive people and ask their forgiveness, and set out, amidst the lamentations of people, for a forest.
5. Jacobi's edition reads the latter half thus - पच्छा भविसए पि (यसुंद) रीए for our fang ffate. Both, however, refer to Bhavisāṇuruvā.
XI How Bhavisa and his mother and wife assume Pravrajjya at the hands of a guru. The sight is too pathetic for the people to be able to control tears.
3. Jacobi's edition wants two syllables after faq in the latter half. Our edition has fafaq, which is exactly what is wanted.
SANDHI XXII
I. The people have a sleepless night. Every body is disconsolate on account of the renunciation of their most beloved King.
8. The first half lacks two Matras in both the editions. Supply or some such word.
11. Jacobi's afteng ang makes no good sense. The idea is this. 'One who slept in his palace in the close embrace of his young wives, how does he (now) sleep on the bear ground, his body exposed to wind?'
II. The people that have accompanied him to the place of the Guru now go back to Gayaura.
5. Join पहय to अणतपाले or read पहए अणंतवाले. Similarly आणिए for आणिय. Sumitra's grief. Dhanavai and Hariyatta's lamentations.
III.
6.
is to be read with a short q-almost like इ.
10. Read अम्बर, to rhyme with कुम्बर.
IV How Kamala and Bhavisāņurūva, after a severe penance and abstin ence from food, die and go to the tenth heaven as Pahacula and Rayanacula, i. e. manly beings.
6. There are two matras more in the latter half. It we read (fafa shortened metri causa) the difficulty will be removed.
V Bhavisa also dies by starvation, and going to the same heaven, joins his former mother and wife. They then once descend on the earth in order to see what their children are doing there.
4. Read ff. foro is a misprint. Jacobi reads for which is equal to facta:

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VI They then go to Gayaura, Tilayadiva, and travel over the sixteen seas. Returning to Gayaura again, they find that their children and friends are all gone.
1. Read
ft for afft. To great mountain of that name is meant.
VII. They are astonished that every one has perished. It is now Pahacula's time to transmigrate and dying, he is reborn as Suvasundhara, the son of the overlord of Ganadharvas.
4. This line lacks one syllable. Read faufa for fafa, and the line becomes flawless both as to metre and sense. Jacobi's edition has the right reading.
5. Read माल निरवि for मालणिएवि.
8. रायहिं at the end of both the halves is equal to राजभिः (= राज्ञi) and रागैः. Jacobi. reads •सुहभूअहं for सुह रायंहिं and चिंतियरूवहं for चिंतिय राय, which also makes capital sense.
VIII. Rayaṇacula and Hemanjaya are born again as sons of Suvasundhara. The latter takes Dikṣā from Muni Sirihara and in the end dies never to be reborn. His sons go on a hunt one day and find a dear in love with a
roe.
5. Read at are one word. 10. Jacobi reads
together, which is surely not preferable to
our reading..
11. Jacobi reads गहाअसत्तगउ. He should either have read गरुयासत्तिगड ( गुरुकासक्तिगतः ) or like our edition गरुयासत्तियउ.
IX The killing of the couple of deer by a huntsman, grieves them very much. They put their sons on the thrones, and retiring, meet death by privation and get final Nirvana. Thus ends the story.
3. Read . is either a misreading or misprint for .
9. The poet gives personal information. He belongs to the Dhakkada clan of Banias and is the son of Mãesara and Dhanasiri.
X The poet now admonishes the people. They should observe the Suyapancami now.
1. Join fafaquay together.'
7. Jacobi's afgf does not make as good sense as our aff.
XI. He finishes by telling, how, as a fruit of Suyapancami, Bhavi satta and others were released from the bonds of action in the fourth birth.
1. tatt. This addres, and again in line 9 below, amply show that the poem was meant for oral recitation befor an audience of laymen. The often repeated निम्हण, अहो जिणु अंचहु of VI ii 3 and such other phrases also corroborate this view.

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Emendations and Corrections to Mr. Dalal's text.
(The Roman figures indicate the Kadavaka and the arabic ones the line.)
____ 10 अवरुंडइ XI 2 मुहमंडणु सई
3 अप्पुणु सई 6वरु
for अवतुंडइ
, महमंडणु सिउं , अप्पणु सिङ
" संकतु
वतु
वरतरुणि
वरततुणि
9घरु
" तत्थहो
"
अहतु
०
०
०
SANDHI I 11 Read सारु for सातु
9संकर II 2 दुद्धरवावारि दुग्धरवावारे 4 धणसंपय
धणुसंपय 5 कह मुवमि कहमुवमि III 4 वरकईहुँ
,, वरकईहि __ महासईहुँ
, महासईहि IV 1 अच्छा
, अत्थर 3 ०संचएहि
,, संचयरहिं तत्थ हो 6 वद्धमाणु
, वडभाणु V1 कुलजंगल
, कुतुजंगल 30वित्तिविद्ध ,, वित्ति विडु V30कलमगोहण कलभि गोहण 60अवरुष्परु ०अवरुष्पर परिवडिय
परिवडिय 10 तरु VI1 पसत्यु 4 चक्केसह
चकेसतु 5 सणकुमार ,, सणकुमातु VI 3 दिवड्ट " ०दिवड्दु . -- 6 साह
०सातु वारु ,, ०वातु VIII 10वरु
०वतु 3 मणहरणथणिंदुअरविंद , मणहरणच्छ
जिंदअरविंद 8 पुरवइ
, पुरुष 146 संपहारु , संपहातु सारु.
०सातु 12 सुमुहुत्तु'
" सुमहुत्तु X2 मवियड ,, सुवियह
4 कन्नावक्खिएहिं ,, कन्नाचक्खिरहिं 8 अहरफुरतियाहि , अहतु फुरतियाहि 13
"घतु
" तंतु " पयत्यु
XII 1 सासणभत्ती , सासणिभत्ती XIII2 पच्छपण समासइ, पच्छण्णसमासइ
3 सविणय कुलमजाय,, सविणयकुलमजाय XIV 3 अम्हतणु ,, अम्हतउ
9 तिवलितरंगई , तिवलि तरंगई 6 गुरुवयणु , गुतुवयणु
SANDHI II I1पाउनिन्नासयह , पाउनिन्नासयतु
9 अहरु 12 पढमंकुरु , पदमंकुतु II 1 गुरुवयण
"गुतुवयण III 1 घर IV 2 ताई तं जि
तं जि ताई VI 8 गुरुवयण मि , गुरुवयणइम्मि VIII7 कंति पई , कंतिपई
8 मंड वलंति मंडवलंति x 13 Transfer whole line to the
beginning of XI XI 10 दुल्ललिय , दुल्ललिए XII 1 मंभीसिवि लच्छिए ,, मं भीसि विलच्छिए
8 मग्गिवि , मग्गेवि metre
requires ita" XIV2 सावन्नु
सामानु. The former is the true Apbh. form and often occurs else. where in the poem. 7 परिहाणई , परिहणाई
SANDHI III 16 जण मणि , जणमणि

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., परियणि
" तव
9 कन्दु for कण्डु
7 चोरई
चोरह 13 परियणु
अणुज्जुअ-वकई , अणुज्जु अवका __ मणि व्वहइ , मणिव्वहइ XXII 12 किं खवयई , किंखवयई III. 4 सललिम
ससलिल
XXIII 8 तुरिय? , तरिव० 9 मयणुकोवणंग० , मयणुकोवणंगु
तुरिय पमुहाइ ..., तरिवपमुहाइ. Ja12 मयरंदरसि , मयरंदरसु
cobi reads toate and doubtIV 7 अहिसिंचिय फलमंगल० ,, अहिसिंचिय
fully suggests TEET EIE as फलमंगल.
explanation. But our read10 जुवाणभावि , जवाणुभाबि
ing gives a clear sense the V4 दप्पसारु , दप्पसाडु
people, i. e. the leader and विणयविहेय विणय विहेय
others.' VII 5 पर महु . , परमहु | XXXIV 2 परिमुक्कचाय चक्कलिय० , परिIX 9 वणितणुरुह रहसेण ,, वणितणु रुहरहसेण
मुक्कचायचक्कलिय० X6 पिउ , जंपिड
12 महुरसाई , मुहरसाई XI 4 सरूव दुकृत्तणु भासइ ,, सरूवदुकृत्तणुभासइ 16 कोवि च्छुडु , कोबिच्छुडु XII 8 एक्कसरीर० , एक्कुसरीर०
SANDHI IV विहि भायहिं , बिहिभायहि II 6 मंच्छुड्डु . for मं च्छुडु XIII9 फुडु तडवियडपटुत्तरिण,फुडुतडवियड.
7 विसरियएणइ , विसरिय एणइ.JaXIV 5 तउ .
cobi's text lacks some words 8 करहं तउ
in the first half of the line. विमण्णिउं विमणि
11 मुफकुसु मत्तगउ , मुकं कुसुमत्त गउ 13 आसि गहणु आसिगहणु
III 10 अइमुत्तयमंडइ दुभहो,, अइमुत्तयमंडइदुभहो णवि सड ण विसउ
IV 4 संझतेयतंबिर सराय ,, संझतेयतविरसराय XVI 3 णेहमहातरु . ,, णेह महातरु
वित, ____4 कलितरुवरहो , कलितरु वरहो
V 3 गय पयहिणंति , गयपयहिणंति XVIII 7 बहु रइवयणालाउ , बहुरइ वयणालाव
14 सउरिसहं . , सरिसहो The XIX1 पुरिसव्वउ , पुरिसिम्बउ
former would be more in 3 सुहपाणिग्गहणि , महिपाणिग्गहणि ___keeping with अवगणंतह 7 अम्हहं , अम्हहिं,
VI 1 सुहिसयणमरणभउ., सहिसयण मरणभउ although the latter is not 5 णिरुद्धपवणुच्छवेण ,, णिरुद्ध पवणुच्छवेण quite incorrect. Possibly the VII 8 वियप्पएस , वियप्पए सु s is due to the influence of 9पुत्ति चोज्जु पुत्तिचोज्जु also the following word.
_in 1. 10 and 11. XXI3 चायदायपाडिवाय, चाइदाइ etc. VIII7 ०पुरुसा इव ,पुरुसाइव
But the latter, though a bit रंथि पलित्तइं , रंथिपलित्तई obscuring the sense, is not 14 सुरइ समत्तई सुरवइसम्मत्तई incorrect.
16 विहिवसेण , विविहिवसेण 5 मरिंद हो and समहडविंद हो ,, नरिंदहो ___णीसहसदुत्थई , णीसहसुदुत्थइ ससहविन्दहो. Jacobi reads नरिन्दो.| IX 2 सुख रवण्णउं , सुठुरवण्णउं
" करंतउ
6 वितत्तु

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99
6 सोवरण for सो वरण XVII 6 फुलिंदुग्गिलन्तो(?)for हविं दुग्गिलन्तो XIII 4 जस्स माणं , उस्समाणं
7 करालुग्गदादो , करातुंगदाढो SANDHI V
8 पइटोसि तं , पइड्रो सितं II 9 सप्परिवार , सम्परिवाउ
| XVIII 1 अग्गिफुलिंद दिंतु, अग्गिफुलिंददिंतु III 7 चरितकुलकमजुत्ति , चरितकुलकमजुत्तु
5 ढंढ वालभड भोइय , ढंढवाल भडभोइय IV 6गड , गयउ. य is me- AAI तुम्हहाम " तुम्हहार्म
11 हरियंदणचचंकिय ., हरियंदण चचं किय trically redundant. मंड जणेरिहिं .. मंडजणेरिहि |XXII 4देवि विवइसणाहहो,, देविवि हूइ सणाहहो 7 गिरिमयणाय , गिरिमयणायर
SANDHI VI The r is metrically useless; I 5 महण्णवि खित्ती , महण्णविखित्ती and 77019 is the name occur. अविभो० , सुअविओइ० ring everywhere else.
II 1 अजिय गण , अजियगण. VIII9 विंधणसील जुवाण, विंधणसीलजुवाण. 4 चंचलजीवलोई , चंचलजीव लोई . 1 रतुष्पलदल० , उप्पलदल.
6 मंछुडु
" में छुडु which lacks one syllable me- 9 एमगइ वि
, एम गइवि trically.
III 7 सोवाणपंति कय मोक्खहो , सोवाणIX 2 मि ज्झीणपरिवासई , मिज्झीणपरिवासई
पंतिकयमोक्खहो ___11 सरलंगुलि सुरेह कोम- सरलंगुलिउरेहकोम- IV 1 तंवतन्हई
, तव तन्हई लकर लकर
चउत्थि-अवरन्हई, चउत्थिा वरन्हई संझावयव , संझावय व
V3 पंचपयारु नह तंबिर , नहतंविर
___ 10 कर मउलि . 10 किउअ-पमाण-णिउत्तु,, किउ अपमाणु णिउत्तु | VI 1 हियत्थि x8 ०दसणायामविहोएं,, ०दसणायामविओहिं
5 सासणभत्ती , सासणिभत्ती मइमोहें , मइमोहि,
11 सिवसासयसह० , सिव सासयसह० - 9 परमत्यु , परइत्यु
VII 3 बहुदुक्ख जणेरी ,, बहुदुक्खजणेरी XI 1 करिणि व रोह० , करिणिवरोह. VIII 7 थिय मुणिवयण , थियमुणिवयण.
2 पिहियसिंगारि , पिहिय सिंगारि. XI 8 संभरिउ , संचरित 7 कमलमहासिरिआयउ , कमलमहासिरि XIII 10 गिरिमयणायदीवि,, गिरिमयणायरदीवि
XIV 14निरु XIII4 दलवद्विवि , दल वहिवि
XV 2 मुहिबंधवलोएं , सुहि बंधवलोएं XIV 5 दीविंदीउ , दीविं दीउ
9 रयणपुंजपुंजई , रयणपुंज पुंजई 10 सज्झसि विगयाई, सज्झसिवि गयाई
XVI20 जयकारिवि , जय कारिवि XVI 5 थक्कइ ताम विहुरु पव्वजिउ , ताम थका विहरू पवजिउ. The line as it is,
XVI 2 देवि तूल , देवितूल is metrically very faulty.
XVII 8 वणि वइसवणरिडि,, बणिवइ स वरिद्धि The readjustment removes
11 नायमुह सिजई , नायमुसिज्जई all the flaws.
XVIII 2 अच्छहिं , अच्छमि 7 नियवि किउ , नियविकिर
विजाहरकीलहं ,विजाहर कीलई -8 मंभीसिय , मं भीसिय
5 सहनिव्वुइ , सहि निव्वुइ
, पंच पयार , करमउलि , हियति
" नितु

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100
6 गलियगव्व ववसायअणायर for गलियगध्व- |
ववसाय अणायर
9 मयादी XIX 2 मउअतूलपल्लं कि
3 कन्नोसन्नियवाहि
10 मसिखपरिण
XX 2 नं दाइड XXII 9 पर इत्तिउ
7 बहुव मि XXII 12 महि सारविय
,” मयणाउ दीउ अतूल पक
कोसनिय वाहि
4 विज्जयलिहिय
6 बहुबंध
9 भंडार
""
"
5 बन्धुयत्ति
● दुव्वय पवित्तिए
०
8 बन्धुयत्तु चरि
IX 3 पोयंतरवरभवणि
6 निवलच्छिि
"
" नंदाइङ
ܕܖ
"
" बहु महंमि महिसारविय
उच्च वरासण
14] उच्चवरास XXIII 4 विसेसविहोएं XXIV 7 पुव्वकिय सहकम्मि, पुव्वकिय सहकमि
विसेस विदोएं
SANDHI VII
""
ور
कसमरहो
I 3 कम्मरहो The स म were evidently so read from a badly written
.
विजय लिहिय
دو
29
"
"
"
influenced by the foregoing
वहण हि.
8 निय सहस
1I 2 परिवढिय
3 तरे सह
""
careless writing. 4 भवित्तु भविसयत्तु Metre requires only four syllables.
जा एसइ
4 जाएसइ 8 अणुज्जुअजं पणउं
""
III 10 भाई
V2 कुलंगण हो VI 3 दुक्खमद्दन्नवि घित्तिङ,,
मसि खष्परिण
परइत्तिउ
""
"
""
,, अणुज्जुअ जंपणउं
इं
कुलंगण हो
दुक्ख महन्न विधि -
त्तिउ
39
"
"
बहुबंध भंडारहिं, latter
,, वन्युयत्तु
"
निवसह एस
परिवद्धिय
नरेसहं due to
० दुव्वयणभवित्तिए
बन्घयत्तु चरि
पोयंतर वरभवणि
नियलच्छिहिं
3 दोत्थि
5 साणु गद्दहु
XI 2 सइच्छ०
7 हुअ
8 सलिलआवत्तइं
परम्हपत्तई
*
XII 7 अति
XIII7 जाणजंपाण
8 ० सुनितहिं वणिवि
सलिल आवतई
परम्मुह पत्त
9 आसन्नविद्दुरउल्लावइहिं,, आसन्न विर
उल्ल
अ संति
जाण जंपाण
० सुनिउत्त
वणि विहूइ
I 2 पवंचुअ विसुद्ध मणु II 4 परिहच्छु
for afte
XII 8 अद्धवहि
विणिग्य धाहिि
" साशुगद्दहु
" सइत्थ०
" हूअ
XV 3 वर
در
SANDHI VIII
XIX 4 सा अमियेण 16 विवाह किय
33
"
18 तहिं जि महानरु II 1 अवलंबियधीरिं
39
"2
...
8 सयलसहि०
IV 4 वीरचरिउ
V5 निय वरविलयहि
8 अणेय उवाय 9 ० संगिच्छण
"3
VII 3 दंसणकोहलपिय इत्तिउ,,
39
""
7 निहित्तचित्त 9 ताई IX 5 सुरेणुरयपिअरीड X 3 वणपूरउ XI 6 गुज्झावरणगूढ सुणिउत्त
""
"
"
""
"
""
23
""
" ताइ
دو
5 अम्हहं सिय
""
XVI 7 दुक्खमहनवि ढोइय
""
"
""
""
SANDHI
पवंचु अविसुद्ध ०
परिहत्थु
29
यहि ०
वीरच नियवरविलयहिं अणेय वाय
० संगिच्छइणई
"
निहित्त चित्त
दंसणु कोह पियइत्ति
सुरेणुरपिंजरी
वणतूरउ
""
गुज्झावरणगूढ
सुणिउत्त
अदवदिजि
विणिग्गय धाहिहिं
एवडंतरि
अम्हहंसिय
IX
दुक्ख महत्र विढोइय
सामियेण
विवाह
तहिं महान
अवलंब धीरिं

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101
" न एणवि
पवर
" चरियहि
III 5 गरुयदुक्खंतरि for गरुयदुत्तंतरि, un- | XXII 1 मंकुणमच्चइ for मं कुण मच्चइ
less griat is Sk. gera 4 एहावत्थ कुमारिहु ,, एहावत्थकुमारिए IX 4 तहवि हु , तहविहु
दीवंतरि नारिहु , दीवंतरनारिहु 5 सुहमंगलजणजणियायल्लहो , मुहमंगल- 6 सुअइहिं , सुवइहिं जण जणियायल्लहो
SANDHI X 8 पियसंदरिमहएविसणाहहो ,, पियउंदरि मह
I 8 तुक्खारतुरङ्गम , तुक्खार तुरङ्गम एवि सणाहो
13 इय एमाइ , इयएमाइ 11 नएण वि
III 8 पउरकम्मसंखेव्वउ
" पउरकम्म संखेव्वउ x2 पइसारवारु ,पइ सारवारु
V9 काउरिसहिं काउरिस 7 इकारउ , हुकारउ -
VI 1 पउरु 10 महल्ल कह , महल्लह, which
3 अणुठ्ठि(?)
अणिहि lacks one syllable and is
VII 6 लजई
लज्जा metrically faulty.
11 मंभीसिवि
मं भीसिवि XI 5 तेहिं (2) , ताहिं
VIII7 जणवइ लजणउं , जणवइलजण 6 वहु आरिय , वहुआरिय
8 पियरतुल्ल
, पयरितुल्लु 9 भय-भीसइ , भय भीसइ
X2 कमलहि तण कमलहिंतण XII 9 सहि कन्नन्तरि , महिकन्नन्तरि
X6 सियतारहार सियहारतार XIII2 सविणयाए सविसिठ्ठल , सविणयाएसवि-| x 4 चरियइं
सिठ्ठल
XI 4 पउरपमुहं , पउरुपमुहूं XIV 10 समसज्झसिहूअ , समसज्झसि हुअ. XIII 1 पउरु पमुहुँ , परपमुहूं XV 4 Add er in the beginning of 2 कुरुजंगलि वि पहाण , कुठजंगलि वि. the latter half; हा मट्ठ पुत्त etc.
पहागडं Metre requires it.
4 पुरपउरहो , पुर पउरहो 13 गहिल्लीहुई , गहिल्ली हुई.
5 तिभायविहि (हत्तउ ,, विभायहि हुत्तर 14 समच्छरहं , समच्छरहो
The emendation adopted is XVI 2 रयणु पजलंतउ , रयणुपजलंतउ
the reading of B with a 7 उव्वहिउ अंगउ , उबहिअ अंगड
slight change. It suits the XVII 4 कंबुकंठ कंदलिए , कंबु कंठकंदलिए
context and sense admirably, XVIII 1 तजा , नजइ
XIV 3 संमिलिउ , संगिलिउ 6 संचल्ल
संचल्लि 7 थिय मंथर चिर लील,, थियमंथरचिरलील
संवरि अविहायउ , संवरिअविहायउ XIX7 वि संकिउ ,वि आसंकिउ Me
XV 11 समासिएण , समासि एण tre requires one syllable less. | XVI 10 मि च्छित्त पय रायहो,, मिच्छित्तपरायहो XX 2 समिद्धि ,, समृदि.
which is metrically lacking XX 3 कडक्खपक्खविक्खेविं, कडक्खु पक्खु
in one syllable and hope. विक्खेविं
lessly confused on account 9 पणिवायउ , पणवाइड
of bad joining of words. XXI 3 वहुअ नवल्लाहरणिं ,, वहु अनवल्लाहरणिं | XVII 11 दुप्पवंचि , दुप्पवंसि 12 उभं खरिज
उभंखरिज
| XVIII 9 देव जणगारिय , देहजणिगारिय

Page #327

" एकचउ
वयण
, मंभीसिवि "तउ तंडवि
V2पहु
7मडकर
"
ओ वच्च
102 SANDHI XI
7 पर तउतण for परतत तण I 4 चरपुरिस for वरपुरिस
12 पर सव्वुइ छजह, परसव्वु इच्छज्जइ 14 एकवउ
VII 8 सुपुत्तगुणकित्तणेण, सुपुत्त गुणकित्तणेण II 4 देव सिद्धि देवसिहि
11जंतउ
, जं तर 7 अह रह
अहरइ
VIII 3 घरमम्मवेहु , घर मम्मवेहु 9 देव पट्टणहो , देवपट्टणहो
12 मणसंखोहि , मणिसंखोहिं III 2 कर मउलि , करमउलि
IX 2 पक्खवायपरितुष्ठति, पक्खवाय परितुष्ठहि 13 महल्लतियतंडवि , महल्ल तिय तंडवि 9 निरुवमगइवमालहो , निरुवमगह तमालहो IV 4 पुनिमइंदुरुंद० , पनिमइंदरुंद०
X 2 सा. , मा 3 कुडिलवयणपडिवयण , कुडिलवयणु पडि- 7 चिरयाल , चरियाल
XI 10 विग्गुत्त एण , विग्गुत्तएण 12 मंभीसिवि
XII 3 सिजावत्ति , सिजावत्ति 18 तहो तंडवि
नायभोयपल्लंकतूलि , नायभोय पल्लंकतूलि
9 पसाहिरं , पसाहिओ " मडकर
11 भणिया ओचिम्बिऊण , भणियाओ चडकर "चडकर
चुम्बिजण VI 2 नरवइनियड , नरवइ नियड
12 ओवध 9फाडियनित्त वीरजय०..
फाटियनित. XIV4चन्दप्पहपाय छित्त..चन्दप्पडपायचित्त . फाडियनित्त- AIV 4चन्दप्पहपाय छित्त"चन्दपहपाया चीर जय०
SANDHI XIII 12 असिरि वि सिरिवत्त, असिरिवसिरिवत्त
I7 धरहु
" भरहु VII 11 सयपियवयणिहिं ,, सियपियवयणिहि ।
III 7 सायरंतरपएस , सायरंतरपवेस. IX 2 Drop afy which is metrically 9 खन्धारि मज्मु , खन्धारिमज्यु redundant.
IV 1 भयंकर कुरुवकालहो,, भयंकरकुरुव3सा वि समउ वरविलयहि, सा विसमउ
काळहो अरविलयहि
____13 नियपरिवारचारु , नियपरिवार चारु X5 तंबोलकुसुमसपवित्तइं,तंबोलकुसुम सुपवित्तई
V9 नरवइअलंघु , नरवइ अलंघु XII 10 मुहदुसह , मुह दूसह
VIII6 तुण्हि
, तुम्हि
IX 1 एकवि SANDHI XII
2 नियजणेरपरिणिदए (१),, नियजणेरु परिणि. II 3 नियसुइण , नियसुएण
दिउ 5 षडुरवेण , पडुपडहरवेण
XI 2 कोवपडिच्छिओ ,, कोविपडिच्छओ III 8 जयंताण .. "जयं ताण XII 2 बहुगाढवराहु
, बहुगीदवराहु 20 इच्छए.
भीसिवि(?) भेसिवि - 25 जत्थ
XIII 5 पिच्छा
मिच्छा 29 अन्न ससत्तिपमाणु , अन्नसभत्तिपमाणु
10 दरमलहु "दर मलहु V9 मुएवि ., सुएवि
11 धर दरमलंतु , घरदल मलंतु .19 वि अणक्खें विअणक्खें
SANDHI XIV 20 पुत मजाय पुत्तमजाय
11 परिवद्रियगव्वहं , परिवडियगआवह VI 3 सामणि " सामण्णु III5 अ
, इभ
, एवि
" इत्थ ए

Page #328

103
"अवलोएवि
IV 8 सव्वहि . for सव्वहं
XX 2 खणपरियत्त विसमसमसंकुलगइ for खणIV 10 कडुआविउ , कडु आविउ
परियत्तविसमसमसंकुलगइ V. 3 संमिलिउ () , संगिलिवि
संसारधम्महो , संसार धम्महो V 13 पर सुहडत्तणु , परमहडत्तणु
6 संताणि , सताणि VI 4 उत्थारि (उत्थरिउ?),, उत्थरि
12 मामहंसालि . , मामहं सालि 6 अहिओयचडिउ , अहिओय चडिउ
मिच्छामि ,मिच्छा मि 9 हयभेरि पयाणउं , हयभेरिपयाणउ
SANDHI XV 13 कडुआविउ , कडु आविउ 11 संगामि नियत्तए विसमि समत्तए , सं. VII 1 नियसंतिए (2) , निहसंतिए
गामिनियत्तए विसमिसमत्तए VII 6 सदूलवयण , सहुलवयण
7 पसाहाविया दाविया सा, पसाहा वियादा अम्भोह भडत्तणि ,, अब्भोहभडत्तणि
वियासा VII 10 सन्न समाहय " सन्नसमाहय ।
10 सुवित्थिन्नमज्झा , सवित्थेनमज्झा VIII 1 तुरंगम जुत्त , तुरंगमजुत्त II 12 पुवक्कयसहकम्महं , पुव्वक्यसहकम्मई 3 भडथड , भडछड
धर
" बर 9 राया , ताया
III 9 दरमलिवि , दर मलिवि 12 वणिवावारकिय , वणि वावार किय । II[1 आमोइवि पमोइवि ,, आमोएवि पमोएवि IX 10 पुच्छंतिहि पुच्छंतेहिं
IV 1 तह लिनय , नहतिलय X 1 अवलोइवि
5 वारणकेसरि , वारणुकेसरि 5 चूडामणि नायमुद्द , चूडामणिनायमुद्द XV7कया सारिसिजा .. कयासारिसिज्जा XI9माए
XVI2 तिलउब्भव० , तिलउब्भम XIII 10 दरमलंतु , दर मलंतु
SANDHI XVI XIV 4 पर सखग्गु ,, परुसखग्गु
I 2 अहिसिंचिउ , अहिसिउ 9 पहराउर अयसमोह ,, पहराउरअयसमोह II 7 सिद्धमन्ति ., सिद्धमनि 11 मिल्लिउ
III 8 जिण कलहोइ , जिणकलहोइ XV 3 कुरुवह
IV 3 रिद्धिसमिद्धमणोहरफंसिं ,, रिद्धि समिद्ध 7 आरोहिउ आरोडिउ
मणोहरफंति 9 ललंतजीहु , ललंतु जीहु
VI 4 फरसु 16 कडुआविय " कडु आविय VII 3 सावयह
, सवायह XVI1 सामिसिनि सामि सिन्नि
VIII7 डंभु 4 पय असत्य पयअसत्य
IX 2 वियारि (१)
., चयारि 10 चरिहिं
5 अखलियबंभचारि , अखलिय बंभचारि 12 पर थक्कर ., परथक्कर
9तिय वेस तियवेस XVII 9 पंचालमच्छ० , पंचालमिच्छ० XI 1 वि चरिउ ,विचरित 10 पिहुमइ० , पहुमइ०
2 कण्णुअकन्नहिं कण्णु अकनाहि XVIII 1 पयत्त हो , पयत्तहो
SANDHI XVII 2 भविसयत्त हो , भविसयत्तहो
I 10 अस्थि
, अच्छि 9 गय वरि
II 6 जाइसमुन्नयमाणउं , जाइ समुन्नयमाणउं लउडपहारि , लडडिपहारि | III 10 मंतिहि , मंतीहि XIX 1जं पाविउ
| IV 8 विमल मंति , विमलमंति
, मा ए
,, भिल्लिर , करवहं
" परसु
, डिंभु
, वरिहिं
गयरि
जपाविउ

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VI3न
6 विमल मंति VIII 6 विमल मंति
पप्फुल्लियवत्त
Metre's sake.
IV 2 पाहु
for
7 सुदुम्मणवंतए 8 पिउ राण
V1 मरणमनवि ढोइङ VI 2 बिनिवि 8 सोहिणि IX 3 दणदत्तिए X 9 तिवार धार
""
""
IX 11 उब्भडभडभिउडिए
उभडभडभिडि य पइसि
X 5 पइसिवि
11 पिसुण-पवेस-परंपरि,, पिसुणवेसि परंपर
12 अवराहि
वंदणभत्तिए
XII 4 जरमरणावत्थ
17
," अवराहु
SANDHI XVIII
पाहुडई
"
II III 4 जंपिड जं अलिउ 12 अज्जुपवित्ति V 4 अरिपुरराएं
29
"3
33
"
,,
,, मरणमहत्र विढोइङ
बेनिव
रोहिणि "वंद हत्त तिवारधार
"
SANDHI XXIX
II 5 नरवइवर नामु 6 पिय कमलक्खण 9 सो च्छुहेवि III 1 वरजुवइ निरारिउ
9 त इज्जन्ति VI 8 वि भाइ IX 9 परिक्खणउविहत्तिए,,
"
विमलुमंति
विमलुमंति
पफुल्लियवत्तर for
">
,, नरवइ मरुनामु
पियकमलक्खण
सोच्छु हेवि वरजुवइनि रिङ
तणु इज्जत्ति
विभाइ
"
39
दम्मणवंत
पिउराउं
""
""
परिक्खण हे - विहत्तिए
वंदण भत्तिए
जरमरणावच्छ
""
6 वयसणि नाणि चरित्ति रम्मु
""
वयदसणिनाणिचरित्तिरंमु 11 लोइ विरुडु लोविरुद्ध XIV 4 सायारमणायारि विणिओइ
""
104
सायारम
99
पायारिविणिओइ
SANDHI XX
अक्खउ न विभक्ि
""
जंपिउ अलिउ
"
,, अज्जु पवित्ति
29
with अरि पुरराएं
VI 2 घर सयललोड for घरसयलुलोउ
3 पव
"पण
VIII 3 गुण वल्लविहोइ
4 अणुमरणकरणु
X 2 उकस्सनिवद्धपरिप्पमाथु उकस्स निबद परिष्पमाणु
सोलह आहरण विज्ञावच्चु
3 सोलह आहरण XV 3 विज्ञावच्चु
II 1 रवि नं देखणहं
II 5 पहए
SANDHI XXI
अंतस
"}
" पुत्त रज्जु
" पहुपुत्त रज्जु सच्छवाय
आणिए
I12 तं अस IV 13 पुत्तरज्जु
""
V9 पहु पुत्तरज्जु VI4 सत्थवाय VII परिहासत (?), उवरिपरिआसमंत 4 समंति सवंत 11 जो अणिलउ VIII 1 किं बहुअए उत्तपत्तियाई,,
जोअणि लउ
39
III 10 अम्वर
V4 दिक्क
VI1 मंदरि
VII 4 निएवि
लहवि
""
" अणुमरणु करणु
SANDHI XXII
5 माल णिएवि
6 तेय पण
8 देवलोइ सहभूअहिं मणचितिरूअहिं 13 हुउ
VIII 5 तवचरण IX 3 गय
27
8 बिदि खंडहिं
23
X 1 चिंतिय सुहनिहाणु
6 नियसिवि भरेण XI 7 सुतेय पहल ०
""
""
" रविनंदे खणहं
" पदय
""
""
"
""
33
""
23
""
""
""
""
""
""
"
""
किंबहुउ पत्तियाई
" हउ
आणिय
अवर
Purifar
मंदिर
निवि
मालणिएवि
तेयपण
देवलो
रायि
मणचितिय रायि
तव चरण
मय
बिहिखंड हिं
चितिय सहनिहाणु
नियसिविभरेण
सुते पहचूल०

Page #330

105
II
GLOSSARY. I have not given the places where the words occur in the text. This was found both unnecessary and tedious. Places are quoted where I have differed from Jacobi, or where I have satisfactorily expained a word left doubtful by Jacobi or where I have myself not been sure of the meaning. These latter places have? against them.
I have indicated by D what I clearly think to be Desis, irrespective of whether they are so held by Hemacandra.
Sanskrit equivalents only are given. "Skt.' is placed after words that are tatsama. Whereever possible, I have given Marāthi, Gujarāti and Hindi words derived from the Apbh. words. (M.G.H.)
Such compound words only are given, one of whose members does not occur in the text independently. E.G. अइआर, where आर (चार) never occurs alone, or अंसुवाय, where वाय is not used by itself.
Desi stands for Deśīnāmamālā of Hemacandra. Hc. Gr. for Hemacandra's Prakrit Grammar. Pāi for Pāialacchināmamālā of Dhanapala. Pischel for Pischel's Grammatik der Prakrit Sprachen.
अक्खर-अक्षर अइ-अति
सिद्धक्खर-नमो अरिहंताणं अइआर-अतिचार
अक्खय-अक्षताः अट्ठ-अदृष्ट
अक्षतं तण्डुलादि धान्यं अइमुत्तय-अतिमुक्तक
, ,-अक्षत अइमुत्ता- " "
अक्खाण-आख्यान अइरावय-ऐरावत
अक्खाणय-आख्यानक अइसय-अतिशय
अग्ग-अग्र अइसयवन्त-अतिशयवत्
अग्गि-अग्नि अइहव D-(वायविशेषः)
अग्गिम-अग्रिम ___अइहवसंखतूरकयघोसहिं III 1, 10 अग्गिमित्त-अग्निमित्र a name. अउव्व-अपूर्व
अग्गेय-आग्नेयी अजर-अपूर-अपूर्ण
अग्घ-अर्घ अंसु-अश्रु अंसवाय-अश्रुपात
अग्घाइय-आघ्रात अंसय-अंशक
, -(=विराजित) अंसव-,,
पगुणगुणहिं अग्घाइ3 XV 12, 3 अकज-अकार्य
अंक-Skt. अक्खइ-आख्याति
अंकिय-अङ्कित 14
अ
,,-अर्घ्य

Page #331

अंकुर - Skt.
अंकुस - अकुश अंग - Skt.
अंगण - Skt.
अंगण - अङ्गना
अंगरह - Skt. ( = सुत ) अंगार - Skt.
अंगिय- (अङ्गानि )
मजणभवणि ताहंत अंगियXI 9, 4
अंगुलि - Skt. अचिंत - अचिन्त्य अवण-अर्चन
अचरिय - आश्चर्य
अच्चुय-अच्यत
अच्चुयनाह-अच्युतनाथ a name. अच्युयसग्ग-अच्युतस्वर्ग
अच्चुग्भड - अत्युद्भट अच्छा - अस्ति B. आछे
अच्छर- अप्सराः अच्छरिय- आश्चर्य
० अच्छि - अक्षि अच्छेरय- आश्चर्यक अजगर - Skt.
अजीव - Skt.
जीवाजीव अजोएं - अयोगेन
अजोएं V 18,6
अज्ज-अय
अजवखंड - आर्जवखण्ड
देशविशेषनाम
अजा-आर्या
अजय-अर्जित
- आर्यिका
106
अज्जु - भय M. आज, G. आजे
अंचर - अर्चयति
अंचल-Skt.
अंजण-अञ्जन
अंजलि - Skt.
अट्टहास-अट्टाट्टहास
अट्ठ-अष्ट M. आठ
अट्ठयाल - अष्टचत्वारिंशत्
अट्ठम - अष्टम M. आठवा G. आठमो
अवि-अष्टविध
अट्ठि - अस्थि M. हड्डी by Metathesis, अठली
अड्ड-आ
अड्डाइय- अर्थतृतीय H. अढाई अणइच्छन्त - अनिच्छत्
अणक्ख - अनक्ष (= अन्ध ) एत्तहिं वि अणक्खें XII 5, 19. Jacobi's अनाख्य makes
no sense.
अण: D - ( अत्रुटित)
अणंग-अनङ्ग
अणजवखंड - opp. of अज्जवखण्ड q. v. अणज-अनार्य
अणत्थ - अनर्थ
अनंत- अनन्त
-अनन्तपाल a name.
अणंतवालु - अनन्तपाल:
• पालु in Jacobi is a Sktism,
अणायर- अनादर
(= क्षिप्रं ) निहणु नेमि परं अज्जु अणायार-अनागार
अणा - अनादि
अणरामय - अरतिः
अणल-अनल
अवय- अविधेय
अणसण-अनशन
अणाइवन्त - अनादिमत् अणावलेव-अनवलेप
अणास-अनाश
अणाह-अनाथ
अणियन्त D - ( - अपश्यन् )
अणिउत्त-अनियुक्त
अणिभय-अनियोग
अणिच्च-अनित्य
अणिय-अनिष्ठ अणिमिस - अनिमिष अणिलय-अनिय अणिय - अनित

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107
अणुभंचिवि D-(अनुकृष्य acc. to He.Gr. IV | अणोवम-अनुपम
187 referred to by Jacobi, is | अण्ण-अन्य old M. आण, आन unsuited). Perhaps अम्मणु-अंचिअं| अण्णव-अर्णव
meaning अणुगमण Desi I 49 gives | अण्णाणिय-अज्ञानिन् the clue. अनुगत्य. नियनियपइ अणुअंचि- अण्णित्तहि-अन्यत्र वि आयउ III 20, 8.
अतर-Skt. अणुअत्तई-अनुवर्तते ( वर्तते, तिष्ठति)
अतुल-Skt. अणुकम्पिय-अनुकम्पित
अतुलिय-अतुलित अणुज-अनृजु
अतोरण-Skt. अणुज्जुअ-अनृजुक
अथह D-अस्तब्ध XIII 3, 5 Pai quotes अणुणइ-अनुनयति
थड under गर्वित cf. M. धड अणुत्तर-अनुत्तर
अत्थ-अर्थ पञ्च अनुत्तरस्वर्गाः
अत्थक D-अनवसर Desi I 14 अणवसर Or अणुदिणु-अनुदिनं
अत्थक अथक (c. f. सकिय for सकिय), अणुप्पमाणु-अनुप्रमाणं
which means अस्थित i.e. अस्थिर. अणुबन्ध-अनुबन्ध
XI 12,5 अशुर्विविय-अनुबिम्बित
अत्यमिय-अस्तमित अणुभाव-अनुभाव
अत्थवण-अस्तमन अणुमरगें-अनुमागेंण
अस्थाण-आस्थान अणुमन्नइ-अनुमन्यते
अत्थाणिय-आस्थानिक (=सभासद्) अणुमरण-अनुमरण
अत्थाह-अस्ताघ Desi I 54 M अगाह आयाम अणुमालिवि-अनुमाल्य (मालां रचयित्वा)
ठाणेस M. अथाक. अणुमोय-अनुमोद
अत्थि-अस्ति A. Prakritism, for अच्छ is अणुमोयण-अनुमोदन
the regular Apbh. representaअणुमोइय-अनुमोदित
tive of Sk, sa अणुयत्त-अनुत्ति XII 7.3
अत्थिर-अस्थिर अणुरंजियं-अनुरञ्जित
अदत्तादाण-अदत्तादान. अपरिग्रह of theJainas अणुराय-अनुराग
अइप्प-अदर्प अणुराइय-अनुरागिन्
अदिनदान-अदत्तादान अणुवल्लदि-अनुपालयसि
अदिय-आदित अणुवासिय-अनुवासित
अह-अर्थ M. आद in आदपाव etc H. आधा अणुव्वय-अणुव्रत
अद्यरत्त-अर्धरात्र अणुसंग-अनुषङ्ग
अद्धवहि-अर्धपथे अणुसंधिवि-अनुसंधाय ...
अडुअ-अद्भुत. करिकरपवरदुअभुएण XIV 1, 5 अणुसरइ-अनुसरति
I give both you and अणुसार-अनुसार
अदु अणुहरमाण-अनुहरत (=अनुकुर्वत्)
अधण-अधन अणुहवइ-अनुभवति
अंत-Skt. अणेय-अनेक
अंतर-Skt. (=मनः) सदियंतर. ..

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108
अंतरिय-अन्तरित
preceding forms खुब्भए, लुभए अंतरिवि-अन्तरित्या
have influenced this one. अर्पयेत् अंतराय-Skt.
in the Notes on IV 7, 8 is less अंतराल-Skt.
correct.
[tism अंतरिक्ख-अन्तरिक्ष
अप्पडिकुल-अप्रतिकृळ Sktism-or Prakriअंतेउर-अन्तःपुर
अप्पण-आत्मन् cf. M. आपण G. also अंदोलय-आन्दोलक M. आंदोला
अपमत्त-अप्रमत्त अंध-Skt.
अप्पमाण-अप्रमाण अंधयार-अन्धकार
-अल्पमान I 2,5 अंधयारण-, .
अप्पसाय-अप्रसाद अंधलय-अन्धः M अन्धळा.
अप्पायइ-आपादयति. तणु अप्पाइउ VII 8, 2. अंधार-अन्धकार M. अन्धार, अन्धेर (G. | See Notes H. also)
अप्पाण-आत्मन् M. आपण अंधारिय-अन्धकारित
अप्पाइD-(संदिशति). He. Gr. IV 180. अन्न-अन्य
अप्पुणु-आत्मन् Vul M. आपूण अन्नडय-Our text and Jacobi's reading अप्फालंइ-आस्फालयति. M. आफळणे
VI 1, 1. The Desi I 19 gives | अभंजण-अभ्यञ्जन तित्त:-तृप्त as equivalent. But this | अब्भंजिय-अभ्यञ्जित is an Adj. of सुवपंचमि and so | अब्भत्थिय-अभ्यर्थित highly unsuited. To prefer B's | अब्भंतर-अभ्यन्तर
reading gorgt? See Notes. अब्भरहुल्ल-अभ्यईणीय अन्नन्न-अन्यान्य
अब्भहिय-अभ्यधिक अन्नाण-अज्ञान
अब्भास-अभ्यास अन्नाय-अन्याय
अब्भासइ-अभ्यासयति अन्नेक-अन्यैक M. आणीक
अन्भुत्थाण-अभ्युत्थान अन्नोन्न-अन्योन्य
अब्भुद्धग्इ-अभ्युद्धरति अपत्थिय-अप्रार्थित
अब्भुदरण-अभ्युद्धरण अपरजिय-अपराजित Sktism
अब्भोय-आभोग अपवरा-अपवर्ग
STEHE-a people. See Notes अपहत्थ-अपहस्त Sktism.
अभय-Skt. अपार-Skt.
अभक्ख-अभक्ष्य अपाव-अपाप
अभंग-Skt. अपिच्छणिज्ज-अप्रेक्षणीय
अभोयण-अभोजन अपिच्छमाण-अप्रेक्षमाण
अमय-अमृत अपुज-अपूज्य
अमग्ग-अमार्ग अपूर-अपूर्ण
अमंगल-Skt. अप्प-आत्मा M. आप H. आप
अमणूस-अमनुष्य अप्पा-अर्पयति
अमरिंद-अमरेन्द्र अप्पए-अर्पयति One expects अप्पड़, but the | अमल-Skt.

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109
अमाया-Skt.
अलंकरण-Skt. अमिय-अमृत
अलंकरिय-अलङ्कृत Sktism अमुणिय-अज्ञात
अलंकार-Skt. अमोह-अमोघ
अलंकिय-अलकृत अंब-आम्र
अलंघ-Skt. अंबर-अम्बर
अलज-Skt. अंबिल-आम्ल Vul. M. भाम्बिल
अलजिय-अलजित अम्म-अम्ब
अलहंत-अलभनान अम्ह-वयम् M. आम्ही, G. अम्हे
अलि-Skt. अम्हारय-अस्मदीय. G. अम्हाळं, H. हमारा अलिय-अलीक अम्हारिस-अस्माइश
अल्लाविय-आलपित अयंग-अचङ्ग(अचारु)
, , D-अर्पित V 19, 11; XIII 2,73 अयस-अयशः
____XV 11, 153 XXI 6, 11 Jacobi अयाण-अज्ञ
reads stefas in all these cases. अयाणिय-अज्ञात. Also Feminine
He has on his side the weight अर-The 18th Tirthankara.See Notes of Hc's authority who in Gr. अरन-अरण्य Sktism for रन्न
IV 39 gives अलिवइ for अर्पयति अरविंद-Skt.
अलीढई-तं अत्थाणु अलीढइं लंघिड़ X 2,5 Only अरविलय-वरविलय q. v.
___here. Adv. of लंडिलं. Quickly अरहंत-अई
अलोह-अलोभ अराय-अराग
अवइन-अवतीर्ण अराइन-अरात्रिज्ञ ( न रात्रि जानन्ति ते निशाचराः)
अवकु-अवाक्यम् V 17,1
अवक्खु-अपक्षं or अवाक्यं with sporadic ख? अराईण-अरातीनां
अवक्खु किंपि उप्पायउ XIX 4, 4 अरि- Skt,
अवक्खए-अवाचष्टे. गउ पहुपुरउ अवक्खए खेविड अरि-अरे in अरि अरि
XV 11,9Hc.Gr. has अवक्खइ अरिउर-Name of a city
among the 15 synonyms of Eu अरिनयरं- , "
See Pischel $ 499. This Atmaneअरिपुर-Skt.
pada is very rare in Apbh. अरिहंत-अईन्
and in the Prakrits generally. अरुण-Skt.
अवखेरइ D-(=अवगणयति) 1 14, 2; II 9, अरुह-अईत्
6 This is to be connected with अलय-अलक
the Noun खेरि which means खेद , , D-=विद्रुम) Desi I 16 अलयं विहुमं
| अवगण्णइ-अवगणयति
। अलयजल-IX 16, 9 for अलयजाल changed अवगाहण-अवगाहन for rhyme with कलयजल
अवंक-अवक्र अलक्ख-अलक्ष्य
अवणिद-अवनीन्द A name अलक्खण-अलक्षण
अवणीसर-अवनीश्वर The same as above. अलक्खिय-अलक्षित
अवत्थ-अवस्था

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110
अवत्यु-अवस्तु
अविणय-अविनय अवबोह-अवबोध
अविणास-अविनाश अवमाण-अपमान
अविणासिय-अविनाशित अवमाणइ-अवमानयति
अवियड्ड-अविदग्ध अवयरह-अवतरति
अवियप्प-अविकल्प अवयव-Skt. संझावयव नाई नह तम्बिर V 9, अवियल-अविचल
11. The parts i. e. rays of the | अवियाणिय-अविज्ञात evening twilight.
अवियार-अविचार अवयार-अवतार
अवियारिय-अविचारित अवयारिय-अवतारित
अवरोह-अवरोध अवयास-अवकाश
अविसह-अविसृष्ट (=अत्यक्त) तेहइवि कालि अविअवर-अपर
FELTE XIV 14, 5. Jacobi's अवरह-अपराह
प्रसाधित does not suit at least अवराह-अपराध
here. अवहंडण D-(=परिरम्भ) Desi I 11
अविसन-अविषण्ण अवरुप्पर-परस्परम्
अविसाय-अविषाद भवलक्षण-अपलक्षण
अविसिष्ठ्य-अविशिष्ट meaning 'common, अवलम्बिय-अवलम्बित
_ vulgar'. अवलेव-अवलेप
अविसुद्ध-अविशुद्ध अवलोय-अवलोक
अविहत्थ(त्त )-अविभक्त. भाइटुं पुणु अविहत्थु(तु) अवलोयइ-अवलोकयति
हरंतहं X 13, 7 'Brothers, sharing अवलोयण-अवलोकन
common property' अवस-अवश्य
अविहाय-अविघात अवसह-अपशब्द
अविहेय-अविधेय अवसप्पिय-अपसर्पित
असइ-अनाति अवसप्पिणी-अवसर्पिणी See Notes
-असती अवसर-Skt.
असंहमं-असंभ्रमम् कारणं न याणिमो असंहमं IV अवसाण-अवसान
7,11 अवसेस-अवशेष
असक-असक्त अवहत्थिय-अपहस्तित
असगाह-असद्रह अवहरह-अपहरति
असंक-अशङ्क अवहरण-अपहरण
असंख-असत्य अवहार-अपहार
असंग-Skt. अवहारइ-अपहारयति
असच्च-असत्य अवहिय-अपहित X 8, 2; XII 6, 11; XIII असट्ठ-अशस्तम्-forbidden or bad. लइ अजवि __4, 15 Suits all these.
किज्जइ तं असा XXI 1, 12. See अवहेरि-(=अवधारणं) Coll M. हेरणे
Emendations अविक्खण-अवेक्षण
असणिवेय-अशनिवेग A name अविचल-Skt.
असणेह-अस्नेह

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111
असत्थ-अस्वस्थ
अहिठिय-अधिष्ठित असन्त-अशान्त
अहिणंदह-अभिनन्दयति -अभत्
अहिणंदण-अभिनन्दन -असत्
अहिणव-अभिनव असन्ति-अशान्ति
अहिणाण-अभिज्ञान असन-असंज्ञ
अहिमन्तण-अभिमन्त्रण असम-Skt.
अहिमाण-अभिमान असमत्य-असमर्थ
अहिमुह-अभिमुख असमाणिय-असमाप्त
अहरम्म-अभिराम असमाहि-असमाधि
अहिराय-अधिराज असंभव-Skt.
अहिलसइ-अभिलपति असम्मय-असंमत
अहिलास-अभिलाष असरण-अशरण
अहिव-अधिप असरिस-असदृश
अहिवह-अधिपति असरीर-अशरीर (अल्पाथें नम्)
अहिवायण-अभिवादन असहन्ती-असहमाना
अहिवाल-अधिपाल असहाय-Skt..
अहिवास-अधिवास अभिनिवेश )in घरगमअसार-Skt.
orare XII 8, 10 असासय-अशाश्वत
अहिसिय-अभिपिक्त असि-Skt.
अहिसिंचइ-अभिषिञ्चति असय-अश्वत. असउ असंभउ अच्छरिउ V 6, 10 अहिसित्त-अभिषिक्त असर-Skt.
अहिसेय-अभिषेक अमरत्तण-अमरत्व
अहीर-अभीर असह-अशुभ
अहो-Skt. असेव-असेवा
आ अह-अथ
आइ-आदि अहंकार-Skt.
आइड-आविद्ध अहम्म-अधर्म
आउच्छइ-आपृच्छति भहर-अधर
आउंचइ-आकुञ्चयति अहव-अथवा
आउर-आतुर अहवइ-अथवा
आउल-आकुठ अहिय-अधिक
आउस-आयुस् अहियरिवि-अधिकृत्य
आउह-आयुध अवियार-अधिकार
आजरइ-आपूरयति अहिओय-अभियोग
आएस-आदेश अहिंसा-Skt.
आएसिय-आदिष्ट अहि-अघि or अधः (१)
आओहण-आयोधन अहिठ्ठ-अधिष्ठ (अधिष्ठित ) मुणिवरु तवतेयाहिउ. | आकंख-आकाक्षा XVIII 9, 11
आकुंचइ-आकुञ्चयति

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आखंचइD - ( = आकर्षति ) M. खेचणें, G. खिंच H. खींचना
आगय-आगत आगम-Skt.
आगमण - आगमन
आघुट-आघुष्ट आचार-Skt.
आजम्मु-आजन्म
आदत्त D - ( आरब्ध ) आप D - ( आरभ्यते ) आण - आज्ञा M. आण आणइ - आनयति M. आणणें
आणत्त-आज्ञप्त
आणंद-आनन्द आणंद-आनन्दयति
आणंद-आनन्दन आनंदि -आनन्दिन् आणाव - आनाययति
आभंगण - अभ्यञ्जन
112
आमलय - आमलक M. आवळा G. आमळो आमुरीयं - some dish eaten with curds
XII 3,9
आमिल्लइ D.-(=मुञ्चति) आमोय - आमोद
आमोयइ-आमोदते
आय - आयात or आयाता G. आयो, H. आया आय - इदम; for आएं, एण, आयहो see Apbh. Grammar in Introduction
आयय-आत्मज
आयच्छलु - ( आत्माक्षरं ie आगमाक्षरं ?) जइ नियमेण सुणहि आयच्छल, XV 13, 6 where the question is of hear ing daily' some अक्षर, which must be आगमाक्षर
-
आयत्त - Skt. आयन- आकर्णयति
आयंबिर - आत्माम्र
आयर-आदर
आयल - (= आकुल=भाकुलितं once ) सज्झसवसि वरंतु
आयलउ, VI 20, 4 where Jacobi reads a wh. is unmeaning सहमंगलजणजणियायलहो IX 9, 5 आयल्लउ जणंति पइपरियाणि IX 18, 10 परिहरि तोवि तास आयल्लड XI 4, 17 आयलर - आचलति. See चलइ. केसकलाउ नियम्त्रि आयलइ XIX 4, 6 अंगइ मयणायल्लियई XIX 3, 13
आयवत्त - आतपत्र
आयाम - Skt. (=वळं )
आयार-आकार
-आचार
आयास-आकाश
आयास तिलय - आकाशतिलक Name of a city.
आयु-आयुस्
आरत्तिय - आर्तिक्य ( दीप: )
आरंभिय-आरब्ध
आराम - Skt.
आराइइ-आराधयति आरिय- आर्या
आरुद्दइ-आरोहति
आरूढ-Skt. आरोसिय-आरुष्ट
आरोह - Skt.
आरोहण - Skt. आरोहिय-आरूढ
आलय - Skt.
आलग्ग-आलन आलत-आलपित
आलवण-आलपन आलाव आलाप आलावण-आलापन
आलिंगण - आलिंगन आलिंगिय-आलिंगित आलोय - आलोक
आवई - आयाति G. आबुं, H. आना आवग्गड - आपद्गतः तो परसरणु मरणु आवगड VII 11, 6 पसरइ समह मरण आवग्गड XXII 7, 10 एवहिं लहु नाह आवग्गड XVIII 5, 7 See Note on the first

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आवग्गण - आवळूगन आवज - आप आव-आवर्त
आवण-आपण
आवत्त- आवर्त
आवय- आपद् कवि आवइ पत्तउ VI 24,7 आवरण - Skt.
|
आवल-आकुल कवणु इत्थु मणि आवलड XII 13, 13=आउलड, as it rhymes with सुराउल in the next line
आवलि - Skt.
आवास - Skt.
आविल - आविल Pai has आविलं कलसं
आवीलिय- आपीडित
आवेस - आवेश Vul M. आवेस
आस-अश्व
आस- आशा M. आस
आसु - आशु ? आसु न काइंमि XXII 7, 10 आसय-आश्रय in पंचासय. But in पहुआसए चंगउ अवसरु जाणावहि XV 11, 7 it is perhaps equal to पास = पार्श्वे cf. M.
आसपास
आसंका- आशंका
आसंकइ-आशंकते
आसंघ - आशंसा Desi I 63 असंघेच्छाइ; for derivation see Pischel $ 267
आसंघइ-आशंसते
- लंघते XIII 7, 2.
आसण-आसन
आसत्त- आसक्त
आसत्तिय - आसक्त XXII 8, 11
आसन्न - Skt.
आसम-आश्रम
आसमन्त- आसमन्तात्
113
आसमुद्द-आसमुद्र
आसवार-अश्ववार
आसाइय- आसादित
आसाढ - आषाढ Vul M. आसाढ आसासिय- आश्वासित
15
आसि-आसीः आसीत् and आसन् आसीविस - आशीविष
आसीस-- आशिष्
आह-आभ
आदय- आइत
आहण - आहन्ति M. हणणें
आहरइ-आहरति
आहरण- आभरण
आहल्लइ D - आस्फालयति. आहल्लिय, आहल्लउ = क्षुब्ध. This word can not be separated from इल्लोहल्लिय which also means
क्षुब्ध or व्याकुल.
आहव-Skt.
आहाणय- आभाणक M. आहाणा
आहार - Skt.
आहास-आभाषते
आहुक - ? लक्खणचलणचञ्चलाहुकई II 2, 6 आहुत D - ( = अभिमुख) रणाहुत्तकाले XIV8, 7 Desi VIII 70 हुत्तोभिमु आहोय - आभोग
इ
इ - for जि in तासर, जेत्थs etc. इक-एक
इक्खण - ईक्षण
इच्छइ - इच्छति
इच्छिय - ईप्सित or इच्छित
० इ-दिष्ट
० इत्तहिं - (अत्र ) इत्तिय - एत्तिय
» बी
12
इथ - एत्थ
इथु - एत्थु
इंद-इंद्र
इंदवाय - A name इंदिय - इंद्रिय
इंदीवर - Skt.
इंदु - Skt.
इंधण - इन्धन M. H.
इमम् इदम् Prakritism

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इय-इति
इयर - इतर Old M. येर, येरु
इव - Skrt. इद्द-Skt.
इहरति-इह and रति in M. आरती परती
इहु-इह
ई
ईस - ईश
ईसर - ईश्वर
ईसि - ईपत्
उअय-उदय
अहि- उदधि उय - उदित उक्कण्ठय-उत्कण्ठिय उक्कर- उत्कर्ष
उक्कोण = उक्कोवण
उक्कोण - उत्कोपन
उ
उक्खय- उत्खात
उक्खभिय- (उत्तभित ) from उत् + स्कभू उक्खणइ - उत्खनति M. उखणणें
उक्ति-उत्क्षिप्त
Baas - उत्क्षिपति
उक्खेवि - उत्खनितुं Absolutive for Infinitive, very usual with our poet. तो पुतु तुम्ह उक्खेवि आउ XV 4, 6 'who came to root you out’ उक्खेविय - उत्क्षेपित
उगम - उद्गम M. G. उगम
उग्गिन - उद्गीर्ण
उग्गिलइ - उद्विलति in M. उगाळा H. उगाल उघाड - उद्घाट M. G. H. उघाड अघाडिय-उद्घाटित
उग्घोस - उद्घोषयति
उच्च - Skt.
उच्चलिय- उच्चलित
उच्चलइ—उच्चलति To lift up M. उचलणें H.
उचलना
114
उच्चाइय-उच्चैः कृत, both literally and figuratively. Lit. तुहुं सविमाणु जेणु उ० XVIII 66, उ० सुहिसयण विन्दु fig. XLV 20, 15 उ० विग्गहु समउ
तेण XIV 5, 5 etc. उच्चार-उच्चारयति - उन उच्छंग-उत्संग
उच्छन्न - उत्सन्न
उच्छल D - (क्षुभ्यति) M. उसळणें, H. उछलना उच्छव-उत्सव Vul M. उच्छव, उच्छाव
उच्छ-उत्स
उच्छाडिय D - (आच्छादिता, स्तृता )
उच्छाद - उत्साह Vul M. H. उच्छाद
उच्छु - इक्षु M. ऊंस, H. ऊख
उज्जय-उद्यत
उज्जम-उद्यम
उज्जमण - उद्यमन M. उजवणे Finishing of a vow with a feast.
उज्जमित - उद्यमित
उज्जल - उज्वल M. उजळ
उज्जवण उद्यमन See उजमण
उजाडियD - ( उच्चारित) devastated M. उजाड (करण)
उज्जाण - उद्यान
उज्जालिय-उज्वलित H. उजाला उज्जुअ-ऋजु M. उजू उज्जोय - उद्योत
उज्जो - उद्योतयति
उज्झा - उपाध्याय G. ओझा उज्झय - उज्झित
उठ - ओष्ठ M. G. ओठ
उठ -- उत्तिष्ठति M. उठणें H. उठना
उठाव - उत्थापयति M. उठावणें H. उठाना
उड्डुयण - उड्डुगण
उड्डावइ - उड्डाययति M. उडवणें G. उडाना ० उणिय - गुणित ( विडणिय )
उत्त-उक्त
उत्तम - Skt.

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० उत्त - पुत्र ( वणिउत्त)
उत्तर - उत्तरति M. उतरणें H. उतरना
उत्तरण-Skt.
उत्थरइ D - (= आक्रामति) Pāi उत्थरि ओवग्गियाइं अक्कन्तं. Also Desi I 169
उत्तरावह - उत्तरापथ North Western India west of the Sarasvati
उत्तारिय-उत्तारित M. उतारला
उत्तर - उत्तीर्थानि VI 13, 9 said of ships | उब्भण्ड - उगण्ड going into the sea
उब्भन्तय- उद्धांत
उत्तुंग - Skt.
उत्थल्लइ D=उच्छलइ which see. Pai उत्थल्लिय मुच्छलियं H. उथलना
उत्थामिय- उत्थापित VI 17, 9
उदय - Skt.
उद्दण्ड - Skt.
उद्दालइ - उद्दालयति उद्दीविय-उद्दीपित
उद्देस - उद्देश
उद्देइ - उद्दिशति उद्ध-ऊर्ध्व
उद्धरइ-उद्धरति
उद्घायओ - उद्धावितः
उद्भूय-उद्धूत
०उन्न - पुण्य (कयन्नी )
उन्नय - उन्नत
उन्हाळा - उष्णकाल M. उन्हाळा G. उन्हाळो
उपाय - उत्पतित M. उपाई येणें
उप्पज्जइ - उत्पद्यते M. उपजणे, H. उपजना
115
उप्पण्ण- उत्पन्न
उपमिवि D - ( उत्पत्य )
उप्पर - उपरि H. उप्पर
उप्पल - उत्पल
उपाय - उत्पादयति
उपायण- उत्पादन
उपीलिय- उत्पीडित
उबाहुलियD - ( उत्कण्ठित)
उब्भम् - ऊर्ध्वम् बालहिं उब्भं खरिउ त IX 21 12=very much cf. सुरसुंदरीचरिय p 19 उब्भ - खर - केस पन्भारा उभ - ऊर्ध्वयति Old M. उभवणें उब्भड - उद्भट
उब्भव - उद्भव
उब्भिन्न- उद्भिन्न उभय-उद्भेद
उम्माय - उन्माद
उम्माइय-उन्मादित उम्मालिय- उन्मालित
उम्माहय - उन्माथक
उम्माहिय- उन्माथित
उम्माइल - उन्मीलित M. उमललें
उम्मुह-उन्मुख
उर-उरस् M, H. ऊर
० उर - पुर ( गयउर )
उरय- उरग
० उल - कुल
उल्लवइ - उल्ल पति
उल्लाव-उल्लाप
उल्लावर D उल्लपति
उल्लूरइ D - ( = त्रुव्यति) Pai उल्लरियमुकडियं Hc. Gr. IV 116 तुडेर्नव आदेशाः भवन्ति of wh 3 is one उल्लोब-उल्लोच
Tag - उपदिष्ट
उवएस - उपदेश
उक्कण्ठ-उपकण्ठ
उवजुव - उपयुत
उवदाण- उपदान
उवद्दव - उपद्रव
aभोय - उपभोग
उत्फुल्ल- उत्फुल्ल
० उवम-उपम
उब्बाहुल D - ( = उत्कण्ठा) Desi I 136 रणरण- उवमिज्जइ-उपमीयते
याणि
उवय - उदक पुणु गन्धोवरण सुपवित्ति XVI 4, 5

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116
उवय-उदय
उहय-उभय उवयार-उपकार , ,-उपचार
ऊरय-पूरक उवरि-उपरि
अरु-पूर उवरोह-उपरोध
जरु-जरु उवलक्खह-उपलक्षयति
ऊसरइ-उत्सरति उवलक्षण-उपलक्षण
असार-उत्तार - उवलक्खिम-उपलक्षित
ऊसारइ-उत्सारयति उवलग्ग-उपलग्न
उसास-उच्वास M. उसासा उववास-उपवास M. उपास उपवासिय-उपवासित
ए- हे or अरे) An interjection, alउवसग्ग-उपसर्ग
.. though doubtful, in सुसाहूण जो देह उवसंघरइ-उपसंहरति
ए मचलोए XII 3, 18 उवसंत-उपशांत
एइ-एति M. एणें or येणे उवसप्पिणि-उपसर्पिणी See अवसप्पिणी एउं-एतत् उवसम-उपशम
एउंजि-एतदेव उवसमिय-उपशमित
एक-Skt. उवसिजइ-उववसिजइ, by haplology or for | एकल्ल-एक M. एकला, H. इकला metre
एक-एक उवसेवय-उपसेवक
एकचक-एकचक्र उवसोह-उपशोभा
एक्का-एकाकिनी ( Lit एकाचित) उवसोहिय-उपशोभित
एकंग-एकांग alone उवहसइ-उपदसति
एक्कन्त-एकान्त उवहासइ-,
एकन्तर-एकान्तर उवहि-उदधि
एकमेक-एकैक With a enphonic IV 7, 11 उवाय-उपाय
M. एकमेक उविय-उपेत
एकमित्त-एकमात्रम् (t) एकमित्तएहि कस्स दिजए उव्वग्गइ-उद्वल्गति (आक्रमते ? Pai. उत्थरि सुविब्भमम् IV 7, 11
ओवग्गिआई अक्वन्तं) Pischel 873/ एकम्मुह-एकमुख Mg. ओवग्गदी-अपवल्गति
एक्कयार-एककार
एकल्लिय-एकाकिनी See एकल्ल उच्चट्टिय-उद्वर्तित
एकवय- एकपाद in Mbh.as a tribe of उब्वत्तइ-उद्वर्तयति उन्वत्तण-उद्वर्तन M. उटणे
mountaineers)
एकवार-एकवार उव्वहइ-उद्वहति
एक्कासण-एकासन उन्बहण-उद्वहन
एक्काहार-एकाहार उव्विल्लइ D-(for उविलइ-प्रसरति ) Pai उव्वेलं एकेक-एकैक पसरिअं
एत्तडय-इयत् this ड is common in G.e.g. उव्वेव-उद्वेग
मनहूं for मन

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117
एतहि D-(अत्र) also इदानी in एत्तहिं महुमासहो | ओलग्ग-अवलग्न आगमणु VIII 8, 9 etc.
ओलि-आवलि M. ओळ एत्तिय-इयत् M. इतकें
ओल्लाव-उल्लाप एथ-अत्र M. एथें, येथे
ओल्लिय-आदित M. ओलें एथन्तरि-अत्रान्तरे
ओवग्गइ-See उव्वग्गइ एत्थु-अत्र
ओवच्च-अपनज A word in Maharastri, एम-एवम् He. Gr. IV 418 gives एम्व occurs in the Māh. gāthās in एमहि D-Hc. Gr. IV 420 एम्वहि-इदानीम्
XII 12. एमाइ-एवमादि From एवमाइ, loss of a whole | syllable
ओसरिय-अपसृत M. ओसरणे एमेव-एवमेव
ओसह-औषध एय-एक, and Demon. Pronoun ओसार-उत्सार एयारहम-एकादशम
ओसारइ-अपसारयति एरिस-ईदृश
ओसास-उच्छास M. उसासा एला-Skt.
ओह-ओघ M. ओहोळ (?) एवंकार-Skt.
ओहह D-(अपसृत) M. ओहटी Desi I 166 एवडु-इयत् M. एवढा See Notes p. 136 ओहट्टो ओसरिए एवमाई-एवमादि
ओहल्ल-Read ओहुल्ल as it rhymes with एवहि-इदानीं
फुल्ल XIV 11, 5. एव्व-एवम् See एम
ओहुंजइ-उपभुक्ते एव्वमाइ-एवमादि
ओहुल्ल-(अवफुल्ल, opp. of उत्फुल्ल) Desi I एव्वहि-(एम्वहि-इदानीम् ) See एवहि
157, quoted by Jacobi has ओहुर एसइ-एष्यति
for खिन. But is ओहुर-ओहल्ल ?
Doubtful. जाम न वइरिमुहई ओहुल्लई एह-एषः-एषा or ईदृश एहु-एषः ओ
XIV 11, 5. See व्हुल्ल ओचुम्बइ-अवचुम्बति ओच्छाइवि-अवच्छाध
कइ-कति ओणल्ल-अवनत (ओणअ+अल्ल Apbh. termin- कइ-कवि vul M. कई
ation) Construe as adj. of स्कन्ध | कइय-कृता __ केसकलाउ खन्धि ओणल्लइ XIX 4, 6. | कइयह-कदापि M. (poetry) कई ओणाविय-अवनामित
कउ-कुतस् ओत्याडिय D-(=अवस्तृत ?)
कएकचक्कु-कृतैकचक्र ओमालइ-अवमालयति
कक्कस-कर्कश ओरसइ D-(अवतरति) He. Gr. IV 8 5 कक्ख-कक्ष M. काख, by Metathesis खाक अवतरेरोहओरसौ .
कक्खड-(पीन!) पहुआएसु सकक्खडमाण 4.1 ओरालिय-See Notes p. 85 औदारिक the Desi II 11 कक्खडो पीणे does not
usual sense in Amg. does not suit, also in X 4, 4 where it is suit. M. आरोळी?
an adi. of वयण. कर्कश harsh seems ओलक्खिय-उपलक्षित M. ओळखणे
to suit

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कंकण - Skt. कंखिर-कांक्षि
118
कचरा D-Some entable M. काचन्या, कचो-या पुणो कचरा पप्पडा दिन्नभेया XII 3, 8
कचोल Da kind of pot M. कचोलें कच्छ,-a country. See Introduction कच्छव-for कच्छ, like कुरुव for कुरु कच्छाहिव - कच्छाधिप
कज-कार्य M. काज H. कज्जा
कज्जल - Skt. M. काजळ
कंचण-काञ्चन कंचणपुर-काञ्चनपृथिवी
कंचणमहि - काञ्चनमही
कंचणमाल - काञ्चनमाला A name= कणयमाल कंचि - काञ्ची
कंचुअ-कंचुक M. कुंची
कंचुल्ली - a bodice, to be tied with a string at the back. M. कांचोळी कgs - कर्तयति M. काटणें, G. काटवं, H. काटना कठ्ठ-कष्ट Vul M. कठ
कठ्ठ-काष्ठ M. काठी stick, H. काठ
कठ्ठमय-काष्ठमय
कड - See कडय
कउय-कटक M. कडें
कडक्ख–कटाक्ष M. कडाखा with change of meaning कडक्खइ–कटाक्षयति
कडुय- कटुक M. कहूं कडुआविय - ककृत in the sense of "worried, worsted”
कड्ढइ - कर्षति M. काढणें
कढकढन्त-क्वथन् (क्रोधेन ज्वलन् ) M. कढणें
कणय-कनक
are-arraa
कणयन्ति - कनककान्ति A name कणयतेय - कनकतेज A name
कणयदीव - कनकद्वीप Name of an island
or country
कणय पह- कनकप्रभ Same as कणयतेय
कणयमय - कनकमय
कणयमाल - कनकमाला A name; see कंचणमाल कणिट्ठ-कनिष्ठ
कणिर-वणिन्
कणिस - किशारु, Desi II 6 किंसारअम्मि कणिसं कणेरि D - (=स्फुरणं ? ) Pai कणी फुरणं उव्वहर समरसंगमकणेरि XIV 2, 3
कंटइय- कण्टकित
कंट-कण्टक
कंठ - Skt.
कंडas - काण्डपति VII 3, 4 M. काण्डारी - helmsman
कंडु - कन्दुक थम्भिय कन्डु कइय नेराइय III 1, 9 See Emendations
कण्णुअकन्नहिं- कर्णोपकर्णेषु (through कन्नोवकनहिं ) अहिं कण्णुअकन्नहिं सीसइ XVI 11, 2 'He (about him) is told from ear to earby good men.' See Emendations
कत्तरि-some warlike feat amongst
the things learnt by Bhavisatta ढोकर कत्तरिकरणपर्वचई II 2, 7 कत्तिय - कार्त्तिक
कडक्खण- कटाक्षण
कडन्तरिय D - (दारित) See कप्परिय below Desi II 20 कप्परिअकडंतरिआ दलिअम्मि कडप्प D - (निकर) Desi II 13 णिअरे कडप्प M. कडपा
कडाह - कटाह M. कढई कडें,
कडियल-कटितल
कठिण - कठिन
कडिल - कटिवत्र Desi II 52 णिच्छिदे कडिवत्थे कत्थइ - कचिद् Hc. Gr. II 174
कदम-कर्द
कडिल after-कटिसूत्र
कंत-कान्त

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119
कंति-कान्ति
कमल-कमलसिरि A name -कान्ते
कमलाएषि-कमलादेवी Same as above कंतिउर-कान्तिपुर a town, about 20| कमलमहासिरि-कमलमहाश्री Same as above
miles North of Gwalior; now कमलसिरि-कमलश्री Same as above called Kotwal.
कंपिय-कम्पित कंद-Skt.
कंपण-कम्पन कंदइ-क्रन्दति
कंपावइ-कम्पयति कंदप्प-कन्दर्प
कंपिल्ल-काम्पिल्या Name of a city. कंदर-Skt.
कंबु-Skt. कंदलि Skt. A kind of ornament | कम्म-कर्म M. काम
round the neck कम्बुकण्ठ कन्दलिए कम्मयर-कर्मकर M. (poetry) कामारी रवन IX 17, 4
कम्मधर-कर्मधर कंन्दिर-नंदिन
कम्मर-कर्मकर ef. Vedic कर्मार. VII 1,3 कंदुक्कइ-? VIII 19, 17
See Emendations कंदो-(=नीलोत्पलम्)
कम्मिय-कर्मिक कन्न-कन्या B. कने
कय-कृत कन्न-कर्ण M. कान
कय-क्रय कन्नधारी-कर्णधारी
कयउन्न-कृतपुण्य कन्नपंगुरण-कर्णप्रावरण A mountain tribe | कयंजलि-कृतांजलि । कन्नाड-कर्णाट M. कानडा
कयस्थ-कृतार्थ कन्नारिय D-(=कर्णयोः अङ्कशेन प्रेरितः) आरोहें कयन्त-कृतान्त __कन्नारिउ गइन्दु XIV 17, 8
कयम्ब-कदम्ब कन्नोसन्नई-कर्णोपसन्ने (=कर्णमूले) "in whispers' | कयाइ-कदाचिद्
कन्नोसन्नई चवइ जणु 1 13, 10 कयार D-तृणायुत्कर) Pai कजवो कयवरो, कप्प-कल्प (=कर ransome) सो नात्थि जो न Desi IL 11 पुढे कयारकजव etc.
महु देइ कप्पु XIII 3, 8 and others कयावि-कदापि कप्पइ-(दारयति) M. कापणे, G. कापवु ... कर-Skt. कप्पड-कर्पट M.G. कापड
करयल-करतल कप्परिय-(-दारित) See कडन्तरिय above करइ-करोति कप्पूर-कर्पूर M. कापूर G. कपूर
करण-Skt. कब्बुरिय-कर्बुरित
करणाहिवइ-करणाधिपतिः कम-क्रम
करणिय-करणीय कमदु-कमठः (=भिक्षुभाजनं ?) Desi II 56| | करंबिय-करंबित
Comm. कच्छपे भिक्षुभाजने दैत्ये च कमठ कररुह-Skt. शब्दभव एव. सो कमढ कहिमि संपाइउ | करवाल-Skt. XIX 4, 4 Or possibly दैत्य-an| करह-करभ evil spirit. Have you some-how | कराल-Skt.
contracted the evil spirit करालिय-करालित कमल-Skt.
करि-करिन्

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करिणि-करिणी
| कहइ-कथयति करुण-Skt.
कहाणय-कथानक M.कहाणी करोडि-करोटी
कहि-कुत्र Konkani M. बैं कल-कला
काओसग्ग-कायोत्सर्ग कलयजल-Watery pigment for the lip. | काणच्छि-काणाधि
रसणि अणंगु अहरि कलयजल XI 9, 10 काणण-कानन कलयल-कलकल
काणीण-कानीन कलइ-कलयति
काम-Skt. कलंक-Skt.
कामधेणू-कामधेनु कलंकइ-कलंकयति
कहु-कस्मात् कलत्त-कलत्र
काई-किं Old M.काई कलमि-कलम
काउं-कृत्वा - कलस-कलश M. कळशी
काउरिस-कापुरुष कलहंस-Skt.
कामिणि-कामिनी कलहोय-कलधौत
काय-काक कलाव-कलाप
कायर-कातर G. कायर . कलि-Skt.
कारण-Skt.. कलिय-कलित
कारण्ड-कारण्डव कलण-करुण
कारिय-कारित कलेवर-Skt.
कारुण्ण-कारुण्य कल्लइ-कल्यम् M. काल with changed sense | काल-Skt. Gकाले, H. कल
कालागुरु-Skt. कल्लाण-कल्याण
काहल-An instrument of the horn M. कल्लाणमाल-कल्याणमाला A name
कहळा कल्लोल-Skt.
काहार-Cf. M. कहार. काहारखोर भडभंडभोर कवय-कवच
XV 2, 10. Desi II 27 काहारो परिकवड-कपट
खंधे-परिखंध-menial servant कवण-कः पुनः Old M. कवण
किउअ-चिबुक किउअपमाण निउत्त V 9, 13 कवाड-कपाट M. कवाड
किम्-Skt. कविस्थ-कपित्थ
किंकर-Skt. कवोल-कपोल
किंकिणि-किंकिणी कव्व-काव्य
किजइ-क्रियते Old M. कीजे कव्वड-कर्पट M. कावडी
कित्तण-कीर्तन कस-कशा
कित्ति-कीर्ति कसण-कृष्ण
कित्ति-कित्तिसेण A name कसाय-कषाय
कित्तिसेण-कीर्तिसेना कसार-कंसार
किंदुअ-कंदुक कह-कथम्
किन-किन्न -कथा
किन्नर-Skt.

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कियत्थ-कृतार्थ
। कुंग-कोंगुदेश Modern Coimbatore and किम-कथम्
Salem, roughly किमि-कृमि
कुच्छिय-कुत्सित किय-क्रिया
कुंचिय-कुञ्चित किय-कृत G. कि, H. किया
कुहिम-Skt. किर-किल Old M. कीर
कुडिल-कुटिल किरण-Skt.
कुडिल्ल-" किराड-A petty Bania, (here in ridi-| कुडुम्ब-कुटुम्ब
cule) See Tribes and Castes of कुणइ-करोति Bombay, Vol I
कुण्डल-Skt. किरिया-क्रिया
कुतिय-कुतीर्थ किल-Skt.
कुद्ध-क्रुद्ध किलन्त-कान्त
कुंत-Skt. किलिकिंचिय-(किलिविवारवः कृतः) Onomato-| कुंथु-Name of the 17th Tirthankara
poetic for the note of the bird कुंद-Skt. लावक
कुपह-कुपथ किलिट्ठ-क्लिष्ट
कुप्पा-(कुप्यति) But in VIII 19, 9 and किलीण,-किलिण्ण-क्लिलन्त
__IX 20, 6 it appears to mean भाषते किलेस-क्लेश
कुमार-Skt. किलेसइ-लिभाति
कुमारि-कुभारी किवाण-कृपाण
कुंभ-Skt. किविण-कृपण
कुरु-Skt. The name of a country and किस-कृश
its people. Also a किसलय-Skt.
कुरुखेत्त-कुरुक्षेत्र Indraprastha किसिय-कृशित
कुरुजंगल-कुरुजांगल A country, Delhi proकिसोयरी-कृशोदरी
vince of to.day कीड-क्रीडा M. कीड, with changed | कुरुड D-(वक्र or चञ्चल) meaning
कुरुल D-(कुटिलकेश) M. कुरुळे कीय-कृत
कुरुलइ D-(आक्रन्दति) कीर-a people mentioned with खस
कुरुव-कुरु and port X 1, 11
कुरुवइ-कुरुपति कीरइ-क्रियते
कुल-Skt. कील-क्रीडा
कुलकुलइ D-(आक्रन्दति) कीला-क्रीडते
कुलफंस-कुलपांसन कीलण-क्रीडन
कुलत्तिय-कुलत्री उत्तिय for इत्तिय owing to कुइय-कुपित
the preceding 3 कुकुड-कुकुट M. कुकुड-(कुंभा)
कुवर-कुमार M. कुवार कुक्खि-कुति
कुवलय-Skt. कुकुम-Skt.
कुविय-कुपित 16

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कुसरीर-कुशरीरं .
1 कोह-क्रोध कुसल-कुशल
किय=किय कुसलत्तण-कुशलत्व कुसासण-कुशासन
खइय-खाहित-खाब Pai विलुम्पिअवम्फि खइअं कुसुम-Skt.
क्षपित -------- कुसुमाउह-कुम्मायुध
खग्ग-खड्ग कुहह-कुथ्यति decay of. जइ उट्ठभइ तो कुइइ खज-खाय M. खाजा (करंजा)
अहडज्झइ तो छारु Hc.Gr. IV 365, 3| खजड़-खाबते कूड-कूट M. को.
खंच. D-(कर्षति) M. खेचणे H. खिंचना
खण-क्षण Vul M. खिण कूल-कुल
खणइ-खनति M. खणणे कूव-कूप G. कुवो
खंड-Skt. कूवार D-Plaintive wail, तं कूवारु मणिवि
| खंडइ-खण्डयति VIII 14, 1, एम करेवि सुइरु कूवारउ खंडण-खण्डन
IX 15, 12 कूव+आरव or रव खत्त-क्षत्र G. खत्री केजर-केयूर
खद्ध-भुक्त G. खाधु केणय-क्रयणक Old M. केणे-valuable खंत-क्षान्त केत्तिय D-कियत्
खंतव्व-क्षन्तव्य केत्त्यु-कुत्र
खंति-धान्ति M. खन्त with changed केम-कथम् G. केम
meaning केय केकी
खंध-स्कन्ध M. खान्दा 'केर-(संबंधिन्) A possessive suffix | खंधार-स्कन्धावार । like तण, तणिय
खंधावार-Sktism केलि केली
खप्पर-खर्पर M. खापर केवल-Skt.
खमइ-क्षमते Coll M. खमतें (घेणे) केस-केश
खंपड D-(आर्दी करोति) केसरि-केसरिन्
खंभ-स्कम्भ ( स्तम्भ) M. खाम्ब केह D-कीहश्
खम्मइ-शाम्यति कोइल-कोकिल G. H. कोयल
खय-क्षय vul M. खय-(रोग) को-कः
खयर-खचर कोऊहळ-कौतूहल
खयाल-(खजाल!) तरुषंड कोका D-(व्याहरति ) M. कोकणे
खर-Skt. कोडि-कोटि
खरिय D-(भुक्त) Pai. खवखरिआय भुत्तम्मि कोड D-आश्चर्य M. कोड
But 'rough' would suit more. कोदव-कोदव
See उम्म कोमल-Skt.
खल-Skt. कोव-कोप
खलइ-स्खलति M. खळणे कोस-कोष
खलभलिय D-(=क्षुब्ध) M. खळाळणे कोसिय कौशिक A name
खलु-Skt.

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खवय D - ( स्कन्ध) Desi II 67 खवओ खन्धे | खोर - A people कीरखोर खसबम्वर X 1, 11 aas - क्षपयति
खोह - क्षोभ
खोes - क्षोभयति
ग
खस-खस people खाय-खादित
खाम-क्षाम
खारिय - क्षारित खिजइ - खिद्यते खिड़की खित्त-क्षिप्त
खिवs - क्षिपति
खीण-क्षीण
खीर-वीर i. e. पयः M. खीर & dish prepared from milk
खुट्टD - ( = त्रुटित ) M. खुटलें Hc. Gr. XIV |
118
खुडइ D- (=त्रुष्यति ) M. खुडणें
खुद-क्षुद्र खुभए-क्षुभ्यते खुर-Skt.
खुल्लय-क्षुल्लक
खुद-क्षुभ्यति
खे- खेदित खेज-खेते
cf. M. खारवट M. खिजणे
खेड-क्षेम OM. खेव
खेड D - ( = खेटक) M. खेडें
खेडी D- (क्रीडानौः) मुद्दे
खेड D - ( = क्रीडा ) खेड्डय D– ”
खेड D - ( रमते ) खेत्त - क्षेत्र
खेम-क्षेम
खेर - खेचर
खेर D-(= खेद) परिवड्डियखेरड X 17, 5 खेरि D
खेल्लर D=खेड्र
खेव - क्षेपयति
खेविय - खेदित खोणी- क्षोणी
इ-गति
इन्द-गजेन्द्र गरव-गौरव गग्गिर D - ( गद्गद ) गंगा - Skt.
गजिय - गर्जित M. गाजणें
गंजोल्लिय D - ( रोमांचितम् )
Skt..
-
गणण-गणना
गणहर - गणधर
गंठि -ग्रन्थि M. गांठ गंड-Skt.
गत्त- गात्र
गत्तिय
गद-गदा
गह-गर्दभ
तूण - गत्वा Prktism
गंधोवय-गन्धोदक
सलिले एमेव न च खेडी XII 12, 16 गन - गणनं सारासारपरिख्खणगन्नइ. II 2, 8
गब्भ- गर्भ M. गाभा interior
गब्भिय - गर्भिन् M. गाभण गंभेसरि-गर्भेश्वरी
गंथ-ग्रन्थ
गंध-Skt.
गंधि-Skt.
गम - गमनं i. e. from that island, VII 3, 6.
गमइ - गमयति
गमण-गमन
गर्म = अगम् Prktism जेण तुद्माण पासं गमं कुओ IV 13, 10
पि-गला
गंभीर-Skt.
गंभीरत्तण-गंभीरत्व Prktism

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गम्मा-ाम्यते
गामिणि-गामिनी गय-ज
गार-कार गयउर-गजपुर Hastinapura, Capital of | गारउ-गौरवम् Kurujangala
गारि-कारिन्, कारिणी गयण-गगन
मारिय-कारित....मयंद-गजेन्द्र
गावगयबइय-तपतिका
गाविय-गर्वितगयसाल-जशाला
गास-ग्रास गया-त G. H. गया
गाह-ग्राह (=पूर्वग्रह or आग्रह) गयारि-जारि
गिजइ-गीयते Old M. गीजे गरिट्ठ-गरिष्ठ
गिज्य्यह-गृह्य गरुय-गुरु G. गरवी गल-Skt.
गिन्हइ-गृहाति गलइ-गलति
गिर-गिर् गलथइ-(क्षिपति) He. Gr. IV 143 क्षिपेः
गिरि-Skt. गलत्थ etc. from गल+हस्त! गल्हत्थ,
गिलइ-गिलति then Tory to eject by putting
गिहवर-गृहवरः गिहवरो दाणइन्दो XII 3, 28 the hand on the throat
गिहासम-गृहाश्रम गलथल्लइ -=निःसारय) To be connected
गीय-गीता ___with the above XIII 8, 21; गीढ-गाढ 13, 2.
गुजर-गुर्जर M. गुजर G. गुजरात गवक्ख-गवाक्ष G. गोख
गुज्झ-गुह्य M. गूज a sceret गविट्ठ-गवेषित
गुड-Skt. गवेसय-गवेषक
गुडिय D-(अलंकृत बजीकृत) cf. Kumarगवेसइ-गवेषयति
Prati p. 449 तह पक्खरसन्नाहगुडसि गव्व-र्व
पमुहाउहसत्यु गसेइ-असते
गुण-Skt. गह-ग्रह
गुणअत्तम्-गुणवत्वम् गहगहइ D-=संकुलंभवति) रहसिंह गयउन गइगहइ गुणमंजरि-A name III 1,12
गुणमाल-गुणमाला A name गहण-ग्रहण
गुणवय-गुणवत गहिय-गृहीत
गुणव्वय- " " गहिर-गभीर M. गहिरा
गुणवन्त-गुणवत् गहिल्ल-ग्रहिल
गुत्ति-गुप्तिः (बन्धनम्) Desi lI 101 महीर-भीर
गुंदल D-(=आक्रन्दः) M. गोधळ Confusion गाइय-गाइका (गीतवती)
गुमगुमन्त D-(-शब्दं कुर्वत्) M. घुमणे गाढ-Skt.
गुरु-Skt. गाम-ग्राम M. गांव, G. गांम, H. गाम गुरुकी-गुरुका गामिय-गामिन्
गुरुहार-गुरुभार

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गुलियउ-(गुडमिश्र) Pai कंदुओ गुलिओ does | चित्त D-=क्षिप्त) not suit here
घुट-घुष्ठ गुलगुलइ D-(शब्दं करोति) M. गुलगुल (गोष्टी | घुम्मइ-पूर्णते M. घुमणे करणे)
घुलइ-घूर्णते M. घोळणे गूढ-Skt.
घुलिवि-A bs. of above गेय-Skt.
घुसिण-घुसण गेह-गृह
घोर-Skt. गहिणि-गृहिणी
घोलइ-घूर्णते गोयर-गोचर
घोस-घोष गोउर-गोपुर
घोसण-घोषणा गोड-गोष्ठ M. गोठा गोड-गोड name of a country Bengal गोतम-गौतम
च-Sktism गोपय-गोप
चइत्त-चैत्य गोत्त-गोत्र M. गोत गोतवळा
चउ-चतुर् M. चौ गोयर--गोचर
चउक-चतुष्क An auspicious figure made
up of grains of wheat M. घर-घत G. H. घी
चौक भरणे
चउक्कन्ध-चतु:स्कन्ध घग्घरय-घर्घर घड-घट M. H. घडा
चउक्कासण-चतुष्कासन घडइ-घटते M, घडणे
चउथ-चउत्थ
चउत्थ-चतुर्थ M. चौथ घण-घन
चउपासिय-चतुष्पार्धक घणसार-घनसार घंटा-Skt..
चउप्पय-चतुष्पाद घत्तिय D-(=कर्तित)
चउरंस-चतुरन घर-गृह M. घर G. घेर
चउरंग-चतुरंग M. चौरंग घरवा-गृहपति
चउविह-चतुर्विध
| चउवीस-चतुर्विंशति M. चौवीस, चोवीस घरवास-गृहवास घरिणि-गृहिणी
चउविह-चतुर्विध घल्लइ D-(विपति) He. Gr. IV 334 चक्क-चक M. चाक 422 etc. M. घालणे
चक्कल-(वर्तुल) घवघवन्त D-(=परिमलःप्रसरन्) M. घमघमाट
चकलिय D-(चक्रवत् प्रान्त) घाय-घात M. घाय-घाव
चकेसर-चक्रेश्वर घाइय-घातित
चक्खु-चक्षुस् घाइजइ-घात्यते
चंग D-(=चारु) Desi III 1 चंगं चारू. घाण-घ्राण M. घाण bad smell
__Coll M. चांग, चांगट घारिय D-(घतपूर्ण) Suggested by Desi चचंकिय-चर्चाङ्कित II 108 धारन्तो घेवरे चेभ
चच्चरि-चर्चरी घिय-घत G. H.घी
| चंचल-Skt.

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चडइ D-(आरोहति or प्राप्नोति ) M. चढणें । चाउरंग-चतुरंग चडकर D-चटत्कार
चाडुय-चाटु चडुल-चटुल M. चाटल (1)
चाणक-(-चाणाक्ष) चड्डण D-(मर्दन) H. Gr. IV 126 चामर-Skt. चंड-Skt.
चामरगाहिणि-चामरग्राहिणी चंद-चन्द्र
चामीयर-चामीकर चंदण-चन्दन
चार-Skt. . चंदप्पह-चन्द्रप्रभ the 8th Tirthankara --इच्छा ) चंदरासि-चन्द्रराशि A name
चारण-Skt. चंदलेह-चन्द्रलेखा A name
चारहड-चारंभट चप्पा D-(=आक्रमते) M. चापणे ?
चारित्त-चारित्र चमक-चमत्कृति M. चमक
चारु-Skt. चमर-Skt..
चालइ-चालयति चंप-चम्पा A mountain city, different | चाव-चाप from 797 of upper Bihar
चाहइ D-(=वाच्छति) M. चाहणे, H. चाहना चंपद-चप्पइ
चिट्ठी-चेष्ठा चम्म-चर्मन् M. चामडी
चिणइ-चिनोति चयइ-च्यवते
चित्त-चित्र " -त्यजति
चित्त-Skt. चयारि-चत्वारि
| चित्तंग-चित्राङ्ग a name चर-Skt.
चिंतइ-चिन्तयति चर D-चरति
चिन्तवइ-" चरड D- चोर)
चिन्ता-Skt. चरण-Skt.
चिन्तामणि-Skt. चरिय-चरित M. (दिन-) चरिया
चिन्ध-चिह्न See इन्ध चरित्त-चरित्र vul M. चरीत
चिन्न-चीर्ण चरिम-चरम
चिन्ह-Skt. चरुय-चरु
चिर-Skt. चल-Skt.
चिरयाल-चिरकाल चलइ-चलति
चिराणय-चिरातन चलण-चलन
चिरावइ-चिरयति चल्लइ-चलति
चिलाय-किरात Hc.Gr. I 183 चवह D-(=कथयति) He. Gr. IV 2 चिहुर-चिकुर He. Gr. I 186 -च्यवते A technical Jain word for | चीरइ D-( नस्त्रभिन्नान् करोति) M. चिरणे rebirth
चुअ-च्युत चवण-च्यवन
चुका D-(= भश्यति) M. चुकणे H. चुकना चपल-Skt.
चुहिय D-(चुलुकीकृत) चहोड D-(=पिशन ) C. M. चहाड चुणइ-चिनोति See चिणह चाय-त्याग
| चुण्ण-चूर्ण

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चुंबह-चुम्बति
[ छन्दाइत्त-छन्दस्वस् (स्वछन्दान) वर्ती M. छंदिष्ट चुंबण-चुम्बन
छन्न-Skt. चुंबिजन्त-चुम्ब्यमान
छल-Skt. चुंबिर-चुम्बिन्
छलइ-छलयति चुड-(= वळ्यानि) M. चुडा bangles छवि-छविस् चूडामणि-Skt.
छाइय-छादित चूरिय-चूर्णित M. चुर.
छायचूर-चूत
छाह-छाया चूव-"
छिजइ-छियते चेय-चेतना M. चेव
छित्त-क्षेत्र 15, 3 M. शेत चेडय-चेटक Kon. M. चेडा
छित्त D-(स्पृष्ट) H. छीना M. शिवणे to touch चेण-चेतना
Desi III 27 छित्तं छिविए चेलिय-चेल
छिद्द-छिद्र चोदय-चोदित
छिन्दा-छिनत्ति H. छीनना चोज-चोय (=आश्चर्य) M. चोज Desi III
छिन्न-Skt. 14 चुजमच्छरिए
छिवह D-स्पृशति) M. शिवणे चोर-Skt.
छुट्टइ D-(मुच्यते ) G. छुटवू, H. छुटना M. चोरत्तण-चोरत्व
सुटणे, चोर-चोरयति
-D ( प्रश्यति) चोरण-Skt.
छुडु D-(=यदि) चोल्ल D-(= अंगवस्त्र) M. चोळी, of women
छुडु D-(=क्षिप्त) only
छुहइ D-(=क्षिपति) च्छोडइ D-= मुञ्चति) M. सोडणे, G. छोड, H.
छूट D-(=क्षिप्त) छोडना
छेय-छेद
छ-षष् छक्क-पटक M. छक्का छजइ-(राजते) M. साजणे छठ-षष्ठ छड-पष् छड-छटा छडय D-(=सिञ्चनं) M. सडा. __ - छह D-(मुञ्चति) He. Gr. IV 91 मुञ्चेश्छड्ड
etc. छण-पण M. सण छंडर-छा G. छोडवू, H. छांडना, M. सांडणे छत्त-छत्र M. छत छत्तधार-छत्रधार छन्द-छन्दम्
ज-यत् Pronoun जह-यति "-यदि Old M. जई जइयहँ-यदा जउण-यमुना H. जणा जक्ख-यक्ष M. जक्स very old, जखीण a
semihuman being जक्खकहम-यक्षकर्दम जग-जगत् जगडन्त D--(=युध्यन् ) M. झगडणें जग्गह-जागर्ति M. जागणे जंगम-Skt. जंघ-जंघा

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जट्ट -A country, probably, Jat-country | जसहण - यशोधन A name round about Bharatpur
जसामेइ=जसाम्+एइ
जड - Skt.
जसोहर - यशोधर जसोह-यशओघः
जण-जन
जई - जनयति
जणण- जनक
जहा - यथा जहि-यत्र जहिच्छिय-यथेप्सित
जणणि-जननी
जणवय - जनपद
जा- यावत् जा-जाति
जणेर - जनक
जत्ता - यात्रा
,, - याति जाइय-याचित
जरथ-पत्र
जाईसर - जातिस्मर
जाण-जात
जन =जम्+न
जम-यम H. जम
जंम्प - जल्पति
जंपणय - जल्पन
पाण D - ( वाहनविशेष) जंबूदीव - जम्बूद्वीप
जम्म- जम्मन्
जम्मण - " जर-जरत्
जय - जगत् ,,—Skt.
जय-जयति
जयकार - ( जय जयेति करोति )
जयंत-Skt.
जयनंदण - A name
जयसुंदरि - A name
जयासि =जया असि जरा-Skt.
जल—Skt.
जल - ज्वलति M. जळणें
जलजन्त - जलयन्त्र (= नौका)
जलण - ज्वलन M. जळण
जलदेवय- जलदेवता
जलन्तरि - जलान्तरे जलबम्म - जलवर्त्म (=नौका ) जलवाहिणी-जलवाहिनी
जलहर - जलधर
जस-यशस
,,-ज्ञात "यान
० जाणय- ( ज्ञातृ )
- जान
जाणु-जानु जाम - यावत् जामहि - यावत्
जामाय - जामातृ
जामाइय- जामातृक M. जांबाई, H. जमाई
जामाउव
"
जाय-जात
जाय -जायते
जार - Skt.
जाल - Skt.
,, - ज्वाला M. जाळ
जालन्धर - Name of a tribe and country probably in the Doab in Punjab
जालिय - ज्वलित M. जाळला
जि - (एव) M. चि, च, G. ज
जिg - ज्येष्ठ
जिण - जिन जिus - जयति
जिम - यथा
जिम्मs D - ( = भुज्यते) M. जेवणें, G. जमवु जिव - ( यथा) See जिम, M. जेवि जिय-जित

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जियइ-जीवति जिहं-यथा
जिहं-,
| जोग-योग M. G. H. जोग जोग्ग-योग्य M. जोगा जोयइ D-(पश्यति) G. जोवू जोयंगण-ज्योतिर्गण (through जोइंगण) जोयण-योजन जोवइ-जोया जोव्वण-यौवन M. H. जोबन जोह-योध coll M. जोधा a strong man, ___ originally, a fighter जोहइ-गुध्यते
जीय-जीवित जीव-Skt. जीवइ-जीवति जीवगाह-जीवग्राह जीवण-जीवन जीविय-जीवित जीह-जिहा M. जीभ जुअराय-युवराज जुजइ-युज्यते जुज्झ-युद्ध M. झुज, झुंज जुज्झइ-युद्ध्यते जुत्त-युक्त जुत्ति-युक्ति M. जुगत जुय-युग जुयल-युगल जुयलय-युगलक जुव-युत जुवा-युवति जुवईयण-युवतिजन जुवलय-युगलक M. जुळे जुवाण-पुवन M. H. जवान जूअ-यूत M. जुआ (वा) जूआर-यूतकार M. जुगार, जुवार जूड-जूट M. जुडी जूह-यूथ जेह-ज्येष्ठ M. जेठा जेत्तिय-यावत् M. जितकेंजेत्था जेसुजि जेत्यहि-यत्र M. जेथे जेथु-यत्र जेम-यथा-M. जैम in जेम तेम जेह-यार जोअण D-(लोचन) जोइवि-योजयित्वा जोएसर-योगेश्वर
17
सकिय D-(-वचनीय)? Desi III 55 वयणिजे
शक्किय झंखइ D-(=विलपति) He. Gr. IV 148
विलपेझख झडत्ति-झटिति M. झट quickly झडप्पइ D-(=अबस्कन्दयति)M. झडपणे, G. झडप झत्ति-झटिति झंप D-(अवपात) M. झाप, झेंप a leap. झंपिवि D-(छादयित्त्वा) M, झापणे, झांकणे H.
झंपना झलझलन्त D-(दीप्यमान) M. झळकणे, झळाळणे झल्लरि-वायविशेषः झल्लोझल्लि3 D-(शुब्ध) शसिवि-ध्वंसित्वा माण-ध्यान झायइ-ध्यायति झीण-श्रीण मुणि-ध्वनि झुणि आलत्त सिरिण संचालिवि XVI
4,10 मुलुक D-(-वायुलहरी) मुत्ताहलमालझुलकरहि IV
10, 11 M. झुछुकू झुल्लुकिय D-(=प्लष्ट) विरहदवग्गिझुलकियकायत
III 20,8 of M झळ लागणे to be
scorched झूर D-स्मरति
टक-A name for Punjab between

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the Beas and the Indus. See | णउ-न Cunningham, Ancient Geo- f-(=इव) remnant of पूर्ण-नूनं graphy, P. 148
णच्छिउ-नाशयतु करहं कज्जु को णच्छिउ x 4,7 टंकार-Skt.
See Notes टिंट D-=यूतस्थान) Desi IV 3 टेण्टा | णजइ-जायते जूअपयम्मि
णठ्ठ-नष्ट टिटाउत्त-टेण्टापुत्र
पडत D-( गोपयन् ) Desi IV 20 Comm.
णडइ गुप्यति ठविय-स्थापित vul M. ठिव, ठेव
णस्थि-नास्ति गइ-तिष्ठति vul M. ठाकतो
णंदणु-नन्दनः ,-स्थाने Old M. ठाई
णर-नर ठाण-स्थान M. ठाण
णरकेसरि-नरकेसरिन् ठिय-स्थित Old M. ठी
णरनाह-नरनाथ परवइ-नरयत्ति
णरवर-नरवर डंकइ-(दशति) M. डांक
परवरिन्द-नरवरेन्द्र डझा-दह्यते
णराहिय-नराधिप डंभ-दम्भ M. डंभ
णरेस-नरेश हर D-दर H. डर
णरेसर-नरेश्वर डसण-दशन M. डसणे
णव-नव डहइ-दहति M. डाह
णवर D-(केवलं) डाल D-(शाखा) M. डाळी, दाळी, Desi IV 9 | णवि-नापि (न) डाली साहाए
णह-नभसू डिभ-Skt.
णाइ-न(चित) डोहिय-Deep M. डोह
णाई D-(-इव) णाइणि-नागिणी
णा-नाम दक-ध्वाक्ष Pai ढंखाय कायला काया
णाणाविह-नानाविध ढकई D-(-च्छादयति) I10,12 M. ढांकण, ढांपण
णाम-नाम Prktism ढण्ढवाल or ढंढ-? V 18, 5
णायरिय-नागरिक adj. of भास; polite. Ja. दुकइ-दौकते (=संगच्छति)
cobi's arrefcus is a misreading. दोयइ D-(=क्षिपति) of दुक्खमहन्नवि ढोइय
णावइ-ज्ञायते
, D-(=इव) All Apbh. ण has been deliberately | णासइ-नश्यति
changed to न as shown in the | णाह-नाथ Notes. Some words that have णाहि (हिं)=न M. नाहीं escaped are given below णिइवि-णिएवि ( दृष्ट्वा)
णिउत्त-नियुक्त णा-नदी
णिग्गुण-निर्गुण

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णिजिणइ-निर्जयति णिज्मर-निर्भर M. निझरणे णिज्झुण-निर्ध्वनि णिवण-निर्धन णिडुअ-निर्धूत णिण्णासयर-निर्णाशक णिण्णासिय-निर्णाशित णिप्पह-निष्प्रभ णिप्फल-निष्फल णिवज्म-निबध्यते णिब्भर-निर्भर णिभिण्ण-निभिन्न णिम्मल-निर्मल णिय-निज णियय-निजक णियइ D-(=पश्यति) णियच्छा-नियच्छति (=पश्यति) णियाणु-निदान णिरंकुस-निरङ्कुश णिरत्थ-निरर्थ निरंतर-निरन्तर हिरवज-निरवध जिरवसेस-निरवशेष णिरारिउ D-(=निश्चितम्) णिरुद्ध-निरुद्ध . णिलय-निलय णिलोह-निर्लोभ णिविट्ठ-निविष्ट णिव्वहह-निर्वहति णिवुइ-निवृति णिव्बूद्ध-निर्मूढ णिसि-निशा णिहाण-निधान णिहि-निधि णीसह-निःशब्द णीसास-निःपास णेह-लेह
| तइय-त्वदीय
तझ्यय-तृतीय तझ्यह-तदा तहलोय-बैलोक्य तउ-तव तओ-ततस् तक्काल-तत्काळ तक्खण-तक्षण तजह-तर्जयति तड-तट M. तड (लावणे) तड-(almost=स्पष्ट ?) तडकिय-(तटस्कृत) M. तडफणे तडि-तडित् तणय-तनक (संबन्धिन्) See केर तणु-तनु तणुइज्जइ-तनक्रियते तणुब्भव-तनू व तणुरुह-तनुरुह तण्डव D-(समूहः) M. तांडा तण्डवइ-(=नृत्यति) Pai लासं तंडवं suits
for तण्डविय वण्ण I 9, 1 colours
were displayed तत्त-तप्त
"-तत्व तत्थ-तत्र तस्थहोतदिण-तदिन तंत-तंत्र तन्ह-तृष्णा M. तहान, also rarely तान्ह, तान तन्हाविय-(तृष्णायित) M. तान्हवलेला तम-तमस् तमाल-Skt. तंविर-ताम्र M. तांबेरा, तांबडा तंबोल-ताम्बूल in M. ताम्बोळी तरह-तरति M. तरणें, G. तरे तरंग-Skt. तरण-Skt. तरणि-Skb.. तरह-Skt.
त-Demonstrative Pronoun

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तरल - Skt. तरलाविय-तरलित तरु-Skt.
तरुण - Skt. Also in M and H
तरुण-तरुणी
तलि-तले
तलेर D - ( = नगररक्षकः ) Desi V 3 णयरारख्खे तलारो अ XV 5, 6 This was a high police officer or magistrate cf. Nāyādhammakahā XVI अत्रेय 'बहवे राईसरतलव रमाडं चियकोडुं नियइन्भसिट्ठिसेनावतिसत्थवाहपभियओ
तव - तपस्
तवइ - तपति तवंग D - ( = मञ्चक) See Notes
तवसि - तपस्वी
तस्सेय - तत् श्रेयस्
तह - तथा ता- तदा
-
ताणय- त्राण
ताम- तावत्
तामहि - "
ताय-तात
तार-Skt.
तार-तारा A name
तारिय-तारित
ताल - Skt.
ताव-तावत्
तावस - तापस
तावेल - तला
तालिय- त्रासित ताही - त्रास्यति
ति-त्रि
132
तिडणिय - त्रिगुणित
तिय-बी
तिकाल - त्रिकाल
in M ताव G. and H. also तिरिय तिर्यक्
तिक्ख - तीक्ष्ण M. तिखा तिछक-त्रिषट्क
तिण-तृण M. तण तिणवन्त-तृणवत्
तित्त- तृप्त
तित्तय- तेत्तिय
तिथ-तीर्थ
तिथयर - तीर्थकर
तिथंकर - तीर्थंकर
| तिनाण- त्रिज्ञान
तिन्न -तीर्ण तिभाय - त्रिभाग तिम-तथा
तिमिर - Skt.
तिरिक्ख - तिरश्व (पक्षिन् )
तिरियत्तण- तिर्यक्त्व तिल - Skt.
तिलय - तिलक
तिलयदीव - तिलकद्वीप
तिलयसुन्दरि - तिलक सुन्दरी Said of भविसाणुरूवा तिलोय - त्रिलोक
तिल्ल - तैल
तिल्लारु-तैलादरः or तैलाचारः A ceremony immediately preceding marri-age, where तैल, हरिखिा are to be first used by the bride and then by the bridegroom
तिवग्ग - त्रिवर्ग
तिवलि-त्रिवलि
तिवार - त्रिवार M. तिवार तिविह-त्रिविध
तिवेय or तिवेश्य - A Name
तिसट्ठि - त्रिषष्टि M . ते (त्रे) सट तिसुद्धि - त्रिशुद्धि
तिह - तथा
तिहुँ - ? तिहुं संपन्न गुणंतरिण XXII 10, 10 तिण- त्रिभुवन
तीर - Skt.
तीवण D - (= अशनविशेषः)
तीस-त्रिंशत् M. H. तीस, G. श्रीश

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तीसम - त्रिंशत्तम G. त्रीशमो, M. तिसावा तुक्खार - (= तुष्कार) Tokharian ? An attribute of horses from place of origin, like सैन्धव, वनायुज
तुम्ह - यूयम्
तुम्हार - युष्मदीय H. तुम्हारा, G. तमारा
तुरय-तुरग तुरंग - Skt.
तुंग - Skt.
तुट्ठ-तुष्ट तुट्ठी-तुष्टि
तुडि - त्रुटि M. तुटी, Coll M. तुट्टी तुंड D - ( मुखं) Jacobi's वासण रुंडई VII तोसविय - तोषित 1, 5 is bad
तुहि- तूष्णीम
तुरंगम - Skt.
तुरंत - त्वरमाण M. तुरुत, G. तरत ?
तुरिय- त्वरित तुलइ - तुलयति
133
हे - तत्र
तेत्तिय - तावत् Old M. तेतुलें
तोइ - ततोऽपि H. तोई Or तोबी तोडइ - त्रोटयति M. तोडणें, G. तोड तोणीर-तूणीर तोय - Skt.
तेथइ-तत्र चित्, like कत्थ. Coll M. तिथेय
तेरथु-तत्र M. तेथें or तिथें
तेम - तथा M. तेम, G. तेम तेम - तथाचित्
तेय - तेजस्
तोरण -- Skt.
तोरि - तव ? तोरि वसव्वड मई वासइ XIII तोस -तोष Vul M. संतोस तोस - तोषयति
तुल्ल-तुल्य
तुहुँ-त्वम्
तूर - तूर्य
तूरिय-,, तूल—Skt.
तूलिपल्लंक - तूलपल्यंक M. G. पलंग, Old M. तुळी | थवक- स्तबक a bed
थाइ
तूस - तुष्यति
तेतीस - त्रयत्रिंशत् M. तेतीस, G. तेत्रीश
थ
थक- तिष्ठति Old M. थाके
D - (सौभाग्य) M. थाट
थड D - (अभेया पंक्ति:) M. थट or थड, G. थट
थडू D - (गर्वित ) Pai.
गव्वि
थण - स्तन M. H. थान
थन्त - तिष्ठत् G. थत
थंभ-स्तम्भ
भइ-स्तम्भते
थंभण - स्तम्भन M. थांबणें
थरहरद्द D-(=कम्पते) M. थरथरणें H.
थरहरियD - ( = कम्पित) Pāi. वेविअं च थरहरिअं थल-स्थल M. थळ in पाणथळ, उसाचें थळ, G. थळ थविय स्थापित
थाण-स्थान
थाम - स्थानम् (=वलं) Pai. थाम बल थाल - स्थालि M. थाळा G. थाळ
थावस्त
थिय-स्थित
थिर-स्थिर M. H. धीर, G. थिर
थुअ-स्तुत
थुइ-स्तुति
इ-तौ
4
थुत्त-स्तोत्र
तेरस - त्रयोदश M. in धनतेरस, G. तेरस तेसिय-त्वेषित ? पर उन्भेउ तेसिओ XIII 7, 2 | थुत्युकारिय= ( = थुत्युकारित) M. थूथूकरणें तेह-ताहर तो- ततस्
थुब्वस्तव्य धुव्वद्द - स्तूयते

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यस्य
थूलाहल - स्थूलफल. स्थूलानि फलानि i. e. प्रत्येकं | दयावरु - दयापरः 1. मौक्तिकं थोभ - थोव - स्तोक M. थोडें G. थो थोइलय - स्तोकक
थोर - स्थूल M. G. H. थोर
द
दइ - (दव्याः ) दइया - दयिता
- दैव
दइवायत्त दैवायत्त दंस-दंश
दंसण - दर्शन दंसिय-दर्शित
दक्ख-दक्ष
दक्खव - दर्शयति M. दाखवतो
दक्खिणावत्त- दक्षिणावर्त
134
दढ - हड
दंड - Skt.
दंडाas - दण्डयति
दत्त-Skt.
दंत-Skt.
दंति - दन्तिन् दप्प - दर्प
दपर्यंत-दर्पयत्
दपण-दर्पण
दयावण= दीन: Desi IV 35 दयावणो दीणे दर - ( = ईषत् )
दरमल D - ( = कम्पते) M. डळमळणे
दरिes - दर्शयति दरिसावण-दर्शक दल - Skt.
दलs - दयति
दलण-दलन
दम्मइ-दम्यते दय-दया
दलमलइ = दरमलइ
दलवर D - ( = निर्दलयति ) M. तळपट करणें (समूळ
नाश करणें ) aafor-दवानि
दवणय-(= दमनक) M. दौणा a kind of fragrant shrub held sacred
दक्खिन- दाक्षिण्य
दसण- दशन
दडत्ति D - ( = तत् इति कृत्वा) M. दडदड दडवड - (दब्दइ इति रवं कृत्वा ) cf. M. दबादव | दसविह-दशविध
पडणारें दहीं. In Hc. Gr. IV 330 aras sis विहाणु seems to mean ' soon' and in IV 422 मयरGreeder पर अपूर कार्लि 'a hasty
attack'
दव्व - द्रव्य
दस - दश G. H. दस
दह - दश M. दहा दहइ - दहति
दहमय - दशम दहि-दधि M. G. दहीं astras for metre दाइ - ददाति
दाइय- दायाद M. दाइज
दाडिम - Skt. G. दाडम दाढा - दंष्ट्रा M. G. H. दाढ
दाण-दान
दाम - Skt.
दाय - Skt. (or आदान )
दाया- दातृ
दार-दारा
दमक - appears to be coined to rhyme | दारिद्द - दारिद्र्य with चमकिय and may be con
दारुण-Skt.
nected with दम् to harm
to
दावई - दर्शयति Coll M. दावणें, G. दावुं
overpower
दाव-दापयति
दास-Skt.
दास-दासी

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135
दाह-Skt.
दुक्कड-दुष्कृत दाहिण-दक्षिण H. दाहिना
दुकंदिर-दुष्क्रन्दिन दिक्ख-दीक्षा
दुकम्म-दुष्कर्म दिजइ-दीयते Old M. दीजे
दुकर-दुष्कर दिट्ठ-दृष्ट Coll and Old M. दीठ.
दुकलियारय-दुष्कलिकार दिटुंत-दृष्टान्त
दुकह-दुष्कथनीय दिहि-दृष्टि Old M. दिठी.
दुकाल-दुष्काल Coll M. दुकाळ दिढ-दृढ
दुकिय-दुष्कृत दिण-दिन
दुक्ख-दुःख Coll M. दुख दिणयर-दिनकर
दुक्खद-दुःखद दिणमणि-दिनमणि
दुक्खल्लिय-दुःखित M. दुखलेला दित्त-दीप्त
दुक्खाविय-दुःखापित M. दुखावणे दित्ति-दीप्ति
दुखंड-द्विखण्ड दित-ददत् M. देता
दुग्ग-दुर्ग दिन-दत्त
दुग्गइ-दुर्गति दिप्पंत-दीप्यमान M. दिपणे
दुग्गम-दुर्गम दिय-दिज
दुग्गह-दुर्ग्रह दियंवर-दिगंबर
दुग्घर-दुर्गृह दियह-दिवस
दुग्घोह-हस्तिन् Desi V 44 दुग्धुणया हत्थी दियावइ-दापयति
दुचरिय-दुश्चरित दिव-दिव
दुच्चार-दुश्चार दिवड-वर्ष
दुजण-दुर्जन दिवस-Skt.
दुजय-दुर्जय दिवसयर-दिवसकर दिव्व-दिव्य
दुठ्ठिय-दुष्ठा दिस-दिशा M. दीस
दुत्तर-दुस्तर दिसइ-दिशति
दुस्थ-दुःस्थ दिसि-दिशा
दुत्थिय-दुःस्थित दिहि-धृति
दुद्धर-दुर्धर दीण-दीन
दुनय-दुर्णय दीव-दीप M. दिवा, G. दिवो
दुनिरिक्ख-दुनिरीक्ष द्वीप In M. लखदीव, मालदीव, islands in | दुनिवार-दुर्निवार the Indian Occan.
दुपेच्छ-दुष्प्रेक्ष दीविय-दीपिका M. दिवली
दुप्पइ-दुष्पति दीसइ-दृश्यते M. दिसे
दुप्पय-द्विपद दीह-दीर्घ
दुप्पयार-दुष्प्रचार दीहर-,
दुप्परिणाम-दुष्परिणाम दुकम्म-दुष्कर्मन्
दुप्पवंस (च?)-दुष्प्रपञ्च See Notes दुकिय-दुष्कृत
दुप्पवंच-,

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दुपवण- दुष्पवन
दुप्पियर - दुष्पितृ दुपेच्छ- दुष्प्रेक्ष
दुष्पुत्त- दुष्पुत्र
दुमदुम दुइ-दु
दुम्मइ - दुनोति दुम्मण-दुर्मनस्
दुम्मणवन्तय= दुम्मण दुम्मालय - दुर्मारुत दुम्मुह-दुर्मुख
दुरक्खर - दुरक्षर
दुरक्खस-दूराक्षस
दुरायारिय- दुराचारिन्
दुरालोयण- दुरालोकन
दुरास-दुराश दुरिय- दुरित
दुकं दुर्ल दुर्लभ-दुर्लभ दुल्लक्खय-दुर्लक्ष दुल्लंघ - दुर्लय दुल्ल लिय- दुर्लकित
दुल्लह- दुर्लभ
दुल्लालाइ - दुलर्लायति
दुवार-द्वार
दुवियप - दुर्विकल्प
दुविरुद्ध - दुर्विरुद्ध दुविह- द्विविध
दुष्व - दूर्वा
दुष्वयण - दुर्वचन दुबयणय - दुर्वदनक
दुवक - दुर्वाक्य A Name
दुव्वसण-दुर्व्यसन दुष्वसंत-दुर्वसन्त
दुष्वाय-दुर्वा
दुब्वासण - दुर्वासमा दुव्वासिर– दुर्वा सिन् दुब्विणीय- दुर्विनीत दुव्विदुर्विदग्ध
136
'दुव्विसह - दुर्विषह दुसंकड - दुःसंकट
दुसंकर- दुःसंकर
दुसम - दुषमा Technical Jain term for a cycle of years. See Notes
दुसह - दुःसह
- दुसील दुःशील
दुइ-दुःख
दुहिय- दुहितृ
दूअ ( दूय) - दूत दूमइ = दुनयति दूर-Skt.
दूरास- दुराश
दूस - दूष्य दूसइ - दूषयति
दूसण-दूषण
दूसह - दुःसह
दूव - दुर्भग
देह - ददाति M. देई, G. H. दे
देखs - पश्यति M. देखणें, H. देखना देखइ = देक्खह
देव - Skt. As Voc., addressed to a
king देव-देवता
देवंग - देवाङ्ग Adj. of clothes देव-देवत्व
देवर-देव M. दीर, H. देवर
देवलोय - देवलोक
देवि-देवी
देस - देश G. H. देस
देसिय-देशित
देह-Skt.
देहुर-देवगृह M. देव्हारा 2 miniature wooden temple for domestic
gods
दोकर - दुष्कर
दोखंड-द्विखण्ड
दोखंड-द्विखण्डयति
दोत्थितदुत्थिड - दुःस्थित

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137
दोमिय-दूमिय
धरण-Skt. दोस-दोष Vul M. दोस. H.
धरणि-धरणी दोस-द्वेष
धरणिंद-धरणीन्द्र A name दोह-द्रोह
धरणीधर-Skt. दोहय-द्रोहक
धवल-Skt. दोहग्ग-दौर्भाग्य
धवलिय-धवलित दोहत्तण-द्रोहत्व
धाइ (धाइउ ) D-(=रुदनं) विणियत्तु लोउ धाइड दोहलय-दोहलक M. डोहाळे
मुअंतु XXII 2, 8 and अद्धवहिजि दोहिय-द्रोहिन्
विणिग्गय धाहिहिं VIII 12,8 (=धाइर्हि) दोहित्तय-दौहित्र
cf. M. धाय मोकलणे-to cry aloud
| धाइय-धावित धक्कड-धर्कट Name of a Bania family to
धाडिय D--प्रेषि M. धाडणे to send which our author belongs धाम-Skt. धगधगन्त D-=उग्रं ज्वलन) M. धगधगीत धार-धारा M.G. धार धण-धन
धारय-धारक धण-धणमित्त A name
धारइ-धारयति धणमित्त-,, A name
धावइ-धावति M. धावे धणयत्त-धनदत्त A name
धाहाविय-धाविय-धावित The r for metre's धणयदित्ति-धनदीप्तिः A name
sake. कर उन्भेवि धाहाविउ भणइ VII धणयलच्छि-धनलक्ष्मी: A name
3, 10 धणवइ-धनपति A name
धाहि धाइ (ह for metre) which see. धणवाल-धनपाल A name
चिठ्ठ-धृष्ट M. धीट धणसिरि-धनश्री: A name
धीय-दुहितू धणिय-धन्या (=प्रिया) Desi V 58
धीर-Skt. धणु-धनुस्
धीरायर-धैर्याकर धणुइ-धनुष्य
धीरिय-धीरित धणुहर-धनुर्धर
धीरिम-धैर्य धंध: D-(आग्रह) Desi V 57 धन्धा-लजा | धुअंत-धुवन्
does not suit मं तुंटुं करि असगाहिं धुकु D-(=मंदं स्थितं) M. धुकधुकणे said of धंधउ VI 2, 8 Don't persist in life's last breath a wrong idea.'
धुणइ-धुनाति धन-धन्य
धुत्त-धूर्त धम्म-धर्म
धुय-धुत धम्मिल्ल-Skt. has borrowed-this word धुर-धुरा
_form the Pr. Pai. कबरी धम्मिल्ल धुरंधर-Skt. धय-ध्वज
धुव-ध्रुव धयवह-ध्वजपट
धुवइ-धुनाति धर-धरा
धूम-Skt. धरह-धरति
धूप-दुहित
18

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138
धूलि-Skt.
नव-Skt. धूव-धूप
नवइ-नमति धूववत्ति-धूपवर्ति
नवकारह-नमस्करोति धूसरिय-धूसरित
नवम-Skt. धोरणि-Skt.
नवर D-(केवलम् ). धोबहD-(=प्रक्षालयति ) M. धुणे, म.धूना नवल्ल-(-नव) M. G. नवल
नवहलिय-नवफलित.....नह-नदी Vul M. नई
नवि-नापि नउ-न
नह-नभस् नउल-नकुल
-नख नं-(व)
नहनिलय-नभोनिलय (=देव) नचा-नृत्यति M. नाचणे, G. नाचवू, H. नाचना
नहु-नखल नजइ-ज्ञायते
नाइ D-( =इव) नठ्ठ-नष्ट G. माठो
नाइत्त-ज्ञाति(?)अहिमुहमिलिय सयलनाइत्तई VII. नथि-नास्ति G. नथी
13,1 नंदअ-नन्दकः
नाउं-नाम Old M. नाउ, M. नांव नंदह-नन्दति
नाडि-नाडी नंदण-नन्दन
नाण-ज्ञान नंदि-नन्दिमित्त A name
नाम-Skt. नंदिमित्त-नन्दिमित्र A name
नामग्गहण-नामग्रहण नंदिवडण-नन्दिवर्धन A name
नाय-ज्ञात
नायभोय-नागभोग Same as नायसेज which नंदीसर-नन्दीधर
see. मंदिछय-नन्दिसत
नायमुद्द-नागमुद्रा नमसइ-नमस्यति M. नवसणे with changed | नायर-नागर meaning
नायरि-नागरी ममिय-नमित
नायरिय-नागरिका नमु-नमः
नायरियायण-नागरिकाजन नमोत्यु-नमोस्तु
नायसिरि-नागश्रीः A name. नयण-नयन H. नेन
नायसेज-नागशय्या नयर-नगर M. नेर in जामनेर, पारनेर names नारय-नारक of towns
नारसिंह-Skt. name of a tribe नयवंत-नयवत्
नारसीह-नारसिंह नर-Skt.
नारि-नारी नरय-नरक
नालिएर-मालिकेर Vul M. नारिएळ, नारळ नराहिव-नराधिप
नावइ D-=इव) नरिंद-नरेन्द्र
नास-नाश Vul M. नास नरेस-नरेश नरेसर-नरेवर
नासइ-नश्यति
नंदिवडण-
"
,-नासा

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189
मासाय-नासया or नासायै ?
| निहाडिय-निर्धाटित Cf. मालवणरिंदधाडिए लूडीए घयं देइ नासाय पेयं पसत्थं XII 3,7
मनखेडम्भि Pai end . नाह-नाथ Old M. नाहो husband निनद-निनद नाहि-न
निनाद-Skt. नाही-नाभि
निंद-निद्रा H. नीन्द निउंजइ-नियुड़े
निदह-निन्दति निउत्त-नियुक्त
निनेहय-निःनेह निओय-नियोग
निष्फंकिय-निष्पङ्क निकाय-Skt.
निप्पंद-निष्पन्द निक्य-निष्क्रय
निष्फल-निष्फल निकारण-निष्कारण
निबद्ध-Skt. निक्खंत-निष्कान्त
निबंध-Skt. निक्खेवय-निक्षेप
निबंधण-निबन्धन निक्खेविय-निक्षेपित
निबिड-Skt. निग्गंत-निर्गच्छत्
निभर-निर्भर निग्गंथ-निर्ग्रन्थ
निम्भिट- निभिटई हारावलिथट्टई V 9,9 निग्गय-निर्गत
निमाणिय-निर्मानित -निर्गज in णिग्गयाउ गयसालउ IV 10, 4. | निंब-Skt. निग्गह-निग्रह
निमित्त-Skt. निग्घिण-निघृण
निम्मच्छइ-निर्मक्षति निग्घोस-निर्घोष
निम्मच्छण-निम्रक्षण निघोस- "
निम्मजइ-निर्मजति निच-नित्यम् Old M, नीच always निम्मल-निर्मल निश्चल-निश्चल
निम्मह-निम्महण निच्छय-निश्चय Vul M. निच्छय
निम्महण-निर्मथन निजावय-निर्यामिक
निम्माणिय-निर्मानित निजिय-निर्जित
निय-निज निजीव-निर्जीव निज्झायइ-निध्याति (=पश्यति)
नियय-निजक निज्झुण-निर्ध्वनि In M. (रुण-)झुण
नियइ D-(=पश्यति) निदुइ-नितिष्ठति
नियत्रं-नियम निडरिय-निर्दरित M. बेडर, G. निडर - --- नियच्छइ D-पश्यति नित्त-नेत्र
नियउ-निकट Coll M. आड ना नीड (3) नित्ति-नीति
नियत्त-निवृत्त निद-निद्रा Vul M. नीद, नीज
नियत्ता -निवर्तयति
नियस्थ-(परिहित) Desi IV 33 णिअत्थं निद्दड-निर्दग्ध
परिहिए It could however be traced निदलेह-निर्दलयति
to fa+16+a, where a undergoes निड-जिग्ध
यश्रुति and स्त_regularly becomes निडण-निर्धन
M. Not a Desi therefore,
,-नीत

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नियम - Skt. नियंज- नितम्ब नियर-निकर
नियल - निगड
नियवि = निरवि ( दृष्ट्वा ) नियवि किउ ( कृतं ) कथं निलय - Skt.
तदनंतर V 16,7
नियसिवि -न्युष्य ( = उपोष्य) निव्वाहइ जो नियसिवि
भरेण XXII 10, 6 नियाण-निदान
निरंजण- निरञ्जन
निरम्मणा (ण) D - Desi I 22 has अम्माइआ for अनुमार्गगामिनी and I 49 अम्मणुअंचिअं for अनु (मार्ग) गमनम् . अम्मण thus seems to mean pursuit निरम्मणाउ therefore should mean of which no one is in pursuit, or which no body seeks. This sense suits the context very well. हुकालिं जइवि निरम्मणाउ XVI 8, 10
निरलंकार - Skt. निरवराह-निरपराध
निरवसंक-निरपशङ्क निरवसेस - निरवशेष निरवेक्ख-निरपेक्ष
निराउछ - निरायुध
निरारिउ D - ( निश्चितम् ) See निरु निरावराह = निरवराह
निरिक्खs - निरीक्षते निरिक्खण- निरीक्षण निरु - निश्चितम्
140
निरुजम - निरुद्यम
निरुत्त - निरुक्त (= निश्चयेन) M . निरुतें
निरुत्तर - Skt.
निरुद्ध-Skt.
निरुत्रयमाण- निरुन्नतमान
निरंभण D- (= निरोधन)
निरुवम - निरुपम निरुवसग्ग-निरुपसर्ग निरोह - निरोध निरोवम-निरुपम
निलीण - निलीन
निव-नृप
|
निवर्डि D - ( = निष्पत्य ) cf. Hc. Gr. IV 444 वलयावलिनिवडणभएण घण उद्धन्भुअ जाई. चम्मट्ठसरी निवडं जाइ मसाणि खउ XX 9, 9. The anusvāra, however, makes it difficult. Possibly it is a mistake.
निवडइ - निष्पतति निवसइ - निवसति निवह - Skt.
निवाण ( - निव्वाण ) - निर्वाण, in the sense of निर्वाणस्थानं= विश्रामस्थानम् Hc. Gr. IV
19 has निवाणु for निव्वाणुं - 'अहवा तं जि निवाणुं वरभवणहो पिक्खंतु निवाणइं V7, 7. M. निवार्णे
निवेइय- निवेदित
निरावसन्न - निरवसन्न ( = विषण्ण) निर् has inten - निवेसइ - निवेशयति sive sense here.
निवारs - निवारयति
निवारण - Skt.
निवास - Skt.
निविट्ठ - निविष्ट निवित्ति-निष्टत्ति
निविस - निमेष
निव्वन्न- निष्पन्ना (= जाता ) भविसत्तहो गेहिणि निव्वनी
XX 14, 2
निव्ववसाय - निर्व्यवसाय Old M. वेवसाव roaes - निर्वहति
निव्वाes - निर्वाहयति
निव्त्रिडइ ( = निव्वडइ) - निष्पद्यते . निव्विडउ कज्जु
किं वित्थरेण IV 5, 12
निव्gs - निर्वृत्ति
निव्त्रय - निर्वेद निसन्न - निषण्ण

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निसायर - निशाचर निसि - निशा
निसियर - निशाचर
निण-निधन
निers - निहन्ति
निम्मर - निहन्यते
| नेमित्तिय - नैमित्तिक
निसृढिय D- (=भरानत) Pai निइडियमकन्तभरोणयं नेराइय-नीराजन
वथ - नेपथ
निठण-निशणोति निees-निघट्टयति
नेसण- निवसन, as reference to सुरत shows विहडियनेसणारं मिहुणाण व सुरयारंभई IV
8, 10M. नेसणें
निहसन्ति-नियसन्ति See Emendations
निहाय निघात
निहाण-निधान
निहालइ - निभालयति M. निहाळणें निहाळं निहि-निधि
निहित्त- निक्षिप्त
fuiss D - ( पातयति ) नीर - Skt.
नीसह - निःशब्द M. नीसाद नीसंदेह - निःसंदेह नीसरइ-निःसरति नील- निःशल्य नीसार - निःस्सार
141
' passage', if in कवडिं
is
जिणभवणहो नीसारइ V7, 2 नी०
निहीण-निहीना
निहुय - निधुत ( - निधुवनं सुरतं )
पइ-पति
निहेलण D− (=गृह) Desi IV 51 णिहेलणमगार पइज-प्रतिज्ञा M. पैज
जघणेसु
पट्ठ - प्रविष्ठ old M. पैठा पइत - पयत्त which see. पइन - प्रकीर्ण
a noun
नीसारइ - निःसारयति नीसारय - निःसारक
नीसास - निश्वास
नेत्त- नेत्र नेमित्तनैमित्त
नीः साहार - निःसन्धार or निःसंवार acc. to He.
Gr. IV 82. बलु भज्जइ नीसाहारु साउ XIV 16, 6 unmitigated defeat
नीसेस - निःशेष
नु-किन्नु
नूणं- नूनम् Prktism
इ - नयति M. नेई नेउर - नूपुर M. नेवरें
नेह-लेह
नोकसान कषाय हाइ-नाति
न्हवण-अपन
न्हविय - पित
न्हाण - स्नान M. न्हाणे, नहाणें न्हावर - नापयति
पइव्वय - पतिव्रता
पइसइ - प्रविशति old M. पैसणें ० पइसरइ - प्रतिसरति (= प्रविशति ) )
पइसार - प्रतिसार ( प्रवेश or मार्ग ) old M.
पैसार पइसारइ = प्रवेशयति
पर-पतिगृह पईसइ = पइसइ
परंजइ - प्रयुंक्ते
पउक्त-प्रयुक्त
पउर - पौर पथ-प्रोषित
प
,, - प्रचुर in M. ( भर - ) पूर, also Vul. M.
पचूर परिस- पौरुष
पएस - प्रदेश
पभोलि - प्रतोली
पभोसि- प्रदोषे

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142
पोहण-प्रवहण
| पच्छए-To rhyme with नियच्छए पभोहर-पयोधर
पच्छन्न-प्रच्छन्न पक-पक्क M. पका and also पाका G., H. पच्छाइय-प्रच्छादित पक्ख-पक्ष M. पाखा (wing of a house)| पच्छिम-पश्चिम Vul M. पच्छम पक्खय-पक्ष side
पच्छिल-,G. पाछला पक्वत्त-प्रक्षिप्त? (=प्रक्षुब्ध) रणरसपक्खत्ति धण- पच्छुत्ताविय-पश्चात्तापित cf. Vul M. पछिताप वइपुर्ति XIV 7, 12
पजलंत-प्रज्वलत् पक्खरिय D-(संनद्ध) Desi VI 10 पक्खरा- पजत्त-पर्याप्त तुरयकवचे. See गुडिय
पज्जलिय-प्रज्वलित पक्खवाय-पक्षपात
पज्जालइ-प्रज्वालयति M. पाजळणे पक्खालइ-प्रक्षालयति
पज्जुत्त-पर्युप्त पक्खि-पक्षिन् M. पांखरूं, H. पंखी
पंच-Skt. पक्खिय-पाक्षिक meaning 'partial' पंचत्त-पंचत्व पक्खित्त-प्रक्षिप्त
पंचम-Skt. पगलिय-प्रगलित
पंचमि-पञ्चमी पगामु-प्रकामम्
पंचविह-पञ्चविध पगुण-प्रगुण
पंचाल-Skt. Name of country and पघोस-प्रघोष
people in the Doab, contiguous पघोसिय-प्रघोषित
to कुरुजंगल पंक-Skt.
पंचासय-पञ्चाशत् पंकय-पंकज
पंचुंबर-पञ्चोदुम्बराणि Possibly five variपंकयसिरि-पङ्कजश्रीः (=कमलश्रीः)
eties of fruits of the Ficus पंकिय-पंकिल
Religiosa kind were prohibited पंगण-प्रांगण
महु मज्जु मसं पंचुबराई खजंति न XVI 8, पंगुरइ D-(=प्रावृणोति) M. पांघरणे
i See also XX 3, 3 पंगुरण D-(प्रावरण) M. पांघरूण पंचेडिय D (=विनाशित) appears to have पचय-प्रत्यय
similar sense with फेडिय wh. पचक्ख-प्रत्यक्ष
occurs in the same line जेण लोयस्स पचक्खइ-प्रत्याख्याति
लोहत्तणं फेडियं दुकंदप्पदपं च पंचेडियं पञ्चक्खाण-प्रत्याख्यान
IV 13,8. Desi VI 15 has पञ्चेडं.. पचारइ D-(उपालभते) He. Gr. IV 156/
मुसले, so that our word means उपालम्भेझंखपचार
मुसलित-मुसलेन हतं-totally crushed. पचासन-प्रत्यासन्न
पंजर-Skt.. पच्चुत्तर-प्रत्युत्तर
पट्ट-Skt. पच्चूस-प्रत्यूष
पट्टण-पत्तन पाटण as latter part of names पञ्चेलिउ D-(प्रत्युत) पञ्चेलिउ आयहो पिउ वुच्चइ of many cities.
VI 22, 5 He. Gr. IV 420 gives | पहासण-पट्ठासन (=सिंहासन) पचालिउ for प्रत्युत
पटवइ-प्रस्थापयति M. पाठवणे पच्छा-पश्चात् G. पाछे, H. पीछे
| पडइ-पतति M. पडणे

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148
पडह-पटह
| पडिसह-प्रतिशब्द M. पडसाद पडाय-पताका
पडिसर--प्रतिकूल) Probably from प्रतिस्वर पडिकूल-प्रतिकूल
Desi VI 18 पडिसरो चेअ पडिकूले पडिक्खलइ-प्रतिस्खलति
पडिहार-प्रतिहार पडिगाहइ-प्रतिगृहाति
पडीव-प्रतीप पडिग्गहय-प्रतिग्रह
पडु-पटु पडिच्छइ-प्रतीच्छति
पडुत्तर-प्रत्युत्तर पडिच्छण-प्रतीच्छन (=स्वीकारः)
पडुत्तिय-प्रत्युक्ति cf. उत्तपडुत्तियाई XXI 8, 1 पडिजंपद-प्रतिजल्षति
पढा-पठति M. पढणे, पाढे, म. पढना . पडिपट्ट-प्रतिपट्ट
पढम-प्रथम पडिपरिहव-प्रतिपरिभव
पटुक्क-प्रदौकित Probably a Prakritism पडिपहर-प्रतिप्रहर
in Sanskrit पडिपिल्लइ D-विपति
पणय-प्रणत पडिबंध-प्रतिबन्ध
"-प्रणय पडिविंद-प्रतिबिम्ब
पणइणि-प्रणयिनी पडिबिंबइ-प्रतिविम्बयति
पणच्चिय-प्रणर्तित परिभड-प्रतिभट
पणट्ठ-प्रनष्ट पडिमिय-परित्रांत
पणमिय-प्रणमित पडिम-प्रतिमा
पणवा-प्रणमति पडिमल्ल-प्रतिमल्ल
पणवाय-प्रणिपात पडियक्ख-प्रतिपक्ष जालगवक्ख-पक्खपडियक्खहि | पणाम-प्रणाम
IX 4, 5 contrast to पक्ख (not | पणासण-प्रणाशन एक्ख as in Jacobi) a wing of a| पणासिय-प्रनाशित
door or some such thing | पणीह-(प्रणिधि) पुणु पुणु वि समित्तहि कयपणीह पडियंकिय-प्रत्यहित
XIII 12, 5 Loss of find इ for पडियच्छड्-परियच्छड which see
rhyme. Pāi at aforet suits here. पडिरक्खिय-प्रतिरक्षित
पंडरिय-पाण्डुरित पडिरव-प्रतिरव
पंडव-पाण्डव पडिवयण-प्रतिवचन
पंडिय-पण्डित पडिवइर-प्रतिवर
पत्त-पत्र M. पत्ता in a diff. sense, H. पत्ता पडिवका-(प्रतिवाक्यं करोति)
पत्त-प्राप्त पडिवक्त-प्रतिपक्ष
पत्तल-पत्रल M. पातळ ? पडिवजाइ-प्रतिपद्यते
पत्ताणई-प्रत्याययति, सो तुम्हहं विवाउ पत्ताणई पडिवन्न-प्रतिपन्न
XVII 7, 2 पडिवनिय-,
पत्ति-पत्नी In XX 3, 2 our text rightly पडिवाय-प्रतिबाच (=प्रतिवाक्य)
reads परतिय and not पत्तिय. पडिवाइय-प्रतिपादित
पत्तियइ-प्रत्याययति पडिवालइ-प्रतिपादयति
पत्त्थण-प्रार्थना पडिसकर-परिसक्का which see
पत्त्थाण-प्रस्थान
त

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पस्थिव-पार्थिव
"-प्रवृत्त पदरिसिय-प्रदर्शित
पयत्य-पदार्थ पदेक्खइ-प्रपश्यति
पयंधिय-प्रगन्धित पधाइय-प्रधावित
पयन-पइन्न (प्रकीर्ण, सिञ्चित) पंति-पंक्ति Old M. पांति
पयंपइ-प्रजल्पति- - पंथ-पथिन्
पयरक्ख-पादरक्ष पंथिय-पथिक
पयलय-पय-पद plus an Apbh.diminutive पत्रय-पन्नग
termination of M. are पन्नया-पर्णकानि Betel leaves मुणीणं तहा पयहिणम्-प्रदक्षिणम् पन्नया जेहिं दिना XII 3, 21
पयाणय-प्रयाणक पन्नारस-पञ्चदश
पयार-प्रकार पन्हु-प्रलव M. पान्हा
पयाव-प्रताप पप्पडा-पर्पट M.G. पापड
पयास-प्रकाश पप्फुल्लिय- प्रफुल्ल
-प्रयास पब्भट्ठ-प्रभ्रष्ट M. बाट
पयासइ-प्रकाशयति पन्भार-प्राग्भार
पयासय-प्रकाशक पभणह-प्रभणति
पयासिर-प्रकाशिन् पभोय-प्रभोग
पयाहिण-प्रदक्षिण पमत्त-प्रमत्त
पयाहिणइ-प्रदक्षिणं करोति पमाण-प्रमाण
पर-परम् पमाय-प्रमाद
परएस-परदेश पमायइ-प्रमावते
परम-Skt. पमुक्क-प्रमुक्त
परमत्त्थ-परमार्थ पमुह-प्रमुख
परमप्पय-पमात्मन् पमुहोइ-प्रमुखः चित्
परमेहि-परमेष्ठिन् पम्मुह-प्राङ्मुख
परमेसर-परमेश्वर पय-पद Vul M. पय
परम्पर-परम्परा
परम्मुह-पराङ्मुख "-प्रजा
परवस-परवश पयइ-प्रकृति
परस-स्पर्श पयंग-पतङ्ग
पराइय-परायात पया -प्रवर्तते
पराणए-परायणति पयड-प्रकट
परामरिसइ-परामशति पयडइ-प्रकटयति
परायय-परागत पयडावा
पराहव-पराभव आपद) जंमज्झु पराहविः 'दुहु पयडावण-प्रकटीकरणं
अणुहविउ पई XII 10, 12 पयडि-प्रकृति
परि-परि पयंड-प्रचण्ड
परिउबइ-परिचुंबति पयत्त-प्रयत्न
परिवण-परिचुंबन
"-पयस्

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परिओस-परितोष
परियइ-परिवर्तयति ,-परिद्वेष
परियण-परिजन परिमोसह-परितोषयति
परियत्त-परिवृत्त परिक्ख-परीक्षा
परियत्तइ-परिवर्तते परिक्खड्-परीक्षते
परियत्तिय-परिवर्तित परिक्षण-परीक्षण
परियर-परिकर परिखिवइ-परिधिपति
परियरिय-परिचरित परिखुहिय-परिक्षुभित
परियल-(परितल!) a small dish. M. परेल, परिगलिय-परिगलित
परळ परिग्गह-परिग्रह
परियाण-परिदान परिचत्त-परित्यक्त
परिरक्खा -परिरक्षति परिचाय-परित्याग
परिवजापडिवजा-परिवर्तयति परिचित्त for परचित्त I 9,6
परिवत्तर-परिपक्तिम. निम्मजिउ परिवतरतोएँ: परिहिय-प्रतिष्ठित
XVI 2, 5 परिद्वविय-प्रतिष्ठापित
परिवत्थ-परिवत परिणयणय-परिणयनय. परिणय and नय are
परिवाडि-परिपाटी ___ synonymous XIV 3, 1.
परिवाय-प्रतिवात XXII 1, 11 परिणइ-परिणयति
परिवार-Skt.. परिणाम-Skt.
परिवास-परिवन मुणियस्था मि ज्झीणपरिवास V परित्त-परीत
9, 2 परिपुंगल-(=श्रेष्ठ) जंपर भविसयत्तु परिपुंगल IX | परिवीढ-परिपीठ 8, 6 See gires
परिवेयइ-परिवेदयते कायरधरिणि कावि परिवेयइः परिप्पमाण-परिप्रमाण
XIV 11,7 परिष्फुड-परिस्कुट
परिसकर-परिष्वकते (परिक्रमते) परिष्फरिय-परिस्करित
परिहा-परिदधाति परिभावइ-परिभावयति
परिहण-परिधान H. पहिरण परिभूय-परिभूत
परिहत्य D=(दक्षः) Pai परिहत्थो दच्छो. मई मिः परिमल-Skt.
लिट परिहत्यु वहंतउ VIII 2, 4 परिमलिय-परिसूदित M. मळणे
परिहव-परिभव परिमाइ-परिमाति i. e. परिमाणं. Or perhaps
परिहाइ-परिधापयति
परिहाविय-परिचापित to read like Jacobi सगइपरिमा इव
परिहास-Skt. __V 8,5
परिहय-परिभूत परिमिय-परिमित
परिहोइ-परिभवति परिमुक-परिमुक्त
परिसम-परिश्रम परिमुसइ-परिपृशति
परोप्पर-परस्परम् परिमोकल-परिमुक्त
पलय-प्रलय परियच्छा-(=पश्यति) Old M. परियेसणे
पलंव-प्रलम्ब परियंचइ-परि+अंच which see
पलंबिय-प्रलम्बित 19

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पलावपलाविय-प्रतापित पलासय-पलाशक पलित्त-प्रदीत M. पलिता a torch पलिप्पइ-प्रदीप्यते पलोइर-प्रलोकिन् पलोया-प्रलोकते पलोयण-प्रलोकन पलोव-पलोयह पल्लंक-पर्यङ्क M. पलंग पल्ला D-पर्यस्यति पल्लव-Skt. पल्लव-A country, whose capital is
given as fore XVII 2, 2 पवजा-अपचते पवंच-प्रपञ्च पवडिय-प्रवर्धित पवण-पवन पवत्तह-प्रवर्तयति पवन-प्रपन्न पवर-प्रवर पवरिसह-प्रवर्षति पवहइ-प्रवहति पवाणु-प्रमाणं पवाल-प्रवाल पवास-प्रवास पवाह-प्रवाह पवाहइ-प्रवाहयति पवित्त-पवित्र
,-प्रत्त पवित्तविय-प्रवर्तित पवित्ति-प्रवृत्ति, (-प्रभृति in अज्जुपवित्ति णिसिभो.
यणु परिहरिउ मई XX 3, 12 पविस्समाण-प्रविशन् पवेस-प्रवेश पव्व-पर्वन् पब्वइय-प्रवजित पब्वय-पर्वत पवय-Name of a country between
the Ravi and the Sutlej
पव्वयवा-King of the above पवयनरिन्द-, पसय-मृगविशेष Desi VI4 पसभो मृगविशेषः or
प्रस्त would suit पसयच्छि both in
V 14, 2 and in V 15, 4 पसंसह-प्रशंसति पससय-प्रशंसक पसंग-प्रसंग पसस्थ-प्रशस्त पसन-प्रसन्न पसर-प्रसर पसरह-प्रसरति पसाय-प्रसाद Old M. पसाय पसारिय-प्रसारित पसाहह-प्रसाधयति पसाहणय-प्रसाधन पसिद्ध-प्रसिद्ध पसिद्धि-प्रसिद्धि पसुव-पशु पसय-प्रस्त
"-प्रसन पह-पथिन्
-प्रभा पहय-प्रहत पहचुल-प्रभचूड A name पहंजण-प्रभान पहणह-प्रहन्ति पहर-प्रहर
,,-प्रहार पहरह-प्रहरति पहरण-प्रहरण पहरिस-प्रहर्ष पहसह-प्रहसति पहाण-प्रधान पहार-प्रहार पहाय-प्रभात M. पहाट पहाव-प्रभाव पहावइ-प्रभवति पहिय-पथिक

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"-पाश
30
पहिह-प्रधृष्ट in पहिहो तहिं दुनिरिक्खे खयाले IV | पावज-प्रव्रज्या 3, 1
पाविट्ठ-पापिष्ठ पहिट्ठय-प्रहृष्ट
पास-पार्थ.जेण तुम्हाण पासंगमंतकुओ IV 13,10 पहिरइ-(from परिहइ by Metathesis) परि
M. पास, पाशी, G. पासे, H. पास दधाति M. पेहेरणे, H. पेहेरना, पेहेराव पहिलय-प्रथम M. पहिले
पासि-पाचे, पार्थात् . अण्णहिं पासिउ अण्णहिं पहु-प्रभु पहचड-(प्रभवति) He. Gr. IV 390 M.| पासंडिय-पापण्डिक
लिजइ II 1,7 पोहचणे, H. पहूंचना
पासाय-प्रासाद पहुत्त D-(प्रभु ) सग्गहो को न पहुत्तउ XII 3,
पासेइय-प्रस्वेदित H. पसीना ? G. परसेवो पाइक-पदाति Old M. पाईक, H. पाई ( दल )
पाहण-पाषाण पाइवि-पाविवि see पावह
पाहरिय-प्राहरिक
पाहाण-पाषाण पाउस-प्रादृष् M. पाऊस, H. also
पाहुड-प्राभृत (=उपायन) पाडिय-पादित
पि-अपि Prktism पाण-प्राण
पिउ-पीतं पाणि-प्राणि
पिउहर-पितृगृह पाणिगहण-पाणिग्रहण ग्गहण- "
पिक-पक्क M. पीक, पिकलेले 'पाणिय-पानीय
पिक्खड्-प्रेक्षते पाणियहारि-पानीयहारिणी
पिच्छइ-प्रेक्षते H. पीसना ?
पिजइ-पीयते पामर-St.
पिंजर-Skt. पाय-पाद M. पाय. चंदप्पहपाय छित्त XII 14, 4
पिडिवि-(मारयित्वा) M. पिटणे =पादौ स्पृष्टौ. . पायड-प्रकट
पिंड-Skt. पायडइ-प्रकटयति
पिंडवास-पिण्डवश्य ? (सहजन) पायस-Skt.
पिपीलि-पिपीलिका पायार-प्राकार
पिम्म-प्रेमन् पार-Skt.
पिय-पित पारक-परकीय M. पारखा
"-प्रिय G. H. पियुं, पिया पारणय-पारणक M. पारणे
पियइ-पिबति पारद्ध-प्रारब्ध
पियइत्त-प्रीणयित पारंपर-परम्परा (=पुराण) पारंपरकव्वई लझिवि भेउ | पियउल्लिय-प्रिया
XIV 20, 17 परंपरा suits well. पियम्म-प्रेमन् ... ... . पारंभिय-प्रारब्ध पारियच्छि
पिययम-प्रियतम पाल-Skt.
पियर-पितृ पाल-पालयति
पियल्लय-प्रिय पालण-पालन
पियसंदरि-A name पाव-पाप
पियार-प्रियतर H. पियार, प्यार G. also .. पावइ-प्रामोति
पियास-पिपासा
पियार

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पिल्लइ D-(प्रेरयति, विपति)
। पुरएव-पुरदेव "पिसुण-पिशुन
पुरंदर-Skt. पिहिय-पिहित
पुरंधु-. पिहिमिपाल-पृथिवीपाल
पुरय-गोपुर? in IX 4,4; gardenhouse? पिहु-पृथु
in VIII 10,5 पिहुमइ-पृथुमति A name
पुरयण-पुरजन पीड-पीडा
पुरवड्-पुरपति . .. पीडिजंति-पीज्यमाना
पुरवाल-पुरपाल पीण-पीन
पुराइय-(पुराकृत) पीणिय D-(=धारित) H. पेना
पुराण-Skt. पील-पीडा
पुरि-पुरी पीलिय-पीडित
पुरिस-पुरुष पीवर-Skt.
पुरिसयार-पुरुषकार पुंगल D-(श्रेष्ठ ?) तुटुं वणिवरकुमारि कुलि पुंगले | पुरुस-पुरुष occurs much less frequently V 14,7 See परिपुंगल.
than पुरिस पुंगव-Skt..
पुरेस-पुरेश पुच्छह-पृच्छति G. पूंछy, H. पूछना पुलय-पुलक पुच्छण-पृच्छा M. पुसणे
पुलइय-पुलकित पुच्छिय-प्रोञ्छित(-प्रमृष्ट) लिहिवि नं पुच्छिउ X 7, पुलिंद-A name of a wild tribe men22M. पुसणे
___tioned with बन्चरसबर XIX 11,2 पुज-पूजा
पुग्ध-पूर्व पुजइ-पूजयति
पुश्वएस-पूर्वदेश पुजइ-पूर्यते
पुष्ववास-पूर्वपार्थ पुज-Skt.
पुष्वविदेह-पूर्वविदेह a country पुंजइ-पुञ्जयति
पुग्वि-पूर्वम् पुंजविय-पुञ्जित
पुहइ-पृथिवी पुट्ठ-पृष्ठ M. पुट्ठा
पूय-पूजा पुणन्न-पुनर्न
पूर-Skt. पुणु-पुनर्
पूरह-पूरयति पुंड-पुण्डू
पूरय-पूरक पुत्त-पुत्र
पेम्म-प्रेमन् पुत्ति-पुत्री
पेय-Skt. occurs in AII 3, which is ,,-पुत्रि in पुत्तिचोज्जु an interjection
mainly in Māhārāstri often occurring in IV 7
पेरह-प्रेरयति पुन-पुण्य
पेसह-प्रेषयति पुत्रिमा-पूर्णिमा Vul M. पुनिवा
पेसण-प्रेषणं (कार्य) पुष्फ-पुष्प
पेसल-पेशल पुर-Skt.
पेसन-पैन्य पुरओ-पुरतः
| पोय-पोत

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149
फ
पोयणडर-पोतनपुर identified with तक्षशिला । फड D-(=मण्डली) in अप्फडि. M. फड पोट-प्रौढ पोत्त-पोत्र (वर) M. पोत
बइह-see बइसइ Past Part M. बैठा, बैठक, पोस्थय-पुस्तक M. पोथी
H. बैठ पोप्फल-पूगफल M. पोफळ
बइसइ-उपविशति Col M. वइस, बैसणे पोमलच्छि-पग्रलक्ष्मीः कमलश्री: Paraphrase of | बहसणय-उपवेशनकं (=सिंहासन) In all the
of proper names is our author's passages where it occurs it is habit
closely associated with रज्जु. एह पोमाइउ-for पामोइड overjoyed. तउ सोहग्नें
संपय इउ बइसण रज्जु XX[ 6,93B जणु पोमाइउ VIII 19, 5 Jacobi's 8,7 and 9,7 genial suggestion
बइसारह-उपवेशयति Causal of बइसइ पोसइ-पुष्यति
बईसह बहसह पोसह-पौषध
बज्झइ-बध्यते
बद्ध-Skt. फंस-स्पर्श M. फांस
बधुयत्त-बन्धुयत्त Loss of anuswara for फंसइ-स्पृशति
metre फंसण-पांसन
बंदिग्गह-बन्दिग्राह फग्गुण-फाल्गुन Marwadi फागण, फाग बंदिण-बंदिन Bard फट्टर D-(स्फटति) दारयति
बंध-बन्ध फंदह-स्पन्दते
बंधा-बनाति फरसु-परशु M. फरस
बंधण-बन्धन फरहरंत-onomatopetic
बंधव-बान्धव Coll M. बंधव फल-Skt.
बंधु-Skt. फलय-फलक
बंधुयत्त-बन्धुदत्त A name फलह-,
बप्प D-=पितृ) M. H. पाप, G. बापु, बापुजी फलिह-स्फटिक
बंभयारि-ब्रह्मचारिन् फले-फलति
बंभचेर-ब्रह्मचर्य फार-स्फार M.फार
बंभत्तण-ब्रह्मत्व (बामणत्व) फाडिय D-(स्फाटित) M. फाडलें
बय-बक फाय-( स्पार्शक) स्पर्शयोग्य
बल-Skt. फिट D-(प्रश्यति) M. फिटणे
बलवंत-बलवत् फुहर-स्फुटति M. फुटणे, म. फुरना - बलि-लिन्
बलिकिय-लिक्रिया फुडिय-(धत said of अधर) स्फटित M.फुटलेला बलिवण्ड D-(बलात्कार) कर लिवंडउ च बकर फरा-स्फुरति
मंछल अहिमुहं Sar. Kanth p. 130 फुल्ल-Skt.
M. वडी फुसइ D-स्पृशति (=मार्टि) He. Gr. IV 105 | बब्बर-पर्वर a tribe, coupled always with फेडइ D-(स्फेटयति?) M. फेडणे. Causal of the Khasas
फिड! see पंचेडिय ef. थाउ वि फेह तासु बहल-Skt.

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भक्ख-मक्य . . बहिणि-भगिनी M. बहीण, G. बेण, H. भेण | भक्खइ-भक्षयति बहिरिय-बधिरित M. बहिरा
भग्ग-भंग बहु-Skt.
भंग-Skt.
भंगि-Skt. बहुत्त-" M. बहुत, बहुतेक, II. बहोत भंगुर-Skt. बहुविह-पहुविध
भजइ-भज्यते बहुह-बहुधा
भंजइ-भनक्ति बाण-Skt.
भंजण-भंजन बार-द्वार G. वार'
भट्ठ-भ्रष्ट बारस-द्वादश Coll M. G. H. वारस, mean- भह-भट
___ing the 12th day of the month. भडभण्डई-भाण्डानि ships II 22, 12 बारह- " M. बारा
भडारय-भट्टारक बाल-Skt.
मडारिय-भट्टारिका बालहारि-बालधात्री भविसहो बालहारि XII 6, 8. | भणइ-भणति पासण-वन Coll M.वासन a rich garment | भंड-भाण्ड बाह-बाष्प
भंडण D-(कलह) Desi VI 101 कलहे भंडणं
M. भांडण बाहिर-पहिम् M. बाहेर, H. बाहार
भंडारिय-भाण्डारिक बाहु-Skt.
भंडुल्ल-भाण्ड M. भांडवल with a slight बाहुबलि-Skt. Son of the Tirthankara change in meaning Reabha
भण्णइ-भण्यते वि०-द्वि०
भत्त-भक्त विण्णि-द्वौ
भत्तार-भर्तृ
भत्ति-भक्ति बिंब-Skt.
भत्तिवत-भक्तिमत् बीय-द्वितीय
मंति-भ्रांति H. भांति बुज्झइ-बुध्यते Old M. बुमणे, बुनाविणे भमइ-भ्रमति बुद्ध-Skt.
भमर-भ्रमर बे-द्वि M. G. H.बे
भमाडइ-भ्रमति This s is common in M. बोल्ल D-(=भाषणं)
G. ताबाडणे, उनाडणें, देखारदुं, भमाडवू गोल्लइ D-(=कथयति) He. Gr. IV 2 भमिर-अमिन् कथेर्वजर etc.
भय-Skt. बोल्लवइ-Causal of above
भयंकर-Skt. बोहि-बोधि ...... ....
भयभीसइ-(=भयेन भीतो भवति) वोहिय-बोधित In कालागुरुखंण्डई बोहियाई I 9, | भयावण-भयानक M. भयाण ....3 caused to burn like incense. | भर-Skt.
भरह-भरति भउहा-भ्रूः)
"-स्मरति
भ
.

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151
भरडक्खियD- (=विस्फारित) भरडक्खियकोयण | भाव-Skt. भरह-भरत
भाव-भावयति भल्लय-भद्रक
भावण-भावना भलि= F. for Skt भल्ल aspear.
भावयत्त भविसाणुरू in XI 8,3. भव-Skt.
भास-भाषा भवयत्त-भवदत्त a name. भवण-भवन
भासह-भाषते "-श्रमण M. भोवणे with slight change | भासंतरेणं-भाषांतरेण IV 13, 7 Prktsm. in sense
भासिय-भाषिणी भवंत-अमत्
भासिणि-" भविय-भव्य
भासर-Skt. भवियण-भव्यजन
भिडि-धुकुटि भवियत्त भवयत्त
भिंगार-शृंगार Old M. भांगार wafer-read qfafa=refe see Emenda
भिष-मृत्य tion to VII 6, 7
भिजंत-भिवमान भविस-भविसयत्त "-भविष्य
भिडइ D-= आक्रमते) M. मिडणे, H. भिडना
भित्ति-Skt. भविसरुव भविसाणुरूव
भिन्न-Skt. भविसत भविसयत्त
भिसं-भृशम् भविसयत्त-भविष्यदत्त A name
भुष-भूतं Sktsm. अणिटुं कणिटुं भुरं सप्पहाएं भविसाणुमा-भविसागुरूव
III 26,9 भविसाणुरू-भविष्यानुरूपा A name भवीस-भविष्य
भीम-Name of the King of सिंहलद्वीप भवे-भवेत्
"-Skt. भव्व-भव्य
भीह-Skt. भसल D-(भ्रमर) भा-भास
भुअंग-भुजंगप्रयातम् भाणु-भानु
भुंजइ-भुंक्ते भामह-मति
भुंडिणी D- (वराही) Desi VI 106 कोलम्मि भामरि-(धमणं, i. e. प्रदक्षिणं)
भुंडभुंडीरा भाय-भाग
भुत्त-भुक्त "-पात Vul M. भाया brother-in-law, भुव-भुज G. H. भाई
भुवण-भुवन भायण-भाजन
भूय-भूत Sktsm. भायर-बात
भूमि-Skt. भार-Skt.........
भूलया-भूलता Prktsm भारिय-भारिक M. भारी very much, G. | भूवाल-भूपाल A name भारी Heavy
| भूसिय-भूषित भाल-Skt.
मेय-भेद .. भालपल-भालतल
भेरि-Skt.

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भेसिविभीषयित्वा भोइय-भोगिक भोग - Skt.
भोग्ग-भोग्य
भोज - भोज्य भोय-भोग
भोयण - भोजन
भोवाल = भूवाल
म-मा
मइ-मंति मईंद - मृगेंद्र
,, = सीहकन्धर A name मइंदकंधर - मृगेन्द्रकन्धर A name
मइल - मलिन H. मैल
मइल - मलिनयति
मइवंत - मतिमत्
मउअ - मृदु M. मऊ.
मउड-मुकुट - मौन
म
मलाइ – मुकुलयति मउलि-मौलि
मऊर-मपूर
मऊह - मयूख
मंभीes - ( = मा भैषीः इति वदति
मं-मा
मंस - मांस
मग्ग-मार्ग M. माग
मग्गर - मार्गयति M. मागणें, H. मागना
मंकुण - मत्कुण
मंगल - Skt.
मंगल मांगल्य
मचकुंद-मुचुकुन्द
मच-म
मच्चइ - (=मृद्गाति)
मच्छ - मत्स्य Vul M. माछली
152
,,—मत्स्य A country मच्छर-मत्सर ( = दंशमशकादि) दंसमसयमच्छर संगहि XIX 10, 10. M. मच्छर
मच्छरिय-मत्सरित
मज्ज-मय
मज्जइ-मज्जति
मज्जण-मज्जन
मज्जा = मज्जाय. पिट्टिवि मज्जारहिउ निमाणित XVII 10, 9 He was beaten and dishonoured beyond limit
मज्जाय-मर्यादा
मजार - मार्जार M. मांजर
मज्श-मध्य
मज्झत्थ- मध्यस्थ
मंडु-मंक्षु
मंजरि - Skt.
मडक D - (= घट) M . मडकें मडकइ=मडप्फर which see
मडप्फर D - ( = गर्व ) Pai मरट्टो मड फरो गव्वो मडंब D - ( = पल्ली )
मढ-मठ
मण - मनस् मणजोएँ - मनोजवेन
पिय-मनः प्रिय
मणवेय - A name महर - मनोहर
मणाउ-मनाक मणि - Skt. मणिg=मण+इठ्ठ मणिवलय - Skt. मणुअ-मनुज मज्ज-मनोज्ञ
मनोज
"?
मणोरह - मनोरथ मोह-मनोहर
मणोहिराम - Sktsm for. मणाहिराम
मंड-मंद
मंडइ=Loc of मण्डअ - Skt. मण्डप जो मण्ड रणभरधुरहो खंधु XIII 8, 14 or मंडयति
मंडण - मण्डन
मंडल - Skt.
मंडलग्ग - मण्डलाग्र ( असि: ) Pai करवालं मंड
लग्गं च

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153
मंतिण-
,
मंडलिय-माण्डलिक .
मरइ-म्रियते मंडव-मण्डप M. माण्डव
मरट्ट D-(=गर्व) Pai. मरहो मडप्फरो दप्पो मंडाय- D-मोदकादि खाद्यम् )
मरण-Skt. मत्त-Skt.
मरणत्त-मरणत्वम् जाइजरामरणतविणासणि Xx -मर्त्य
11,8 मत्तवारण-Skt.
मराल-Skt. मस्थय-मस्तक
46-Skt. Name of a country मस्थासूल-मस्तकशल
मरुकुंद-Name of a flower of the मद्दण-मर्दन
Jasmine variety मंत-मन्त्र
महवेय-मरुद्वेग A name मंतइ-मंत्रयति
मल-Skt. मंतणय-मंत्रण
मलय-Skt. मंति-मंत्रिन्
मला-मृदनाति
मलिण-मलिन मंथर-Skt.
मलित्त-मलित्व मंद-Skt.
मल्ल-Skt. मंदिर-Skt.
मल्लर-? मल्लरगणाइ III 23, 1 मन-मान्य
मल्हंत D-(लीलायमान) Desi VI 119 मल्हर्ण मन्त्रइ-मन्यते
लीला मन्नर-मन्नरबहु कमला समउ आइया XII 5, 7. मसय-मशक मम्म-मर्म
मसरकर D-(Snap one's fingers) मम्मण-मन्मनः
मसाण-श्मशान M. म(न)सण मय-मत
मसि-मषी मह-महा महरवि-महादेवि
महग्घ-महार्घ मयगल-मदकल
महग्घिम-, मयंक-मृगांक
महण-मथन मयण-मदन
महत्तण-महत्व मयणवेय-A name
महत्तर-Skt. मयणाय-मैनाक name of an island महरिथम-महार्थत्व country
महंत-महत् मयर D=(चारवनिताः) णं गयजोम्वणाउ मयर- महंतय- ,
उIV9,4. Is it to be connected | महंतर-महत्तर with Sk. मदरक्त?
महमहइ D-(=प्रसरति) He. Gr. IV 78 मयरद्वय-मकरध्वज
महमहो गन्धे मयरंद-मकरन्द
महल्ल-वृद्ध मयरहर-मकरगृह (-मदन)
महवा-मघवा मयराय-मृगराज
महव्वय-महात्रत
"-मृत
20

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154
महा०-Skt. महाइय D-महात्मन् ) . . महायण-महाजन महालस-Wrong for महाजसेण xV 7,7 महि-मही महिम-महिमन् माहिय-मथित महियल-महीतल महिल-महिला महिवइ-महीपति महिवाल-महीपाल A name महिस-महिष महीयल-महीतल महीहर-महीधर महु-मधु महुत्त-मुहूर्त महुमास-मधुमास महुयर-मधुकर महुर-मधुर महेस-महेश महोयर-महोदर A name माइ-माति माइय-मातृ माएसर-मायेपर A name माण-मान माणइ-मानयति माणण-मानन माणयारी-मानकारिणी माणिणि मानिनी माणिभद्द-माणिभद्र A name माणुस-मानुष माणेसरमाणिभद माम-मातुल मामह-माम माय-मातृ M, माय, H. माई मायंग-मातंग मायरि-मातृ मायहिय-मागधी मारह-मारयति
H1697-name of a people and country माख्य-माहत माल-माला माल-मालती माली-Skt. मालूर D-=श्रीफळ) मास-मांस
„-Skt. माइप्प-माहात्म्य माहुलिंग-मावलिंग M. माहाळुग मि-अपि मिग-मृग frey-Fetery a barbarous people and
their country मिच्छा D-(इच्छति) मिच्छह न दण्ड XIII
13, 5 मिच्छत्त-मिथ्यात मिच्छा-मिथ्या मिणइ-मिमीते मित्त-मात्र
-मित्र मिरिय D-(-मुद्रः) ? VII 2,9 मिलइ-मिलति मिल्लइ-मुंचति मिसल-मिश्च M. मिसळ मिसला-मिश्रयति M. मिसळणे मिहुण-मिथुन M. मेहुण मीसिय-मिश्रित मुअ-मृत म. मुवा मुअइ-मुंचति मुक-मुक्त, मुक्ख-मूर्ख मुग्ग-मुद्र M. मग, H. मुंग G, मग मुष-मुच्यते, मूत्रयति मुच्छ-मूर्जा मुज्झइ-मुद्धति मुढि-मुष्टि मुणइ-(-जानाति) from ना . मुणंति-(गणयन्ति)

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मुणाल-मृणाल
| मोगर-मुदर M. मोगर मुणि-मुनि
मोडइ-मोटयति मुंडा-मुण्डयति
मोत्तिय-मौक्तिक M. G. मोती मुत्ताहल-मुक्ताफल
मोय-मोद मुद्द-मुद्रा
मोह-मूल्य M. मोल मुदिय-मुद्रित
मोर-मयूर M. मोर G. H. मुद्ध-मुग्ध
मोह-Skt. -पूर्धन्
मोहा-मोहयति मुवा-मुभा
मोहण-मोहन मुसइ-मृशति
मोहिणि-मोहिनी मुह-मुख मुहलोहमल-मुख्यमोहमल्ल मुहपत्ति-(-मुखपत्रावलि) कयाहपत्ति पसाहियतिल
This has entirely disappeared from
the Prākrits, with the exception यहि XI 9,3?
of the Māgadhi. It has been changed मुहप्पिय-मुखप्रिय
to'. But a secondary has मुहल-मुखर
appeared in some Prākrits, espe. मुहवंत-मुखवत् महासद्धि-मुखशुद्धि
cially the Amg. and through it the
Apbh. This however, only in the मुहिय-मुखी मुहियइ-मुधिकायाम् (सुधा)
body of the word and not initially
Therefore there are no words मुहुत्त-मुहूर्त
beginning even with this secondary मुहुल्लय-मुख
7. A few cases like grote are sporadic. मूढ-Skt.
The words that have been given मेइणि-मेदिनी
below, are all second members of मेत्त-मात्र
compounds etc., or such as have मेरय-मामक
an affix or preposition before them. #-Skt. मेलइ-मेळ्यति
यण-जन मेलावय-मेलापक
यणिय-जनित मेलावा-मेलइ which see
-तनित मेल्लइ-मिल्लइ
यवत्ता-यवत्रा (preparation of यव)
०यल-तल मेस-मेष
०यल्ला-चलति मेह-मेघ
याणइ-जानाति मेहुण-मैथुन
याणिड-ज्ञातुम् मेहेसर-मेघेश्वर A name मोइय-मोचित मोकल्ला- मोचयति) M. मोळळे (करणें) मोकलणे ए-रति . with change in sense.
रहय-रचित मोक्ख-मोक्ष
| रउद्द-रौद्र

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156
रउरव-रौरव· रउरवकाळ
means the time | रवड in दडवडरवड पडंतिं दहिएं XVI 4, 4 a foetus has to pass in the Onomatopoetic. womb of the mother, which | by Hindu and Jain philosophy is regarded ‘a place of confinement and filth VI 12, 5.
|
रक्ख- रक्षस् रक्ख- रक्षति
रक्खण- रक्षण
रक्खस-राक्षस
रक्खसि - राक्षसी
रंगावलि - Skt.
रसणा-रशना
रसंत - रसत्
रसायण - रसायन
रसोइ - रसवती (= पाकः ) Old M. रसोय, H. रसोई, रसई
रश्चंत - रज्यमान
रज - राज्य vul M. राज
रह - रथ Old M. रहंवर
रंजइ - रंजयति
रहस- रभस
रंजण-रंजन
रहिय-रहित
रडइ - रटति M. रडणें
राइ-रात्री
रण-Skt.
राई - राजी or राजिका
रणझणंत - ( नादं कुर्वन् ) Onomatopoetic. राउल - राजकुल (= प्रासाद) Old M. राऊळ
रणरणय- रणरणक
राणउ - राजा M. G. H. राणा
रणरणंत - ( = क्वणत् ) Onomatopoetic
राणी - राशी M. G. H. राणी
रक्त-रक्त
राम-रामा
रति - रात्री Vul M. रात
राय-राग
रंध- रंध्र
रन्न - अरण्य M. रान
रम- रमते
रमण - Skt.
रमणि - रमणी
रमणीय - Skt.
रंभ - रम्भा
रम्म- रम्य रम्म- रम्यते
रय-रजस् ” रत
रवण - रमण
रवन्न - रम्य रवि - Skt.
रविंद - अरविन्द
रयण-रत्न
रयणचूल - रत्नचूड A name
रयणायर - रत्नाकर
रयण-रजनी
ख-Skt.
विपद - रविप्रभ A name
रस-Skt
- राजन् M. राय
22
रासि - राशि M. रास
रिङ-ऋतु mensis रिउसोणियजल थंभइ III 4, 4.
, - रिपु
"
रिक्ख-ऋक्ष (नक्षत्र)
रिज्झइ - ऋध्यति
रिंछ-ऋक्ष रिंछोलि-पंकि
रिद्ध ऋद्ध
रिद्धि - ऋद्धि
रिहंत D - ( = शोभमान) कलहोयकंति रिक्लंत उ
XVI 3, 8
रिसह ऋषभ रिसिऋषि
रुअ-रुज् " रुत

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157
रुअइ-रोदिति H. रोना. रोदति in Jacobi is लजइ-see लेड: Passive incorrect Skt.
लउडि-लगुड सक्ख-वृक्ष M. महारूख
लएवि, विणु-see लेइ. Absolutives रुचइ-रोचते
लक्ख-लक्ष रुमंतउ-रुध्यमानः in X 10, 5, is more | लक्खइ-बक्षयति natural than Jacobi's ओझंतउ लक्खण-लक्षण
लग्ग-लग्न रुणरुण D- करुणरुदितं)
लग्गह-लगति रुणरुणइ D-(करणं रोदिति)
लंघइ-लङ्घन्यति रुद्ध-Skt.
लच्छि-लक्ष्मीः रुंद D-=विपुल)M. रुंद
,, -mother of Kamala रुलघुलंत D-निवसन् or गद्गदकण्ठ in II 9, लज-लजा
9; VII 7, 8; VIII 12, 7 etc. | लजइ-कजते रुवइ-रोदिति
हजणय हजार सहकहा-(मन्दं वहति) वामगि उत्ति लहलहा वाउ लजावणिज-लज्जनीय . IV 5,4
लजिर-सलज रुहुरुहय D-(-उत्कण्ठा) In III 20, 11 etc. | लंछण-लांछन
Not in II 5, 8, where our text लडह D-मुकुमार or सुन्दर) reads हुंतु तुहूं
लहिय-Fond behaviour of fondled रूव D-रूप
children, M. OR रूसइ-हष्यति M. रुसणे
डुअ-लड्क M. लाडू रे-Skt.
लह-लब्ध M. लाधणे रेणु-Skt.
कन्भर्-ठभ्यते M. लाभणे रेर-? भमिय रेर XV5,6
लंपड-लंपट रेहरेखा M. रेघ
लंबकन-लंबकर्ण See कनपंगुरण रेइइ-राजते) राजति in Jacobi is a व्य-लता mistake
,,-see . Past Participle रोमंच-रोमाञ्च
ललंत-ढळत् रोमंचिय-रोमानित
ललिय-कलित रोवह-रोदिति
लव-Skt. रोस-रोष
लहइ-लभते रोसिय-रोषित रोह-रोहक
लहुआरी-लघुतरा, आ for अ metri causa रोहिणि-रोहिणी
__or लघुकारिणी, an epithet of blame. लाड-लाट Name of Gujarat without
___Kathiawar. M. लाड in लाडवाणी, a लइ-ला Imperative of
sub-caste of Banias लइ-Interjection. H. ले
लायइ-लगयति M. लावणे लइय-(गृहीत, स्वीकृत) from ला
। कालिय-बालित

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लावय लावक a bird M. बावी
लाविय - see लेड Causal Past, Part. M.
लाविला
लावन - लावण्य
लाह-लाभ Old M. लाहो
लाइव -लाघव
for-Skt.
लिजइ D - ( = आदीयते ) from का Passive
लित्त - लिप्त
कील-लीला
लिहs - लिखति M. लिहिणें लीह-रेखा
लुंच - लचति
158
लुद- लुब्ध
लुलिय- लुलित लुम्भ-लुभ्यते लुहइ D−(=मार्ष्टि ) लेइ - ( =लाति)
लेस- लेश्य
लोण - लवण in M. लोणचें & kind of pickle लोय-लोक
,, - कोच (i. e. केशलुञ्चनं ) in XXI 11, 7 कोयण - लोचन
कोल - Skt. लाह-लोभ
,,—Skt.
लोहजंघ - Name of a minister. See Introduction
ल्हिकर D - ( = निलीयते ) Hc. Gr. IV 5, 5 निलीने णिलीअ ल्हिका: M. लिकणें to hide
|
व
व-इव
,,-वा. होइ न होइ व जेइ I 4, 8
० वइ-पति
वइर-वैर वराय-वैराज
air-for
वरिय -
39
वइसवण-वैश्रवण वइसाहह - वैशाख वंस - वंश
वंसयाल - वंशजाल
वक - वाक्य
वकरवक्र
वक्खाणइ - व्याख्यानयति M. वाखाणणें
• वख्खिय-पक्षक
वग्ग-वर्ग
वग्गइवल्गति
ara - व्याघ्र M. वाघ
वैंक-वक्र M. वांक. विवंक of Jacobi is due
to bad splitting up of text मज्झि महत्तराण न कयाइवि वंकवि वंकु वुच्चए XII 5, 17- In the midst of great people, even a crooked man does not say crooked things.’
वंकुड =वंक M. वांकडा इ-वक्रयति
वच्च - जति Hc. Gr. IV 225 जनृतमदां च Kon. वचत, G. वचकुं
वचरा- (= Sk. वचा & herb that is supposed) when eaten, to clear the throat. eg . ब्राह्मी मुण्डी वचा संष्ठी पिप्पली मधुमिता । पञ्चरात्रप्रसङ्गेन को किलाः स्वर उच्यते ॥ ) XII 3, 23
वच्छल-वत्सल
वच्छल - वात्सल्य
वज्ज-वज्र
वइज्जइ - see वयइ=त्रदति Passive साहम्मियब- वज्जइ - वर्जयति M. वजा करणें )
च्छल्लु वइज्जइ XX 11, 2
वच्छयल - वक्षःस्थल वच्छत्थल - Sktism
वज्जरइ D - (= कथयति ) Hc. Gr. IV 2 कथे
जर etc.
वजावर - वादयति M. वाजवणें वज्जोयर - वज्रोदर A name

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158
वंचर बच In the text XV 17, 2 चंचिवि वम्मह-मन्मथ ___wrong for वंचिवि
वम्महती-मन्मथायमाना Denominative. "-वञ्चयति
वय-वयस् वंचण-वञ्चन वंच्छइ-वान्च्छति
"-वाच् ०वट्ठ-०पट्ट
वयइ-चदति तं घणु विलसंतवयंतहमि III 7,13 वा-वर्तते
वयंस-वयस्य वडवाणल-वडवानल
वयंसिया-वयस्या वड्ड D-(=महत्) Desi VII 29, वड्डो महान् 0.] वयण-वचन M.वाड in वाडें को.. Jacobi's वुड
-वदन in XII 6, 3 is not happy
वयणिज-वचनीय वडार वड्डयर Comparative
वर-Skt. (=श्रेष्ठ) वड़माण-वर्धमान
"-, (वरयित) वड्डा-वर्धते M. वाढणे
"-, -प्रसादः) वडारह-see वडइ Causal XII 4,8 वरह-वरयति वण-वन in M. वणवा?
वरइत्त-वरयिता -व्रण M. वण
वरंग-वराङ्ग वणय-वनज
वरंगण-वराङ्गना वणि-वणिज् M. वाणी, G. वाणिओ, H. बनिया वरयर-वरतर वणिउत्त-वणिपुत्र
वराइय-वराकी
वराडिय-वराटिका वणिज-वाणिज्य Coll M. वणजेला जाणे
वराय-वराक वत्त-वक्त्र
वराह-Skt. ,,-वार्ता M. H. बात, Guj. वात
वरि-वरम् M. बरें,G. वाळं वत्तइ-वर्तते or वर्तयति
वरिय-वृत वत्तयार-वार्ताकर a messenger
वरिट्ठ-विरिष्ठ वत्तिय-वर्तित
वरिस-वर्ष Coll M. वरीस, G. बरस वस्थ-वल
--मेघजलं) वहारिय-वर्धापित G. वधारे, वधार
वरिसइ-वर्षति H. बरसे, बरसात वडावण-वर्धापन Vul M. वरधावा
वरेइ-वरयति वडाविय-वर्धापित
वलइ-वलति M. वळणे वडिय-वर्षित
वलग्गइ D-(आरोहति) Pai. वलग्गमारूढं, He. वंदा-वन्दते
Gr.IV 206 आव्हेश्चडवलग्गौ. M.वळगणे वंदण-वन्दन
वलण-वलन वंदणहत्ति-पन्दनभक्ति
वलत्थ D-(=पर्यस्त) बन्न-वर्ण ------
वलय-Skt. वनइ-वर्णयति M. वानणे
वलि-Skt. (=त्रिवलि) वमाल D-(=कलकलः) Pai कलयलो वमालो वल्ल-In कुरुवल्लई पोयणवल्लहं XIV 13, 14 is
य-or (पुञ्ज) He. Gr. IV 102 a.suffix meaning belonging to.' पुंजेरारोलवमालो
M.G. H. मुंबड्वाला, दिल्लीवाला

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160
वैलह-वल्लभ 0. M. वालें, G. व्हाला
वायई-वाचयति ववगय-व्यपगत
वायरण-व्याकरण ववसाय-व्यवसाय 0. M. वेवसाव
वायस-Skt. वस-वश
वार-वार ( वेला) वसह-वसति
वारह-वारयति वसंगय-वशंगत Sktism.
वारण-Skt. वसंत-Skt.
वारवार-वारंवारम् --- वसह-वृषभ M.G. वसो
०वाल-०पाल e.g. भूवाल वसु-Skt.
वालइ-वलयति । वसुनंदय-वसुनन्दक a sword.
वावरह-व्याप्रियते M. वावरणे वसुंधर-वसुन्धरा
वावरण-व्यापरण M. वावर and वापर वसंधरि- , A name
वावार-व्यापार वसमइ-वसमति
वावि-बापी H.G. बावडी वसह-वसुधा
वास-Skt. (वसतिः) वह-(१) दसदिसि वहकयंत्र ओरालिउ XV 14,7 -Skt. ( गन्ध) वहइ-वहति
-वासस् वहण-वहन
वासइ-वाशति , -वसन VII 1,740 भंडारहिं संजवियई ।
-वासयति । वहु-वधू G. वहु,म. बहू, B.बऊ.also in M. वासन-वासना वोहर-वधूवर
.,-वन (from वस्) .
वासर-Skt. वहुअ-, वाइय-वादित
वासव-वासवदत्त A name -वादिन्
वासवदत्त-, वाइणी-वादिनी
वासहर-वासगृह वाहत्त-वावित्र
वाह-वाह in केवलवाहहो an Adj. of वाणि-वणिम् M. वाणी,G. वाणिया XIV 8,51
चन्दप्पहनाह वाणियय
वाह-व्याध वाणिज-वाणिज्य
वाहइ-वाहयति
वाहण-वाहन वाणिजिय-वणिज्
वि-अपि वाणी-Skt.
विअणक्खें-(विअण=वेदना Pai and अक्ख अक्षि, वाम-Skt.
with a pained eye. Or. वि and वामीसिय-व्यामिश्रित
अणक्ख which see.XII5, 19 वामोह-व्यामोह
विउज्झइ-विबुध्यते वामोहण-व्यामोहन
विउणारउ-द्विगुणतर वाय-पात in अंसवाय
विउद्ध-विबुद्ध वाय-वाक्
विउल-विपुल "-वात
विउलहरि-विपुलगिरि One of the five hills
surrounding Rajgir in Bihar "-बात
विउस-विद्वत्
"-बाद

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विएस - विदेश विओय-वियोग विओह-विवोध विसय-विंश
विकुच्छिय - विकुत्सित विक्रम - विक्रम
विक्रय-विक्रय
विकिय - विक्रीत M. विकि-लें
विक्खाय - विख्यात
विक्खाइ - त्रिख्याति विक्खेव - विक्षेप
विगs - विकृति
विगत्य - विकत्थक विगय- विगत
161
विडंब - Skt. विडंबइ-विडम्बयति विडंबन - विडम्बन
वित्त D- See विदवइ Past Part
fac D-See fag Pass.
विवइ D - ( = अर्जयति ) Hc. Gr. iv 108 अर्जविदव etc.
विrg - विष्ट
विणय - विनत
,,-विनय
विणास - विनाश विणास - विनश्यति
विणासण- विनाशन
विग्गद-विग्रह
विणिय - विनीत बिणिउत्त-विनियुक्त
वित्त D - (= व्याकुलीकृत) Desi VII 64, विणिओय - विनियोग
विग्गोवो आउला
विणिओय - विनियोजयति विणिग्गय-विनिर्गत
विणिम्मिय - विनिर्मित विणियत्त-विनिवृत्त
विणिरोह - विनिरोध विणिवार - विनिवारयति विणीय- विनीत
विग्गुcus - विगोप्यते विग्गोव-विगोप
विग्ध - विघ्न
विचल्लिय- विचलित विचित-विचित्र
विच्च-वर्त्मन
विश्व D - ( - समीपमायाति ) जइ एहउ विश्व मम विणु-विना
सरीर XIX 6, 3
विणोय-विनोद
वित्त - Skt.
विच्छाय - Skt. विच्छेयय-विच्छेदक विच्छोय D - ( = विरह ) विच्छोइय D - ( = विरहित ) विजय- वैयक
विजा-विद्या
विज्ञावच - arre
विजाहर - विद्याधर
विज्जिज्जइ-वीन्यते
विज्जुज्जल-विद्युदुज्वल
विज्जुप्पह - विद्युत्प्रभ A name
विज्जुल - विद्युत्
विजे D - ( = मार्गेण or अर्थ) कयविज्जे in I1I | विदविउ - विद्रावित ( = नाशित )
9, 4 etc.
विाण - विद्वाण
21
,, - वृत्त M. बितणें, G. वीत्युं
वित्तंत-वृतान्त
वित्तविय-वर्तित
वित्ति-वृत्ति
विश्य विस्तृत
- विथर - विस्तर
विथरिय - विस्तारित
विथार- विस्तार
विथारs - विस्तारयति
विरिथन - विस्तीर्ण
विदित - विदिशा A name of a city

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विहारणि-विदारणी
वियड-विदग्ध विद्दाविय-विद्रावित
वियण-विजन विहुम-विद्रुम
वियणिय-वितनित विदेसिय-विद्वेषित
वियप्प-विकल्प विद्ध-Skt.
वियप्पा-विकल्पते -वृद्ध
वियंभइ-विजृम्भते विद्वंसइ-विध्वंसते
वियंभण-विज़म्भण विनडइ-विनटति
वियरइ-वितरति विंद-वृन्द
वियल्लइ-विचलति विंधण-वेधन
वियसइ-विकसति विनत्त-विज्ञप्त
वियाणइ-विजानाति विनप्पइ-विज्ञप्यते
वियार-विकार विनवइ-विज्ञपयति M. विनवणे
,,-विचार विनाण-विज्ञान
वियारण-विचारण विन्नास-विन्यास
वियारिय-विदारित विष्प-विप्र
वियाल-विकाल विप्पिय-विप्रिय
वियालिउ-विगालितं? सा अमिएण वियालिउ मग्गइ विप्फुरइ-विस्फुरति
VIII 19, 4 She wants strained विन्भम-विभ्रम
amrta.' The reading पियालिउ
noticed in foot notes would विब्भाडिय D-=नाशित ) Desi VII 70
mean dearer, better. 'She wants विष्फाडिय. M. वाभाडे काढणे to tear something better than amặta.' into shreds
वियास-विकाश विभीसावण-विभीषण
वियुज्झइ-विबुधयति विमण-विमनस
विरइय-विरचित विमहण-विमर्दन
विरचमाण-विरज्यमान विमल-Skt.
विरत्त-विरक्त विमल-Skt. Name of a person विरल्लिय D-=कृशीभूत ) M. विरळ होणे विमल-विमलबुद्धि
विरस-Skt. विमलबुद्धि-Skt. A name
विरह-Skt. विमाण-विमान
विरुआर-विरूपतर VI 10, 8 विमीसिय-विमिश्रित
विरुद्ध-Skt. विमुक्क-विमुक्त
विरुअ-विरूप विमुह-विमुख
विरूअ-विरूप (=अयुक्त) विरूअउ कियउ जन्न समाविभय-विस्मय
fore VIII 15, 7 विभल-विव्हल
विरोलिय-विलोडित विभिय-विस्मित
विरोह-विरोध वियक्षण-विचक्षण
विरोहय-विरोधक वियड-विकट
विलय D-(वनिता)
विभव-,,

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163
विलक्ख-विलक्ष
2, 9 and पुलयवि० देहु XIX 12, 1 विलक्खिम-वैलक्ष्यं. उवसमियविलक्खिम XI12,11 Not in II 2, 9 where our readविलग्ग-विलग्न
ing the laterale is correct. विलंबिय-विलंबित
विसट्टइ-दलति He. Gr. IV I76 विलवइ-विलपति
विसन्न-विषण्ण विलसइ-विलसति
विसम-विषम विलसिय-विलसित
विसरिस-विसदृश विलाविय-विलापित
विसहइ-विषहते विलास-Skt.
विसाय-विषाद विलासिणी-विलासिनी
विसाल-विशाल विलिज्जइ-विलीयते
विसिट्ठ-विशिष्ट विलित्त-विलिप्त
विसत्त-विस् पट्टणि सुत्तविसुत्तई चाहई III 5, 7 विलिहइ-विलिखति
the ins and outs of city life. वलीण-विलीन
विसुद्ध-विशुद्ध विलुक्क D-see ल्हिक्कइ. हरियत्तु कोउहलेण वत्थंतरि विसद्धि-विशुद्धि
विलकओ XII 5, 11 concealed | विसूरइ D-(=खियते) He. Gr. IV 182 under a garment.'
. खिदेजुरविसूरौ विलेवण-विलेपन
विसेस-विशेष विलोहइ D--विसंवदति) He. Gr. IV 129 विसेसइ-विशेषयति विसंवदेविअविलोह etc.
विसेसण-विशेषण विवजइ-विवर्जयति
विहंग-विभंग विवज्निय-विवर्जित
,, -Skt. विवत्तिय-विवर्तित
विहंजइ-विभक्त विवर-Skt.
विहइ-विघयति विवरह-विष्णोति
विहडप्फड D-( त्वरितं) Hc. Gr. IV 174 विवरामुह-विपराङ्मुख
__mentions it among 'भाषाशब्दाः ' विवरीय-विपरीत
like आहित्त, लल्लक, विडिर most of विवरेर-,
which, strangely enough, he विवाय-विवाद
does not mention in his विवाह-Skt.
Desīnāmamālā. विविह-विविध
विहडावण-विघटन विबोह-विबोध
विहंडइ-विखण्डयति विस-विष
विहत्त-विभक्त -वृष
विहत्तिए-विभक्त्या विसय-विषय
विहत्त्थ-विहस्त विसइ-विशति
विहरइ-विहरति विसजइ-विसर्जयति
विहल-विफल विसह-दलित Pai वि. विहडिअत्थे; Hc. Gr. ,, -विव्हल
IV 176. अहिमाणमरट्ट विसट्टगइ III विहलंघल D-(-विह्वल ?) Adj. of गत्त, in

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164
XVIII 5, 3 and of करोडि in XX | वीसास-विश्वास 12,5
वुच्चइ-उच्यते विहव-विभव
बुद्धि-वृष्टि विदवत्तण-विधवात्व
बुढ़िय-व्युत्थित विहसइ-विहसति
वुत्त-उक्त विहाण-विधि
वुन्न D-(=विषण्ण) , -विभान (प्रभात)
वेग्ग-वेग विहाय-विधात (१) परमेसर तहो काई बिहायउ | वेढइ-वेष्टयति M. वेढणे
XVIII 4, 2. It appears how- वेय-वेग ever to mean 'happened' and
| , वेद thus should be connected with वेयंग-A Country-मरु वेयंग कुंग वेराड वि Skt. विधा
___X 1, 12 विहार-Skt.
वेयडिय D-(=प्रत्युप्त) Desi V II 77 वेभडिअं विहावइ-विभावयति
पच्चुत्ते विहास-Skt.
वेयढ-वैताढ्य विहि-विधि
वेयण-वेदना विहिय-विहित
वेयारइ D-(=प्रतारयति) विकारयति ? Desi विहिन्न-विभिन्न
VII 95 वेआरिअमवि पयारियकचंसु. विहुणइ-विधुनोति
वेराड-वैराट Name of country. The मत्स्य? विहुर-विधुर
The present Alwar and round विहुल्ली-(विफुल्ला?) IX 22, 2 नियकजविहुल्ली about it.
heartily delighted in her work, | वेराय-विराग enthusiastic over it.
वेला-Skt. विवइ-विभूति
वेलाउल-वेलाकुल विद्वसिय-विभूषित
वेल्लहल D-(=कोमल) Desi VII 96 वेल्लहलो बिहेय-विधेय
मउअविलासीसु M. वेल्हाळ विहोय-विभव
वेस-द्वेष वीट-पीठ
, वेश्या Coll M. वेस्वा वीणालावणि-वीणालापनं cf. M. लावणी a kind "-वेष
of popular song, sung to the accompaniment of a strinced | वेहव-वैभव instrument.
वोइय-व्यपेत वीयराय-वीतराग
वोल D-(कलकल) Desi VI 90 तुमुले बमाल वीर-Skt.
M. बोल बोला वीस-विशति
वोलइ D-(=गच्छति) 0. M. वोळणे वीसद्ध-विस्रब्ध
वोहित्य D-(प्रवहण) वीसमइ-विश्रामयति
वोहित्थिव D-, वीसरह-विस्मरति M. विसरे वीसवइ-विश्रामयति M. विसावे
सइ-शची

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165
संउ-,
. सह-सती.
| सग-स्वर्ग सई-स्वयम्
सम्गइं-? Desi VIII 4 quotes सग्गह-मुक्त सइत्त D-(-मुदित) Desi VIII 5 सयत्त मुदित as the view of some. If we read Possibly from सचित्त ?
सग्गई adj. of दारई, the sense सहत्तणु-स्वत्व (अभिमानः)? मइलिपई न होंति would be clear. He then फुल्लु सईत्तशु चारहहिं XV.8, 10
goes to open doors' i.e. to सउ-शत
courtezans, as the next line "-समम् (सह)
in the Kadvaka shows. सो सग्गई
दारई परिसकइ XVI 9, 8 सउण-शकुन
सघण-सघन सउन्न-सपुण्य
संक-शंका सउरिस-सुपुरुष
संकिय-शंकित सउहुं-सम्मुखम्
संकुल-Skt. सएस-स्वदेश
संकेय-संकेत संवच्छर-संवत्सर
संख-शंख संवद्धण-संवर्धण
,-संख्या संबरइ-संवृणोति
संखुत्त-संचब्धि संवरण-Skt.
संखेव-स्रक्षेप संवलिय-संवलित
संखोह-संक्षोभ संवार-Skt.
संखोहइ-संक्षोभयति संवारइ संवरह
संग-Skt. संवासिय-(=समाश्वासितः)? तिं वयणि धणवइ सं. संगइ-संगति वासिउ III 8,9
संमग-Skt. संवाहइ-संवाहयति
संगय-संगत संविहाण-संविधान
संगर-Skt. संसइ-शंसति
संगह-संग्रह संसय-संशय
संगहइ-संगृह्णाति संसार-Skt.
संगाम-संग्राम संसिय-शंसित
संगिच्छण-संगृक्षण? तो बहुमंगलसंगिच्छणई चंदण. सकलंकइ-कलङ्कयति
चउक्कनिम्मच्छणई VIII 5,9 सक-शक
संघ-Skt. सक्का-शक्नोति
संघइ-संघट्टते सकसामंत-स्त्रकसामन्त Doubling of क संघडइ-संघटते
sporadic or metri causa संघडण-संघटन. सकार-सत्कार
संघाय-संघात सक्केय-साकेत ? शाकेय see Introduction संघारिय-संहारित (मारित) म. संघार p. 7
सबविय D-(अभिप्रेत) Desi VIII 17 सक्ख-साख्य
सचवि तह अहिप्पेए सक्खि-साक्षिन्
सच्छ-साक्षात्

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संच्छद - स्वच्छन्द सच्छाय - Skt. सजल - Skt.
सज-Skt.
सज्जण-सज्जन
सज्जिय- सज्जीकृत
संचलs - सञ्चलति
संचल्लइ -,” संचार - Skt. संचार - सञ्चारयति संचालs - सञ्चालयति
संचुणिय-सन्चूर्णित
सच्छवाय - for सत्थवाय
संजय - संयत
संजम - संयम संजलि -संज्वलित
जव - संयच्छति
सज्झस-साध्वस
संच= संचय ? मल्लजुज्झआवग्गणसंच ( = परिचय ) सततं - स्वतन्त्र
सत्त-सप्त
II 2, 7 संच-सचिनोति संचय - Skt.
सत्व सत्तक्खर - सप्ताक्षर सत्तम - सप्तम
संचर - Skt. संचरs - सञ्चारति
सत्ति-शक्ति
संचरण - Skt.
संजाय -संजात संजय - संयुत
संज्जुत्त-संयुक्त संजोय-संयोग
संजोय - संयोजयति
संजोय D - ( दृष्ट) See जोयइ
संजोत्तिवि-संयोज्य
166
सण-सनिद्र
सह-स्नेह
सह-पष्टि
सण-क्षण M. सणकाडी
सणकुमार- सनत्कुमार
सणाह-सनाय
संवइ-संस्थापयति संठिय-संस्थित
संडेवय-संदेवक (आरटत् ) or सीमा (?) Desi VIII 7 संदेव सीमा. गामहं कुकुडसंडेवया I 5, 6.
""
सत्तु - शत्रु सत्थ-सार्थ
,,-शास्त्र
सरथन्थ - शास्त्रार्थ
सत्यवाय सार्थवाह सत्थवाहिक – ”
सल्ला
सद्द - शब्द
सद्दद्दण-श्रद्धानं
सद्दद्दाण-श्रद्दधान
सहूल - शार्दूल
सद्दलवण - शालवदन a people
सद्विम् - सार्धम्
संत - शान्त
”—सत्
संतत्त-सन्तप्त
संत-सन्तप्यते
संताण - सन्तान
संतावय-सन्तापक संतावs - सन्तापयति
संझ - संध्या M. सांज
सट्ट-(=सत्थ meaning स्वस्थ ) ? पीणुण्णयसदृइं ... संति - शान्ति
व II 1, 4
सतिर - शान्तिगृह
संतोस - सन्तोष
संय- संस्तुत धु-संत
संदिट्ठ-संदिष्ट

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संदीविय-संदीपित
समलद्ध-समालब्ध संदेसय-संदेश
समवय-समवयस् संदेह-Skt.
समवसरण-Skt. संधाण-संधान
समवाय-Skt. संधि-संधि The Apbh. word is feminine | समसमइ-onomatoptic दुहसायरि समसमंतु संधुक्कण-संधुक्षण 0.M. सांदुकणे
___ अच्छइ VIII 20, 5 संन-संज्ञा
समहर-समभर (समहरु करेविसंभूय) उहिय सय. संनज्झइ-संनयति
लवि समहरु करेवि XIV 15,16 संनद्ध-Skt.
समाउल-समाकुल संनहइ-संनयति
समाएसण-समादेशन संनाह-Skt.
समाओसिओ-समातोषितः संनिय-संज्ञित
समागम-Skt. सनिउ-शनैः
समागमण-समागमन सप्पइ-सर्पति
समागय-समागत सप्परिवार-सपरिवार
समाण-समान सप्पुरिस-सत्पुरुष
समाणइ D-(भुक्ते) He. Gr. IV I10 भुजे. सबर-शबर
र्भुज...समाण सब्भाव-सद्भाव
,,D-(समाप्यते) He. Gr. IV 142 समापेः संबज्झद-संबध्यते
समाणः सम-Skt.
समाणु-समानम् समउ-समम्
समायय-समागत समक्ख-समक्ष
समायरण-समाचरण समग्ग-समग्र
समारइ-समारचयति He. Gr. IV 95 समारसमग्गल-समग्रल
चेरुवहत्थ...समार समच्छरिय-समत्सर
समारुहइ-समारोहति समंजस-Skt.
समालविय-समालपित समडक्वय D-(सगर्व to be connected with समालहह-समालभते
___मडप्फर) II 5,9 and III 8,2 समालिंगित-Skt. समत्त-समाप्त
समालीढ-Skt. समय-समर्थ
समावडइ-समापतति समंति-समन्त्रि
समावत्त-समावृत्त समनि-समन्वित
समास-Skt. समप्पइ-समर्पयति
समासइ-समास्ते "-तमाप्यते
समासेइ- , समप्पण-समर्पण
समाहय-समाहत समप्पह-समप्रभ
समाहरइ-समाहरति समय-Skt. समइ in XXII 7, 10 is also समाहि-समाधि a Sktism
-समाधिगुप्त समर-Skt.
! समाहिगुप्त-समाधिगुप्त

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समाहुत्त-समाहूत
[ संपुड-संपुट समिच्छण-समीक्षण
संपुडइ-संपुटीकरोति समिच्छिय-समीक्षित
संपुन-संपूर्ण समिड-समृद्ध
संपेसइ-संप्रेषयति समिद्धि-समृद्धि
संपेसण-संप्रेषण समिल्लिवि-संमिल्लिवि see मिल्लइ
संफालइ D-(सपाटयति) M. फाळणे समीर-Skt.
संबज्झइ-संबध्यते समील-(सम?) हुभ रयणि बहलकज्जलसमील संबंध-Skt. ____ IV 4,9
संदल-शंबल समीव-समीप
संवोहइ-संबोधयति समुच्चय-Skt..
संभम-संभ्रम समुच्चलिय-समुच्चलित
संभरइ-संस्मरति समुज्जल-समुज्वल
समलइ D-(श्रुणोति ) G. सांभळवू समुत्थिय-समुस्थित
संभव-Skt. समुत्तरेवि-समुत्तीर्य
,,-संभ्रम समुत्तुंग-Skt.
संभवइ-संभवति समुद्द-समुद्र
संभालइ D-(संश्रुणोति ) M. संभाळणे समुनय-समुन्नत
संभावइ-संभावयति समुण्णोण्ण-समुन्नतोन्नत=ever louder and संभासइ-संभापते
louder समु० घोसो हुओ पायडो वंसयाले संभासण-संभाषण हुयालो IV 3,7
संभूअ-संभूत समुप्फालिय-समुत्-स्फालित
सम्मइ-सम्मति समुन्भड-समुद्र
सम्मजिय सम्मार्जित समुब्भव-समुद्भव
सम्मत्त-सम्यक्त्व समुब्भिय-समूर्वीकृत
-Skt. समुव्वहइ-समुद्वहति
सम्मविय-सम्मापित counted amongst समूह-सम्मुख
सम्माइजइ-सम्मीयते समूह-Skt.
सम्माइहि-सम्यग्दृष्टि समेइ-समेति
सम्माण-सम्मान समोसरइ-समवसरति
सम्माणइ-सम्मानयति संपई- सम्पदू
सम्मिलइ-सम्मिलति संपउत्त-संप्रयुक्त
सय-शत संपजइ-संपद्यते संपत्त-संप्राप्त
सयज-स्वकार्य संपय-सम्पद्
सयण-शयन संपहार-संप्रधारण?
"-स्वजन संपाइय-संपातित
सयस्थ-स्वार्थ संपालइ-संपालयति
सयल-सकल संपावइ-संप्राप्नोति
सयवत्त-शतपत्र

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सयसक्कर- शतशर्कर
सया-सदा सयाइ - सदाचित् सर-स्वर
" - सरस् सरइ-सरति M. सरे
"स्मर
सरण-शरण
सरय- शरद्
सरल - Skt.
सरस-Skt.
सरसइ-सरस्वती
,,—सरूप
,,,—स्वरूप
सलक्ख- सलक्ष्य
सा
सलाय - शलाका
सलिल - Skt.
169
सल्ल- शल्य
सल्ल-शयित सल्लेहण-संलेखना
सव्ह - सर्वतः ? Pai सवत्तो सर्वतः सजलंतरि व रवि XII 12, 7
भिंगार
सह- सभा
सह-सहते
सराय-सराग
सहएस - स्वदेश
सरिस - सदृश Old M. सरिसें, Coll M. सरसें सदस्य स्वहस्त Perhaps to read सयत्थु - सरीर-शरीर स्वार्थ. ववगयपयाव नासह सहत्थु XIII
सरीरढय-,, with ड added
7, 14
सरूव सरूपा A name
सब्वाय सत्रात
सव्वुर - सव्वु+६. पर सव्वुर छजइ XII 6, 12 ससि - शशिन्
० ससियतें - ० शशिवृत्तेन भालयलेण अद्धससियतें V
सवण-श्रमण
" - श्रवण
सबत्ति - सपत्नी
सवंति - for समंति which see. सविप्प-विकल्पते
सब्व-सर्व
-
सम्वग्गणसवग्गण ( doubling of a metri causa) - सवल्गन (?) ताहिमि करिव दियय सव्वग्गण XV 16, 8
9, 16
ससिप्प - शशिप्रभ A name.
ससिरोहिणि-शधिरोहिणी A name.
ससुर- श्वशुर M. सासरा, H. ससरा
सहसक्ख - सहस्राक्ष
सहसत्ति - सहसा सहसा Skt.
सहाय - Skt.
सहाव-स्वभाव
सद्दारंब - ? Does it mean a particular - region celebrated for mangoes सहारंचसंजायया भव्वअंबा XII 3, 17. Or सहकाराम्र ?
सवक्ख-स्वपक्ष
सद्दास सहस्र सहा सिय-सहास सहि-सखी
सव= सव्व which see
सवढम्मुह D - ( = अभिमुख ) Desi VIII 21 | सहियरि - सहचरी
ease rese
सहि-पृष्टः भूवालकजि सचउ सहिदु XIV 12, 9 सहिय- सहित
सहु-सह
साकेय - साकेत See सकेय
साड D-साद (= अवसाद )
साण-श्वन्
साम-श्याम
सामग्गि- सामग्री
सामंत - Skt.
सामन - सामान्य

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-170
सामक-श्यामल
सावत्त-सापल्य सामाइय-सामायिक
सावन-सामान्य सामि-स्वामिन्
सावय-श्रावक सामिणि-स्वामिनी
सास-श्वास सामिय-स्वामिन्
सासण-शासन सामिसाल-,
सासय-शाश्वत सामुदिय-सामुद्रिक
सासु-३वश्रू M. सास, G. H. सास साय-साद
साहइ D-(कथयति) Hc. Gr. IV. 2 सायइ-आसादयति
साहण-साधन सायर-सागर
साहम्मिय-साधर्मिक सार-Skt.
साहस-Skt. सारवइ D-(समारचयति) Hc. Gr. IV 95 साहार D-संधारयति He. Gr. IV 82 संटगेः समारचेवहत्थसारव etc.
साहरसाहटौ does not suit any of सारिसज-(twice) and सारिसिज (once)
our passages, where मणु साहारिउ, शरसैन्यं, or शरसज. सार-शर lengthen
मणु तणु साहारमि occur. See II 5, ed metri causa, as in Pāi. Ping.
6; 9, 23; 12, 2; VIII 20, 6 etc. सिज-सैन्य. The usual Pr. for सैन्य | | साहारण-साधारण is no doubt सिन; but सिज is not | साहिठिय D-( सह अर्जितं)? Pai साहटिभ impossible: or सज-सज which is | साहरिों less objectionable. In two | साहिय-साधित places (1) निजीव जाय फरिसारिसज्ज | साहु-साधु AIV 4, 11 and (2) सन्नह करिवि | साहुक्कार-साधुकार करिसारिसज्जु XIV 16, 13, it is सि-आसि which see. preceded by करि and means | सिउं-समम् In अप्पुणु सिड, सिउ पुत्तेण etc. 'elephants and archers.' In (3)| सिंहउर-सिंहपुर-a town and country on कया सारिसिजा गया लीलगंडा XV 15,
the north side of the Salt-range 7 it is also coupled with 791,
in the Punjab. It bounded on the although not compounded.
Indus in the West. M 6 h. says The & in Art is due to the
it was conquered by Arjuna. influence of करि in (1) and (2) Geographical Dictionary of Dey. and thus continued in (3) where | सिंहलदीव-सिंहलद्वीप also the influence of सिज्ज is | सिंहासण-सिंहासन seen.
सिकार-सीत्कार साल-शाला
सिक्ख-शिक्षा सालणय-सारणकं a kind of dish like curry सिक्खवइ-शिक्षयति VI 23, 3
सिक्खावय-शिक्षापद or व्रत सालय-शालक G. साळो, H. साला
सिंगार-शृङ्गार सालि-शालि M. साळ
सिंगारइ-शृङ्गारयति साव-चाप
| सिज-शय्या

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171
-स्वपिति
सिजावत्ति-शघ्यावतिः
सिविण-स्वर सिज्झह-सिध्यति
सिसिर-शिशिर सिंचइ-सिञ्चति
सिहर-शिखर सिह-शिष्ट See सीसह
सिहासन-सिंहासन सिद्धि-श्रेछिन्
सिहि-शिखिन् सिदिल-शिथिल
सिहिण-स्तन सिविलिय-शिथिलित
सीयल-शीतल सित्त-सिक्त
सील-शील सिद्ध-Skt.
सीस-शीर्ष सिद्धक्खर-सिद्धाक्षर (नमो अरिहंताणं) .. सीसइ D-(कथयति) He. Gr. IV 2 कथेवसिद्धि-Skt.
____ जरपजर...सीससाहाः सिंधव-सैंधव
सीह-सिंह सिंधु-Name of a country, on the | सीहकंधर-सिंहकंधर A name of मइंदकंधर
banks of the Indus, after all | सीहासण=सिंहासन .
the tributaries have joined it. | सु-Skt. सिन्न-सैन्य
सुभ-श्रुत सिप्पि D-(शक्ति) Coll M. शीप, H. सीप
,-सुत सिविया-शिबिका
मुअइ-सुवइ (सु-पति) सिमिर-शिबिर सिय-श्री
सुअण (मुयण)-सुजन -सित
सुअच्छ-Skt. सियवंत-श्रीमत्
सुअंध (अयंध)-सुगन्ध सियवाह-श्रीवाह or सितवाह. But the latter | सुअपंचमि-श्रुतपञ्चमी
won't do, as there is no before सुआस-सुअ+आस सिय० already. An attribute of | सुइ-श्रुति चन्द्रप्रभनाथ. अहिमुहुं चलिउ धवलसियवाहहो सुइरु-सुचिरम् चंदप्पहणाहहो IV 12,9
सुकय-सुकृत सिर-शिरसू H.सीर
सुकियसिरि-श्री
सुकुल-Skt. सिरियाहर-श्रीधर obj. of ठाण XI 1, 10. सुकेस-मुकेशा A name. सिरिवहण-श्रीवर्धन A name.
सुकेसियसिरिवत्त-श्रीमत् See Notes, on XI 6, 12 सक-शुक्ल सिरिहर-श्रीधर A name. सिरीखण्ड-श्रीखण्ड
सुकिय-सुकृत सिलायल-शिलातल
सकिन-शुक्ल सिलीसह-लिष्यति
सुक्ख-सौख्य सिव-शिव सिवनयर-शिवनगर (=निर्वाण) गय सिवनयरि | सणइ-पृणोति XXII93
इंडीर-चौण्डीर

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ra
मुतारिय-""
उतार-सुतारा A name.
सुव्वय-सुव्रता A name.
सुवा-भूयते उत्त-श्रोत्र
सुसह-शुष्यति सुसम-सुषमा
सुस्सार-सुसार -श्रोत
मुह-शुभ सुक्ख -सुदक्ष सुद्ध-शुद्ध
सहकम्मिय-शुभकर्मिक सुद्धि-शुद्धि
सुहचार-शुभाचार सुंदर-Skt.
सहचिट्ठी-शुभचेष्टा सुन-अन्य
मुहड-सुभट सुन्ह-स्तुपा M. सून
महत्त्य-सहस्त (दानशील) सुपायनवा-? 0cours among the names | संहह-सुभद्र
of eatables to be offered to सुहप्पिय-सुखप्रिय Sadhus, in XII 3.
मुहमसह-शुभाशुभ सुप्पसन-सुप्रसन
मुहम्म-सुधर्म A name. सुप्पह-सुप्रभ A name.
सुहव-सुभव सुप्पाहूव-सुप्रभूत
सुहासेव-सुखसेव समरइ-स्मरति
सुहाइ-सुखायते समित्त-सुमित्रा A name.
सुहावइ-सुखयति सुम्मइ-श्रूयते
सुहावणय सुहावय (? शोभनक) सुर-Skt.
सुहावय-मुखदायिन् सुरय-सुरत
सुहावह-सुखावह सुरहि-सुरभि
सुहासिय-सुभाषित सराउलय-पुराकुल
सहि-मुहद् सुरालय-Skt. सुरिंद-सुरेंद्र
-मुखित सुरेसर-सुरेश्वर
मुहुम-सूक्ष्म सुव-मुत
सूर-शर सवइ-सुपति "-स्वपिति
सूरप्पह-सूर्यप्रभ A name. सवक-सुवाक्य A name.
सेइय-स्वेदित G. परसेवो नवपंचमि-सअपञ्चमी The fifth day of the | सेउ-सेतु
bright half of कार्तिक (rarely of | सेज-शय्या M. शेज
काल्गुन and आषाढ also see VI 3,4) / सेहि-श्रेष्ठिन् M. G. शेठ सुवन्न-सुवर्ण
सेणावइ-सेनापति M. शेणवह सुवरह-स्मरति
सेणिय-श्रेणिक King Bimbisāra of मगध, मुवसुंधर-A name.
who figures prominently in सविण-स्वम
legends.
सुहिय-"

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173
"-हृत
। हह D- आपण) M. हाट in बाजारहाट सेयंस-श्रेयांस The eleventh Tirthankara | हणइ-हन्ति M. हणणे "=सिय (सिता) in XII 3, 11
हत्ति-भक्ति in वन्दणहत्ति सेरउ-स्वैरम्
हस्थ-हस्त G. हाथ सेव-सेवा
हस्थापहत्त्थ-हस्तापहस्त सेवा-सेवते
हत्त्थावार D-(साहाय्यं) Desi VIII 60 सेवय-सेविका
हत्थारं साहजे सेस-शेष
हत्यि-हस्तिन् Old M. हाथिलं, G. हाथी सोअह-शोचति
हत्थियार D-(-शस्त्र) M. हत्यार, H. हतियार सोऊण-See सुअइ (णोति)
हस्थिनायपुर-हस्तिनापुर सोक्ख-सौख्य
हम्मद-हन्यते सोणिय-शोणित
हय-हत सोण्डीर-शौण्डीर
"-Skt. सोमप्पह-सोमप्रभ A name. सोमाल-सुकुमाल M. सोमळ tepid
हयगीव-हयग्रीव A name सोय-शोक
हयास-हताश सोरंभ-सौरभ्य
हर-गृह See जिणहर, पइहर, सयहर सोलसविह-षोडशविध
हरइ-हरति सोलह-षोडशन् M. सोळा
हरण-Skt. सोलहम-पोडश (ordinal)
हरि-Skt. सोवइ-स्वपिति
हरिणि-हरिणी सोवण-सोवन
हरिबल-A name. सोवन-सौवर्ण
हरियत्त-हरिदत्त A name. सोवरण-सोपकरण
हरियंदण-हरिचंदन सोवाण-सोपान
हरिवाहण-हरिवाहन सोवासिणि-सुवासिनी Coll M. सवाशीण हरिस-हर्ष सोसइ-शोषयति M. सोस
हरिसिय-हर्षित सोह-शोभा
०हल-फल in मुत्ताहल, थूलाहल सोहइ-शोभते
हलि-हला सोहग्ग-सौभाग्य
हल्लिय D-(=चलित) Desi VIII 62 हल्लिभ सोहम्म-सौधर्म one of the Svargas
चलितं M. हालणे, हालचाल सोहलय-(शोभनक ?) M. सोहळा- ---- हल्लुत्ताल-हल्ल+उत्ताल 'agitated' सोहिणि-शोभिनी
हल्लोहलिय D-(व्याकुलित) See हल्लिय सोहिल्लय-शोभिन्
हल्लोहलिहुव-(व्याकुलीभूत) हसइ-हसति हा-Skt.
हाणि-हानि इंस-Skb.
हार-भार in गुरहार etc. हकार D--आकारयति, शब्दापयति) हार-Skt.

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174
हारि-हारिन् । हारिय-हारित
हुवय-भूत हाव-Skt.
हुवास-हुताश हाहाकार-Skt.
हे-Skt. हाहारव-Skt.
हेउ-हेतु हिजइ-हीयते
हेहासह-अधोमुख Coll M. हेठा inferior, G. हिदु-नायरलोउ पयड पाहिट्ठउ XVIII 9, 11
Desi VIII 67 आकुल does not | हेमंगय-हेमाङ्गद A name. suit. अधस्तात?
हेसिय-हेषित हिट्ठामुह-हेट्ठामुह
होइ-भवति M. होई, H. हो हिंडइ-हिण्डति
Addendum हिम-Skt.
अम्हतउ-अस्मत्तः or अस्माकं ? किं अवसाणि हिमगिरि-Skb.
____ अम्हतउ होसइ I 14,3 हिय-हित
चंचह-wrong for वंच which see. हियय-हृदय Old M. हियें, G. हियु, H. हिया | पउजोविय-प्रोद्योतित हियडय-हृदयक This ड popular in G.
पत्ताण-प्रत्याययन हिया, मनटुं
पुच्छाइय-to be connected with पुच्छड्हियवय-हृदयक
प्रोन्छति ? पुच्छाइयउ करेवि नमुघVI 22,5 fefofcus-onomatopotic
he should not be left after हीण-हीन
making him dejected (lit. हु-खल्ल
'wiped off). हुअ-भूत H. हुवा
बंदि-बन्दिन् हुअ(य)-भूत
बंदिय-" हुअवह-हुतवह
बावीस-द्वाविंशति हुंकार-Skt.
बुड्डुइ D-(=निमजति) M. बुडे हुत्त-अभिमुख Desi 70 हुत्तोऽभिमुहे
भंगुरावत्त-भंगुरावर्त (=पलायनं-rout XIV हुयास-हुताश
___4, 9.)

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"GAEKWAD'S ORIENTAL SERIES.”
WORKS PUBLISHED
Rs. a. p. 1. Kävyamîmâysa by Rajasekhara, edited by C. D. Dalal, M. A. and R. A. Shastry ...
... 2-0-0 2. Naranârâyaņânanda by Vastupala, edited by C. D. Dalal, M.A. and R. A. Shastry ...
... 1- 4-0 3. Tarkasangraha by Anandajáâna or Anandagiri, edited by T. M. Tripathi, B.A. ... ...
... ... 2-04. Pârthaparâkrama by Prahlada nadeva, edited by C, DDalal, M.A. 0-6-0 5. Rashtraudhavaņģa Mahâkâvya by Rudrakavi, edited by E.
Krishnamacharya, Introduction by C. D. Dalal, M.A. ... ... 1-1 6. Lingânuśâsana by Vâmana, edited by C. D. Dalal, M.A. ... ... 0-87. Vasantavilása by Balachandrasûri, edited by C. D. Dalal, M.A. ... 18. Rupakashatka by Vatsarâja, edited by C. D. Dalal, M.A. ... ... 2- 4-0 9. Mohaparâjaya by Yasah pâla, edited by Muni Chaturvijayaji, Introduction and appendices by C. D. Dalal, M.A.
... ... 2- 0-0 10. Hammframadamardana by Jayasinhasûri, edited by C. D. Dalal,
M.A. ... ... 11. Udayasundarikatha by Soddhala, edited by C. D. Dalal, M.A. and E. Krishnamacharya ... ... ...
... ... 2- 4-0 12, Mahavidyâvidambana by Bhatta Vadindra, edited by M. R. Telang 213. Prâchfnagurjarakâvyasangraha, collection of old Gujarati poems
12th to 15th centuries, edited by C. D. Dalal, M.A. 14. Kumârapalapratibodha by Somaprabhâchârya, edited by Muni Jinavija yaji ... ... ... ... ... ...
... 7- 8-0 15. Ganakärikà by Bhâsarvajña, edited by C. D. Dalal, M.A.... ... 1- 416. Sangftamakaranda by Nárada, edited by M. R. Telang ... ... 2- 0-0 17. Kavindracharya List, List of works in the collection of Kavindra -
charya, a 17th century pandit edited by R. A. Shastry with a
foreword by Dr. Ganganatha Jha. ... ... ... ... ... 0-12-0 18. Vârâhagrihyasutra, edited by R. Shama Shastry ... ... ... 0-10-0 19. Lekhapaddhâti, Specimen Sanskrit Letters, etc., 8th to 15th
centuries, edited by C. D. Dalal, M.A. (shortly) ... ... 20. Panchamikahâ or Bhavisayattakaha by Dhanapala, edited by C. D.
Dalal, M.A. and Dr. P. Đ. Gune, M.A., Ph. D, ... 21. A Descriptive Catalogue of the palm-leaf manuscripts and im
portant paper manuscripts in the Bhandars at Jesalmere. Compiled
by C. D. Dalal, M.A., and edited by L. B. Gandhi ... ... 2-8-0 22, 23 Parasuramakalpastra, with commentary by Râmeśvara and
Paddhati by Umânanda, edited by A. Mahadeva Shastri B.A.
Director, Adyar Library volumes (shortly) ... ... ... 24. Tantrarahasya, edited by Dr. R. Sama Shastry, B.A., Ph.D.
Curator, Government Oriental Library, Mysore (shortly)

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IN THE PRESS. 1. Samarangana by Bhoja (a work on Indian Architecture) edited by
Mahamahopadhyaya T. Ganapati Shastri, Curator for the
Publication of Sanskrit Manuscripts, Trivandrum 2. Tattvasangraha of Santarakshita, with commentary by Kamalastha,
edited by Embar Krishnamacharya, Adhyaksha, Sanskrit
Pathasala, Vadtal ... 3. Nyâyapraveśa of Dinnâga with commentary by Haribhadrasuri
and Panjika by Parsvadeva, edited by A. B. Dhruva, M.A., LL.B. Principal, Central Hindu College, Benares ... ... ...
गायकवाड ओरिएन्टल सिरीझ.
काव्यम्
१-१२-०
१-८-.
मुद्रितग्रन्थाः
| १६ नारदकृतसङ्गीतमकरन्दः ... २-०-० १ राजशेखरकृतकाव्यमीमांसा ... २-०-०
| १७ कवीन्द्राचार्यसूचीपत्रम् ... ... ०-१२-० २ वस्तुपालकृतनरनारायणानन्दः ... १-४-. १८ वाराहगृह्यसूत्रम् ... ... ३ आनन्दज्ञानकृततर्कसङ्ग्रहः ... २-०-० १९ लेखपद्धति: ... ... (सम्पूर्णप्राया) ४ प्रह्लादनदेवकृतपार्थपराक्रमः ... ०-६-० २० धनपालकृतपञ्चमीकहा (अपभ्रं५ रुद्रकविकृतराष्ट्रौढवंशमहाकाव्यम्।
शभाषायाम् ) ६ वामनकृतलिङ्गानुशासनम् ...
०-८-०
२१ जेसलमेरुभाण्डागारीयग्रन्थानां सूची (सम्पूर्ण७ बालचन्द्रसूरिकृतवसन्तविलासः... '
... ... २-८-० ८ वत्सराजविरचितरूपकषटम् ...
| २२ परशुरामकल्पसूत्रं सव्याख्यम् (सम्पूर्णप्रायम्) ९ यशःपालकृतमोहपराजयनाटकम्
२-०-०
| २३ परशुरामकल्पसूत्रोपरि उमानन्दपद्धतिः ( सम्पूर्ण१० जयसिंहसूरिकृतहम्मीरमदमर्दनम् । २-०-०
प्राया) ११ सोडलकृतोदयसुन्दरीकथा ... २-४-.
| २४ रामानुजाचार्यकृतं तन्त्ररहस्यम् ( सम्पूर्ण प्रायम् ) १२ भट्टवादीन्द्रकृतमहाविद्याविडम्बनम् (भुवनसुन्दरसूरिटीकायुतम्) २-८-०
मुधमाणग्रन्थाः १३ प्राचीनेंगूर्जरकाव्यसङ्ग्रहः
१ भोजकृतसमराङ्गणम्
२ शान्तरक्षितकृततत्त्वसङ्घहः १४ सोमप्रभाचार्यकृतकुमारपालप्रति
कमलशीलकृतपञ्जिकायुतः बोधः ... ... ... ७-८-० ३ दिङ्नागकृतन्यायप्रवेश: हरिभद्रसूरिकृतवृत्तिप१५ भासर्वज्ञकृतगणकारिका सटीका
र्श्वदेवकृततत्पञ्जिकाभ्यां विभूषितः (कारवणमाहात्म्योपेता)... १-४-० ।
(प्रथमो भागः)... ...
२

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