Charlotte Krause her Life and Literature

Author(s): Shreeprakash Pandey
Publisher: Parshwanath Vidyapith
Catalog link: https://jainqq.org/explore/001785/1

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Parsvanatha Vidyapitha Series No. 119 General Editor Prof. Sagarmal Jain German Jaina Sravika DR. CHARLOTTE KRAUSE HER LIFE & LITERATURE Vol. I Compiled by Hazarimull Banthia Dr. Luitgard Soni Introduction' by Prof. Sagarmal Jain Edited by Dr. Shriparakash Pandey Parsvanatha Vidyapitha, Varanasi (INDIA)

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Parsvanatha Vidyapitha Series : 119 General Editor Prof. Sagarmal Jain German Jaina Sravika Dr. Charlotte Krause Her Life & Literature Volume I Compiled by Hazarimull Banthia Dr. Luitgard Soni 'Introduction' by Dr. Sagarmal Jain Edited by Dr. Shriprakash Pandey Parsvanatha Vidyapitha, Varanasi. 1999

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Published by : Parsvanatha Vidyapitha I.T.I. Road, Karaundi, Varanasi -- 221 005 (INDIA) Phone : 316521, 318046 First Edition : 1999 Price : Rs. 500.00 U.S. $ 40.00 1. S. B. N. : 81-86715-43-6 Type-setting at: Naya Sansar Press B. 2/143 A, Bhadaini, Varanasi - 1 Printed at : Vardhaman Mudranalaya Bhelupura, Varanasi - 10

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Miss.Charlotte Krause

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Publisher's Note We feel emense pleasure in bringing out the present title "Dr. Charlotte Krause: Her Life and Literature", Vol. I, a compilation of articles and books authored as well as edited by Dr. Charlotte Krause. Dr. Krause, a German scholar of Indology, devoted her whole life for the propagation of Jaina Religion. She was so influenced by Jainism that she willingly adopted the life of a Jaina lay devotee, and throughout, except last phase of her life, she worked for Jainism. She enriched Jaina literature by her multifarious writings. "The Kaleidoscope of Indian Wisdom', 'The Heritage of Last Arhat', 'Siddhasena Divakara and Vikramaditya', 'Ancient Jaina Hymns' and 'Nasaketari Katha' are some of her noted contribution to the Jaina literature. Inspite of these great contribution, she is less recognised among the Jaina scholars. No efforts were made for compilation of her works in a book form. A couple of years back Parsvanatha Vidyapitha published an article of Dr. Charlotte Krause titled "The Heritage of Last Arhat" in 'Sramana', its quarterly research journal, and which was well received by the Jaina scholars as well as enlightened individuals. This article was instrumental in drawing attention of Shri Hazarimull ji Banthia, Acting President, Pancala Sodha Samsthana, Kanpur, who approached us for publication of her works in a book form. We express our sincere thanks to Shri Hazarimull ji Banthia, without whose efforts this work could not have seen the light of the day. He not only took pain in compilation of her works approaching some Indian as well as foreign institutions/centres, but also inspired some charitable trusts and individuals to give financial assistance for its publication. We express our profound gratitude to Dr. Jayendra Soni and

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[ iv ] Dr. Luitgard Soni, Marburg, Germany who contributed Dr. Charlotte Krause's complete biography and her scholarly bequest on our request and also took pain in preparing an exhaustive bibliography of Dr. Krause's works. We are very thankful to Prof. Sagarmal Jain, Director Emeritus, Parsvanatha Vidyapitha, who kindly agreed to write an 'Introduction for this book. It is Prof. Jain who always inspires us by his scholarship, his hairline clarity of the Jaina concepts and the vision of publication he has. We are very thankful to Prof. S. R. Sarma, Formerly Professor of Sanskrit, Aligarh Muslim University, who kindly agreed to write a 'Foreword' for this book. Our thanks are due to Dr. Shriprakash Pandey, Lecturer at Parsvanatha Vidyapitha, for his thorough editing of this work. He not only edited the book but besides, he also checked the proofs and managed it through the press. We are very thankful to Dr. Ashok Kumar Singh, Dr. Shiva Prasad, Dr. Vijaya Kumar Jain, Dr. Sudha Jain, Dr. A. K. Mishra, Shri O.P. Singh and Shri Rakesh Singh for their full co-operation in bringing out this book. We are very thankful to Naya Sansar Press for its typesetting and Vardhman Mudranalaya for printing. We will be publishing very soon the second volume of this book accomodating the rest of her articles and books. We hope this book will be able to introduce to Dr. Charlotte Krause and her works, to those scholars and individuals who were not acquainted with this great lady and her contributions to Jainism. Indrabhooti Barar Joint Secretary Parsvanatha Vidyapitha B. N. Jain Secretary Parsvanatha Vidyapitha

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Charlotte Krause's House in Lashkar, Gwalior

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Acknowledgement We thank all the persons who have contributed to the work in different capacities. In particular, we acknowledge : The Benefactors : * Shri Tansukh Daga, Secretary, Veerayatan, Rajgir for his generous contribution of Rs. 15,000.00. * Shri K. Bulaki Chand and Phoola Chand Banthia, Charitable Trust, Kanpur for its contribution of Rs. 11,000.00. Shri Vijaya Chandji Bhandari, President, Shri Dharmanath Shvetambar Jaina Mandira, Kanpur for his contribution of Rs. 7,000.00 * Shri Shvetambar Murtipujaka Jaina Sangha, Kanpur, for contri buting Rs. 5,000.00. The Faith Advisors : * Pt. Dalsukh Malvania, Prof. Nemu Chandaria, Pt. M. Vinaya Sagar, Dr. A. M. Ghatge, Shri Ramanlal C. Shah, Dr. Jayemdra Soni, Prof. R.R. Pandey, Prof. R. C. Sharma, Prof. Sudarshanlal Jain, Dr. Phool Chand Jain, Dr. Kamalesh Jain, Dr. N. L. Jain, Dr. Nalini Balbir, Shri Lalit Bhai Shah, Dr. Jitendra B. Shah, Shri Virendra Kumar Jain, Shri Ratan Singh Nahta, Shri Abhay Jain, Acarya Bhagvandas Sharma, Shri Navin Shah. Institutions : * Veeratattva Prakashak Mandal, Shivpuri. * Bhandarkar Oriental Research Institute, Pune. Prakrit Bharati Academy, Jaipur. University of Marburg, Germany.

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INRI DR. CHARLOTTE KRAUSE BORN ON 18-5-1895 DIED ON 27-1-1980 CO N LOVING MEMORY DR. O KRAUSE BORN IN GERMANY 18 Mar 1895 CAME TO INDIA IN OCT 1925 DIED AT LASHKAR 27 JAN 1980 THOU WILT NOT LEAVE HER Ira THE DUST FOR THOU HAST MADE HER. THOU ART JUST DEAR CHRISTIANS PRAY FOR THE ETERNAL REPOSE OF HER SOUL R.I.R Dr. Charlotte Krause's Graveyard in Gwalior

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Foreword The German poet Heinrich Heine once declared : "Let the Portuguese, the Dutch and the English plunder India of her material wealth. We Germans would rather dip into her spiritual and intellectual riches." As a rasika of Samskrta poetry, Heine may have been familiar with Bhartrhari's epigramme which says that vidya is the only form of wealth that does not diminish when distributed to others. And truly enough the 'plunder' of India's spiritual and intellectual riches by generations of German scholars did enrich both India and Germany. The German encounter with Samskrta language and literature gave rise to a number of disciplines like Indology, Comparative Philology, Comparative Mythology and Religion. The efforts of the German and other Western scholars in systematic collection, preservation and study of manuscripts not only saved our precious heritage; these also made us aware of the vastness and variety of this heritage. It is indeed gratifying that the Jaina community has always been conscious of the importance of the contributions to the study of the languages and literature of Jainism made by German scholars like Albrecht Weber, Hermann Jacobi, Ernst Leumann, Walther Schubring, Johannes Hertel, Helmuth von Glassenapp, Ludwig Alsdorf, Gustav Roth and Klaus Bruhn. Charlotte Krause belongs to this galaxy of savants. But in her case, Jainism did not remain just the subject of academic study; it became her own way of life. Born at the turn of the last century in the city of Halle, Charlotte Krause attended the universities of Marburg, Tubingen and Leipzig. Initially she studied natural sciences, but soon was drawn to Indian languages, natably Samskrta and the Prakstas. By the time she was thirty, she had established herself as a competent

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[ viii ] scholar of Jainism and Jaina literature, and a promising academic career awaited her at the University of Leipzig. She chose, however, the career of ahirsa and aparigraha. Living the life of a Sadhvi in India, she pursued the study of Jainism, both as a practitioner and an academic. She wrote extensively and in several languages - German, English, Hindi and Gujarati -- on ethics, rituals, narratives and on historical and cultural aspects of Jainism. This volume deals with the life and work of this remarkable Sadhvi and Vidusi. It gathers in one place the various writings of Charlotte Krause. It also contains a sensitive account of her life by Dr. Luitgard Soni, who has been studying the life and work of Charlotte Krause for some years and who has visited all the places in India connected with her life. The credit for assiduously collecting Charlotte Krause's valuable writings from diverse sources and bringing them together in one volume goes to Shri Hazarimull Banthia. In his constant endeavour to promote the study of Jaina Vidya, in his sponsorship of numerous academic institutions and activities, in the warmhearted help and encouragement which he offers to scholars, Shri Banthiaji exemplifies the life of true sravaka. He strongly believes that India owes a debt of gratitude to those foreign scholars who devoted their lives to the study of our languages and culture. In this context, one is particularly impressed by Banthiaji efforts in keeping alive the memory of the Italian scholar Luigi Pio Tessitori and the German scholar Charlotte Krause. This volume then is an act of sraddha to the memory of Charlotte Krause. It is a privilege for me to be associated -- through this Foreword -- with this laudable venture. S. R. Sarma Formerly Professor of Sanskrit Aligarh Muslim University

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Introduction The present trend of comparative and critical Indological studies starts with the encounter of European-scholars to Indian heritage in the 19th century. Among these European scholars, who took keen interest in Indological studies ( the study of Indian philosophies, religions, culture and literature as well written in oriental languages such as Vedic Chandas, Samskrta, Prakrta, Pali, Apabhramsa, Old Gujarati and Rajasthani), the Germans were on the top rank. The German poet Heinrich Heine has rightly remarked "Let the Portuguese, the Dutch and the English plunder India of her material wealth. We Germans would rather dip into her spiritual and intellectual riches." In the field of Indological studies the contribution of German scholars such as Maxmullar, Albrecht Weber, Hermann Jacobi, Ernest Leumann, Walther Schubring, Johannes Hertel, Helmuth Von Glasenapp, Ludwig Alsdorf, Gustav Roth, Klaus Bruhn and others is matchless. In the galaxy of these German scholars, who devoted themselves in Indological studies in general and Jainological studies in particular, the name of Charlotte Krause shines as a brighter star. She has made a significant contribution to the Indological studies. Born in Germany on May 18, 1895 Charlotte Krause received her Ph. D. Degree from Leipzig University on 'Nasaketari Katha: An Old Rajasthani Tale' with a grammer of old Rajasthani, in the year 1920 at the age of 25 years only. She had an opportunity to work with Johannes Hertel, an eminent scholar of Indian narrative literature. While working as a fellow and Assistant Professor of Indian Comparative Philology in Leipzig University, she wrote a critical and comparative exhaustive article on a newly discovered version of the Jaina Pancatantra in old Gujarati and thus she established herself as a scholar of Indology in general and Jainology in particular. Her role in the establishment of

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[x ] a Centre of Jaina Studies in the Institute of Indology at the university of Leipzig was conspicuous and significant one and it was the reason that she was given two years academic leave of absence in order to have a first hand knowledge on Jaina religion, Culture and Literature. For this very purpose she visited India in the year 1925. In March 1926 she decided to have a wide tour of Jaina centres and to meet various Jaina Acaryas and scholars. She got influenced with the calmness of mind of Acarya Vijayadharmasuriji, Muni Mangalavijayaji and Muni Jayantavijayaji. Though she had came India only to have a first hand knowledge of Indian philosophies, Culture and Literature, but being impressed with the high spiritual ideals and way of living of some Jaina saints she changed herself into a real devotee of Jaina religion. The contribution of Dr. Charlotte Krause to Jainism henceforth is two-fold - firstly as a scholar of Jainology and secondly as a true follower of Jainism. In the biography of Dr. C. Krause Dr. Luitgard Soni has rightly observed, "She integrated her will into the life-style of the ( Jaina ) monks and nuns and travelled with them on foot from Shivapuri to Bombay. She came in direct contact with the life in India with its customs, dia-lects, various religions and sects and many Jaina communities." She was so overwhelmed with etherial elegance of Jainism that during her stay at Beawar, she publicly announced her decision to take the Jaina vows of non-violence, non- possession etc, till the life. She changed her name from Charlotte Krause to Subhadra Devi. Though by birth she was a German and by faith a Christian, but putting aside all her past religious inclinations she willingly adopted the life of a Jaina lay devotee ( Sravaka ) in a real sense. I have had the privilege of being in close contact with this celebrated lady. She visited my native place Shajapur (M.P.) many times on her way from Shivapuri to Ujjain and Bombay. Then she was Inspectress of Schools of Gwalior state and latter on of Madhya Bharata. I recall the first meeting with her, when she was staying in a Rest house at Shajapur. She requested to my maternal brother to

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[ xi ] see her in the Rest house in the early morning so that she could offer her puja in the Jaina temple. I met her with my brother and then I came to know that she was a staunch devotee of Jainism and did not take any thing, even a glass of water without visiting Jaina temple and having Darsana of Jina image. After that time whenever she came to Shajapur, she used to visit Jaina temple with my maternal brother. Next time I met her at Gwalior in her old age. At that time she had returned back to the Christianity and was living in a campus of Roman Catholic Church at Gwalior. I was working as a lecturer of Philosophy in the M. L. B. Arts and Commerce College, Gwalior ( 1964-1967 ). In Gwalior I visited her first time with Prof. G. R. Jain - the author of Jaina Cosmology : Old and New - a commentary on the fifth chapter of Tattvartha-sutra. As I remember, at that time we had a long discussion on the holy symbol of Swastika. This was for the first time I could evaluate and appraise her depth of knowledge about oriental studies particularly, Jainism. But in her old age, her faith towards Jainism and Jaina community had been shakened. It was very pathetic and painful experience for me that the Jaina community could not be able to offer proper regard and service to this great scholar and devotee of Jainism and that is why she had to spend her old age in a campus of Christian church. In this particular case I was compelled to think that what has happened to our basic principles of Swadharmivatsalya, i.e. the service towards our fellow religious beings ? Who is responsible for all this? In my humble opinion it is the indifference of Jaina community towards the scholars, particularly the foreign scholars and devotees of Jain-ism. We should learn a lesson from it. We Jainas are completely unable to estimate her sacrifices she made for the noble cause of Jaina religion and Jaina studies. She had not only resigned from her university services, but left her relatives, nation, nationality and even her religion. How sad it is that we failed to provide her proper care and service in her old age, when she was badly needed for. In respect to

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[ xii ] her great contribution to Jainological studies, ours return was nothing but disdainful. As I came to know from her biography, that after her retirement from the post of a curator in the Scindia Oriental Institute, Ujjain and Deputy Inspector General of Female Education in Gwalior state, she approached L.D. Institute of Indo-logy, Ahmedabad, to get a research assignment but she failed. Was it not condemnable that we could not adjust to such a dedicated scholar in the field of Jainological studies. My estimate is that she had a pain of not being well recognised by Jaina community and at the result she developed indifference towards Jaina community and returned back to the Roman Catholic faith. She spent rest of her life till death (January 27, 1980) in the campus of the Roman Catholic Church, Gwalior, depending on the very small amount of her pension, without any financial support from Jaina community. Well it is true that after her final establishment in India, some of her publications were more or less the reflections of a western observer on the social status of Jainas than a serious research work. They were critical in nature and so that they remain unable to have a good appreciation from the Jaina community. I am of the opinion that this was also one of the cause of indifference of Jaina community towards Dr. Charlotte Krause. But her articles/ works written in last quarter of her life got much recognition and appreciation in scholarly world. Dr. Charlotte Krause wrote in several languages such as German, English, Hindi and Gujarati on various aspects of Jaina philosophy, religion, ethics, rituals and narratives. In spite of her great contribution to the Jinistic studies no efforts were made to publish her works in a book form. It is for the first time that with the efforts of Shri Hazarimullji Banthia, Parsvanatha Vidyapitha is publishing her complete works with a view to let the scholars know her contribution in the field of Indology in general and Jainology in particular. This present volume contains her fifteen articles and edited works in English, Hindi and Gujarati written on different aspects of Jainology.

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[ xiii ] In her essay on "The Kaleidoscope of Indian Wisdom", she had beautifully discriminated the spheres of Science and Religion and has mentioned the limitations of religious thinking and a need for philosophical thinking. While dealing with Indian philosophical schools she had classified them into Vedic and Non-Vedic instead of Astika and Nastika as other schools did. In her division she included Sankhya and Yoga into Vedic trend, but really these two schools do not belong to the Vedic trend but to the Sramanic trend. According to some scholars even Nyaya and Vaisesika schools do not fall under the category of Vedic trend. These two schools, however, accept the authority of V.das, but so far as their philosophies are concerned they have their independet origin. I am of the opinion that among the different schools of Indian philosophy it is only the Mimamsa school which has purely a Vedic origin. Though Vedanta is also considered to be of Vedic tradition, but in my opinion Vedanta is not based on the Vedas only. In real sense it is based on the Upanisadas and the Upanisadas are neither the blind supporter of Vedic ritualism nor they accepts the materialistic approach of the Vedas. On the other hand, they criticise Vedic ritualism and their materialistic philosophy in the same fashion as the Jainism and Buddhism do. They are spiritualistic and rich in profound philosophical thought. In this essay Dr. Charlotte Krause presents a brief survey of the central concepts of different Indian philosophies. While discussing these schools she has mentioned each and every branch in detail which were remain in course of time. While men-tioning the different branches of Vedanta she has listed some newly born subsects of Vedanta such as Arya-samaja, Prarthana-samaja and Brahma-samaja. In her lists of different shades of Vedanta, however, we do not find the names of Aurobindo school and the practical Vedanta of Ramakrsna and Vivekananda, but it was not on part of her negligence, really at that time they were not prominent. This essay shows her minute observation and detailed study of each

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[ xiv ] and every branch of Indian Philosophy. In her second essay, "The Interpretation of Jaina Ethics", she starts with the comparison of the outlook of the modern Europeans and Indians towards the way of living. She rightly observes, "it is true that our intellect is at present absorbed in technical and scientific problem but only a few centuries ago it was so in problem of how best to win the grace of God. ... ... It is true that our studying and teaching has all worldly ends, ... ... but only some centuries ago there existed no other science but Theology, the knowledge of God and all the other disciplines were its subordinate branches. Modern India represents exactly the state of Medieval Europe, with its religio-centrical conception of the problems of life." ... ... Religion is the starting point and aim of all and everything. According to Dr. Charlotte Krause, sacred writings of Indian religions are not a subject of research or mere have a theoretical import as they are to the western scholars, but their study is indeed one of the practical import. They are being put fully into action. While interpreting the Jaina ethics, she also accepts the same fact. In this essay while dealing with the theoretical aspect of Jaina ethics, she discusses the main features of Jaina Karma Theory and accepts that this Karma theory is the fundamental postulate of Jaina ethics. On the concept of practical aspect of Jaina Ethics, she has dealt with the concepts of Jinakalpa and Sthavirakalpa, Punya and Papa, Asrava and Samvara, five Samitis and three Guptis, twenty-two Hardships, ten virtues, 12 reflections, five caritras, five great vows of monk, twelve vows of the house-holder and twelve types of austerities as a means of Nirjara. On the ritualistic aspect of Jaina ethics, she discusses the six essential duties ( Avasyakas ). In this essay the aspects of Jaina Ethics discussed, are descriptive in nature. She has not made any critical evaluation of them, except a sense of admiration. The third essay of the present volume "The Heritage of Last Arhat" deals with the fundamental teachings of Jainism. At the very

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[ X ] outset of this essay, on the basis of Jaina theory of Anekantavada, Dr. Krause propounds the relativity of religious truth. She rightly observes that, "each of the various religions on the earth appears to make us see a different aspect of truth-divine. How then we are entitled to speak of merit in only one or another of them." Really, Jaina theory of Relativity, i.e. Anekantavada, teaches us regard for other religions and faiths and thus establishes religious harmony and fellowships of faiths on the earth. So far as the criterion of an ideal religion is concerned, Jainism holds that it is the tranquility and equanimity of mind of individual and society, provided by a religion which can be the touch-stone of an ideal religion. According to Dr. Krause Jainism fulfils this criterion of an ideal religion, because it warrants for perfect social welfare through this doctrine of non-violence and mental equanimity or tranquility through its doctrine of passionlessness, i.e. total detachment towards worldly things. Only through complete detachment ( Aparigraha ) and practice of non-violence one can attain spiritual and social peace. She firmly holds that "Jainism promulgates self realization as the aim of individual life, which at the same time also forms the basis of the well-being of all that lives." The perfect soul is one, who is completely free from all the passions, desires and attachments. This perfectness of soul, according to Jainism, can be attain through selfrestraint ( Samyama ) and renunciation ( Pratyakhyana). Dr. Krause concludes this essay suggesting the necessity of applying Jaina principles to modern social problems, because it is through the application of these principles perfect social and individual welfare can be achieved. In the fourth essay "The Jaina Canon and Early Indian Court Life", Dr. Krause propounds that the Jaina Canon not only supply us the data regarding the religious dogmas, ethical code, philosophical ideas and the history of its propagation and propagators, but it also presents some glances of early Indian court-life. It is true that some of the canonical works as well as Jaina narrative literature have full

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[ XVi ] cultural material of that period. But it is unfortu-nate that while writing cultural history of India, this material has not been properly utilised. Though in this article Dr. Krause has shown the richness of Jaina canonical and narrative literature regarding its cultural data which reflects on the life of Indian society at that time. Here on the basis of Jaina canon she has mentioned that the system of Pardah was a well established custom prevailing in Indian society, particularly in royal class, before the arrivals of Mohamme-dans to India. This essay lacks the original references from the Jaina canons. Had the author supplied the references, it would have been a good research article. In the fifth article "The Social Atmosphere of Present Jainism", Dr. C. Krause has given her accounts of observations of social atmosphere of Jainism. She propounds that not only a person who took his birth in the Jaina community or in Jaina family, is a Jaina, but the persons who took their birth in other communities and the followers of align faiths or religions, if they observe the fundamental principles of Jainism, such as non-violence etc. and have a regard towards Jaina ideals can also be included in Jaina community. Jainism is not a birth based religion, it is the religion of those who observes its ideals in their lives. The second aspect of this article on which Dr. Krause has stressed more is that Jainism was the religion, which strongly opposed the birth-based four-fold Varna system as well as caste system of Indian society, but unfortunately at present it is completely in the grip of that Varna and caste system. In this regard she had made a complete survey of the rites and rituals, prevalent at that time in different Jaina castes and her observation were true in that regard. But we must be aware of the fact that in these fifty to sixty year this position altogether has changed and that rigidness of class and caste system in Jainism had become only a historical fact. She has expressed her anxiety regarding the prevailing bitter sectarianism in Jainas which is totally against their liberal outlook of Anekantavada. Her observations

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( xvii ] regarding the sectarian quarrels in Jainas are worthy to note. She mentions "the Svetambaras and the Digambaras being still engaged in furious mutual quarrels about 'e possession of certain places of pilgrimage, such as Antariksa ( near Akola ), Pavapuri, Rajagshi, and Sammetasikhara ( Bihar ), Kesariyaji ( near Udaipur ) and Maksi ( near Ujjaina ) and others, millions have been spent in those fruitless strives. On the other hand, the idolatrous and two nonidolatrous Svetambara sect, viz. the Sthanakavasis and Terapanthis are violently fighting each other about insignificant dogmatic discrepancies, whereas Digambaras too has its own troubles. Within the aforesaid sects there are again subsects, parties and schools of opinions which are not friendly with one another, but often enough cross each others schemes, the one spoiling, what positive work the other may have achieved. So there can be no doubt that stopping all these fruitless strives many power would become free to engage in the necessary work of caste-reform and uplift." It is to be noted that her remarks regarding Jaina society are still true and one can learn lesson from it. This essay is less a result of her research in Jainology than the reflections of a committed observer, who had lived in Jaina society with keeping his eyes on each and every activity of the society. Thus this article is an outcome of her minute observations and sincere reflections. The Hindi version of this article is also being published in this collection in its Hindi section. In the sixth article of the English section "Pythagoras : The Vegetarian", Dr. Krause has enlightened us regarding the great Greek thinker Pythagoras and his vegetarianism. It shows that the vegetarianism is not only supported by Jainism alone. There were some great thinkers in Greek, contemporary to Mahavira, who preached the vegetarianism in the same fashion as Jainism do. It is worth mentioning that before Mahavira his predecessor Parsva and Aristanemi also propounded the concept of vegetarianism in human society. In the seventh essay of this volume "Siddhasena Divakara

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[xviii ] and Vikramaditya", Dr. Krause has established the contemporaneity of Siddhasena Divakara and Vikramaditya on the basis of Gunavacanadvatrimsika of Siddhasena, which was according to her composed to address a royal patron who is revealed as such a unique personality, standing out in bold relief against a background of warfare, empire building and ingenious rule. On the basis of these qualities of a king Dr. Krause infer that this Gunavacanadvatrimsika is composed by Siddhasena in the honour of Samudragupta, the father of Candragupta II, the Vikramaditya. She has supported her thesis on the basis of some Jaina and non-Jaina literary and epigraphical sources. Regarding the date of Siddhasena Divakara, she is of the firm opinion that he belongs to fifth century A.D. I also favour this date of Siddhasena, which I have already proved in my Introduction to Dr. Shriprakash Pandey's Hindi work "Siddhasena Divakara : Vyaktittva and Krtittva" published from Vidyapitha in 1997. If we accepts that Siddhasena Divakara belongs to fifth century A.D. then there is no difficulty in accepting the contemporaneity of Siddhasena Divakara and Candragupta II, the Vikramaditya. The Ksapanaka, one of the nine jewels of Vikramaditya was no other than Siddhasena Divakara, as she has concluded. This article of Dr. Krause is really a master piece of her research work. It is well documented and supported by 205 references from Jaina and non-Jaina sources, literary as well as epigraphical. The eighth article, "Javada of Mandu", is about a person who lived in sixteenth century of Vikrama era and was famous for his charity. In this essay Dr. Krause has presented the biography of Javada on the basis of some literary and epigraphical evidences found in Jaina sources. In his biography Dr. Krause has mentioned his lineage, official and social position, his pilgrimages, welcoming the Guru and acceptance of the twelve vows. While accepting the fifth vow of the limitations of one's property, Javada reserved following quantity of his possessions for his lifetime 1,00,000 mounds of

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[ xix ] grain; 1,00,000 mounds of ghi and oil; 1,000 ploughs; 2,000 plough oxen, 10 houses and markets; 4 mounds of silver; 1 mound of gold; 4 mounds of pearls; 300 mounds of gems; 10 mounds of base metal; 20 mounds of coral; 1,00,000 mounds of salt; 2,000 mounds of molasses; 200 mounds of opium; 2,000 asses; 100 carts, 1,500 horses; 50 elephants, 100 camels; 50 mules; 20,00,000 Tankas. By these figures one can infer the richness of Javada, a businessman of ancient Mandu of the fifteen-sixteen century. In this article Dr. Krause has mentioned the generous charity of Javada temples he had built and statues he had installed. Among these statues there was one statue of gold weighing 10 kg. and one of silver weighing 20 kg. In the consecration festival he had spend 15 lacs of rupees. From all these informations which Dr. Krause had supplied, we can have an idea of her depth in the study of Jaina history as well as the richness and charitable attitude of Jaina sravakas of that time. In the English section of this volume last two articles are about the biography of Vijayadharma Suri and his sayings. It is worthy to mention that Vijayadharma Suri was not only her teacher for Jainological studies, but also a spiritual guide. She had great regard for him. In this biography she has mentioned his popularity among Jains and non-Jains, his eminent personality, literary and editorial activities, scholarship and educational works. The main contribution of Vijayadharma Suriji is promoting Jainology across the sea in western scholars, significant reforms in monastic customs and his attempt to solve the Devadravya and another disputes prevailing in Jaina society. In Sayings of Vijayadharma Suri, Dr. Krause has chosen meticulously the inspiring sayings of his revered teacher from his preachings and sermons for which she deserves for thanks from the Jaina society as well as the individuals interested in their spiritual upliftment. These sayings can play a vital role in the spiritual development of human personality.

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[xx] Hindi section of this book includes two important articles of the celebrated author namely "Jaina Sahitya aura Mahakala Mandira" and "Adhunika Jaina Samaja ki Samajika Paristhiti". The latter is the Hindi version of her English article "Social Atmosphere of Present Jainism", which I have already commented upon. In the former article, in the beginning, Dr. Krause has supplied various literary evidences proving the existence of Mahakala temple at Ujjain. No doubt she has made exhaustive survey of Jaina literature in support of her view starting from 'Kahavali' of Bhadresvara (1205 A.D.) to Upadesaprasada of Vijayalaksmi Suri ( 1778 A.D.). She has also quoted Avantisukumala episode, cited in some early canonical and non-canonical works of the Svetambaras and Digambaras in support of the existence of Kalakadisvara or Kudangesvara or Kutumbesvara with Mahakalavana which later on said to be changed as Mahakala Mandira. It may be a matter of dispute whether a Jaina temple was changed into Mahakala Mandira or the Sivalinga, after the recitation of Siddhasena Divakara's eulogy in its praise, itself got changed into the Jaina image or whether Vikramaditya became a Jaina or not, but literary, archaeological and epigraphical evidences refers to in her work establishes her as a serious scholar, ever worked on this subject. Gujarati section includes some important articles authored by Dr. C. Krause namely, Sri Hemavimala Suri krta Tera Kathiyani Sajjhaya, Bhanumeru krta Candanabala Sajjhaya, Kainka Sankhesvara Sahitya, Sri Phalavardhi Parsvanatha Stuti along with some reviews. These articles shows her efficiency of Gujarati language and deep insight as well as interest into hymnical literature. Indeed it was her laudable effort. Last book section includes her two famous work "Ancient Jaina Hymns" and "Nasaketari Katha". In Ancient Jaina Hymns she has edited some very important hymns noted amongst are 'Munisuvrata Stavana', 'Sri Devakuladinatha Stavana', 'Sri Varakana-Parsvanatha-Stotram', 'Sri Simandhara Svami Stavana',

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[ xxi ] and so on in which she not only edited the text of hymns but has supplied all its variants and notes etc. which further shows her talent and scholarship. Appendix of the book includes some articles dealing with her life, glimpses from the letters of German as well as Indian Indologist about Dr. Krause, some 'Dohas' written in her praise, Janmadivittam and Abhinandanam by Dr. Kapildeva Dwivedi, German Jaina Sravika Dr. Charlotte Krause, a Hindi article of Shri Hazarimull Banthia and at last her Will. Being a multifarious writer she has written so many articles and monographs and different aspects of Jaina literature which are not possible to accommodate in one and single volume. Her some articles and books which are left in this volume will be published in its next volume. It is my privilege that I was asked to write an Introduction on the works of such a great scholar. I thank to the authorities of the Parsvanatha Vidyapitha for their commendable decision to publish this work. I must record my sincere thanks to Dr. Shriprakash Pandey who has not only edited this work but also supplied me all necessary literature to prepare my introduction. I hope this work will be expedient not only to the researchers working in the field of Indology particularly on Jaina Literature but to the enlightened individuals also. Sagarmal Jain Vaisakha Purnima Shajapur.

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Contents pages iii - iv vii - viji ix - xxi XXV - XXXvii 3 - 30 93 - 104 105 - 113 114 - 178 Publisher's Note Acknowledgements Foreword : Dr. S. R. Sarma Introduction : Dr. Sagarmal Jain Biography Section 1 : English The Kaleidoscope of Jaina Wisdom An Interpretation of Jaina Ethics The Heritage of Last Arhat The Jaina Canon and Early Indian Court Life The Social Atmosphere of Present Jainism Pythagoras : The Vegetarian Siddhasena Divakara and Vikramaditya Javada of Mandu Poetical Biography of Vijayadharma Suri Sayings of Vijayadharma Suri Section 2 : Hindi Jaina Sahitya aur Mahakala Mandira Adhunika Jaina Samaja ki Samajika Paristhiti Section 3 : Gujarati Sri Hemavimala Suri krta 'Tera Kathiyani Sajjhaya' Sri Bhanumeru krta 'Candanabala Sajjhaya' Mandavagadhana : Sri Pramadaparsvadeva Sri Phalavardhi Parsvanatha Stuti Kairka Sankhesvara Sahitya Samiksa 179 - 197 198 - 213 214 - 226 229 - 262 263 - 272 275 279 280 - 284 285 - 291 292 - 298 299 - 307 308 - 310

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[ xxiv] pages 313 - 464 465 - 595 Section 4: Books Ancient Jaina Hymns Nasaketari Katha Appendix ( A ) Glimpses From the Letters [B]German Jaina Sravika Dr. Krause [C]German Jaina Sravika Dr. Subhadra Devi Rasa [D] Jaina-darsana-visarada: Dr. Charlotte Krause [E] Janmadivsttar & Abhinandanam [F] Registered Will of Dr. Charlotte Krause 597 - 609 610 - 613 614 - 616 617 620 - 623 624 - 627

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Dr. Charlotte Krause Biography* Dr. ( Miss ) Charlotte Krause's name has not been entirely unfamiliar to the academic world. She is known to both Western and Indian scholar of Indology, and especially to the Jainas. However, it will be a striking feature of human transience in all walks and endeavours, when one ventures to find out reliable data about this remarkable woman, who, apart from making a mark in Indological studies both in Germany and in India, stirs our interest in and respect for her authentic and sincere way of life. . Dr. Luitgard Soni After giving up a very promising career in German academia she spent more than half of her long life in India, doing research and working in the field of education. European and Indian scholars knew her personally, appreciated her scholarship, gained a lot from her proficiency in languages and her vast insider knowledge regarding various aspects of Jainism. Yet the memory of her fell into oblivion already during her the last years of her old age, so much so that no one took notice of her death and the usual obituary for scholars was not done. Thus, her name is missing even in such elaborate accounts as German scholars in India and the standard reference for German scholars ( Kurschners Gelehrtenkalender ) contains only her date of birth and her first academic works, which were published in the twenties. Why was she so easily forgotten ? Is it because she was a person, who did not thread the usual path of academicians by * A short biography by Luitgard Soni, University of Marburg, Germany.

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[ xxvi ] actually living in her field of her research, with the people concerned, i.e., the Indians, the Jaina monks, nuns and laity ? Is it because she was a woman, who did not thread the usual path of women by leaving her native place, by shunning a promising career and by spending her life in research and work abroad? And is it perhaps also due to the disastrous effects and consequences of World War II, which not only immediately ruined millions of people, innumerable countries and traditions, but for many years afterwards severed all cultural communication? Many questions about motives and reasons of her curriculum vitae must unfortunately still remain unanswered. We can attempt here at least to sketch out the main lines of her biography, and especially to collect and list the available information about her scholarly work, lest it too will be lost to later students of the history of Jainism. Charlotte Krause was born in Germany on May 18, 1895 in the city of Halle on the river Saale. Her parents were Anna and Hermann Krause, a merchant and patron of the fine arts. Her three brothers were younger than she, with professions in the arts and in business. Charlotte passed her matriculation in 1914 in the then famous Girl's High School of Dessau, where she received a thorough grounding in classical as well as modern languages, in the humanities and in science. After a two year break in her education, due to the outbreak of the First World War, Charlotte Krause enroled in the famous University of Marburg as a student of science, which had been her special interest since childhood, when she used to observe and study plants, animals and natural phenomena in the large country-estate of her maternal grandfather. It was then that she developed a deep-rooted love for nature and its creatures, by the study of which she had hoped to solve some of the great problems of life and creation. In her studies she also had the opportunity to listen to great teachers of philosophy and history. She was immensely intrigued by these subjects and so decided finally to specialize in philosophy and

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[xxviii religion. Hence, as was then also necessary in the curriculum, she devoted herself eagerly to linguistic studies, which is the key to the literature concerned. In several renowned German universities she subsequently studied comparative linguistics, oriental languages and especially Samsksta with such specialists as Richard Garbe in Tubingen and Ernst Windisch and Johannes Hertel in Leipzig. She received her Ph. D. degree as early as in 1920 in Leipzig and henceforth devoted herself to Indology, working with Johannes Hertel whose critical philological method also became the basis for her own scholarly work. She published the Jaina stories about Prince Aghata and Ambada in translation and edited the Nasaketari Katha, an old Rajasthani tale with a grammar of old Rajasthani. This work fulfilled the requirements for the 'Habilitation', an important qualification for a career in German academia. She became a Fellow and Assistant Professor of Indian and Comparative Philology at the University of Leipzig in 1923. At the early age of 28 she was first lady fellow ever admitted there. During these years she also wrote a lengthy article on a newly discovered version of the Jaina Pancatantra in Old Gujarati. All these works of Charlotte Krause published in Germany before she was 30 years of age. They are of a high standard, evincing not only her proficiency in philology but also her outstanding talent as a translator. She was thus able to reach out to a wider circle of readers, not only to students and scholars of religious studies and the history of literature, but also to the generally interested reader. Johannes Hertel, the head of the Institute of Indology in Leipzig, was planning a centre for Jaina Studies at the University. He had been in lively contact with the internationally renowned scholar-monk, the Jaina Acarya Vijayadharma Suri and his group of sadhus, especially Acarya Vijaya Indra Suri. The Acaryas supported Hertel's academic work by lending him numerous manuscripts, by presenting him books and also by giving him financial help for the publication of his work and the planned centre of Jaina studies.

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[ xxviii ] Charlotte Krause was supposed to have played a key role in this centre and therefore she was given a two year leave of absence, in order to deepen her knowledge in India itself. On the October 15, 1925 she landed in Bombay and enjoyed first the hospitality of Mr. Jamsedji Saklatwalla and his family who introduced her to Parasi scholars, since she also intended to continue her Avesta and Pahlevi studies which she began in Germany. In March 1926, she decided to set out on a tour of Jaina centres, invited by Mr. M. K. Shah of Bombay, the then Secretary of the Jaina Gurukula of Shivpuri. En route she visited several important Jaina places and made the acquaintance of Jaina personalities, among them santamurti Jainamuni Hamsavijaya, the poet of many a beautiful hymns in praise of the Jinas, and the scholar Mr. Keshavalal P. Modi of Ahmedabad. It was on Mt. Abu where she for the first time met the successor of the internationally renowned Jainacarya Mahatma Vijayadharma Suri, the equally agile protector and promoter of Jaina studies in the West, Itihasa-tattva Mahodadhi Jainacarya Vijaya Indra Suri. Charlotte Krause had eagerly awaited to meet him, having corresponded with him long before in the West. She also met some other learned disciples of Vijaya Dharma Suri, Upadhyaya-Nyayavisarada-Nyayatirtha Mangalavijaya, santamurti Muni Jayantavijaya and others, whose scholarship and calmness of mind impressed her deeply. At her destination, the Viratattva Prakasaka Mandala in Shivapuri, which was then in the state of Gwalior, she found an extraordinary centre of Jaina studies. During the life of the two Acaryas the Mandala attracted both Indian and foreign scholars like a magnet. In their endeavour to promote Jainism the Acaryas were not only very open to scholars but also helpful and generous in providing books, manuscripts, discourses and information to the knowledge seekers. Among the long list of renowned scholars were those of the calibre of L. P. Tessitori, M. Winternitz, W. Schubring, L. Alsdorf to name only a few. [ The centre of Jaina studies in

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[xxix ] Shivapuri has now lost its scholarly vibrations entirely, it lies now almost completely abandoned, the remarkable library is unused and filled with dust. It is still under the care of the aged secretary of Vijaya Indra Suri, who enthusiastically talks about the old, glorious days and of Charlotte Krause, whom he knew personally. ] Charlotte Krause now studied and worked in this famous academic yet remote and quiet place. Very soon, and partly by teaching her fellow students English and German, she mastered Hindi and Gujarati to a degree that she herself could deliver speeches and write essays and articles in these languages. The main subjects of her studies were Old Gujarati literature, Agamas and Jaina philosophy for which she found several erudite teachers like Sasanadipaka Jaina Muni Vidyavijaya, Santamurti Muni Jayantavijaya and Upadhyaya-Nyayavisarada-Nyayatirtha Mangalavijaya. She integrated well into the life-style of the monks and the nuns and travelled on foot with them through the length and breadth of India. From several sources we know that she undertook the long walk lasting more than six months from Shivapuri to Bombay together with the monks following the Acarya and his disciples. This was one of the manifold unique experiences giving her a profound insight into the activities of such a vihara. On the way the group visited many important Jaina places, such as Guna, Maksi, Mandavagadha, Ujjain, Indore and Nasik. She thus came in direct contact with life in India, with its customs, dialects, various religions and sects and many Jaina communities. During all these months she was in contact with her University in Germany and wrote lengthy letters to her teacher Johannes Hertel. A quotation from one of his letters written to her in 1927 echoes very well her accounts of this moving time : "...that the surroundings, in which you are living now attract you strongly, and that you at your youthful age ( she was 32 ) open widely your eyes, spirit and heart to all the beautiful, all that is worthy of seeing, learn

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[ xxx ] ing and knowing, I do not only understand, but it makes me extremely happy." In Bombay she delivered a public lecture in the Cowasji Jehangir Hall on the Correlations between Jainism and Science as well as several smaller lectures and in December 1927 she set out for a long tour to Gujarat and Kathiawar in the company of Chunilal S. Gandhi, a senior student at Shivapuri. Her tour took her to Sanjan and Navsari with their ancient Parasi civilisation, Baroda, Ahmedabad, Viramgam, Mandal, Sankeshvar with its famous shrine of Lord Parsva, Vadhvan, Sayla, Limbdi, Bhavnagar, where she met Mr. A. G. Sunavala and the learned Seth Kunvaraji Anandji, Talaja with its beautiful Jaina temples, Mahuva, the birth place of Vijayadharma Suri, Junagadh, Girnar, Veraval, Prabhas Patan, Porbander, where she was the guest of Devidas Gherveria, the well-known patron of Jaina studies, Jamnagar, Dvaraka, Rajkot. During a stay in Beawar on this trip Charlotte Krause publicly announced that she is taking the vow of ahimsa and was henceforth known as Subhadra Devi. Her leave from the University of Leipzig was extended for two more years. She returned to Shivapuri in April 1928 and continued her studies and thus gaining a deep insight in the various branches of Jainism. Her learning won her great approval everywhere in India and on the occasion of the anniversary of the Shivapuri institution in Autumn 1928 she was honoured with the title Bharatiya-SahityaVisarada in the presence of numerous erudite representatives of the Jaina community and members of the ruling council of the Gwalior state. In December of the same year Charlotte Krause's father came to India and both of them set out for a sight-seeing tour of North and Central India, during which time they also had a chance to meet several Jaina communities and Jaina ascetics, like Muniraja Lalitavijaya in Sadri.

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[xxxi] After seeing her father off in Bombay, Charlotte Krause went straight back to Shivapuri in February 1929. It must have been at this time that Charlotte Krause resolved not to return to Germany, fully aware of the consequences. Most important among these was the loss of her post in the university in Leipzig, because it could no longer be retained for her and so her academic career in Germany came to an end. For her, the stay in India at that time was a most profitable and receptive period of learning, followed by a productive period of lecturing and publishing. Her publications during this time are less the result of special indological research, than the reflections of an experienced and committed western observer. They are critical and prove a very sound and differentiated judgement. In her article The Social Atmosphere of Present Jainism (1929 ) she analyses the nuisance of caste-practices by the Jainas in North and Central India and the conflicts between Svetambaras and Digambaras over the claim on Tirthas. Other examples of her publishing activity from this time are An Interpretation of Jaina Ethics ( 1929 ) and Individual and Society ( 1931 ). In the year 1932, after seven years of intensive life and work in Shivapuri, Charlotte Krause left the community and went to Gwalior. She became the tutor of Princess Kamala Raja, the sister of the then Raja of Gwalior and afterwards she served as the DeputyInspector General of Female Education in the Gwalior State. During World War II she was not interned like other German nationals but was allowed to remain free due to the protection of Raja Jivaji Rao Scindia of Gwalior who granted her sanctuary in the Scindia Oriental Institute in Ujjain, where she held the post of a curator from 1942 to 1947. During these years she published several works in English, Hindi and Gujarati. Her indological publications concentrate on two major areas : one pertaining to hagiographical research, viz., Jaina Sahitya Aur Mahakala Mandira ( 1944 ) and Siddhasena Divakara and Vikramaditya ( 1948 ). The other encompasses critical editions of hymns and

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[ xxxii ] didactic poems ( sajjhaya) of the Jainas. The texts are in Samskrta, Apabhrarsa and Old-Gujarati. The editions are partially furnished with extensive comments and notes. These works appear as five articles in the Jaina Satya Prakasa ( 1945-1954 ) and in the books Trana Pracina Gujarati Kitio ( 1951 ) and Ancient Jaina Hymns (1952). After 1952 Charlotte Krause settled again in Gwalior, now as Indian citizen. She received a small pension from her occupation as Inspectress of Schools and gave private lessons in English and German. Apparently she did not publish much anymore and might have lost contact with the established academia in the West. Some of her German and Indian scholar-colleagues have observed that because she failed in her attempts to get a research assignment in India, such as from the L. D. Institute of Indology in Ahmedabad, she might have felt that she was not really recognised by the scholarly world. One even wonders whether this was the reason why she did not participate in the All India Oriental Conference in Ahmedabad in 1953. In about 1960, she came in contact with the Catholic Church in Gwalior and started taking interest in the Catholic faith. Soon afterwards she converted to the Roman Catholic faith. In 1962, she had a small house built in the premises of the Catholic Church St. Johan the Baptist in Gwalior on the agreement that the bungalow would belong to the Church after her death. She stayed there until her death on January 27, 1980. Scholarly Bequest* in B.O.R.I., Pune In her will Dr. Charlotte Krause wrote: "To the Bhandarkar Oriental Research Institute (B. O. R. I.), P. O. Deccan Gymkhana, Poona - 1, I leave (1) all my books other than on Homoeopathy and Medicines, ( 2 ) my finished and unfinished research papers and notes with their boxes, if any." * Seen by Luitgard Soni in March 1996.

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[ xxxiii] According to the librarian at B. O. R. I. around 1635 titles were received in 1981. The books are not yet catalogued but they are in the register of books received. The finished and unfinished research papers and notes' are kept in a room in the first floor of the B.O. R. I. library together with papers, correspondence and bequests of other scholars. The bequest Krause is kept in six bundels containing the following: Boxes : 1. One box of cards recording the botanical names in the Svetambara Canon. 2. One box recording the Parsva Tirthas mentioned only in texts already printed. Manuscripts : 1. Lecture for the 'Habilitation' 16-6-1923 : "Die Entwicklung der arisch-indischen Sprachen." ( The Development of the Indo-Aryan Languages ). 2. Gujarati Grammar for teaching in the University 1923/243. 3. Sarnskrta for Beginners. 4. Introductory remarks about the interpretation of Praksta texts. 5. On the Brhatkatha. "Die indo-arischen Sprachen' ( The Indo-Arian Languages ), 33 pages, typed with hand-corrections. Notes referring to Dharmadesana of Vijayadharma Suri ( This is the title of a series of papers published by Vijaya dharma Suri in the Journal Jaina-Sasana ). 8. Sri Sukanadipikacupau ( in Gujarati, 21 pages, handwritten ). 9. Suryamati, Queen of Kashmir ( Manuscript of a lecture about Suryamati, according to Kalhana's Rajatarangini, handwritten ). Note-books ( in German, Praksta ) : 1. Literature concerning Pratyakhyana. 2. Various studies on Pratyakhyana ( especially on food ).

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[ xxxiv ] 3. Studies and translations concerning Pratyakhyana from the Canon of the Svetambara. 4. Three note-books on Pratyakhyana, also according to the Abhidhana Rajendra Kosa. 5. Preliminary Works on Botany ( e.g., Prajnapana). 6. Sutrakstanga. 7. Botany according to Varnaka. 8. Miscellaneous. 9. Prajnapana ( Survey ). Other Note-books : 1. Eleven note-books of various contents : collections of verses, lexicography in Gujarati regarding the language used by Svetambara Sadhus of different gacchas ( e. g., terms for clothing or utensils ). 2. Notes for Charlotte Krause's own lectures. 3. Notes on sermons given by Vidyavijayaji. Copy-books : 1. On Vijaya Indra Suri in Gujarati. 2. Sri Mallinatha Rasa ( two books ). 3. Notes on the Nayas. 4. Old Gujarati Rasa : Aitihasika Rasa Sangraha I-III ( English Translation ). 5. Aitihasika Rasa Sangraha IV : Darsanavijaya, Vijaya Tilaka Sura Rasa, Shivapuri 1921 (English translation ). 6. Translation of Surisvara ane Samrata. 7. Copies of various manuscripts, dated February 1943, Ujjain. 8. Notes on atrological studies. 9. Translation of the Vetala-panca-vimsatika from the Gujarati (ed. by Jagjivanadasa Dayalji Modi ) dated 1921. 10. Several copy-books with copies of manuscripts from the Scindia Oriental Institute, Ujjain.

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( xxxv 1 Unpublished Articles : 1. Wie man in Gujarat kocht and speist ( How one cooks and eats in Gujarat ). 2. Indische Kultur ( Indian Culture ). 3. Mathura : Das indische Jerusalem ( Mathura : The Indian Jerusalem ). 4. Pracina Rupa men Ahimsa Pratipadana. 5. Der Jaina Tempel ( The Jaina Temple ). 6. The Jaina Story of Aghata, The Source of an Ancient German Tale. 7. The Mallinatha Rasa by Rsabhadasa, dated 14-7-1934. 8. Von indischen Wassern ( About Indian Waters ). 9. A Jaina Monk ( About Vidyavijayaji ). Newspaper-articles in Jayaji Pratap, Gwalior : 1. Shivapuri or the Santiniketana of the Jainas, January 1930. 2. Rohini, September 1934. 3. Fire Divine, October 1937. 4. English in Female Education, June 1942. 5. The Birth of a Royal Child in Ancient India, March 1942 6. Grhastha-jivana ki ridha grha udyoga hain, April 1947. Other Newspaper Articles : 1. My Gurus, Newspaper-article in the Divali issue of The Hindustan, 1927, p. 27. 2. Jaina Utsavom ki Visesata, Sri Verikatesvara Samacara, October 1928. Bibliography 1922 ( trsl. ) Prinz Aghata. Die Abenteuer Ambadas. Indische Novellen 1. Leipzig : H. Haessel. 1924 "Eine neue Pancatantra-Mischrezension in Alt-Gujarati" in : Streitberg-Festgabe. Leipzig : Market & Petters Verlag. 1925 ( ed. ) Nasaketari Katha, an old Rajasthani Tale. Ed. with notes, a grammar and a glossary. Leipzig : Asia Major (Phil. Hab. Schrift from June 1923 ).

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[ xxxvi ] 1925 Book-review: R. E. Hume The Thirteen Principal Upanisads. In ZDMG 79, pp. 334-336. 1926 Jangala main Mangala, Shivapuri. 1928 Indo-Iranian Fire. Worship. In The Samaldas College Magazine, Vol. XI, September 1928, No. 1, pp.1-23. 1929 An Interpretation of Jaina Ethics, A Lecture. Bhavanagar, Shri Yashovijaya Jaina Granthamala, p. 37. 1929 The Kaleidoscope of Indian Wisdom. A Lecture. Bhavnagar. 1930 Book-review: L. Alsdorf Der Kumarapalapratibodha. In : Orientalistische Literaturzeitung. 33 col. 672-674. 1930 Book-review: A. A. Guerinot La Religion Jaina. In: ZDMG 84, pp. 195-202. 1930 The Heritage of the Last Arhat. A Lecture. Bhavnagar: Shri Yashovijaya Jaina Granthamala. 1930 "The Social Atmosphere of Present Jainism" in: The Calcutta Review. 1930 Adhunika Jaina Samajika Paristhiti. In: Anekanta, pp. 463470. Also in Prabhata, 1930. pp. 22-33. : 1931 "Individual and Society in Jainism" in: The Calcutta Review. 1932 "Pythagoras: The Vegetarian" in: The Calcutta Review, pp. 207-215. 1933 (2nd edition) Sayings of Vijayadharma Suri. Translated by Charlotte Krause. Bhavnagar. Shri Vijayadharma Suri Jaina Granthamala 7. 1934 "The Jaina Canon and Early Indian Court Life" In The Calcutta Review, 1934, pp. 2-5. 1944 "Jaina Sahitya aur Mahakala-Mandira", Vikrama Smrti Grantha, Ujjain. 1945 "Some Literature on Sankhesvara" in: Sri Jaina Satya Prakasa, Ahmedabad, Varsa 11, Anka 3, pp. 73-80. 1945 "Sri-Phalavarddhi-Parsvanatha-Stuti" in: Sri Jaina Satya Prakasa, Ahmedabad, Varsa 11, Anka 4, pp. 138-142.

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[ xxxvii ) 1946 "Sri-Hemavimala Suri's "Ter Kathiyani Sajjhaya" in : Sri Jaina Satya Prakasa, Ahmedabad, Varsa 12, Anka 3, pp. 74-76. 1946 "Candanabala-sajjhaya" in : Sri Jaina Satya Prakasa, Ahmedabad, Varsa 12, Anka 5-6, pp. 161-164. 1948 "Siddhasena Divakara and Vikramaditya", Vikrama Volume, Ujjain. 1951 "Trana Pracina Gujarati Kitio" in : Gujarata Vidya Sabha, Ahmedabad. 1952 Ancient Jaina Hymns, critically edited with introduction, discourses, notes and index. Ujjain : Scindia Oriental Series No. 2. 1954 "Mandavagadhana Sri Pramada-Parsvadeva" in : Sri Jaina Satya Prakasa, Ahmedabad, Varsa 19, Anka 2-3, pp. 39-43. 1955 "Jaina Dharma Guruone Pujari Tarike Olakhavya" in : Sri Jaina Satya Prakasa, Ahmedabad, Arika 4, pp. 74-75. 1955 "Jaina Katha Sahityana Maharathi Professor Dr. Hertelna Dehanta" in: Sri Jaina Satya Prakasa, Ahmedabad, Anka 4, p. 73. "New Light on the Vedic and Avestic Religions", Triveni Journal of Indian Renaissance, Madras. .... .... "Javada of Mandu", Journal of the Madhya Pradesh Itihasa Parishad, Bhopal, No. IV.

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Section : English The Kaliedoscope of Jaina Wisdom An Interpretation of Jaina Ethics The Heritage of Last Arhat The Jaina Canon and Early Indian Court Life The Social Atmosphere of Present Jainism Pythagoras: The Vegetarian Siddhasena Divakara and Vikramaditya Javada of Mandu Poetical Biography of Vijayadharma Suri Sayings of Vijayadharma Suri

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The Kaleidoscope of Indian Wisdom* Human life is a strange thing. Here we are, all of us, destined to live and condemned to die : ignorant all the time as to who and what we are, where we came from, and whither we are bound, why we are here, and why we have to suffer pain now, and, the next moment, are allowed to enjoy. Ignorant we are as to what this world in which we are placed, may be like, and as to the power that prescribes its laws. Nor do we know how to act, nor what to leave undone in the face of this chaos of struggling powers round about. But here we are, and there are our instincts that bid us preserve our lives at any cost, that bid us eat and drink and sleep, live and grow, seek happiness, and shun displeasure and pain. If our intellect asks us why we do not hesitate to obey them, we find just as much time as is sufficient to persuade ourselves that we do not know it, that we cannot know it, and that we need not know it either, but that we only need live and prosper, multiply and die. Still, since pre-historical times, and perhaps earlier, human society has always produced such individuals as did not rest pleased with this kind to reply, but tried to reveal the great secrets of life. Some tried it by Science, working by the means of observation, experiment and logical inference. And science has indeed found out marvellous things. Science can tell us what time a ray of light requires in order to travel from the sun down to us. Science knows the secrets of the rainbow, of lightning, and of the shining crystals in the depths of the earth. Science knows how delicate green ferns and * A Lecture by Dr. Charlotte Krause. Published by Phulchandji Ved, Secretary, Shri Yashovijaya Jaina Granthamala, Bhavnagar (Kathiawar ), 1930, on behalf of Desai Lallubhai Velchand in the sacred memory of his father Velchand Vishram of Paladi, Sihore.

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4 Dr. Charlotte Krause : Her Life & Literature grasses turned into black coal, how glowing magma turned into metals and mountains. Science knows how atoms are composed, and by what laws planets rotate, and suns revolve in eternal orbs. Science can tell us the minutest details of the cells that compose our body, of the admirable structure of the human eye, of the workshop of our heart, of the development of the embryo, and of the decay of the senile body. But science does not know whither the souls of the deceased have gone, nor why they had been bound to such and such a body for such and such a space of time, nor why they had to suffer from such and such ailments of body and of mind. Others have tried to approach those great problems from the opposite side, viz., that of Religion, working by the means of imagination and of those dark feelings that are slumbering in the human heart, such as fear of the powerful, awe of the unknown, and that categorical longing for mental rest and support, for harmony and perfection, that so often makes us act in opposition to our instincts. And religion has made us see wonder over wonder : Heavens full of bright immortals, and ringing of joy, and deep Hells full of evil smell and darkness and clamour, it made us see hosts of spirits and goblins in tree and hill and fountain, and an eternal soul in man that migrates from birth to birth, or, becoming bodiless, haunts the place where its body withers, and enters paradise or hell. Religion made us see that great God, who created the universe, who created man and woman, plant and animal, who once, getting angry with men for their sins, punished them by pouring down floods over floods on them, and afterwards felt compassion and saved them, not only from the floods, but also from sin, which would have led them to eternal destruction, saved them from sin by incarnating on earth in the shape of a Christ, a Muni, a Krsna, or a Rama or by sending down his messenger in the shape of a Moses, a Mohammud, a Zarthosht, and others. Religion promised heaven to the good and hell to the wicked, Religion made people build temples and offer

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The Kaliedoscope of Jaina Wisdom sacrifices, practise penances, sing hymns, and prostrate themselves before idols, and it made people die for their faith : but Religion has never been able to prove what it promulgated, nor has it ever been able to make that old yearning for absolute and final truth become silent in the heart of man, in the middle of the orgies of its ecstasies. At last, Philosophy took the problem into her hand. Respecting the limits drawn by science, and allowing, on the other hand, those inspirations and feelings, the procreators of Religion, to have their chance too, Philosophy began to erect her lofty buildings of daring speculation, large enough to enclose Macrocosm and Microcosm, God and Soul, Eternity and Infinite Space. She neither shared the toil and labour of science, nor the ecstasies of religion, but set to work for her own pleasure and content: calmly, serenely, like a child absorbed in silent play. India has been her favourite haunt since many a century. Already in some of the Vedic hymns, philosophical speculation is astir. Its object is the Purusa, who represents the universe, or the question of Sat and Asat, and whether of the two was existing at the beginning of creation, or the question as to which of the Devas is worthiest to be worshipped, and whether there exists any Devas at all. Very often, its subject is Agni, the divine charioteer, who conveys the sacrificial gifts to Heaven, and all his manifold shapes. People had observed Agni, the combination of heat and light, not only on the altar, but also Agni in the sky, in the shape of sun, moon, and stars, Agni in the pebbles and rocks, Agni in the plants and in wood, particularly that of the Asvattha and the Sami trees, out of which it used to be produced by friction, for sacrificial purposes, Agni in the earth, in the shape of ignes fatui and volcanic phenomena, Agni in the air and clouds, in the shape of lightning, Agni in the waters, in the shape of the reflected light of sun and moon, and Agni in animals and in man, in the shape of bodily warmth and that of the sparkling of the living eye and its phosphorescence in darkness. This omnipresent Agni became-as Professor Johannes Hertel

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Dr. Charlotte Krause : Her Life & Literature of Leipzig has shown in his late epoch-making researches - the chief principle of the speculation of the earlier Upanisads, which connected all the various shapes of Agni to one entity, and derived them from a great cosmic fire which was thought to surround the world and to shine down on earth through the openings in the stonevault of the sky known as sun, moon and stars. The individual Agnis which were thought to form the chief principle of life, in the shape of the 'Jatharagni' or stomach-fire, and of bodily warmth, were imagined to form part of that cosmic fire, i.e., to have sprung from it, and to return to it after death, to return to Heaven, beyond the stonevault, where, in an atmosphere of fire and light, the Devas were believed to live, with bodies consisting all of light and fire likewise. According to Prof. Hertel's imposing assumption, the cremation of the dead, as well as the burning of the sacrificial gifts would be nothing but attempts to make the things destined to go to Heaven, fit for an existence in that fiery atmosphere, by transmuting them into sire before hand. Originally, the name of the cosmic fire was 'Brahma' or 'Brih', and if the earlier Upanisads say that Brahma and Atma are identical, then it means, according to Hertel, that the principle of life is one and the same in Microcosm and Macrocosm, and that it is nothing but that all-pervading combination of light and heat. This grand old natural philosophy of the earlier parts of the Upanisads was afterwards forgotten, and all the passages referring to it, became, by and by, enigmata to following generations. People no longer knew the original meaning of 'Brahma', but began to speculate in order to find out and to deepen the sense of the sacred books of their ancestors. Thus, we find, in later parts of the Upanisads, the word 'Brahma' used with quite a different significance, viz., that of an attributeless, indefinite, indistinct principle of life which forms a strong contrast with the clearly defined concrete 'Brahman' of old. With the attributeless Brahma, various new ideas and speculations found their way into the ancient scrip

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The Kaliedoscope of Jaina Wisdom tures, till at last the ambiguity and diversity of their various strata, with their different tendencies and different derivations, gave rise to divergent interpretations. All the six so-called orthodox systems of Hindu Philosophy claim to have interpretations of this very same old work, and of this very same old philosophical system. Nothing could be stranger than this contest with one another of those six children of one and the same common mother, as it were, whom each of them pretends to represent in an authentic way, declaring all the others to be impostors. Everybody knows the names of these so-called Orthodox Hindu-Darsanas or Vedic Darsanas, viz., the Sankhya, Yoga, Mimamsa, Vedanta, Naiyayika and Vaisesika systems. Different as they appear, still they agree with one another as well as with the true ancient doctrine of the Upanisads in several essential features, viz., the assumption of the reality of soul, which, whether individual or general, manifold, or one, is always thought to be eternal and all-pervading, the ideas of metempsychosis, of another world, of the two kinds of Karma, viz. Punya and Papa, and the assumption that individual soul can get rid of the inhering Karma substance and attain a state of final salvation. [A] The Vedic Darsanas 1. Sankhya The name of Rsi Kapila, the claimed founder of the Sankhya system, occurs already in the Upanisads themselves, and the system too is mentioned in as early texts as the Anuyogadvara and Aupapatika Sutras of the Svetambara Jainas. Thus, there are no doubts concerning its high age. The Sankhya system knows of numberless periods of creation, each being followed by a period of Pralaya or decay. At the beginning of each creation, nothing exists but the couple Prakrti and Purusa, the eternal ones. "The Purusa is the principal of life, the Jivatma or Soul, which is thought to be manifold and pervading, devoid of quality, unable of action, and unable of change. -

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8 Dr. Charlotte Krause : Her Life & Literature Praksti, on the other hand, is lifeless and unconscious. It consists of the three essences Sattva, i.e., Light; Rajas, i.e., the Faculty of Reacting, and Tamas, i.e., Darkness ( or Sukha, i.e., happiness, Duhkha, i.e. pain, and Moha, i.e. infatuation), all three of which are, originally in a state of perfect equilibrium. As soon as Prakrti finds herself in the presence of Purusa, action begins. For as a magnet, though itself inactive, forces the compass needle to react, in the same manner the inactive Purusa creates action within Prakrti. The equilibrium of the three essences is disturbed, and therewith, creation proper sets in. According to Sankhya logic, the cause always contains its effect, as e.g. a lump of clay contains the jar, or a quantity of thread the tissue. In the same way, Prakrti contains, in an unmanifest form, the seeds or dispositions of all its later products, the composition and shape of which is destined by the Karmas collected since eternity. All these products consist of the three essences in various stages of apportionment. Thus, Prakrti is also called the Avyakta, i.e. 'the Unmanifest' As the first product or 'Vikrti' of Prakrti, the Mahat-tattva, i.e., 'the Great Principle' or the Buddhitattva, i.e. 'Intellect', manifests itself. The Tattva-portion of intellect has the efficacy of a clear mirror and reflects in itself the image of Purusa. Mistaking this image for its own self, intellect produces the Ahankaratattva, i.e., Self-consciousness. The Sattva-portion of Aharkaratattva, in its turn, makes the 11 senses, viz., the 5 senses of perception, 5 senses of action, and Manas, i.e. 'Mind', spring into existence, whereas its Tamas-portion produces the 5 Tanmatras, i.e., subtle elements, enumerated as Sound, Tangibility, the object of visual perception which comprises Form and Colour, then Savour and Odour. The latter produce the 5 Mahabhutas, i.e., gross elements, named Ether, Air, Fire, Water and Earth, in conformity with the well-known correlations of sound corresponding to Ether, Tangibility to Air, Colour and Form to Fire, Savour to Water, and Odour to Earth.

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The Kaliedoscope of Jaina Wisdom These 23 Vikrtis, Prakrti, and Purusa, i.e., in all 25 Tattvas, form the universe, being subject to nobody and nothing but Karma. In conformity with the innate Karmas, individual parts or Vyastis split off from the different derivatives of Prakrti, and manifest themselves either in an inorganic shape, or in that of one or other of the various organisms we see round about. Each of these organisms has two bodies, crystallised, as it were, around the respective image of Purusa to which they are bound by Karma. They are : a subtle body, which contains all the products of Praksti except the gross elements, and a gross body, which consists of all the 24 products The individual being liable to metempsychosis, its gross body lasts as long as the Karmas admit, i.e., it is being renewed in every subsequent existence. The subtle body, however, lasts not only throughout all the existences of the individual, but even throughout all the creations and Pralayas, slumbering, during the periods of Pralaya, in an unmanifest form in Praksti. Outfitted with these two bodies, and subject to its due joys and sufferings, the individual lives from existence to existence, and goes on collecting new Karmas, Punya by action in accordance with, and Papa by acting in contradiction to, the prescriptions of the Vedas. At the time of Pralaya, a retrograde development takes place, the gross Vyasti being withdrawn into their respective Samasti, substances, the gross elements into the fine elements, the latter and the senses into the Ahankaratattva, the Ahankaratattva into the Mahat-tattva, and the latter into Praksti, so that, finally, nothing remains but Purusa and Prakrti, till both of them find themselves again engaged in the old play of creation, as before. In this eternal play of the two, primeval forces, individual man acts but an inferior part, his own self being nothing but matter that reflects back an image of Universal Energy, subject to the power of Karma, opposite which it is actually helpless. In the moment only, when the knowledge of the 25 Tattvas arises within

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10 Dr. Charlotte Krause : Her Life & Literature him, the might of Karma is being broken, and the individual is said to have attained salvation ( Moksa ). Then, its gross body dissolves into the elements, its subtle body fades away likewise, all the constituents re-entering their respective Samastis, and remaining, henceforth, unchangeable. Not even the image of Purusa, being reflected in the Samasti Buddhitattva, can now affect them. Thus, in the very moment of becoming aware of herself and of her reactions upon the presence of Purusa, Prakrti retires, as it were, within herself, like a bashful woman who suddenly finds herself in the presence of her lover : prakrtayes sukumarataram na kincid astiti me matirbhavati. ya drstasmiti punah na darsanamupaiti Purusasya. Individual Purusa, however, for whom there exists neither binding of Karma, nor Moksa, remains, as before, in a state of eternal, inactive, boundless happiness, such boundless happiness as does not leave room even for a spark of self-consciousness. According to another school of Sankhya, self-consciousness is being produced by Purusa and Buddhitattva finding their respective images reflected within each other. In this case, the Ahankaratattva, and thus the whole creation, consists of elements of both, Purusa as well as Praksti, and possesses, therefore, a higher degree of reality. Purusa himself becomes subject of Karma and Moksa. Besides, this school, assumes only one single creation, and denies the possibility of Pralaya. 2. Yoga The Yoga-system of Patanjali agrees, in general, with the Sankhya school just mentioned. The chief difference is the assumption of an omniscient, omnipresent power, apart from Purusa, by whose Sankalpa, i.e., resolution, creation is being started in the same way as in Sankhya. Irremissible for the attainment of Moksa are the so-called Astanga Yogas or, Angas, viz., Yama, i.e., selfrestraint; Niyama, i.e., restraint of mind; Asana, i.e., the sitting in

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The Kaliedoscope of Jaina Wisdom special postures; Pranayama, i.e., Breath-exercises; Pratyahara, i.e., withdrawal of the senses from external subjects; Dharana, i.e., concentration of mind (under retention of breath ); Dhyana, i.e., meditation, and Samadhi, i.e., abstract meditation to such an extent as to identify the contemplator with the object meditated upon. In this last stage, the Yogi gets united with God, who, as it were, manifests himself out of the soul of the Yogi, as fire does out of the fire-producing sticks. On the other hand, the attainment of salvation is possible by the mercy of God too. God is assumed to help his true devotee, if he is not able to undergo the Yoga practices, by annihilating his Karmas in an instant. In Moksa, the soul remains eternally united with God. 3. Mimamsa The Purva-mimamsa or Karma-mimamsa or simply 'Mimamsa' system of Rsi Jaimini is divided into two schools, that of Kumarila Bhatta and that of Prabhakara Misra, both of which differ from each other only in unessential points. The Mimamsa system agrees with Sankhya, in denying the existence of a creator of the Universe, in proclaiming a variety of omnipervading souls, which are subject to Karma, and in assuming the Universe to be formed of the same elements as Sankhya does, with the only difference that Mimamsa believes all these elements to have been in their present distribution since, and to remain so for all eternity, without any Pralayas interrupting their manifestations. - 11 Of Moksa, it speaks as a state of complete extinction of all the qualities and activities of the soul, happiness included. Therefore, Moksa is not regarded as worth being taken trouble for. On the contrary, the devotee is advised to collect as much Punya as he can, in order to gain the felicity of Heaven, rather than to strive after salvation by acquiring Tattvajnana. The way of acquiring Punya consists, of course, in a strict execution of the Vedic prescriptions as to sacrifices etc. Therefore, only vidhi-vakya, i.e., such passages of the Vedas whether Samhita, or Upanisad or Brahmana as

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12 Dr. Charlotte Krause : Her Life & Literature contain prescriptions of this kind, are declared to be authoritative. The rest, are disposed of under the name of 'Arthavada', i.e., 'Eulogia', and never earnestly taken account of. This is the reason why this system has also been called Adhvara-mimamsa, i.e., 'sacrificial Mimamsa'. It denies, by-the-bye, the possibility of the attainment of omniscience, in contradistinction to all the other systems. 4. Vedanta The Uttara-mimamsa, Brahma-mimamsa or Vedanta philosophy of Rsi Vyasa ( Badarayana ) is the most important of the Hindu Darsanas, from the practical stand-point, since it is the only one that plays a part in modern Indian civilization. It has two great branches, the former of which is the Advaita Vedanta of Sankaracarya. The Advaita Vedanta of Sankaracarya whom western Indology believes to have lived in the last decades of the 8th, and the early decades of the 9th centuries, has a considerable historical importance as that might which violently opposed and oppressed Buddhism as well as Jainism, at and after the time of its founder, and brought about a vigorous revival of the study of Samskrta, and more especially, philosophical literature all over India. The essential feature of this system is the assumption of one single, all-pervading entity, the 'Brahma'which is 'Saccidananda', i.e., really existing, omniscient and consisting of boundless eternal happiness. Unlike the Purusa of Sarkhya, the Brahmais, and always remains, one. Since eternity, however, this Brahma has been inseparably interlinked with the unreal entity 'Maya', i.e., illusion, or 'Avidya', i.e., reason of erroneous knowledge (not ignorance, as many people translate ). Maya acts the part of Prakrti, with the only difference that its products are completely unreal, and that the image of Brahma reflected by the Samasti-Buddhitattva is called God. It is different from the plurality of individual souls, which represent Brahma's image as reflected by the Vyasti-Buddhitattvas or 'Antah

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The Kaliedoscope of Jaina Wisdom 13 karanas'( viz. : Manas, Buddhi, Citta and Ahankara). Thus, the Universe, Individual Soul and God in all his various incarnations as Rama, Krsna and others, all three of them are illusory, unreal products of Brahma : they cannot be called Brahma's 'Parinama', in the sense in which a pot is called a Parinama, i.e., product of clay, but they are his 'vivarta', i.e., pseudo-product, just as the silver for which we mistook a shining conch-shell, is a pseudo-product of the conch-shell. By correct and complete Tattvajnana, the individual comes to recognize the one great truth, viz., that everything except Brahma is unreal, and that not only the 'Knowable', but also the 'Knower' and 'Knowledge' are nothing but illusion. By finding out this truth, the individual enters Moksa. The whole network of illusion, and therewith its own self, fades away, as the reflected image of the moon does, when the jar, containing the water with the reflecting surface, has been broken and the water run out so that, after all, nothing remains but the lunar orb itself. As the moon remains here, so Brahma alone is left at last, in his eternal happiness and boundless knowledge. Thus, the attainment of Tattvajnana, as the only means of reaching Moksa, is the highest aim of the Samnyasi, whose ideal representative is named a 'Paramahamsa'. Average man is not forbidden to strive after Heaven, by performing the Vedic observances. Like Sankhya and Mimamsa, the Vedanta, too, believes in a plurality of 'Creations' and 'Pralayas'. The second branch of Vedanta Philosophy comprises four schools, viz., the Visistadvaita of Ramanuja, who lived at Kanchipuram and Srirangam in Southern India in the twelfth century, the Dvaita-vedanta of Madhva or Anandatirtha, a Kanarese Brahmin, who was born about 1200, in Southern India too, the Suddhadvaita of Vallabhacarya, who lived at the end of the fifteenth century chiefly at Benares, and the Dvaita-Advaita of Nimbarka, which rose in the fifteenth century.

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14 Dr. Charlotte Krause : Her Life & Literature In contradistinction to Sankara, all the four latter systems teach the Universe to be real, and individual Soul to have its own independent existence. According to Ramanuja, whose doctrine is, from the practical stand-point, the most important of all, Brahma consists of three parts, viz., God, Prakrti and Soul, which are so closely interlinked with one another as are the kernel, the pulp, and the skin of a mango-fruit. The Universe is produced, in the way known from Yoga, by the Sankalpa of God, who is omniscient, omnipotent, and, though all-pervading, still able to incarnate in definite shapes. The soul is atom-sized, and equipped with all-pervading knowledge, as a lamp is with light. As the light of a lamp, if covered, gets confined to the smallest space, or freely spreads, it left unchecked, so the innate knowledge of the soul is covered by Karma, and therefore inefficient. On the other hand, it can fully display its power, as soon as the Karma is removed, in the state of Moksa. Moksa can be attained by combined Tattvajnana and fulfilment of the Vedic prescriptions. As in Yoga, the Soul acquires God in this state, and remains in eternal happiness and omniscience. Like in Jainism, the liberated souls stay in a definite place, which is situated at the top of the Universe. For, according to Ramanuja, Prakrti, though unbound in all the other dimensions, is imagined to be limited in zenith. The name of this paradise is Vaikuntha. Whereas God is not only the efficient, but also the material cause of the Universe in Ramanuja's system, Madhva declares Him to be only the efficient cause. Vallabhacarya, on the other hand, maintains that the Universe is the product of evolution of God alone, because nothing but God really exists. Besides this pantheistic dogmatic, he taught his pupils a non-ascetical discipline, under the motivation that selfmortification would dishonour the body, which, as everything else, contained a portion of God. This doctrine is known as the Pusti

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The Kaliedoscope of Jaina Wisdom marga. At present, Bombay is known to be a seat of the Vallabhacarya sect, which has numerous devoted followers there. Nimbarka declares the soul as well as Prakrti to be energies, Saktis', of God, and agrees, otherwise, with Ramanuja. All the four schools under consideration are still living in India. All of them have their special seats and their traditional dynasties of gurus, some of whom are lords of stately properties, similar to our bishops in the middle-ages. There are very learned and far-sighted men amongst them, who do much for the progress of learning and the spreading of education, not only by direct teaching, lecturing and studying, but also by founding schools, libraries and other useful institutions, The Arya Samaja, Prarthana Samaja and Brahma Samaja are the latest off-shoots of Vedanta. They are of considerable practical, importance for the development of modern Indian civilization, especially the Arya Samaja, which, by its broad and reasonable views on caste prejudice, has won many followers, and done much for the education of the massess, and for an improvement of their social standard. The reformatory sect of Svami Narayana, a foundation of the last century, may also be mentioned here. It arose in protest against the school of the Vallabhacarya, and their worldly ethics, but it is of more importance as an ethical system than as a philosophy. 4. The Naiyayika and Vaisesika Systems The four main philosophical systems treated, viz., the Sankhya, Yoga, Mimamsa and Vedanta, are closely related to one another, the principles and constituents composing the Universe being the same in all of them. The two systems left, viz., the Naiyayika of Gautama ( Aksapada ) Rsi, and the Vaisesika system of Kanada, considerably contrast with them. Both of them assume that, at the beginning of creation, there exist four pervading substances, viz., Space or Ether, Direction, Time and Soul, the latter

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16 Dr. Charlotte Krause : Her Life & Literature being subdivided into the plurality of individual Souls ( Jivatma) and omniscient God ( Paramatma ), who is able to incarnate in various ( with the Naiyayikas in 18 ), shapes. Besides these pervading substances, there exist the atoms of the four elements : Earth, Water, Fire and Air, which are separate in the beginning. By the Sankalpa of God, who is being directed by the innate Adrsta, i.e., Karma, the atoms are brought to reaction. Thereby, three kinds of aggregates form themselves, viz., Sariras, i.e., bodies; Indriyas, i.e., organs of sense and Visayas, i.e., objects of the senses, each of which is composed of all the four elements, but named after the prevailing one. Thus, the human and animal bodies are counted as earth-bodies, the sense of smelling as earth-sense, earth and clay as earth-objects of sense, etc., according to the well-known correlations of Sankhya, with the difference that, there being only four elements in Naiyayika and Vaisesika Philosophy, the sense of hearing is connected with the eternal pervading substance 'Ether' or 'Space'. Thus, all the individual souls, equipped with different bodies, in accordance with Karma, undergo numberless existences, amongst which there are also celestial and hellish ones. Only Moksa can put an end to this chain of successive births and deaths. Moksa can be attained by the knowledge of the Tattvas, which are sixteen in number with the older school of Naiyayikas, six with the Vaisesikas, and seven with the later school of Naiyayika, the socalled 'Navya-Naiyayika School', which is a combination of the two systems. Moksa is, like in Mimamsa, that stone-like state, when joy and pain, knowledge, and all the other activities and qualities of the soul, are completely extinguished. That this conception of Salvation did not meet with much popularity, shows the poetic confession of Old Gautama, who declares that he would like better to be re-born as a jackal in lovely Bondabana, than enter the state which the Vaisesikas proclaim as International

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The Kaliedoscope of Jaina Wisdom their highest aim of perfection : varam vrndavane ramye krostutvam abhivanchitam; na tu Vaisesikim muktim Gautamo gantumicchati. Like most of the other systems, the two systems under consideration believe in an endless number of Creations and Pralayas, except one special school of the Naiyayikas, which teaches that, at the very end, a final Pralaya will take place, after which only God, the individual Souls, and the passive atoms of the elements will remain. Another creation will not be possible, because all the Karmas will have been exhausted. 17 Both the Naiyayika and the Vaisesika systems place logic above the word of the Vedas, not nominally, but practically, the latter always being, in some way or other, adapted to the respective propositions. The other four systems, on the contrary, respect the Vedas as their highest authority, rather adapting and formulating their propositions according to the Vedas than doing the reverse. Thus it is quite natural that logic and dialectics should act a prominent part in Naiyayika and Vaisesika philosophy, which indeed even count several logical and dialectical conceptions amongst their Tattvas, such as the logical argument, the pseudo argument, and also some dialectical tricks with the Naiyayikas. 5. Minor Vedic Systems Besides these six chief systems and their main schools, just mentioned, there are number of smaller systems, which likewise claim to be Vedic philosophy. They are indeed chiefly branches and sub-branches of the chief systems. As a curiosity, the Parada Darsana may be named here, which teaches that the highest aim of life is a state of Moksa, in which our own body rests unchanged, made immortal by various manipulations with Parada (Mercury); an aim which Siva, Sukadeva, and others are said to have reached. [B] Non-Vedic Systems 1. Minor Systems Whereas all the systems mentioned claim the Vedas as their

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18 Dr. Charlotte Krause : Her Life & Literature authority and even pretend to be mere interpretations of the Vedaword, there had risen, in India, since very early times, several independent philosophical doctrines, which not only rejected the Vedic authority, but even directly and openly opposed it. Amongst them, the time-honoured Jaina and Bauddha systems are prominent, not only for their metaphysical depth and grand ethics, but also on account of their historical importance and the influence they exercised on Indian civilization, by their humane and peaceful spirit, which greatly contributed to the abolition of bloody sacrifices and other horrible practices of ancient, indigenous ritualism. Besides, we know the names of several other Non-vedic systems, and also something about their teachings, from the Jaina and Bauddha writings. Thus, e.g., there was a thinker named Sanjaya Belatthiputta, who is said to have promulgated independent agnostic-relativistic speculations, before the time of Buddha. Declaring experience to be the only authoritative source of valid knowledge, he refused to make any statement in favour of, as well as against, the assumption of an eternal soul, or of another world, leaving the question open. Of great importance is his logical theory of relativity, according to which the existence or non-existene of a thing can be expressed from seven different stand-points, viz., that of existence, that of non-existence, that of existence-non-existence, that of undefinableness, that of undefinableness as to existence, that of undefinableness as to nonexistence, and that of undefinableness as to existence and nonexistence. These same seven modes, we find also in Jaina logic, where, under the name of 'Saptabhargi-naya', or 'Syadvada', they act an important part. Another thinker, named Ajita Kesakambali, went still further, professing decidedly nihilistic-materialistic ideas. He denied the reality of transcendental powers and subjects, which Sanjaya had dared to doubt only. According to him, nothing is real but the four elements : Ether, Water, Fire and Earth, of which every

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The Kaliedoscope of Jaina Wisdom 19 thing, even man, is composed. After death, the body dissolves, the senses fade away, and nothing is left behind. Purana Kassapa pronounced the unheard-of theory that body and soul are inseparable from, and perhaps even identical with each other, and that there exists no such thing as a moral canon. According to Kakudha Katyayana, seven eternal substances, viz., Ether, Water, Fire, Earth, Soul, Joy and Pain compose all the living beings, without affecting one another. Like Purana Kassapa, Kakudha, too, refuses to acknowledge a moral canon. A little better known than these four obscure Darsanas, concerning which we have only such scanty news, is the famous, or, better, notorious, Carvaka System of Acarya Brhaspati. It proclaims an absolute scepticism with reference to all metaphysical questions. The body, which is formed of the four elements, automatically develops a soul, which, after death, fades away spontaneously. The Universe rules itself by its own innate laws. All that happens is a consequence of mechanical natural laws, so that there is no room for freedom of will nor for ethical conduct. Thus, all actions are allowed, except such as are liable to punishment through worldly justice, and after all, men are advised to enjoy life to the fullest extent possible. The Carvaka system and its teachings form a frequent subject of polemics, even in later times, when Jaina and other teachers vehemently thundered against its lascivious hedonistic moral principles and nihilistic doctrines, in the restless condemnation of which the representatives of all other philosophies, whether Vedic or Non-vedic, were ( a rare event ) in complete agreement with one another. Closely akin to Jaina philosophy is the system of the Ajivikas, which flourished at the time of Mahavira and Gautama Buddha, and a short time later. It is still mentioned in Asoka's edicts as an actual religious power. But afterwards, it sank into oblivion, and ceased to act any part. According to the Buddhist writings, the Ajivikas were also called the Acelakas, i.e., the unclothed ones,

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20 Dr. Charlotte Krause : Her Life & Literature from the nakedness of their monks. Gosala Mankhaliputta, as the Jainas call him, or, according to the Buddhists, 'Makkhaliputta', was their famous teacher in the sixth century B.C. As his predecessors, Nanda Vaccha and Kissa Sankicha are named by the Buddhists, whereas Jaina tradition says that he had a pupil of Mahavira, for six years. In contradistinction to all the Non-vedic Darsanas treated before, the Ajivika system believes in metempsychosis, and in another world. It knows of 3000 Hells, of regions of demons and of Pisacas, and of Heavens. The souls are divided into six categories of different 'Colour', which seem to correspond to the six Lesyas to Jaina philosophy. Man is said to pass through seven stages of development, before reaching Moksa. In the first period, that of the first seven days, the individual is able to remember its former experiences in a dim way, weeping in the remembrance of former sufferings, and smiling while remembering its former joys. The last stage is that of the passionless, omniscient ascetic. Salvation promises boundless happiness. The Ajivikas deny the freedom of will, and, therewith, all personal responsibility for one's actions, since they believe everything to depend on Niyati, the necessity resulting from Karma. This is why they consider good and evil as worthy of praise and condemnation not per se, but only relatively, with reference to their producing good or bad Karma. Perfection is to be aimed at only as an instrument of Salvation. 2. Buddhism Buddhism had to undergo a stranger and more vivid inner development and a more eventful history than any other of the Indian philosophical systems. It claims the noble shape of Gautama Buddha or Sakya Muni, the 'Tathagata', not as its founder, but as its last great promulgator. The history of his life, which is fixed around 550 B.C., is well-known to all educated people today. And so are his chief teachings.

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The Kaliedoscope of Jaina Wisdom The central idea of Buddhism forms the idea that life is pain, because life is, like beauty and joy, and life everything that exists, transitory. Transitory is the whole physical world, which is composed of the seventy Dharmas or elements, in consequence of the never ceasing vibrations of which it incessantly changes its shape, and which, too, renew themselves every moment. Transitory are soul and personality too. For soul is nothing but that chain of successive mental actions, which constantly take place, the socalled 'Inanasantati'. Karma alone remains as a kind of individual entity. Karma regulates the apportionment of elements, of happiness and pain, and therewith, determines the fate of every being throughout its existences. Ignorance of his real nature and condition makes man cling to this transitory, and, in a way, illusory, life, and by this 'Thirst for Life', the chain of his existences grows longer and longer. Only he who attains the right knowledge, no longer feels the thirst for life, but, on the contrary, begins to long for a definite extinction of life, Nirvana. He takes the eightfold Way of Welfare', the chief elements of which are self-discipline and meditation, whereas austerities are rejected as valueless and even obnoxious. Thus, the ideal monk, on his highest stage of perfection, finally reaches 'Nirvana', the Moksa of the Buddhists, which consists in a complete extinction not only of pain and re-birth, but also of joy, of personality, and of soul. It is eternal rest, or, better eternal nothingness. Buddhism has a well-developed cosmography, chronology, and mythology, whose various beings find all room in the edifice of Buddhist dogmatic. Buddhist logic and dialectics are renowned, and also Buddhist didactic literature, as handed down in Pali and Samskrta, is rich and important. In Indian history, Buddhism has acted a splendid part, with its Asoka, Kaniska, Harsa and other great personalities as professors and protectors, who put Buddhist ethical principles into action, and

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22 Dr. Charlotte Krause : Her Life & Literature proved them to be a blessing to people, by their spirit of practical humanity. Buddhism could maintain its sway in India as long as it was strong enough to withstand the influences of Hinduism. In the course of centuries, however, it came to amalgamate mythological and other ideas of Hinduism in a rising degree, whereas, on the other hand, its clergy, turning worldly and indifferent to spiritual interest, omitted to display and propagating activity and religious zeal whatsoever. So it appears only natural if finally Buddhism was absorbed by re-awakening Hinduism, under the influence of Sankaracarya and other reformers and that of the enthusiasm of their followers. Buddhism is divided into numerous branches, the teachings of which greatly differ from one another as well as from the true doctrine of the Buddha. Its two main branches are the ancient Hinayana and later Mahayana. Mahayana, i.e., 'the Great Vehicle', which is said to have risen at the time of Kaniska, claims to be able to lead a greater number of people to Salvation than the former, the 'Small Vehicle', as its adversaries called it. It advises people to strive after knowledge and its propagation, for the benefit of their fellow-creatures, rather than to try for personal Nirvana only, and, thereby lays, consequently, more stress on laymen-discipline than on monastic prescriptions. Much later, at the time, when Saktism had become a powerful part of Hindu religion, a third branch split off, the so-called 'Vajrayana' or 'Mantrayana', in which pantheistic ideas and a new ritual, full of Saktic practices, prevailed. The earliest school of Hinayana is the 'Sthavira school'. which still flourished in Ceylon. Another Hinayana school is that of the Sarvastivadis, who believe in the reality not only of the present 'Dharmas', but also of the past and future ones. They flourished in Northern India many centuries ago. Besides these two, the Hinayana also comprised a Sautrantika school, which infers the reality of the world from the fact of its being perceived, just as Descartes inferred the reality of the Ego from its mental activity. It comprised, moreover, a school of Skandhavadis, who flourished at Hiuen

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The Kaliedoscope of Jaina Wisdom tsyang's time, in the Ganges valley, and a school of Mahasanghikas, who believed the Buddha to be all pervading, eternal and omnipotent. As branches of Mahayana, the two schools of the Vijnanavada or Yogacara, and that of the Sunyavada or Madhyamikavada are well-known. The Vijnanavada declares all the objects and the individual to be illusory and admits only knowledge to possess reality. The Sunyavada school, which was founded by Nagarjuna in the second century B.C., went still further, declaring not only the Knower and the Knowable, but also Knowledge itself to be unreal, and teaching as the last truth the doctrine of the emptiness of the whole world. 23 At present, Buddhism is spread over Tibet, Turkistan, Burma, China, Korea, Japan, Thailand and parts of other countries, partly in the form of Mahayana, partly in that of Vajrayana, which later prevails especially in Tibet. But although Buddhism has indeed become one of the great world-religions, it has died out in the country of its birth, Aryan India. Of Indian provinces, only Ceylon, Nepal and Burma have remained centres of Buddhism up to the present day. It is characteristic that, wherever Buddhism is prevailing today, it has everywhere, adopted the role of a religion, the element of faith and imagination predominating over that of speculation and reasoning, resembling in this development, the Vedic philosophical schools and their derivatives, as far as they have survived. 4. Jainism That of the Non-vedic systems which is, at present, widest spread in India, is no doubt Jainism, and that in a form in which both the philosophical and the religious moment counterpoise each other. Like all the other systems, Jainism too, claims eternity. It divides eternity into numberless Utsarpinis, i.e., periods of rising development, and Avasarpinis, i.e., periods of decline, succeeding

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24 Dr. Charlotte Krause: Her Life & Literature each other in eternal alternation, during each of which twenty four omniscient Tirthankaras, Jinas, or Arhats, arise, who, independent of one another, proclaim the doctrines of Jainism. Western Jainology, believes at present, the two last Tirthankaras of this Avasarpini, viz., Parsvanatha, who lived in the eighth century B.C., and Vardhamana Mahavira, who lived at the time of the Buddha, to be historical personalities. It has also become an established fact now, that Jainism is indeed a very ancient doctrine, by far older than Buddhism. At present, Jainism is represented by numerous sects, which, differing from one another in several points, have been engaged, since many centuries, in violent mutual polemics. The two great branches of Jainism are the Svetambaras and the Digambaras. The Digambara Jainas maintain that, as the Tirthankaras, on their highest stage, never wore clothes, in the same way the monk should be naked, too, in order to symbolize his freedom from bodily care. This is why they have been called 'Digambaras', i.e., the 'Sky-clad ones'. The Digambaras maintain, moreover, that, after the attainment of the highest mental perfection, Kevalajnana or Omniscience, the body of the saint becomes so purified as to require no longer any food, and can still exist for many years to come. According to their doctrine, woman, moreover, cannot attain salvation without having been re-born as a man. The genuine words of the Tirthankaras they believe to be lost, and all the present writings ( Agamas ) to be unauthoritative. The Svetambaras, i.e., 'the white-clad ones', are named so, because they believe the last Tirthankara to have worn scanty white clothes, and accordingly, allow their monks to wear the same kind of clothes, in conformity with the etiquette and usage of the world. (The lemon-coloured robe, by-the-bye, which has, since the twelfth century, been adopted by a special school of Svetambara monks, is merely meant to distinguish the true, renouncing ascetic from the 'Yati' or half-ascetic, who wears all the insignia of the monk too.)

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The Kaliedoscope of Jaina Wisdom 25 Also with regard to the other points mentioned the Svetambaras profess the contrary opinion. They believe part of their ancient Praketa literature, the holy Agamas, to represent the genuine word of Lord Mahavira, taken down by his Ganadharas or chief pupils. Both the great sects are divided into several subsects, amongst which the Calvinistic Sthanakavasi and Terapanthi sects of the Svetambaras deserve attention, because, probably influenced by Mohammedan ideas, they arose in opposition to idol-worship, and thereby put themselves in strong contrast with general Jaina tradition and ritual. Apart from these, and some other discrepancies, Jainism shows, throughout, a surprising conformity of doctrine, which has not been essentially affected since Mahavira's days, and which reveals a splendid interpretation of the sense of life. According to Jainism, the Universe is formed by an endless number of Jivas or individual souls, which, like the 'monads' of Leibnitz, are in various stages of development, from the senseless and irrational Nigodas up to the Siddhas of highest perfection, and of five lifeless substances, viz., Space, Time, Matter, the Medium of Motion and the Medium of Rest. The Universe, which is eternal, has never been destroyed and will never be so. It is governed by nothing but its own eternal laws, and has the shape of a standing man, with the Hells in its lower, the world of Men in its middle, and the Heavens in its upper part. It is crowned by the umbrella-shaped region of the Siddhas, the Perfect Ones, called Siddhasila, and is surrounded by the empty Aloka. The Soul is eternal, omniscient, of unlimited energy, and of unlimited happiness. But all these qualities can display themselves only if the soul is free from heterogeneous matter. And matter has, since eternal time, been tied together with Soul, in the shape of Karma. Every moment, new Karma is being heaped up by its countinuous activity. By this Karma, Papa as well as Punya, the Soul's natural qualities are covered and made ineffective. Jainism

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26 Dr. Charlotte Krause : Her Life & Literature knows 158 (or 148 respectively ) kinds of Karma, viz., five kinds of Jnanavaraniya-karma, which, as a bandage over the eyes make seeing impossible, shut out right knowledge, nine kinds of Darsanavaraniya-karma which, as a royal door-keeper hinders the king from seeing his visitors, shut out right sensual perception, two kinds of Vedaniya-karma, which, like honey, being licked off from the edge of a sharp knife, cause both pleasure and pain, 28 kinds of Mohaniyakarma which, like spiritual drinks, intoxicate the individual, 4 kinds of Ayusya-karma, which, as foot-irons make the individual helpless in its movements, keep it bound to its respective forms of existence for the period fixed, 103 kinds of Nama-karma, which, like a sculptor, impart bodily proportion, colour, etc., 2 kinds of Gotrakarma, which, as a potter classifies his jars according to their quality etc., impart position and rank, and 5 kinds of Antaraya-karma, which, like a royal treasurer, who refuses to pay out the sum of money promised by the king, hinder man from enjoying his due share. Thus, the Karmas force the self into its due body, into its due class of beings, fix its life-time, and force it to undergo its due sufferings and its due pleasures, force it - indirectly - to heap up new Karmas incessantly, in place of the old ones consumed, by calling forth ever new reactions and activities. It is logical that the Soul can get rid of its Karmas by two means, viz., by annihilating the old Karmas ( Nirjara ) and by hindering new Karmas to be bound (Samvara). The annihilation of old Karmas takes place automatically, by daily suffering and enjoying ( Akama-nirjara ); but self-inflicted suffering, by practising the 12 kinds of inner and outer austerities, considerably aids and quickens the process ( Sakama-nirjara). The best illustration of what true Sakama Nirjara is, offers the life of the Jaina ascetic with its various penances. On the other hand, it beautifully exemplifies also the essence of Samvara with its minute prescriptions as to the avoidance of even the slightest injury of life, of even the slightest untruth, the use of even the slightest

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The Kaliedoscope of Jaina Wisdom 27 thing that has not been expressly given, of even the most insignificant form of unchastity, and of attachment even in its most harmless form. Besides keeping these five Mahavratas or Great vows, which form part of the five-fold Caritra or monastic conduct, the ascetic, striving after Samvara, has always to be careful to act in accordance with the ideas of the Tirthankaras, with reference to his external movements ( the 5 Samitis ), he has to control his inner nature ( the 3 Guptis ), has to comply with the ten-fold standard of the real ascetic ( the Dasavidha Yati-Dharma, which prescribes forgiveness, humility, simplicity, purity, etc.), he has continuously to turn over in his mind the 12 reflections ( as to the instability of all things, the loneliness of the soul, the changeability of happiness and pain, etc. ) and he has to submit to the 22 hardships ( as hunger, thirst, cold, heat, insect-bite, begging his food, etc.). By leading a life within the strict limits of all these prescriptions, the chief principles of which are non-injury and selfrestriction, a state can be reached, when all the Ghati-Karmas, i.e., the detrimental Karmas, are exhausted. Then, the original qualities of the Soul shine forth undisturbed, omniscience arises, and after the remaining neutral Karmas (the Aghati-Karmas ) have likewise been consumed, the ascetic gives up his body for the last time, and enters salvation. The Soul, free from all earthly weight, rises straight upward to Siddhasila, where all the Siddhas stay, bodiless, but still individually distinguished from one another, in eternal happiness and in omniscience, taking no more part in any earthly concerns whatsoever. Some of the Kevalis or Omniscient Ones become, before entering salvation, Arhats or Tirthankaras, i.e., the Renewers of the Jaina Doctrine, who start a new Tirtha, i.e., four-fold community, and become the instrument of the enlightenment and salvation of numerous people. The worship of these Jinas and their idols, as it is still practised today, is far from being 'idol worship' in its idea, but it has, with much better right, been called "ideal-worship' for the

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28 Dr. Charlotte Krause: Her Life & Literature worshipper expects from his 'God' neither help nor favour, but he plays the pious play merely in order to concentrate his mind and activity on his actual ideal and standard, and to find, as it were, some substantial support for his striving after the far-off aim of perfection. Jaina monkhood is, of course, an ethical ideal high above the dispositions and faculties of body and mind of average man. Still, average man need not fear to be shut out from striving after the highest aim. Jainism welcomes every earnest longing for salvation, finds a place for it in its gradation of ethical attitudes, the Gunasthanas, which range from a completely animal conception of life to the perfection of the Kevali, and allows it to find expression in the adoption of one or other of the ethical standards for laymen. Thus, e.g., for monks, the practising of Ahimsa, non-injury, is an absolute one, i.e., it refers to all living beings whatsoever, to non-doing, noncausing, and non-approving, and to thought, word and action. For the layman, however, it is only a partial one, by one or other of the just mentioned factors remaining excluded, and by being limited to the avoiding of intentional and purposeless injuring of harmless beings only. This illustrates the discipline of Jaina laymen or Sravakas, who are supposed to keep 12 special commandments (Desa-virati) in contradistinction to the strict rules for ascetics ( Sarva-virati), and whose whole life is influenced and regulated according to the chief ideas of non-injury and self-restraint within the limits of secular usage and propriety. It is no wonder that Jainism, the commandments of which are so fit to guarantee the 'Greatest happiness of the greatest number' not only of men, but of all kinds of beings whatsoever, and to gratify the longing of the human mind for universal harmony ( maitri sarvabhutesu ), was at a time, wide-spread all over India, and has left traces everywhere, in the shape of beautiful temples of the Jainas, some of them being indeed marvels of combined architecture and sculpture.

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The Kaliedoscope of Jaina Wisdom 29 Kings and princes were amongst the followers of Jainism, and whole countries enjoyed a Golden Age under the mild and humane reign of devoted Jaina kings, such as Gujarat under Kumarapala, the disciple of the Jaina Acarya Hemacandra of worldwide fame. It was only a short time ago, when whole Vaisya-jnatis consisted completely of Jainas such as the pre-eminent Osval, Srimal, Agreval, Proval, Modh, Nagar and other Jnatis, many of whose members turned Vaisnavas of late, for complicate social and other reasons. But whatever may be, at present, the nominal number of confessors of Jainism, nobody can deny that it is due to the humane influence of Jainism alone, if today, vast areas of India, such as Pious Gujarat, Kathiawar, Cutch and Marwar, are, in fact, the humanest countries of the world, with their various institutions for protection of animal life, their vegetarian population, and their crowds of white and yellow clad Jaina ascetics, in whose footsteps enlightenment and humanity follow, penetrating town and village, palace and cottage. Jainism has a rich and interesting literature, in which, besides the time-honoured Agamas and their direct derivatives, works concerning logic and dialectics act a prominent part. Owing to the active co-operation of far-sighted and learned Jaina Sadhus amongst whom Venerable Late Sastravisarada Jainacarya Vijayadharma Suri and his worthy successor Itihasatattva Mahodadhi Jainacarya Vijayendra Suri deserve to be particularly mentioned, the West has begun to take more and more interest in the investigation of Jaina literature. I hope and trust that these efforts will shortly lead to as vivid a progress of Jaina studies as that achieved on the field of Buddhist research since many decades. We have caught a hasty glimpse on the Kaleidoscope of Indian Wisdom. With their depth of conception, their boldness of speculation, and their tendency of dissolving in Religion, the utterances of Indian Wisdom offer so variegated and dazzling a sight that one would well like quietly to reflect on the divergences

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30 Dr. Charlotte Krause : Her Life & Literature and congruences of the different ideas and on their merits and demerits, and to decide which of the great thinkers one would like best to follow : Kapila or Patanjali, Sarkara or Ramanuja, Aksapada or Kanada, Gosala, Buddha, or Mahavira ? Each of them claims to promulgate truth, each of them promises to lead mankind to salvation, and each of them has, or once had, numbers of enthusiastic devotees, ready to challenge and to argue with, anybody who would dare to doubt the competence of his particular champion. I do not venture to provoke the grudge of the disappointed majority by siding with any of them, all the more since such a declaration would hardly contribute to a definite settlement of the millenium-old problem of the superiority of one or other of the famous Darsanas. Thus, venerable Haribhadra Suri shall have the last word with his beautiful confession never to have taken the part of any philosopher in particular, but rather to have always been ready to approve of all that appears reasonable, whosoever may be its promulgator : paksapato na me Vire, na dvesah Kapiladinu yuktimad vacanam yasya, tasya karyah parigrahah. ( Lokatattva-nirnaya, 38 )

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An Interpretation of Jaina Ethics* While judging of Modern Western Civilization, the India is generally full of admiration for our wonderful technical advancement and perfect scientific methods, still, his praises often terminate in a bitter complaint as to our apparent materialistic conception of life. He should not forget, however, that his apparent materialistic conception of life is not a consequence of racial character, but one of cultural development. It is true that our intellect is, at present, absorbed in technical and scientific problems; but, only a few centuries ago, it was so in the problem of how best to win the grace of God. It is true that, when we sing or play music, we generally do so for our own pleasure; but, only a few centuries ago, we used to display our musical talents mostly in the praise of God. It is true that, when we paint, we paint human passions and postures, visions and natural scenes; but, only some centuries ago, our art of painting was nothing but a fervent glorification of "God Father" and Christ, and Madonna. It is true that, when we travel, we do so ( leaving business travels apart) for our pleasure, or for our health's sake, or we undertake dangerous expeditions for the sake of study; but, a certain time ago, we used to make the long and troublesome pilgrimage to Jerusalem, in order to worship at the Holy Sepulchre of Christ, and to protect it from the Saracens. And it is true that our studying and teaching has all worldly ends, and that our Professors and scholars want nothing but find out, * A Lecture by Dr. Charlotte Krause. Published by Phulchandji Ved, Secretary Shri Yashovijaya Jaina Granthamala, Bhavnagar (Kathiawar), 1929.

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32 Dr. Charlotte Krause : Her Life & Literature and spread, the truth about things; but, only some centuries ago, there existed no other science but Theology, the knowledge of God, and all the other disciplines were its subordinate branches, cultivated by learned and orthodox clergymen. Modern India represents exactly the state of Medieval Europe, with its religio-centrical conception of the problems of life, from singing and dancing up to travelling, teaching and studying. Religion is the starting point and aim of all and everything. So it is with reference to the study of the Sacred Writings of Indian Religions. They are not, for the Indian student, first of all a subject of research, as they are to the Western scholar, but their study is indeed one of practical import. They live, and are being put fully into action, with all their minute and severe prescriptions. I have been able to watch this phenomenon more particularly with reference to my special subject of study, viz., Jainism, whose ethics still forms the strictly authoritative canon of daily life of the present followers of the Jaina Religion ---- exceptions being, ofcourse, admitted. This system of Jaina Ethics forms the subject of this paper. It being a complicate and rather bulky matter, many details will have to be left away. Still, its main points will be paid due attention to, both from the theoretical and practical side. [A] The Theoretical Side Striving after knowledge, perception, happiness and power, is a characteristic feature of human nature. But, according to Jainism, it is not an original characteristic of the soul, because the human soul, and every soul whatsoever, is, by its very disposition, omniscient, gifted with perfect perception, happiness and unlimited power. These four qualities, however, cannot manifest themselves, because they are covered by matter, interlaced and amalgamated with the soul since eternal times; just as the light of a lamp cannot spread, if the lamp is covered by opaque objects. The matter interlaced with the soul is called Karma. It is bad Karma, or Papa, if it has been heaped up by evil action, and, as such,

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An Interpretation of Jaina Ethics 33 produces pain. It is good Karma, or Punya, if produced by good action, and produces happiness; but only imperfect, vanishing happiness. The Karmas destine the whole chain of existences of an individual. They are divided into two main classes, viz., GhatiKarmas or Destructive Karmas and Aghati-Karmas or Non-destructive Karmas. The Ghati-Karmas are four in number ( viz., Jnanavaraniya, Darsanavaraniya, Mohaniya and Antaraya Karmas ), and obscure each one of the four original qualities of the soul from displaying itself. The Aghati-Karmas, which are likewise four ( viz., Vedaniya, Ayusya, Nama and Gotra Karmas ), predestine the soul's sufferings and pleasures, the duration of its existences, the quality and shape of the body in which it incarnates, ( whether as a god, or as a man, or as an animal, whether beautiful, or ugly, short or tall etc. ), and its rank and position. With all the sub-classes, there are 158 (or 148 resp. ) kinds of Karmas, on which the fate of the individual depends like that of a slave on his master's caprices, only with the particularity, that the master of the soul is a self-elected one, drawn near by the actions, committed in its various existences. At the due points of time, the respective Karmas exercise their power, and in the measure in which they do so, they are being automatically reduced : a process which is called Akama Nirjara, i.e., spontaneous consumption. On the other hand, by reacting upon the various Karma imposed experiences which it has to undergo, the individual binds new Karmas, which, in their turn, manifest themselves, indirectly call forth the binding of new Karmas, etc. in an eternal circle. Still, man is not quite so helpless in the face of Karma, as it might appear. For though even the passions arising within him, are predestined by Karma, still he can make himself the master of Karma, by his own free will and initiative. He can hinder new Karmas from entering his soul by a process called Samvara, i.e., repression, and he can also reduce the predestined duration as well as intensity of latent Ghati-Karmas bound before, he can suppress,

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34 Dr. Charlotte Krause : Her Life & Literature and keep suppressed, the most obnoxious of them, and he can also definitely annihilate all of them, by efforts of highest energy and self concentration, and, thereby, bring about a complete consumption of the neutral Aghati-Karmas too : a process called Sakama Nirjara, i.e., intended consumption. Both the processes, however, Samvara, as well as Sakama Nirjara, cannot be accomplished by every living being whatsoever. They presuppose a high degree of religious insight, and number of exquisite qualities of body and mind. The very last step to Perfection, moreover, can be done only by a soul outfitted with a human body bearing special marks of outer perfection and strength. Thus, not even the Lord of the highest class of Gods, who enjoys a long existence of infinite bliss, and who commands hosts of celestial beings, can reach the last aim, in spite of all his divine power, unless he be reborn as a human being possessing all the bodily and mental requirements. Now, Jainism teaches that it is given into everybody's hand to acquire those qualities, by performing certain good actions and, thus, securing the good Karma or Punya necessary. Thus, the heaping up of Punya is another, though auxiliary, expedient for the attainment of perfection, as long as the respective soul has not acquired the bodily and mental qualities necessary. After all, the problem of Jaina Ethics can be defined like this : How can a living-being, in order to secure its final salvation, cause Punya to be bound, on a lower step, and accomplish Samvara and Nirjara on a higher stage of development ? [B] The Practical Side The ethical rules laid down for him who strives after the highest aim in all earnest, are, of course, very stringent. They demand a complete concentration on the struggle against Karma, and a complete renunciation of worldly life and its pleasures and concerns, in short, they are rules for ascetics. They were, once, put in action and promulgated by Vardhamana Mahavira, the last of the Jinas of the present age, i.e., the last of those passionless, omni

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An Interpretation of Jaina Ethics scient, holy promulgators of Jainism, who, having annihilated all their Ghati Karmas, and, thereby, reached inner perfection, still lived on for as long a period as their Aghati Karmas allowed, and, on the threshold of Moksa, preached the great truth. Ascetics who observed those rules in their strictest form, and without ever having recourse to exceptions, were called 'Jinakalpi' Sadhus, a standard which the few Sadhus of the Digambara sect still claim to represent. 35 The ideal of the Jinakalpi Sadhu, however, so much exceeds the limits of worldly usage, and is so difficult to realize, that only very few individuals can hope to reach it. Thus, the so-called 'Sthavirakalpi' standard, i.e., the way of keeping the ascetical prescriptions in a milder form, and of having recourse, if necessary, to certain allowed exceptions, has now become generally adopted by the numerous Sadhus of the Svetambara sect. But even this standard is far above the faculties of average man, who is unable to give up the world with its little, but certain joys, for the great transcendental beatitude, but who, still, cannot bear the idea of being completely shut out from striving after the latter. Thus, Mahavira himself had proclaimed a third standard, viz., that of the Sravaka, or layman, which is a compromise between striving after the last aim, and indulgence in the pursuit of worldly ends, and which, of course, owing to the particular weakness of compromise liking human nature, has become a factor of highest practical importance for individual as well as for social life in our days. For there exist only about 5000 male and female Jaina ascetics, as against about twelve lacs of Jaina laymen and lay women. These three standards, that of the Jinakalpi Sadhu, that of the Sthavirakalpi Sadhu, and that of the Sravaka, will always have to be distinguished with reference to all the single prescriptions, no matter whether it be explicitly stated or not. Since the two latter

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36 Dr. Charlotte Krause: Her Life & Literature standards are mere variations of the former, it will have to form the starting point of the following description, except that of Punya. 1. Punya The chapter concerning the acquisition of Punya, is rather summarily dealt with in the Jaina scriptures, because collecting Punya is a preliminary and auxiliary step only, and concerns laymen rather than ascetics. For the actions by which Punya can be acquired, are chiefly such a charity, and therefore, presuppose the possession of property and a certain amount of worldly activity. Both the sects, the Svetambaras as well as the Digambaras, know of nine such actions, which however, differ somewhat in detail, with both of them. According to the Svetambaras, Punya is acquired by five acts of charity, viz., the giving of eatables, of drink, of shelter, of bedding and of clothes to a 'patra', i.e., a worthy receiver, under which the ascetic, the lay-brother or lay-sister, and, besides, any creature whose condition is able of awakening compassion in our heart, is understood. Moreover, the purity of thought, word and action of the devotee, particularly with reference to his acts of charity, and due respects paid to the Omniscient Ones, to the Gurus, and others, are believed to create Punya. According to the Digambaras, all the nine causes of Punya, the Nava-Punya-Krama, refer to the worship of the Sadhu only. When the ascetic is seen approaching, he should first be welcomed and invited to enter the house, and then offered an elevated seat. The third action is to wash his feet, the fourth to worship him by flowers, light, incense, etc., the fifth, to bow down before him, the sixth, seventh and eighth to think with reverence, speak respectfully and observe respectful manners, and the ninth to offer him pure food. Also the giving of food, medicine, expedients of studying religion and protection to worthy laymen and laywomen, and to people in need of mercy, are counted as actions causing Punya.

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An Interpretation of Jaina Ethics 37 2. Samvara Samvara, or the act of preventing fresh Karma from streaming into the soul, can be accomplished by various ways of ethical conduct, which, in Jaina tradition, are arranged in a system of six classes. All of them are permeated by two commanding principles, viz., Non-injury and Self-control. In Jaina Ethics, the principle of non-injury has been developed to an incomparable height. The Jaina dogma teaches that the Universe is filled with souls in various stages of development, or better, degrees of infection through Karma, from irrational Nigodas upto omniscient Siddhas, who, free from the dirt of Karma, live, bodiless, at the top of the Universe, far away from all worldly concerns. Between these two extremes, there are those numberless classes of creatures : beings with one sense, and without the gift of spontaneous locomotion, which comprise the earth bodies, such as earth, stone, metals and all kinds of minerals in their natural state; then water bodies such as water, ice, mist; fire bodies, such as flames, sparks; wind bodies such as air, storm, etc. and plant bodies, such as leaves, stems, flowers, roots, seeds, etc. Then, there are the beings with two, three, four and five senses, comprising the whole animal kingdom, the classes of gods, the inhabitants of the hells and men. In all these various beings, there is one and the same kind of immortal soul, gifted with the four great qualities, and able to display them, under certain conditions. Therefore, it is sin to injure any of its manifestations, in whatever state and condition it might be. It is sin, it creates bad Karma and suffering, and it detracts the soul from the path leading to Perfection. The higher the stage of development of the injured being is, ( i.e., the closer it has approached the state of Perfection ), the heavier the sin of the injury committed is considered to be. The sin of hurting a plant is smaller than that of hurting a lizard, the sin of hurting a bullock is smaller than that of hurting a man, and the sin of hurting a criminal is

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38 Dr. Charlotte Krause : Her Life & Literature relatively smaller than that of hurting a Sadhu. From this standpoint, it can be understood why Jainism forbids flesh-eating, and, on the other hand, objects little to the eating of vegetables. The other great principle permeating the prescriptions of Samvara, is Self-control. It is clear that only the calm, sober mind that does not allow himself to be subdued by the four Passions (the Kasayas ), viz., Anger, Pride, Illusion, and Covetousness, but masters them, that only such a mind can hope to master Karma too. Therefore, it is understood that the indulgence in intoxication articles, which confounds the intellect, and awakens low passions, as well as over indulgence in sleep, or in any other thing what-soever, whether it be joy or grief or attachment, is contrary to Jaina Ethics. There should be soberness, measure, wakefulness in everything and in every action, even in austerities, which have to be performed exactly in the way and to the extension fixed before. Nothing is more contemptible to the striver after true perfection than drowsiness on one, and ecstasy on the other side. Now, it is time to consider the different prescriptions for Samvara themselves. They are as follows: [a] The Five Samitis The five Samitis are prescriptions for the regulation of the movements of the body in accordance with the two principles, more particularly the principle of non-injury. They are --- (i) The Irya Samiti, i.e., regulation of walking. It commands the individual, which, of course, must needs, with every movement, destroy some lower life, to walk in a way as to cause the least possible injury. Thus, a Jaina monk will walk only on barren earth, avoiding the touch of plants and of water, and after having carefully examined the way before him. He will avoid going out at night or, if forced to go, he will slightly move a kind of soft broom before him, in order to sweep away whatever higher form of life there might happen to be; he will never use any kind of vehicle, and will never walk over a carpet.

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An Interpretation of Jaina Ethics (ii) By the Bhasa Samiti, i.e., regulation of speaking, the speaker shall avoid not only hurting anybody's feelings by offending words, but he shall also take care not to injure the air-bodies physically. Thus, the Svetambara Sadhus keep the 'Mukha-vastrika", a piece of cloth, before their mouth, in order to limit the reach of their breath, while speaking. Besides, the Mukha-vastrika also prevents the book or manuscript perused from getting defiled by breath and particles of saliva. 39 (iii) By the Esana Samiti, the regulation of begging, particularly one's food, the ascetic has to make sure that the food he is offered, is in conformity with the prescriptions of the Jinas, i.e., that it does not contain any living substance, such as unboiled water, uncooked or underdone vegetables, uncut and unprepared fruit, seeds capable of germination etc., that is free from forbidden substances such as alcohol, honey, butter, meat, decomposed food, and that it has not been prepared expressly for him, etc., etc. (iv) The Adana-Niksepa-Samiti regulates the actions of taking or using, and of putting away, anything whatsoever. Before filling a vessel with a liquid, one should ascertain that it is free from small insects; or, before sitting down, the seat should be wiped clean. Thus, an ascetic will never sit down on upholstered furniture, will never use cushions, and never lie down on a mattress, for fear lest he might hurt some hidden life. (v) The Utsarga or Paristhapanika Samiti regulates the action of disposing of things, such as old clothes, broken vessels, excrements, saliva, etc., under the same motivation as before. Since every action of disposing of things is necessarily connected with some injury, it should be avoided as far as possible. This is why, e.g., Jaina ascetics never accept more food than they can expect to eat at a time. All the five Samitis, though they can be strictly observed only by ascetics, are of some influence also in the daily life of Sravakas. A devoted Sravaka will, e.g., avoid treading on green

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40 Dr. Charlotte Krause: Her Life & Literature grass, he will always ascertain the ritual purity of whatever eatables are put before him, he will never leave a vessel filled with a liquid substance uncovered; nor will he ever use an open light, for fear lest insects might rush into it and be killed, nor will he ever be seen spitting about him without regard to place and circumstances. [b] The Three Guptis The three Guptis are regulations with reference to controlling one's inner nature, i. e., they are dictated by the principle of self control. (i) The first of them is the Mano-Gupti, by which the mind is to be controlled, either in the shape of 'Akusala Nivrtti', i.e., exclusion of both grievous and cruel thoughts, or in the shape of 'Kusala Pravrtti', i.e., giving room only to pure thoughts, or in that of 'Yoga Nirodha', i.e., complete suppression of all mental activity whatsoever, a stage which only the omniscient ascetic can fully reach. (ii) The second Gupti is the Vak-Gupti, i.e., regulation of speech. It consists either in 'Maunavalambha', i.e., taking and keeping the vow of silence for a certain time, or in 'Vak-Niyama', i.e., speaking only as much as is absolutely necessary. (iii) The third Gupti is the Kaya-Gupti, i.e., regulation of one's bodily activity. It consists either in 'Cesta-Nivrtti', i.e., stopping all physical activity for a certain time, as far as it is in one's power, or in 'Yathasutracesta-Pravrtti', i.e., executing only such bodily movements as are in exact conformity with the prescriptions of the Jinas. It is a matter of course that these regulations can be practised, to a certain extent, by the layman too, i.e., as far as the limits of worldly propriety admit. Both, the five Samitis and the three Guptis, are often grouped together under the name of 'Asta-Pravacana Mata', i.e., 'the eight mothers of ethics', on account of their fundamental character.

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An Interpretation of Jaina Ethics [c] The Twenty-two Hardships ( Parisahas ) The next expedient for the effecting of Samvara consists in willingly undergoing and enduring hardships, more especially such as the condition of a Sadhu generally involves. Twenty-two of them are enumerated ( the 'Twenty-two Parisaha') viz., hunger; thirst; cold; heat; insect bites; nakedness ( which is understood by the Digambaras in its literal sense, whereas the Svetambaras allow the meaning of 'the wearing of scanty clothes' ); experiences fit to arouse the feeling of despondency, which, however, must not be allowed to gain ground; disturbances of one's asceticism through the opposite sex; constant roaming about without any fixed dwelling place; unsuitable places for one's study and meditation; uncomfortable bedding; being scolded, abused etc.; being beaten and illtreated; the arising of shame while begging one's food and whatever one requires, especially with people of high rank and breeding, many of whom used to be initiated as Jaina monks in former times; begging in coin; sickness; being hurt by the blades of thorny grass or hay which forms one's bedding; dirt; the necessity to remain, inwardly and outwardly, indifferent towards good as well as bad reception; the necessity of remaining humble in spite of one's high learning; that of never loosing courage if one happens to become aware of one's ignorance in metaphysical things, and that of remaining firm in one's belief in the words of the Jina, in spite of all difficulties and temptations. It is, of course, only to a small extent, and more by the way of cultivating the respective spirit, viz., that of endurance, that the layman may be willing and able to put these rules into action, whereas most of them act at least some part in the daily life of the ascetic. [0 ] The Ten Virtues The next class of prescriptions comprises the 'Dasavidhayatidharma', i.e., the ten-fold duty of the striver after Moksa, which consists in the cultivation of the following ten virtues :

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42 Dr. Charlotte Krause : Her Life & Literature 1. Forgiveness, 2. Humility, 3. Candour, 4. Noncovetousness, 5. Austerity, 6. Restraint, with reference to the Great Vows, to the activity of the five senses, to the four great passions, and with reference to the activities of thinking, speaking and acting, 7. Truthfulness, 8. Interior and Exterior Cleanliness, 9. Total Lock of Property, and 10. Abstinence from all sexual activity, in whatever form. To some extent, all these virtues can be cultivated by the Sravaka too, in whom at least several of them appear distinctly, such as, e.g., the spirit of forgiveness and humility, which sometimes manifests itself in touching forms, or the virtue of Cleanliness, whose exterior variety can be seen in fullest display in the Jaina house and the Jaina temple, which latter has become proverbial for its neatness, and the slightest uncleanliness of which would be counted as a downright defilement. [e] The Twelve Reflections The next group of ethical rules form the Twelve Bhavanas, i.e., Reflections, which one should constantly turn over in one's mind. They are as follows: 1. Beauty, Fortune, Love, and all that exists is transitory. Therefore, nothing is worth striving after but the permanent happiness of Moksa. 2. In the face of pain and death, man is completely helpless. Therefore, one should endeavour to make them cease, by annihilating one's Karma. 3. Existence, with all its stages, is like a drama, in which man acts only a temporary part, as a father, or as a lover, or as a son etc. Therefore, one should not keep one's mind attached to any person or to any thing. 4. In the act of consuming its Karma, by undergoing the various sufferings predestined to it, the soul is alone. Nobody can assist it therein. Therefore, one should make powerful efforts to get rid of Karma by one's own initiative.

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An Interpretation of Jaina Ethics 5. Body and Soul are heterogeneous things, therefore one should not mistake the body and its demands for part of the self, nor allow it to rule over us. 6. The body contains many disgusting elements, thus one should endeavour to become a pure, bodiless Siddha. 7. Constantly, Karma streams into the soul and is bound by it, therefore one should try to stop it. 8. The way of stopping new Karmas entering the soul is Samvara. 9. The way of consuming Karma bound before is Nirjara. 10. The Universe has the shape of a standing man, with the hells in its lower, the world of men in its middle, and the heavens in its upper parts. It is composed of the six eternal substances Soul, Space, Time, Matter, Medium of Rest and Medium of Motion. The three conditions of coming into existence, lasting and perishing, eternally alternate with one another. Thus, the world is transitory with reference to these three conditions, but eternal with reference to the six substances. Therefore, one should judge of all things from the standpoint of substance as well as from that of condition, if one wants to define them thoroughly and impartially, or, in other words, one should always apply the standard of relativity, which acts a prominent part in Jaina Logic, known under the name of 'Syadvada'. 11. Instruction with reference to metaphysical truth, and faith in the latter are difficult to obtain. Therefore, having attained them, one should direct one's ethical conduct accordingly. 12. Taking into account the combination of particular Karmas necessary, it is very difficult to come into contact with a Jina, or with another competent teacher of metaphysical truth. Therefore, one should avail one's self of his spiritual guidance, if one has been lucky enough to meet one. All these reflections are, of course, practicable by laymen too. They permeate, moreover, the whole of Jaina literature, in its

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44 Dr. Charlotte Krause : Her Life & Literature various parts, from the beautiful and sublime stanzas of certain Agamas, or Sacred Writings, full of the spirit of sweet renunciation, down to the hymns and religious ballads (the "Sajjhais'), with their soft and touching world-weariness. [f ] The Five Caritras The last group of regulations prescribed for the attainment of Samvara, comprises the five Caritras, or steps of discipline for ascetics, and the discipline for laymen, as a kind of addendum, though, from the practical standpoint, one of highest import. The first of the Caritras of ascetics is the Samayika Caritra. It is being realized by the adoption of Sarva-virati, i.e., the complete giving up of all evil, with reference to doing it, causing it to be done, and approving of its having been done, by thought, word and action. In contra-distinction to the Sarva-virati of ascetics, the layman discipline is based on Desa-virati, i.e., partial giving up of evil, as will be seen later. On the stage of Samayika Caritra, the aforesaid Sarva-virati is adopted only temporarily, and under the reservation that certain trespasses of its rules will not be counted as breaches, i.e., they will be liable to a milder form of atonement than positive breaches would be. The adoption of Sarva-virati in this mild form is the very entrance gate to monkhood, since it makes an ascetic, though not a full one, out of the novice. The latter promises solemnly, and under certain rites, to keep the five great vows of Sarva-virati, or the Mahavratas. This solemn act of adopting the five great vows in their milder form, is called Laghu Diksa, i.e., small initiation. If the novice proves true, within a certain period, he is promoted to the next step, the Chedopasthapana Caritra, by being made adopt the Sarva-virati rules for life-time, and without any reservation. The rites under which this is done, are called 'Vadi Diksa', i.e., great initiation, by which the novice becomes a full ascetic, and from the date of which his seniority is counted. Monks who have been punished for violations of the great

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An Interpretation of Jaina Ethics 45 vows, have to undergo Vadi Diksa once more, their seniority being completely, or partially, cut. In the former case, they have to begin the stage of Chedopasthapana Caritra once more, which has got its name from this cutting ( cheda ) of the seniority, and the act of ordaining the monk a new ( upasthapana). According to Jaina Tradition, there are certain cases, when the novice at once took, and takes, Sarva-virati in its strict form, i.e., when only the great initiation is performed, and the standards of Samayika and of Chedopasthapana Caritras, as described, fall together. But purposes, being limited to certain far-off countries, of which only the scriptures know, and to former ages, when, in this country too, only the great initiation used to be performed. The five great vows which form the basis of the two forms of Caritra in question, are the following ones : By the First Mahavrata, the Sadhu vows to avoid injuring life in even its slightest form. This explains why a Jaina Sadhu does not touch green plants, nor unboiled water, nor fire and light, and why he even avoids using artificial light, viz., because all these forms of life, even in the most subtle manifestations, would suffer in some way by the touch of the human body. The five Samitis are splendidly fit to help the monk in keeping this Vrata. By the Second Mahavrata, he promises to avoid telling even the slightest 'Untruth', but, under the silent reservation that, by speaking truth, the higher interests of non-injury must not be endangered. This conception is, by-the-bye, very characteristic of the difference between Western and Indian Ethics, Western Ethics, which demands absolute truthfulness, without regard to its consequences, and Indian Ethics ( for this conception is not restricted to Jainism ), which places the principle of non-injury above all. It is well-known of what a high importance this factor is, in the intercourse of Indians and Europeans with each other and in the judgement of each others' peculiarities. By the third Mahavrata, the Sadhu promises to avoid appro

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46 Dr. Charlotte Krause : Her Life & Literature priating, or using, anything that he has not explicitly been given, or its use allowed, by the lawful proprietor. This goes so far that a Jaina Sadhu, even if starving, would never pick up even a wild fruit from the ground ( which would, it is true, imply the further sin of hurting plant life ), nor would he use even a blade of dry grass lying about, nor a stone. By the Fourth Mahavrata, the ascetic promises to avoid even the slightest form of sexual activity. Even the touch, not only of a human person, but even of an animal, of the opposite sex would be counted as a kind of trespass. The present Jaina Sadhus take this vow, therefore, so strictly as to anxiously avoid even the indirect contact with a woman, such as by a carpet, or by a piece of furniture, or by a book etc., always keeping in mind that certain substances, such as wood, paper, metals, cloth etc. are considered as better conductors than others, such as stone, or earth. Amongst all the ascetic rules, the fourth vow is said to be the one which allows no exceptions at all. By the fifth vow, the ascetic promises to give up even the slightest form of attachment to whatever it may be whether lifeless things or persons. Practically, this vow demands not only the giving up of all property, but also that of all family ties, i.e., the adopting of the life of a mendicant. It is well-known in which strict way the present Jaina Sadhus keep this vow, the Digambara monks, who roam about, always alone, without clothes, without even vessels to eat from, and the Svetambara Sadhus with their scanty clothes and equipment, who will not accept but what they can use at a time, the acceptance of money being, of course, strictly forbidden. After having reached a certain standard of firmness in the keeping of Sarva-virati, and of religious learning too, a monk can climb up to the next step of discipline, the Parihara-visuddhicaritra, which can be reached by undergoing certain practices requiring a high degree of self-control and firmness. It is prescribed that always groups of nine monks should devote eighteen months to

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An Interpretation of Jaina Ethics 47 these practices, changing places with one another in the alternate performing of austerities, and service, in obedience to a self elected Guru. During these eighteen months, the discipline to be observed is so strict that it would, e.g., be forbidden to take any care of one's body even in the case of severe sickness. The fourth standard is the Suksma-samparaya-caritra, which requires the complete annihilation of one's Anger, Pride and Deceit, and a partial one of the fourth great passion, viz., covetousness, of which only a small fraction is allowed to remain. The fifth standard, the Yathakhyata Caritra, demands a complete annihilation of all the four passions, and a strict Jinakalpi conduct, completely in accordance with the monastic discipline, once put in action, and promulgated, by the last Jina. The last three standards can no more be attained by monks of the present age, in which the strength of bodily and mental constitution as required for the fulfilment of the respective rules, is no more to be found. Since the time, when all such heroic accomplishments were possible, and were indeed put in action, a great degeneration has taken place according to Jaina tradition. The lowest standard of discipline is the Desa-virati-caritra of Sravakas, the rules for which are the twelve laymen vows, the socalled Dvadasa-vrata, or, in the vernacular, the Bada-vrata, which play a great part in the life of the single Jaina as well as that of the whole community. Besides being, in themselves, milder than the respective prescriptions for ascetics, the laymen vows can be taken only with reference to not doing and not causing to be done, bad thoughts, words and actions. Moreover, one or other of these factors, such as 'not causing to be done' or 'bad thoughts' etc. can optionally be left away, or instead of taking all the vows, a selection of some of them can be adopted. Consequently, the layman who adopts the twelve vows, or some of them, is left ample freedom to fulfill all his worldly duties, and to remain in fullest concordance with worldly

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48 Dr. Charlotte Krause: Her Life & Literature propriety and etiquette, even if he happen to be a judge, or a king even, or to occupy any other responsible post which requires energetic and even violent acting, in the interest of the State. [g] The Twelve Vratas of Laymen The twelve Vratas of laymen are sub-divided into three parts, viz., the five Anuvratas, the three Gunavratas and the four Siksavratas. (a) The Five Anuvratas The five Anuvratas, i.e., small vows represent only a milder form of the great vows of ascetics. By the First Anuvrata, the Sravaka promises to give up destroying, intentionally and without purpose, the lives of harmless living beings, which are gifted with free locomotion. With reference to this formulation, it has often been said that, whereas the Sadhu practises complete non-injury, or expressed in the old way, twentytwentieths of non-injury, the Sravaka only practises one-twentieth and a quarter; ten-twentieths being substracted by excepting beings without spontaneous locomotion, as plants, water, fire, air and minerals, five further twentieths by excepting harmless creatures, two and a half-twentieths by excepting unintentional, and one and a quarter-twentieths by excepting purposeless injury. That means, of course, practically, that he is allowed self-defence, as well as such actions including injury of lower life, as are necessary for his subsistence, such as the construction of houses or wells, the gathering of fruit and vegetables and their preparation, the use of vehicles, etc., etc. By the Second Anuvrata, he promises to give up all untrue and other utterances of grossly injurious character, with reference to marriageable women, cows, land, deposits and false witness. By the Third Anuvrata, he promises never to appropriate things ungiven, neither living nor lifeless ones, in the intention of stealing. By the Fourth Anuvrata, he promises either matrimonial faithfulness to his wife, or merely renounces intercourse with the

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An Interpretation of Jaina Ethics wives of others. The same does, mutatis mutandis, the laywoman. By the Fifth Anuvrata, he promises not to keep property, lifeless or living, exceeding a certain limit, which he fixes himself at the time of taking the vow. (b) The Three Gunavratas -- The Gunavratas comprise certain general restrictions, canonical for the whole life-time. The First Gunavrata or Digvrata, limits the sphere within which the Sravaka is left liberty to move, in all, or in one or other of the points of the compass, as well as in the height and depth. The Second Gunavrata or Upabhoga-paribhoga-vrata, limits the classes and qualities of things to be used by the Sravaka. They are divided into two classes, viz., things which can be used only once, such as food, flowers, ointments, and things which can be used repeatedly, such as houses, clothes etc. Thus, onions, potatoes, and all kinds of bulbs and roots, are to be renounced by every orthodox Sravaka, because they are believed to contain a greater number of lives than other parts of plants. Meat, butter, honey and many other articles, the attainment or preparation of which is connected with gross and unnecessary injury of life, are likewise prohibited as being 'abhaksya', i.e., uneatable. For the same reason, eating and drinking after sunset and before sunrise are interdicted. Intoxicating articles are to be avoided for reasons shown before. Besides these things which are, under all circumstances, forbidden for the Sravaka who takes this vow, there is, of course, no limit of things the use of which can be restricted or renounced. Thus, many a pious Sravaka will renounce, for life-time, tea, or some other delicacy, in which he is inclined to over-indulge, or any food that contains life, such as unboiled water, or uncut fruit, or even green vegetables in any form whatsoever, because their gathering and preparation includes more injury than that of ripe fruit or grain, etc. On other hand, the Vrata under consideration, also puts a limit to the number of trades and professions which come into consideration for a pious Jaina layman. There are fifteen so-called

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50 Dr. Charlotte Krause : Her Life & Literature 'Karmadanas', i.e., professions, which a Sravaka who wants to keep the rules of Desa-virati, should never embrace, such as charcoalburning, letting out animals or vehicles, gardening, agriculture, trade with ivory, alcohol, poison, slaves, etc., oil-pressing, etc. This restriction is of great importance for social life, because it shows e.g., why there are so few Jaina agriculturists, and why, on the other hand, the Jainas of today are, nearly all, bankers, jewellers dealers in cloth, corn and similar harmless goods, and why they use to look with a kind of contempt down on the tanners, shoe-makers, dyers, gardeners and representatives of various other trades more or less connected with injury. The Third Gunavrata or Anarthadanda-vrata, forbids certain harmful actions not included in the First Anuvrata, viz., 1. Cherishing evil thoughts, 2. Indulging in alcoholic, sexual and emotional inebriation, as well as in bad talk, or in defamation, 3. practising injury and 4. giving suggestions concerning sinful actions to be done by others. This Vrata is of great practical import, because he who keeps it, cannot possess domestic animals, nor do agri-cultural nor gardening work, nor see a performance in a circus, elephant fighting, etc. (c) The Four Siksa-vratas -- The Siksa-vratas are vows with reference to certain religious performances or actions to be done, throughout one's life, in regular intervals, the duration of which one fixes at the time of taking the Vratas. The First Siksa-vrata is the Samayika-vrata, by which the Sravaka promises to perform, in certain intervals, the "Samayikakriya". The latter consists in sitting down, under the performance of certain formalities, for about forty-eight minutes, on a clean carpet, having put on clean clothes, and keeping one's mind concentrated on some religious activity, such as reading a religious book, discussing religious subjects, meditating etc. For the duration of this time, the Sravaka vows to give up doing, and causing to be done, evil thoughts, words and actions, nearly coming up to the moral

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An Interpretation of Jaina Ethics standard of an ascetic for the time being. By the Second Siksa-vrata or the Desavakasika-vrata, he promises daily to fix a new limit within the limits fixed by the First, or those fixed by the second Gunavrata, regulating the narrower limits in accordance with his daily requirements. The daily limitation of the things appertaining to the second Gunavrata is, generally, done with reference to fourteen stereotype points, viz., food containing life, kinds of food, the 'Vikrtis' (viz. milk, curds, ghee, oil, molasses and certain fried things ), then the quantity of food, betel, clothes, shoes, bedding, bathing, ointments, flowers, vehicles, sexual intercourse, and the sphere of moving. 51 By the Third Siksa-vrata or the Pausadha-vrata, the Sravaka promises to live, for a certain period, one day or longer, the life of an ascetic. The Pausadha-kriya affects four things, viz., food, bodily care, sexual intercourse and professional activity, which should be limited or given up respectively, for the period fixed. It is being performed generally in special Pausadha-salas, or in the Upasrayas, under the surveyance and assistance of ascetics of the sex of the performer, and under special formalities. The Fourth Siksa-vrata is the Atithi-samvibhaga-vrata. The Sravaka who takes it, promises to serve and feast, at certain intervals, Jaina ascetics who approached him in the prescribed way. Today, it is, in the Svetambara sect, very often replaced by the obligation to spend a certain amount of money every year, for the best of the Seven Fields, viz., the male and the female ascetic, the layman and the laywoman, the statue of a Jina, the temple of a Jina and religious education, including literature, etc. Each of the twelve Vows contains five Aticaras, i.e., it enumerates five actions, the forbidden character of which partly is clear from the wording of the chief rule itself, and partly can be inferred from its wider sense, such as e.g., the actions of binding, beating, mutilating, overburdening, and starving living beings, in the case of the First Anuvrata; or the actions of buying stolen goods,

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52 Dr. Charlotte Krause : Her Life & Literature inducing thieves to steal, transgressing the boundaries of inimical kings, using false weight and measure, and dealing with adulterated or imitated things, in the case of the Third Anuvrata. By doing actions enumerated as Aticaras, a sravaka does not break the vow in the proper sense, it is true, still he makes himself guilty of acting in contradiction to Laymen Ethics, and is liable to atonement. 3. Nirjara After having had a glance on the rules of Samvara, as they are handed down by Jaina tradition, it is time to proceed to a short inspection of those of Nirjara, or better: those of Sakama Nirjara, or Intentional Consumption of Karma, because Akama Nirjara, or Unintentional Consumption, has only little to do with ethics proper. Akama Nirjara, on the contrary, is, per se, rather fit to contribute to fresh Karma being bound, because, by making the individual suffer the hardships predestined by its former Karmas, it indirectly procreates certain reactions, by which new Karma must be attracted. Only in so far as the individual determines not to give way to such reactions, but quietly and willingly undergoes what is imposed on him, i.e., in so far as Akama Nirjara would, thus, involve the attitude of Samvara, it may be said to overlap on the field of Ethics. Sakama Nirjara, on the other hand, is an ethical idea per se. It designates the undergoing of self-imposed hardships, by free determination, motivated purely by the desire to proceed, thereby, on the path leading to the last metaphysical aim. Sakama Nirjara not only leads to, but also presupposes, Samvara, because the determination to undergo self-imposed hardships, is not possible without a high amount of self-control. While fixing the kind, intensity, duration etc. of the hardships to be undergone, the individual must take care lest, by undue violence done to the frail body as well as mind, an opposite result be produced, consisting in a worried and confounded mental activity, or a kind of impure, grievous meditation, which would rather help to

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An Interpretation of Jaina Ethics attract fresh Karmas. He who keeps all such precautions in mind, while endeavouring for Sakama Nirjara, can be said to practise genuine austerity, in the true sense of the Jina. The Jaina scriptures distinguish twelve kinds of austerities, as the expedients of Nirjara, grouped together under the two headings of 'Exterior Austerities' and 'Interior Austerities'. [ a ] Exterior Austerities 53 Exterior Austerities are the following: (i) Anasana, i.e., complete abstinence from all kinds of food, for a period fixed by the individual beforehand. There are various forms of this austerity, from abstention for several hours upto fasts of more than a month's duration, during which latter, the fasting person generally reserves to himself the right of drinking boiled water during day time. People who are hopelessly sick, or on the verge of the grave for any other reason, sometimes take the vow of lifelong abstinence from food. This form of dying is called 'Samlekhana' or ( Sallekhana ). This used to be more frequently resorted to in the heroic olden times, when, according to Jaina tradition, Sadhus, taking the great determination, placed themselves upright, motionless, assuming some special posture, in some lonely place in the jungles, vowing not to stir voluntarily, but to hold out, till exhaustion would throw them to the ground, and death put an end. This mode of dying is known under the name of 'Padapopagamana', i.e., 'assuming the state of a tree'. (ii) Unodarika Tapa, i.e., reduction of one's food below the quantity required, for an optional number of meals. (iii) Vrttisanksepa, i.e., renunciation of certain kinds of food, or of food available in certain localities, or at certain times, or under certain circumstances, for an optional period. This form of renunciation is only of small practical value for the layman, who can arrange for his own meals, their time, place etc., whereas it plays a considerable part in the life of the ascetic, who is completely

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54 Dr. Charlotte Krause: Her Life & Literature dependent on circumstances in getting his food. (iv) Rasatyaga, i.e., renunciation of the 'Vikrtis', of which four, as we saw before, viz., meat, butter, honey and alcohol (the socalled 'Great Vikrtis') are prohibited completely, whereas the remaining six, viz., milk, curds, ghee, oil, molasses and certain fried things, can be renounced in an optional measure, as far as there are no fixed prescriptions for certain special forms of austerities. (v) Kayaklesa, or mortification of one's body, consists in sitting or standing, for a certain time to be fixed, in one or other of the various Asanas, or ascetical postures, which play such a great part in the rites of certain Hindu sects. With the Jainas, the most frequent postures are the Kayotsarga posture, i.e., the standing with one's arms hanging loosely down, without coming into contact with the body, and the Padmasana posture, i.e., sitting with crossed legs in a particular way. Certain particular forms of austerities require the ascetic to stand in the Kayotsarga posture for a whole night or longer. Also in the rites of the Sravakas, the two asanas are frequent. 6. Samlinata, i.e., withdrawing one's senses from all impure objects, particularly by avoiding to stay longer in closer connection with persons and even animals of the other sex, or by trying to suppress one's passions and to reduce one's activities, except such of a ritualistic nature. [b] Interior Austerities 1. The first of the interior austerities is the Prayascitta, i.e., atonement for transgressions. It is composed of ten different elements, viz., (i) Alocana, i.e., confession before the Guru, (ii) Pratikramana, i.e., repentance, which includes the promise strictly to avoid the respective transgressions in future, (iii) Misra Prayascitta, i.e., a combination of the two elements, (iv) Viveka, i.e., renunciation,

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An Interpretation of Jaina Ethics (v) Kayotsarga, i.e., stopping, as far as possible, the activity of one's body, ( vi ) Austerities, (vii) Cheda, i.e., the partial cutting of one's seniority, (viii) Mula Prayascitta, i.e., the complete cutting of the latter, (ix ) Anavasthapya Prayascitta, i.e., the complete cutting of the seniority, and delaying, for a long period, a repetition of the great initiation, (x ) Parancita Prayascitta, i.e., exclusion from the order for twelve years. 2. The second interior austerity is Vinaya, i.e., appropriate behaviour with reference to study, to one's fellow ascetics, to the ritualistic and ethical rules, to one, Guru, etc. 3. Vaiyavittya, i.e., unselfish service, corresponds, to some extent, to the idea of Bhakti in Hindu Religion. Vaiyavsttya or Veyavacca, as it is generally called, with its old Praksta name, is to be rendered to one's superiors by rank and seniority, to sick fellow ascetics, or such engaged in austerities, to young ascetics, to one's closer or wider ascetical community, and to the Sangha, the general community. 4. Svadhyaya, i.e., Study, viz., teaching and learning, discussing, repeating, meditating upon, and preaching on religious matters. 5. Subha Dhyana, i.e., Pure Meditation, which is either Dharma Dhyana, i.e., Religious Meditation and Sukla Dhyana, i.e., Bright Meditation, which latter is distinguished by its faultless purity and its profoundness. Both the kinds of pure meditation have various sub-divisions. A description of them would, however, form a whole chapter in itself. 6. Kayotsarga, which occurred already as one of the kinds of Prayascitta. The ascetic practising the Kayotsarga austerity either gives up the society of his fellow ascetics and roams about, alone

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56 Dr. Charlotte Krause : Her Life & Literature and naked, as a Jinakalpi Sadhu, or he takes the vow of Samlekhana, or tries to give up all passions, and thereby opens the way for a complete annihilation of all his Karma. It is not necessary to add that many of the austerities described can well be practised by laymen too, who, indeed, enthusiastically undergo austerities of incredible rigour, vying with the saintliest of their ascetics. The most popular of all austerities are, with reference to laymen : Anasana, Vrttisanksepa, Rasatyaga and Vaiyavittya, in the practice of which much tranquil heroism is displayed [ C ] Something on the Ritualistic Side It is evident that the shape in which the ethical prescriptions of Jainism have come down to us, is not a pure one, but many of them contain a distinctly formal element, such as the Samayika Vrata of Sravakas, the Parihara Visuddhi Caritra of Sadhus, or the sub-divisions of Prayascitta do, so that one might doubt whether they should not be counted as ritualistic rather than ethical rules. But the arrangement in which they are handed down, leaves no doubt that Jaina tradition wants then to be counted as ethical rules. Many of the rules, which could be given here only in their original, simple form have undergone a process of extension and complication, in consequence of which the ritualistic element has been put still more in the foreground. This is the case, e.g., with the Atithi Samvibhaga Vrata ( the 12th vow of sravakas ) which is, at present, generally taken in the form that the sravaka performs the action of serving and feasting the 'atithi', i.e., the begging Sadhu, after finishing certain austerities, and under certain formalities. It can also be observed with reference to the Samayika Caritra of ascetics, for which a Sadhu is not counted fit, unless the process of 'Luncana', i.e., plucking out of the hair of his head, has been performed, nor is he counted a full ascetic afterwards, unless he allows this process to be repeated at least twice every year, or, at a higher age, once a year. Another example is the Kayotsarga austerity,

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An Interpretation of Jaina Ethics 57 which is, at present, necessarily connected with the Kayotsarga posture. Still, there is an extra chapter, in which all such prescriptions are summarized from the formal, i.e., ritualistic, stand-point. It is called the chapter of the Avasyakas, i.e., necessary ritualistic actions, which are to be performed daily, at least by ascetics. The Avasyakas stand in closest correlationship with the ethical system. Therefore, and also on account of their fundamental importance for the whole life of the Jaina, they shall be enumerated here. The Six Avasyakas 1. The first of the six Avasyakas is the Samayika, which the Sadhu practises both fully and permanently by observing Sarvavirati, and by thus living up to the standard of Samayika Caritra. The layman performs it either permanently, but partially, by observing Desa-virati; or nearly fully, but only for a limited period, by performing the Samayika-kriya described under the Samayika-vrata. 2. The second Avasyaka is the Caturvimsati-Jina-stava, i.e., the praise of the twenty-four Jinas of this period, who are the ethical ideals of all Jainas. It has not the purpose of pleasing them, because nothing, neither praise nor its contrary, would be able to change their equilibrium of mind, or to induce them to reciprocate; but, by their praise, the devotee can purify his thoughts, and acquire firmness and faith in his striving after Moksa. With the idolater-sects, who have always been prevailing in number, the praise of the Jinas often forms part of a Puja ceremony, or of other functions, which, however, differ much with the different sects and sub-sects. 3. The third Avasyaka is the Vandana, i.e., the ceremonial and humble greeting of the spiritual teacher, which has likewise various forms with the different sects. In the Svetambara sect, three forms of Vandana are known, viz., the Phitta Vandana, i.e., greeting by placing one's folded hands on one's forehead, when meeting the Guru on the way, and at other occasions when there is no time for the usual greeting ceremony. The second is the Thobha Vandana,

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58 Dr. Charlotte Krause: Her Life & Literature which consists in a repeated bowing down to the earth, so that knees and forehead touch the ground, under recitation of old Prakrta formulas and other formalities. The third form is the Dvadasavarta Vandana, which demands the performance of a complicate ceremonial, and is, at present, restricted to certain special occasions. 4. The fourth Avasyaka is the Pratikramana, i.e., the formal repentance of all transgressions, connected with a full confession, in the presence of the Guru or his representative. It has various forms with the different sects. The scriptures speak of a five-fold Pratikramana, the different forms of which are practised every morning, every night, every fortnight, every three months, and every year, by way of confessing the transgressions committed in the preceeding period. It is worth noting that the Svetambaras have certain stereotype lists in which all the transgressions a Sadhu and a layman can possibly commit, are enumerated in full details, and which have to be recited regularly. With the Svetambaras, the two daily Pratikramanas form the main rite of the day, with which all the other Avasyakas have become so intimately connected, that a separation would be impossible: 'to perform Pratikramana' means, with them, 'to perform the six Avasyakas in their stereotyped combination'. 5. The fifth Avasyaka is the Kayotsarga, i.e., the Kayotsarga austerity, as described before, generally performed by the way of meditating, while standing motionless, in the Kayotsarga posture. At present, it is often performed in a sitting posture, too. The duration of each Kayotsarga must be fixed before, and the time minutely kept. 6. The last Avasyaka is the Pratyakhyana, i.e., a formal vow taken in the presence of the Guru with reference to any kind of restriction or renunciation to be performed. The Mahavratas and Anuvratas are Pratyakhyanas too, it is true, and so are the other Vratas of Sravakas likewise. But as Pratyakhyana Avasyaka in the narrower sense, only vows as are adopted for a short period are usually counted. There are various kinds of Pratyakhyanas, differ

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An Interpretation of Jaina Ethics 59 ing with reference to the object of renunciation, to its duration and formalities. A man can solemnly renounce the society and help of his fellow ascetics, if he happens to be a Sadhu, or he can give up all utterances of arising passions, or certain kinds of food, such as one or other of the Vikstis, or, for a certain time, all kinds of food whatsoever, or he can reduce the quantity of food, he can reduce his movements, or the territory within which to move, he can restrict or renounce his sexual activity, etc. The Svetambara canon contains certain Praksta formulas, which are recited at the time of taking the Pratyakhyana. They contain so called Akaras, i.e., reservations of cases in which transgressions that happened without the fault of the vower, are not to be counted as breaches of the vow. Thus, the Pratyakhyana of complete fasting for one or more days, e.g., takes into consideration the case that food might be forcibly put into the mouth of the devotee, or that he suddenly might become non compos mentis, or that the Guru might order him to eat, in order to enable him to execute some urgent work in the service of the community etc. Whereas a Svetambara Sadhu will take at least three Pratyakhyanas every day, the Sravaka following his example, will scarcely allow a day to pass without taking at least the 'Navakarsi Pratyakhyana', i.e., the promise not to take any food earlier than forty-eight minutes after sunrise, and the 'Divasa-CarimamPratyakhyana', i.e., the promise not to touch any food after sunset. Sravakas who have taken the Second Gunavrata, are, of course, bound to take another daily Pratyakhyana with reference to their sphere of movement, or to the fourteen things of daily use described before. Whereas the Avasyakas are daily functions, there is another group of formalities, which regulate the ethical conduct of the individual in stages comprising longer periods. They are called the Pratimas. The Pratimas are of less practical importance, because they

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60 Dr. Charlotte Krause: Her Life & Literature are, at present, relatively rarely adopted. In the Digambara community, it is true, they act still a certain part. The Sravaka Pratimas are eleven in number and form a series of austerities and performances, the standard and duration of which rises periodically, and which finally culminate in an attitude resembling monkhood. The Sadhu Pratimas are twelve in number. They form, likewise, a series of restrictions and austerities increasing in intensity, though not in duration. As we have seen, Jaina ethics is the result as well as the basis of a high standard of Human Culture: Self-control, Non-injury and Free-determination being its chief principles, and unselfish service, study, veneration of the really Great, purity, and sobriety being some of its categorical demands. It is a matter of great satisfaction that this time honoured culture has not died out as yet but is being carefully preserved by a community of enthusiastic ascetics as well as laymen, who, though small in number, still act an important part in Indian Society, especially in the north and west of India, by the esteerned position that many of its individuals occupy, and, last but not least, by the admirable way in which modern ascetics have understood to be active in the service of their faith, without transgressing the narrow limits of their monkhood. I am, myself, deeply indebted to several of the venerable Svetambara Sadhus, especially late Sastravisarada Jainacarya Vijaya Dharma Suri, and his successor, Acarya Vijayendra Suri, for having enabled me to make a long and profound study of Jainism at the source, and I wish to thank him and his group of learned Sadhus most heartily, and to give expression to the hope that a long life may be granted to him and his Sadhus, to his spirit of benevolence, and to the noble culture of the Jainas too.

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The Heritage of the Last Arhat* Relativity of Religious Truth By birth and education, every one of us has been placed within the sphere of power of one or another of the great human civilizations, which exercised its influence on our bodily and mental training, and on the whole development of our personality, and even impressed on the mind of the majority, the stamp of its particular religious dogma. Strengthened by history, tradition, custom and convention, this network of influences fettered the individual nearly as firmly as those bonds of kinship do, that connect him with the race of his ancestors. Still, as those bonds of kinship do not hinder a person from attaching himself with even stronger bonds, bonds of love and friendship, bonds of fellowship and mental affinity, to other, distant persons, just so that other bondage must not keep anybody back from glancing around himself, discovering merits in heterogeneous religions, and measuring his own conceptions by the noblest of theirs. But then how to judge of the merit of a religion, how to know what is noble in it? Is not one single religion, isolated from its sister-religions, like the isolated petal of a flower, the isolated note of a melody ? Is it not, in its one-sidedness, comparable to the opinion of a single one of that group of blind men, who, standing before an elephant for the first time in their lives, tried to define its nature. The first, who happened to touch its forehead, declared the elephant to be a big stone; the second, from the touch of one of its * A Lecture by Dr. Charlotte Krause. Published by Phulchandji Ved, Secretary, Shri Yashovijaya Jaina Granthamala, Bhavnagar ( Kathiawar ), 1930.

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62 Dr. Charlotte Krause : Her Life & Literature tusks, defined it as a pointed weapon; the third, after touching the trunk, said the elephant was a leather bag; the fourth caught hold of one of the ears, and defined the whole animal as a flapping fan; the fifth, after passing his hand over its body, declared it to be a mountain; the sixth, who had touched one of the legs, said the elephant was a pillar; and the seventh described it as a piece of rope, because he had just caught hold of the tail. Each of them grasped only part of the nature of the actual thing, and just so, each of the various religions on earth appears to make us see a different aspect of Truth Divine. How then are we entitled to speak of merit in one or another of them ? Criterion of an Ideal Religion As a matter of fact, the individual, whenever acting, endeavours to act so as to establish, or to maintain, an optimum (i.e., best possible degree ) of physical well-being, in response to its innate egotistic instincts. In this activity, it feels itself, often and again, checked by another kind of inner voices, which ( no matter whether they be called conscience, or categorical imperative, or social instincts, or whatever else ), regularly warn it, whenever egotism tempts it to transgress one or another of the universal commandments of ethics, and to endanger, thereby, directly or indirectly, the well-being of the social body to which it belongs. Life seems to be nothing but an attempt of the individual to keep itself balancing, as it were, on the delicate line of demarcation between the postulates of egotism and those of ethics, avoiding to hurt its own interests on one, and those of society on the other side. This state of equilibrium is experienced, by the refined mind, as the optimum of inner happiness attainable under the given juncture of circumstances. It is that bliss, that 'Peace of God', which religion promises to its followers. For religion has always considered it its task to indicate that line of demarcation, winding along between those two postulates. Every religion has approached this task with boldness and determination, and in its own peculiar way, following its own particular

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The Heritage of the Last Arhat 63 character and tradition. If a religion has succeeded in fulfilling its task well, its doctrines must guarantee a state of perfect and permanent harmony between the well-being of the individual and that of society under whatever conditions imaginable. It is obvious that reversely, the degree and constancy of perfection characterizing the harmony of the above two factors, must allow us to judge of the merit of the religion by which it is being vouched for. Measured by this standard, there can be no question as to the high value of Jainism, that time-honoured religion, which goes back to the teachings of Vardhamana Mahavira, the great contemporary and countryman of Gautama Buddha, and to his predecessors : for its teachings seem to guarantee indeed "the greatest happiness of the greatest number' not only of men, but of living beings, under all circumstances imaginable. This is why I make bold to draw your attention on this extra-ordinarily fascinating and important subject today. Perfect Social Welfare Warranted by Jainism According to Jainism, everything that lives has got a soul, or, to speak in the beautiful, concise language of the Scriptures, is a soul. And all the souls are fellow-creatures : the godlike recluse in his purity and unshakable peace, the active man of the world with his never resting ambitions, the innocent infant and the criminal, the lion and the nightingale, the cobra and the dragon-fly, the green leaf and the rose flower, the tiniest particle of water and the smallest of the corpuscles that compose the shining crystal, each of those myriads of beings that form the wings of the breeze, and of those that waver in the scarlet glow of fire : all are fellow-creatures, all are brothers. For all have got bodies, all have got senses, all have got instincts, all take food and digest it, all multiply, all are born and die, all are capable of suffering and enjoying, and all bear the germs of perfection within themselves. That means, all are able to develop, during the long chain of their respective existences subsequent to one another, their innate dispositions of perception, knowledge,

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64 Dr. Charlotte Krause : Her Life & Literature activity, and joy, to a degree of highest perfection. And all find themselves placed in the middle of the struggle against 'Karma'. 'Karma' designates that substance which we incessantly assimilate by our bodily and mental activity, and which remains latent in the depths of our personality, until it 'ripens', at the critical moment, destining the whole complex of our personality as far as it is foreign to 'soul', and shaping our whole fate. We bind Karma by walking and speaking, by eating and breathing, by loving and hating, by helping and harming. And a different activity produces a different kind of Karma, which may ripen either immediately, or after some time, or even in one or another of our subsequent existences. yAdRzaM kriyate karma tAdRzaM bhujyate phalam / yAdRzamupyate bIjaM tAdRzaM prApyate phalam / / "To the actions we do, corresponds the result we have to incur, as the fruit corresponds to the seed that has been sown." By acting in such a way as to do harm to others, we produce a Karma which will make us suffer to the adequate extent, and by acting so as to benefit others, we store up an adequate amount of latent happiness. There are moreover, actions which destine our bodily constitution, our surroundings, and the length of our life, and there are actions which destine the limit within which we are allowed to perceive and to know, to enjoy and to be successful. Thus, to bind Karma by good deeds, means to secure the basis of a happy lot; to bind bad Karma, by evil deeds, means to sow the seeds of future sorrow; and to stop the bondage of Karma completely, leads, if coupled with the consumption of all the remaining latent Karmas, to an elimination of everything that is non-soul in our personality. It means self-realization, it means that final state in which the soul, free from all encumbrance, is soul and soul alone : soul in the fullest possession of perception, knowledge, strength, and joy. This is the state called Moksa, i.e., 'Freedom', the 'Salvation' of Jainism.

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The Heritage of the Last Arhat 65 The acknowledgement of the Law of Karma as the commonest of all natural laws (the law of conservation of forces, as it were, in its application to the psychical sphere ) culminates in the glorification of the Principle of Ahimsa, i.e., Non-injury, in Jainism. For, according to the law of Karma, a living being that causes a fellow-creature, even the lowest developed one, to suffer, be it in order to further its own advantage, or for any other reason, cannot do so without harming its own soul, i.e., without tumbling down a greater or smaller distance from the height of inner development it has reached, and without experiencing, earlier or later, as a mechanical consequence, a disturbance of its own harmonious equilibrium. What means suffering to one, can never be a source of real joy to another, and wherever it appears to be so, it is because our means of perception hinder us from being aware of the slow, but sure effectiveness of this Law of 'Eternal Justice'. This explains why the saying, "Ahimsa paramo dharmah", i.e., 'Non-injury is the highest of all religious principles', acts such an important part in the daily life of the religiously inspired Jaina, whose sensible heart, a psychical galvanometer, as it were, warns him of every disturbance of well-being in the community of fellow-creatures around him, and spontaneously causes him to insert the resistance of self-control in the circuit of his own activity, or to restrain that of others in its proper course. Strictly speaking, of all the religions that acknowledge of law of Karma in one shape or another, i.e., practically of all the Indo-Aryan religions, it is Jainism with its all-comprising doctrine of soul, in which the principle of Ahimsa has got the highest theoretical as well as practical importance, and where its place is substantiated more logically than anywhere else. Moreover, Jainism (unlike various other religious systems ) does not believe the soul to be completely helpless in its dependence on Karma, i.e., to be hopelessly condemned to act and react, like an automation, upon the consequences of its former deeds, and to be therefore beyond all

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66 Dr. Charlotte Krause : Her Life & Literature responsibility for its moral attitude and actions. But Jainism clearly states that the individual is gifted with a certain amount of freedom of will : a fact which none of all the writers on Jainism has up till now, duly emphasized. And still, this tenet forms one of the most important and most complicate chapters of the doctrine of Karma, as expounded exhaustively in the Jaina Scriptures. They state, it is true, that the soul is indeed constantly under the control of Karma, that its body and its sufferings and joys are indeed shaped by Karma, and that even those passions that shake it, and all the fatal instincts that arise in it, are predestined by Karma; but, on the other hand, they most emphatically declare that the soul is endowed with the power of breaking, by its free resolution and activity, the most obnoxious of the fetters of this very Karma, of destroying its own evil dispositions, and of suffocating the flames of all the various kinds of passion, before they can overpower it. That means nothing else but that the first and essential step towards religious activity is, according to Jainism, a pronounced act of free volition, and that the soul is indeed, to a considerable extent, the lord of its own fate. Thus, Jainism does not torpify its followers by the terrors of Karma, nor does it make them languish in unhealthy; effeminate fatalism as many people think all Oriental religions do : but on the contrary, it trains the individual to become a true hero on the battlefield of self-conquest. For it does presuppose a great deal of heroism on the part of the hearer, to make him fully realize the cruel irony of this play of life, viz., how they all strive after happiness by all means of physical and mental activity, from eating, drinking, sleeping, dressing, up to sport and play, traffic and trade, art and science, strive after happiness at any cost, even at the cost of the well-being of others, and to reach, alas, just the contrary, viz., the binding of undesirable Karma, and therewith latent sorrow and suffering. To make him realize all this, to make him know that he cannot even quietly sit and breathe without killing and harming life round about, killing and

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The Heritage of the Last Arhat harming brother-souls, and adding thereby to the stock of his own misfortunes. To make him aware of it and still encourage him to take up the desperate struggle against this world of dark mights within and round about him. How can he take up this desperate struggle ? kahaM care kahaM ciTThe kahAse kahaM sae / kahaM bhuMjaMto bhAsato pAvaM kammaM na baMdhaI // "How to walk, how to stand, how to sit, how to lie down, how to eat, and how to speak, without binding undesirable Karma?" The Dasavaikalika Sutra ( iv. 7f.) after giving a detailed description of the harm people do to other creatures merely by careless behaviour, puts these questions, and immediately lets the answer follow: jayaM care jayaM ciTThe jayamAse jayaM sae / jayaM bhuMjaMto bhAsato pAvaM kammaM na baMdhai || 67 "By walking with care, standing with care, sitting with care, lying down with care, eating with care, and speaking with care, the binding of undesirable Karma can be avoided." Dcaranga Sutra discusses this subject in full breadth, and the Sutrakrtanga Sutra, which goes more into the depth of the abstruse problem, goes so far as to state (ii. 4) that the soul is binding bad Karma at any time whatsoever, even if it does not directly do evil actions, i.e., even in sleep, or in a state of unconsciousness. For, as a man who has made up his mind to kill a certain person at the first best opportunity, goes about with his murderous intention day and night, and as his sub-conscious mind is constantly filled with those hostile sentiments towards that person, just so the individual is constantly filled with hostile sentiments towards the whole of creation, as long as he is inwardly prepared to satisfy, as soon as they will arouse him, his physical instincts at the cost of the well-being of any other creature. There is, according to the Sutras, only one way by which the

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68 Dr. Charlotte Krause : Her Life & Literature individual can save himself from binding bad Karmas, and that is the 'Pratyakhyana', i.e., the solemn vow of restriction concerning harmful acting. For it is not enough not to do evil deeds, after all, but one must avoid them with full intention and deliberation. Thus, one can, e.g., vow not to eat meat, in order to give and assurance of safety, 'Abhayadana', the noblest of all gifts, to a large group of animals, one can vow to avoid eating at night, in order to put another kind of limit to one's actions connected with indirect harm to others, one can vow not to wear silk or fur, or leather foot-wear, for the benefit of the animals producing it, one can vow not to break flowers, or not to kill any animal whatsoever, down to worms and insects, one can vow not to waste any articles of daily use, such as water, fire, food, clothes, beyond one's actual requirements, one can vow not to encourage the captivating and training of wild animals for the sake of sport or amusement, by avoiding to visit shows, etc., referring thereto, and one can vow to avoid thousands of similar actions connected with direct or indirect injury to other creatures. There are various kinds of Pratyakhyanas, from Pratyakhyanas of single actions of the above character, upto the stereo-type group of the five all-comprising Pratyakhyanas, called the Panca Mahavrata, or the Five Great Vows, viz., the Pratyakhyana of all physical injury whatsoever, that of all verbal injury, that of appropriating things arbitrarily, that of sexual intercourse and everything connected therewith, and that of keeping property or belongings of any kind. These five vows are taken by every Jaina monk at the time of his initiation in a form of absolute strictness. They comprise not only the doing of those objectionable actions, but also the causing of their being done and the approval one might give to their being done, by thought, word and action. The five great vows guarantee indeed the optimum of faultlessness attainable in this world. And this optimum is only attainable by persons of the highest qualities, who do not care to keep up any attachment whatsoever. Thus, a genuine Jaina Muni, even one of the twentieth century, will never use any vehicle, not shoes, nor keep money, nor touch a woman, nor kindle, or sit

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The Heritage of the Last Arhat before, a fire, not use unboiled water, nor any food containing a trace of life, not such food as has been prepared expressly for him, nor touch a green plant, for fear least its delicate body might suffer from his bodily warmth, nor keep any property except his beggingbowls, his stick, and the scanty clothes that cover his body. And even these few things cannot well be called 'property' in the sense of the scriptures, because in their case, the characteristic which distinguishes property, viz., the attachment of the owner, is wanting. And there are even a group of Jaina monks who renounce these few utensils too, walking about unclad, and using their hands as their eating vessels. But there are only a few of them, in the whole of India the 'Digambara' or Sky-clad monks, whereas the other branch, the 'Svetambara' or White-clad monks, come to several hundreds. 69 The standard of the usual Pratyakhyanas for laymen consists in the group of fixed Pratyakhyanas called the Twelve Laymen Vows, which can be taken in various shades of strictness and in an optional number. Though standing below the standard of the ascetical vows, still they represent a high form of ethical conduct. Not only the Jaina monks, but also the laymen are very particular about taking and keeping (besides those groups of fundamental 'Vows', which are being taken only once in the whole life, and for lifelong ) number of other, detached Pratyakhyanas of the above described character for an optional period. For the Pratyakhyana is the very key to 'Moksa' constant binding alone can lead to final 'Liberty'. Thus, there is practically no Jaina who will eat meat or fish or fowl, or even eggs, and there is not Jaina who will intentionally and without purpose kill or trouble a harmless living creature, be it even a fly. Most Jainas even avoid potatoes, onions, garlic, and other vegetables believed to be endowed with a higher vitality, as well as eating at night; and most Jainas take, for certain days, the vow of abstention from green vegetables, or from

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70 Dr. Charlotte Krause: Her Life & Literature travelling and moving out, or the vow of chastity, and vows of innumerable other things. The theoretical and practical valuation of the different kinds and shades of Pratyakhyanas depends not only on their duration, or on the quantity of the objects concerned, but first of all on their transcendental quality. For though all the souls, i.e., all the living creatures, are equal in their original disposition, still they are observed to be in various phases of development towards perfection, in various stages of self-realization. According to the principle of economy, the higher developed ones are higher valued than the lower developed ones. Therefore, the Karma bound by harming a higher developed being is thought to be of graver consequences than that bound by injuring a lower creature. Thus, plucking a handful of vegetables is, by far, less harmful than killing a cow; killing a menacing tiger less harmful than the murder of a peaceful antelope; or punishing a dangerous criminal is of less consequences than an offence done to a saintly monk. This valuation, by-the-bye, seems to have a counterpart in those less refined, universally adopted conceptions, which, with all expressions of disgust, condemn cannibalism, but do not object to the slaughtering of animals for culinary and other purposes; or which strictly forbid the bloodshed of a human being, but allow the murdering of the murderer, or that of the assailing, or otherwise menacing, enemy, all of whom have ethics against them. Thus much be said concerning the Pratyakhyana of Himsa, i.e., injury that precaution against the binding of new latent suffering, by deliberate abstention from actions connected with harm to others. It has its counterpart in the attempts of securing new latent happiness, by furthering the well-being of others. Though there is no hope of gaining genuine, i.e., completely pure and unhampered happiness as long as any particles of Karma of either kind mar the soul, still a certain amount of good Karma is a necessary condition,

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The Heritage of the Last Arhat in order to secure that bodily and mental constitution from the basis of which the struggle against the obnoxious Karma particles can be successfully taken up. Good Karma is believed to be secured by charity, hospitality and selfless service. And here too, a gradation of objects can be observed. It is, of course, meritorious to practise charity wherever our heart is moved to compassion. It is meritorious to build Panjrapoles for the relief of poor sick animals, it is meritorious to provide the poor hungry with bread, people suffering from cold with clothes, and homeless ones with a roof over their heads : still nothing can come up to the service done to a poor pious brother in Mahavira. The more he comes up to the ideal laid down in the scriptures, the higher is considered to be the merit of serving him. This explains the remarkable zeal with which one can see Sravakas ( laymen) hasten to feast a brother Jaina, especially on the day when the latter breaks a fast of long duration, and it accounts for the readiness with which a Jaina community or Jaina institution hastens to receive and to give facilities even to a foreign scholar, who happens to be a student of Jainism, and whose learned activity in connection with Jainism is considered to be an undoubted religious merit. And it explains, last but not least, the unspeakable pleasure and devotion with which a Jaina family sees approaching towards their door the saintly monk or nun, who will enter with the greeting of 'Dharmalabha', or a similar formula, and will allow the lord or lady of the house to put a small quantity of eatables into their bowl, provided that this action includes no indirect injury to anybody, and that everything is in strictest accordance with the rules of monastic conduct and decency. Now I have been asked several times whether it is true that the Jainas, as alleged, carry the virtue of charity so far as to cause, now and then, some poor wretch, ( whom they pay off ) to yield his body as a pasture-ground for lice and fleas and other amiable creatures, and let them have their fill. According to my firm conviction, this horrible allegation must be a bold invention. And if

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72 Dr. Charlotte Krause : Her Life & Literature it is perhaps, against all probability, true that some ill-informed fanatic did such a thing, then he would have acted in straight opposition to the tenets of Jainism : for to make a being so highly developed as a human soul, suffer in such a degrading way, in the name of the humanist of all religions, would clearly fall under the heading of Himsa, of worst and meanest injury, and would, besides, mean a downright insult to Religion in general. Resuming, one can say that the social conduct prescribed by Jainism is characterized by the four attitudes 'Maitri', 'Pramoda', 'Karunya' and 'Madhyasthya', which have been grouped together in the following stanzas : mA kArSIt ko'pi pApAni mA ca bhUt ko'pi duHkhitaH / mucyatAM jagadapyeSA matimaitrI nigadyate // apAstAzeSadoSANAM vastutattvAvalokinAm / guNeSu pakSapAto yaH sa pramodaH prakIrtitaH / / dIneSvArteSu bhIteSu yAcamAneSu jIvitam / pratIkAraparA buddhiH kAruNyamabhidhIyate / / krUrakarmasu niHzaGkaM devatAgurunindiSu / AtmazaMsiSu yopekSA tanmAdhyasthyamudIritam / / "By Maitri, i.e., amity, that mentality is meant which makes one wish that no creature should commit evil actions, that no creature should be suffering, and that the whole universe may find Salvation." "Pramoda, i.e., joy, designates the fullest appreciation of, and admiration for, the virtues of those who have shaken off all six, and who can see through the essence of all things. "Karunya, i.e., compassion, is that trend of mind which makes one wish to help all creatures in need, all that are afflicted, and all that beg for their lives." "Madhyasthya, i.e., impartiality, is that indifference, or rather leniency one should always bear towards those who commit cruel actions, those who openly blaspheme the Divine, or the spiritual teacher, and those who are filled with arrogance."

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The Heritage of the Last Arhat It is clear that all such principles, put in action, guarantee such an amount of happiness and peace within the whole brotherhood of living creatures, such a paradise like state of general bliss, that one should wish them to be universally adopted and followed, to the benefit of all that lives. Perfect Individual Welfare warranted by Jainism On the other hand, it is true, they presuppose what appears to be a kind of sacrifice on behalf of the individual. This apparent sacrifice at the cost of which that state of general well-being is being brought about, consists in a certain amount of personal happiness, or of expedients of the latter, which the individual has evidently to renounce, in the case of even the most insignificant of the Pratyakhyanas, and in every one of its positive altruistic efforts. It is clear that the equilibrium of personal and general wellbeing would indeed remain incomplete, and Jainism could not be said to have fulfilled its noble task in the ideal way claimed before, if the individual world feel the apparent sacrifice to be an infringement on its happiness. In reality, however, both the sides are in perfect equilibrium, for there are deliberations which not only reconcile the individual with that so-called 'sacrifice', but make it realize that it is, on the contrary, benefitted by it, and that this benefit by far outweighs the apparent disadvantage. First of all, the motivation of the very 'sacrifice' is, as we saw, an egotistic one : for if the individual submits to those restrictions, it does so in order to avoid the binding of unfavourable Karma, and therewith the storing up of latent suffering; and if it recurs to those actions of positive altruism, it does so in order to bind favourable Karma, and to secure latent happiness. And it performs both the kinds of actions, those of negative as well as those of positive altruism, with the assistance of certain of its own natural dispositions, which form part of its 'conscience'. I

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74 Dr. Charlotte Krause: Her Life & Literature mean those emotions of sympathy and compassion, which make us place ourselves in the situation of a suffering creature, and suffer, as it were, with it, especially when we have reason to feel ourselves responsible for its sufferings, as in the case of a night-flutterer rushing into the light we allowed to burn uncovered, in our carelessness; or in the case of a bird which was starved in its cage through our forgetfulness, or in the case of a helpless deer which we killed with our own hand, in a fit of huntsman's zeal, and the sight of whose mutilated body makes us, after all, sick and miserable. It is that universal postulate which Hemacandra, the great Acarya and teacher of King Kumarapala of Gujarat, has expressed in that oftenquoted stanza ( Yoga-sastra, ii. 20). AtmavatsarvabhUteSu sukhaduHkhe cintayannAtmano'niSTAM hiMsAmanyasya priyA'priye / nAcaret // "In happiness and suffering, in joy and grief, we should regard all creatures as we regard our own self, and should therefore, refrain from inflicting upon others, such injury as would appear undesirable to us, if inflicted upon ourselves." Akin to dispositions of this kind is a certain sense of chivalrousness, a certain generosity, which overcomes us, whenever we see a small innocent creature being at our mercy, provided our mind is calm enough to visualize its utter helplessness: that feeling which unfailingly overcomes even the case-hardened hunter, at the occasion of battue-shooting, and which makes him, perhaps for an instant only, regret to have joined such an ungentleman like sport as this wholesale slaughter of helpless creatures surely is. Another feeling of this kind is a certain instinct of economy, which, with sensible persons, proves a powerful pleader in favour of Ahimsa : I mean that spontaneous conviction that it is not right to kill, or to cause to be killed, such a highly organized creature as a pigeon or a deer or a cow in order to flatter one's gluttonous appetite, when a dish of well-dressed vegetable would serve the

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The Heritage of the Last Arhat 75 same purpose just as well, if not better. The appeasement of all these, and others of our social instincts, by avoiding harming and trying to benefit, fellowcreatures, is, after all, in itself a valuable personal gain. In addition to avoiding bad and securing good Karma, and to appeasing its innate social instincts, the individual gains, by its non-egotistic attitude, a third advantage, which is perhaps the most valuable of all : it consists in the lasting and genuine bliss which renunciation only can give. For what is the good of trying to gratify all one's wishes, all one's passions, all one's ambitions ? Is the advantage gained thereby, indeed worth so much hankering, so much worrying, and so much harming ? No, says the sage : the happiness we crave for, is transient like a dream, like a cloud, like beauty. It leaves the bitterness of its absence behind, as soon as it is passed, and it leaves behind, like a dose of opium, the ardent craving for more and more. It is just so as the Uttaradhyayana Sutra states ( ix. 48 ): suvannaruppassa u pavvayA bhave siyA hu kelAsasamA asaMkhayA / narassa luddhassa na tehiM kiMci icchA hu AgAsasamA aNaMtiyA / / "Let there be mountains of gold and silver, let them be as high as the Kailasa, and let there be innumerable of them : still to man in his greediness, all this will mean nothing. For desire is boundless like space." So what is the good of a drop of nectar, when you are thirsty for a cup-ful? The cup-ful being denied to you, why bother about the drop ? Shake off that foolish wish and forget it. And further, if gained, the happiness you crave for, means possession. Possession of land or fortune, of houses or fields, of beauty or skill, of friends or family, of honour or reputation. And possession involves the sorrow of its maintenance. You have incessantly to take care of your land and of your fortune, you have to recur to lots of contrivances, if you want to preserve your beauty or

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76 Dr. Charlotte Krause : Her Life & Literature to retain your skill, you have to bring sacrifice over sacrifice for your friends and your family, you tremble for their lives, when sickness shakes them, and suffer agonies when fate separates you from them, and the concern about his position and reputation has even proved able to urge a person to suicide and other desperate steps. In short, to speak in the words of Bhartshari, the great Samskrta epigrammatic writer : sarvaM vastu bhayAnvitaM kSititale vairAgyamevAbhayam / "Everything on earth is unstable. The only stable thing is Vairagya ( i.e., world-weariness )." What is the good of a happiness including so much agony ? What is the good of this feasting with the Damocles-sword of sorrow threatening above your head ? Would it not be much better to give up all this possession guaranteeing such a doubtful happiness? To give it up as those saints of old did, of whom the Uttaradhyayana Sutra (ix. 15 f.) says: cattaputtakalattassa nivvAAvarassa bhikkhuNo / piyaM na vijjaI kiMci appiyaM pi na vijjai / bahuM khu muNiNo bhaddamaNAgArassa bhikkhuNo / savvato vippamukkassa egaMtamaNupassao / / "To the begging monk, who has given up family life and all secular activity, nothing appears desirable and nothing undesirable." "Great indeed is the bliss of the monk, the homeless beggar; who is free from all attachment, and who is aware of his solitude (which includes the metaphysical solitude of the soul )." And then, says the wise, whether you hanker for its gain, or trouble for its preservation : all this happiness you are so particular about, means slavery in the last end. The anxiety you feel about it, fills your mind, and mars your thinking from morn till night, so that, in your continuous worrying about your business, your position, your hobbies, your friends, your pleasures, and your wife and

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The Heritage of the Last Arhat children, you do not find so much time as to ask yourself why you are doing all that, what you live for, and where you are steering to. You think that you do not care to ponder over it. But in reality, you are not free to do so, because you are the slave of your attachment to that empty, transient bit of happiness, which is, in reality, no happiness at all. Would it not be much better for you to be unconnected with all this, to be your own master, to be like the Rsis and Munis of old, who, in their solitary meditations, unhampered by secular considerations, without comfort and property, without wife and children, without ambition and position, were, in reality, the lords of the world? arthAnAmarjane duHkhamarjitAnAM ca rakSaNe / Aye duHkhaM vyaye duHkhaM dhig dravyaM duHkhavardhanam / / apAyabahulaM pApaM ye parityajya saMzritAH / tapovanaM mahAsattvAste dhanyAste tapasvinaH // "The acquisition of property, and, if acquired, its preservation, both are connected with trouble. There is trouble in earning, and trouble in spending. Therefore, cursed be property, the increaser of unhappiness !" "Blessed are those ascetics, great souls are those ascetics, who gave up sin, the producer of so much suffering, and who have found a place of refuge in the grove of a hermitage." It is not without reason that people in India have been giving to such 'great souls', titles like 'Svami', 'Maharaja' and others, which, in olden times, were applicable only to the truly renouncing ascetics, who were living examples of the fact that renunciation means power, and who indeed experienced the royal happiness of asceticism, where there is : na ca rAjabhayaM na ca corabhayaM, ihalokasukhaM paralokahitam / naradevanataM varakIrtikaraM zramaNatvamidaM ramaNIyataram // "No fear of the king, no fear of robbers, happiness in this, and bliss in the next world, reverence shown by men and gods, and

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78 Dr. Charlotte Krause: Her Life & Literature the acquisition of true fame : delightful is this ascetical life." or, in other words : na cendrasya sukhaM kiMcitra sukhaM cakravartinaH / sukhamasti viraktasya munerekAntajIvinaH // "Nothing is the happiness of the king of the gods, nothing the happiness of the emperor of the world, compared to the happiness of the world-weary monk in his solitude." All such considerations lead to the second great postulate of Jainism Samyama or Renunciation, i.e., continuous self-control practised by giving up one's regards for physical happiness. According to the Jaina conception, the individual is free to embrace whatever degree of renunciation he deems appropriate to his personal convictions and abilities. Just as Non-injury, Samyama also can be resorted to by various kinds of Pratyakhyanas. And, since Non-injury itself is not practicable without Samyama, and Samyama, on the other hand, vouchsafes Non-injury, the Pratyakhyanas concerning the former, practically fall together with those concerning the latter great principle. Thus, the climax of the Pratyakhyanas concerning Non-injury, viz., the five great Vows of monks : non-harming, non-lying, non-stealing, sexual renunciation, and non-property, form at the same time, also the climax of the Pratyakhyanas concerning Samyama. The object is all the same, it is only the stand-point that has changed. For to the duty of avoiding objectionable actions as far as they are fit to harm others, is being added the further obligation of avoiding them also as far as they are fit to disturb one's own equilibrium and calmness of mind, and to detract one from that religious activity so essential for one's real welfare. Thus, the principle of Samyama stands in the foreground especially in such particulars as the absolute prohibition of heavy food, of aphrodisiacs, excessive sleep, sexual activity, intoxicating substances etc. for monks, and in the obligation of laymen to give up some of these things partially and some totally. The explicit command of the scriptures never to give way to any of the four

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The Heritage of the Last Arhat fundamental passions, viz., anger, pride, deceit and covetousness, of which the last includes all kinds of attachment to lifeless as well as living things, and many other regulations, fall likewise under this heading, notwithstanding their being rooted in Ahimsa after all. Another important expedient of securing one's personal metaphysical advantage in fullest accordance with the laws of ethics, is very closely akin to, and based on, renunciation : I mean Tapa, i.e., austerity, or self-imposed suffering undertaken for religious reasons. The purpose which the Jaina has in view when practising austerities, can be understood from the idea that all suffering means a consummation of bad Karma, and that the voluntary undergoing of certain hardships has the further advantage of giving, at the same time, valuable assistance in the realization of the two great principles Ahimsa and Samyama. Thus : sauNI jai paMsugaMDiyA vihaNiya dhaMsayai siyaM rayam / evaM daviovahANavaM kammaM khavai tavassI mAhaNe / / ( Dasavaikalika Sutra) "As a bird, gets rid of the dust with which it is covered, by shaking itself, just so the monk, who practises austerites, consumes and shakes off his Karma." To get of Karma, is (as we saw before ) the first step towards self-realization, and therewith to the highest transcendental bliss. This is the reason why austerity plays such an important part in the life of the Jaina, be he a monk or a layman. According to the Jaina scriptures, there are various ways of practising austerities, all of which are being started with the respective Pratyakhyanas too, after their duration and other items have been accurately fixed. With reference to Tapa, there are Pratyakhyanas by which the quality, quantity, or time of one's meals is being reduced, from the simple giving up of special kinds of food, or of eating at night, and from partial fasts, and fasts of a whole day or several days, upto fasts of more than a month's duration. There are, moreover, Pratyakhyanas by which one binds oneself to practise certain ascetical postures, to

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80 Dr. Charlotte Krause : Her Life & Literature meditate for a fixed time, to devote a certain time to the regular study of religious works, or to the service of co-religionists etc. Several forms of austerity are at the same time recommended as strengthening and hardening one's bodily and mental powers, as e.g. the Ambila-Ayambila Fast, a kind of bread-and-water diet (excluding all milk, fat, sugar, spices etc.) and also certain Asanas, or ascetic postures indeed do, if observed within certain limits. Of quite a different character is the austerity called Sallekhana, or Samlekhana, by which the individual solemnly resigns all food for the rest of his life, under formalities dealt with in the Avasyaka Sutra, the whole last chapter of which is devoted exclusively to the subject 'Pratyakhyana'. This form of austerity is indeed being recurred to by very pious people at the time when they feel death positively approaching Thus, it is true that under certain circumstances, Jainism does allow the vow of starvation. But it would be wrong to infer there from that its ideal is the extinguishment of personal activity at all. Just the contrary is true. Jainism promulgates self-realization as the aim of individual life: a self-realization which, at the same time, also forms the basis of the well-being of all that lives. The achievement of this self-realization presupposes, on the part of the individual, the highest exertion of all bodily and mental powers, a constant wakefulness, and an iron will, which precisely obeys the behests of intellect, bravely resisting all kinds of internal and external temptations. More practically speaking, it presupposes a reasonable kind of self-preservation in the narrowest limits possible. There is a parable, according to which six hungry travellers came to a mango-tree and consulted as to how best to obtain its fruit. The first suggested to uproot the whole tree, as the promptest expedient, the second said that it would just do to cut the crown, the third wanted to cut some taller, the fourth some smaller branches, the fifth suggested that they should merely pluck as many fruits as they required, and the last said that the ripe fruits which the wind

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The Heritage of the Last Arhat 81 had blown down into the grass, were amply sufficient to appease their hunger. The six men symbolize, in the above succession, the six Lesya or 'soul-colours', representing types of graded inner purity. It is quite characteristic of the spirit of Jainism that the representative of the white colour, i.e., the type of highest purity, advises to eat the fruits fallen into the grass, but not, as absolute and one sided negation of life would suggest, to sit down in fullest renunciation, and die of hunger. The postulate of self-preservation within the reasonable limits of ethical decency is clearly and directly pronounced in the Jaina scriptures, which, in critical cases, recommend it even at the cost of renunciation or Samyama: savvattha saMjamaM saMjamAo appANameva rakkhijjA / muccai aivAyAo puNo visohI na sAviraI / / saMjamaheu deho dhArijjai so kao u tadabhAve / saMjamaphAinimittaM dehaparipAlanA iTThA / / (Ogha-niryukti, stanzas 47-48.) "Before all, one should guard the rules of renunciation, but even at the cost of renunciation, one should guard one's self. For one can get rid again of the sin of transgression, if one atones for it afterwards (by austerities ), and it is, as a matter of fact, not a case of Avirati ( i.e., the state of not being under any Pratyakhyana whatsoever, or the state of religious licentiousness )." "The body is the instrument of renunciation. How could a man perform renunciation, without the help of his body ? Therefore, it is desirable to preserve one's body in order to increase one's Samyama." Thus, even the rules laid down for monks, for these two stanzas refer to monastic conduct, stand under the immediate influence of this principle. The monk, it is true, is supposed to fast and to renounce, to observe absolute chastity, to meditate and to suffer all kinds of inconveniences and hardships; but he has, on the

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82 Dr. Charlotte Krause : Her Life & Literature other hand, to follow special prescriptions as to how to accept, within narrow limits, pure food and other requisites offered, how to walk and how to sleep, how to sit and how to speak, how to serve fellow-ascetics, and how to receive their service, how to preach and how to dispute, how to work and how to move in the world as it is, with its saints and its criminals, its laymen and laywomen, its Hindus and Bauddhas, its scholars and peasants, and its kings and beggars. In short, he is taught how to regulate his whole bodily and mental activity in such a way as to be in constant and undisturbed harmony with all that lives around him, under all conditions given. He is shown the way how to secure the optimum of his own personal happiness in such a manner as to contribute, even thereby, to the welfare of the world. Or he is taught how to help making the world more perfect by increasing his own perfection. Thus, the very secret of Jainism is contained in the three important words : Ahimsa or Non-injury, Samyama or Renunciation and Tapa or Austerity : words which the famous first stanza of the Dasavaikalika Sutra so beautifully groups together as the essence of Dharma, i.e., Religion : dhammo maMgalamukkiTuM ahiMsA saMjamo tavo / devA'vi taM namassaMti jassa dhamme sayA maNo / / "Religion is the highest of all blessings : it comprises Ahimsa, Samyama and Tapa. Even the gods bow down to him whose mind is always centered in religion." Then the Sutra continues with the following classical verses, which are, like the above one, amongst the words to be daily recited by monks : jahA dummassa pupphesu bhamaro Aviyai rasam / Na ya puppha kilAmei so a pINei appayam // emae samaNA muttA je loe saMti sAhuNo / vihaMgamA va pupphesu dANabhattesaNArayA / /

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The Heritage of the Last Arhat 83 vayaM ca vittiM labbhAmo na ya koi uvahammai / ahAgaDesu rIyaMte pupphesu bhamarA jahA / / mahugArasamA buddhA je bhavaMti aNissiyA / nANApiMDarayA daMtA teNa vuccaMti sAhuNo / / "As the bee drinks honey from the blossoms of a tree and gets seated, without causing pain to the blossom." "Just so are those monks, who have given up all attachment and who are truly the 'good ones' (original : 'Sadhu', i.e., also 'monks' ) in the world. As the bees are with the blossoms, so are they gratified with begging their alms." "Their device is, 'Let us find something to live on, without any creature being harmed'. This is why they go in quest of what they find ready, as the bee does on the blossoms." "Wise are those who act like the bees, and who are free from all bonds of dependence. Pleased they are with any food they obtain, and ever self-controlled. This is why they are called 'Sadhus' (i.e., "the good ones' and 'monks' ). The ideal of what human life can be like, and ought to be like, in the light of all these conceptions, is illustrated by the figure of the Jina or Arhat, the supposed initiator of a new period of reawakening Jainism after a period of decay. Many such Arhatas are related to have appeared on earth before, many are said to be living even now in distant regions, and many, to be expected in future too. The Jina or Arhat is man on the summit of perfection, man at the threshold of Moksa, ready to enter Siddhasila, the place of eternal bliss, from where there is no return into this world of imperfection. His Karmas, with the exception of some neutral ones, are fallen off from him, and-the innate qualities of his soul are expanded in fullest beauty and majesty. He is omniscient, all-perceiving, filled with infinite joy and infinite strength. He is free from all passion and attachment, free from desire for desire is nothing but an expression of imperfection --, and yet he is man, and has to keep

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84 Dr. Charlotte Krause : Her Life & Literature his human body as long as the neutral rest of his Karmas force him to keep it. He is man, and, as one part of Jaina tradition, that of the Svetambara branch, so beautifully suggests, has to satisfy the requirements of his human body : he begs his food, and he eats and drinks, within the limits prescribed for a monk, since the rest of his Karmas require him to do so. And the rest of his Karmas also require him to live exclusively for the benefit of the world, i.e., of those souls that are still in the bonds of dangerous Karmas. For as long as he lives in his human shape, he goes about, showing to the whole of creation, the right path, by preaching and teaching, and by the example of his own model life. And it is obvious that the activity and life of the Perfect One must indeed turn out to be a blessing, for he cannot but attract crowds of followers and imitators. This is what the Jaina worships as his highest religious ideal, his 'god', if one chooses to say so. He adorns his statue with pearls and diamonds, with roses and jasmine, and costly champak flowers, he fans it, as one fans a great king, with white chowries, he burns sweet frankincense before it, and builds beautiful temples over it, beautiful and costly as fairy palaces, and he takes it round the city in gorgeous processions, on golden cars, followed by crowds of singing women in gay-coloured, gold-glittering sarees : still he knows that his god dwells high beyond all this, and that all this bhakti, or pious service, is nothing but an expression of his own admiration for his chosen ideal, and a kind of expedient to bring it closer before his eyes and the eyes of the world, both of whom are pretty well in need of it. Jinahood shares the quality of all ideals, to be, in spite of - or perhaps just on account of -- its undiminished and undiminishable attractiveness -- high above the bodily and mental standards of its admirers and imitators. And ever Jaina-monkhood, its reflection on the rough mirror of actual life, is high above the standard of average man, and will -- owing to the diversity of human dispositions, - always remain restricted to a few privileged individuals,

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The Heritage of the Last Arhat 85 wanderers as it were on the heights of humanity. Since the institution of monkhood, and all the other institutions of Jainism, presuppose the world as it really is, and humanity as it really is, the scriptures do not account for the question as to what would become of the universe, if all people would turn monks. Therefore, it will always remain undecided whether that venerable Muni was right, who replied to the idle questioner that in such a case the good Karmas of mankind would cause wish-trees to grow, and streams of Amota to flow, and gods to descend from their celestical abodes to serve their feet. But even if it is not possible for everybody perfectly to come up to that ideal, still, merely acknowledging it to be an ideal, and trying to cultivate as many of its virtues as one's constitution allows, even thus much is considered to be a step towards advancement. Necessity of applying Jaina Principles to Modern Social Problems This is, expressed just in a few words, what I think to be the innermost secret of Jainism, and what is, at the same time, a mental attitude without which a real advancement of human culture is not possible. We are living in a generation which, by all means imaginable, encourages a boundless egotism on one side, and on the other, an unrestrained violence offered to living creatures, in the shape of slaughter and war and misery: and then we think that our egotism can be satiated by regardlessness towards others, and that the violence we suffer can be abolished by our doing violence to others. Has there ever been a greater and more fearful mistake ? Why not acknowledge now that we have been wrong, and that the way we have taken to, must lead to a hopeless degeneration ? Why not comprehend at last that egotism cannot succeed, unless it dissolves in altruism, and that a reasonable altruism must needs lead to perfect individual bliss ? This clear and simple axiom is the basis of that time-honoured doctrine which forms the legacy of the last Arhat, and which, even if taken as a symbol, still represents such a

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86 Dr. Charlotte Krause : Her Life & Literature noble image of Eternal Truth. Having been asked so often as to what I think to be the merit of Jainism as a practical religion, I have tried to give a short answer today, which the general public might be able an willing to follow. At first sight, it might appear to be a one-sided answer, because it is based solely on the problem of the mutual relations of individual and society. Still, this problem being one of vital importance, and it being, as I said before, the very touch-stone by which the value of a religion can be objectively ascertained, the above expatiations may stand, as a kind of introduction into the spirit of Jainism.

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* The Jaina Canon and Early Indian-Court Life From the canonical writings of a religion one is prepared to gain insight into its dogma, ethics, philosophical ideas, and the history of its propagation and propagators. The last topic may allow glances at its historical and cultural background. Scarcely, however, should one expect to glean from them a harvest of the most vivid descriptions of ancient Indian court life. Still this is one of the pleasant surprises with which the student of the Jaina Agamas is rewarded for the pains it cost him to work through the difficulties of their strange medium, the old Ardha-magadhi tongue. All the great Jaina sages were scions of illustrious Ksatriya clans, and all of them were prompted by the voice of religious intuition to leave the vain splendours of a royal court for the loneliness of Samnyasa. This has given the chronicles ample opportunity of enlivening their narrative by dwelling on the contrast between both aspects of the lives of their saints. So they allow us glimpses of the palace of an ancient king with its sweet-scented, gem-inlaid apartments. We are allowed to peep right into the gaily-painted, mosaic-floored, jewel-lit bedroom of the queen, with its curious toilet requisites. There she reclines on a couch that is smooth like Ganges sand, soft like flakes of cottonwool, covered with cushions and with coverlets of red silk, perfumed with frankincense and olibanum, and strewn with fragrant flowers. Auspicious dreams descend and awake her long before dawn, and we see her rise and leave the room to narrate them to her royal husband, while they are fresh in her memory. Another time we are permitted to watch the king with his * Published in January issue of the Journal Calcutta Review, Calcutta University, 1934.

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88 Dr. Charlotte Krause : Her Life & Literature gaudy train of followers moving in stately procession through the bazars to the quiet temple garden which the spiritual teacher has chosen for his abode. There we see him dismount from his elephant, leave his retinue behind, as well as sword, parasol, diadem, shoes and chowries, the five emblems of dignity and power, to greet the Guru in all humility. We see him take his seat in the assembly and attentively listen to the sermon, till its last words have died away. Then he draws nearer and engages the Guru in an animated discussion regarding the secrets of life and death, heaven and hell. At another occasion, the chronicler invites us to watch the queen at her preparations for Puja. Workmen are sent to the temple to erect a flower-shamiana, and decorate it with gay patterns representing swans and peacocks, koyals and cranes, gazelles and horses, bears and wolves, and other birds and beasts, all beautifully inlaid in flower-mosaic. Water is sprinkled on the streets leading to the temple, and the bazars are swept and tidied by her orders. At last she leaves her apartments, refreshed from her bath, sumptuously dressed and adorned, mounts her chariot, and drives to the lotuslake. There she wades into the water, has another ablution, gathers the most perfect of the lotus-flowers with her own hand, and takes them with her to the temple, followed by crowds of slave-girls, who carry flower-baskets and censors. With her own hand too she washes, decorates and worships the idol, as it is customary with her family, and then waits for the arrival of the king. Another time, the princess may be watched celebrating some auspicious festival. On a little stool she sits, under a specially erected shamiana of the loveliest flowers, in the very centre of a skilful design of the town with all its streets and lanes, outlined on the floor in grains of multi-coloured rice. Presently, she has to submit to a shower-bath poured over her by slave-girls from pitchers of silver and gold. Then she is dressed and decked and led to her royal father, at whose feet she bows, and who places, her in his lap, asking the prime-minister with paternal pride whether he ever saw such a beauty of a little princess before.

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The Jaina Canon and Early Indian-Court Life 89 With even greater pride may he be seen some other time, listening to the announcement of the birth of a son, and distributing gifts with lavish liberality. We hear him order his officials to release all prisoners, to sprinkle the whole town with scented water, sweep and plaster the streets, and decorate them with arches and banners, to erect shamianas so that the populace may watch the joyous celebrations, to whitewash all the buildings, cover their walls with auspicious hand-prints of sandal-paste, garland them with flowers, strew flowers everywhere, and perfume the air with frankincense and olibanum. Then musicians and singers, dancers and acrobats, wrestlers and jesters, all are ordered to display their art, the populace is to be free from taxes, and there is to be rejoicing and happiness everywhere. Thus he celebrates the event for ten days, and goes about wearing his costliest robes and most precious ornaments. Again, a royal person may be watched negotiating with the masters of the guild of goldsmiths, who receive orders of the strangest import. Painters are instructed to decorate the walls of some private room with representations of dallying beauties and love-scenes. Wealthy merchants, coming from far over the sea, full of accounts of strange adventures, are received in audience, and curious and valuable gifts graciously accepted. More than once may we see the skilful and successful lavishly rewarded, the unskilled scorned and punished with exile at the hands of a discriminating and high-spirited ruler, the sphere of whose interests seems to have no bournes. On the battle-field too we may watch him, clearly distinguish his curiously equipped army, gaze on old-fashioned weapons, that might well have served as models to the painters of Ajanta and wonder at the stratagems of ancient warfare. Apart from all such occasional glimpses, we even learn in detail how a king of antiquity begins his day and starts the series of his various activities. The small hours of the morning find him on his bed, peacefully slumbering. Only when the sun comes forth, red like the Asoka blossom, he rises and straight away begins a good

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90 Dr. Charlotte Krause : Her Life & Literature round of hearty bodily gymnastics. He repairs to his gymnasium, and engages, in several bouts of wrestling and boxing, followed by massage, till he feels pleasantly exhausted, and expert masseurs have to dispel his fatigue by rubbing him with refreshing, fragrant ointments, skilfully concocted from innumerable costly ingredients. Then he enters the bagnio. Under the bath pavilion, the floor of which is a many-coloured mosaic of gems, and the windowgrating set with glimmering pearls, stands the jewel-decorated bathstool. There he takes his seat, to enjoy a hot shower-bath of fragrant, crystal-clear water, goes through a series of auspicious rites, dries his body with a beautiful, soft towel, and dresses in the typical twopiece garment of purest archaic style, made of richest material. Delightful sandal-paste covers his limbs, a garland of sweet-scented flowers in all the five colours adorns his breast, and the resplendent ornaments that deck him all over, glistening on his neck and chest, on his waist, his arms, his wrists and fingers, his ears and forehead, so that he looks like a walking wish-tree, are of so many shapes and varieties that their names and descriptions fill more than a page of the narrative. Thus adorned, he leaves his apartments moving under an amaranth-garlanded parasol, fanned with white chowries, hailed by victory-greetings, and accompanied by his splendid court, from the wise prime minister and his proud Sardars down to the dwarf and jester. The procession moves to the Darbar hall, where the king holds his levee. On this particular occasion, he intends to consult with the astrologers of the town. Sitting down on the throne, he orders eight seats of honour to be arranged, spread with white cloth, and strewn with auspicious white rape-seed and Durva grass. Then he remembers that his consort will probably be interested in the proceedings, and arranges for her accommodation too. Part of the room is cut-off from the public gaze by a gem-embroidered, gorgeous curtain of exquisite material, that falls in heavy folds to the ground, and shows hundreds

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The Jaina Canon and Early Indian-Court Life 91 of patterns representing wolves, steers, horses, crocodiles, birds, snakes, men, kinnaras, insects, cows, elephants, woodland creepers and lotus-plants. Behind this delightful curtain, a jewel-inlaid seat is placed, and covered with a soft mattress, over which a white cloth is spread. After having supervised these preparations with his own eyes, the king sends for the eight chief astrologers, each of whom represents a different branch of the complicated and advanced art of ancient astrology. Having taken their bath and performed their morning rites, dressed in plain, but spotlessly clean garments, adorned with a few good ornaments of value, and carrying with them as purifiers and emblems of good augury, white rape-seed and Durva grass, they appear in the Darbar hall, and hail the king with the greeting of victory. The king receives them with great respect, and they take their seats on the eight places of honour. Only after all these preliminaries are gone through and the whole scene has arranged itself, gay with colours, graceful, and yet solemn, like an Ajanta fresco, the king sends word to the queen, inviting her to witness the consultation. She responds at once, quietly takes her place behind the curtain, and listens to the eager questions of the king and the assured answers of the wise men, till at the end they are reverentially dismissed with gifts of all varieties of eatables, flowers, garments, perfumes, ornaments and means of sustenance that will last them all their lives. Then the king shows himself behind the Bordah to talk the event over with his consort, till she finds it the proper moment to take her leave, and retires, walking with the dignified and graceful gait of the Rajahamsa, to her own apartments. The canonical writings of the Svetambara Jainas, from which the above gleanings have been taken, are said to go back, in their original shape, to the apostles of Vardhamana Mahavira, whose Nirvana took place in 527 B.C. Still, Jaina tradition itself admits that they have undergone various transformations, and that

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Dr. Charlotte Krause : Her Life & Literature the definite form in which they are extant to-day, was fixed at the synod of Valabhs in Vira Nirvana Samvat 980 ( according to another view 993 ), that means 453 A.D. Therefore, the bulk of this literature is at least about 1500 years old. This fact renders the interesting information it supplies concerning obsolete customs and institutions, so valuable and important. So it is well worth noting that it contains, amongst other invaluable material, the above instance of a pre-Mohammedan Purdah scene, proving that Purdah was a well-established custom with the gallant Ksatriya clans of the Bharatavarsa of the time. It is surprising that this literature should not have been turned to better account by historians and other students of Indian culture in tracing back and explaining many of the astonishing institutions of this unique country, that has rightly been called a museum of the most fascinating antiquities.

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The Social Atmosphere of Present Jainism * Jainism is one of the oldest religions of India, older than Buddhism, and older perhaps than even the oldest systems of Hindu philosophy. Though according to present opinions, it never attained the power and extension of Buddhism, nor spread beyond the boundaries of India, still it acted once a prominent part in Indian religious life : counting, at a time, kings and nobles amongst its followers, and enforcing the influence of its humanitarian principles on other religious and philosophical systems. During the last centuries, however, it has lost a great deal of its power, and at present, the number of its actual followers decreasing from census to census, has come to a minimum standard of eleven lakhs (11,00,000 )* at last. It would be unjustified, however, to infer from this fact that the Jaina religion itself is declining in proportion to this development, and ceasing to exercise its influence on the spiritual life of India. As a matter of fact, Jainism is not confined to those people who are Jainas officially, i.e., Jainas by birth and tradition, but Jainism is indeed far wider spread over the country than the census reports tell, and its tenets are clung to by far more people than the outsider could possible guess. For Jainism has constantly been, and is still being, carried from place to place, by highly learned, refined and enthusiastic Jaina ascetics, who have always known how to attract not only the broader masses, but especially educated people all over the country, and to arouse, even amongst the heterodox of them, liking and esteem, if not enthusiasm, for the religion they profess themselves. Thus, there are many persons, and I know a * Published in June issue of the Journal Calcutta Review, Calcutta University, 1930. # Presently the number of its actual follower in India is more than One Crore (Editor).

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94 Dr. Charlotte Krause : Her Life & Literature number of them personally, who, though never thinking in the least of giving up the Hindu, Parsee, or Musalman creed they profess by birth, tradition and ritual, could still be called convinced Jainas, regarding their view on life and their ethical ideas. Nay, there are even numbers of heterodox people who though sticking to their old creeds, still regularly visit Jaina temples, worship Jaina idols, and even perform various ascetical and other Jaina observances as ardently as only good Jainas could do. I may be allowed to quote, as an illustration of the latter fact, the example of H.H. the present Maharana of Udaipur and his heir-apparent, who, though orthodox Hindus, are known, to worship the Jina idol in the famous temple of Kesaria Nath ( near Udaipur ) in all publicity. And there are quite a considerable number of princes who could justly be styled protectors and devotees of Jaina ascetics, in whose sermons they take delight, and on whose instigation they have even issued decrees in order to promote the protection of animal life, etc., in the sense of Jainism. Now one should think that there cannot be such a large step from admiring Jainism and living up to its ethical standard, or in a word, from being a Jaina by conviction -- to being a Jaina by birth and tradition. Nor is indeed the gap between the two states such a wide one in the light of the situation as it represents itself in the peaceful South of India, amongst those calm-hearted intelligent Dravidian Jainas, who have preserved, in a state of rare purity, an old form of Digambara Jainism, one of the two chief confessions into which Jainism is divided. All their knowledge and all their observances are based on oral tradition, handed down from father to son, and from mother to daughter, without clerical interference. To them, Jainism is indeed nothing but a moral standard, and the key to the ideal view on life. It is therefore a powerful bondage connecting all the Digambara Jainas of the South ( and there are no other Jainas in the South, except late immigrants ) indissolubly with one another, as though they were members of one and the same lodge of

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The Social Atmosphere of Present Jainism freemasonry. Whether their mother-tongue be Tamil, or Kanarese, or Malayalam, or Telugu; and whether their respective caste be a high one or a low one : All the autochthonous Jainas of those parts are one great community, in which sub-sectarian and sectarian differences are unknown, and in which there exists an unexceptional mutual messmateship and complete freedom of intermarriage. To those pure-hearted and pious people, every Jaina is indeed a brother and friend, no matter if he be a born Jaina or not. In North and Central India, however, where both the great confessions, Digambaras as well as Svetambaras, are represented with their various sub-sects, and where there exists a regular system of Jaina schools and other educational institutions as well as a vivid Jaina propaganda, exercised both by laymen and by ascetics, the situation is quite a different one. Here, the title 'Jaina' implies not only the obligation of undergoing the most rigid ascetical and other practices and minute observances, but it also involves that the individual bearing the title is being entangled, from his very birth, in a net of caste and sub-caste regulations, which are exercising their influence on the individual's whole household and personal affairs, during his whole lifetime. 95 The reader must be wondering what religion can possibly have to do with caste regulations, all the more since the Jaina religion itself is known to plead for universal love and tolerance, and to recommend a close and indiscriminate alliance, especially of all 'Svamibhais', i.e., 'Brothers in the Lord', to whatever caste or profession they may belong, just as the one existing amongst the Southern Digambara Jainas. Still, the miracle-working hand of history has succeeded in bringing about that incredible and apparently inextricable combination of the two heterogeneous elements, caste and religion, in the case of the northern Jainas. The present representatives of northern Jainism belong practically all to one or another of the Baniya castes, which form the bulk of the Vaisya or commercial group of Indo-Aryan society. Like

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96 Dr. Charlotte Krause : Her Life & Literature the castes of the Brahmana or priestly, and those of the Ksatriya or warriors groups of Indian society, those Baniya castes too are very ancient institutions, of some of which we hear at as early a date as the sixth century A.D., and even earlier. All of them, the Brahmana, Ksatriya and Baniya castes of northern and central India go back, in the last instance, to local communities, bound to certain places of Marwar and Gujarat, the influence of the names of which is, in many cases, still visible in the names of the castes themselves. Thus, the present Modha Brahmanas and Modha Baniyas go back to the town Modhera, the Nagara Brahmanas and Nagara Baniyas to the place Vadanagar, the Osavala Baniyas to the place Osia near Jodhpur, the Srimals to a place named Bhinmala ( likewise near Jodhpur ), etc., etc. Most of those Brahmanas of old who had originally been Jainas gave up their religion under the influence of Sankaracarya and his school. Thus, the Brahmana castes have no practical importance in the later history of Jainism. The Ksatriya Jainas, however, gradually gave up their old profession in favour of the more peaceful, and, in the sense of Jainism, less harmful pursuits of trade, and were soon completely absorbed by the old Baniya castes. We know for certain that, e.g., the present Osavala, Srimala, and Poravala castes partly consist of descendants of the Chauhana, Rathoda, Chavada, Solanki and other famous Rajaputa clans, the names of which still appear in some of the gotra, i.e., family names of modern Baniya Jainas. Thus, it is the Baniya caste alone that have been representing Jainism in India for many centuries. Not only this much, but the greater part of them were even pure Jaina castes originally, as is known 'for certain with reference to the Osavala, Srimala, Poravala, Vayad, Disavala, Nagara, Modha and other Baniyas. Of the rest of the '84 Baniya castes' of which tradition knows, this much is certain that all of them contained a greater or smaller number of followers of Jainism, many of whom have handed down their names on inscriptions of Jina statues and temples erected on their behalf. It was only since the 16th and 17th centuries that, owing to the decline

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The Social Atmosphere of Present Jainism of the Jaina clergy and to the rise and zeal of the Visnuitic Vallabhacarya sect that many members of the old Jaina Baniya castes gave up their inherited religion and 'bound the Kanthi ( i.e., the necklace of Tulasi beads, symbolical of Vaisnavism )', or, in other words, became Vaisnavas in great numbers. Late Jaina Acarya Buddhisagara says in the introduction to his 'Jaina Dhatupratima Lekha Sangraha', I, p. 18, that he heard a Vaisnava Pandita boast in a public assembly in Surat that the Vallabhacarya sect had converted three hundred thousands of Jainas to Vaisnavism, and the author adds that this may very well be true. Now the old Jaina castes, whose members had to live, from the very beginning, in the middle of a heterodox and, in their eyes, ritually impure and barbarous majority, very early developed, independently of one another, a number of strict regulations concerning messmateship and intermarriage. And when the main castes again split asunder, and various sub-castes sprang into life, such as the Sri-srimala, Visa-srimala, Dasa-srimala and Laduvasrimala, or the Visa-osavala, Dasa-osavala, Panca-osavala, and Adhia-osavala, etc., castes, those restrictions and regulations multiplied in the same measure. These sub-castes, in their turn, became divided into as many different branches as there were places, chiefly in Gujarat, Kathiavada and Maravada, where colonies of Baniyas had settled later on, up to a certain date. And these sub-sub-castes again kept each strictly to their own regulations of messmateship and intermarriage. In many cases, moreover, the caste did not form a uniform religious community, but was divided into different sects and sub-sects. Thus, a Jaina Baniya caste may not only be divided into the two main confessions of Svetambaras and Digambaras, but there may be again idolworshipping Svetambaras, non-idolatrous Sthanakavasi Svetambaras and followers of the still more rigorously Calvinistic Terapanthi Svetambara sect, and there are, on the other hand, again Visapanthi Digambaras and Terapanthi Digambaras, each group refusing (with

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98 Dr. Charlotte Krause : Her Life & Literature exceptions ) to keep up messmateship and intermarriage with the rest. Thus, it came to pass that the groups within which messmateship and intermarriage were allowed, became smaller and smaller, and that even in such an enormous caste as, e.g., the Srimalis are, it has become a difficult problem for the head of a family to find out brides for all the marriageable young men. For in many places of Gujarat and Kathiawar, it would even now-a-days be considered quite an unheard of case and liable to outcasting, if e.g., a Visa-srimala Svetambara idolator would give his daughter in marriage to a Visa-Srimala Svetambara Sthanakavasi even of the very same place; and if a Dasa-osavala Svetambara idolator of Veraval would marry his daughter to a Dasa-osavala Svetambara idolator of Vala, it would be considered just as heavy a crime. . Owing to the strictness of the prohibition of widowremarriages on one, and the frequency of even old widowers remarriages on the other side, owing to the great mortality of Indian women as a consequence of improper hygienic conditions in childbed and of too early marriages, owing to the prohibition of marriages within certain distantly related clans, and many other reasons, there has always been a scarcity of marriageable women in India, which again resulted in such objectionable customs as the selling of brides for high prices. It was in order to prevent marriageable girls to be given away outside the respective communities, and in order to secure brides for poor and uneducated fellow-citizens for whom it has always been difficult to secure brides, that those circles of caste restrictions were drawn narrower and narrower. It is typical that these restrictions refer only to the giving away of brides, whereas there is complete liberty as to bringing brides home from outside provided they belong to the same chief caste. Many of the ancient Jaina castes had moreover been decimated by those conversions to Vaisnavism alluded to above. Messmateship and intermarriages between the now heterodox parts of

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The Social Atmosphere of Present Jainism one and the same caste were in most cases soon stopped, owing to the pressure exercised by the renegades, who tried to force the rest of the caste by this kind of boycott to become Vaisnavas likewise. Wherever there was a Vaisnava majority and a Jaina minority, the latter had to give way, i.e., they had to give up their faith in order to get wives for their sons or for themselves, no matter how firm their innermost convictions as to their old creed might be. Old men in grey hair have indeed been seen weeping at the feet of Jaina monks, confessing with utter grief how it came that decades ago they had been forced to give up the still beloved faith of their fathers for practical reasons, and how much grieved they were at seeing their children growing up in the atmosphere of the new faith. Thus, it could happen that, within the last hundred years, many castes which had been pure Jaina castes before, have lost the claim to this title, the small rest of Jainas amongst their members dwindling quickly away, as it is the case with the Modha, Maniyara and Bhavasara Baniyas. Only a few years hence the last Jainas of the Vadanagar Nagara Baniyas have adopted Vaisnavism definitely, because the isolated, small, but enthusiastic flock could not, in their social needs, prevail upon the Visa-srimali Jainas to receive them into their midst, and to allow them to join their messmateship and marriage-circle. The narrow-mindedness of their 'Brothers-inthe Lord' drove them straight into the arms of Vaisnavism. Thus, the report of Jaina Acarya Buddhisagara ( I, I. p. 11f.). In the same way, the Lingayat of the Deccan and the Saraka of Bengal, both of them pure Jaina castes at a time, do not count even a single Jaina amongst their members at present. Thus, the unreasonable caste and sectarian organization of the Jainas of North and Central India is indeed responsible for the greater part of the numerous cases of apostasy amongst the Jainas which happened in the last decades. There are other reasons too, such as the want of proper schools, where people could be taught to understand the inner

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100 Dr. Charlotte Krause : Her Life & Literature reason and sense of those long prayers, hymns, etc., they mechanically recite, and of the various rites they daily perform without knowing why and where they could learn to connect the rigorous ascetical and other practices they have to undergo, with their beautiful philosophical justifications. The wealthy Jaina Setha, enthusiastic over his beloved religion, does spend lacs of rupees for religious purposes, such as pilgrimages, processions, Pujaceremonies, etc. The famous pilgrimage of about four thousand Jaina laymen and four hundred ascetics, who went from Patana to Girnara some years ago, had been undertaken and patronized by a well-known merchant prince of Gujarat : it had cost no less than about twelve lacs ( 12,00,000 ) of rupees. Many of them do spend money in this way out of the purest motifs; still they have not yet learned to spend it for educations, the very basis of all religion and culture, being over-anxious to see their sons and grand-sons earning money and becoming settled in life as early as possible. That many noble Jaina families gave up their faith in consideration of the heterodox belief of a royal master to whom they were attached by service and tradition, and from whose more intimate company their caste restrictions cut them off, is also a well-known fact, illustrated by the example of the ancient minister families of the states Udaipur, Jodhpur, etc., whose ancestors, convinced and faithful Jainas, once acted a great part in the history of their countries. Many of those discontented and disheartened Jainas who did not find the courage boldly to face those caste regulations, and who, on the other hand, did not desire to join the Vaisnava faith, ran into the open arms of the Arya Samaja, that institution of reasonably reformed and liberal-minded Hinduism which pays so much attention to education and which plays such an important part in the India of today. Many of those poor renegades may well have remained good Jainas in their heart of hearts, or even Jainas by conduct and observances : still what can the census report possibly

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The Social Atmosphere of Present Jainism know of them when stating the number of actual official Jainas? And what does the Jaina community care for it who are bewildered at seeing the number of their followers dwindling away from year to year? 101 They have much pondered over the problem and have been trying many remedies, but in vain, for nobody has as yet dared even to look with an unfriendly eye on the sacred institution of the castes and their strange laws, which seem as unfit as possible for the century of general awakening and of a reasonable economy of powers. Well, what have they been devising after all? There are two distinct parties with distinct views and suggestions. One of them is the conservative party, who, ignoring the actual reasons of the evil, are inclined to derive every damage from the tendency towards abandoning old views and old customs, and from the increasing influences of Western education with its revolutionary conceptions and theories. They recommend, as the only remedy, to cling in all rigidity not only to the general customs and views of old, but even to such ancient regulations as their ancestors once had to introduce in order to redress the needs of their own time, however, out of place they may be in the present age. Thus, they forbid every closer connection and collaboration with heterodox people, forbid travelling to Europe, forbid the sacred writings to be studied by laymen and disapprove of any education based on Western lines. Narrowmindedness and an unreasonable conservatism can be said to be the chief characteristics of this party. Its spirit, though in a moderate form, can be said to dominate as yet with the majority. Still, this party has begun to lose ground, and it will soon enough cease to be taken in full earnest. The other party denotes itself as the reform party. Having recognized with a clear eye the true causes of the rapid decline of Jainism, but still not daring to do anything openly and directly against the caste system, they have adopted an indirect way of fight

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102 Dr. Charlotte Krause: Her Life & Literature ing it; namely they eagerly propagate education on broad and modern lines, encourage and deepen the knowledge of the Sacred Writings, popularize Jaina literature not only in India, but even in the West, show how to separate the true essence of the Jaina religion from the profusion of traditional observances and conventions, by which its true nature is being concealed, improve the social position of women, propagate tolerance and sympathy everywhere, and last but not least try to create unity within the camp of Jaina sectarianism itself. The measures taken are no doubt useful ones, for with the progress of education, the conviction of the necessity of openly doing away with those caste regulations must arise in a daily increasing number of individuals. And on the other hand a closer union and collaboration amongst the different sects must needs create a more vivid feeling of responsibility, and strengthen the fighting lines. At present, it is true, this aim is still far from being reached, the two chief confessions, the Svetambaras and the Digambaras being still engaged in furious mutual quarrels about the possession of certain places of pilgrimage, such as Antariksa ( near Akola ), Pavapuri Rajagrhi, and Sametsikhara ( all three near Patna ), Kesariaji (near Udaipur ), Maksi ( near Ujjain ), and others, and millions have been spent and are being spent in those fruitless strifes. And on the other hand, the idolatrous sect of he Svetambaras, and the two non-idolatrous Svetambara sect, viz., the Sthanakavasis and Terapanthis, are still violently fighting each other about insignificant dogmatic discrepancies, whereas the Digambara party too has its own internal troubles. Within the aforesaid sects, there are again sub-sects, parties and schools of opinions, which cannot keep peace with one another, but often enough cross each others schemes, the one spoiling what positive work the other may have achieved. So there can be no doubt that by stopping all these fruitless strifes many powers would become free to engage in the necessary work of caste reform and general uplift.

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The Social Atmosphere of Present Jainism 103 That reformatory work of this kind can hope to succeed even in present India, is shown by the example of the Jainas of the Punjab, who are heard to have formed, some years ago, one single great circle of common messmateship and intermarriage, and who are now collectively known as Bhavada, which name is likely to abolish the few caste distinctions which still survive. Examples of great circles in which at least the sub-caste is ignored in the case of marriages, are the Marawadi and Babu Jainas of Eastern Rajaputana, the United Provinces, and Bengal, all of whom form a unity, and the Jainas of the Deccan on the other side, who are at least partly united. Both are cases, it is true, in which small numbers of Jainas are spread over vast areas. Still they show what is possible where there is good will and tolerance. There are also instances of such Jaina communities in Gujarat in which certain messmateship and intermarriage circles comprise even members of different chief castes, as is the case with the intermarriages between member of the Dasa-poravala, Dasasrimala and Dasa-osavala castes of Patana. This is, however, not due to progress nor reform, but it is the outcome of a time honoured local usage. On the other hand, there are some such circles in Gujarat and Kathiavada, as comprise heterodox members of one and the same caste as the result of which intermarriages between Jainas and Vaisnavas occur. Still instances are relatively rare. Leaving aside those few exceptions, as well as the ideal unity existing in the great brotherhood of the Southern Digambara Jainas, the social atmosphere of present Jainism is a very unwholesome one, with its regrettable tendency of sacrificing religious ideals to material advantages, and the incomprehensible want of courage on the part of the less prejudiced amongst its followers. For the future of Jainism, it seems to admit of prospects little short of distressing.

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104 Dr. Charlotte Krause : Her Life & Literature One asks oneself with utter concern whether the time will ever come, when, as they all hope and wish, the powerful old religion of the Tirthankaras, freed from the suffocating influence of those unreasonable caste regulations, and unhampered by the undergrowth of prejudice and blind faith, in which the former are so firmly rooted, will once more return to a fresh and healthy life.

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Pythagoras : The Vegetarian* Ever since Western scholars have occupied themselves with India's time-honoured culture, they have noted again and again that all the utterances of her spirituality are characterized by a prominently religious attitude, extant even in her attainments in the historical and scientific disciplines. This religious attitude too is responsible for the depth of her admirable philosophical speculation. It accounts, moreover, for the subtlety and rigour of the postulates of her various ethical systems, and explains the important part which those postulates once played, and partly still play, in her cultural life. Once of the most conspicuous of those postulates is the prohibition of animal diet. The Mahabharata, the Smrtis, and numerous other Samskrta works, down to the earliest of the Sarkhya scriptures, bear testimony to the fact that vegetarianism was once enjoined by Hinduistic ethics, where it still survives as an indispensable postulate amongst most of the modern Brahmin clans. Asoka's edicts eloquently speak of the practical influence this postulate exercised on the daily life of the great Buddhist ruler and his zealous subjects. This strictly vegetarian mode of life of nearly the whole population of present Gujarat, Kathiavad, Cutch and Rajaputana tells its tale of the lovely influence of Svetambara Jainism, which has been counting vegetarianism amongst its chief restrictions since time immemorial. Yet, if the present historical theories are correct, vegetarianism was not confined to India, even at the time of Mahavira Svami * Published in August issue of the Journal Calcutta Review, Calcutta University, 1932.

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106 Dr. Charlotte Krause : Her Life & Literature and Lord Buddha. The far-off Occident also could boast of a powerful preacher of vegetarianism in those remote days, although it must be admitted that his practical influence did not outlive his fame. This preacher of vegetarianism was none else but the Greek philosopher Pythagoras. History supposes him to have been born about 590 B.C. on the island of Samos in the Ionian Sea, to have undertaken vast travels all over the Old World, and finally to have settled down at Crotona, in South Italy, where King Numa Pompilius became his admirer and disciple. An account of Pythagoras and his teachings is given in the "Metamorphoses' of the Latin poet Ovid, who died A.D. 18 in exile, somewhere on the shores of the Black Sea, far off from the refined civilization of his beloved Rome. Ovid's art is famous for its elegance, its gracefulness and gaiety. Some of his works, such as the 'Ars Amandi' ( the Latin Kama-Sastra'), are even frivolous, if not lascivious, and made his own by no means prudish contemporaries fell scandalized. These stanzas of the 'Metamorphoses' however which contain Ovid's account of Pythagoras, seem to reveal quite a new and a serious face of the dallying poet. They are permeated by a wonderfully sincere tone of sympathy with the 'Samian Sage' and of partisanship with his doctrine of self-denying compassion. They make the reader feel as if he were listening not to the notorious author of the 'Ars Amandi' but to a most rigorous moral preacher, who does not lack a dose of pastoral pathos either. Fascination as Ovid's account of Pythagoras may thus be from the literary standpoint, it is not without interest for the historian too, to whose knowledge it may be said to add some new details. These considerations may justify the full account being rendered here in literal translation. It has the form of a sermon delivered by Pythagoras before King Numa Pompilius, and runs as follows ( Metamorphoses, Liber XV, stanzas 6-178 ):

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Pythagoras : The Vegetarian 107 107 "At that place ( viz., Crotona ), there lived a man, who was a Samian by birth. His hatred of tyranny had prompted him to leave Samos and its ruler, and to live in voluntary exile. "By spiritual means, he approached the Gods, remote though they be in their celestial spheres, and whatsoever nature withholds from the human eye, he perceived with the mental one. After he had fathomed all things by reason and attentive scrutiny, he would give out the essence. Before assemblies of silently listening men, whom his words struck with wonder, he would proclaim his teachings, speaking of the origin of the universe, the causes of things, and what their nature was, what God was, where the snows came from, how lightning was caused, whether Jupiter or the winds were thundering from the shaking clouds, how earthquakes came about, by what laws the stars were moving, and whatsoever lies hidden from human knowledge "He too was the first to argue against animal food being placed on the table, and to pronounce words as the following, which, reasonable though they be, yet did not find believers : 'Beware, Oh mortals', he exclaimed, 'of defiling your bodies with sinful food ! There are cereals, there are fruits, bending the branches down by their weight, and luxurious grapes on the vines. There are sweet vegetables and herbs which the flame can render palatable and mellow. Nor are you denied milk, nor honey, fragrant of the aroma of the thyma flower. The bountiful earth offers you an abundance of pure food, and provides for meals obtainable without slaughter and bloodshed. 'It is the beasts that appease their hunger with flesh, and yet not all of them. For the horses and sheep and cattle live on grass. Armeni's tigers and fierce lions, however, and wolves and bears, and others whose nature is wild and brutish, they do delight in bloody meals, Oh how atrocious is it to think how entrails are buried in entrails, how one greedy body grows fat on another creature's body, which it has devoured, and how one animal lives on the death of another !

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108 Dr. Charlotte Krause : Her Life & Literature It appears that of all the wealth that benign Earth, the best of mothers, provides, nothing pleases thee unless thou canst inflict dreary wounds with cruel teeth, and imitate the Cyclops and their jaws. Nor dost thou seem able to appease the cravings of the greedy and degenerate stomach, unless thou killest another creature ! 'But in that remote age which we are accustomed to call the Golden one everybody was content with the fruit of trees, and with such vegetables as the soil produces. Nobody would pollute his lips by the touch of animal blood. At that time, birds moved safely in the air, fearlessly did the hare gambol in the midst of the meadow, nor did the fish fall a victim to the angler's hook, in his easy confidence. In short there was no persecution, no fear of being tricked into ruin, and all the creatures were at peace. 'But since some unfortunate originator, whosoever he was, began to begrudge the lions their meals, and allowed animal food to enter his body, the way to atrocity has been open. It is possible that first of all it was the blood of ravenous beasts only that stained and heated the killing knife. There, man ought to have stopped. For in their case, we may well exculpate ourselves by asserting with selfcomplacence that we had to put to death those brutes, because they had attempted our lives. But admitted that they had been put to death justly, nothing can justify our eating them. 'Further crime has arisen therefrom. The boar is believed to have been the first victim deserving death, because with his protruding snout, he uprooted the seeds and spoilt the harvest of the year. Then the goat is said to have been slaughtered at the altar of the avening Bacchus, because it had browsed the vines. Both of them were ruined by their offence. What sin however did the sheep commit, those peaceful creatures, born to protect man, that carry nectar in their full udders, and offer their wool as soft coverings, thus being more useful by their life than death? What offence did the cattle commit, those creatures without deceit and malice, creatures so innocent, so harmless, born only to suffer hardships ?

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Pythagoras : The Vegetarian 109 Ungrateful, unworthy indeed of the gift of corn is the man who has the heart to slay the cultivator of his fields, to hit with his axe the neck of the confiding creature, from which the burden of the plough has just been removed, the same neck that has become worn by the repeated labour of turning up its owner's hard soil, and of securing his harvest ! 'Nor is it enough that such crimes were committed ! But people even made the Gods responsible for their atrocities, and believe the divine power to rejoice in the murder of the toiling bullock. "The sacrificial animal, void of the least blemish, distinguished by beautiful shape (for it is dangerous to be found pleasing ), and adorned with fillets and gold, is placed before the altar. Unsuspecting, it hears the incantations, and sees its forehead between the horns marked with the same corn it once helped to cultivate ! And then the death blow stretches it to the ground, and its blood stains the knife which it perchance beheld reflected in the clear water of the sacrificial basin ! Then they tear the entrails from the still living body to examine them, and pretend thus to find out the will of the Gods. *And of such flesh ( I wonder whence comes such a greed for impure food in man!) you dare to make a meal, Oh human race ! 'Oh I implore you, don't do it ! Listen to my warning ! Be bold and realize that whenever you gratify the appetite of your palate, by tasting the flesh of cattle, you feast on your own fieldlabourers ! "And now, since a God inspires my lips, I will duly obey the inspiring deity, and throw open my Delphi. Yea throw open heaven itself, and disclose the oracles of the sublime mind. Great truths will I sing, which the intelligence of our forefathers never fathomed, and which have long remained hidden. For it is a joy to move high up amongst the stars, it is a joy to travel beyond the clouds, leaving far

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110 Dr. Charlotte Krause : Her Life & Literature behind the earth and our dull abodes, to stand on the shoulders of mighty Atlas, to watch from far away the human race, as they wander far and wide, devoid of all reason, and a joy it is thus to admonish them, the trembling ones, in their fear of death, and to unroll the book Fate : 'Oh race terrified by the shape of cold death, why do you fear Styx, why fear vain shadows and empty words, the creations of poets and the dangers of an unreal world ? 'Do not believe that our bodies could possibly be exposed to any further hardships, after once the flame of the funeral pyre or the decay of old age has consumed them ! The souls however can never die, but leaving their former habitations, they live on in new abodes, which they enter to dwell there. 'So I was, at the time of the Trojan War, Euphorbus, the son of Panthous ( for I do remember ), whose breast was pierced by the heavy spear of the younger son of Atreus. Only recently, I recognised the shield which I had once borne on my left arm, in a temple of Juno at Agos, the city of Abas. 'All things change, there is no death anywhere. The spirit comes from here and goes thither, starts from there and comes hither, and occupies whatever abode it chooses. From wild beasts it passes into human bodies, and our own spirit passes into wild beasts. It can never perish, but just as soft wax can be modelled into new designs, just as it does not remain in its former state, nor keeps one and the same shape, and yet remains one and the same itself, just so do I teach the soul it remain always the same, wandering into various forms. Therefore, lest piety be vanquished by gluttonous greed, I warn you as a seer, refrain from expelling kindred souls by sinful murder ! Do not allow blood to be fed on blood ! Since I am sailing thus on a vast ocean, having given all my sails to the winds, let me continue :

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Pythagoras : The Vegetarian 111 "In all the world, there is nothing that lasts. All things are floating, and every shape is formed so that it must change for ever and ever." In the following stanzas ( 179-452), the inconsistency of all shapes and conditions is dwelt upon and exemplified, such as the alternation of day and night, the seasons, weather, geological phenomena, diseases and their cures, spontaneous generation, historical happenings, etc., etc. Finally, Ovid makes the philosopher conclude his long lecture with these words ( stanzas 453-478): "But I must not digress too far, my steeds forgetting, as it were, to hasten towards to goal ! To make it short, the sky itself with all that exist under it, the earth with all that is upon it, all things keep changing their shapes. "So do we too, part of the universe as we are, since we consist not of body exclusively, but also of agile souls, and we can choose as our abodes the bodies of wild beasts, or we can enter the bodies of tame cattle. "So we ought to leave safe and unmolested those bodies, since they may possible be serving as abodes to the souls of our parents or brothers or of people linked to us by whatsoever bonds, or of other human creatures ! Careful ought we to be not to load our stomachs with Thyestean meals. "To what sin does the impious man give himself up who cuts the throat of the calf, coldly shutting his ear to its woeful wailing, or the man who is capable of butchering the kid, in spite of its bleating, which so closely resembles the weeping of little human children ? Or the man who can feast on the fowl that he once used to feed with his own hand! All of them are, as it were, on the way to the murder of human beings. For insignificant is the step from the former deed to the full crime, and subtle the transition from one to the other.

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112 Dr. Charlotte Krause : Her Life & Literature "Therefore, let the bullock go on ploughing till he will die of old age ! Let the sheep supply you with a means of protection from the cold north wind and its terrors ! Let the goat, returning from the pastures, offer her udder to your hands to be milked ! Have done with nets and foot-snares, with nooses and with huntsman's tricks ! Leave of deceiving the bird with lime rods, desist from scaring the hart into ruin with stringed feathers, and give up concealing crooked books in deceiving baits ! "If you insist upon killing creatures that harm you, well confine yourself to killing them ! Beware of letting your lips touch animal diet ! Pure and gentle be the food you partake of !" This account of Ovid's with its clearly pronounced postulate of vegetarianism raises the question as to the origin of the Pythagorean teachings with greater force than any other of the traditions concerning the "Samian Sage', scanty and uncertain as they are. The Jaina religion, which proclaims strict vegetarianism as once of its chief ethical postulates even now-a-days, had been spread in India, centuries before Pythagoras, in the shape of the teachings of Parsvanatha, the 23rd Jina, and his predecessors, and during Pythagoras's life-time, Vardhamana, the 24th Jina, was teaching and preaching there. So was Gautama Buddha, the founder of Buddhism, whose ethics then likewise enjoined the protection of animal life in the form of a more or less strict vegetarianism. The Sankhya doctrine too, which is full of rules commanding it, existed at that time. It is a historical fact that Pythagoras did visit the East, and it is known that wherever he travelled, he was guided by the wish to study the wisdom of all those countries. So he was an adept in the mysteries of Ancient Egypt, and tradition says that the doctrines and practices of the Jews and even of the Druids were no less familiar to him than the highest of the Orphic secrets. Thus, historically speaking, it is quite possible that

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Pythagoras : The Vegetarian 113 Pythagoras's postulate of vegetarianism may go back to the Jaina, the Buddhist, or the Sankhya ethical ideal, forming another of the numerous rivulets and rivers that streamed forth from the rich source of Indian Wisdom. The probability of this supposition is raised to a certainty, if one realises that Pythagoras bases his postulate of vegetarianism on the doctrine of metempsychosis ( Punarjanma ) which is indeed purest Indian philosophy. It need not be added that the instances of Pythagoras remembering his former births ( Jatismara ) are of the very same type as those of the Jatakas and Jaina legends. It will only have to be ascertained from which of the three ancient Indian traditions Pythagoras derived his wisdom -- from Sankhya Philosophy, Jaina Philosophy, or Buddhist Philosophy, all three of which can raise their claim with equal right. Perhaps the question will never be decided.

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Siddhasena Divakara and Vikramaditya* Jaina literature often and again refers to Vikramaditya, the Sakari and Samvatsara-pravartaka, as to a personality of undoubted historicity. Brave in battle, efficient as a ruler, interested and proficient in arts and learning, lavishly generous, devoted to the exponents of religion, and keen on visiting and endowing places of worship, Vikramaditya is to the Jainas the model of a historical Sravaka king, ranging with Srenika, Samprati and Kumarapala. The pertinent evidence, it is true, might be pronounced to be of limited value so far as derived from epic poetry, legend, and even ecclesiastical history,- literature classed as 'aupadesika'and therefore open to the suspicion of treating the historical truth of its subject-matter as less important than its edifying or proselytizing qualities. As a matter of fact, however, such evidence is also found in those dry chronological and genealogical lists which enumerate pontiffs along with contemporaneous rulers, representative luminaries of the respective periods ( 'yugapradhana'), and other items characteristic of the time. These Gurvavalis, Patravalis, etc., likewise reiterate that Vikramaditya, whose Sarvat started 470 years after Mahavira's Nirvana and 135 years prior to the year of commencement of the Salivahana Samvat, was a historical Jaina king. Most of those works connect Vikramaditya's name with that of the Jaina logician and lyric poet Siddhasena Divakara as that of his spiritual teacher. Since Siddhasena Divakara is a well-known figure in Jaina literature and some of his works are available, it * Published in Vikrama Volume, Scindia Oriental Institute, Ujjain, 1948.

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Siddhasena Divakara and Vikramaditya 115 follows that his historical whereabouts should form a convenient starting point in attempting to lay hold of Vikramaditya's elusive personality and to fix his place in history. __ 1. Vikramaditya and Siddhasena in Non-Jaina Literature Such an attempt seems all the more hopeful, since non-Jaina literature obviously corroborates the mutual contemporaneousness of these two personalities in the following often quoted passage of the 22nd Prakarana of the Jyotirvidabharana 2: varSe zrutismRtivicAravivekaramye zrIbhArate khadhRtisaMmitadezapIThe / matto'dhunA kRtiriyaM sati mAlavendre ___ zrIvikramArkanRparAjavare samAsIt / / 7 / / zaGkaH suvAgvararucirmaNiraGgudatto jiSNustrilocanaharI ghaTakharparAkhyaH / anye'pi santi kavayo'marasiMhapUrvA . yasyaiva vikramanRpasya sabhAsado'mI / / 8 / / satyo varAhamihiraH zrutasenanAmA zrIbAdarAyaNamaNitthakumAra siMhAH / zrIvikramArkanRpasaMsadi santi caite zrIkAlatantrakavayastvapare madAdyAH / / 9 / / dhanvantariH kSapaNakAmarasiMhazaGku vetAlabhaTTaghaTakharparakAlidAsAH / khyAto varAhamihiro nRpateH sabhAyAM ratnAni vai vararucirnava vikramasya / / 10 / / The question whether or not the word 'Ksapanaka'used in Stanza 10 to specify one of Sakari Vikramaditya's 'Nine Gems' refers to Siddhasena Divakara, has often been discussed, but not definitely settled as yet. There can be no doubt that in early Jaina literature like the Nandi-sutra and the Visesavasyaka this word, or rather its Prakrta equivalent 'khavanayad, means 'Jaina ascetic' in general, while in later Jaina works like the Guruparvakrama

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116 Dr. Charlotte Krause : Her Life & Literature varnanam by Gunaratnasuri', the Tapagacchapattavalisutra by Dharmasagaragani" (both Svetambara works ) and the Pravacanaparikna by Yogindradeva' ( a Digambara work ), it has assumed the special meaning of 'Digambara ascetic' in contradistinction to Svetambara ascetic'. This meaning is confirmed by the lexicographers Hemacandra ( Svetambara ) and Sridharasena ( Digambara )8, and by the non-Jinistic Prabodhacandrodaya". In which sense it is used in the Avadanakalpalata0, the Mudraraksasa'l, the Pancatantral, and other works, seems as uncertain as in the abovequoted stanza. Since, however, Siddhasena is claimed by Digambaras as well as Svetambaras as belonging to their respective sect13 and since - for the matter of that - he probably flourished at a time when the earlier meaning may still have been in force, there is certainly nothing in the way of applying the expression to him. In the Ganaratnamahodadhi of Vardhamana, it is true, the word 'Ksapanaka' or 'Mahaksapanaka' seems to be used as the proper name of a grammarian, author of an Anekarthakosa or Anekarthadhvanimanjari, and of an Ekarthakosa.14 Accordingly, the possibility might be considered whether the author of the Jyotirvidabharana, too, has not used the word as a proper noun rather than a generic one, applied to an author who represented that station in life. A glance on the context, however, shows that six out of the 'Nine Gems' ( viz., Amarasimha, Sanku, Ghatakharpara, Kalidasa, Varahamihira and Vararuci) are mentioned twice, viz., once as 'Gems' and another time as 'Kavis' or "Kalatantra-kavis' respectively. It is therefore likely that the 'Ksapanaka' in the group of 'Gems' is nothing but a second reference, under his generic designation, to Srutasena who figures in the preceding stanza as a 'Kalatantra-kavi'. That'Srutasena', according to prosodic and grammatical rules, is a regular substitute for 'Siddhasena', has been pointed out by the commentator of the Jyotirvidabharana, Bhavaratna's. It is further corroborated by the fact that, though none of Siddhasena Divakara's astronomical

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Siddhasena Divakara and Vikramaditya works survives, yet an astronomer author Siddhasena is testified by Varahamihira in his Brhajjataka. 117 The mentioning of this 'Srutasena' alone would therefore be sufficient evidence to show that once, whatever may be the actual time of composition of the Jyotirvidabharana, a non-Jinistic tradition did exist which connected Siddhasena and Vikramaditya as contemporaries. The commentator further quotes four panegyrical stanzas which Siddhasena Divakara is related to have composed in honour of Vikramaditya. 2. Siddhasena and Vikramaditya in Jaina Literature The episode of the four Slokas referred to by Bhavaratna is one of the Vikramaditya-Siddhasena stories found in the Jaina Prabandhas and Kathanakas". It relates how Siddhasena, seeking an interview with King Vikramaditya and stopped at the palace gate by the doorkeeper, sent in to the king a poetic Samskrta message stating that, with four Slokas in his hand, a mendicant friar was waiting outside, wondering whether he should come or go. Allowed entrance by a similar Samskrta stanza of the king, Siddhasena entered, recited his four Slokas, and thus won the favour of the king. Another well-known episode is that of the Jina statue which Siddhasena caused to appear out of a Siva-linga in the presence of the king by the recitation of some of his renowned hymns, and of the subsequent restitution to the Jainas of the temple concerned, and the endowment of the latter with the substantial grant of several hundreds of villages18 With this episode I have dealt in my article " jaina sAhitya aura mahAkAla mandira " . 19 A third story tells how Vikrama, hearing people in the street refer to Siddhasena as 'Sarvajna-putra' and desirous of testing the appropriateness of this epithet, greeted the ascetic by mental obeisance only, in response to which the latter, with loud voice and lifted-up hand, extended his 'Dharmalabha', the formula with which Svetambara Sadhus are still accustomed to greet laymen2".

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118 Dr. Charlotte Krause : Her Life & Literature Significant is the reference to a Jaina temple at Onkaranagara ( or Onkarapura respectively ), for the erection of which Siddhasena is related to have obtained King Vikramaditya's permission and which is described as having surpassed in height and splendour the famous temple of Siva situated there22. In some of the Prabandhas, Siddhasena is said to have predicted on Vikramaditya's question - in true Purana style -- that the next Sravaka king worthy to be compared with him would be Kumarapala, who would arise 1199 years after him23. According to the Puratana Prabandha-sangraha, the pertinent stanza was preserved in the 'Kundagesvara' or 'Kundigesvara-temple', or, according to the Prabandhacintamani, in the 'Kudangesvara-temple'in Malwa24 Of historical interest is also the information, found in the Prabhavakacarita exclusively25, that King Vikramaditya, advised by Siddhasena Divakara, caused the ancient Jaina place of pilgrim-age Broach ( 'Bhrgupura') to be repaired. Somewhat separate from the Prabandhas and Kathanakas stands the reference to Vikrama and his Guru which Ratnasekhara Suri gives in his Vidhikaumudi (or Sraddhavidhi-vrtti) and which has obviously been literally copied by the author of the Astahnikavyakhyanas. Here Vikramaditya, the royal disciple of Siddhasena, is referred to as the example of a distinguished visitor to places of pilgrimage, who went to Satrunjaya with a huge procession and with all pomp and formality, accompanied by 5000 Jainacaryas including Siddhasena Divakara, 14 kings adorned with their royal diadems, 70 lacs of Sravaka families; 1 crore 10 lacs and 9,000 cars; 18 lacs of horses; 7,600 elephants; besides camels, bullocks, etc., untold. In his Laghu Satrunjayakalpa, Dharmaghosasuri27 likewise mentions Vikrama in connection with this sacred place of the Jainas, which is stated to have been repaired by him. According to Dhanesvarasuri's satrunjayamahatmyas,

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Siddhasena Divakara and Vikramaditya 119 Mahavira predicts to Indra that 466 years and 45 days after his Nirvana King Vikrama would free the earth from debt and subsequently replace the Vira-samvat by his own Samvatsara. Based mostly on the above-mentioned and similar sources, which have not yet been made available in print", are a number of brief references to Vikrama and Siddhasena, his Guru, sometimes only alluding to one or another of the above-related episodes, in later Jaina literature, such as Acalakirti's Visapaharastotrabhasa!", Banarasidasa's Kalyanamandirastotrabhasa", Bondavana's Mangalastaka?? and Gurvavalistotra"). Generally not much older than all the above works, none of which is, so far as can be ascertained, composed previous to A.D. 12002, are the references contained in the Pattavalis and kindred works mentioned above, such as Dharmaghosasuri's DusamakalaSamanasangha-Thayam, or rather its Avacuri,35 Ravivardhanagani's Pattavalisaroddhara, an anonymous Guru-Pattavalp, Kharataragaccha-Suri-Parampara-Prasastis, Kharatara-gacchaPattavali Nos. 1 and 239, the anonymous RatnasancayaPrakaranam", and Pradyumnasuri's Vicarasara-Prakarana". Still, works of this type are assumed to contain, by way of quotations, passages of the last-named two works betray, by their very wordings, origin from a common old source, and also the extent to which the original has been contorted. Both do not mention any relationship between Vikrama and Siddhasena, it is true, but they clearly state them to have belonged to approximately the same age. (1) Ratnasancaya-Prakarana : causayasattari varise vIrAo vikkamo jAo // 56 / / paMcave ya varisasae siddhaseNo divAyaro jAo / sattasaya vIsa ahie kAligaguru sakkasaMthuNio // 57 / / "470 years after Vira, Vikrama flourished. 500 years after Vira, Siddhasena Divakara flourished. 720 years after Vira, Guru Kalaka who was praised by Indra."

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120 Dr. Charlotte Krause : Her Life & Literature (2) Vicarasara-Prakarana : .................... .... ................ .... paMceva ya varisasae siddhaseNadivAyaro ya jayapayaDo / chaccasae vIsahie sakkathuU ajjarakkhipahU / / 26 / / "500 years afterwards, Siddhasena Divakara of well-known glory, and 620 years afterwards, the Lord Aryaraksita, praised by Indra."42 Works of this last category claim by their very character to be treated as historical sources. Not only this, but even works of the former type, i.e., the Prabandhas, etc., have been tapped for historical data by Buhler in his Biography of Hemacandra43 Accordingly, it might be expected that the above rich literature in its totality should allow Siddhasena Divakara's historical whereabouts to be conveniently settled. 3. Historical Value of the Vikramaditya Siddhasena Literature Yet the task of reconstructing history from the Vikramaditya-Siddhasena literature mentioned above is beset with difficulties, as a number of the data which it supplies contradict each other, while others are ruled out as anachronisms or as otherwise improbable. Where, e.g., did Siddhasena come from? Was he, as most of the Prabandhas would make posterity believe, the son of Devarsi, Vikramaditya's Purohita of Ujjain of Katyayana-Gotra, and of his wife Devasri44, or was he the 'Karnatabhatta-Divakara', who had immigrated from the Daksinapatha, as other works state45? Was, accordingly, Karnatabhatta-Divakara his original name, which later, at his initiation, was changed to 'Siddhasena Divakara', or was it Siddhasena, changed to 'Kumudacandra' at his initiation and again to 'Siddhasena Divakara' at his consecration as an Acarya, or was 'Siddhasena Divakara' an honorary title conferred on him by King Devapala of Karmarapura"? Was his sister's name Siddhasri, Siddhasarasvati, or Bala

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Siddhasena Divakara and Vikramaditya 121 sarasvati, as those works state"), contradicting one another ? Was it the Mahakala Temple where he met Vikramaditya and where his recitation worked the alleged miracle of the Jina statue, or was it the temple of Kuqangesvara ? Were this statue, the temple where it appeared and the place of pilgrimage into which the latter developed after its restitution to the Jainas sacred to Parsvanatha or to Adinatha"8 ? Was he a disciple of Vrddhavadin whose original name was Mukunda", or cf Dharmacarya50? Anyhow, the date of Vrddhavadin, Dharmacarya and Siddhasena himself is unanimously declared to be in the vicinity of the starting year of the Vikrama Samvat, and all three are explicitly stated to have been contemporary with Kalakacarya, the famous Sakaguru". But simultaneously Siddhasena is also stated to have been a descendant of Padaliptasuri, author of the much praised Praksta novel Tarangavali and founder of Palitana, the same Padalipta who is mentioned as coeval with Nagarjuna ( the latter flourishing in the time of Kaniska ), with Nagahastin ( who, according to the Nandi-sutra, was the 22nd Yugapradhana and whose predecessor Aryaraksita, the 21st, is stated to have lived 620 after Vira, as has been shown above ), and with Arya Khaputa (known to have died in Vikrama Samvat 484 )52. The Prabhavakacaritra moreover relates that this same Padalipta lived at the court of King Krsna of Manakhetapura", i.e., Malkhed, the capital of the Rastrakutas, though the latter was founded, according to present assumptions, by King Amoghavarsa (815-877 A.D.), or though in any case the earliest Krsnaraja who 'could have ruled there, even if Malkhed is assumed to have existed before, would be Krsna I who died between 772 and 775 A. D.55 What to say, moreover, re Siddhasena's stay at Citrakuta, related in several sources56, in view of the fact that this place was founded as late as Samvat 60957 ? And what about his being coeval with Kalidasa, Vararuci,

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122 Dr. Charlotte Krause : Her Life & Literature Bharthari, as told in some of the Prabandhas, in agreement with the Jyotirvidabharana which adds Varahamihira, Amarasimha and other literary personalities now generally assumed to have flourished centuries after the beginning of the Vikrama era ? Besides, the bewildered reader might also ask why there is no unanimity re the important question of the origin of the Vikrama Samvat itself, which, according to some texts, was started in commemoration of Vikrama's freeing the earth from debts, according to others in remembrance of his death, according to a third group to immortalize his accession to the throne", and according to one more opinion from the date of his birth(r)?, while nowhere at all in Jaina literature it is found connected with a victory over the Sakas directly. Even regarding the very starting point of the Vikrama Samvat, counted in years of the Vira era, there is no agreement, though the discrepancies are inconsiderable. A certain amount of anachronisms and other inconsistencies might certainly be conceded to the literature referred to, without denying that it may contain some kernel of historical truth. The task, however, to peel off all secondary matter, and neatly to reveal this kernel, seems hopeless in view of the inadequacy of the expedients available so far. 4. Other Expedients for a Definition of Siddhasena's Time These expedients mostly consist in passages of literary works containing either citations from Siddhasena's works, or references to them or to the author as such. Much valuable material of this type has been collected and valuated by Pt. S. Sanghavi and Pt. B. Doshi in their Introduction to the Sanmatitarka, as well as by Pt. N. Premies and others66. Still on studying it, one cannot help the impression that even in its totality it is but a feeble structure on which to rest the full weight of Siddhasena's chronology, in view of

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Siddhasena Divakara and Vikramaditya 123 the fact that the time of most of the earlier authors who mention the logician-poet or his works is itself uncertain as yet. Leaving aside as irrelevant for the problem under consideration all references posterior to 850 A.D., the following would be the material available : (1) Jinasena ( "Bhagavajjinasena'), Adipurana (composed approximately 840 A.D.)67, where the 'Poet Siddhasena' is extolled as a 'knife-blade ( to cut down ) false notions' and "a lion ( to tear to pieces ) the herds of elephants consisting in disputants, his mane being composed of the standpoints of Jaina Logic ( naya)." (2) Virasena, Dhavala ( Satkhandagama-tika, composed 826 A.D.), where seven stanzas of Siddhasena's Sanmatitarka are quoted, the work itself being referred to as 'Sammaisutta'68. (3) Jinasena, Harivamsa-Purana ( composed 783 A.D.), where Siddhasena's verses in general ( 'suktayah') are mentioned69 (4) Haribhadrasuri, Pancavastuka (composed between 650 and 777 A.D.)?", Stanzas 1047-1048, where Siddhasena is referred to as "Acarya Siddhasena, the Omniscient one in the lore of the scriptures ( Srutakevalin ), whose fame is established in his Sanmati-tarka and whose name 'Divakara' is based on the fact that he resembles the sun ( divakara ) with regard to this night of the Duhsama period." In his Anekarthajayapataka, this same Haribhadrasuri speaks of a Vitti to Sanmati-tarka composed by Mallavadin??. (5) Jinadasagani Mahattara, Visesa-Curni to the NisithaSutra ( composed in 676 A.D. ) with three separate references as under" : (a) mentioning the Sanmati-tarka ( 'Sammati') as a 'work fit to enrich faith and knowledge', (b) speaking of the same ( 'Sammadi') as of a 'work fit to enrich religious faith'; (c) saying that Siddhasenacarya, by miraculous powers

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124 Dr. Charlotte Krause : Her Life & Literature which he had acquired from studying the Yoniprabhitaka and other works, had produced artificial horses. In the Dasa-Curni, ascribed to the same Jinadasa, a passage refers to Siddhasenacarya's method of interpreting one and the same Sutra in various ways. (6) Jinabhadragani, Visesavasyaka-Bhasya ( composed in 611 A.D.), discussing the main doctrines of Siddhasenas. (7) Sivakoti, Ratnamala ( of doubtful date ), mentioning as previous to Samantabhadra76 a 'Bhattaraka Siddhasena' among the sages whose blessings are invoked and thus corroborating the Svetambara Patravalis in that point"?. ( 8 ) Mallavadin, Commentary on the Sanmati-tarka testified by Haribhadrasuri ( vide supra, Item No. 4). The work itself is not preserved. From the fact that Mallavadin also wrote annotations to Dharmottara's Commentary on Dharmakirti's Nyayabindu, he is assumed to belong to the 5th century of the Vikrama era78. (9) The earliest reference re Siddhasena so far traced is that in Pujyapada's ( Devanandin's ) Jainendra-Vyakarana ( 5; 1; 7) of approximately 450 A.D. (more accurately: the beginning of the 6th Vikrama century )". This reference consists merely of the Sutra 'vetteh Siddhasenasya', preceded and followed by similar Sutras which refer to Bhutabali, Prabhacandra, Samantabhadra, and other ancient Jaina authors. In view of the undeniable chronological as well as spiritual proximity of the latter to Siddhasena, it can safely be assumed that the passage refers to him, though, as Pt. Mukhtar and Pt. Premi point out, its exact interpretation would presuppose researches into the linguistic peculiarities of Siddhasena's works80. ( 10 ) To these Jaina references may be added the above referred to passage of Varahamihira's Bshajjataka, where an astronomer author Siddhasena is mentioned. Varahamihira was probably alive in Saka Samvat 427 = A.D. 505, if not a century prior81 Though Haribhadrasuri's and Jinadasagani's way of referring to Siddhasena indicates that the latter was in their eyes a person

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Siddhasena Divakara and Vikramaditya 125 of remote age82, still the above literature does not allow of further conclusions re Siddhasena's time beyond the fixation of his terminus ante quem for about 450 A.D. Those references, culled as they are from Digambara (Items Nos. 1, 2, 3, 7, 9 ) and Svetambara works ( Items Nos. 4, 5, 6, 8 ), illustrate the fact alluded to before that Siddhasena is acclaimed as an authority by both the sects, similar to Umasvati (or 'Umasvami') and Samantabhadra, so much so that the problem to which sect he belonged remained long unsolved. It was only internal evidence which enabled the editors of the Sanmati-tarka to decide that he 'cannot have been a Digambara'83. In the meantime, the inscription on a Jina statue recently found in the Candraprabha temple of Jaisalmer has come to their support. It reads as follows84 : 1. zrInAgeMdrakule 7. Sif hashafal (-) B. Brarfod 37 (-) 4. mmAchuptAbhyAM kAritA 5. saMvata 1086 This legend also shows that Siddhasena belonged to the Nagendra-Kula. As, according to the Pattavalis, this Nagendra-Kula was founded on Vajrasena's death 620 years after Mahavira, i.e. in 93 A.D., along with the Candra-, Nirvrtti-, and Vidyadhara-Kulas85, it is clear that he could not have belonged to the Vidyadhara-Kula. If, therefore, the Prabandhas declare, Siddhasena to have belonged to the 'Vidyadhara-Vara-Amnaya'86, to the 'Vidyadhara-Vamsa'87, to the 'Vidyadharendra-Gaccha'ss, or to the 'Vidyadhara-Gaccha' respectively, all these references might point to the 'Vidyadhari Sakha' ( founded centuries earlier by Vidyadhara Gopala ), as inferred by Pts. Sanghavi and Doshi89, on the basis of other premises. To return to the question of Siddhasena's date, H. Jacobi and afterwards P. L. Vaidya had previously tried to fix the same

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126 Dr. Charlotte Krause : Her Life & Literature with the help of internal evidence. Tracing, e.g., the term 'bhranta' which Siddhasena uses to the Buddhist logician Dharmakirti, they inferred that Siddhasena must have lived after Dharmakirti and thus placed him in the second half of the 7th century A.D. This theory was, however, proved to be untenable by Pts. Sanghavi and Doshi." Another argument adduced in favour of a later date by Pt. Mukhtar" and based on a stanza which Siddhasena's Sanmati-tarka appears to share with Samantabhadra's Sravakacara was likewise refuted by them. On the basis of this material (excluding the above Items No. 2, details of 6, 7, and 10 ), the editors of the Sanmati-tarka came to the conclusion that Siddhasena "most probably flourished in the fifth century of the Vikrama era", i.e. in the 'Gupta Period'92. In his Foreword to the English translation, it is true, Dalsukh Malvania had expressed the opinion that some Buddhist books published recently promised to "lead us to fix the date in question in the sixth or the seventh century A.D."93 In obvious supersession, however, Pt. Sanghavi has again confirmed his previous view, saying" that in the light of fresh researches re the time of the composition of Jinabhadragani's Visesavasyaka-Bhasya, in which Siddhasena's doctrines are discussed ( vide above, Item No. 6), he now believes Siddhasena to have flourished in parts of the 5th and 6th centuries of the Vikrama era, which comes to the 5th century A.D. Against this fixing of Siddhasena's time, however, the objection can be raised that, properly speaking, it confines itself to the terminus ante quem which it is true, stands beyond doubt, while, on the other hand, the fixing of crminus a quo cannot be said to have been achieved. Nor does it seem likely that it could be achieved with the method hitherto resorted to, viz., by drawing conclusions from the dates of heterodox works which happen to contain technical terms or doctrines criticized by Siddhasena. For in view of the vast literature, which, though testified to have existed, is no longer available, it must be admitted that our knowledge of early

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Siddhasena Divakara and Vikramaditya 127 Indian Philosophy is relatively limited. It is, therefore, unsafe to state on the basis of the chance-remains available whether, in an individual case, a term or a doctrine appears in a certain work for the first time, or whether it represents one of the later links in the chain of Guru-parampara lost to our view. Thus, the question of Siddhasena's terminus a quo must be admitted to be still open. 5. The Gunavacanadvatrimsika It seems, however, that for its solution an expedient offers itself which has not been utilized so far by the scholars who have dealt with Siddhasena's chronology : I mean the direct evidence which the poet himself so eloquently gives in one of his works%s. This work is the 'Gunavacanadvatrimsika', the eleventh of those 21, or, under inclusion of the 'Nyayavatara', 22 Dvatrimsikas which have survived out of Siddhasena's famous 32 Dvatrimsikas testified to have once existed%. These Dvatrimsikas, an appreciation of which is given in the Introduction to Sanmati-tarka,99 are all composed in high-flown Samsketa and in various classical metres. All, with the exception of the Gunavacanadvatrimsika, address themselves to Mahavira, the last Tirtharkara. A great part of them are in fact hymns in praise of Mahavira. They mostly contain refutations of heterodox philosophical systems or expositions of certain aspects of Jaina Philosophy, while some deal with the rules of disputation and controversy. In the middle of these purely spiritual or philosophical hymns stands the Gunavacanadvatrimsika, an isolated example of secular panegyrical poetry, which, however, shares the other characteristics of its surroundings, including their polemic nature. In this Dvatrimsika, a royal patron is addressed, who is revealed as such a unique personality, standing out in bold relief against a back-ground of warfare, empire-building and ingenious rule that, with the help of contemporaneous literature, even a modern reader can guess who he was and thus infer when Siddhasena lived.

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128 Dr. Charlotte Krause : Her Life & Literature In view of its historical importance and also for its own poetic merits, I render the poem here, critically emended on the basis of the printed edition with the help of the two manuscripts which I was able to obtain". The understanding of this poem is made somewhat difficult by the fact that behind the inspired eulogy with its graceful poetic figures hides itself a smart attack on the system of Vaisesika Philosophy100 achieved with the help of occasional paranomasia. Thus the word 'guna', the leitmotiv, as it were, of the whole poem, is sometimes used in its conventional meaning of 'virtue', 'merit', 'excellent quality', sometimes as a logical terminus technicus meaning quality', in contradistinction to dravya, "substance', while in some cases it is to be understood as conveying both the meanings simultaneously. Other words too are used with a similar double entendre, as the text itself will make clear. Though I am not sure whether I have in every case been able to understand the meaning or meanings which the poet wanted to convey, still I add, with some hesitation, a translation, in order to facilitate the ensuing discussion. The text seems so full of allusions, among them such to contemporaneous persons and events that it will perhaps never yield all its secrets to the modern reader, far remote as he is from the golden age of Siddhasena and his brilliant patron. Here follows the text : guNavacanadvAtriMzikA samAnapuruSasya tAvadapavAdayan kIdRzaH kimeva tu mahAtmanAmaparatantradhIcakSuSAm / apAsya vinayasmRtI bhuvi yaza: svayaM kurvatA tvayAtiguNavatsalena guravaH paraM vyaMsitAH / / 1 / / zrIrAzriteSu vinayAbhyudayaH suteSu buddhirnayeSu ripuvAsagRheSu tejaH / St. 1. Psthvi.

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Siddhasena Divakara and Vikramaditya 129 vaktuM yathAyamuditapratibho janaste va kIrti tathA vadatu tAvadiheti kazcit / / 2 / / ekAM dizaM vrajati yad gatimad gataM ca tatrasthameva ca vibhAti digantareSu / yAtaM kathaM dazadigantavibhaktamUrti yujyeta vaktumuta vA na gataM yazaste / / 3 / / satyaM guNeSu puruSasya manoratho'pi zlAghyaH satAM nanu yathA vyasanaM tathaitat / yatpazyataH samuditairabaletyupAstA kIrtistathA zrutisukhAni vanAni yAtA / / 4 / / etad bho bRhaducyate hasatu mA kAmaM jano dakSiNaH svArthArambhapaTuH parArthavimukho lajjAnapekSo bhavAn / yo'nyaklezasamarjitAnyapi yazAMsyutsArya lakSmIpathA kI]kArNavavarSiNApi yazasA nAdyApi santuSyase / / 5 / / cATuprItena muktA yadiyamagaNitA dIyate rAjalakSmI ranyonyebhyo nRpebhyastvadurasi nRpate yApi vizrambhalInA / mA bhUdeSa prasaGgo niranunayamaterasya mayyapyataste kIrtistenAprameyA na vinayacakitA sAgarAnapyatItA / / 6 // avazyaM kartavyaH zriyamabhilaSatA pakSapAto guNeSu prasannAyAM tasyAM kathamiva ca na te lAlanIyA bhaveyuH / kimeSAM vRttAntaM na vahasi nRpate lAlanIyA tvadAjJA mahendrAdInAM yadguNaparitulanAdAvinItA guNAste / / 7 // anyeSAM pArthivAnAM bhramati daza dizaH kIrtirinduprabhAbhA tvatkIrternAsti zaktiH padamapi calituM kiM bhayAtsaukumAryAt / St. 2. Vasantatilaka. St. 3. Vasantatilaka - L. 4 : ryu - Bh, A; ryudyeta P. St. 4. Vasantatilaka-L. 3 :- lovyu - Bh; L. 4 :- mukhAni Bh. St. 5. Sardalavikridita. - L. 1 : - novR - P, A; dapriNa: A; L. 2 : svArtharambhapaduH P; labdhvA P; "no bhavAn / / svArtharaMbhapaTuH parArthavimukho lajjAnape-" A; L. 3 : samarthi - P; L. 4 :- Syate A. St. 6. Sragdhara -L. 3 : rAnyo - P; L. 3 : deSaM P; madhyapya - P St. 7. Sobha - L. 1 : lakhatA P; lakhetA A; L. 3 : vahisi P

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130 Dr. Charlotte Krause : Her Life & Literature A jJAtaM naitadevaM zrutipathacakitA tena gacchatyajatraM kIrtisteSAM nRpANAM tava tu narapate nAsti kIrterayAtam // 8 / / anye'pyasminnarapatikule pArthivA bhUtapUrvA stairapyevaM praNatasumukhairuddhRtA rAjavaMzAH / na tvevaM tairguruparibhavaH spRSTapUrvo yathAyaM zrIste rAjanurasi ramate satyabhAmAsapatnI / / 9 / / agatividhurairlakSmI dRSTvA cirasya sahoSitAM yadi kila parekIbhUtairguNaistvamupAzritaH / iti guNajitaM lokaM matvA narendra surAyase vadatu guNavAn buddhyAdInAM guNaH katamastava / / 10 / / gandhadvipo madhukarAniva paGkajebhyo dAnena yo ripugaNAn harasi pravIrAn / citraM kimatra yadi tasya tavaiva rAja nAjJAM vahanti vasudhAdhipamaulimAlAH / / 11 / / ekeyaM vasudhA bahUni divasAnyAsId bahUnAM priyA vasyAnyonyasukhAH kathaM narapate te bhadrazIlA nRpAH / IrSyAmatsaritena sAdya bhavataivAtmAGkamAropitA zeSaistvatparitoSabhAvitaguNairgopAlavatpAlyate / / 12 / / gRhAdhyakSAH siMhAH pramadavanacarA dvIpizArdUlapotAH karAgraiH sicyante vanagajakalabhairdIrghikAtIravRkSAH / puradvArArakSA dizi dizi mahiSA yUthagulmAgrazUrA ruSAnudhyAtAnAmatilalitamidaM jAyate vidviSAM te / / 13 / / St. 8. Sragdhara - L. 2 : tsoku - P; L. 3 : anyAtaM P, A; L. 4 :- tkIrte - A; naNate A; kIrti-A. St. 9. Mandakranta-- L. 2 : vRtA - A; L. 3 : - bhava - P, A; L. 4 : -simate P,A. St. 10. Harini - L. 1 : lakSmI P, A; dRSNA A; L. 3 : guNe P. St. 11. Vasantatilaka - L. 3 : kamatra P. St. 12. Sardalavikridita -L. 2 : vazyAnyonya - would be preferable ! -sukhA A; L. 3 : bhavataicA --P. St. 13. Sobha - L. 1 : gRhA Bh; gRhAdhyatA: A; L. 2 : kArA - P; vanagata kalatraidI - A; L.3 :- zUrAH A; L.4 : latilami - P; jayate Bh, P, A.

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Siddhasena Divakara and Vikramaditya 131 nirmUlocchinnamUlA bhujaparighaparispandadRptainarendraiH saMkSiptazrIvitAnA mRgapatipatibhiH zatrudezAH kriyante / kiM tvetadrAjavRttaM svaruciparicayaH zaktisampannateyaM __ bhaGktvA yacchatruvaMzAnucitazataguNAn rASTralakSmyA karoSi / / 14 // sarve'pyekamukhA guNA guNapatiM mAnaM vinA nirguNA ityevaM guNavatsalairnRpatibhirmAnaH pariSvajyate / nAnyazcaiSa tavApi kiM ca bhavatA labdhAspadasteSvasau matteneva gajena komalatarurnirmUlamutkhanyate // 15 // yatprApnoti yazastava kSitipate bhrUbhedamutpAdayan kiM tattvaccaraNopasannamukuTaH prApnoti kazcinnRpaH / ityevaM kurute sa vallabhayazAstvacchAsanAtikrama ___ darpAtsUcitasanmukho na hi mRgaH siMhasya na khyApyate // 16 // prasAdayati nimnagAH kaluSitAmbhasaH prAvRSA punarnavasukhaM karoti kumudaiH saraH saGgamam / vighATayati diGmukhAnyavapunAti candraprabhAM tathApi ca durAtmanAM zaradarocakA tvaviSAm / / 17 / / na vedmi kathamapyayaM surarahasyabhedaH kRta stvayA yudhi hataH paraM padamupaiti viSNoryathA / ataH praNayasaMsRtAmavigaNayya lakSmImasau karoti tava sAyakakSamamuraH siSitsurnRpaH / / 18 / / St. 14. Sragdhara-L.1 : nima - P;-stalA - P; paridha - P; - hastai-A; L. 2 : zakra - P, A; L. 4 : kravaM - P, A. St. 15. Sardalavikridita - L. 1 : sarvos A; L. 2 : parityajyate Bh, P, A, _corrected as per an oral suggestion of Dr. H. R. Diwekar, Controlling Officer, Scindia Oriental Institue, Ujjain. L. 3 : - zcaiva Bh; labdhvA - A; L.4 : gatena A. St. 16. Sardalavikridita-L. 1 :- bhU - P; L.3: tvaccA -A, P, Bh; L. 4 : dostarvita - P, dRstirvita - A, darpAsUcita - Bh; vyApyate P. St. 17. Prthvi-L. 2 : mUrkha P; L. 3: - gmu A; L.4 :- kastadviSAm - Bh, P, kastadvi A. St. 18. Prthvi - L.4 : sAyaka: Bh; zikhi - A; - nUpa Bh. For Private & Persorial Use Only

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132 Dr. Charlotte Krause : Her Life & Literature anyonyAvekSayA strI bhavati guNavatI prAyazo viplutA vA lokapratyakSametatkSitiviSamatayA caJcalA zrIryathAsIt / saivAnyaprItidAnAttava bhujavalayAntaHpuraprAptamAnA muvIM dRSTvA yathAvatsalaghu sucaritA hArasakhyaM karoti / / 19 / / prasUtAnAM vRddhiH pariNamati ni:saMzayaphalA purAvAdazcaiSa sthitiriyamajeyeti niyamaH / jagavRttAnte'smin vivadati taveyaM narapate kathaM vRddhA ca zrIna ca paruSito yauvanaguNaH / / 20 / / antargRDhasahasralocanadharaM bhrUbhedavajrAyudhaM ___ kastvA mAnuSavigrahaM haririti jJAtuM samartho naraH / yadyete maghavaJjagadvitatarAstvA vallabhAH svAmina stvadbhUdezapaTuprakIrNasalilA na khyApayeyurghanAH / / 21 / / mahIpAlo'sIti stutivacanametanna guNajaM mahIpAlaH khinnAmavanimurasA dhArayati yaH / yadA tAvad garbhe tvamatha sakalazrIrvasumatI kimIyAyuSmaMste navazivamimAM pazyati mahIm / / 22 / / zateSvekaH zUro yadi bhavati kazcinnayapaTu stathA dIrghApekSI ripuvijayaniHsAdhvasazaraH / tadetatsampUrNa dvitayamapi yenAdyapuruSe zrutaM vA dRSTaM vA sa vadatu yadi tvA na vadati / / 23 / / St. 19. Sragdhara - L. 1 :- nyAyavakSa - P, A; prAyaso P,A; viSNutA B; L. 2 : loke P; vaJcalA A; - yathA - A; L.4 : urvI A; dayAva- Bh; sucari - P; - saGkhyaM A, - saGkhyaM Bh. St. 20. Sikharini-L.1 : niHzaMza - A;- kalA Bh; L. 3 :-sminna - A; L. 4: katha A; va zrI - P, A; va paru - A. St. 21. Sardalavikridita-L. 1 : - locanaM A;- jJAyu-A; L. 2 : kastvAM P; L.3 :- gadhita -P; balla-A;-bhaHsvA -Bh, P,A; L.4 : bhUTTe-A. St. 22. Sikharini - L. 1 : snu - A; L. 3 : tvamadha P; - mati - Bh; L. 4 : SmAMNA- A, P, Bh. St. 23. Sikharini-L. 2 :- saparaH - Bh.

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Siddhasena Divakara and Vikramaditya 133 ayanaviSamA bhAnordIptirdinakSayapelavA paribhavasukhaM mattairmattairdhanaizca vilupyate / satatasakalA nirvyAsaGga samAzritazItalA tava narapate dIptiH sAmyaM tayA kathameSyati / / 24 / / ko nAmaiSa karoti nAzayati vA bhAgyeSvadhInaM jagat svAtantrye kathamIzvarasya na vazaH sraSTuM viziSTAH prajAH / labdhaM vaktRyazaH sabhAsviti ciraM tApo'dya tejasvinA micchAmAtrasukhaM yathA tava jagatsyAdIzvaro'pIdRzaH / / 25 / / gaNDeSveva samApyate vivadatAM yadvAraNAnAM mado yadvA bhUmiSu yanmanorathazataistuSyanti tejasvinaH / yatkAntAvadaneSu patraracanAsaGgazca te mantriNAM tatsarvaM dviSatAM mano'nugatayA kIrtyAparAddhaM tava / / 26 / / kramopagatamapyapAsya yugabhAgadheyaM kale raparvaNi ya eSa te kRtayugAvatAraH kRtaH / bhavedapi mahezvarastribhuvanezvaro vAcyuto vidhAturapi nUnamadya jagadudbhave saMzayaH / / 27 / / guNo nAma dravyaM bhavati guNatazca prabhavati guNApekSaM karmApyanunayamanArambhaviSamam / vibhu syAt kiM dravyaM guNajamuta vAnyaH padavidhi ryazo dikparyantaM tava kimiti zakyaM gamayitum / / 28 / / St. 24. Harini - L. 1 : - pelanaM A; L. 2 : first matai - missing in P, A; mastava -A; rdhanaizca P; L. 3 : nirvA - P, nivA - A; L. 4 : sava A; - ptissA-P,A; tathA P. St. 25. Sardalavikridita - L. 2 : zraSTuM P, A; L. 3 : caktuM - P; sabhAM - A, sabhAsthi - P; L. 4 : jagasyA - P; s missing P, A. St. 26. Sardulavikridita - L. 3 : patta - A; - Dag2acchate P; L. 4 : manonu - A; - dvantava P. St. 27. Prthvi - L. 3 : dasi ma - P, A; L. 4 : ttanama - P. St. 28. Sikharini-L. 2 : karmaSya -A; - yamAraMbha - P; - viSayaM Bh; L. 3 : vibhuH Bh, A;-vidhe - P, A; L. 4 : dizo di- P.

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134 Dr. Charlotte Krause : Her Life & Literature The Dvatrimsika Dealing with 'Qualities' (1) What kind of a man is he who gives offence by setting aside good breeding and tradition in front of an ordinary person ? (Not content with such behaviour,) you have set them aside in front of exalted persons of independent intellect and sight, as by your overgreat fondness for 'Qualities' you keep creating Renown over the world all by yourself, thus badly cheating those to whom respect is due ( i.e., bards etc. whose privilege it is to spread peoples' fame ) ! (2) My intellect allows me to state that your royal wealth is with those who approach you for shelter, the result of your good breeding in your sons, your judgement in your maxims (or, logical stand-points )101 and your ambition in the living-apartments of your enemies. I challenge anybody to declare in the same way where your Fame is to be found ( which is difficult, as shown in the following stanza ). . (3) Possessed of motion, your Renown wanders in one direction, and, after having moved there, and even while staying there, shines forth in the other directions ! What is it thus appropriate to state, that it has moved or that it has not moved, its form being spread over all the ten directions of the world ?102 (4) A person's mere desire for 'Qualities' is most decidedly praiseworthy in the eyes of good people. It is, however, doubtful whether this is also the case with this actual passion which you have for them : for all of them have manifested themselves simultaneously in you and, understanding your Fame to be a helpless woman, they have overwhelmed her before your very eyes, so that she went into the wildernesses where hearing is easy! (5) Listen! I proclaim it loudly! An intelligent person may laugh at me as he pleases ! You are keen on enterprises serving your own purpose, averse to the interest of others and regardless of shame, as even now you are not satisfied as yet with your Renown, whose path is that of Laksmi (i.e., which is acquired by liberality)

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Siddhasena Divakara and Vikramaditya 135 and which is showering down (on you) a veritable deluge of Fame103, sweeping aside the Renown of others, though the latter was won (by them) with trouble! (6) Being abandoned by you in your fondness for pleasant words, though she was reclining trustingly on your breast, this uncounted royal Fortune. ( Raja-Laksmi) is given away by you to various princes. Seeing this, your Fame got frightened, lest you, of inconsiderate mind as you are, might behave towards her in the same way therefore she has become immeasurable104 and transcends even the oceans, unrestrained by modesty ! ( 7 ) He who covets Fortune ( Sri ) must necessarily be particular to Qualities; but after she has become favourable; they need not be indulged at all any longer. How is it that you do not conform with this way of treating them, O King? (You have won over Sri to such an extent that ) Mahendra and the others fondly obey your order. (Still you go on indulging your Qualities so excessively that ) measuring themselves with the Qualities of the former (and exulting in their own superiority), they have got out of control ! ( 8 ) The Fame of the other rufers roams about in the ten directions, similar to the light of the moon. Your Fame, however, is not able to move even a step: is it because she is afraid, or is she too delicate? Oh, I know! It is not like that! The Fame of those kings walks incessantly because she is alarmed at the (length of the) path of hearing (which still lies before her ), while for your Fame (which is already spread all over the world) no space is left which she has not already covered (and where she could put down her foot ) ! (9) In this line of kings, there were other rulers, too, in the past who graciously stooped to those bowing before them and who uplifted royal dynasties in this very way. Yet never before ( was kindness carried so far by any of them that ) they would have suffered a gross humiliation like this present one (consisting in the fact that ) Sri is playing at your breast, O King, ( though she is )

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136 Dr. Charlotte Krause : Her Life & Literature Satyabhama's co-wife105 ( and out of courtesy, you refrain from asking her to go away, though her indiscreet behaviour must expose you to undesirable criticism )! (10) Having seen Laksmi, their companion of old, staying near you and being bereft ( of her company ) owing to her unwillingness to go ( away from you ), the good qualities of the other ( princes ) have in unison attached themselves to you. If thus, thinking that you have conquered the world by good qualities, you behave like a God, O Indra among men, a person of ( the requisite ) qualities ( viz., courage and truthfulness ) should state which of those qualities ( by which you conquered the world ), including intellect, are in fact yours (and which belong to the other princes)! ( 11 ) As a scent-elephant lures the bees away from the lotuses by his rut-fluid, so you win over the brave troops 106 of your enemies by your liberality : what wonder that rows of diadems worn by overlords of the earth carry only your order, O King ? ( 12 ) This Earth, though only one, was for many days the beloved of many. How kind-hearted those princes must have been, O King, thus sharing their happiness with one another ! Only you, selfish with jealousy, have now taken her on your lap (and claim her ) all for yourself, while the other (princes ), in whom your satisfaction produces good qualities ( viz. self-restraint, chastity and self-lessness ), only guard her like cow-herds ! (13) This very strange thing may happen to your enemies whom you think of with annoyance : lions become their householdcontrollers, panther and tiger cubs walk about in their pleasuregroves, wild elephants' calves water with their trunks the trees at the borders of their oblong garden-lakes, and buffaloes, heroes as it were, at the head of their troops represented by their herds, function as guards at their city gates in all directions ! ( 14 ) Kings, proud of the swelling ( muscles ) of their arms which resemble iron-bars, behave like overlords of lords of beasts in utterly ( pun : to the very roots ) destroying the capital cities ( pun :

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Siddhasena Divakara and Vikramaditya 137 tickets) of the countries of their enemies and in cutting down the expansion (pun creepers) of the latters' royal wealth ( pun: lotuses). Such kingly procedure betrays individual liking. An outcome of real strength is what you are practising, when, after defeating inimical royal dynasties, you equip them with a royal wealth which is the hundred-fold of that to which they were accustomed. (15) All the qualities have one overlord, and are void of quality without this their chief, viz., Pride.107 Keeping this in mind, kings who are fond of qualities embrace pride alone, and no other (quality). What, however, is he (the other kings' Pride) to you? Though he has found shelter with those ( princes ), you eradicate him with his very roots as a mad elephant ( eradicates ) a sapling! (16) Can any king whose royal diadem keeps near your feet ( owing to his constantly bowing to you) acquire the same renown as is gained by the one who makes you frown, O Lord of the Earth? (knowing this to be unlikely) he who is fond of renown breaks your order: for a deer which boldly indicates its presence and con-fronts the lion cannot escape the latter's notice. (17) The Autumn purifies the rivers whose water became turbid during the rainy season, it brings about the reunion of the lake with the lotuses, thus causing fresh joy, it opens the (whole ) expanse of the sky and cleanses the lustre of the moon (Candra): yet with those mean persons, your enemies, this (season) is not popular (as it is the season of warfare and they fear to be defeated by you ) ! ( 18 I wonder how in the world this divine secret got disclosed, (but it is a fact that ) since he whom you kill in battle reaches the highest step of Visnu, a king who desires final beatitude makes his chest ready for your arrow, not heeding Laksmi who lovingly attends him! (19) It depends on the reciprocal care (of husband and wife for each other) whether a woman becomes virtuous or licentious. This fact is before the eyes of the world. For in the past, so long as

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138 Dr. Charlotte Krause : Her Life & Literature you were indifferent to the Earth, Sri was unsteady. When however you gave your love to the other, and she saw the Earth ( her-cowife ) respected in the harem of your encircling arms, this same Sri became as well-behaved as she ought to be and readily makes intimacy with the necklace ( on your breast ). ( 20 ) It is an ancient saying that whosoever is born grows and ages with doubtless result, and this state of things is unavoidable, such is the law ( of nature ). With this course of the world, however, this your Sri, O King, is at variance : for how is it that though she is old and full-grown, yet the quality of youthfulness has not become impaired in her case ? (21) Since you keep your thousand eyes hidden within, use the frown instead of the thunderbolt, and possess the body of a human being, who could know you to be 'Hari', if, O Maghavan, those heavy clouds, beneficent to the Earth and beloved of the Lord, splashing water in plenty on the ground of your territories, were not to proclaim you as such ? (22) To say that you are the 'Protector of the Earth' is not a mere panegyrical phrase, but it is based on the respective quality : a 'Protector of the Earth' being he who lends the support of his breast to the troubled Earth. For when you were in ( your mother's ) womb, the Earth with all her wealth ( was divided among so many princes that it would have been difficult to state ) whose she was ( i.e., she was then troubled indeed, while ) now, since she is yours, new prosperity looks on this ( same ) Earth ( due to your protection ). (23 ) ( If it is possible that ) the one hero out of a hundred persons is ( simultaneously also ) judicious in his maxims ( or, logical stand-points ), and if it is possible that he who is able to aim his arrows boldly, causing the enemies defeat, is also at the same time of far-sighted wisdom, then he should speak up who has heard of or seen in its completeness this duality ( of qualities ) in the "Ancestor', unless he were to point to you. ( 24 ) The lustre of the Sun is unequal in the two parts of the

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Siddhasena Divakara and Vikramaditya 139 year, weak at the end of the day, and his joy in defeating (everything alive on the earth by his heat ) is marred by mad, mad clouds : how can it serve as a comparison with your lustre, O King, which is always in full display and cooling for all who approach you, without distinction ? (25) Who indeed is he who creates or annihilates a world dependent on destinies? If there is an all-powerful God, was it not in his might to produce being of a higher order108 ? Now-a-days, whenever orator-renown is won, it is for a long time an occasion of grief to ambitious persons ( who ardently desire to gain it, but are every time outshone by your superior rhetorical achievements ). Just as the happiness of this your world ( of disputants ) exists in their desire only, the same is perhaps the case with God (i.e., as the desire of those disputants for fame is frustrated by your superiority, just so God may be prevented from creating a world according to his desires by the law of Karman )! (26) If the rut (pun: excitement ) of your fighting elephants ( pun : disputants opposing each other ) spends itself on their temples ( pun: in the ganda-type of dialogue ), or if your ambitious ( warriors ) ( forced by long peace to stay inactive ) in the country, have to content themselves with hundreds of desires ( for battle ), or if your ministers are interested only in the patra-racana ( decorative design drawn with sandal paste, etc.; pun : composition of political documents, or : array of chariots etc. for war ) on the faces of their beloveds : for all this your Fame alone must be made responsible who keeps haunting the minds of your enemies ( so that they do not dare to engage in war with you, and peace remains in the land ). (27) Though it is still the turn of the era of Kali, you have shaken off its remaining portion, and have led in, without even allowing for the (traditional) break (between the two eras succeeding each other ), this manifestation of the Keta Era ! ( In view of this authority thus displayed by you, one might ask whether ) the Lord of the Universe is really Mahesvara or Acyuta ( or whether it is not

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140 Dr. Charlotte Krause : Her Life & Literature rather you ), and doubts may even be entertained now-a-days as to whether the world was indeed brought forth by the Creator. ( 28 ) Is it possible to explain ( under application of the principles of Vaisesika Logic ) how your Renown has spread as far as to the cardinal points ? ( According to Vaisesika Logic, the above proposition would mean that conjunction ( samyoga ) has taken place between your Renown and the cardinal points. Conjunction can take place between two substances ( dravya) only?09. The cardinal points (dis) do fall under the category of substance'10, it is true; but Renown, being a species of sabda, would be a quality". Does therefore your Renown, though being a quality, play the part of a substance, or, in other words, is it to be assumed that in this case, though the difference between substance and quality as separate categories ( padartha ) is one of the main axioms of Vaisesika ( Logic"12 ) quality becomes substance in fact ? (If this is conceded for argument's sake, it leads to another embarrassment. For since Renown is produced by qualities ( in the conventional sense, such as liberality, valour, sagacity ), it would have to be admitted that in this case ) substance is produced by quality, ( though Vaisesika Logic teaches that a substance can only be produced by a substance, but never by a quality 113. Consequently your Renown cannot be defined as a substance !) (Let it therefore be assumed to be a quality. As the conjunction ( samyoga ) of the latter with the cardinal points has taken place, and this presupposes that your Renown has performed the action of moving\14 there, it follows that the action of moving must have inhered in a quality. According to Vaisesika Logic, action can inhere in a substance only, but never in a quality115. ( Therefore ) an action inhering in a quality would likewise be objectionable ( visama) logically ( anunayam), as it could have no initiative ( arambha) (i.e., it could not take place 16 (pun: it would be beginningless, i.e., eternal, though action is characterised in

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Siddhasena Divakara and Vikramaditya 141 Vaisesika Logic as unstable'17.) Therefore, your Renown cannot be a quality either!) Could it perhaps be a pervasive substance ? ( In that case, the objection would arise that the cardinal points with which its conjunction takes place are likewise pervasive substances; and according to Vaisesika Logic, conjunction cannot take place between two pervasive substances 118. Besides, since Renown is ) produced by qualities it, is a producible thing (janya padartha), and, according to the Vaisesikas, producible things cannot be pervasive"). Therefore your Renown cannot be a pervasive substance either. Thus according to Vaisesika Logic, it would not be possible for your Renown to reach the cardinal points, though it is an established fact that it has done so.) Or is there any further way of applying the terms ? (If not, Vaisesika Logic has failed !) What strikes the reader of the Gunavacanadvatrimsika at first sight is the resemblance which it bears to Siddhasena Divakara's remaining creations. The Sanmatitarka and Nyayavatara it recalls by the dogmatic and philosophical subjects which it directly or indirectly touches. Its relationship with the remaining Dvatrimsikas and the Kalyanamandirastotra it betrays by similarities re style and diction, boldness of imagination, brilliance of wit, devotion to the Jaina faith, and, last but not least, the reluctance of the logician to abandon, even for a while, his beloved speciality, logic, in which he keeps indulging even under the influence of poetic inspiration. There he is seen playing with some logical term, which his poetic skill makes scintillate with unexpected meanings; again he is found advocating some logical theory, or dealing a quick feint at a heterodox opponent by a brilliant poetic figure, performing the miracle of making abstract logic blossom into concrete life. Though a Jaina ascetic, the poet possesses insight into politics, diplomacy and court-life, and is full of humaneness and a

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142 Dr. Charlotte Krause : Her Life & Literature humour which often elicits a smile even from the modern reader. Yet he is a devoted Jaina, and takes every occasion, no matter if he has to create it himself, to plead for the doctrines of his religion. This he does with conviction and fervour, yet without fanaticism, for his broad-mindedness allows him to utilize ideas of Hindu mythology whenever desirable, and his perfect poetic manners prevent him from transgressing the limits of polite polemics and good taste, even when tackling an opponent. Being a Jaina Sadhu, and as such plighted to absolute poverty and abstinence from worldly enjoyments, it can only have been the love for his faith and zeal for its aggrandizement which prompted him to compose this secular panegyric, making no secret of his intention to please a royal patron and gain his favour, for ends which can only have been pure and selfless. And yet, his tone betrays that he sincerely loved and admired that royal patron for those unusual qualities of intellect and character on which he so eloquently dwells. Sometimes, as though feeling shy of showing his admiration too freely, he disguises eulogy by apparent chiding and teasing, in a form which strikes the reader by its boldness, - obviously the boldness of a confidant and favourite, to whom such liberty was willingly conceded. On the other hand, the poet seems perfectly sure of his success in paying this unusual patron the most subtle compliment that could be thought of, viz., by weaving into nearly every line of this Dvatrimsika the implication that, as a matter of course, his patron is all the time following him into the depths of erudition which he displays, and is able to appreciate the intricacies of poetic and polemic skill to which he treats him. 6. When was the Gunavacanadvatrimsika Composed ? There can be no doubt that this royal patron must have been a man of outstanding personality, and a person of high position, in fact a ruler likely to have left the imprint of his genius on the history of his time. Yet as his name is not given, his whereabouts cannot

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Siddhasena Divakara and Vikramaditya directly be ascertained. When scrutinizing the poem for indications re the time of its composition, and thus the period in history in which this mysterious patron lived, one feels inclined to ask whether contemporaneousness with Kalidasa might not be inferred from a number of ideas and expressions which the Dvatrimsika has in common with the works of that poet.' 120 If Kalidasa belongs to the Gupta period, as is assumed now-a-days by the majority of scholars, this would fit in well with the fact that the poem under discussion also agrees in certain points of style and diction with the poetical Gupta Prasastis available so far, such as Harisena's Allahabad Pillar Inscription, the Eran Pillar Inscription, the Udayagiri Cave Inscription, the Meharauli Inscription, the Junagadha Rock Inscription and later imitations. There are, e.g., the stereotyped ideas of the eulogized king's fame pervading the universe, or, personified, roaming over the earth111, of the king himself perceived as a god ( Indra )122, or as gaining untold fame by his good qualities123, or as conquering the world by the latter, trespassing on the realm of the gods, as expressed in the following singnificant words: " guNajitaM lokaM matvA narendra surAyase" ( St. 10 ) 124 This passage, on the other hand, obviously cannot be separated from legends on Gupta coins like the following: ( ka ) rAjAdhirAjaH pRthivImavitvA divaM jayatyaprativAryavIryaH / (Samudragupta )125 (kha) apratiratho vijitya kSitiM sucaritairdivaM jayati / (ga) kAco gAmavajitya divaM karmabhiruttamairjayati / 143 (Samudragupta )126 (Kacha )127 (a) fafa49faci yakafta gufa famuifte: 1 (Candragupta, II )128 (Ga) guNezo mahItalaM jayati kumAra / ( sic ! ) (ca) gAmavajitya sucaritaiH kumAragupto divaM jayati / (Kumaragupta, I )129 (Kumaragupta, I )130

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144 Dr. Charlotte Krause : Her Life & Literature ( 35 ) Hafa farinat TURIST **** **** HESTAR I (sic!) (Kumaragupta, 1 )131 The parallelism of the wording and idea of these legends with the pertinent passage of the Meharauli Pillar Inscription has been pointed out by D. Sharma,132 who, on this basis, inferred their contemporaneousness. The much discussed expression 'anudhyata', too, used by Siddhasena in St. 13, though in an ironical sense, sounds like an echo from Gupta inscriptions or their imitations133 ( and, for the matter of that, demonstrates ad oculos the fact that the root has retained its transitive meaning in this particular application134). Another significant parallel between the Gunavacanadvatrimsika and Gupta remains is the idea of the extremely wanton Sri, who behaves towards Siddhasena's royal patron in the same capricious way as she does towards inscriptional Gupta rulers 135, and haunts the former's proximity just as fondly as she does that of the Gupta kings of those famous coins136 on which she is so persistently depicted, taking her turn with the respective Pattamaharajni ( St. 9, 10, 19, 20). Even leaving details aside, one can scarcely resist the general impression that the whole Dvatrimsika appears like a poetic paraphrase of the stereotyped epithets attached to the names of Imperial Gupta rulers from Samudragupta onward in grants and other documents137, such as aprativaryavirya, sarvarajocchettri, prthiviyam apratiratha, caturudadhisalilasvaditayasas, Dhanadavarunendrantakasama, krtantaparasu, nyayagatanekagohiranyakotiprada. In view of these observations, coupled with the fact that the very policy of Siddhasena's patron, his tolerance, urbanity, liberality, love for learning and rhetoric and his personal proficiency therein, in short the whole atmosphere of cultural refinement surrounding this king, are typical features of the Gupta age, one can

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Siddhasena Divakara and Vikramaditya 145 not help asking whether Siddhasena's patron may not have been one of those great Gupta rulers of India's Golden Age. 7. Who was Siddhasena's Patron ? To decide this question, it recommends itself to visualise more closely the features which distinguish Siddhasena's patron in the light of the Gunavacanadvatrimsika. They are as follows : ( A ) Position and Career : (1) He was the scion of a dynasty of rulers and feudatory lords. ( St. 9) (2) In the beginning of his reign, he was 'indifferent to the Earth', i.e., he did not undertake campaigns of conquest, and subsequently the prosperity of the country and the royal fortune were not stable. (St. 19 ) (3) At that time, the land was divided among many princes, who fought with one another for its possession, so that the right of property was uncertain and people were troubled. This condition had been prevailing since a considerable time. ( St. 12, 22) (4) Siddhasena's patron then started a number of victorious campaigns against those princes and conquered their territories. (St. 12-15, 17-18, 23 ) (5) The defeated princes became his vassals, as, instead of humiliating or exploiting them according to the usual procedure, he restituted their principalities to them and even strengthened their position by financial help. ( St. 12, 14 ) ( 6 ) Others of the neighbouring rulers he won over by diplomatic tactics with lavish liberality, so that they became his allies. (St. 11 ) (7) In this way, he created a vast empire under his undisputed control, counting crowned kings among his allies or vassals. (St. 7, 10, 11, 12) (8) Opposition or rebellion he suppressed with a strong hand, and thus made himself feared to such an extent that none of his

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146 Dr. Charlotte Krause: Her Life & Literature vassals or neighbours dared to stir, and the eventual perpetrator of an insurrection made, himself notorious. (St. 12, 13, 15-17) (9) By this policy, he led in a long period of peace and prosperity. During this period, the Gunavacanadvatrimsika was written. (10) The prosperity of the empire was great. (St. 2, 6, 7, 10, 19, 20, 21, 27) (11) The splendour and wealth of the royal court were immense. (St. 21) (12) His fame was far-reaching ( St. 1-5, 8, 16). It extended even beyond the seas. (St. 6) (13) He encouraged and took active part in learned discussions on philosophical subjects. (St. 25) (14) He had sons, whose good breeding is praised. (St. 2) (B) Personality : (15) He possessed many unusual good qualities, by which his fame was established. (St. 4, 7, 10) (16) The poet particularly praises his intellect, sagacity, independence of judgement and far-sightedness. (St. 1, 2, 23) (17) He was lavishly liberal. (St. 5, 6, 11, 14) (18) His manners were cultured. (St. 2) (19) He was keen on conquest, personally skilful at arms and brave in battle. (St. 2, 18, 23) (20) His great kind-heartedness, urbanity and politeness are repeatedly praised (St. 2, 9, 24). They were so outspoken as to provoke the poet's sarcasm, as is evident from St. 9. (21) He was so erudite and fond of learning that Siddhasena could hope to gain his favour by as intricately difficult a piece of poetry as the Dvatrimskika under discussion, which he must have been able to appreciate. Not only this, but his proficiency in philosophy must have been of such a high standard that he could personally defeat the learned and ambitious disputants of his

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Siddhasena Divakara and Vikramaditya assemblies, one of whom was the most famous of the Jaina logicians of all times. (St. 25) (22) He was a great orator. (St. 25 ) ( 23 ) The ideas of Hindu mythology which the poet resorts to repeatedly (vide his reference to Sri Laksmi in St. 6, 9, 10, 19, 20, to the divine trinity of Siva-Visnu-Brahma, or rather, in the poet's own words, to Mahesvara-Acyuta-Vidhatri in St. 27, to the Visnupada in St. 18, and to the Kali and Krta Yugas in St. 27: all ideas foreign to Jainism ), applying them in the very middle of pronounced Jinistic notions, can only be understood and justified under the assumption that the Jaina poet addresses himself to a Hindu patron. ( 24 ) That Siddhasena's patron, being a Hindu king, must have been distinguished by unusual broad-mindedness, religious tolerance and humaneness, can be inferred from the fact that he did not only allow the Jaina Sadhu to defend his heterodox faith and philosophy, but even to attack Hindu philosophy, and mock, with bold satire, at the most sacred idea cherished by the majority of Hindu Darsanas, viz., that of a personal Almighty Creator (St. 25 ). It seems that, like Akbar the Great, this unusual monarch found pleasure in seeing God and the world viewed from all the various standpoints which the learned disputants of his assemblies must have severally represented and defended with eloquent ardour. 147 ( 25 ) At the time of the composition of the poem, the king seems to have been looking back on a long reign of peace and prosperity, following his victorious campaigns, and, consequently, he was in all probability of advanced age himself. (St. 5, 20, 26, 27) (26) His personality and achievements were high above the ordinary, making him appear as a kind of super-man, glorified by poetical apotheosis. (St. 10, 21, 23) When comparing these points with what is known so far re the history and personalities of the individual Gupta rulers, it seems that they could not refer to Candragupta I, whose reign was neither distinguished by extensive campaigns and conquests in grand style,

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148 Dr. Charlotte Krause : Her Life & Literature nor by a long and glorious peace, nor by a fame which transcended the oceans, and of whom no extraordinary personal achievements or merits are reported138. Skandagupta might be thought of, especially since it is he whose deeds Somadeva sings in his Kathasaritsagara139 under the names of Visamasila and Vikramaditya and who would appear a hero worthy of the eulogies of a Siddhasena Divakara140 ! One might believe the name of Visamasila to be indirectly reflected in St. 12 of the Gunavacanadvatrimsika, where the poet contrasts his patron with the other princes, characterizing the latter ironically as bhadrasila. Besides, the title of Vikramaditya would well suit the tradition of the Jaina Prabandhas and Pattavalis, which connect Siddhasena persistently with a Vikramaditya, and would also be in conformity with St. 24 of the Dvatrimsika, if taken as an indication that Siddhasena's patron did possess a title containing a synonym for 'sun'. Yet Skandagupta, too, must be ruled out on account of the shortness of his reign, the deterioration of the finances of the Gupta Emprire which characterized his later years, and his having no sons worthy to succed him41 Appellations like 'Indra', 'Mahendra', 'Maghavan', which Siddhasena frequently applies to his patron, as well as the word 'Candra' or its synonym 'Indu', if interpreted as paranomasia, might be looked upon as references to Kumaragupta I who, a great conqueror and a ruler of many years standing, bore the title of 'Mahendraditya' and is also sometimes designated as 'Candra' on his coins. Besides, some of his coins bear the legend of 'Vikramaditya', too. These arguments, however, are not sufficient to prove anything by their own strength. They are, on the contrary, invalidated by the fact that the political conditions which Siddhasena describes as having prevailed at the beginning of his patron's reign, viz., the earth being troubled by incessant wars waged by numerous petty princes with one another and the prosperity of the land and the wealth of the king being unstable, do not apply to this ruler at all,

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Siddhasena Divakara and Vikramaditya 149 who, from his ancestors, inherited a huge consolidated empire abounding in prosperity. This latter argument obviously also excludes the later Gupta rulers, none of whom can be said to have accomplished the grand feat attributed by Siddhasena to his patron, viz., of having created an empire out of a chaos of small principalities. There is some temptation, though, to argue that perhaps Siddhasena might after all have exaggerated the deeds and merits of his patron, as is usual with authours of eulogies, and that the expression 'Harir iti' might be a direct clue to the latter's name, which could easily have been 'Harigupta', and refer to one of the later Guptas, known from a solitary copper coin142 recently discussed by Acarya Jinavijaya143. The temptation lies in the fact that Acarya Jinavijaya has tried to identify this Harigupta of the coin with a Jainacarya Harigupta ( 'Hariutta' ), who is mentioned in Uddyotanasuri's Kuvalayamala as one of the author's spiritual ancestors and specified as belonging to the Gupta family and being the Guru of "Toraraya' of Pavvaiya ( on the Candrabhaga River )144. This Sravaka king Harigupta, imagined to have renounced the world later in life and become Acarya Harigupta, has already been assimilated by recent Jaina Historiography.145 Still, his existence can scarcely be said to be sufficiently established, as (a) the pitcher with flowers depicted on the reverse of Harigupta's coin does not prove beyond doubt that Harigupta was a Jaina, (b) he may not have been a king at all, but something like a provincial Governor14, and (c)even if he was a Sravaka king, he would not be likely to be identical with the Acarya of the Kuvalayamala, as Uddyotanasuri does not say anything about the latter's having been of royal rank: a feature which he would most naturally have mentioned, had there been any such foundation for such a statement. Again, even if the Harigupta of the coin could be proved to

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150 Dr. Charlotte Krause: Her Life & Literature have been a Jaina king and identical with Acarya Harigupta, still he could not be the object of Siddhasena's eulogy, because (a) as has already been pointed out, Siddhasena, obviously addresses himself to a Hindu king, and (b) in view of the religious zeal and sincerity of conviction and feeling which hide themselves behind Siddhasena's satire and in view of the learned monk's station in life, the integrity of his person and purpose, as well as his responsible and representative position in the philosophical and religious literature of his time, he cannot be presumed to have exaggerated or distorted facts so grossly as to invent those unique deeds ascribed to his patron and thus to have falsified history to an extent unallowed even to a secular eulogist. Taking therefore Siddhasena's description as genuine Vrttetivrtta, his Dvatrimsika cannot possibly be addressed to some obscure Harigupta of the time of the decline and fall of the Gupta Empire. Therefore the appellation 'Hari' must be understood as a mere synonym for 'Indra', used in the conventional sense147. Thus, the choice narrows itself down to the two greatest and most renowned of the Gupta rulers Samudragupta and Candragupta II. Both great conquerors and ingenious rulers, who, after victorious campaigns, reigned over a vast and prosperous empire for long periods of glorious peace, both eulogized for personal valour, both patrons of poetry and learning, both munificent and of generally acknowledged broad-mindedness and tolerance148, and both adorned with the title of 'Vikramaditya'. So far as Samudragupta is concerned, this latter fact (though, of course, the epithets 'Parakrama' and 'Vyaghraparakrama',149 'Parakramanka'150 and 'Vikramanka' were known before as applied to him) was ingeniously inferred by V. A. Smith long ago, but has actually been established only recently by the discovery of a coin of this ruler at Bamnala in Indore State bearing this very legend 152. It is obvious that this discovery will necessitate a re-examination of the literary references to ,"151

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Siddhasena Divakara and Vikramaditya 151 'Vikramaditya', a number of which might now have to be apportioned to the brilliant and accomplished Samudragupta, thus detracting from the glory of his son ! To decide whether either of these two rulers could have been addressed by Siddhasena Divakara, the following will have to be considered : (1) According to recent researches153, Samudragupta's empire was shaken by insurrections on the latter's death. On that occasion certain tribes, hitherto allied ( Khasas or Sakas : it is still disputed ), started to menace the northern borders. Samudragupta's immediate successor, Ramagupta, cowardly tried to purchase peace from them by surrendering his queen Dhruvadevi. Ramagupta's brother Candragupta, however, saved both queen and empire by a bold coup and took the reins of affairs in his own hand, becoming himself emperor and Dhruvadevi's husband. Even if the historical truth of these events, which have been inferred from later literature, might be questioned, in any case it is certain from epigraphic evidence that Candragupta II did subdue a number of enemies and strengthened and enlarged the empire taken over by him. And there's the rub': for the very fact that he actually did take over an empire, no matter how and in what condition, would not allow the following passage of the Gunavacanadvatrimsika to be applied to him : ekeyaM vasudhA bahUni divasAnyAsId bahUnAM priyA vasyAnyonyasukhAH kathaM narapate te bhadrazIlA nRpAH / IrSyAmatsaritena sAdya bhavataivAtmAGkamAropitA hotrocifrenifancutituitarra 1187.11 This stanza clearly suggests that at the beginning of the reign of the patron there was no consolidated empire, nor had there been one before, that numerous small rival principalities, constantly at war with one another, occupied its place, and that it was he who created the empire by their unification.

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152 Dr. Charlotte Krause : Her Life & Literature Still more explicit is the following passage : yadA tAvad garbhe tvamatha sakalazrIrvasumatI f IRT **** **** **** **** *** 11 33. !! which makes it clear that the pre-empire stage existed even at the time of the birth of the hero. It could not therefore refer to Candragupta, at the time of whose birth his illustrious father Samudragupta must have been in the prime of his life and his glorious career of conquest in full progress, heralding, even at that stage, the fact that the earth 'belonged' to him. As it would, moreover, appear that Candragupta had to fight from his very accession, not only this, but that he probably gained the throne only after successfully fighting the Khasas or Sakas, the following words, too, could not be applied to him : **** **** **** fefafa946) A sikeferita saivAnyaprItidAnAttava bhujavalayAntaHpuraprAptamAnA muvI dRSTvA yathAvatsalaghu sucaritA hArasakhyaM karoti / / 19 // For they state that in the beginning, when the hero was indifferent towards the Earth, i.e., before he started on his campaigns of conquest, his prosperity was unstable. This could certainly not be said with regard to the heir to the proverbial wealth accumulated by Samudragupta during his many successful wars. All these passages, however, excellently suit Samudragupta himself, who having inherited a small kingdom of limited resources developed it into the glorious Gupta Empire with its vast extension and fabulous wealth, and this by his won initiative and genius. (2) Besides, notwithstanding Candragupta II's achievements in war and peace, this prince does not seem to lend himself well as an object to the unrestrained praise and actual admiration of an austere and stern person like a Jaina Sadhu, and this not an ordinary Jaina Sadhu to boot, but an eminent and representative champion of truth like Siddhasena Divakara. For Candragupta II, though he had saved the empire from threatening disintegration and

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Siddhasena Divakara and Vikramaditya 153 earned praise for this deed154, also met with disapproval re the moral aspect of his actions and acquired an odious reputation, which survived, side by side with his fame, for many centuries. Thus in the Cambay and Sangli Plates 155, his name finds itself quoted, to show off, by the contrast of his evil example, the merits of some later ruler. He is, in undisguised terms, accused of 'cruelty towards his elder brother, adultery committed with his brother's wife and other evil deeds'. The Sanjan Copper-Plates Grant carries the accusations against him even further, by directly inculpating him with having murdered his brother, usurped throne and queen and acquired a false reputation for liberality by fraudulent transactions of enormous extent (literally : by causing 'crores' to be written instead of 'lacs'). A reflection of this stain on Candragupta's character may perhaps be seen in the fact that contemporaneous records, so far as available today, never praise this ruler for moral qualities, except that his Foreign Minister Virasena, who accompanied him on a campaign and, en route, dedicated a cave to Siva, calls him, in the pertinent inscription, Rajadhirajarsi157. In fact, the way how, e.g., in the Sanci Stone Inscription 158 a whole bunch of epithets denoting excellent moral qualities is attached to the Sangha, while the king's name stands unadorned, is illustrative. Samudragupta's records, in sharp contrast, are full of glowing testimonies to his admirable character, his great moral qualities, and his interest in serious questions of a religious or philosophical nature. Thus, Harisena praises his self-control ( prasama ) 159 as well as the "overflow of the multitudes of his good qualities, adorned by hundreds of noble deeds, which sweeps the fame of other princes down to the soles of their feet ( sucaritasatalankstanekagunaganotsiktibhiscaranatalapramtstanayanarapatikirti ), says that his metal serenity made him fit company for the wise (prajnanusangocitasukhamanas161 ), that his heart was so soft that he could be won over by mere devotion and submission, and that he was full of mercy ( 'bhaktyavanatimatragrahyamrduhrdaya' and 'anukampa

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154 Dr. Charlotte Krause : Her Life & Literature vat 162), that he was so just as to be a cause of rise for the good and of ruin for the wicked (sadhvasadhudayapralayahetul63), that his mind was continuously engaged in the uplift of the miserable, the poor, the unprotected and the afflicted ( krpanadinanathaturajanoddharanamantradiksabhyupagatamanas164), that many a wonderful self-less action done by him deserved to be praised for a long time ( sucirastotavyanekadbhutodaracarita165 ), and that he was "a flaming embodiment of the spirit of public good ( samiddhasya vigrahavato lokanugrahasya166 )". He also calls him the building of the wall of religion ( dharmapracirabandha/67), a master of the true meanings of the scriptures ( sastratattvarthabhart,168 ), praises his learning which pierces the essential nature of things ( vaidusyam tattvabhedi169 ) and refers to him as the only object worthy of the contemplation of those who know to appreciate excellent qualities and discernment ( gunamatividusam dhyanapatrar ya ekah170 ). Thus there can be no doubt that in view of the moral qualities, too, which the Gunavacanadvatrimsika refers to, Samudragupta is a suitable object of Siddhasena's eulogy. (3) The impression that the Gunavacanadvatrimsika might be addressed to Samudragupta is further strengthened by the fact that in other respects, too, Harisena's Prasasti, supplemented by the Eran Pillar Inscription, ascribes to Samudragupta, with most striking concurrence, exactly the same charactreristic features and deeds as Siddhasena praises in his patron, such as : (a) Descent from dynasty of kings171, = Point 1 (supra). (b) Numerous principalities existing172, = Point 3. (c) Victorious campaigns led against the latter,173 = Point 4. (d) Defeated princes become vassals, their lands being restored to them74, = Point 5. (e) Alliances by diplomatic transactions with neighbours, some of them kings175, = Point 6. (f) Creation of consolidated empire176, = Point 7. (g) Strict rule'77, = Point 8.

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Siddhasena Divakara and Vikramaditya 155 (h) Great prosperity17, = Point 10. (i) Fame transgressing the oceans 179, = Point 12. (j)Love for learning and philosophy180, = Point 13. (k) Having sons181, = Point 14. (1) His excellent qualities, surpassing those of all other rulers, are the cause of his fame182, = Point 15. (m) Sagacity 183, = Point 16. (n ) Liberality184, = Point 17. (0) Skill at arms and valour185, = Point 19. (p) Outspoken kindness of heart186, = Point 20. (9) Profound erudition 187, = Point 21. (r) Being a Hindu188, = Point 23. (s) Super-man189, = Point 26. If Harisena ( leaving aside the Eran Pillar Inscription, as it is anyhow incomplete ) does not mention the period of continued peace and prosperity to which Siddhasena so emphatically refers, this may be due to the fact that Harisena's Prasasti was probably composed at a time when Samudragupta's campaigns either had just come to an end or were still in progress ( an assumption which is also corroborated by the much commented-upon absence of any allusion therein to the Asvamedha performed by that ruler ). Siddhasena, on the other hand, appears to have written his Dvatrimsika suggested. ( For him, as a Jaina Sadhu, the absence of any allusion to the Asvamedha is only natural.) The beautiful characterization of Samudragupta as "a lord, super-man, severe, ever vigilant, mindful about himself", found in the Buddhist Manjusrimalakalpa190, likewise covers a number of the characteristics of Siddhasena's patron". ( 4 ) It may be argued that the above considerations are of too general a nature to allow of the definite conclusion that none but Samudragupta can be the object of the Gunavacanadvatrimsika. To meet this objection, an additional argument can be adduced in support of that proposition. This is the fact that Siddhasena's poem

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156 Dr. Charlotte Krause : Her Life & Literature seems to be interwoven with allusions to contemporaneous events and persons, disguised by paranomasia, and therefore difficult to recognize for a reader remote in time and circumstances, but probably easily understood and readily enjoyed by the circle in which the poet moved. It has already been seen that the poem is full of double entendre and that many of its words are iridescent with variegated meanings, challenging the reader's imagination to follow the poet into the intricacies of his fancy. When he, e.g., uses the word 'guna', he often leaves it to the reader to find out whether 'virtues' are referred to, or the attributes' of Logic, or both; or when he calls his hero's Fame 'aprameya'( St. 6), he keeps him wondering whether this adjective is used in the conventional sense of 'immeasurable', or the special one of 'not to be proved' which it has as a logical term, or both; or when he speaks of the king's 'naya', it may be simply 'maxims', or the 'stand-points' of Jaina Logic, or more likely both. When proper nouns are concerned, the decision is even more difficult, as there is the danger of hitting beyond the mark and inferring meanings of which the poet never thought ! How is, for instance, the modern reader to decide whether or not the word 'Satyabhama' ( St. 9) is meant to imply an allusion to the Empress Dattadevi, whose portrait appears on some of Samudragupta's coins, alternating with that of Sri-Laksmi whose co-wife she can be called with fullest justification 2192 How to decide whether or not the expression 'Adyapurusa' (St. 23 ), which may refer either to Visnu or to the first Tirthankara Rsabhanatha, simultaneously also implies an allusion to the 'Adiraja' or certain Gupta records, i.e., to Ghatotkaca, the 'Ancestor' of the Gupta Emperors ?193 It is still more uncertain whether or not King Hastivarman of Vengi, or perhaps Vyaghraraja of Mahakantara whom Samudragupta defeated194, or both, are in Siddhasena's mind, when he speaks of those 'bhujaparighaparispandadeptair narendraih.... mrga

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Siddhasena Divakara and Vikramaditya patipatibhih', contrasting their policy of barbaric destruction with his patron's wise practice of restitution and reconciliation (St. 14)! Nor would it be safe to say that Visnugopa of Kanci hides himself behind the expression 'gopalavat' (St. 12), used with such broad irony that this defeated adversary of Samudragupta's cannot escape from being recalled by the reader195. 157 The same holds good for Mahesvara and Acyuta ( St. 27 ), names which forcibly must have reminded the contemporary reader of Rudradeva and Acyuta, those two kings of Aryavarta who, according to Harisena,' were eradicated by Samudragupta: Acyuta being mentioned by the former even twice, as it appears that he was defeated by the Emperor's own arm in personal combat ! 196 It cannot, however, be denied that the Gunavacanadvatrimsika contains at least one clear and unambiguous reference to Samudragupta's history, viz., the words "lalaniyatvadajna Mahendradinam yadgunaparitulanadurvinita gunas te" ( St. 7). Obviously this passage would not be creditable to Siddhasena's poetic genius, were the word 'Mahendra' merely to be taken in its conventional sense of 'Indra-like ruler', as this meaning would be neutralized by the following 'adi' and thus become pointless and poetically insipid. It is therefore necessary to understand it as a proper name, in which function it can only refer to King Mahendra of Kosala, mentioned by Harisena as 'Kausalakamahendra', the first in the group of kings of Daksinapatha recorded to have been defeated by Samudragupta' during his southern campaign. Only if taken in this sense, the passage reads like true poetry, deprecatingly summing up Mahendra and those other princes as an inferior crowd, whose qualities are so negligible that Samudragupta's Qualities, measuring themselves with them, get out of control with exultation at their own superiority! The conventional meaning of 'Mahendra' is not completely lost either, as now it puts a high-light of irony on the whole expression. If it is admitted that all this evidence allows of the

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158 Dr. Charlotte Krause : Her Life & Literature conclusion that Siddhasena did address his Gunavacanadvatrimsika to Samudragupta, it is a question of minor importance whether or not the word 'Candra' or its synonyms occurring therein are meant to be taken as references to Prince Candragupta, the later Emperor Candragupta II. If, as has already been hinted at, the poem was written during the last years of Samudragupta's reign, Kumara Candragupta must then have been in the prime of his life, and his proverbial valour must have made him conspicuous even then in the military enterprises of his illustrious father. On the other hand, it is not improbable that they may refer to Samudragupta himself, who, according to V. A. Smith198, "in his youth must have borne the titles of both Candraprakasa ( -prabhava ) and Baladitya or Paraditya." Just as doubtful it is whether the comparison of the hero's splendour with that of the sun (St. 24 ) is meant to imply an allusion to the title of Vikramaditya. 8. Conclusion From the whole atmosphere which the Gunavacanadvatrimsika, supplemented by epigraphical records, depicts as surrounding the poet and his illustrious patron, one cannot help inferring that the above referred-to episodes which the Prabandhas and Kathanakas have handed down re Siddhasena and Vikrama do reflect a good amount of historical truth, with Siddhasena's 'disciple' Vikrama safely identified as Samudragupta ! Thus the boldness, the profound erudition and independence of mental outlook which Siddhasena displays in his poem make it easy to understand how he could make to his co-religionists the unheard-of proposal to translate the Jaina canon into Samskrta, the honoured language of the Gupta Court, whose Golden Age was led in by his patron Samudragupta, known to have been a Samskrta poet himself. On the other hand, the zeal for his religion which he betrays makes one understand how, ex-communicated by way of expiation for this 'offence', he made good by serving his beloved religion in his own way, viz., by enlisting the interest of the greatest

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Siddhasena Divakara and Vikramaditya 159 of the Gupta rulers for the Jaina Faith to such an extent that the Emperor, again true to the picture which both Siddhasena and Harisena have given of his fairness, great-heartedness and generosity, restituted to the Jainas the Kudangesvara Temple which had formerly been a Jaina temple199, allowed them to erect Tirthankara temples where they pleased and accorded substantial grants and other concessions to places of Jaina worship. And who knows to what extent that great monarch, merciful and philosophically inclined as he was, may have not been attracted by Jaina doctrines, for whom a more eloquent and enthusiastic exponent than Siddhasena can scarcely be imagined ! That other well-known episode of the 'Four Slokas' referred to above, representing poet and patron as bandying Samsksta verses a la impromptu, likewise fits in well with the characteristics of both, supplied by the Dvatrimsika and epigraphical records. The story, too, that Siddhasena temporarily became somewhat lax in his habits, dazzled by court-life and royal favour, and had to be brought back to the fold of rigid monastic discipline by his old Guru, may be a reflection of the honours which the poet must have enjoyed at the court of his patron, though, it is true, the Prabandhas do not connect this episode with Vikrama's name. It is not unlikely either that Siddhasena, as the Prabhavakacarita ( 1.1., p. 60, St. 164 ff.) relates, did visit King Dhananjaya of Broach, if this king could be proved to be identical with King Dhananjaya of Kusthalapura, who, according to Harisena, was defeated by Samudragupta in the course of his southern campaign. This would, however, presuppose Kusthalapura, a mysterious name to epigraphists as yet, to be identical with Broach, and the latter to be counted as situated in the Daksinapatha : assertions which, however, it is not intended to advocate here. If thus all the above observations combine in proclaiming that Siddhasena Divakara flourished during the reign of Samudragupta, and that most likely during his later years, it can moreover be

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160 Dr. Charlotte Krause : Her Life & Literature concluded that he must have lived down into the reign of Candragupta II. For though Samudragupa, as has been pointed out before, is now included in the number of those rulers who bore the appellation of Vikramaditya, and though, therefore, it is yet to be decided which of the literary references to Vikramaditya, ascribed to Candragupta, actually point to that ruler, and which to his brilliant father, still the fame of the 'Sakari' will probably remain on the shoulders of Candragupta II. Therefore, the nine gems, too, would remain connected with the latter, and it would appear that Siddhasena, though he addressed the Gunavacanadvatrimsika to Samudragupta, was also conspicuous at the court of Candragupta II as the Ksapanaka-Srutasena mentioned in the Jyotirvidabharana. Later on, legend obviously mixed up the several features of the two Gupta 'Vikramadityas', welding them into the figure of one single monarch, who, from a tolerant and philosophically inclined ruler, who favoured and patronized the famous Jaina logician and probably liked to hear Jaina Philosophy expounded alongwith the Six Hindu Darsanas, gradually became a Sravaka King in the light of Jaina Tradition. Not only this much, but this king seems gradually also to have become invested with the title of 'Samvatsara-pravartaka', being made responsible for the introduction of the 'VikramaSamvat'. This presupposed the feat of projecting this 'Vikramaditya', and with him his 'Guru', back by several centuries, so as to enable their existence in 56 B.C., which ( vide the second chapter of this paper ) the Prabandhas and Pattavalis report, fusing this already synthetic 'Vikramaditya' with the assumed mysterious prototype of all the numerous 'Vikramadityas', 'Sakaris' and 'Samvatsarapravartakas' of the ensuing ages, viz., the genuine founder of the 'Vikrama-Sasvat', thus leaving philologists and historians, in Siddhasena's words, param vyamsitah! And yet, who can say whether Siddhasena's patron Samudragupta was not indeed a 'Samvatsara-pravartaka', only not

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Siddhasena Divakara and Vikramaditya 161 with regard to the 'Vikrama Era', but to the much discussed 'Gupta Era 2017 Referring to the Nalanda and Gaya Copper-plates of Samudragupta, D. C. Sircar says : "If however it may be assumed that this charter and No. 5, infra, were forged to make up the loss of genuine charters of Samudragupta dated in year 5 and year 9, it should be suggested that the Gupta Era began from the 1st year of this king"212. As R. C. Majumdar has recently shown203 that these charters are indeed most probably exact copies of spoilt originals, this latter assumption would be a fact. Therefore, St. 27 of the Gunavacanadvatrimsika might be taken as a most significant reflection of this important historical event ! In this paper, it has been attempted to disentangle, out of the jumble of the three heterogeneous : 'Vikramadityas' which the tradition of the Jainas presents, at least those two bearers of that title who functioned as the patrons of Siddhasena Divakara. It seems a thankless task to try to say anything new re the third one, the 'Vikramaditya' kat'exochen, on the basis of the expedients available so far, since, after deducting these two Gupta Vikramadityas, it is only a dreary skeleton what remains of the much discussed 'Vikramaditya' of the Jainas, alleged contemporary of Kalakacarya and dislodger of the 'Sahanusahis' whom the latter Acarya had piloted to Gardabhilla's capital Ujjayini from far-off 'Sakakula 204 : it is not much more than a name, which, though sanctified by a hoary tradition, no scholarly acumen has been able to bring to life up-to this day! It is just possible that excavations undertaken on the site of ancient Ujjayini may some day perform the miracle : yet who would a priori guarantee even their success 2205 References 1. In some texts, somewhat deviating figures are found : vide infra. 2. mahAkavizrIkAlidAsaviracitaM jyotirvidAbharaNam bhAvaratnaviracitasukhabodhikA HHS4, Published by Narayanasarmana ( Bombay, 1908 ).

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162 Dr. Charlotte Krause : Her Life & Literature 3. Vide M. Winternitz : A History of Indian Literature, Vol. II ( Calcutta, 1933 ), p. 477, Note : Krishnamachariar : A History of Classical Samskrta Literature ( Madras, 1937), p. 87ff. and 110ff.; Jugal Kishor Mukhtar : Fanat 147795 (Bombay, 1925 ), p. 133ff. 4. Vide Pt. Haragovind Das T. Sheth : Paia-Sadda-Mahannavo ( Calcutta, 1928 ), s. v. 'khavanaya'. 5. Pattavalisamuccaya, ed. by Muni Darsanavijaya, I, 1933, p. 26, St. 14. 6. 1. 1., p. 50, St. 9, Vttti. 7. Vide J. Mukhtar, 1.1., p. 140. 8. Vide J. Mukhtar, 1.1., p. 141. 9. Nirnayasagara Press Edition, 1924, p. 109. 10. Vide Satishchandra Vidyabhushana : A History of Indian Logic, ( Calcutta, 1921 ), p. 173. 11. Fifth Tantra, Story of the 'Golden Man". 12. Edition of Telang, p. 210ff. and p. 219ff. of the text; vide also p. 17 of the Introduction. 13. Details vide infra. 14. Vide Aufrecht's Catalogus Catalogorum, s.v. 'Ksapanaka'. 15. Vide Commentary to Stanza 9, 1.1. 16. Vide Aufrecht, 1.1., s.v. 'Siddhasena'. 17. E.g., Prabhacandracarya's Prabhavakacarita, ed. by Jinavijaya Muni ( Singhi Jaina Series No. 13, 1940 ), p. 58, St. 121ff.; Merutungacarya's Prabandhacintamani ( ibidem No. 1), p. 7, Note ( Version 'D' ); Rajasekharasuri's Prabandhakosa ( ibidem No. 6), p. 20, para 26; Sanghatilakasuri's Samyaktvasaptatika-vrtti ( Devachandra Lalabhai Pustakoddhara No. 35 ), p. 139ff., Subhasilagani's Vikrama-caritra ( ed. Pandita Bhagavanadasa, Samvat 1996 ), p. 63, St. 135 ff.; Vijayalaksmisuri's Upadesaprasada ( Rajanagara, 1938 ), p. 61ff. Bhavaratna, too, was a Svetambara Jaina Sadhu.

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Siddhasena Divakara and Vikramaditya 163 18. Prabhavakacarita, 1.1., p. 59, St. 130ff.; Prabandhacintamani, Version 'D', 1.1., p. 7, Note; Prabandhakosa, 1.1., p. 18, Para 26; Jinaprabhasuri : Vividhatirthakalpa ( Singhi Jaina Series No. 10 ), p. 88f.; Prabandhacintamani-sambaddha Puratana Prabandha-Sangraha ( Singhi Jaina Series, No. 2 ), p. 10, Para 15; Tapacarya : Kalyanamandirastotra-tika ( vide R. B. Hiralal : Catalogue of Samsksta and Praksta Manuscripts in the C.P. and Berar, Nagpur, 1926, p. XII ff.); Samyaktvasaptatika-vrtti, 1.1., p. 139ff.; Subhasila : Vikrama-caritra, 1.1., p. 95, St. 1ff.; Upadesaprasada, 1.1., p. 60ff. 19. In the Vikrama Two Millennium Commemoration Volume fashionfruie in Hindi under publication by the Gwalior Government. 20. Prabhavakacarita, 1.1., p. 55, St. 61; Prabandhacintamani, 1.1., p. 7; Prabandhakosa, 1.1., p. 16, Para 24; Vividhatirthakalpa, 1.1., p. 89; Samyaktvasaptatika-vitti, 1.1., p. 139ff.; Puratana-prabandha-sangraha, 1.1., p. 117, Para 263; Subhasila : Vikramacaritra, 1.1., p. 63, St. 119ff.; Upadesaprasada, 1.1., p. 59ff.; Bhadresvara : Kathavali, as quoted by L. Gandhi in the 'Introduction to his edition of Apabhraisa kavyatrayi (G. O. S. No. 37 ), p. 74, Note 1. 21. Probably identical with 'Onkaranatha', which Nundo Lal De in The Geographical Dictionary of Ancient and Medieval India ( Calcutta Oriental Series, 1927 ), p. 142, states to be the same as ancient Mahismati or Mandhata, situated on an island in the Narmada, 32 miles n. w. of Khandwa, and representing the oldest of the Siva temples and one of the great lingas of Mahadeva. 22. Prabandhakosa, 1.1., p. 19, Para 27; Samyaktvasaptatika-vrtti, 1.1., p. 139ff. ( the name is here mis-spelt as 'Cunkarapura' ); Subhasila : Vikramacaritra, 1.1., p. 63, St. 131 ff.; Upadesaprasada, 1.1., p. 61; without referring to the above episode, Jinaprabhasuri in his Vividhatirthakalpa, 1.1., p. 86, mentions,

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164 Dr. Charlotte Krause : Her Life & Literature in other connection, a temple of the Sahasraphanin Parsvanatha', located on the 'Onkaraparvata'; the Upadesaprasada too refers to the above temple as to a Parsvanatha temple. 23. Prabandhacintamani, 1.1., p. 8 and p. 78; Prabandhakosa, 1.1., p. 17, Para 24; Vividhatirthakalpa, 1.1., p. 89; Puratana Prabandha-Sangraha, 1.1., p. 123, p. 38. 24. Vide my above referred to article for details. 25. 1.1., p. 43, St. 77. 26. Vidhikaumudi ( Jaina Atmananda Sabha ), Sam. 1974, p. 165 ff.; Astahnikavyakhyana ( Ibid., Sam. 1860 ), p. 7. 27. Sri Satrunjaya-Mahatirthadi-Yatra- Vicara ( Bhavanagar, Sam. 1985), p. 193 ff. 28. Vide Gujarati translation, published by the Jaina Dharma Pra saraka Sabha, Bombay, Sam. 1956, p. 488. Though this work claims to have been composed in Sam. 477 ( 1.1., p. 498 ), the vaticinatio post eventum re King Kumarapala contained therein illustrates its real age clearly enough. 29. Some further literature is given in M. D. Desai's Short His tory of Jaina Literature ( Bombay, 1933 ), Paras 150 ff., 683, 899, and Note 524; vide also Sanmatitarka edited by Pt. S. Sanghavi and Pt. B. Doshi ( Sri Jaina Svetambara Education Board, Bombay, 1939 ), Introduction. 30. Jnanarnava, No. 9, p. 65. 31. 1.1., No. 8, p. 60. 32. Brihajjinavanisangraha No. 57, p. 158, St. 7. 33. 1.1., p. 156, St. 23. 34. Prabhavakacarita 1278 A.D., Prabandhacintamani 1305 A.D., Vividhatirthakalpa 1333 A.D., Prabandhakosa 1451 A.D., Samyaktvasaptatika-vrtti 1366 A.D., Subhasila's Vikramacaritra 1443 A.D., Vidhikaumudi 1450 A.D., Dharmaghosa suri's death 1301 A.D., Upadesaprasada 1787 A.D. 35. Pattavalisamuccaya, edited by Muni Darsanavijaya, Viram

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Siddhasena Divakara and Vikramaditya gam, 1933 A.D., p. 17; re its time of composition, vide last Note. 36. 1.1., p. 150; composed 1683 A. D. 37. 1.1., p. 166. 38. Kharataragaccha-Pattavali-Sangraha, compiled by Sri Jinavijaya (Calcutta, 1932 ), p. 2ff., composed 1528 A.D. 39. 1.1., p. 9 and p. 18. 40. Quoted by Kalyanavijaya in Viranirvana aur Jaina-kalaganana (Nagari Pracharini Patrika, Vols. 10-11 ), p. 65, Note. 41. The pertinent passage is quoted from Peterson's Third Report by Satishchandra Vidyabhushana in his History of Indian Logic (Calcutta, 1921 ), p. 173. Pradyumnasuri flourished in the first half of the 13th century. 165 42. Satishchandra Vidyabhushana seems to be unaware that the years are counted from Mahavira's Nirvana, as he quotes this passage in support of his theory that Siddhasena and the other 'Gems' were contemporary with Yasodharman ! 43. Professor G. Buhler's The Life of Hemacandra, translated by M. Patel (Singhi Jaina Series, No. 11 ). 44. Prabhavakacarita, Prabandhakosa, Tapacarya's Kalyanamandira-stotra-tika, Samyaktva-saptatika-vrtti, Upadesaprasada, 1.1.; some versions have the Prakrta equivalents of the above names. 45. Vividhatirthakalpa; the particular version of the Prabandhacintamani to which Pt. Sanghavi and Pt. Doshi refer in their Introduction to Sanmatitarka, 1.1. 46. The latter according to the Prabandhacintamani. 47. The first name is given in the Prabhavakacarita, the second in the Prabandhakosa and the Upadesaprasada, and the third in the Samyaktvasaptatika-vrtti. 48. Vide my article referred to above, where these problems have been dealt with in detail.

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166 Dr. Charlotte Krause : Her Life & Literature 49. So all the Prabandhas, the Vividhatirthakalpa, Dharmasagara gani's Tapagaccha-Pattavali-sutra, the Kharataragaccha-Suri Parampara-Prasasti, the Kalyanamandirastotra-tika, 1.1. 50. So Dharmaghosasuri's Dusamakala-samanasangha-thoyas, 1.1. 51. Thus all the Prabandhas and Kathanakas as well as the Patta valis referred to. The only point of difference, viz., the fact that the contemporaneous pontiff, Arya Simhagiri, is in some sources declared to have been the 13th, in others the 12th, and in a third group the 15th after Mahavira, is unessential here. 52. Re Padalipta and Nagarjuna vide K. P. Jaiswal : The Murunda Dynasty and the Date of Padalipta in Malaviya Commemoration Volume. Re Nagahastin vide Muni Kalyanavijaya, 1.1., p. 125 ff.; he is supposed to have died 676 years after Mahavira. Re Arya Khaputa vide Prabhavakacarita, p. 43, and Muni Kalyanavijaya, 1.1., p. 105, Note. 53. 1.1., p. 36 and p. 39. 54. Vide Altekar : The Rastrakutas and their Times ( Poona, 1934 ), p. 46 f. 55. Vide Altekar, 1.1., p. 45. 56. Prabhavakacarita, Prabandhakosa, Samyaktvasaptatika-vrtti, Upadesaprasada. 57. Vide Pattavalisamuccaya, 1.1., p. 202. 58. Prabandhacintamani, Puratana-Prabandha-Sangraha. 59. Prabhavakacarita, 1.1., p. 25, St. 90f. and p. 49, St. 71f.; Vividhatirthakalpa, 1.1., p. 88 and p. 39; Satrunjaya mahatmya 1.1. 60. Prabandhacintamani, 1.1., p. 10; Himavanta-Theravali quo ted by Muni Kalyanavijaya, 1.1., p. 117ff.; a number of references in old Digambara texts are given in the Introduction to

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Siddhasena Divakara and Vikramaditya 167 Satkhandagama, Vol. I, by H. Jain ( Amraoti, 1939 ), p. 34, Note 2. 61. Vide the Gathas quoted by Muni Kalyanavijaya, 1.1., p. 177. 62. This opinion I have seen represented so far by a single pass age only, which Pandit Hiralal, Siddhantashastri, Ujjain, found in a Manuscript of the Sri-Vasunandi-Sravakacara of the Digambara Library of Indore ( Fol, 94 ) and which I herewith render with the Shastriji's permission : sattari causadajutto jiNakAle vikkamo havei jammo / aTTha varisa bAlalIlA solasa vAse bhamie dese / / rasa paNa vAse rajjaM kuNaMti micchopadezasaMjutto / cAlIsa varisa jiNavaradhammaM pAlIya surapayaM lahiyaM // "After 470 years of the Jina-era, Vikrama's birth took place, 8 years lasted his childhood, 16 years he roamed about in the country, 56 years he ruled as an unbeliever, 40 years he lived as a follower of the noble Jaina religion, and then went to Heaven." Accordingly, Vikrama would have reached an age of 120 years! 63. Muni Kalyanavijaya, 1.1., and Satkhandagama, Introduction, 1.1. 64. Vide supra. 65. Jaina Sahitya aur Itihasa, Bombay, 1942. 66. M. D. Desai, 1.1. 67. Premi, 1.1., p. 421, p. 512 and p. 536. This Jinasena was a disciple of the Virasena mentioned below under No. 2. 68. The Satkhandagama ( Amraoti, 1939), p. 12 ff., p. 80 and p. 91, as well as p. (53) of the learned Introduction by H. Jain. 69. Premi, 1.1., p. 420 ff. and p. 536. This Jinasena was a disciple of Kirtisena and different from the Jinasena of Item No. 1. 70. Vide Haribhadrasuri, Anekantajayapataka, ed. by H. R. Kapadia ( G. 0. S. No. 88 ), Introduction, p. XXVI f.; SriPanca-vastuka-Granthah ( Devachandra-Lalabhai-faina Pusta

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168 Dr. Charlotte Krause : Her Life & Literature koddhara No. 69, 1927 ), p. 156; Sanmatitarka, Introduction, p. 1 ff. 71. I.e., the present 5th sub-period of the running Avasarpini or world period of Degeneration which Jaina dogmatic assumes. 72. Vide N. 2 above; re Mallavadin vide infra, Item 8; Sanmati tarka, 1.1., p. 10. 73. Sanmatitarka, p. 3, Note 2. 74. Sanmatitarka, p. 3 f. 75. This important item is quoted from a letter of Pt. S. Sanghavi dated 21st February 1944 : it is hoped that the details will soon be made generally known. Vide also the now antiquated reference in Sanmatitarka, p. 16 ff. 76. According to Pt. J. Mukhtar, Svami Samantabhadra ( Jaina Grantha Ratnakara Karyalaya, Bombay, 1925 ), p. 196, Samantabhadra would have flourished during the first five centuries of the Vikrama era. 77. Re Sivakoti vide Bhagavati Aradhana ed. by A. N. Upadhye ( Singhi Jaina Series No. 17 ), Bombay, 1943, Introduction, p. 53, as well as N. Premi, 1.1., p. 27 f.: both scholars doubt the identity of this sivakoti with the author of the Bhagavati Aradhana, so that his date would remain uncertain. The following Pattavalis mention Samantabhadra as later than Siddhasena; Dharmasagaragani, Tapagaccha-Pattavalisutra, 1.1., p. 47, Ravivardhanagani, Pattavalisaroddhara, 1.1., p. 151; Anonymous Pattavali, 1.1., p. 167; Kharataragaccha Pattavali No. 2, 1.1., p. 19, etc. 78. M. D. Desai, 1.1., p. 134 ff.; Sanmatitarka, 1.1., p. 10. 79. Premi, 1.1., p. 117; Sanmatitarka, 1.1., p. 10 f.; J. Mukhtar, 1.1., p. 250 ff. 80. Recently, H. D. Velankar, Jinaratnakosa, Poona 1944, p. 146, has also expressed the opinion that the names referred to are probably those of "well-known Jaina authors who used the

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Siddhasena Divakara and Vikramaditya 169 particular grammatical forms, and not necessarily of old gra mmarians". 81. S. K. Dikshit, Candragupta II Sahasanka, alias Vikrama ditya, and Nine Jewels (Indian Culture, VI., p. 191 ff. and p. 377 ff. ), interprets the pertinent chronogram of the Pancasiddhantika as Saka 327 = 405 A.D., which has been refuted by K. M. K. Sharma in his article The Jyotirvidabharana and the Nine Jewels ( The Poona Orientalist, IV, p. 205 ff.). 82. Vide Sanmatitarka, Introduction, p. 2 and p. 6. 83. Vide Sanmatitarka, Introduction, p. 159. 84. Vide Sarabhai Manilala Navab, 'Siddhasena Divakara Acarya Gaccha Sambandhi ek Ullekha' in Jaina Satya Prakasa, 7th year, 1942, p. 433. 85. Dharmasagaragani, Tapagaccha-Pattavali-sutra, 1.1., p. 48; Anonymous Pattavali, 1.1., p. 166; Kharataragaccha-Pattavali No. 2, 1.1., p. 18, etc. 86. Prabhavakacarita, 1.1., p. 54. 87. Ibid., 1.1., p. 61. 88. Samyaktvasaptatika-vrtti, 1.1., and Upadesaprasada, 1.1. 89. Sanmatitarka, Introduction, p. 42. 90. Introduction to Sanmatitarka, 1.1., p. 11 ff. 91. 5.1.1., p. 15. 92. 6.1.1., p. 17. 93. 1.1., p. IV. 94. In his personal letter referred to already : p. 229, Note 2. 95. At present, the following works of Siddhasena Divakara are available : (a) 21 of his Dvatrimsad-dvatrimsika, (b) Nyayavatara, (c) Sanmatitarka, (d) Kalyanamanadirastotra : vide Introduction to Sanmatitarka, 1.1. 96. Vide e.g. Prabhavakacarita, 1.1., p. 59, St. 142; Vividha tirthakalpa, 1.1., p. 88; Prabandhacintamani, Version D, 1.1. p. 7; Prabandhakosa, 1.1., p. 18.

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170 Dr. Charlotte Krause: Her Life & Literature 97. 1.1., p. 156 ff. 98. 'Sri-Siddhasena-Divakara-krta-granthamala ( Ekavimsati-Dvatrimsika, Nyayavatara, Sanmatisutra Mula )', Sri-JainaDharma-Prasaraka Sabha, Bhavnagar, Samvat 1965, p. 15 f. ('Bh'). 99. (a) 'Dvatrimsad-dvatrimsika', Manuscript No. 32 of 1880/81 of the Government Manuscripts Library of the Bhandarkar Oriental Research Institute, Poona ('P'), undated and without colophon. It contains the first 20 Dvatrimsikas, including the poem under discussion which occupies Fols. 51a-57a and ends with the sub-colophon - "er-UtriMzikA samAptA // cha // " A transcript I obtained through the courtesy of the Curator, Mr. P. K. Gode. (b) A manuscript, without singnature or number, of the Vijayadharma-Laksmi-Jnanamandira of Agra, Belanganj ('A'), which contains the first 21 Dvatrimsikas, and was made available to me through the kindness of my Guru on the field of Jainagama and Old Gujarati studies, Muni Vidyavijaya. Its colophon runs as follows: "I fafa 31916 d 1 bhaumavAsare zrIsaMvat 1961 hastAkSareNa paMDita bAlAjI vaidyasya || " The poem under discussion has the sub-colophon : "TvacanadvAtriMzikA ekAdazo'dhyAyaH samAptA // " . 100. Vide Stanzas 25 and 28. Here I must acknowledge my obligation to Pt. Hiralal, Siddhantashastri, Ujjain, who, when I discussed the difficult 28th stanza with him, first recognized the allusions to Vaisesika Philosophy which it contains. 101. 'Naya', one of the fundamental terms of Jaina Logic, with which Siddhasena has dealt in detail in his Sanmatitarka ( I. 22 ff: p. 26 ff. of the English edition of Pts. Sanghavi and Doshi, Bombay, 1939 ), showing that real truth can only be arrived at by seeing a thing from various standpoints and drawing conclusions from the aggregate, true to the Jaina doctrine of Anekantavada or 'Relativity of Truth'.

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Siddhasena Divakara and Vikramaditya 171 102. This passage recalls Sanmatitarka III. 29 ( 1.1., p. 140 ), where, explaining the Anekantavada, the author declares an object to be in motion only with reference to the direction in which it moves and at rest with reference to the other directions. 103. Obviously Siddhasena differentiates here between yasas ( rendered by 'Renown') and kirti ( rendered by 'Fame' ), like Visvanatha Kaviraja in his Sahityadarpana : yasas being acquired by learning etc. and kirti by the sword, according to the explanation of the commentator Ramacharana Tarkavagisha Bhattacharya ( N.S.P. Edition of 1931, p. 437 f.). The above passage seems to imply that the fame of the great liberality of Siddhasena's patron is the basis of his general fame. 104. Or, 'unprovable' in the logical sense. 105. This obviously refers to Sri's avatara as Rukmini. It is not impossible that Satyabhama may cover the name of the royal patron's chief qucen ! This is why I hesitate to accept the ingenious suggestion of Dr. H. R. Diwekar with whom I had the privilege to discuss some points of this poem and who thinks that 'Satyabhamasapatni' may be corrupted out of 'satyamayasayanti', 'actually troubling you ( by her offi ciousness )', which makes excellent sense indeed. 106. The word 'gana' is decidedly not used in the political sense here. 107. Cp. Umasvati, Tattvarthadhigama-Sutra V. 40 : 'dravyasraya nirguna gunah' ( Edition of Devchand Lalbhai Jaina Pustakoddhar Fund Series No. 67, 1926, p. 435 ), as well as Kanada, Vaisesika-Darsana, 1.1.16 : "dravyasrayyagunavan .... ....... gunalaksanam". 108. This is an attack against the idea of Creationistic Causation ( Arambhavada ) of the Vaisesika Philosopy : vide 'A Primer of Indian Logic according to Annambhatta's Tarka-sangraha" by S. Kuppusvami Shastri, Madras, 1932, Part III, p.

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172 Dr. Charlotte Krause : Her Life & Literature 109, which is directly opposed to the Jaina dogma of the eternity of the world and the absence of a Creator and an act of Creation : vide Sanmatitarka, 1.1, III.32ff. and notes. 109. Vide Vaisesika-Darsana by Kanada Muni ed. by M. G. Bakre, Bombay, 1913, 7-2-16 (p. 282 ); also A Primer of Indian Logic, 1.1., Part III, p. 65. 110. Kanada, 1.1., 1.1.5, p. 17; Annambhatta, 1.1., Sutra 3a (Part II, p. 2). 111. Kanada, 1.1., 2.2.21-25, p. 113ff.; Annambhatta, 1.1., Sutra 3b. 112. Kanada, 1.1., 8.2.3 (p. 307 ); Annambhatta, 1.1., Sutra 2. Particularly instructive and useful for the understanding of Siddhasena's stratagems is the following annotation of the editor of the Tarkasangraha ( 1.1., p. 15 of Part III ): "It may also be useful to remember here that the conception of substance ( dravya ) as the substratum of qualities and movements is the bed-rock of the realism of Nyaya; and one has only to show the hollowness of the Nyaya distinctions of substance ( dravya ), quality ( guna ) and movement ( karman or kriya ), in order to knock off the bottom of the Nyaya realism." This is exactly, what Siddhasena is doing to the Vaisesika system, with which the Naiyayika system shares this doctrine. In opposition to this doctrine of the Naiyayika-Vaisesika system of the absolute difference between dravya and guna, as well as that of the Sankhya system of their absolute identity with each other, Siddhasena has, in his Sanmatitarka ( 1.1.III. 16ff, p. 125ff.) defended the Jaina doctrine of their being neither absolutely different nor absolutely identical, true to the principle of Anekantavada. Kanada especially groups dravya, guna, and karman together as artha. 113. Kanada 1.1.10 ( 1.1. p. 28 ). 114. Kanada, 1.1.30, p. 43.

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Siddhasena Divakara and Vikramaditya 115. Kanada, 5.2.22-24. 116. An allusion to the Arambhavada of Vaisesika Philosophy : cp. also Sanmatitarka, Text p. 30 and p. 152 ff. 117. Kanada 1.1.8, p. 25; also Annambhatta, Sutra 3c and III, p. 19ff. 118. Kanada 7.2.9, p. 275; Annambhatta III, p. 95, p. 125. 119. Kanada 7.1.22, p. 261; Annambhatta III, p. 126. 120. Thus for instance, St. I recalls 'mudhah parapratyaya-neyabuddhih' of Malavikagnimitra ( N. S. P., 1924, p. 3 ); St. 4d the passage 'srutau taskarata sthita' of Raghuvamsa I. 27b; St. 9b and 14d, the passage 'apadapadmapranatah utkhatapratiropitah' of Raghuvamsa IV.37; St. 17 the passage 'prasasadodayad ambhah Raghor abhibhavasanki cuksubhe dvisatam manah' of Raghuvamsa IV.21; St. 21 the passage 'mahitalasparsanamatrabhinnam riddham hi rajyam padam aindram ahuh' of Raghuvarsa II.50. A number of similarities between passages of other Dvatrimsikas and such of Kalidasa have been pointed out by the editors of the Sanmatitarka, 1.1., p. 26ff: some of them are more striking than those quoted here ! 121. St. 3 and 8 cp. Eran Pillar Inscription ( D. C. Sircar, Select Inscriptions, Vol. I, Calcutta, 1942, p. 261 ); St. 6: Kahaum Pillar Inscription (1.1., p. 309 ); St. 1: Allahabad Pillar Inscription (1.1., p. 259 ), Para 30. 173 .... .... 122. St. 10 and 21: cp. Allahabad Pillar Inscription ( 1.1., p. 259), Para 28; Kahaum Pillar Inscription (1.1., p. 309 ); St. 1 Bihar Pillar Inscription (1.1., p. 316 ). 123. St. 1, 4, 7, 10, 15 and 28: cp. Allahabad Pillar Inscription (1.1., p. 258 ), Para 25. 124. St. 10 cp. Meharauli Pillar Inscription (1.1., p. 267 ), St. 2 and 3. 125. Sircar, 1.1., p. 267. 126. G. H. Ojha Pracina Mudra ( Hindi Translation ), Nagari Pracharini Sabha, Sam. 1981, p. 159.

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174 Dr. Charlotte Krause : Her Life & Literature 127. Sircar, 1.1., p. 269. 128. Ojha, 1.1., p. 166. 129. 1.1., p. 174. 130. 1.1., p. 174. 131. 1.1., p. 178. 132. Journal of the Ganganatha Jha Research Institute, Vol. I, p. 185f. 133. Allahabad Pillar Inscription ( Sircar, 1.1., p. 260 ), Udayagiri Cave Inscription ( 1.1., p. 271 ), Karamdandda Stone Linga Inscription ( 1.1., p. 282 ), Bhitari Stone Pillar Inscription ( 1.1., p. 313 ), Bihar Stone Pillar Inscription ( 1.1., p. 318 ), Bhitari Seal ( 1.1., p. 322 ), Gunaighar Copper-plate Inscri ption ( 1.1., p. 331 ), etc. 134. Vide the recent discussions between D. C. Sircar ( Indian Culture IX, 1942, p. 115 ff. ), B. Ghosh ( Ibid, p. 118 ff. ), K. Chattopadhyaya ( Indian Historical Quarterly XVIII, 1942, p. 63 f.), V. V. Mirashi ( Ibid, XX, 1944, p. 288ff. ), among whom Dr. D. C. Sircar's and K. Chattopadhyay's interpretation is borne out as correct by Siddhasena's passage. 135. Junagadha Inscription ( Sircar, p. 301 ), St. 5; Bhitari Pillar Inscription ( 1.1., p. 314 ), St. 6. 136. Ojha, 1.1., p. 158ff. 137. Vide Sircar, 1.1., p. 265, Note 4 and the following inscrip tions. 138. Vide V. A. Smith : The Early History of India, 4th Edition ( Oxford, 1924 ), p. 295 ff. 139. Edition of the N. S. P., Visamasila-Lambaka. 140. Vide the glorification of this distinguished Gupta ruler by Jayasankara Prasada, Skandagupta Vikramaditya, and his remarks in the erudite 'Parisista', particularly p. 19 ff. 141. Vide V. A. Smith, 1.1., p. 328 f. 142. Vide J. Allen : A Catalogue of Indian Coins : Gupta Dynas ties, p. 152.

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Siddhasena Divakara and Vikramaditya 175 143. Bharatiya Vidya, II, 1941, p. 212 f. 144. 1.1., p. 84. This 'Toraraya' is identified with the notorious Toramana, who, in this way, likewise becomes a Sravaka. 145. The articles by Muni Nyayavijaya and Muni Darsanavijaya in Jaina Satya Prakasa, Dipotsavi Anka, Vol. 7, p. 7ff., as well as p. 145 and p. 151. 146. Vide R. N. Dandekar : The History of the Guptas, Poona, 1941, p. 148 f. 147. The word "Hari' is found to be used in this very same sense by the author of the Vadnagar Fort Prasasti, in which King Kumarapala of Gujarat is described as "Harir iti jnatah prabhavaj jane': vide Muni Darsanavijaya's article in Jaina Satya Prakasa, 1.1., p. 159, Note. 148. For Samudragupta, vide the Allahabad and Eran Pillar Ins criptions ( Sircar, 1.1., p. 254ff. ), for Candragupta the Mathura, Udayagiri and Meharauli Inscriptions ( 1.1., p. 269 ff. ), and for both V. A. Smith ( 1.1., p. 297 ff. ), R. S. Tripathi, Religious Toleration under the Imperial Guptas ( I. II. Q., XV, p. 1 ff. ), and R. N. Dandekar, 1.1., p. 44 ff. 149. On coins : vide Ojha, 1.1., p. 158 ff. 150. Vide the Allahabad Pillar Inscription, Sircar, 1.1., p. 156, Para 17. 151. Vide the colophon of the preserved part of Samudragupta's Krsnacarita, as per the notice of 'S.R.S' in Indian Culture, Vol. X, p. 78f. 152. Vide V. A. Smith, 1.1., p. 347, as well as the notice of D. B. Diskalkar in the Journal of the Numismatic Society of India, Vol. V, Part II, p. 136 f., for which reference I am indebted to Mr. S. L. Katre, my colleague at the Scindia Oriental Institue, Ujjain. 153. A. S. Altekar, A New Gupta King ( J.B.O.R.S., XIV, p. 223 ff. and XV, p. 134 ); D. R. Bhandarkar, New Light on the Early Gupta History ( Malaviya Commemoration Volume,

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176 Dr. Charlotte Krause : Her Life & Literature 1932, p. 189ff. ); K. P. Jayaswal, Candragupta II and his Predecessors (J.B.O.R.S., XVIII, p. 17 ff. ); V. V. Mirashi, Further Light on Ramagupta ( I. A., 1933, p. 201 ff.); N.N. Das Gupta, Rama Gupta ( Indian Culture, IV, 1937, p. 216 ff. ); Jagannatha, 'Some Observations on the Reign of Chandra gupta II; Vikramaditya' ( N.I.A., II, 1940, p. 685 ff. ) 154. Vide Rajasekhara, Kavyamimamsa, the stanza quoted by Jagannatha, 1.1., p. 689, Note 13; further references can be found in Pt. Bhagavaddatta's Bharatavarsa ka Itihasa : Adi yuga se Guptasamrajya ke Anta Taka, Lahore, 1940. 155. Jagannatha, 1.1., p. 686. This record was composed in 871 A. D. 156. 1.1., p. 687. My interpretation of this stanza deviates from that of the author of the article under reference. 157. Udayagiri Cave Inscription, Sircar, 1.1., p. 271. 158. Sircar, 1.1., p. 273. 159. Sircar, 1.1., p. 259, Para 30 and p. 256, Para 15. 160. 1.1., p. 258, Para 25. 161. 1.1., p. 255, Para 5. 162. 1.1., p. 259, Para 25. 163. 1.1. 164. 1.1., p. 259, Para 26. 165. 1.1., Para 27. 166. 1.1., Para 26 : the translation of this passage is as given by D.B. Diskalkar, Selections from Samsksta Insriptions, Part II, p. 47. 167. 1.1., p. 256, Para 15. 168. 1.1., p. 255, Para 5. 169. 1.1., p. 256, Para 15. 170. 1.1., p. 256, Para 16. 171. Allahabad Pillar Inscription, Sircar, 1.1., p. 259, Para 28f., as well as following records.

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Siddhasena Divakara and Vikramaditya 177 172. 1.1., throughout. 173. Do. 174. 1.1., p. 258, Para 23 and p. 259, Para 26. 175. 1.1., p. 258, Para 23 f. 176. 1.1., throughout. 177. 1.1., p. 258, Para 22f.; p. 162, Para 24. 178. 1.1., p. 259, Para 26, and following records. 179. 1.1., p. 258, Para 24 ( vide also p. 258, Para 25, p. 259, Para 30 and p. 261, Para 22 ). 180. 1.1., p. 255, Para 5f.; p. 256, Paras 15ff.; p. 259, Para 26 etc. 181. Eran Pillar Inscription, 1.1., p. 161, Para 19. 182. Allahabad Pillar Inscription, 1.1., p. 258, Para 25; also p. 161, Para 21 f. 183. 1.1., p. 259, Para 27. 184. 1.1., p. 259, Para 25-26. 185. 1.1., p. 256, Paras 11, 13, 17, 18; P. 259, Paras 26 and 30 ( St. 9 ); and p. 261, Paras 13, 16 and 23. 186. 1.1., p. 258 f., Paras 25 and 26. 187. 1.1., p. 255, Para 5 f.; p. 256, Para 15; p. 259, Para 27. 188. 1.1., throughout. 189. 1.1., p. 255, Para 9; p. 256, Para 16; p. 258, Paras 24 and 25; p. 259, Para 28. 190. R. N. Dandekar : A History of the Guptas, p. 67. 191. An idea of Samudragupta's personality can be formed from a perusal of Radha Kumud Mookerji's note 'Character of Samudragupta from his Inscription and Coins in Indian Culture', Vol. IX, p. 177 ff. 192. Possibly it is an allusion to some passage of Samudra gupta's Krisnacarita, the pertinent part of which is not available : vide supra. 193. Vide the Poona and Rithpur Copper-plate Inscriptions of

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178 Dr. Charlotte Krause : Her Life & Literature Prabhavati Gupta, Sircar, 1.1., p. 412 and p. 415. 194. Vide the Allahabad Pillar Inscription, Sircar, p. 256f., Para 19f. 195. Sircar, 1.1. 196. Sircar, 1.1., p. 256, Para 13 and p. 257, Para 21. 197. Sircar, p. 256, Para 19. 198. 1.1., p. 347. 199. Vide my article quoted above. 200. Vide Prabhavakacarita, 1.1., p. 56, St. 74ff.; Prabandha kosa, 1.1., p. 17, Para 25; Samyaktvasaptatika-vstti, 1.1.; Upadesaprasada, 1.1. 201. Vide V. A. Smith, 1.1., p. 296, as well as later theories spo nsored by S. K. Dikshit in Indian Culture, VI ( 1940 ), p. 191ff., Dhirendra Nath Mookerji in Bharatiya Vidya of 1945, p. 96, and M. V. Kibe in Journal of the Ganganatha Jha Research Institute, Vol. I ( 1944 ), p. 417 ff. 202. 1.1., p. 263, Note. 203. The Gaya and Nalanda Plates of Samudragupta ( Indian Culture, Vol. XI, p. 225 ff. ) 204. Vide W. Norman Brown, The Story of Kalaka, Smithsonian Institution, Freer Gallery of Art, Oriental Series, Washing ton, 1933, p. 3 ff. and p. 56, Note 10. 205. I am sorry to state that manuscript No. 119 of Muniraj Sri Kantivijayaji's Bhandara at Chhani, which, according to the Jinaratnakosa, s. v. 'Dvatrimsad-dvatrimsika No. I', promises to contain a commentary to the whole of Siddhasena Divakara's Dvatrimsad-dvatrimsika by Udayasagara, contains in reality only a Tika to the 21st (or 'Vardhamana- )' Dvatrimsika, as I was informed on my request for the loan of this manuscript. It is therefore a fact that so far no commentary to Siddhasena's remaining 20 Dvatrimsikas, including the Gunavacanadvatrimsika, is known to exist.

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Javada of Mandu* In the year 1498/99, when Ghias-ud-din Khilji was the ruler of Malava, his capital Mandapadurga, now known as Mandu (District Dhar) witnessed a glittering festival. It was an Udyapana! festival, such as is still celebrated by Jainas at the end of certain austerities, under presentation of articles suitable to aid religious knowledge, faith and conduct. This udyapana was of special importance. For at this occasion, the pious Jaina lady Kumari? ceremoniously handed over to the Jaina dignitary Vacanacarya Somadhvaja of the Kharatara-gaccha?, a gold lettered, illustrated manuscript of the Kalpasutra, which she had got prepared under great expenses. The magnificent manuscript, bearing the date of S. 1555, is still preserved". Besides the Ardha-Magadhi text of the sutra, it contains an historically informative prasasti of 91 Samskrta stanzas in high-flown kavya-style ( 'K.P.' ), composed in that year by Somadhvaja's great-grand-disciple Sivasundara Munif and copied in the same yearo. In this Kalpa-prasasti, the author not only describes the presentation in detail, but also records ( of course not forgetting his own monastic lineage ) a complete history of the family of the Jaina merchant Jasadhira of Mandapa, the second of whose four wives the donor Kumari was". He starts with the seventh ancestor, an influential merchant of Delhi. The family resided at Delhi, till the 4th ancestor, a younger son, emigrated to Mandu, where its junior branch remained settled. To his branch, Jasadhira belonged. The family was of the Bahakata-gotra of the Srimali-clan * Published in the Journal of Madhya Pradesh Itihasa Parishad, Bhopal, No. 4, 1962.

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180 Dr. Charlotte Krause : Her Life & Literature and belonged to the Kharatara-gaccha. Jasadhira followed the family tradition in being a devout disciple of Acarya Jinasamudra Suris, the then living head of this Gaccha. He had acquired the coveted title of Sanghapati and was known for his religiousmindedness and for many acts of charity, and thus receives his full share of praise in the Prasasti. So do those of his ancestors who likewise excelled by meritorious deeds, while others are mentioned by name. In the galaxy of all those more or less deserving personalities, somewhat outside the straight genealogical line there are two, who as chance will have it, bear the name of Javada and were both inhabitants of Mandu and contemporaries at that. 1. Javada of Kharatara-Gaccha The less outstanding of those two Javadas was Jasadhira's son-in-law, married to Sarasvati, elder daughter of Kumari's senior co-wife Jhanaku. About him, K. P. has nothing to say, except that he was the son of Sanghapati Mandana ( st. 54 ). To judge from the scantiness of references to him, this Javada does not seem to have impressed his contemporaries and certainly was of lesser stature than his famed father, who is sufficiently known from sources other than the K. P., and after whose famed name that of Javada just trails along by way of an appendage. Thus the colophons of the manuscripts of the Vasudevahindi', dated S. 1528, and of Bhagavati Sutral", dated S. 1532, both of which Sanghapati Mandana (or Mandana ) has got copied for the Manuscript-library of Mandu (Mandapadurga-citakosa ) proclaim that he belonged to the Thakkura-gotra of the Srimali-clan and to the Kharatara-gaccha. He was a son of Sanghapati Jayata and his wife Himi and had proved his loyalty to the Jaina faith by many pious deeds, such as temple-consecrations, installations of idols, celebrations of the ordination etc. of ecclesiastical dignitaries, mass pilgrimages, had performed acts of charity, like the opening of almshouses (Satragara ) and, last but not the least, had caused the whole

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Javada of Mandu Siddhanta, i.e., the sacred books of the Jainas, to be copied for the above mentioned library, a praiseworthy enterprise indeed, at a time when there were no printed books. All this, so it is stressed, he achieved by spending large amounts of money, honestly earned by his own hands. The Vasudevahindi colophon mentions his wife Lilade and his sons Khima and Karana, but not Javada, while the Bhagavati colophon names as his sons Sanghapati Khimaraja and Sanghapati Jau, the latter being of course, an alternate form of Javada, and even adds the name of the latter's son Nina. 181 Inscriptions confirm that Mandana ( or Mandana ), son of Jayata of the Srimali clan, did instal Tirthankara images, and proclaim that he had them consecrated by Jinacandra Suri, the 57th pontiff of the Kharatara-gaccha, and as such, predecessor of Jinasamudra Suri, who was mentioned above as Jasadhira's Guru11. One inscription12, dated S. 1524, says that in that year, he installed an image of Sreyamsa ( the eleventh Jina ) at Mandapa-durga. It mentions that he was of the "Thakura-gotra', but is silent about Javada, unless 'Jhanjhana' is a misreading of that name. Another inscription13, dated S. 1533, contains the name of Mandana wife Lilade and that of his son Javada, and records that in that year, Mandana installed the Suparsva statue (a Pancatirthi ) on which it is inscribed. Here no place-name is given, nor is the gotra specified. There can be no doubt that the Mandana (or Mandana) and his son Javada ( or Jau) of these colophons and inscriptions are the same persons as those mentioned in st. 54 of K. P.14 This concludes the scanty record about Javada of the Kharatara-gaccha, who, far from following in the foot-steps of his generous and far-sighted father and his large-hearted father-in-law, has done nothing that could, to the best of our knowledge, justify the mention of his name, were it not for the confusion he has created by being mixed up15 with his illustrious namesake, Javada of the Tapagaccha, the subject of this article.

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182 Dr. Charlotte Krause : Her Life & Literature 2. Javada of the Tapa-gaccha This other Javada was a cousin of Jasadhira (K.P. st. 31-42), his mother Suhagu being the youngest paternal aunt of the latter. Javada's father was Rajamalla, who, though K.P.( st. 41 f.) merely mentions his name, was a person of some consequence according to other sources to which we shall revert later. The main biographer of Javada and his family is the Jaina poet Sarvavijaya Gani, whose monastic lineage! goes back to the 50th Tapa-gaccha pontiff Acarya Somasundara Suri18. He is the author of two Samskrta Mahakavyas, the Ananda-sundara ( An.)19 and the Sumati-sambhava ( Su. )20, both preserved in manuscripts, but not yet accessible in print. The Ananda-sundara ( sub-title Dasa-sravaka-carita ) renders, as both the titles indicate, the stories of the foremost ten laymen of Mahavira, starting with Ananda, the first of them. It is based on the canonical Uvasaga-dasao, the 7th Anga, and has 8 adhikaras. It must have been composed very shortly before the copying year of the oldest Ms., S. 1551, as it mentions Javada's idol installations of S. 1547 ( An. Prasasti, st. 16 ) and seems to presuppose Javada's Guru, Acarya Sumatisadhu Suri2, the 54th Tapagaccha pontiff, who died S. 1551, as still alive ( 1.9). This work contains, besides various stray references to him, a detailed account of Javada's family history from the 6th ancestor onward, justified by the fact that the poet wrote this work at Javada's suggestion and insistence.22 Sarvavijaya's second poem, the Sumati-sambhava, bears a title which appears, at first sight, tantalizingly familiar to the pious Jaina, as it suggests the names of the two successive Tirtharkaras Sumati and Sambhava, who, in reality, have nothing to do with it. For it is nothing but an account of the life and doings of Acarya Sumatisadhu Suri, who was mentioned before already. As it contains a description of Javada's idol installations of S. 1547, it must have been composed between that year and the date of copying

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Javada of Mandu 183 of the only known manuscript S. 1554. Since the last portion is missing, it cannot be said whether or not it covered the hero's death (S. 1551). Yet from the title ( sambhava ) it appears most likely that it did not, which would fix S. 1551 as the terminus ante quem. This poem devotes two of its eight Sargas, viz. VII and VIII, to Javada, as the chief devotee of the hero. Yet of Javada's ancestors, only his grandfather Golha and his father Rajamalla find mention therein. This might be interpreted as an indication that it was composed after the An., where the whole pedigree is given, and that the poet did not want to repeat himself. Some information about Javala, mostly concerning social and religious services rendered by him, is contained in Sivasundara's above-mentioned contemporary K. P. ( st. 42-45 and 60). A reference to Javada is also found in the Gujarati Mandavagadha Caityapravadi by Khemaraja Gani alias Ksemaraja Gani, a monk, disciple of Somadhvaja Vacanacarya ( vide above ), approximately contemporary according to the testimony of another of his works, dated S. 1546.23 Another, likewise contemporary source is Somacaritra Gani's Guru-guna-ratnakara Mahakavya ( Gu. ),24 a Samskrta biography of Acarya Laksmisagara Suri, the 53rd Tapagaccha pontiffs, composed in S. 1541, which throws light on Javada's pilgrimage. Then, there is the Tapagaccha-pattanukrama-gurvavali Canda, composed in S. 1570 in Gujarati verses by 'Vibudha-vimalasisya' ( Vib. ),26 and the quite recent Laghupausalika-gacchapatravali ( La. ),27 both of which refer to Javada's idol installations. Lineage : Javada belonged to an ancient, highly respected and wealthy family. This can be deducted from the fact that all the links in the chain of his ancestors (except Haparaja ) were 'Sanghapatis', which means that they had atleast once taken out a mass pilgrimage, an affair which in those days implied enormous courage, social

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184 Dr. Charlotte Krause : Her Life & Literature credit and wealth. Three of them also were connected with the court of the rulers of Malava, viz., Haparaja, who seems to have been something like a master of Protocol28, Golha, who is called a favourite of the rulera, and Javada's father Rajamalla, who is specified as an "ornament of the assemblies of Malava-pati Mahimunda."30 Most of them are extolled for their charity and piety, last but not least Rajamalla, famed for the sumptuous reception with which he welcomed his Guru Laksmisagara Suri ( vide above ) at Mandu, spending 60,000 Tankas on pomp and show and on alms for the poor. The sojourn of this popular and learned dignitary at Mandu is confirmed by inscriptions on statues of Tirtharkaras consecrated by him there in the years S. 1517, 1520, 1521 and 1524, which approximately date Rajamalla's feat.31 Official and Social Position : True to family tradition, Javada himself occupied a respected position at court, for Sultan Ghias-ud-din always honoured him32 and gave him the title of 'Grand Merchant'33 and the responsible post of Treasury Officer?4, so that he was referred to as the Sultan's Ministers. Sometimes he is alluded to as Javadendra36, an epithet which besides his position of power, also hints at his fabulous wealth, just like the title "Little Salibhadra'37. Expressive of his social prestige is his designation "Prince of the 'srimali clano3$, which occurs repeatedly.39 Pilgrimage : In his religious community, Javada was held in high esteem, as the epithet 'Sanghanayaka'40, and the regular title 'Sanghapati'41, show. The latter title he obviously acquired on his pilgrimage to Arbuda? (modern Abu ) and Jirapuri ( modern Jiravla )*, both even now famous Jaina places of pilgrimage. For the sources do not speak of any other pilgrimage made by him, while on the other hand, they stress the vastness of the crowds of pilgrims he took along with him, and tell about the large amounts of money he spent on them on

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Javada of Mandu 185 this pilgrimage. K. P. says that Jasadhira himself was one of the pilgrims. Gu. describes with satisfaction how 'Mantrisa Jau of Mandapa', with his pilgrim party, joined at Ratlam, other troops of pilgrims coming from Ujjain and Dhar, and how the three parties, forming one long army, proceeded together to Idar, where they ceremoniously made their obeisances to the head of their Gaccha, the great Acarya Laksmisagara Suri, who was mentioned above as Rajamalla's Guru, and as the hero of the Guru Gunaratnakara. From there they proceeded to Abu and Jiravla, then returned via. Sirohe, to Malava, all the time celebrating religious festivals, fasting and feasting, and happily indulging in the sumptuous donations made by their open-handed leaders, and in the sight of the holy places with their gorgeous temples. Luckily, this pilgrimage can be exactly dated with the help of an inscription in the Lunavasahi Temple of Abu, which commemorates, with an obeisance to Neminatha, the 22nd Jina, the pilgrimage made to this place by Sanghapati Javada, son of Sanghapati Raja ( i.e., Rajamalla ) of the Srimali clan and of his wife Suhava ( i.e., Suhagu, vide above ), of Mandapa-durga, in the company of his wife Dhania44 and other family members, in S. 1531.45 Welcoming the Guru : Javada, just as he had followed in his father's footsteps on paying his respects to Acarya Laksmisagara Suri, remained a devotee of the Gurus of the Tapa-gaccha. His special allegiance was concentrated on Laksmisagara Suri's successor, the already referred to Acarya Sumatisadhu Suri, to whose sagacious guidance his much extolled actions are traced back by his biographer. Sumatisadhu Suri, while touring Gujarat, had been invited to Mandu by Javada and was welcomed hy him with a grand reception, which is described in detail". Special attention is drawn by the poets on the manifold musical instruments used by the bands ( among others 84 pairs of drums ) and the deafening sound they produced, the rows of elephants and decorated horses, walking in the pompous process

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186 Dr. Charlotte Krause : Her Life & Literature ion, the costly garments and other articles of value distributed by the Seth, and the jubilations of the delighted populace, including even its Mohammedan element47. A picture indeed which it is difficult to imagine, when looking on the fields of ruins which are today's Mandu ! Acceptance of the twelve vows : The first action to which his Guru's presence inspired Javada, was the adoption of the 12 laymen-vows4% which in the eyes of his biographer, place him in a line with the great Sravakas of the past : King Srenika, Emperor Samprati, the kings Kumarapala and Ama, and Seth Salibhadra". The first five among those twelve vows are grouped together as Anuvratas, being relaxed versions of the five Mahavratas of the ascetics. The first vow, that of Ahimsa, as well as the second, that of Truthfulness, was adopted by Javada in the conventional form. So was the third, that of non-stealing, but with the additional relaxation of merely promising carefulness in the removal of pests50 ( which obviously are acknowledged as the legitimate 'proprietors' of whatever substance they are found in ). Under the fourth vow, that of Chastity, Javada, promising conjugal fidelity, reserved to himself the right of possessing 32 women, doubtlessly in imitation of the example of the justmentioned Salibhadra, who is said to have had this very number of consorts, only with the difference that he left them all to become a monk. According to the sources, Javada had in fact four regular wives, whose names are handed down. The rest could have been concubines, in conformity with ancient Rajputa custom, which was still in vogue, even in Jaina families of Rajputa origin, a few generations back. By the fifth vow, that of non-attachment, which demands limitation of one's property, fixed in regard to number or quantity for life-time, Javada reserved to himself, in this order, the possession of 1,00,000 mounds of grain; 1,00,000 mounds of ghi and oil;

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Javada of Mandu 187 1,000 ploughs; 2,000 plough oxen, 10 houses and markets; 4 mounds of silver; 1 mound of gold; 4 mounds of pearls; 300 mounds of gems; 10 mounds of base metal; 20 mounds of coral; 1,00,000 mounds of salt; 2,000 mounds of molasses; 200 mounds of opium; 2,000 asses; 100 carts, 1,500 horses, 50 elephants, 100 camels, 50 mules, 20,00,000 Tankas. Figures which allow us to form an idea of the establishment of a 'vyavahari-siroratna' of ancient Mandu. The second group of vows, the three 'Gunavratas', comprises the 6th, 7th and 8th vows. Under the 6th, Javada restricted the radius of his movements to 2,000 gavyuti in the horizontal directions and to 1/2 gavyuti and two yojana each upward and downward.52 Under the 7th, which sets limits to the number and quantity of articles of daily consumption and use, he pledged himself to use at the utmost, p. d. 4 seers ghi, 5 seers, grains, 5 pitchers of drinking water, 100 varieties of vegetables, 500 fruits by number, one mound by weight, 2 mounds by measure, 4 seers sopari, 200 betel leaves, ornaments worth one lac, ointments worth 100 Tankas, one mound flowers, 8 jars of bathing water, 7 suits of garments and other articles similarly restricted, which form a long list. The 8th vow, which limits such articles and actions as would involve unnecessary discomfort to fellow-creatures, Javada promised, among other items, to use only water sterilized by boiling, to get only a limited number of garments dyed, not to gamble, not to accept a post like Kotavala, Prison-superintendent, etc. The last four of the 12 laymen-vows, viz., ninth to twelfth are the Siksa-vratas, the ninth enjoining the performance of the traditional religious practices at fixed intervals, the 10th imposing further limits on items already touched in a more general way by previous vows, such as sexual intercourse, distances of daily walking, riding etc., daily routine, which may only be begun after viewing a Jina image, while the eleventh makes the Pausadha rite (living like a monk for a fixed time ) compulsory, and the twelfth binds the laymen to perform certain acts of charity, hospitality and religious

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188 Dr. Charlotte Krause : Her Life & Literature service, defined by timings and by amounts of money to be spent thereon. Each and everyone of the restrictions and promises settled by Javada is minutely recorded by the latter's biographer, who was understandably eager to present to the world the picture of this ideal Sravaka, shining forth among the devotees of his sect, whom his faith inspired to such self-discipline. That Javada was faithful to his pledges, particularly those taken under the tenth vow, can well be inferred from the lavish donations he made at every suitable occasion, from his biographer's assertions53 that he "equipped the earth like an almshouse", from the description of the thoughtful way in which he draped all the rivers, lakes and wells of Mandu with cloth, to protect aquatic life54 and, last but not the least, from the numerous Tirthankara statues which he installed.55 Statues Installed These statues were installed by Javada and consecrated by his Guru, Acarya Sumatisadhu, in one grand collective ceremony at Mandu in S. 1547. They were 104 statues in all, viz., one of each of the 24 Tirtharkaras of Bharata of the past world period, one of each of the 24 of the future, and one of each of the 24 who lived in this world period, moreover one of each of the 20 'Viharamanas', i.e., those Tirthankaras who are believed to be living now in other, distant worlds, three collective relief plaques of 24 each, one collective relief plaque of the 20 Viharamanas, and six Pancatirthiss, all fashioned in brass, besides one silver statue weighing 23 seers, and one of gold, weighing 11 seers.** They were lavishly adorned with jewel-studded parasols and precious ornaments, so much so that Ksemaraja in his above-mentioned Caityapravadi ( st. 22 ) praises Javada's statues of silver, jewels and gold as show-pieces, worth being visited by pilgrims, and even K. P. ( st. 44 ) especially mentions them", when taking Javada's name. The rites and celebrations marking these consecrations, the pomp and show displayed, the

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Javada of Mandu 189 presentations made by Javada, the magnificent ritualistic paraphernalia dedicated by him, and the crowds which and come from all parts of India ( the list of geographical names enumerated fills alone two stanzas ), all this is described in minute detail by Su. in 23 stanzas, perhaps with the intention of laying down for record the ideal way in which such an important function should be arranged. Vi. devotes 17 verses to it, describing even the items of food served to the guests. According to him, the consecration festival cost Javada 15 lacs. The Temples The fabulous generosity of Javada has led modern admirers to the statement, for which there is no evidence at all, that he also constructed five big temples of the Tirtharkaras Rsabha, santinatha, Neminatha, Parsvanatha and Mahavira at Mandu. This seems to be an inference unjustifiably made on the basis of An. 1-5, where, by way of a 'Mangalacarana', these five Tirtharkaras are extolled and then their blessings invoked in st. 6. maNDapadraGgazRGgArAH paJcApyete jinezvarAH / / zAstrAdau jAvaDendrasya prasannAH santu santatam / / 6 / / "At the beginning of the book, these five Jinas, ornaments of the city of Mandu, be always gracious to Javadendra." Why the poet chose just these five Jinas, he knows best himself. Mahavira's inclusion may have been felt desirable, because the heroes of the poem were all his direct devotees. In no case, however, could this stanza form a basis for the inference that the temples of those five were the main temples of Mandu. For in his Caitya-pravadi 61 mentioned before already, Ksemendra Gani, reporting a pilgrimage to the representative sacred places in and around Mandu, names and describes the five temples of Parsva, Suparsva, santi, Sambhava and Adinatha (Rsbhanatha ) of Mandu itself, besides 17 of places of its vicinity, such as Tarapur, Dhar, Hoshangabad ( which at that time probably were under the jurisdiction of the Sultan of Mandu62 ) as essential

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190 Dr. Charlotte Krause : Her Life & Literature for inculsion in the Pravadi. It can well be taken on his authority that the five temples mentioned by him were the main temples of Mandu proper at that time. The representaive character of the temples of Parsva and Suparsva of Mandu is anyhow confirmed by the contemporary K. P. st.1 : zrImanmaNDapamerubhUdharadharAskandhe nibaddhasthitI / / zrImatpArzvasupArzvanirjaratarU syAtAM satAM zreyase / / 1 // "May Parsva and Suparsva, two heavenly trees, as it were standing on the ground of Meru-like Mandapa, be a blessing to good people." Besides, every Jaina knows that especially Suparsva has always been considered as the Lord of Mandu, as in the Gujarati poet Rsabhadasa's much quoted verse63; mANDavagaDhano rAjiyo nAme deva supAsa / #29797 The Foot TRAI TETE T T 3774 11 4 11 Suparsva as deity of the Jainas at Mandu is also mentioned in Ratnamandira Gani's Upadesatarangini 64 (p. 135 ), in Khema's Vrddhacaityavandana S, in Silavijaya's and Subhagyavijaya's Tirthamalas" etc. throughout the last centuries but one. That these five temples, or any one of them, or for the matter of that, any Jina temple whatever, was built by Javada, is not even hinted at anywhere in literature nor epigraphy. On the other hand, it is certain that in Javada's time, the number of Jaina temples of Mandu was quite considerable. It cannot be said, though, what had happened by then to all those 700 temples, stated by Muni Jayananda in his Nemad Pravasa Gitika 67 to have been in existence at the time of his pilgrimage in S. 1427, when the number of inhabitants of Mandu was 3,00,000 ! Anyhow, it would lead too far, were we to enter here into details of the previous history of the Mandu Jaina temples, which would have to include Pethada's famous constructions. Suffice it to say that in Javada's time, at least those 104 temples were doubtlessly in existence, in each of which he

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Javada of Mandu 191 installed one of his idols ( Su. viii. 14): sphurantyatra devAlayastuGgazRGgAH zataM te caturbhiH samaM citracaGgAH / kasatkoraNIbhirlasattoraNazrIdharAH sindhurA eva ghaNTAghaTAbhiH / / "There, 104 temples are gleaming, with high pinnacles, bright and handsome, with shining engravings, bearing beautiful arches, having the shape of elephants, with numbers of bells." This tallies with Vi., st. 75; abhinava devabhuvana devAlA zata upari cyArai causAlA / kaNaya rajata pItalamaya kArIya biMba pratiSThA jaga sAdhArIza / / "In 104 four-roomed temples, abodes of the gods, all new, the consecration of gold, silver and brass images was performed and the world made better." This amply suffices to allow us to form an idea of the splendour and prestige which Jaina culture could boast of in Javada's time. One would feel inclined to know what is left of all this glory, so eloquently extolled by devout poets : do we only have their high-flown words vouching for it ? Epigraphic Evidence By a lucky chance, some statues, bearing pertinent inscriptions, have escaped the general destruction, which transformed Mandu, the City of Joy', into a field of ruins, surmounted by a few awe-inspiring, gaunt Islamic piles. For, pious Jainas hurried those precious idols away in time, giving them places in temples outside Mandu, where they are still worshipped. Out of those 104 images and reliefs which Javada installed, three statues of Jinas of the past period, viz., Anantavirya6s, Svayamprabhas, and Padmanatha?", two of those of the present period, viz., Abhinandana" and Neminatha, one of the Viharamanas, viz., Visalanatha", and all the three Pancatirthis, viz., Kunthu24, santi75 and Parsvas, i.e., in all nine statues, are preserved. After correction of some obvious misreadings, it is seen that they all bear, besides the place-name Mandapa, the date of the consecration

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192 Dr. Charlotte Krause : Her Life & Literature as specified in Su. viii, st. 7. viz., the 13th Magha, Bright Half, S. 1547, the name of the donor Javada of the srimali-clan, and, mostly, those of his four wives, his son Hira with wife, his adopted relation Lala, all the ancestors, except Haparaja, with their wives, and Rajamalla's elder brother Megha and sister Sani, all of whom are also found in one or other of the literary sources. They also agree with the latter as well as with one another in naming Acarya Sumatisadhu Suri, successor of Acarya Laksmisagara Suri of the Tapa-gaccha as the consecrating dignitary, and in mentioning ( with one exception ) that 104 statues were simultaneously consecrated there and then. The mathematical precision with which, in this way, statements and figures of literary sources are confirmed by epigraphic evidence, forms a splendid vindication of the historical value of the much maligned Jaina literature and should entitle the researcher to trust it even in cases when there happens to be no epigraphic material to bear it out. This presupposes, however, that the texts are interpreted with true philological accuracy and with the unprejudiced endeavour to find out the truth and nothing out the truth. Othervise, pseudo-history is created, as has happened in the case of the object of this article, Javada, who, contrary to all evidence, or in absence of it, has in all earnest been reported to have adorned Mandu with temples, to have caused the gold-lettered Kalpa-sutra manuscript to be written, to have installed stone idols, and to have belonged to the Kharatara-gaccha. It is hoped that this small study has succeeded in revealing a minute, but true picture of a phase of Jaina cultural history, which, though restricted to the narrow limits of Old Mandu, may well be taken as representative of the India of that time, for Jainism with its ever wandering, ever teaching, ever respected monks has never allowed itself to remain confined within geographical boundaries.

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Javada of Mandu 193 References 1. Modern Hi. 3640 2. K. P., st. 89 "THET-HS7770-487 96427 I" 3. His pedigree goes back to Jinakusala Suri , the 50th pontiff of this gaccha, vide K. P., st. 80ff. 4. Cf. : 3TR TR 7162T, FUSC" at the offerte di foras Faufert ufa, "false", Po80, co PP-REI 5. K. P., st. 80 ff. and 91. 6. A copy of this Prasasti was most obligingly placed at my disposal by Shri A. Nahta. 7. K. P., st. 52. 8. He died S. 1555. Vide Jaina Gurjaro Kavio by M. D. Desai, II. p. 682, also K. P., st. 79. 9. Cf : Vijayadharma Suri, Aitithasika Rasa Sangraha III, Yasovijaya Jaina Granthamala, S. 1978, Introduction, p. 18, No. 14. 10. Cf : Muni Jinavijaya, Vijnapti-triveni, Jaina atmananda Sabha, Bhavanagar, 1946 A. D., Introduction, p. 70 f. 11. Vide Jaina Gurjara Kavio, II, p. 683 f. : he died S. 1530. 12. fate TT, ymgrtGFIE, FO 8481 13. aet, po 1401 14. This Mandana or Mandana must not be confounded ( as has happened ) with his several contemporary or nearly contemporary namesakes, particularly the somewhat earlier author Mantri Mandana, who likewise lived at Mandu and likewise belonged to the Srimali clan and the Kharataragaccha, but was a son of Bahada and belonged to the Sonagara-gotra. Re him vide M. D. Desai, Short History of Jaina Literature (Bombay, 1933 ), pp. 698-704 etc. 15. TROR 71627, Husano ato ita HFGT, Journal of the Madhya Pradesh Itihasa Parisada, No. 2. p. 80 ff. 16. Not sister, as represented by A. Nahta, in his article in 'Vikram' 1. 1. for K. P. clearly states that she was a

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194 Dr. Charlotte Krause : Her Life & Literature daughter of Jasadhira's grandfather Jagasimha, and therefore a sister of the former's father Jasavira. 17. Somasundara Suri, Jinasundara Suri, Caritraratna Vacaka, Sarvahamsa Gani, P. Jayasadhu, Sarvavijaya Gani : cf. An. p. 26 ff. Su. VIII, 45 ff., and Muni Caturvijaya, Jaina-stotrasandoha, Ahmedabad, Introduction to I, p. 79 and to II, p. 89 f.; he names P. Sivahema and Vacaka Jinamanikya as his teachers. 18. Vide M. D. Desai, Jaina Gurjara Kavio, II, p. 719 f: he died in S. 1499. 19. Cf. : M. D. Desai, Short History of Jaina Literature, f. 755; the references and quotations relating to the first 12 stanzas of this text are taken from an extract from P. Peterson's "Fifth Report of Operations in Search of Samskrta Manuscripts in the Bombay Circle", 1896, No. 625, kindly placed at my disposal by Acarya Vijayendra Suri; those relating to other portions of the text are from manuscript No. 703 of the Bhaktivijayaji Bhandar of the Atmananda Sabha, Bhavnagar, kindly lent to me by the latter ( a rather incomplete manu script ). 20. Cf : SIST 77621, "sit ofia71 Ofreift 109 11 3451fox", a Thigi PO, 2-3, qo 88 ff. My references and quotations refer to a photostatic copy of manuscript 7305 of the Asiatic Society of Bengal, Calcutta, kindly lent to me by the ever helpful and generous Shri Agarchand Nahta. This manuscript is the only one known so far of this text and is very defective, as not only the 5th and 6th leaves are missing, but also the whole last portion from the 20th leaf onward, which must have contained the final stanzas 31-43 of the 8th Sarga ( for the 19th leaf ends with st. 30, while the last, unnumbered leaf begins with st. 44 ), which B. Nahta does not mention. In the process of copying too, text portions, such as VII. 74 and VIII. 25 have got lost.

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Javada of Mandu 195 21. Cf. : Jaina Gurjara Kavio 1. 1. II, 722 f. n. 22. An. 1. 42; 1. 34; VIII. 67. An. Prasasti 24, f. and colophons. 23. Jaina Gurjara Kavio, 1. 1. II, p. 500, No. 654. 24. Edited by Muni Indravijaya, Yasovijaya Jaina Granthamala, no. 24, Benares, Veera S. 2437. 25. Vide Jaina Gurjara Kavio II, p. 721 : he became pontiff in S. 1517 and cannot have died before S. 1557, the date of his last consecration-inscription : Nahar, Jaina Inscriptions, II, No. 1773. 26. Published in Pattavali-samuccaya, Part II, by Muni Darsana____vijaya ( Ahmedabad, A. D. 1950), pp. 133-144. 27. Vide Jaina Gurjara Kavio, II. p. 723 note. 28. An. p. 7 : "nRpadisaMsadi yo'rghamApa" / / 29. An. p.9 : "bhUvallabhasyApi hi vallabho yaH" / 30. An. p. 11 : "khyAtaH zrI mahimundamAlavapateH zRGgArakaH saMsadAm" / The ruler is Mahmud Khilji I ( S. 1492-1525 ). 31. An. p. 12, Su. vii, 18 f. : vide for the inscription of S. 1517 : muni dhurandharavijaya, "zrI mANDavagar3hanI mahattA", jaina satyaprakAza, varSa 7, aMka 9, pR 26, naM 7; for S. 1520 : A vijayadharma sUri, prAcIna lekha saMgraha, bhAga 1, bhAvanagara 1929, naM 342; A buddhisAgara sUri, jaina dhAtupratimAlekhasaMgraha, bhAga 2, vaDodarA 1924, naM 408; for S. 1521 : vinayasAgara, pratiSThAlekhasaMgraha, bhAga 1, koTA 1953, naM 614; muni dhurandharavijaya, 1.1., pR 27, naM 9; A buddhisAgara sUri, 1.1., naM 149 evaM 257; nAhara 1.1.2, naM 1614 and for S. 1524 : vinayasAgara, 1.1., naM 643 / 32. An. p. 14 : 'sadA dadAtIha yasya bahumAnam' / 33. Vi. 73 : 'vaDavivahAriviruda', reiterated in An. colophons 'vyavahAri shirortnnukaari'| 34. An. colophons : 'gAdhikArI' / 35. Gu. IV. 65 : 'mantrIza-jAU' of 'maNDapa' and ib. 128 : 'zrImAlavA dhIzvara mantri-jAU', Re. "Jau as short-form for Javada' vide above. 36. An. I. 6; Su. VII and VIII colophons : K. P. 45.

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196 Dr. Charlotte Krause: Her Life & Literature 37. An. colophons; Su. VII colophon; fefa fascufus' also reflected in An. I. ii. Salibhadra is the well-known Croesus of Jaina tradition and plays a great part in legendary literature. According to Thananga III and its commentary 10, he was a contemporary of Mahavira. 38. reading :' vide An. 1. 15 and Su. VII colophon. The in the letter place is proved a lapsus calami by the metre of the former B. Nahta's article in Jaina Satya Prakash, 20, 2-3, p. 44 ( mentioned earlier) has to be corrected accordingly. 39. Reflected also in An. 1, 34; VIII, 67. 40. Su. VII, 14. 41. An. colophons, An. p. 13, K. P. 45, Vi. 73, 82, 92. 42. Su. VII. 24 f.; K. P. 60; Gu. V. 64-132. 43. 30 m. from Abu Road Station. 44. The mother of his only son Hira, A. T. st. 18. 45. Muni Jayantavijaya, Sri Arbuda-pracina-jaina-lekhasandoha, Shri Vijayadharma Suri Jaina Granthamala, No. 50, S, 1994, p. 155, No. 387, and p. 465. 46. Su. VII. 26 -33 and Vi. 73 ff. 47. Su. VII. 28 : 'ghana - khAna- malikka 48. Su. VII. 34-70. 49. An. I, 10 ff.; An. p. 14 ff.; Su. VII. 21 f. About Salibhadra vide above. 50. Su. VII, 38: '' 51. An. p. 17. 52. 1 gavyuti = 4 miles ( ? ); 1 yojana = 9 miles (?). 53. An. p. 24 : 'vizvambharA zrI jAvaDena 54. K. P. 43. satrAgAramiva vyadhApyata' / 55. Su. VII, 2 ff.; Vi. 75 ff. 56. A 'Pancatirthi' is a statue surrounded by an ornamental frame of the same material as the statue, with four small Tirthankara images in relief.

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Javada of Mandu 197 57. Not 22, as is often stated, one writer copying the mistake from the other. Vide Su. VII, 6. Top peilfasifarafidhctat' 58. Su. VIII. 6. 4 a HOT THAT I 59. araufque maigiaih SCRITTI 60. f aritusfoore, si ucisiger-fergefa, TT 4, A 1993, q 203, reiterated by A. Nahta in this Journal No. 2, p. 80 f. 61. First printed in Jaina Yuga IV (S. 1985 ), pp. 332-333. A. Nahta does not state whereon his edition in this Journal No. 2, pp. 84 ff. is based. 62. The text is quite clear on the point that out of 22 temples on the pilgrims' route, only those five are of Mandu proper, though A. Nahta in this Journal No. 2, p. 79 f. takes all 22 as located within the town of Mandu. 63. From his 'Caityavandana'. This poet's works fall into the period S.1666 to 87; vide Jaina Gurjara Kavio, 1.1.,1., p. 409ff. 64. S. 1520 Published in Benaras, Vira S. 2437. 65. S. 1619 ( ? ) vide. 15, JO VETA Toridit anfaati, 36 Tai 1951, \ 25-261 66. S. 1746 and 1750; vide fazer FR, Y a defect FNE, F 1978, I 101, 731 67. Published in: a pirjasta, st stefat ETETA, 376HGICE, 1949, " 411 1 68. Now in Ahmedabad : Buddhisagara, 1. 1. 1, No. 861. 69. Now in Ahmedabad : Buddhisagara, 1. 1.1, 1. No. 1074. 70. Now in Baroda : Buddhisagara, 1. 1.; II, No. 316. 71. Now in Nagpur : Muni Kantisagara, Jaina-dhatu-pratima lekha, 1950, No. 251. 72. Now in Kheda ( Gujarat ): Buddhisagara, 1.1., II, No. 454. 73. Now in Cambay : Buddhisagara, 1.1., II, No. 614. 74. Now in Agra : Nahar, 1.1., II, No. 1472. 75. Now in Vijapur : Buddhisagara, 1.1., No. 428. 76. Now in Merta : Vinayasagara, 1.1., No. 847.

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Poetical Biography of Sri Vijaya Dharma Suri* Popularity of the Hero Vijaya Dharma Suri deceased only six years ago at Shivpuri (Gwalior State ), where illness had obliged the indefatigable wanderer to linger, when he was passing there on a walking tour from Bombay to Benares, and where a splendid Memorial Temple has been erected in his honour, combined with a flourishing Boarding School for Jaina boys ( the 'Viratattva Prakasaka Mandala' ). But even without this visible sign of the gratitude of his devotees and disciples, Vijaya Dharma Suri could never be forgotten. For in India, his name is engraved in many hearts with the letters of purest reverence, as I experienced myself, while following the traces of his wanderings through Gujarat and Kathiawar last cold weather. Pronouncing the name of Vijaya Dharma Suri with respect, had the effect of a magic spell, instantaneously causing the hearts of young and old to open, and turning foreigners into friends and brothers in a trice. Not only Murtipujaka Svetambera Jainas, but Sthanakavasis and Digambaras and Terapanthis too, not only Jainas, but Arya Samajis, Vaisnavas, Saivas, Parsees, Musulmans and freethinkers too, not only sons of Mother India, but great stars amongst European scholars and high officials too, are in the crowd of the late Mahatma's admirers, disciples, devotees, and friends. Maharajas, millionaires, and dignitaries even of heterodox sects and creeds, honoured and respected him during his life-time, and still do honour and respect his memory. And even in distant Europe and America, the great Jainacarya's name is pronounced with sympathy and reverence. * An article by Dr. Charlotte Krause. Published in 'Dharma Jivana Pradipa', alias "Vijaya Dharma Suri Rasa', Shivpuri, June 1928.

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Poetical Biography of Sri Vijayadharma Suri 199 His Personality And this is no wonder. For Vijaya Dharma Suri was not only an ideal Jaina Sadhu, but his was a personality of eminence and rare attractiveness. His was a great and liberal mind, which made him just in the appreciation of things good and noble in other sects and religions. His was a warm heart, which made him mild towards poor infatuated fellow-creatures, whom he loved as a father does his own erring children. His was a firm soul, which made him forbearing even towards his adversaries. His was the quick intuition of a genius, who, ages before, knows the demands of coming generations, and his was a sound common sense, which knows the needs and grievances of the present hour, and finds means to redress them. Renowned was he as a writer, a scholar, an orator, and a social reformer. Literary Activity Even now, his co-religionists and country-men delight in numerous essays and other writings from his pen, which deal with different aspects of Jaina Religion, and which, learned and devotional at the same time, resulted from a deep study of the Sacred Writings as well as post-canonical Jaina Literature, and which, partly, represent what were originally sermons, recast in book-form. The titles of his chief volumes are : Jaina Tattva Digdarsana ( which originally had been read before the Convention of Religions in India on the 9th April 1909, written in Hindi ), Jaina Tattvajnana ( in Samskrta ), Indriya Parajaya Digdarsana ( in Gujarati, a Hindi as well as a Marathi translation having appeared later ), Jaina Siksa Digdarsana ( in Gujarati, translated into Hindi ), Brahmacarya Digdarsana ( in Hindi, translated into Hindi and Marathi ) Purusartha Digdarsana ( in Gujarati ), Ahimsa Digdarsana ( Hindi ) Atma Unnati Digdarsana ( Gujarati ), Dharma Desana. All these different works ( the resp. years of the first publication of which I could not ascertain ) appeared in the Series 'Yasovijaya Jaina Granthamala' in Bhavnagar. The last-named publication, the

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200 Dr. Charlotte Krause: Her Life & Literature Dharma Desana, consists of a number of articles, which give a clear idea of the whole of Jaina ethics and dogmatics, and which originally had been published, one by one, in the 'Jaina Sasana' weekly appearing under the auspices of the Acarya at Benares, from 1911 till 1914. a Educational Work All these different writings were meant to, and indeed did contribute a good deal to, the propagation and popularisation of Jainism in India. In order to reach this aim so much the safer, venerable Vijaya Dharma Suri at the same time resorted to another expedient, viz., establishing a number of Jaina libraries and Jaina educational institutions which, if enumerated here, would make a long list. Well-known are the Viratattva Prakasaka Mandala at Shivpuri (Gwalior ), the students of which are being prepared for the title examinations of Calcutta University, the Yasovrddhi Jaina Balasrama at Mahuva ( Kathiawar) and the Yasovijaya Jaina Gurukula at Palitana. It was Vijaya Dharma Suri's scheme to get trained up, in these institutions, a number of not only indigenous Jaina scholars, but also Jaina teachers and preachers, who would carry the spirit of Jaina religion amongst the masses, nay, even perhaps as far as Europe and America. In this connection, it must also be mentioned that it was by Vijaya Dharma Suri's instigation, that Jaina Nyaya and Jaina Vyakarana were introduced as subjects for the Madhyama and Tirtha Examinations, and the 'Pramananaya-tattva-lokalankara' prescribed for the M.A. examination in Nyaya. Activity as a Scholar As a scholar, Vijaya Dharma Suri had made himself a name by his edition of Hemacandra's Yogasastra, along with its author's commentary, which appeared in Bhavanagar, in the Yasovijaya Jaina Granthamala. Of no less import, though less known, are his works on the field of Old Gujarati Jaina Literature: viz., the Aitihasika Rasa Sangraha, Vol. 1-3 ( Bhavnagar 1920-22, Yaso

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Poetical Biography of Sri Vijayadharma Suri 201 vijaya Jaina Granthamala ) in which 20 old historical Rasas dealing with Jaina ecclesiastical history, have been edited, and the Pracina Tirthamala Sangraha ( Bhavnagar, Yasovijaya Jaina Granthamala, 1922 ), a collection of 25 Tirthamalas, i.e., small epics dealing with Jaina places of pilgrimage and their history, likewise composed in Old Gujarati. Both the collections contain learned and most valuable introductions and ample notes on Chronology, History, Epigraphy etc. On the field of Epigraphy, Iconography and Chronology, the Acarya has likewise been an indefatigable worker, since, on his extensive walking tours, he used to collect and arrange all materials he happened to come across. His most valuable works on this field are however still unpublished. Only a small monograph, entitled 'Devakulapataka' has come out till now, which gives an account of the history of Delwala ( Mewar ) and is accompanied by abundant epigraphic material ( Bhavnagar, Yasovijaya Jaina Granthamala). Editorial Activity Another work of Vijaya Dharma Suri must be mentioned here, which alone would have been sufficient to make his name a lasting one : the foundation of the, Yasovijaya Jaina Granthamala, 1904, in Benares, which afterwards, was transplanted to Bhavnagar, where it still exists. It was an enterprise destined for the publication of works pertaining to the different branches of Jaina literature such as Kavya, Nyaya, Vyakarana, Philosophy, and meant at its time, an astonishing innovation, which - thus many leading dignitaries speculated - would result in attacks on the Jaina tenets and institutions from different sides. But after the prejudice had once been broken by Vijaya Dharma Suri, many publications of Jaina classical writings and canonical scriptures have followed, undertaken from various sides, and Jaina studies have, since then, ever been increasing in India. If, indeed, attacks on the Jaina dogma did follow, from the heterodox side, they could not but enflame the religious zeal of Jaina champions to a higher enthusiasm and sharpen their mental arms.

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202 Dr. Charlotte Krause: Her Life & Literature Promoting Western Jainology To what degree Vijaya Dharma Suri, who could justly be called the father of indigenous Jaina research, has promoted European Jaina studies likewise, this is so well known that I need hardly dwell on it here. There is indeed not a single Jaina scholar in Europe or America but profited in some way or other by the great Acarya's tactful and liberal help. Vijaya Dharma Suri ( it is wellknown) had cultivated an extensive correspondence with the Western learned circles interested in Jainism, and every scholar concerned with Jaina studies could always firmly reckon on being supplied - on request - with references, advice, manuscripts, books and whatever information or other materials he was in need of, through Vijaya Dharma Suri's generous hand. Scarcely any work has been written on a subject pertaining to Jainology during the last about 20-30 years whose author does not own his indebtedness to the venerable Acarya. From this fact it can be inferred what Vijaya Dharma Suri's liberal policy meant for the young science 'Jainology'. What was Jainology only some decades ago? And what did the West know about Jainism at that time? The number of people who knew something about Mahavira and the other Tirthankaras, or who knew the meaning of such important everyday terms as 'Pratikaramana', 'Kayotsarga", 'Sravaka", 'Sravika', 'Samyaktva', etc., was limited to a few scholars. Whereas, at that very time, nearly every educated European had some idea about Brahma, Visnu, Siva, about Krsna and Radha, about the Vedas and Upanisads, about Mahabharata and Ramayana, about the beauties of Kalidasa's poetry and about Bhartrhari's melancholy, about Nirvana and 'Tattvamasi', and there was Gautama Buddha's life painted, in glowing colours, by the masterhand of the Western poet Arnold, a glorious piece of poetry which quickly made Buddhism popular in Europe. Thus, Buddhism had, indeed, become known, and begun to be methodologically explored in Europe, long before anybody had ever heard of Mahavira's teachings. The consequence was that Jainism came to be believed to be but a recent off-shoot of

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Poetical Biography of Sri Vijayadharma Suri 203 Buddhism for a long time. All this could happen, since there was nobody in the Jaina community who cared for an exploration or propagation of Jainism in Europe, but there were, quite on the contrary, numerous Sadhus who, in all earnest, did object to the sacred Jaina scriptures being exposed to European eyes and to their being edited, translated and studied with a critical view, for the study of these texts then was considered ( and the reader will perhaps be astonished to learn that it is still being considered in certain circles ) as a privilege of initiated Sadhus only. Regarded from this standpoint, Sri Vijaya Dharma Suri's indefatigable endeavours in contributing to the creation and advancement of Jainology are a most courageous and important step, which now, being approved of and imitated by a number of enlightened members of the Jaina community, appears so simple and so selfunderstood. Devadravya Dispute If, in all the above points, Vijaya Dharma Suri had to face an orthodox majority, who did not share, and sometimes even opposed to, his views, this is still more obvious in another of his great attempts at reformation, viz., the famous 'Devadravya-Dispute', which, some years ago, set the whole community in motion. 'Devadravya'means "property of the Gods' and consists, according to Vijaya Dharma Suri's opinion ( which is laid down in his pamphlet 'Devadravya sambandhi mara vicaro'. Bombay 1920 ), only of such things which have been deposited before the respective idol with an explicit intention of being offered to the respective deity, such as gifts of money, rice, betel-nuts, almonds etc., which are daily offered in great quantities in all the various Jaina temples. Current custom and opinion, however, used to include in the Devadravya also the money derived from the so-called 'Ghi-ni boli', a kind of auction of the right of performing certain ceremonies, by which considerable sums of money are being collected. If Vijaya Dharma Suri's opinion were to be generally adopted, in

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204 Dr. Charlotte Krause : Her Life & Literature that case enormous sums of money, which, at present, are only spent for the erection and restoration of temples, or, in other ways, for the direct service of the idol, would become available for educational and charitable purposes. Though many communities still cling to the old definition, sanctified by tradition, still there are a good number of towns and villages where the reasonable reform suggested by Vijaya Dharma Suri, has been carried through, and their number will, of course, increase in the measure in which education and enlightenment of the masses will progress. Reforming Monastic Customs Another courageous attack against the gaint 'tradition' Vijaya Dharma Suri had undertaken, when, at the age of nineteen, he had for the first time re-entered his native place Mahuva, in the garb of a monk. It had come to be an established custom that a Jaina monk, whenever he preached, could do so only in a so called Upasraya, i.e., Jaina assembly hall, and only sitting in the prescribed posture, the 'Patiyu' behind him, on his 'Pat', with the "Mukhavastrika' in one, and the manuscript in the other hand. Thus the public which he addressed, consisted of course, almost completely of Jaina laymen and laywomen. Vijaya Dharma Suri, however, not content with such an audience, found that it were not his laymen who were so much in need of his teaching, but, before all, those Non-Jainas, amongst whom the gospel of non-violence had not yet been carried. Imitating the noble example of Lord Mahavira, he found that it was his duty as a religious teacher to speak before all and everybody who needed enlightenment. Thus, making light of old usage, he began to deliver lectures and public addresses in all kinds of meetings, began to preach in all kinds of public places, in the very streets and bazaars, and sometimes even, standing up-right, under the open sky, before crowds in which all creeds and castes were represented. Thus he created himself a powerful expedient for carrying the Jaina tenets amongst people who had never heard the name of a Tirtharkara before. And this very reasonable innovation

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Poetical Biography of Sri Vijayadharma Suri 205 at once met with general approval, being instantly adopted by numerous Jaina monks ( and even nuns ) of various orders and sects and the number of its imitators still increases from day-to-day. Touring and Lecturing in Heterodox Countries Finder of new paths in so many different respects, it is no wonder that the great Jainacarya also found new roads in the literal sense of the word, viz., with reference to his very walking tours. It had become an established custom that Svetambara Jaina monks did never extend their walking tours beyond the limits of sweet Gujarat with its vast population of devoted laymen and laywomen, and its multitudes of comfortable Upasrayas, till venerable Muniraja Buteravji ( alias Buddhivijaya ) had also made Kathiawar ( and Punjab too ) accessible for Jaina monks. Since that time, the road between Ahmedabad, Cambay, Patan, Bhavnagar and Jamnagar formed their traditional march routes, following which they were always sure to find, without difficulty, food and shelter, and a circle of well-prepared and humble hearers of their 'Vyakhyanas'. Vijaya Dharma Suri, however, far-sighted and audacious, found the way beyond the traditional limit, to the proud and hostile Benares, the very central place of orthodox Hinduism begging his way, under unspeakable hardships, through a population, which had not the least idea about what a Jaina monk was and what his customs etc. were. And not only did he find his way to Benares but even to the very court and to the very heart of the ruler of that place, who many times paid his respects to the great Jaina Acarya, after having once become aware of his spiritual eminence. Not only thus much, but he indeed made the haughty representatives of orthodox Hindu hierarchy bow to himself in sincere veneration, made them realize the beauties of his beloved Jaina religion, and even received, from their hands, the title of 'Sastravisarads Jainacarya'. After a fertile activity in Benares, he proceeded to Bihar Old Sacred Magadha, the country where the last Tirthankara was born, initiated, where he wandered about preaching, and from where he went to salvation, but

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206 Dr. Charlotte Krause : Her Life & Literature which is now destitute of Jainism and Jainas, and inhabited by a flesh-eating population, amongst whom not a single reminiscence of the past glories of Jainism has survived. He regarded it his duty as a real son of Mahavira, to work there for the re-establishment of non-violence, and even proceeded as far as distant Calcutta, where the initiation of live of his disciples was celebrated with unheard-of splendour and display, and where the very elite of national erudition used to hang upon his lips. Vijaya Dharma Suri Bibliography These few points may suffice to illustrate the fact that the subject of the present booklet is a worthy one, an opportune one, and an attractive one. To support this, it may be added that venerable Vijaya Dharma Suri's personality and life has come to form the subject of a great number of books and pamphlets, leaving aside the mass of articles and other contributions to newspapers, magazines, and books. It all the resp. titles could be enumerated here, it would appear that Vijaya Dharma Suri has been extolled not only in Gujarati, Hindi, Urdu, Marathi, Bengali, Simhalese, Samskrta, English, German, French, Italian, but there exists even a highly artistic poem in Prakrta in his honour, from the pen of the famous Samskrta writer and poet Nyaya Vijaya, who is one of the Acarya's disciples ( Benares, Vira Samvat 2434 ). Not only this much, but there are even two different text-books for a Puja ceremony to be celebrated in his honour, which have been practically used many times ( During the last rainy season, I witnessed two Puja ceremonies of Vijaya Dharma Suri in Bombay. ). One of the two texts was written by the author of the present 'Vijaya Dharma Suri Rasa' and bears the title of 'Sri Vijaya Dharma Surisvaraji Maharaja ni Astaprakari Puja'(Agra, Vira samvat 2451, in Gujarati), the other, composed by Muniraja Vidya Vijaya, the celebrated orator and writer, in India, is entitled 'Sri Vijaya Dharma Suri Maharaja Ki Astaprakari Puja'(Bhavnagar, Vira samvat 2451 ). .. Only some of the biographies of Vijaya Dharma Suri, such

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Poetical Biography of Sri Vijayadharma Suri as appeared independently-are named as follows: In English: 1. L. P. Tessitori, Vijaya Dharma Suri, a Jaina Acarya of the Present Day, Bhavnagar, Yasovijaya Jaina Granthamala (translated into Gujarati by Shah Harilal Shivlal, Bhavnagar ). 2. A. J. Sunavala, Vijaya Dharma Suri, His Life and Work, Cambridge 1922. 207 3. Vijaya Indra Suri, Reminiscences of Vijaya Dharma Suri, Allahabad 1924. In Gujarati: 4. Muni Vidya Vijaya, Sri Vijaya Dharma Suri Caritra, Ahmedabad 1911. 5. Seth Devacand Damji, Sri Vijaya Dharma Suri Jivanaprabha, Palitana 1915. 6. Chunilal Shivlal Gandhi, Saco Dharma, Limbdi 1924. 7. Muniraja Jayantavijaya, Vihara Varnana, Bhavnagar 1926, (containing a detailed description of the deceased Acarya's walking tours). 8. Tapu Vasani, Sri Vijaya Dharma Suri ni Arghya, Bhavnagar 1927. 9. Nyayavijaya, Vijaya Dharma Suri ni Vijaya Ghosana, Bhavnagar 1927. 10. Bhiksu Sayalakar, Dharma Jivana, Shivpuri 1927. In Hindi: 11. Muni Nyayavijaya, Dharmagitanjali, Ujjain 1923. 12. Muni Vidyavijaya, Adarsa Sadhu, Bhavnagar 1918. In Urdu: 13. Vijaya Dharma Suri yane Sastravisarada Jainacarya Vijaya Dharma Suri ki Jindagi ke Kucha Halat, Bhavnagar, 1924. In Samskrta: 14. Muni Ratna Vijaya, Dharmamahodayam, Benares 1920. Amongst all these various works, the two biographies composed of Venerable Muni Vidyavijaya, and amongst them more

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208 Dr. Charlotte Krause: Her Life & Literature particularly the 'Adarsa Sadhu' deserve fullest attention, since both of them are not only written on the basis of direct information, but also contain fullest details. For this reason, the 'Adarsa Sadhu' is often referred to in the present Rasa and must be kept alongside the latter as a valuable supplement. On the other hand, the 'Adarsa Sadhu' describing the events only as far as 1918, the Rasa, in its turn, complements the former work, since it takes into consideration all the events till the Mahatma's death, and even describes the fate of the deceased Acarya's group of disciples in later years. The Vijaya Dharma Suri Rasa In another respect too, the Vijaya Dharma Suri Rasa occupies a place of its own, viz., with reference to the spirit in which it is composed. I do not mean the spirit of genuine, and often touching, 'Gurubhakti', which is common to all and every of the extant biographies, but a spirit of enthusiastic devotion to the religious and sectarian ideal which the author professes as his own, and which he not only places high above the ideals of all other religions and sects, but in whose defence and glorification he often severely criticizes heterodox confessions and institutions. Thus, e.g., a devoted and convinced Terapanthi layman must surely feel offended on reading the venerable Upadhyaya's often sarcastic criticisms of the Terapanthi Sect and its dignitaries, and whosoever owes the formation and development of his spiritual self to European, i.e., Christian civilization, must needs feel utterly grieved on finding Christian society characterized as Bharata Bhrasta Karnari ( i.e., 'ruining India' ). But, going through the Rasa with the calm mind of an investigator of Jainism, one cannot but read even the polemic chapters with great interest, since they allow us to get insight into many an astonishing point of discrimination of the various sects and sub-sects, make us acquainted with many interesting monastic rules and customs, and exemplify the subtle way in which dogmatical discussions are being tackled in those circles. Moreover, the observer of social life gets some insight into

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Poetical Biography of Sri Vijayadharma Suri 209 the causes of the present dissension of the Jaina Community, into its quarries, its weaknesses and the short-sighted policy of the majority of their spiritual guides. The prevailing of this polemical spirit, however, should not surprise us too much since it seems to be a characteristic feature of many of the ancient Rasas, in which the greatest part of the ecclesiastical history of Gujarati Jainism is handed down, and which venerable Mangalavijaya has successfully revived in his 'Dharma Jivana Pradipa'. All the Rasas are epic poems, and consist of a number of sections composed in different meters and melodies (desi, cali). Endrhyme is obligatory, alternation of Doha and Dhala sections as has been carried through in the 'Dharma Jivana Pradipa') optional for the species. The oldest Rasas dealing with subjects of Jaina history, are of the 13th century. The species flourished during the period from the 14th till 16th century, and has since then come out of fashion. The older specimens, written in a very archaic Gujarati, are interesting from the linguistic standpoint. Some show real literary merits But all of them are equally valuable for the historiographer, since they represent trustworthy historical records (Good specimens are contained in the above-mentioned collection of Rasas edited by Vijaya Dharma Suri. ). Venerable Mangalavijaya's Rasa truly examplifies - in nearly all respects the old species, and, like the ancient Rasas, it must be sung in order to display its full charm and to exhale the whole sweetness of the pure, innocent devotion and genuine piety in which it abounds. Then, the whole strange world of Jaina asceticism, of which the hero as well as the author are true representatives, with its pensive worldweariness, its peace and contemplativeness and its spirit of bittersweet renunciation, becomes alive before our mental eye : na ca rAjabhayaM na ca corabhayaM ihalokasukhaM paralokahitam / varakIrttikaraM zramaNatvamidaM ramaNIyataram / / 1 / naradevanataM It has a peculiar charm to watch, standing out in bold relief against this unworldly back-ground, the shape of the clear-sighted,

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210 Dr. Charlotte Krause : Her Life & Literature energetic hero and his indefatigable endeavours for the progress of his community : a beautiful proof for the often denied fact that Jainism, even in the culminating product of its most rigid postulates, viz., the Jaina monk, need not lead to apathy and passiveness, but has indeed much room for concentrated activity and admirable heroism. The Author of the Rasa As stated above, venerable Mangalavijaya is a Jaina Sadhu himself, and a devoted disciple of Vijaya Dharma Suri. Upadhyaya Mangalavijaya is known as an excellent connoisseur not only of the Jaina Sacred Writings and Jaina Philosophy, but of the various systems of Indian Philosophy and their respective canonical scriptures. The results of a comparative study of the Jaina and Non-Jaina Indian philosophical systems he has laid down in the two volumes of his 'Tattvakhyana' ( Bhavnagar 1921 ), which are written in Gujarati, and abound in most interesting discussions on all the important points of mutual deviation. Besides, Mangalavijaya has also made a good study of indigenous Samskrta Grammar, the results of which have taken shape in his 'Dharmadipika' (Bhaynagar 1925 ), a Samskrta grammar which, though based upon the Siddhahema, contains all the materials in quite a new, and very clear, arrangement: all the respective terms of all the different classes of declension, conjugation etc. being grouped together according to Western method, and various new paradigms being added. On the special field of Jaina dogmatics, logic etc., the learned Upadhyaya has been very busy too, as his various publication show. There is, from his pen, a "Jaina Tattva Pradipa'(in Samskrta), which gives a summary of Jaina dogmatics a 'Saptabhangi Pradipa', which deals with a group of problems of Jaina logic a 'Dravya Pradipa', and a 'Samyaktva Pradipa', all of them in Gujarati. His ability as a poet he has shown before in his 'Dharma Pradipa', a collection of spiritual hymns, and in the above-mentioned hand-book for a Puja-ceremony of Vijaya Dharma Suri.

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Poetical Biography of Sri Vijayadharma Suri 211 Now it might interest the reader to learn how venerable Mangalavijaya first came into contact with Mahatma Vijaya Dharma Suri, all the more since, true to tradition, which forbids the author to throw his own personality or his own personal experience too much into relief, he has refrained from touching this subject more closely in his Rasa. As the writer of these few lines learned from venerable Mangalavijaya himself, the latter was then at the age of nineteen and a Jaina layman. His name was Mansukhalala Bhagavandasa Mehta. Alongwith other members of his family, he had left his native place Linch, a small country town near Mehasana, in order to visit Sarkhesvara, a very old and very renowned place of pilgrimage ( about 50 miles distant from Linch ). This place possesses a beautiful Jaina Temple with an old and, as people say, miracle working idol of Lord Parsvanatha, and every year attracts bit crowds of pilgrims, though the railway-station is very far away and the roads are unspeakably bad. When the party arrived there (it was on the 10th of the dark half of Posa 1896 ) they found two Sadhus, who had likewise undertaken the pilgrimage to the idol of Sankhesvara Parsvanatha : the monk Dharma Vijaya ( the late Acarya Vijaya Dharma Suri ) with one of his disciple. The monk's sermon on the vanity of all earthly joys and on the path of renunciation deeply impressed the pious hearers, who, afterwards, approached the Muni and freely conversed with him. And so much pleased were they with his holy company, that they stayed there for a couple of days, during which time young Mansukhalala, thoroughly examined by Dharma Vijaya, found plenty of opportunity to show his intellect, his learning, and his disposition to strict renunciation. Inspite of his young age, he took the solemn vow of lifelong celibacy before his future master. Then, following the call of filial duty, he returned to his native place, where he persevered in his former profession, till his father died in 1989, and his brother Dalichand took over the care of the household. Now, Mansukhalala was free to fulfill his heart's desire, viz., to become a Sadhu disciple of Dharma Vijaya. On the 6th of the dark half of Vaisakha 1900, he became initiated at

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212 Dr. Charlotte Krause : Her Life & Literature Mahuva, along with Muni Vallabha Vijaya, and received the monk's name Mangalavijaya. The community celebrated the event with much display, and Dharma Vijaya delivered a beautiful sermon on the Samsketa stanza : bhavAraNyaM muktvA yadi jigamiSumuktinagarI tadAnIM mA kArSIrviSayaviSavRkSeSu vasatim / ataH chAyA'pyeSAM prathayati mahAmohamacirAd ayaM janturyasmAt padamapi na gantuM prabhavati / / 1 / / For the enlightenment of his new disciples, he narrated and explained the famous allegory of the four damsels Ujjhia, Raksita, Bhasika and Rohini, who, in their respective ways of dealing with a handful of unhusked rice, are symbolical of the four classes of disciples, with reference to the way in which they profit of the teachings of their master. After his initiation, Mangalavijaya nearly always stayed with his revered Guru, accompanying him on all his vast wanderings, as well as during the various halts in the rainy seasons. After frequenting the Jaina Pathasala of Benares, he passed the Nyaya Tirtha Examination of Calcutta University in Hindu Logic in 1912, alongwith his brother disciple Nyayavijaya, and was given the title of Nyayavisarada by a committee of Bengal scholars. In 1914, he was given the title of Pravartaka, and in 1923, at Agra, he attained to the title and rank of an Upadhyaya. Since his Guru's death, in 1922, he has always been in the company of his brother disciples, the eldest of whom, the present Acarya Itihasatattva Mahodadhi Vijaya Indra Suri, succeeded to the rank and title of Vijaya Dharma Suri. Alongwith them, he undertook long tours, especially in Rajaputana and the Central Provinces, and spent his last rainy season in Bombay, from where the group intends to proceed to the south, in order to carry the light of their faith into these distant regions with their heterodox population, true to the intentions of their great master. The writer of these few lines feels deeply indebted to venerable Upadhyaya Mangalavijaya for much valuable instruction

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Poetical Biography of Sri Vijayadharma Suri most liberally bestowed on her, and thus thought it her duty to comply with the author's wish of writing an introduction to the Dharma Jivana Pradipa. Though she is not a profound connoisseur of Gujarati poetry, such as this task would require, still her zeal to show her gratitude to the author, and her sincere admiration for Jaina religion, Jaina asceticism, and particularly the hero of this book, may be considered as an excuse for her audacity. May the beautiful words come true which another of Mahatma Vijaya Dharma Suri's disciples wrote, out of the depths of his devoted heart : bhavatu bhavatu loke saukhyavRddhiH samantAt calatu calatu kAlaH prANinAM satyatazca / haratu haratu pApaM zrIjinendrasya panthA jayatu jayatu nityaM dharmasUrirmunIndraH / / 1 // 213

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Sayings of Sri Vijayadharma Suri* [ 1 ] Advice given by people whom Passion governs, is always marred by selfish regards. The advice of the Passionless alone can guide thee towards thy very welfare. [2] If the quarrels of this world have filled thee with disgust, and the terrors of death with apprehension, beware, O marr! from reposing thyself in the shadow of sensual pleasure! Keep aloof from it! Keep far aloof! [ 3 ] Carelessness is a mortal enemy of man: hovering over his head, he lures him away from his duty, to hurl him down from his spiritual heights. [ 4 The mental peace, which we have acquired by turning away from the world, can so quickly be destroyed by wrath. How unwise The Sayings have been selected by Revered Muni Vidyavijaya, from the following of Shri Vijaya Dharma Suri's works: Nos. 1 to 22 from Dharma-desana. Nos. 23 to 53 from Dharma-pravacana. Nos. 54 to 61 from Jaina-Siksa-Digdarsana. Nos. 62 to 72 from Ahimsa-Digdarsana. Nos. 73 to 96 from Brahmacarya-Digdarsana. Nos. 97 to 103 from Atmonnati-Digdarsana. Nos. 104 to 108 from Purusartha-Digdarsana. Translated by Dr. Charlotte Krause. Published by Phulchandji Ved, Secretary Shri Yashovijaya Jaina Granthamala, Bhavnagar (Kathiawar), 1930.

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Sayings of Sri Vijayadharma Suri is it to store up such a treasure under endless troubles, to see it destroyed in a moment ! [ 5 ] Man ought to be like a lion, not like a dog: the dog rushes towards the instrument (viz., the clog in the assailant's hand), the lion, however, faces the essential cause (viz., the assailant himself). [ 6 ] Be thankful to him who blames thee, if thou art guilty of the fault for he has reminded thee of thy imperfection! Pity him, if thou are guiltless for the poor wretch has burdened his soul with the sin of slandering. 215 [7] Not by beauty is the aim of Religion attained, but by the body many, though void of beauty, have reached highest spiritual stages merely by means of the body. [ 8 ] Mildness is an excellent remedy against Pride, Arrogance and Conceit. [9] If thou wishest to behold the Three Jewels 'Knowledge', 'Belief' and 'Ethical Conduct', thou must light torches like 'Discretion', 'Modesty', 'Equanimity' and 'Compassion', in thy heart. [ 10 ] What graces the layman, disgraces the monk. [ 11 ] 'One word, and one weight', this is the source of all prosperity for the tradesman. [ 12 ] A man, who has escaped from the claws of the terrible demon 'Illusion', is, in truth, a genuine jewel, a genuine king, a genuine object of worship.

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216 Dr. Charlotte Krause : Her Life & Literature [ 13 ] Remember that the latent consequences of thy actions do not temper justice with mercy! [ 14 ] As the dark planet Rahu ( dragon's head ) has got the power of eclipsing the bright moon, just so hypocrisy can deprive piety of all its brilliancy and power. [ 15 ] Around "Desire', all the vices seem to flock together. If desire is absent, man is virtuous. [ 16 ] An iron chain can be broken by physical strength, but the chain 'Infatuation cannot be shattered, except with the help of the tool 'Aversion from the world'. [ 17 ] The circuit of all the mundane existences we have to undergo, is nothing but the result of the efficacy of our former actions. Where the latter are absent, the other is non-existent too. [ 18 ] Happiness followed by pain is pain, and not happiness, and pain followed by happiness is happiness, and not pain. [ 19 ] When Right Philosophical Knowledge reveals the vulnerable points of Delusion, the true hero, who endeavours for his welfare, begins to display his strength. [ 20 ] Not he is a real Pandita, who after studying his books engages in sophistry, nor he who instructs others without acting accordingly himself : but a true Pandita possesses knowledge, and also acts according to it. [ 21 ] Spiritual happiness is a wish-tree as it were, whose blossoms are those supernatural powers called 'Labdhi', which form, as it were, the wealth of the Inner Self.

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Sayings of Sri Vijayadharma Suri 217 [ 22 ] If thou hast contracted a habit of, or predilection for slandering, slander thy own self : then there will be a chance of something good coming out therefrom. [ 23 ] Forgiveness is an ornament of the followers of Vira. Where Forgiveness is absent, and Wrath dominates, there the great Goddess Non-injury will never come to dwell. [ 24 ] Slandering pulls our own pure actions down to the level of the impure ones of others. [ 25 ] Piety is nothing but good acting, and impiety nothing but evil acting. [ 26 ] Obstinacy excludes piety. [ 27 ] With the increase of tranquillity, sensuality fades away, justice and morals rule, and love towards all creatures becomes manifest : this is called piety. [ 28 ] Religious actions done without devotion are as useless as termitaries, which, though rising in the shape of spires, still are never called spires nor hills. [ 29 ] Neither the destruction of our enemies, nor the increase of our fortune, nor the attainment of renown ought to be the motive of our devotions, but Salvation only alone. [ 30 ] Worship is nothing but that feeling of reverence with which we regard a statue or a picture, a book or a person.

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218 Dr. Charlotte Krause : Her Life & Literature [ 31 ] No object is in itself endowed with the quality of being dear or hateful. Our own disposition for loving or hating makes one object, dear to us and another hateful. This is why one and the same object so often appears dear to us and hateful to someone else. [ 32 ] Harness thy mind to the chariot called 'Aversion from the World', take up the arms 'Discretion', 'Modesty' and the like, and open the fight against 'Wrath', and other internal enemies ! ( 33 ) In his silken quilts, a Universal Emperor, lord of all luxury and enjoyments, cannot find that exquisite happiness which the Monk, who, lean and emaciated as he is himself, has emaciated his love and hatred too, experiences on his bed of straw. [ 34 ] Religious actions are fertile only if combined with knowledge, and religious knowledge is fertile only if combined with actions. [ 35 ] If we cannot grasp the truth, it is because a layer of prejudice covers our Inner Self. Therefore, it is necessary first of all to do away with prejudice. [ 36 ] He who subdues desire is a true ascetic, a true sage and, though living in the world, still aloof from it in every respect. [ 37 ] Unless coupled with Forbearance, all the remaining virtues are as useless as zeroes isolated from the other figures. [ 38 ] Only he who renounces gold and women renounces truly, and only he is worthy of reverence.

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Sayings of Sri Vijayadharma Suri 219 [ 39 ] A person over whom Illusion has got power, be his outer position ever so high, can never reach the shore of this ocean of births and re-births. [ 40 ] A nation, a family, or a community in which good-will is absent, can never be successful. [ 41 ] Every work should be done in conformity with matter, place, time and disposition. He who ignores these four - be he a scholar, a physician, or a preacher --- gets needs into trouble. [ 42 ] An army or a community, into which licentiousness has found its way, or which has got no leader, or many leaders, can never hope to be successful. [ 43 ] A family, community, or nation in which intolerance has found a home-stead, gets rotten in all its parts. [ 44 ] The habit of exposing others' faults not only adds to our own faults, but also helps to create bad prospects for our own after lives. [ 45 ] He who cannot see others' merits without debasing them, will never gain renown. [ 46 ] It is one of the chief commandments of Lord Vira to save other lives even at the cost of our own. [ 47 ] The suppression of such customs as are a stain on religion, is religious duty, and helps to establish religion itself so much the firmer.

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220 Dr. Charlotte Krause : Her Life & Literature [ 48 ] Religiousness is that attitude or activity by which thinking and feeling are being purified. [ 49 ] It is a good thing not to be proud of our caste, lineage, strength, beauty, austerity, wealth, wisdom or gain; but our mental purity, and our religious activity too ought not to be capable of making us conceited. [ 50 ] An Aryan is he who remains aloof from all objectionable actions. [51] Indulging in sensual enjoyment makes a soul fall from its spiritual heights. It is like lying down on a couch made of untwisted threads, which nobody could do without falling to the ground. ( 52 ) Birth as a human being is like a wish-tree, which one must not allow to wither from the brine of sensuality and passion. [ 53 ) On being united with the desirable, thou shalt not exult, and on being separated from it, thou shalt not grieve. Nor shalt thou grieve on being united with the undesirable, nor exult on being separated from it. ( 54 ) The happiness and pain, which the soul has to experience, are imparted by fate alone, and fate is nothing but the consequence of our good or evil deeds. [ 55 ] Meditating on the dispassionate makes the soul approach the ideal state of dispassionateness, and meditating on the impassioned makes it impassioned.

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Sayings of Sri Vijayadharma Suri 221 [ 56 ] Not only destroying another's body is injury, but injury comprises the causing of any pain to another creature in inimical intention. [ 57 ] The more good deeds a living being does, the higher is the form of existence it will acquire. [ 58 ] Breath is matter. Still its destruction causes pain to the immaterial soul. This is why killing is counted as injury. [ 59 ] You may cut his head : still a brave man will not give up his valour. [ 60 ] A monk who refrains from imparting religious instruction is like a stray leaf : both are floating towards their destination, without being able to make others float to theirs. [ 61 ] There will be births and re-births as long as the efficacy of our actions will not be exhausted. At the disappearance of the latter, the former too will cease. [ 62 ] What were we to understand by irreligiousness, if the aim of religion could be reached by injuring others, lying, stealing and the like ! [ 63 ] Remember that the consequences of serving others open bright, and those of causing pain to others, sad prospects for your after-lives. [ 64 ] To say that Religion can be served by injury, is just as preposterous as it would be to assert that a snake drops nectar from its jaws.

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222 Dr. Charlotte Krause : Her Life & Literature [ 65 ] In a heart in which the Goddess Non-injury has taken her domicile, the whole host of virtues, such as chastity, unselfishness, contentment, liberality, meditation, austerity and prayer soon manifest themselves. [ 66 ) Knowledge, meditation, the morning and evening devotions, and other religious actions are necessary to form a fence, as it were, around the useful garden 'Non-injury', in order to protect it duly. [ 67 ] The root of piety is compassion. Where there is injury, there cannot be compassion, and thus, there cannot be piety either. [68] To commit injury and afterwards atone for it, is just like soiling one's feet with mud and then washing them. ( 69 ) No object is so dear to a creature as its life. Thus there can be not greater sin than to take it away, in order to fatten one's own body by that of the poor killed thing. [ 70 ] Bear in mind that in feeling happiness and pain, another's self is just like thy own : therefore love others even as thou lovest thyself. [ 71 ] In this world, which is so full of fears, only he can live fearlessly, who practises compassion towards all creatures. [ 72 ] No reasoning can justify the cruelty which man displays when destroying the whole existence of another creature for the sake of a momentary gratification of his desires. [ 73 ) The faculty of doing important work grows in the measure in which one preserves one's chastity.

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Sayings of Sri Vijayadharma Suri 223 [ 74 ] The preservation of virility in its intactness means selfpreservation. [ 75 ] When protecting our virility, we protect, as it were, a popular and just king : for virility is the ruler of the body. [76] After squeezing the juice out of sugar-cane, nothing remains but dry fibres. Just so the consumption of your virility leaves your body worthless -- an empty case as it were. [ 77 ] True monks are those who, living on alms, wander about on earth for their own and others' benefit. [ 78 ] The monk, who lives in constant celibacy, never ought to face such circumstances nor to engage in such practices, as offer opportunities of violating his chastity. [ 79 ) People living in complete celibacy ought to keep aloof from all talk concerning the other sex, which is so capable of increasing sensual desire. [80] Food which serves to increase erotic desire ought to be strictly avoided by people observing celibacy. [81] He who eats little verily eats much. ( 82 ) The pulling out of the hair, severe penances, exposing one's body to the five fires, and thousands of other severe ascetical practices are useless, where chastity is destroyed. [ 83 ] He who transgresses his limits has to pass his whole life in constant fear, sorrow and uneasiness.

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224 Dr. Charlotte Krause : Her Life & Literature [ 84 ] As the firmness of a house depends on the firmness of the foundation, just so the firmness of thy life depends on the absolute preservation of thy virility. [ 85 ) The destruction of chastity in childhood and early youth is not only the breach of a natural law, but it is fighting against Nature itself. [86] As rotten seeds can never yield a good crop, just so immature virility cannot produce valuable progeny. [ 87 ] Bear in mind that erotical scenes and words, seen and heard in early childhood, infect the mind of the child with the poison of sensuality. [ 88 ] He whom a very wicked and ruinous vice has once subdued, must surely perish before long. [ 89 ) He who, transgressing the limits drawn in the Sacred Writings, indulges in sexual enjoyment in a way discordant with Ethics, does not accomplish one of the aims of human life, but commits a crime. [ 90 ] The hope of fully gratifying sensual desire by indulging in it for a time, is vain : has one ever calmed down fire by feeding it with melted butter ? ( 91 ) Old age can indeed be a treasury of wisdom and an embodiment of empirical knowledge, provided it has been preceded by a period of strictly observed sexual abstinence. [92] The procreation of too numerous progeny contributes to the material pauperization of a country.

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Sayings of Sri Vijayadharma Suri [ 93 ] The chief reasons of the increase of the number of widows are child marriages and marriages of old men. By abolishing these two evils, the problem, whether widows should be allowed to remarry or not, could be easily solved. [ 94 ] Modesty, discretion, contentment and all other virtues take their permanent seat in the heart of such men or women as have preserved their chastity in full. 225 [ 95 ] The highest and the very ideal one of all the virtues in woman is conjugal fidelity. [ 96 ] The pleasure, which man derives from indulging in sexual enjoyment, resembles that of a dog who, gnawing at a fleshless bone, is gratified by the taste of his own blood that streams forth from his teeth. perfection. [ 97 ] Reaching the summit of genuine happiness is truest self [ 98 ] Good conduct and good thought are the best expedients to annihilate evil actions. [ 99 ] He who remains unshakable as Mount Meru in spite of all hardships, pure as a conch-shell in spite of all impurity round about, and brave and patient in spite of all pain, is indeed the ideal of a man. [ 100 ] The three genuine spiritual jewels 'Knowledge', 'Faith' and 'Good Conduct' relieve the misery under which the soul has been suffering since eternity, so that it can never again find a foothold there.

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226 Dr. Charlotte Krause: Her Life & Literature [ 101 ] As the ocean is the support of all jewels, and the earth the support of all beings, just so Right Faith is the support of all virtues. [ 102 ] A soul can reach perfection only after the dirt consisting in the latent efficacy of its former deeds has disappeared from it. [ 103 ] Knowledge without Faith and Good Conduct is useless; it cannot lead to the accomplishment of any object whatsoever. [ 104 ] How can a man lead others to spiritual welfare, as long as he is affected by worldly interests himself? [ 105 ] If instruction from the lips of the worthiest of ascetics cannot influence a hardened, arid heart, the fault does not lie with the preceptor, nor with the instruction, but solely with the unfortunate disposition of the soul in question. [ 106 ] In the hand of the pious, wealth serves as an expedient for securing spiritual welfare by selfless deeds, whereas in the hand of the sensually disposed, it becomes an expedient for securing sensual pleasures. [ 107 ] With a person, in whom the latent efficacy of former good deeds is still operative, wealth becomes dependent on virtue, and spontaneously hastens to join it. [ 108 ] Let there be diversity in this world, but let there be no enmity! Let there be competition, but let there be no jealousy!

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Section 2 : Hindi Jaina Sahitya aur Mahakala Mandira Adhunika Jaina Samaja ki Samajika Paristhiti

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jaina sAhitya aura mahAkAla-mandira* jaina sAhitya ke vizAla mandira meM jina vibhUtiyoM kI punIta smRti para zatAbdiyoM se bhakti kI puSpAJjali car3hAI jA rahI hai, unameM saMvatsara-pravartaka zrI vikramAditya aura unake mAne hue dharmaguru, praur3ha vijJAn, mahAkavi zrI siddhasena divAkara, ina do amara vyaktiyoM kI bejor3a jor3I hai| donoM ke milApa kaba-kaba evaM kaise-kaise hue, isa viSaya kI bahuta sI kiMvadantiyA~ jaina sAhitya meM pAI jAtI haiN| inameM ujjaina ke mahAkAla-vana ke mahAdeva ke darabAra meM donoM ke upasthita hone kA vaha mahattvayukta vRttAnta hai jisake sAtha zrImahAkAlezvara mandira kI eka jaina mandira se mAnI huI utpatti kA anokhA itivRtta jur3A huA hai| ukta itivRtta kI aitihAsika prAmANikatA kA anveSaNa karane ke mUloddezya se isa kahAnI para kucha dRSTipAta karane kI AvazyakatA hai| isakA sArAMza ( Age ullikhita granthoM ke AdhAra para ) nimnalikhita hai - (1) mahAkAlavana meM vikramAditya aura siddhasena siddhasena divAkara eka ucca brAhmaNakula meM utpanna aura brAhmaNa vidyA ke pakke paNDita hokara jaina muni bana gae the| apane saMskRta-jJAna ke abhimAna meM jainazAstra kI prAkRta bhASA ko gauravahIna aura ayogya batAne kA sAhasa karate hue unhoMne jaina Agama ko saMskRta meM anuvAdita karane kA bIr3A uThAyA thaa| Agama-prarUpaka mahAmuniyoM ke prati aisA apamAnasUcaka vicAra prakaTa karane ke daNDa meM siddhasena ko jaina muniveza chipAkara bAraha varSa paryanta ajJAtarUpa meM vicarate rahane kA kaThora prAyazcitta lenA pdd'aa| vicarate-vicarate vaha harasiMgAra ke phUloM se raMgita bhikSuka-veSa dhAraNa karake mahAkAlavana ke ziva-mandira meM Ae the| zrI rAjazekhara sUri kRta 'prabandhakoza'' (I. san 1351 ), zrItapAcAryakRta 'kalyANa-mandira stotra TIkA' (racanAkAla ajJAta), zrI saMghatilaka sUri kRta 'samyaktvasaptatikA TIkA' (I. san 1366), zrI zubhazIla gaNi kRta 'vikramacaritra (I0 san 1443 yA 1434? ) aura zrI vijayalakSmI sUri kRta 'upadezaprAsAda' (I. san 1778) ke anusAra vaha 'mahAkAla' yA 'mahaMkAla' kA mandira thaa| 'purAtana prabandha saMgraha' ( racanAkAla ajJAta) aura merutuMga sUri kRta 'prabandha cintAmaNi' Adarza 'DI" (I. san 1305) ke * Published in Vikrama Smrti Grantha, Scindia Oriental Institute, Gwalior, V.S. 2001.

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230 Dr. Charlotte Krause : Her Life & Literature anusAra vaha 'gUr3hamahAkAlaprAsAda' aura zrI bhadrezvara sUrikRta 'kathAvalI' (I. san 1235 ke pUrva ), zrI prabhAcandra sUri kRta 'prabhAvakacarita' ( I. san 1278 ) tathA zrI jinaprabha sUri kRta 'vividhatIrthakalpa' athavA 'kalpapradIpa' ( I. san 1333 ) ke anusAra 'kuDaMgesara', 'kuDaMgezvara', kiMvA kuDuMgezvara mahAdeva kA mandira thaa| ina nAmoM kI carcA Age kI jAyegI / yahA~ itanA samajha lenA paryApta hogA ki vaha mandira mahAdeva hI kA thA / mandira meM bhikSuka ne ziva-vigraha ko namana nahIM kiyA / ruSTa hokara zrI vikramAditya ne isakA kAraNa puuchaa| uttara dete hue zrI siddhasena divAkara ne 'liMgabheda' aura use pariNAmasvarUpa aprIti hone kA bhaya btaayaa| aisI anahonI bAta sunakara sAhasAMka nareza ne adhIra hokara AjJA dI ki 'turata hI namaskAra kro| isakA pariNAma mere sira para ho' / taba zrI siddhasena divAkara ne ( jinakA aparanAma kumudacandra bhI batAyA jAtA hai ) 'kalyANamandirastotra TIkA' ke anusAra apane suprasiddha saMskRta 'kalyANamandirastotra' dvArA teIsaveM tIrthaGkara zrI pArzvanAtha ke nAma se saccidAnandarUpa vItarAga jagadIza kI stuti sunAte hue AdarabhAva se devatA ko namana kiyaa| ukta stotra abhI bhI jainiyoM meM ( cAhe ve digambara hoM yA zvetAmbara ) vizeSa pavitra mAnA jAkara nityapATha ke rUpa meM bolA jAtA hai / 'vividhatIrthakalpa', 'kathAvalI', 'prabandha cintAmaNi' (Adarza DI), 'purAtana prabandhasaMgraha' aura 'samyaktvasaptatikA TIkA' ke anusAra siddhasena ne usa avasara para apanI vikhyAta 'dvAtriMzikAoM' kA pATha kiyA, jinameM ( eka ko chor3akara ) tattvajJAna aura nyAyazAstra ke aneka praznoM kI carcAgarbhita, antima tIrthaGkara zrImahAvIra kI stuti hai, aura jinake gAmbhIrya ke prati bahuta zatAbdiyoM ke pazcAt mahAkavi zrI hemacandra sUri ne bhI apanI ' ayogavyavacchedikA' ke nimnalikhita ramaNIya padya dvArA apanI laghutA pradarzita kI hai : kva siddhasenastutayo mahArthA azikSitAlApakatA kva caiSA / tathA'pi yUthAdhipateH pathasthaH skhaladgatistasya zizurna zocyaH / / 3 / / ( 'sanmatitarka', bhUmikA pR. 91 se uddhRta ) arthAt "kahA~ to siddhasena kI mahAn arthayukta stutiyA~ aura kahA~ yaha merA azikSita AlApa / phira bhI yadi yUthapati (netA) ke mArga para calane vAlA baccA Thokara khAtA huA dikhatA hai to vaha zocanIya nahIM hai / / 3 / / " 'prabhAvakacarita', 'prabandhakoza', vikramacaritra' aura 'upadezaprAsAda' ke anusAra siddhasena ne 'kalyANamandirastotra' aura 'dvAtriMzikAe~' donoM ko sunaayaa| isa bhinnatA kI carcA Age kI jAyegI / jagadIza kI stuti ke camatkArika prabhAva se liMga meM se eka tIrthaGkaramUrti nikalatI huI dRzyamAna huI / uparyukta sabhI granthoM ke anusAra vaha pArzvanAtha kI mUrti

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Jaina Sahitya aur Mahakala-Mandira 231 thii| mAtra 'vividhatIrthakalpa' meM 'nAbhisUnu', 'nAbheya' ityAdi prathama tIrthaGkara zrIRSabhadeva ke nAmAntara pAe jAte haiN| isa bhinnatA kA kAraNa yaha ho sakatA hai ki mUla kahAnI meM zrIpArzvanAtha hI kI mUrti kA prArdubhAva kathita huA hogA jinake nAmAntara 'vAmAsUnu', 'vAmeya' ityAdi zrI jinaprabha sUri ke AdhArabhUta mUla-grantha kI Adarza prati meM lekhaka kI bhUla se 'nAbhisUnu, 'nAbheya' Adi meM parivartita kiye gae aura isa bhUla ke pariNAmasvarUpa zeSa parivartana pichalI pratiyoM meM kramazaH A par3e hoNge| aisA anumAna karane meM kucha Apatti dikhAI nahIM detii| isake viparIta yaha anumAna isa vicAra se vizeSa nyAyayukta jAna par3atA hai ki 'vividhatIrthakalpa' kI 'a' saMjJaka Adarza-prati meM dI huI tIrthakalpoM kI anukramaNikA meM (jinavijayajI, pR. 111 ) prastuta tIrthakalpa ( naM. 47 ) kA nAma 'kuDuMgezvaranAbheyadevakalpa' ke sthAna para sApha-sApha 'zrIkuDuMgezvarapArzvanAtha' hI upalabdha isake atirikta 'vividhatIrthakalpa' meM caurAsI jaina mahAtIrthoM ke nAmoM kI eka sUcI caubIsa tIrthaGkaroM ke kAlakrama se dI gaI hai ( jinavijayajI, pR. 85 ) / isa nAmasaMgraha meM prathama tIrthaGkara ke tIrthasthAnoM kI nAmAvalI meM na to kuDuMgezvara aura na ujjaina hI kA ullekha hai, kintu teIsaveM tIrthaGkara zrIpArzvanAtha kI tIrthasUcI meM 'mahAkAlAntarapAtAlacakravartI' (jinavijayajI ke mUla kA pATha 'mahAkAlAntarA.') aisA nAma pAyA jAtA hai| isase bhI uparyukta anumAna kA kucha samarthana hotA hai ki prastuta bimba, jo ki bAda meM eka prasiddha tIrthasthAna kA kendra banA, zrIAdinAtha kA nahIM, kintu vAstava meM zrIpArzvanAtha kA hI thaa| prastuta anumAna ke sAtha yaha bAta bhI bhalIbhA~ti mela khAtI hai ki mahAdeva kA AbhUSaNarUpa mAnA huA sarpa pArzvanAtha kA bhI 'lAJchana' arthAt cihnavizeSa hai, aura pArzvanAtha kA zAsanadevatA-yugala dharaNendra-padmAvatI nAgadevatAoM kA rUpa dhAraNa karate hue kalpita hote haiN| tadanukUla prastuta prasaMga meM bhI eka sarpacihna kA ullekha 'prabhAvakacarita' meM (pR. 60 padya 152 ) diyA gayA hai| yathA : zivaliMgAdudaiccAtra kiyatkAlaM phaNAvaliH / loko'gharSIcca tAM mazcAnmithyAtvadRDharaMgamaH / / 152 / / (mUla meM 'loko'gharSIcca' ke sthAna para 'loko'gharSacca' pATha hai| ) arthAt "vahA~ zivaliMga meM se thor3e samaya meM sarpaphaNoM kI zreNI niklii| pazcAt logoM ne mithyAtva kI dRr3ha bhAvanA se jala-siMcana kara usakI pUjA kI" / / 152 / / / ____ Aja bhI eka ratnacakSumaya sarpa mahAkAla liMga ke caturdik cA~dI ke patroM se DhaMkI huI jalAdhArI meM dekhA jA sakatA hai|

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232 Dr. Charlotte Krause : Her Life & Literature digambara sAhitya meM bhI 'zrIkalyANamandirastotra' kA pATha hone se zrIpArzvanAtha hI ke bimba kA pragaTa honA kathita hai| aisA ullekha zrI acalakIrtikRta 'viSApahArastotra bhASA' ( jahA~ zrI vikrama rAjA kA bhI nAma isa sambandha meM diyA gayA hai ), 'kalyANamandirastotra bhASA' meM aura vRndAvana kavi kRta 'maMgalASTaka' Adi meM milatA yadi uparyukta kucha graMthoM meM isa pArzvanAtha pratimA ke prAdurbhuta hone meM pArzvanAthastuti-rUpa kalyANamandirastotra ke atirikta mahAvIra-stuti-rUpa 'dvAtriMzikAoM' kA pATha bhI nimittabhUta kathita hai, to vaha isa kAraNa se abAdhita hai ki jaina rIti ke anusAra kisI bhI eka tIrthaGkara kI stuti, pUjA Adi meM bahudhA zeSa tIrthaGkaroM kI ArAdhanA bhI antarbhUta samajhI jAtI hai| ukta kavitAe~, vizeSataH prastuta prasaMga para ucita hI jJAta hotI haiM, kyoMki iname kathita tIrthaGkara-stuti eka sAtha paramAtmA rUpI mahAdeva ke prati bhI mAnI jA sakatI hai| jaisA ki pahalI dvAtriMzikA ke pahile padya ke nimnalikhita zabdoM se vidita hai : svayaMbhuvaM bhuutshsrnetrmnekmekaakssrbhaavliNgm| Aja bhI "svayaMbhU' zabda vizeSataH mahAkAlezvara-liMga kA eka pracalita vizeSaNa hai| isa stotrapATha ke camatkArika prabhAva se AzcaryAnvita vikramAditya ko aba siddhasena pratibodha dene aura usa prAdurbhUta hue jina-bimba kA pUrva itihAsa sunAne lage, jo ki avantisukumAla muni ke vRttAnta ke sAtha grathita hai| vaha eka vistRta antarkathA ke rUpa meM 'prabandhakoza', zubhazIlakRta 'vikramacaritra' aura 'upadezaprAsAda' meM, tathA ati saMkSipta rUpa meM 'purAtanaprabandhasaMgraha' aura prabandhacintAmaNi' (Adarza DI) meM diyA huA hai| zeSa granthoM meM vaha nahIM pAyA jAtA hai parantu unase adhika prAcIna granthoM meM isakA itivRtta svatantra rUpa meM upalabdha hai| usa itivRtta para aba dRSTi DAlanA Avazyaka hai| (2) zvetAmbara sAhitya meM avantisukumAla-smAraka avantisukumAla kA vRttAnta ati prAcIna hai| vaha digambara tathA zvetAmbara donoM sampradAyoM meM prasiddha hai| isakA AdhAra jaina-itihAsa kI koI satya ghaTanA hogI, aisA mAnane meM tanika bhI saMkoca kI AvazyakatA nahIM hai| prAcIna avanti nagarI meM eka zrImanta-putra ko kisI jaina muni kA vyAkhyAna sunane se prabala vairAgya kA utpanna honA, muniveza grahaNa karake dIkSita honA, mahAkAlavana kI zmazAna-bhUmi kI ekAntatA meM AhAra-nidrA Adi kA tyAga karake kucha dina taka acala dharmadhyAna meM magna rahanA aura isI avasthA meM eka bubhukSita syAranI aura usake santAna se bhakSita honA, aisI ghaTanA-zrRMkhalA ko asambhava kauna kaha sakatA hai? jo dRr3ha zraddhA aura

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Jaina Sahitya aur Mahakala-Mandira 233 acala vairAgya avantisukumAla ko apane ghara kI agaNita lakSmI aura svargasadRza sukha chor3akara apane jIvana kA uttamArtha samAdhIkaraNa hI meM pAne ko prerita karatA hai, vaha apUrva nahIM hai| rAjAoM ne bhI apane siMhAsana chor3akara sallekhanA mRtyu hI meM apanA kalyANa mAnA, aise dRSTAnta zrI esa. Ara. zarmA kRta 'jainijma eNDa karNATaka kalcara' aura zrI bI. e. sAletora kRta 'meDivala jainijma' nAmaka suprasiddha granthoM meM pAe jAte haiN| bhUtakAla to dUra rahA, Aja bhI aisI hI zraddhA aura aise hI vairAgya se prerita kaI lakSmIpati aura unakI sukumAra mahilAeM apanA sukha aura vaibhava chor3akara duSkara tapasyA karatI huI pratyakSa dekhI jAtI haiN| avantisukumAla ke sabase purAne ullekha zvetAmbara Agama ke antargata 'bhattapariNNA', 'saMthArayapaiNNaM' aura 'maraNasamAhi' nAmaka tIna 'paiNNoM' ( arthAt 'prakIrNaka' nAmaka grantha-vizeSa ) meM, samAdhimaraNa ke eka vizeSa bheda ke dRSTAnta svarUpa milate haiN| zvetAmbara Agama kI antima AkRti zrI devarddhigaNi kSamAzramaNa ne valabhI nagara meM vIranirvANa se 980 varSa ke pazcAt (yA eka dUsare mata ke anusAra 993 varSa ke pazcAt ), arthAt IsavI san 453 ke AsapAsa atyanta prAcIna mUla.granthoM ke AdhAra para sampAdita kI, aisA mAnA jAtA hai| . 'bhattapariNNA paiNNa' 10 kA ullekha nimnalikhita hai : bhAluMkIe karuNaM khajjato ghora viaNattovi / ArAhaNaM pavano jhANeNa avaMtisukumAlo / / 160 / / arthAt "syAranI dvArA karuNAjanaka rIti se bhakSita hote hue aura ghora vedanA se pIr3ita hote hue bhI avantisukumAla ne dhyAnastha avasthA meM ArAdhanA kI / / 160 / / yahI padya thor3e pAThAntara sahita digambarIya 'bhagavatI ArAdhanA' aura 'kaNNaDa vaDDArAdhanA' meM bhI upalabdha hai, jaisA ki zrI e. ena. upAdhye mahAzaya ne hariSeNa kRta 'vRhatkathA-koza' kI prastAvanA ( pR. 78 ) meM batAyA hai| isase prastuta vRttAnta kI prAcInatA bhalIbhA~ti jJAta hotI hai|| 'saMthAraya paiNNaM' meM ujjaina ke zmazAna kA ullekha isa sambandha meM diyA gayA hai| mahAtmA kA nAma 'avanti' mAtra hai| yathA : ujjeNI nayarIe avaMtinAmeNa vissuo AsI / pAovagamanivatro susANamajjhammi egaMto / / 65 / / tinirayaNIi khaio bhalluMkI ruTTiyA vikaTuMtI / sovi taha khajjamANo paDivatro uttamaM aTuM / / 66 / / arthAt "ujjaina nagarI meM avanti nAma kA vikhyAta ( puruSa ) thaa| unhoMne zmazAna meM ekAnta meM pAovagaman ( nAma kA samAdhimaraNa) aMgIkAra kiyA / / 65 / /

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234 Dr. Charlotte Krause : Her Life & Literature ruSTa syAranI ne unako tIna rAta taka vidIrNa kara khaayaa| isa rIti se bhakSita hote hue bhI unhoMne uttamArtha prApta kiyA / / 66 / / 'maraNasamAhi paiNNaM'12 kA varNana kucha adhika vistRta aura aitihAsika dRSTi se rucikara hai| vaha nimnalikhita hai : soUNa nisAsamae naliNivimANassa vaNNaNaM dhIro / saMbhariyadevaloo ujjeNi avaMtisukumAlo / / 435 / / ghittUNa samaNadikkhaM niyamujjhiyasavvadivvaAhAro / bAhiM vaMsakuDaMge pAyavagamaNaM nivaNNo u / / 436 / / vosaTThanisaTuMgo tahiM so bhalluMkiyAi khaio u / madaragirinikkapaM taM dukkarakArayaM vaMde / / 437 / / maraNami jissa mukkaM' sukusumagaMdhodayaM ca devehi / ajjavi gaMdhavaI sA taMca kuDaMgIsaraTThANaM / / 438 / / arthAt "ujjaina meM rAta ke samaya meM nalinI vimAna ( nAmaka svarga) kA varNana dhIratApUrvaka sunane vAle avantisukumAla ko devaloka kA (jAti) smaraNa huA / / 435 / / apane samasta divya bhogoM ko chor3ate hue unhoMne jaina-sAdhu-dIkSA grahaNa kI aura bAhara 'vaMsa kuDaMga' meM 'pAyavagamaNa' (nAmaka samAdhimaraNa ) ko aMgIkAra kiyA / / 436 / / / ___ apanA niHsaha ( arthAt komala ) zarIra vahA~ chor3akara ve zRgAlI se bhakSita hue| mandira-parvata jaise niSkaMpa isa mahAtmA ko, jinhoMne ( aisA ) duSkara kAma kiyA, merI vandana ho / / 437 / / unake maraNa ( ke samaya ) para devatAoM ne uttama phUla aura sugandhita jala brsaayaa| Aja bhI vaha gandhavatI ( nadI) aura vaha kuDaMgIsara kA sthAna ( vahA~ vidyamAna) hai / / 438 / / " uparyukta gandhavatI aura isa nAma kA ghATa Aja bhI kSiprA taTa kI pUrva dizA meM zrI avantipArzvanAtha ke jaina mandira ke pAsa ujjaina meM vidyamAna hai| vaha sthAna prAcIna kAla meM jaMgala aura zmazAna thA, yaha hara kisI ko jJAta hai| vahA~ kSiprA meM milane vAlA Adhunika saMkulita nagara kA mailA pAnI le jAne vAlA 'gandhavatI nAlA' athavA 'gandA nAlA' eka samaya svaccha jala kI eka choTI nadI thaa| isa nadI kA 'gande' pAnI se sambandha rakhane kI kalpanA to dUra rahI, usI ko 'skandapurANa' ke 'avantikhaNDa' meM ( 16.4 ) 'puNyA' aura 'trailokyavizrutA' jaise vizeSaNa diye gae haiM aura kAlidAsa ne usake kamala-parAga se sugandhita pavana aura usameM jalakrIr3A karane vAlI yuvatiyoM kA ramaNIya ullekha kiyA hai| ( meghadUta, padya 35 )

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Jaina Sal aur Mahakala-Mandira 235 'vasakuDaMga' aura 'kuDaMgIsara' ke sambandha meM Age vicAra kiyA jaayegaa| mUla Agama ke pazcAt prastuta vRttAnta kA sabase prAcIna ullekha zrI jinadAsagaNi mahattara kRta 'AvazyakacUrNi' meM prAkRta gadya meM upalabdha hai ( dekhie 'zrImadAvazyakasUtra' ratalAma I. san 1939, uttarabhAga, pR. 157 ) / isa grantha ke racanAkAla kI kalpanA isa bAta se kI jA sakatI hai ki isI jinadAsagaNi kRta nizIthacUrNi' zaka 518 arthAt I. san 676 meM racita hai| ( dekhie zrI paM. sukhalAla aura becaradAsa kI bhUmikA, sanmatitarka, pR. 3 ) / prastuta 'AvazyakacUrNi' meM avantisukumAla kI mAtA 'bhaddA seTThibhajjA', arthAt 'bhadrA zreSThibhAryA', unakI battIsa suyauvanA patniyA~, unake dharmaguru 'suhatthi', arthAt Arya suhastI AcArya azoka pautra jaina samrAT samprati ke pratibodhaka, ( dekhie muni kalyANavijaya, vIranirvANa aura jainakAlagaNanA', nAgarI pracAriNI patrikA 10 aura 11 se uddhRta, jAlora, saM. 1987, pR. 77 ), aura putra, itane pAtra adhika pAe jAte haiN| avantisukumAla ke mRtyu kA sthAna 'masANe kaMthArakuDaMga' arthAt 'zmazAna meM kaMthArakuDaMga' ina zabdoM meM varNita hai, jinakI carcA Age kI jaaygii| mahAtmA ke maraNa ke pazcAt gandhodaka barasane kA prasaMga bhI ullikhita hai, yadyapi gandhavatI nAma nahIM diyA gayA hai| unakI mAtA aura battIsa patniyoM meM ikatIsa sAdhvI-dIkSA grahaNa karatI haiN| battIsavIM garbhavatI tIse putto tattha devakulaM kroti| taM iyANiM mahAkAlaM jaatN| lokeNaM prigghitN| arthAt "unake putra ne vahA~ eka devamandira bnaayaa| vaha aba mahAkAla bana gyaa| ( anyadharmI ) logoM ne usako grahaNa kara liyaa|" ___ zrI haribhadra sUri kI 'AvazyakavRtti' meM bhI prastuta vRttAnta prAyaH akSarazaH pAyA jAtA hai| isa vRti kA racanA-kAla bhI I. san 650-700 ke AsapAsa samajhA jA sakatA hai, arthAt, zrI jinadAsagaNi aura zrI haribhadrasUri donoM ne eka hI prAcIna Adarza grantha kA upayoga kiyA hogA, aisA pratIta hotA hai| pramukha bhinnatA yaha hai ki yahA~ mahAtmA kI mAtA kA nAma 'bhaddA' ke sthAna para 'subhaddA' (subhadrA) diyA gayA hai ( dekhie 'zrImadAvazyakasUtrottarArdha pUrvabhAga', Agamodaya-samiti, I. san 1917. pR. 670) / isake pazcAt avantisukumAla kA vRttAnta suprasiddha 'Avazyaka kathAoM' meM upalabdha hai| vahA~ kI kahAnI, jo ki mujhe mAtra abhidhAnarAjendrakoza meM ( 'aNissiovahANa' zabda ke nIce ) milI, saMskRta padya meM hai, aura usakA vivaraNa pUrvokta kahAnI ke sAtha ThIka-ThIka milatA hai| mRtyusthAna 'kanthArikAvana' aura mAtA kA nAma 'subhadrA' hai| antima padya nIce ke anusAra hai :

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236 Dr. Charlotte Krause : Her Life & Literature .... .... .... .... .... .... .... .... .... / sthitaikA tu gurviNI tatsuto tataH / / 32 / / acIkaraddevakulaM zmazAne'dbhutamucchritam / tadidAnIM mahAkAlaM jAtaM lokaparigrahAt / / 33 / / arthAt "parantu eka ( patnI jo ki ) garbhavatI thI (gRhasthAvasthA meM ) rahI / / 32 / / / unake putra ne zmazAna meM eka adbhuta ucca devamandira bnaayaa| vaha aba ( anya dharmI) logoM se grahaNa kiyA jAkara mahAkAla ( mandira ) bana gayA hai / / 33 / / tadanantara avantisukumAla kA itihAsa 'darzanazaddhi'13 nAmaka grantha meM prAkRta gadya meM aura pUrvokta kathA ke anurUpa zrI candraprabhasUri dvArA ( I. san 1093 meM ) varNita hai| yahA~ mRtyusthAna ko 'kaMthArikuDaMgisamIve', arthAt 'kaMthArikuDaMga ke pAsa' aura mRta zarIra ko 'kuDaMgAo neraiyadisAe AsayaTThiyaM' arthAt 'kuDaMga se naiRtya dizA ke nikaTavartI' batAyA jAtA hai, jina zabdoM kA spaSTIkaraNa Age kiyA jaaygaa| mAtA kA nAma 'bhaddA' (bhadrA ) hai| apanI putravadhuoM ke sAtha unake kSiprA nadI ke kinAre para vilApa karane kA varNana diyA gayA hai| anta meM devatAoM ne gandhodaka barasAne ke sAtha 'aho mahAkAlo' arthAt 'vAha mahAn mRtyu' aisI AkAzavANI sunAI aura battIsavIM vadhU ke putra ne piumaraNaThANe kArAviyA piupaDimA / samugdhosiyaM mahAkAlotti nAmeNa AyayaNaM / taM ca saMpayaM loiehiM parigAhiyaM mahAkAlotti vikkhAyaM / / (abhidhAnarAjendrakoza, 'avantisukumAra' zabda ke nIce ) arthAt "pitA ke mRtyusthAna para pitA kI pratimA banavAI / smAraka mandira kA nAma 'mahAkAla' udghoSita kiyaa| vaha laukikoM ( anya dharmioM) se grahaNa kiyA jAkara abhI bhI 'mahAkAla' nAma se vikhyAta hai|" usake pIche zrI hemacandrAcArya kRta 'pariziSTaparvana'14 racita hai ( I. san 1160-72 ), jisake gyArahaveM sarga ke anta meM saMskRta padya meM avantisukumAla kI mRtyu kA varNana Arya suhastI sUri ke jIvana-vRttAnta ke antargata pAyA jAtA hai| isakA samasta vivaraNa 'darzaNazuddhi' se milatA-julatA hai| kevala devatAoM kA 'aho mahAkAlo' pukAranA nahIM kahA gayA hai| anta meM nimnalikhita zloka hai : guLa jAtena putrena cakre devakulaM mahat / / avantisukumAlasya maraNasthAnabhUtale / / 176 / / taddevakulamadyApi vidyate'vantibhUSaNam / mahAmAlAbhidhAnena loke prathitamuccakaiH / / 177 / /

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Jaina Sahitya aur Mahakala-Mandira 237 arthAt "garbhavatI se utpanna hue putra ne avantisukumAla ke maraNasthAna para eka bar3A devamandira banAyA / / 176 / / __vaha devamandira Aja bhI avanti kA bhUSaNarUpa vidyamAna hai aura usakI prazaMsA mahAkAla ke nAma se Aja bhI jagat meM U~ce svara se hotI rahatI hai / / 177 / / " zrI hemacandrasUri ke samakAlIna zrI somaprabhasUri viracita 'kumArapAlapratibodha (I. san 1185) meM bhI avantisukumAla kI kathA saMskRta padya meM aura 'pariziSTaparvana' ke anurUpa pAI jAtI hai| usake anusAra 5 avanti-sukumAla kI battIsavIM patnI ke putra dvArA banAe hue mandira meM mahAtmA kI pratimA sthApita huii| usa mandira ko 'avanti kA alaMkAra' kahA jAtA hai, jo ki "apane zikhara ke agrabhAga dvArA sUrya ke ratha ke ghor3oM kA mArga rokatA huA Aja bhI 'mahAkAla' nAma se prasiddha ina ullekhoM se jJAta hotA hai ki IsA kI bArahavIM zatAbdI ke anta paryanta 'mahAkAla-mandira' vidyamAna thaa| itanA hI nahIM, usakI mahimA kAlidAsa ke samaya se itanI zatAbdiyoM taka akSuNNa rahI thI aura kAlidAsa ke samaya se taba taka mahAkAlezvara kI AratI kA garjanAsadRza dundubhinAda AkAza ko pratidhvanita karatA rahA thaa| ___ parantu yaha mahimA Age nahIM rahI, aisA zrI hemacandrasUri aura zrI somaprabhasUri ke pazcAt ke sAhitya se jJAta hotA hai| isa sAhitya kA siMhAvalokana karane para pahalI dRSTi saMskRta gadyabaddha 'purAtana-prabandha-saMgraha' tathA 'prabandha-cintAmaNi' nAma ke granthoM para par3atI hai| inameM zrI avantisukumAla ke sambandha meM itanA hI ullekha hai ki jisa mandira meM zrI siddhasena ke stotra-pATha se zrIpArzvanAtha kI pratimA prakaTa huI, vaha avantisukumAla kA unakI battIsa patniyoM dvArA banavAyA huA smRti-mandira thA, aura ukta camatkAra hone ke pazcAt 'tadA prabhRti gUDhamahAkAlo'jani', arthAt 'usa samaya se gUr3ha mahAkAla huaa| _ 'prabandha cintAmaNi' I. san 1305 meM aura 'purAtana-prabandha-saMgraha' bhI lagabhaga usI samaya meM racita hai| arthAt uparyukta vAkya aise samaya meM likhA gayA hai jabaki zrI hemacandrasUri aura zrI somaprabhasUri ke mahattvapUrNa varNana ke racanAkAla se lagabhaga savA zatAbdI bIta gaI thii| itane samaya meM 'avantibhUSaNarUpa' gaganacumbI mahAkAla-mandira miTa gayA aura 'gUr3ha mahAkAla' ne usakA sthAna le liyA thA jisakI pUjA-AratI Adi bhUmi-gRha hI meM hotI rhii| isakA kAraNa ati spaSTa hai| isa savA zatAbdI hI ke andara altamaza kA kAlarAtri-sadRza samaya mAlava-bhUmi para chA gayA thA aura isI kAlarAtri meM hI I. san 1235 meM mahAkAla kA vikhyAta mandira bhUmisAt huA thaa| vaha itihAsa-prasiddha hai| ataH vistAra anAvazyaka hai| lagabhaga usI samaya ke mahAmAlavana meM eka jinAlaya bhI vidyamAna thA jo

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238 Dr. Charlotte Krause : Her Life & Literature ki 'mahAkAlAntara-pAtAlacakravartI' isa nAma se zrI jinaprabha sUri ke I. san 1333 meM race hue vividhatIrthakalpa' meM ullikhita hai, jaisA ki Upara batAyA jA cukA hai| kadAcit vaha 'pAtAlacakravartI' zrI avantisukumAla ke mandira kI mUlanAyaka-pratimA hI thI, kyoMki donoM pratimAe~ zrIpArzvanAtha hI kI thiiN| jaba avantisukumAla kA mandira ( Age Ane vAle vivaraNa ke anusAra ) dUsarI bAra anyadharmiyoM se grahaNa kiyA gayA thA, usa samaya vahA~ kI usa mUlanAyaka-pratimA ko eka bhinna jinAlaya meM sthApita kiyA gayA hogaa| vaha mandira bhI pUrvokta amAMgalika prasaMga para naSTa ho gayA hogA, jisase ki usake mUlanAyaka ko bhI ( mahAkAla ke sadRza ) bhUmigRharUpI 'pAtAla' hI meM zaraNa lenI par3I hogii| itane vivecana ke anantara aba zrI avantisukumAla ke vRttAnta ke zeSa sAhitya kA avalokana karanA par3a rahA hai| usameM pahale 'prabandha-koza' ( I. san 1351 ) kA krama AtA hai| isameM ukta vRttAnta saMskRta gadya meM aise rUpa meM kathita hai jo ki zrI hemacandra sUri kI kahAnI se milatA hai| anta meM avantisukumAla ke putra ne. prAsAdaH kaaritH| mama piturmahAkAlo'trAbhUditi mahAkAlanAma dttm| zrIpArzvanAthabimbaM madhye sthaapitm| katyAyahAni lokena puujitm| avasare dvijaistadantaritaM kRtvA mRDaliMgamidaM sthaapitm| arthAt "eka mandira bnvaayaa| mere pitA kA 'mahAn kAla' ( arthAt mahAn mRtyu ) yahA~ huaa| isa kAraNa se 'mahAkAla' nAma diyaa| bIca meM zrIpArzvanAtha kI pratimA sthApita kii| usakI pUjA logoM ne kucha dina taka kii| avasara pAkara brAhmaNoM ne use chipA diyA aura yaha ziva-liMga sthApita kiyaa|" zrI zaMbhazIlagaNi kRta 'vikramacaritra' (I. san 1443 yA 1434 ) meM avantisukumAla kI antarkathA saMskRta padya meM aura usI kavi-racita 'zrI bharatezvarabAhubali-vRtti' (I. san 1453 ) meM usakI svatantra kahAnI saMskRta gadya meM dI gaI hai| yahA~ kI aura pUrvokta kahAnI meM itanI hI bhinnatA hai ki avantisukumAla kI mAtA 'bhadrA' ke atirikta unake pitA 'bhadra zreSThI' bhI ullikhita haiN| "vikramacaritra' ke anusAra : tasmin sthAne mahaccaityaM pArzvanAthajinezituH / manojJaM kArayAmAsa bhadrazreSThI dhanavyayAt / / 39 / / tasyA'jani mahaMkAlanAmeti vizrutaM bhuvi / kAlakramAd dvijaliMgaM sthApitaM pArvatIpateH / / 40 / / arthAt "usa sthAna para bhadra seTha ne, bahuta dhana kharca karake, zrIpArzvanAtha jinezvara kA eka vizAla manohara mandira banavAyA / / 30 / /

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Jaina Sahitya aur Mahakala-Mandira usakA jagad vikhyAta nAma mahAkAla ho gyaa| kAlakrama se vahA~ brAhmaNoM ne pArvatIpati kA liMga sthApita kiyA / / 40 / / " 239 zrI vijayalakSmI sUri kRta 'upadezaprAsAda' ( I. san 1787 ) meM AI huI avantisukumAla kathA saMskRta padya meM aura 'prabandha-koza' ke anusAra hai| inake atirikta zrI dharmasamudra vAcaka " ( I. san 1520 ke AsapAsa ) aura prasiddha gurjara jaina kavi zrI jinaharSa sUri tathA zrI jJAnavimala sUri17 ( I. san 1770 ke AsapAsa) kRta gujarAtI 'sajjhAyo' ( arthAt dharmabhAvanA - poSaka, 'svAdhyAya' ke yogya choTe geya kAvya ) Adi kRtiyoM meM prAcIna mUlagranthoM ke AdhAra para avantisukumAla aura bahudhA unake samAdhi-mandira kA bhI vRttAnta varNita hai| Adhunika jaina bhakta kavi muni zrI cauthamalajI mahArAja ne bhI eka 'avanti - sukumAla - sajjhAya' hindI meM racI hai, jo muniyoM se gAI huI sunI jA sakatI hai| ( 3 ) digambara sAhitya meM avantisukumAla digambara sAhitya meM avantisukumAla ke vRttAnta kA sabase prAcIna ullekha zrI zivArya kRta 'bhagavatI ArAdhanA' meM upalabdha hai, jo ki zrI e. ena. upAdhye mahAzaya ke matAnusAra ( hariSeNa, 'bRhatkathAkoza' 18, bhUmikA, pR. 54 ) jinasena ke 'AdipurANa' se adhika prAcIna hai, arthAt IsvI kI navamI zatAbdI ke pUrva meM racita hai / vahA~ ukta ullekha usa prAkRta gAthA meM vidyamAna hai, jo Upara zvetAmbarIya ( bhattapariNNA paiNNaM' meM se kucha pAThAntara ke sAtha uddhRta kI jA cukI hai| 'bhagavatI ArAdhanA' meM nimnalikhita rUpa meM hai (gAthA naM. 1539, pUrvokta bhUmikA, pR. 78 ke anusAra ) : bhalluMkIe tirattaM khajjaMto ghoravedaNaTTho vi / ArAdhaNaM pavaNNo jhaNeNAvaMtisukumAlo / / arthAt " tIna rAta paryanta syAranI se bhakSita aura ghora vedanA se pIr3ita hote hue bhI avantisukumAla ne dhyAna meM magna rahakara ArAdhanA kI / " vAstava meM aisI gAthAe~ zrI upAdhye ke kathanAnusAra ( ukta bhUmikA, pR. 54 ) usa ati prAcIna samaya ke sAhitya ke avazeSa haiM jaba jaina samudAya aura jaina sAhitya digambara aura zvetAmbara zAkhAoM meM vibhakta nahIM huA thA arthAt unako na to zvetAmbarIya aura na digambarIya hI, kintu sAmAnya Adi - jaina- sAhitya ginanA samIcIna hai / pUrvokta bhUmikA se avantisukumAla kI kahAnI kA kucha vivaraNa diyA gayA hai, tathApi usakI eka lupta prAkRta TIkA meM aisI kahAniyoM kA saMgraha avazya vidyamAna thA jo pazcAt ke digambarIya kathA - sAhitya kA mukhya AdhAra bana gayA hai| (pR. 58 ) isa kathA - sAhitya kA eka prasiddha grantha zrI hariSeNa kRta 'bRhatkathAkoza' hai, jisakA racanAkAla kavi ne svayaM I. san 932 diyA hai| yaha grantha saMskRta padya 19

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240 Dr. Charlotte Krause : Her Life & Literature meM racita hai| usameM ai 'zrI avantisukumAla-muni-kathAnaka' ( kathAnaka naM. 126, pR. 297 Adi ) hai, jisameM prastuta vRttAnta ati vistArapUrvaka 260 padyoM meM kathita hai| isa kathAnaka ke anusAra mahAtmA kI mAtA yazobhadrA, unakA dharmaguru jinasena aura ujjaina ke tatkAlIna rAjA-rAnI pradyota aura jyotirmAlA haiN| avantisukumAla ke ghara kI lakSmI evaM apUrva vaibhava kA ati vistRta varNana diyA gayA hai| isake atirikta, saba pAtroM ke (syAranI aura usake baccoM taka ko na chor3akara ) pUrva janmoM kI zrRMkhalA bhI varNita hai| anta meM avantisukumAla ke mRtyu-sthAna ke sambandha meM nimnalikhita padya zrImadujjayinIto'yaM dakSiNadvAragocaraH / stokamArgamatikramya sa pradezo virAjate / / 256 / / avaMtIsukumAlo'yaM yatra kAlagato muniH / kApAlikaiH pradezo'sau rakSyate'dyApi puNyabhAk / / 257 / / tatra kApAlikAnAM ca dattvA mUlyaM bahu sphuTam / puNyabuddhyA dahantyete mRtakAni mahAjanAH / / 258 / / devairgandhodake mukte tasmin kAle gate munau / sugandhIbhUtasarvAzA jAtA gandhavatI nadI / / 259 / / tadbhAryAbhistarAM tatra kRte kalakale sati / babhUva lokavikhyAto devaH kalakalezvaraH / / 260 / / arthAt "yaha pradeza ujjaina se ( Ane vAle) mArga kA thor3A sA ullaMghana karane para dakSiNa daravAje ke pAsa jAtA hai / / 256 / / jahA~ muni avantisukumAla kI mRtyu huI thii| isa puNyazAlI pradeza kI rakSA Aja taka kApAlikoM se kI jAtI hai / / 257 / / sphUTa rIti se kApAlikoM ko bahuta dravya dekara mahAjana loga vahA~ puNyabuddhi se apane zavoM kA dAha-saMskAra karate haiM / / 258 / / jaba isa muni kI mRtyu huI taba devatAoM ne sugandhita jala brsaayaa| isase saba dizAoM ko sugandhita karatI huI gandhavatI nadI utpanna huI / / 259 / / unakI patniyoM ne vahA~ 'kalakala', arthAt kolAhala kiyaa| isase lokavikhyAta kalakalezvara kI utpatti huI / / 260 / / prAcIna ujjayinI Adhunika ujjaina se kucha dUra uttara kI ora lagabhaga usa sthAna para vidyamAna thI jahA~ Ajakala bhairavagar3ha aura kAlabhairava mandira tathA AsapAsa ke prAcIna prAkAra ke bhagnAvazeSa dikhate haiN| Adhunika 'caubIsa khambhoM' kA prasiddha daravAjA purAne nagara kA dakSiNa daravAjA thA, aura vahA~ se hI vaha mArga jAtA hogA jisakA 'thor3A sA ullaMghana karane para' avantisukumAla kA mRtyusthAna pAyA jAtA thaa|

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Jaina Sahitya aur Mahakala-Mandira 241 usa sthAna para, 'caubIsa khambhoM ke pAsa ke 'koTamahalle' meM ( 'gande nAle' aura mahAkAla ke bIca meM ), Aja bhI kApAlika sAdhuoM ke 'jaMgama' evaM 'cAkUkatiyA' nAma se prasiddha gRhastha-liMgI ziSya-santati kI bastI hai| vahA~ nayA nagara basAyA jAne se vikhyAta gaMgAgira kApAlika ('aughar3a' ) jo ki mRta-kalevara-bhakSaka sthAnIya kApAlika sAdhu-paramparA ke eka asalI pratinidhi the, kSiprA nadI ke sAmane ke kinAre para rahane lage the, jahA~ ki unakA dehAnta kucha varSoM pahale huA hai, aisA aneka ujjaina-nivAsiyoM ko smaraNa hai| ina bAtoM se zrI hariSeNa ke usa kathana kI satyatA kA anumAna kiyA jA sakatA hai ki ukta sthAna para kApAlikoM kA vizeSa adhikAra thaa| zrI hariSeNa dvArA ullikhita kalakalezvara kA mandira bhI uparyukta sthAna ke pAsa zrI ke. bI. DoMgare kRta 'zrIkSetra avantikA, nAmaka grantha (e. DI. presa, gvAliyara, prathama AvRtti, pR. 55 ) kI sahAyatA se paTanI bAjAra se mur3ane vAlI eka sakarI galI meM Ae hue 'modI jI ke kue~' kI uttara dizA meM eka jhoMpar3iyoM se ghire hue bAr3e meM chipA huA pAyA jAtA hai| vaha choTA hI hai, parantu usake daravAje ke parikara ke zilApaTToM para utkIrNa dampati-mUrtiyA~ darzanIya haiN| ye ati prAcIna kArIgarI ke avazeSa aura purAtattvavettAoM ke lakSya yogya jJAta hote haiN| isa mandira kA vivaraNa hindU dharma ke dRSTikoNa se 'skandapurANa' ke avanti-khaNDa ( adhyAya 18 ) meM kathita zrI avantisukumAla ke smAraka mandira kA koI bhI ullekha zrI hariSeNa ke prastuta grantha meM nahIM pAyA jAtA hai| isa grantha ke sAtha nikaTa sambandha rakhane vAle katipaya anya digambarIya kathA-saMgraha granthoM meM bhI zrI avantisukumAla kA kathAnaka milatA hai, aisA zrI upAdhye kI uparyukta bhUmikA (pR. 78 aura pR. 63 Adi ) meM die hue sAdhanoM se jJAta hotA hai| unameM nimnalikhita grantha haiM : 1. zrI zrIcandra kRta apabhraMza padya-baddha 'kathAkoza' ( racanAkAla lagabhaga IsvI kI gyArahavIM zatAbdI ), kathA 145 / 2. zrI prabhAcandra kRta saMskRta gadya-baddha 'kathAkoza' (vahI, racanAkAla ), kathAnaka 631 3. prAcIna kaNNaDA gadya-baddha 'baDDArAdhane' (I. san 898 aura 1403 ke bIca meM racita), kathAnaka 1, jisameM 'bhattapariNNA-paiNNaM' aura 'bhagavatI ArAdhanA' kI pUrvollikhita prAkRta gAthA bhI pAI jAtI hai|| 4. zrI nemidatta-brahmacArI kRta 'ArAdhanA-kathAkoza' ( racanAkAla IsA kI

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242 Dr. Charlotte Krause : Her Life & Literature solahavIM zatAbdI kA Arambha ) / zrI nemidatta kI kRti ko chor3akara ukta sAhitya anupalabdha hai| zrI nemidatta ke graMtha (jainamitra kAryAlaya, bambaI, vIra saM. 2440-42, pR. 256-269 ke zrI sukumAlamunerAkhyAna' nAmaka 57veM kathAnaka meM prastuta vRttAnta 142 saMskRta padyoM meM kathita hai| usake anusAra muni kA nAma sukumAla, unakI mAtA kA yazobhadrA aura guru kA gaNadharAcArya hai| zeSa bahudhA zrI hariSeNa ke vivecana ke sAtha milatA hai| mRtyu-sthAna ke sambandha meM nimnalikhita vivaraNa hai : ujjayinyAM tavA devairmahAkolAhalaH kRtaH / / mahAkAlaH kutIrtho'bhUjjantUnAM tatra nAzakRt / / 140 / / gandhatoyalasadvRSTiH kRtA devaiH subhaktitaH / / tatra gandhavatI nAmnI nadI jAteti bhUtale / / 141 / / arthAta "usa samaya devoM ne ujjaina meM mahA-kolAhala kiyaa| usa sthAna para 'mahAkAla' ( nAmaka ) jIvahiMsA kA nimittabhUta kutIrtha utpanna huA / / 140 / / ___ bhaktibhAva se devoM ne sugandhita jala se sundara vRSTi kraaii| vahA~ gandhavatI nAmaka nadI pRthivI para huI / / 141 / / " ___ duHkha kI bAta hai ki prastuta vRttAnta kA na to digambarIya aura na zvetAmbarIya sAhitya hI abhI taka sampUrNatayA hastagata ho pAyA hai| isameM kucha mahattva ke prAcIna sAdhana jAna par3ate haiM, jaise ki : 1. bhadrezvara kRta 'kathAvalI', jo bArahavIM zatAbdI meM yA usase pahile racI huI hai aura jisakA upayoga mAtra kucha avataraNikAoM para se kiyA jA sakA ( dekhie 'apabhraMza kAvyatrayI', gAyakavAr3a oriyaNTala sIrIja naM. 57, zrIyuta paMDita ela. bI. gAMdhI kI bhUmikA, pR. 74, noTa 1; aura 'sanmatitarka', paMDita zrI sukhalAlajI saMghavI aura becaradAsajI kI bhUmikA, pR. 18-19 ) / 2. 'sukumAla-caritra' ( dekhie zrIyut banArasIdAsa jaina, paMjAba jaina-bhaMDAroM ke hastalikhita granthoM kI sUcI, lAhaura, 1939, pR. 122, naM. 3005) / 3. 'siddhasena-kathA' ( dekhiye pATaNa ke jaina-bhaNDAroM ke sUcIpatra, bhAga 1, gAyakavAr3a oriyaNTala sIrIja, naM. 76, pR. 28 ) / 4. prAkRta-baddha 'siddhasena-carita' ( vahI, pR. 194 ) / una saba granthoM kI pUrI sAkSI nahIM dI jA skii| upalabdha sAdhanoM ke AdhAra para kahA jA sakatA hai ki zrI avantisukumAla ke eka smAraka-mandira ke vidyamAna hone aura usameM se mahAkAla mandira ke utpanna hone ke sambandha meM jo kucha ullekha milate haiM, ve katipaya zvetAmbara granthoM taka hI parimita

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Jaina Sahitya aur Mahakala-Mandira jJAta hote haiN| isakA kAraNa eka to yaha ho sakatA hai ki jina granthoM ke AdhAra para prastuta digambara grantha race huai haiM, ve (jaisA ki Upara kahA jA cukA hai ) ArAdhanAsAhitya kI kRtiyA~ thIM, jinakA uddezya pUrvokta zvetAmbara granthoM kI bhA~ti aupadezika yA vyAkhyAkAraka nahIM, kintu sAdhumaraNa Adi se sambandha rakhane vAle kriyAkANDa ke viSaya meM dRSTAnta sahita sUcanAe~ hI dene kA thaa| eka samAdhimaraNa vizeSa ke aise eka dRSTAnta hI ke rUpa meM vahA~ ( paiNNoM meM jaise ) avantisukumAla kI mRtyu mAtra ke saMkSipta ullekha ko sthAna diyA jA sakA, na ki usake pUre vivaraNa ko / isa kAraNa se zrI hariSeNa Adi digambara granthakAroM ko prastuta mahAtmA ke samAdhi - mandira ke sambandha kA koI ullekha mUlagranthoM meM nahIM milA hogaa| isake atirikta uparyukta granthakAroM ne kadAcit isa kAraNa se bhI usakI upekSA kI hogI ki siddhasena divAkara ( dekhie, sanmati - tarka, bhUmikA, pR0 159 ) eka zvetAmbarAcArya the, aura ukta smAraka mandira kI jo pArzvanAtha- pratimA unake prabhAva se prAdurbhUta aura punaH pratiSThita huI, vaha eka mahAn zvetAmbara tIrtha kA kendra sthAna bana gaI thI, jaisA ki Age batAyA jAvegA / 243 aisA bhI ho sakatA hai ki ukta mandira kavi-kalpanA zakti yA lokamanogati kI eka kRti thI, jisako kevala zvetAmbara vRddha - paramparA meM hI sthAna mila gayA / avantisukumAla kI kahAnI ke bhinna-bhinna rUpoM meM aneka bhinnatAe~ isI manogata ke pariNAmasvarUpa vidita hotI haiN| mahAmuni kI mAtA kA nAma bhadrA, subhadrA aura yazobhadrA, unake guru kA nAma Arya suhastI, gaNadharAcArya aura jinasena, unake mandira kI banAne vAlI unakI mAtA, unakA pitA aura unakA putra kathita haiM, ityAdi usake udAharaNa pratyakSa vidyamAna haiN| ataH uparyukta zaMkA ko bhI yahA~ sthAna denA ucita hai, parantu isakA nirNaya aba Age avantisukumAla kA vRttAnta sunane vAle vikramAditya kI ora tathA mUrti ke prAdurbhAva ke pariNAma kI ora kucha dhyAna dene ke pazcAt kiyA jA skegaa| ( 4 ) mahAkAlavana meM kuDaMgezvara jaina tIrtha jisa mUrti aura usake mandira ke itihAsa meM pUrvokta prakaraNoM meM utaranA par3A, usake prAdurbhAva ke sambandha meM pUrvollikhita digambarIya stotroM, zvetAmbarIya sajjhAyoM aura 'purAtana - prabandha saMgraha' meM saMkSipta ullekha mAtra haiM / zeSa granthoM meM vivaraNa ke sAtha usa camatkAra ke do pariNAma kathita haiN| pahalA pariNAma yaha hai ki rAjA vikramAditya jainadharmAnurakta athavA jaina hI bana gae / 'prabhAvaka-carita' aura 'samyaktva - saptatikA TIkA' ke anusAra ve jainadharma meM pratibodha pAkara jainadharmAnurakta hue /

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244 Dr. Charlotte Krause : Her Life & Literature 'prabandha-cintAmaNi', 'prabandhakoza', zubhazIlakRta 'vikrama-caritra', tapAcArya-kRta 'kalyANamandirastotra-TIkA' aura 'vividha-tIrthakalpa' meM spaSTa kahA gayA hai ki zrI vikramAditya usa avasara para zrAvakoM ke bAraha vrata aMgIkAra kara jaina bana ge| saMvatsara pravartaka vikramAditya ke zrI siddhasena divAkara ke upadeza se jaina banane ke sambandha meM zvetAmbarIya 'guru paTTAvaliyoM' Adi sadRza granthoM meM bhI spaSTa ullekha pAe jAte haiN| itanA hI nahIM, sutarA~ zrI vikramAditya dvArA zrI siddhasena divAkara ke upadeza se karAe gae jaina tIrthoM ke jIrNoddhAra, yAtrA, mandira evaM mUrtipratiSThA Adi dhArmika kAryoM ke vistRta varNana zrI ratnazekhara sUri kRta vidhikaumudI20 (I. san 1450 ) aura usake pazcAt 'aSTAhnikA-vyAkhyAna'21 (I. san 1814 ) Adi granthoM meM bhI milate haiM, jinameM zrI vikramAditya eka Adarza jaina rAjA ke udAharaNa-rUpa varNita haiN| zrI dharmaghoSasUri kRta 'zatruJjaya-laghu-kalpa' (IsA kI terahavIM zatAbdI) meM vikrama kA nAma zatruJjayatIrtha kA jIrNoddhAra karAne vAle mahAvibhUtiyoM kI nAmAvalI ke antargata hai| yathA : saMpai-vikkama-bAhaDa-hAla-palitta-Ama-dattarAyAi / jaM uddharihaMti tayaM siri sattuMjaya-mahAtitthaM / / 29 / / arthAt "vaha mahAtIrtha zatruJjaya ( jayavanta ho ) jisakA jIrNoddhAra karane vAle samprati, vikrama, bAhar3a, hAla, pAdalipta, Ama dattarAjA ( Adi hue haiM aura ) hoMge / / 29 / / " vahuzaMkita 'jyotirvidAbharaNa'23 ( 22-9 ) meM bhI saMvatsara-pravartaka vikramAditya kA sambandha zrI siddhasena divAkara ke sAtha ullikhita hai, yadi mUla-grantha kA 'zrutasena' (TIkAkAra zrI bhAvaratna ke matAnusAra ) sacamuca siddhasena kA nAmAntara hai| prastuta avasara para isa jainahitaiSI yA to jaina hI bane hue vikramAditya ne zivaliMga se prAdurbhUta huI pratimA kI punaH pratiSThA karAI aura isa mUrti kI sevA-pUjAdi ke liye udAratApUrvaka prabandha kiyA, vaha pUrvokta camatkAra ke dUsare pariNAma-svarUpa kathita hai| yathA : 1. zrI zubhazIla-kRta 'vikramAdityacaritra' (7; 55-56 ) ke anusAra : mahaMkAlAbhidhe caitye bimbaM pArzvajinezituH / bhUpatiH sthApayAmAsa pUjAyAmAsa cAdarAt / / devapUjAkRte grAma sahasraM nRpatirdadau / arthAt "mahaMkAla nAma ke mandira meM rAjA ne pArzvanAtha tIrthaGkara kA bimba sthApita kiyA aura Adara se usakI pUjA kii| devapUjA ke lie nRpati ne hajAra grAma die|"

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Jaina Sahitya aur Mahakala-Mandira 245 2. 'prabandha-koza' (pR. 19 ) ke anusAra : tacchravaNAnnRpaH zAsane grAmazatAnyadatta devaay| arthAt "yaha sunakara rAjA ne zAsana dvArA deva ko saikar3oM grAma die|" 3. 'upadeza-prAsAda' (pR. 61 ) ke anusAra : evaM nizamya tatpUjArtha grAmazatAnyadatta vikrmaakrH| arthAt "aisA sunakara vikramArka ne usakI pUjA ke lie saikar3oM grAma die|" 4. vizeSa mahattvapUrNa zrI jinaprabha sUri kRta 'vividha-tIrthakalpa' (pR. 89) kA nimnalikhita ullekha jAna par3atA hai : ____ tatazca go-hadamaNDale ca sAmbadrAprabhRtigrAmANAmekanavati, citrakUTamaNDale vasADaprabhRtigrAmANAM caturazIti, tathA ghuNTArasIprabhRtigrAmANAM caturviMzatiM, mohaDavAsakamaNDale IsaroDAprabhRtigrAmANAM SaTpaJcAzataM zrIkuDuMgezvara-RSabhadevAya zAsanena svaniH shreysaarthmdaat| tataH zAsanapaTTikAM 'zrImadujjayinyAM, saMvat 1, caitra sudI 1, gurau, bhATadezIya mahAkSapaTalika-paramArhatazvetAmbaropAsakabrAhmaNagautamasutakAtyAyanena raajaa'lekhyt| arthAt "tatpazcAt ( rAjA ne ) apane AtmakalyANa ke lie kuDuMgezvara RSabhadeva ko zAsana dvArA gohRdamaMDala meM sAmbadrA Adi 91 grAma, citrakUTa-maMDala meM vasADa Adi 84 grAma tathA ghuNTArasI Adi 24 grAma aura mohaDavAsaka maMDala meM IsaroDA Adi 56 grAma pradAna kie| pazcAt rAjA ne zAsanapaTTikA ( grANTa ) ujjaina meM caitra zukla pratipadA saMvat 1 guruvAra ko bhATa deza nivAsI mahAkSapaTalika ( rekorDa ke adhyakSa ) parama-zrAvaka, zvetAmbara-mata ke anuyAyI brAhmaNa gautama-putra kAtyAyana dvArA likhvaaii|" uparyukta sthAnoM tathA pradezoM ke nAmoM meM se citrakUTa, vasADa aura ghuTArasI kI kucha carcA Age kI jaayegii| go-hada kadAcit godhrA aura bhATa deza jaisalamera ke AsapAsa kA pradeza hogA ( dekhie 'pRthvIcandra caritra', gAyakavAr3a oriyaNTala sIrIz2a 13, pR. 94 tathA TaoNDa, 'rAjasthAna'1, pR. 42 aura 95 ), itanA hI anumAna kiyA jA sakatA hai| tathApi ina aura zeSa nAmoM ke sambandha meM khoja kI AvazyakatA hai| zAsanapaTTikA likhAne vAle rAjA ko 'zrI vikramAdityadevaH' kahA jAtA hai aura unakA nimnalikhita vizeSaNa diyA jAtA hai : sarvatrAnRNIkRtavizvaM vishvmbhraangkitnijaikvtsrH| arthAt "jisakA eka hI nijI saMvatsara (cAlU hai jo) samasta pRthvI ko sarvatra RNarahita karane ke kArya se aMkita hai|" isakA tAtparya yahI ho sakatA hai ki zrI jinaprabhu sUri ke matAnusAra 'saMvatsara pravartaka' vikramAditya ne, zrI siddhasena divAkara dvArA pratibodhita hokara apane nijI

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246 Dr. Charlotte Krause : Her Life & Literature saMvat 1 kI caitra zukla pratipadA ke dina jainadharma aMgIkAra kiyA aura 'kuDuMgezvara RSabhadeva' ko ukta grAma arpita kie| yaha ullekha spaSTa aura vistRta hai| isalie pUrvokta tIna ullekhoM ko aura unakI vizeSatAoM ko kucha dera ke lie chor3akara sarvaprathama isI cauthe ullekha para dhyAna denA ucita hai| pahile usameM die hue samaya-nirdeza kA nirIkSaNa karane para jJAta hotA hai ki vikrama saMvat 1 kI caitra zukla pratipadA kA dina guruvAra kathita hai| merI preraNA se zrI Ara. vI. vaidya, ema.e., bI.TI., jyotirvidyAratna, supariNTeNDeNTa, zrI jIvAjI oNbjarveTarI, ujjaina ne jyotiSazAstrAnusAra gaNita karane kA kaSTa uThAkara isa bAta kA patA lagAyA hai ki vikrama saMvat 1 ( arthAt I. san 56 bI.sI. ) kI caitra zukla pratipadA guruvAra ( athavA zukravAra ) ho sakatI hai, yadi saMvat kA Arambha kArtika se mAnA jaay| isa rIti se vikrama saMvat kA prArambha kArtika zukla pratipadA se ginanA prAcIna jaina-praNAlI ke anukUla hai| isakA pramANa 'titthogAlIya-paiNNayaM' meM pAyA jAtA hai| ( dekhie 'paTTAvalI-samuccaya', muni darzanavijaya sampAdita, vIramagAma, I. san 1933,1, pariziSTa 3, pR. 197 ), jisake anusAra vIra-nirvANa-saMvat, jo ki kArtika zukla pratipadA hI se prArambha hotA hai aura vikrama-saMvat ke bIca kA antara ThIka 470 varSa hai| Age vIra-nirvANa-saMvat aura zAlivAhana-saMvat ke bIca kA antara 605 varSa aura 5 mahInoM kA kathita hai| isakA tAtparya yaha hai ki 'titthogAlIya-paiNNayaM' ke sampAdana-kAla meM arthAt I. san kI pA~cavIM zatAbdI ke pahale, jaina-kAlagaNanA ke anusAra vikrama saMvat kArtika zukla pratipadA hI se aura zAlivAhana-saMvat Aja kI bhA~ti caitra zukla pratipadA hI se prArambha huA karatA thaa| isa rIti se uparyukta samayanirdeza abAdhita hai| tathApi kucha anya bAtoM se prastuta vivecana kI prAmANikatA meM zaMkA utpanna hotI hai| unameM 'citrakUTamaMDala' kA ullekha hai| citrakUTamaMDala meM vasADa aura dhuMTArasI gA~va kathita haiN| donoM gA~va Aja bhI pratApagar3ha ke pAsa vidyamAna hone se jJAta hotA hai ki prastuta citrakUTa Aja kA cittor3a hI ho sakatA hai| yaha cittor3a vikrama saMvat 609 meM basAyA gayA aura basAne vAle citrAMgada soriyA se usakA nAma par3A ( dekhie uparyullikhita 'paTTAvalI-samuccaya' 1, pR. 202 ) / isase ukta citrakUTamaMDala kA vikrama saMvat 1 vidyamAna honA azakya hai| sandeha kA eka dUsarA kAraNa 'zvetAmbara' zabda hai, jo ki prastuta tIrthakalpa meM tIna bAra, aura vizeSataH uparyukta zAsanapaTTikA ke likhane ko niyojita adhikArI ke lie prayukta hai| vAstava meM 'zvetAmbara' zabda kA prayoga sAhitya meM usa samaya se ho sakatA hai jabaki jaina zAsana digambara aura zvetAmbara ina do sampradAyoM meM vibhakta ho

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Jaina Sahitya aur Mahakala-Mandira 247 cukA thA, arthAt vIra-nirvANa-saMvat 609 athavA vikrama-saMvat 139 ke pshcaat| usase vikrama saMvat 1 meM zvetAmbaropAsakoM kI vidyamAnatA nahIM mAnI jA sktii| zaMkA kA eka tIsarA sthAna 'zrI kuDuMgezvara-RSabhadeva' zabda hai, jisakA zAsanapaTTikA meM bhI prayukta honA kathita hai| Upara isa bAta kA nirNaya kiyA jA cukA hai ki jo jinabimba avantisukumAla ke smAraka mandira meM sthApita thA, vaha 'vividha-tIrthakalpa' ko chor3akara sabhI anya granthoM ke ekamukhI sAkSya ke anusAra, zrI pArzvanAtha hI kA thA, aura kisI lekhaka ke bhrama se 'vAmeya' kA 'nAbheya' banA, jisa bhrama ke pariNAmasvarUpa ukta grantha meM pArzvanAtha-bimba kA sthAna RSabhadeva ke bimba ne liyA thaa| yadi prastuta varNana prAmANika hotA to usameM 'kuDuMgezvara-RSabhadeva' ke sthAna para 'kuDuMgezvara-pArzvanAtha' hI kA ullekha honA cAhie thA, vaha nirvivAda hai| zAsanapaTTikA ko chor3akara bhI prastuta tIrthakalpa ke anya sthAnoM para zaMkA ke kAraNoM kA abhAva nahIM hai| unameM se eka yaha hai ki usake eka padya meM prastuta pratimA ko cAraNamuni zrI vajrasena ke hAtha se pratiSThita batAyA jAtA hai| yathA : zvetAmbareNa cAraNamuninAcAryeNa vajrasenena / zukrAvatAratIrthe zrInAbheyaH pratiSThito jIyAt / / 1 / / arthAt "zakrAvatAra tIrtha para zvetAmbara cAraNamuni AcArya vajrasena dvArA pratiSThita zrI RSabhadeva jayavanta hoN|" _zrI vajrasena sUri eka prasiddha zvetAmbara AcArya the jinakA dehAnta vIranirvANa-saMvat 620 athavA vikrama saMvat 150 meM mAnA jAtA hai| arthAt yadi prastuta padya yahA~ apane mUla sthAna para samajhA jAya to vaha uparyukta zAsanapaTTikA ke samayanirdeza se bAdhita hai| parantu isI vRttAnta ke sambandha ke eka anya padya meM mUrti kI pratiSThA zrI siddhasena divAkara hI kA kArya batAyA jAtA hai| yathA : udvyUDhapArAJcitasiddhasena divAkarAcAryakRtapratiSThaH / zrImAn kuDuMgezvaranAbhisUnurdevaH zivAyAratu jinezvaro vaH / / 1 / / arthAt "zrImAn kuDuMgezvara RSabhadeva jinezvara jinakI pratiSThA pArAJcita ( nAmaka prAyazcittavizeSa ) udvAhana karane vAle AcArya siddhasena divAkara ne kI, tumhArA kalyANa kareM / / 1 / / " __ ina do ullekhoM meM yaha antara bhI hai ki dUsare padya meM diyA huA 'kuDuMgezvara' nAma dUsare meM nahIM pAyA jAtA hai| isaliye aisA mAnA jA sakatA hai ki pahalA padya anya sambandha kA hokara kisI likhane vAle kI bhUla se kisI anya grantha meM se uddhRta kiyA gayA hogaa| kadAcit usa padya meM ullikhita 'zakrAvatAratIrtha' aura ujjaina se vizeSa sambandha rakhane vAlA 'cakratIrtha' ina nAmoM ke sAdRzya ke AbhAsa se aisA ho

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248 Dr. Charlotte Krause : Her Life & Literature pAyA hogaa| aisI dazA meM siddhasena divAkara ko hI ukta mUrti ke pratiSThAtA mAnane meM kucha Apatti nahIM hai| isase uparyukta saMzaya kA bhI nirAkaraNa hotA hai| adhika cintanIya hai AcArya zrI siddhasena divAkara aura 'saMvatsara pravartaka vikramAditya' kA samakAlIna honA, jo ki paM. sukhalAlajI aura becaradAsajI ne 'sanmatitarka' kI bhUmikA meM sandigdha hI nahIM, asambhava batAyA hai ( dekhie usakA aMgrejI anuvAda, zrI jaina zvetAmbara ejukezana borDa, I. san 1933 ) / ukta vidvAnoM ne siddhasena AcArya kA gupta-kAla meM honA anumAna kiyA hai| yadyapi donoM kI samakAlInatA kA samarthana uparyullikhita aura anya prAcIna jaina granthoM dvArA nizcita rIti se kiyA jAtA hai, jinameM vizeSataH gurupaTTAvaliyA~ bhI haiM, tathApi ukta paNDitoM ke pramANa mahattvapUrNa aura unakA kathana yathArtha jJAta hotA hai| arthAt yadi zrI siddhasena divAkara ne vAstava meM kisI eka vikramAditya rAjA ko dharmopadeza diyA hai to vaha kevala vikramAditya padavI se vibhUSita koI guptavaMzIya rAjA yA samrATa hI ho sakatA aisI vastusthiti meM yaha prazna uThatA hai ki yadi isa rIti se zrI siddhasena divAkara aura saMvatsarapravartaka vikramAditya samakAlIna hI nahIM the, to prastuta tIrthakalpa ke itanI zaMkAoM se bAdhita vivaraNoM meM kitanA aitihAsika tattva mAnA jA sakatA hai? phira bhI ukta kalpa ke kartA nimnalikhita zabdoM meM pAThakoM se vizvAsa kI mA~ga karate haiM ki: kuDuMgezvaranAbheya devayAnalpatejasaH / / kalpaM jalpAmi lezena dRSTvA zAsanapaTTikAm / / 2 / / arthAt "zAsanapaTTikA ko dekhakara maiM mahAn tejasvI kuDuMgezvara nAbheyadeva ke kalpa ko saMkSepa meM kahUMgA / / 2 / / " prastuta zabda usa mahAn jainAcArya zrI jinaprabha sUri ke haiM jinhoMne dillIzvara sultAna muhammada tugalaka ko pratibodha dekara jainadharma-hitaiSI banAyA aura usa bAdazAha ke hAtha se ahiMsA-dharma ke aneka kArya karAe ( dekhie paM. zrI lAlacandra gAMdhI, 'zrI jinaprabha sUri ane sultAna muhammada', zrI sukhasAgara-jJAnabindu naM. 35, lohAvaTa, I. san 1939) / aise mahApuruSa ke vacana kI prAmANikatA meM sandeha karanA ucita kaise samajhA jA sakatA hai? ataH yaha bAta avazya satya mAnanI par3egI ki zrI jinaprabha sUri jI ne uparyullikhita Azaya kI eka zAsanapaTTikA (cAhe vaha zilAlekha ho yA tAmrapatra ) dekhI thii| parantu unhoMne usake sambandha ke zabdoM ko smRti se likhA aura vRddha-paramparA ke maukhika saMsmaraNoM ke AdhAra para bar3hAyA bhI hogaa| aisA mAnane meM isa kAraNa se kucha Apatti nahIM hai ki prastuta kalpa ke antima padya meM spaSTatA se kahA gayA hai ki :

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Jaina Sahitya aur Mahakala-Mandira 249 kuDuMgezvaradevasya kalpametaM yathAzrutam / ruciraM racayAM cakruH zrIjinaprabhasUrayaH / / 1 / / / arthAt "kuDuMgezvara deva kA yaha sundarakalpa zrI jinaprabha sUri ne jaisA sunA vaisA racA / / 1 / / " isase vidita hai ki zrI jinaprabha sUri ne prastuta tIrtha ko atiprAcIna itihAsa kI eka AdaNIya vastu samajhakara aura usakI tatkAlIna vidyamAnatA kA prazna chor3akara usake sambandha meM pracalita kiMvadantiyoM ke saMgraha-rUpa meM apanA kalpa racA hai| yaha isase bhI spaSTa hai ki usa samaya meM vidyamAna jaina tIrthasthAnoM kI sUcI meM ( jaisA ki pahale batAyA jA cukA hai ) kuDuMgezvara tIrtha kA nAma nahIM hai| aisI sthiti meM yaha samajhA jA sakatA hai ki uparyukta samayanirdeza ityAdi bAdhita bAteM aisI kiMvadantiyoM ke AdhAra para prastuta 'tIrthakalpa' meM praviSTa ho pAI hoNgii| athavA yaha bhI azakya nahIM hai ki jo zAsanapaTTikA zrI jinaprabha sUri ne dekhI vaha vikrama saMvat ke ullekhoM se aMkita pIche ke samaya meM likhe hue nakalI zilAlekha, tAmrapatra Adi meM se eka thI, jo kabhI-kabhI hastagata hote haiN| phira bhI yaha nirvivAda hai ki jisa kuDuMgezvaradeva kA avalambana kara aise Azaya kI eka jAlI zAsanapaTTikA banAI jA sakI aura jisake sambandha meM vRddhaparamparA ke aise saMsmaraNa pracalita ho sake, usa kuDuMgezvaradeva kA nAma kisI samaya meM eka prasiddha vastu aura usakA mandira eka mahimA-saMyukta jaina tIrthasthAna avazya thaa| isa bAta kA samarthana 'prabandhacintAmaNi' ke antargata 'kumArapAla-prabandha' (pR. 78 ) ke eka vRttAnta se bhI hotA hai| usake anusAra gujarAta ke bhAvI rAjA kumArapAla vartamAna rAjA siddharAja ke bhaya se bhAgate phirate hue mAlava deza meM 'kuDaMgezvara' ke mandira meM Ate haiN| usa kuDaMgezvara ke mandira meM ve vahA~ kI 'prazastipaTTikA' meM isa Azaya kA eka padya par3hate haiM ki vikrama se 1999 varSa pazcAt svayaM kumArapAla hI vikrama ke sadRza eka rAjA hoNge| ukta padya anya aneka granthoM se bhI jJAta hai| mUla se usameM zrI siddhasena divAkara zrI vikramAditya kA sambodhana karate hue kalpita haiN| "purAtana-prabandha-saMgraha' (pR. 38 tathA 123 ) meM bhI kumArapAla kA yaha vRttAnta kathita hai| parantu vahA~ kuDaMgezvara ke sthAna para 'kuNDigezvara' aura 'kuNDagezvara' yaha hI vikRta rUpa pAe jAte haiM aura uparyukta padya siddhasena-kathita hI batAyA jAtA kuDaMgezvara nAma ke ye ullekha bhI ( unake aitihAsika mUlya kA prazna chor3akara ) kuDaMgezvara jaina-tIrtha kI vidyamAnatA kI eka aspaSTa pratidhvani samajhe jA sakate haiN|

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250 Dr. Charlotte Krause : Her Life & Literature (5) kuDaMgezvara mahAdeva uparyukta pramANoM ke anusAra jisa kuDaMgezvara mahAdeva ke mandira meM se yaha kuDaMgezvara jaina-tIrtha utpanna huA aura jisa kuDaMgezvara mahAdeva ke nAma se 'kuDaMgezvara RSabhadeva' yA hamArI kalpanA ke anusAra 'kuDaMgezvara pArzvanAtha' nAma par3A, vaha deva kauna thA, yaha jJAta ho jAne para prastuta viSaya para kadAcit prakAza pdd'egaa| aisI AzA se aba isa nAma kA kucha nirIkSaNa karanA ucita hogaa| _ 'kuDaMgezvara' yA "kuDuMgezvara' eka saMskRta samAsa hai, jisakA pUrva bhAga ('kuDaMga' yA 'kuDuMga') 'amarakoza' aura anya saMskRta kozoM meM 'kuDaMga' rUpa meM pAyA jAtA hai| arthAt vahI rUpa ( na ki kuDuMga ) samIcIna hai| 'kuDaMga' vAstava meM eka prAkRta zabda hai jisako zrI hemacandrAcArya ne apane 'dezInAmamAlA' meM (2,27: ema. benarajI dvArA sampAdita, kalakattA, I. san 1931, bhAga 1, pR. 70 ) dezI zabdoM meM ginA aura usakA artha 'latAgRha' batAyA hai| pAiyasaddamahaNNavo-koza ke anusAra 'kuDaMga' ke vividha arthAntaroM kA samAveza 'latA Adi se DhaMkA huA sthAna', jaMgala', 'kuJja' Adi meM hotA hai| isake atirikta prAkRta meM 'kuDaMgA' aura 'kuDaMgI' bhI vidyamAna haiM, jinameM se 'kuDaMgA' kA artha 'latAvizeSa' aura 'kuDaMgI' kA artha 'bA~sa kI jAlI' ukta koza meM batAyA jAtA hai| ina tIna zabdoM meM se 'kuDaMga' zabda hI kA upayoga uparyukta samAsa meM, aura usake atirikta, svatantra rUpa meM bhI zrI avantisukumAla ke maraNa-sthAna ke varNana meM kiyA gayA hai| yathA : __ 1. 'bAhi vaMsakuDaMge', arthAt 'bAhara bA~sa ke jaMgala meM' ( maraNasamAhipaiNNaM' ) / 2. 'masANe kaMthArakuDaMgaM', arthAt 'zmazAna meM kaMthAroM ( eka thohara vizeSa jisako gujarAtI meM abhI bhI 'kaMthArI' kahA jAtA hai ) kA jaMgala' ('AvazyakacUrNi' aura vRtti' ) / 3. 'kaMthArikuDaMgasamIve', arthAt 'kaMthAroM ke jaMgala ke pAsa' ( 'darzanazuddhi' ) / 4. 'kaMthArakuDaMgAkhyaM zmazAnametya', arthAt 'kaMthArakuDaMga nAma ke zmazAna meM jAkara' ('prabandha-koza' ) / isa cauthe ullekha se aisA pratIta hotA hai ki 'kaMthArakuDaMga' ujjaina ke isa zmazAna kA eka vizeSa nAma thaa| vaha sthAna prAcIna kAla meM 'kaMthAroM' se DhaMkA huA thA, jisa para se yaha nAma par3ane kA avasara prApta ho sakA thaa| aise Azaya ke anya ullekha bhI upalabdha haiM jaise ki 'Avazyaka-kathAoM' kA 'kaMthArivana' aura 'kumArapAla-pratibodha' kA ( anuvAdita ) 'kaMthArIvana kI vaMsajAlI' / yaha bAta isase bhI satya pratIta hotI hai ki aise 'kaMthAra' nAmaka thohara ke gahare jaMgala kucha varSa pahale bhI ujjaina ke AsapAsa phaile hue the, aisA ujjaina

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Jaina Sahitya aur Mahakala-Mandira nivAsiyoM ko smaraNa hai| sambhava hai ki ukta 'kaMthAravana' yA 'kaMthArakuDaMga' eka samaya zrI avantisukumAla ke samAdhisthAna, arthAt gaMdhavatI ghATa ke AsapAsa ke pradeza se uttara meM 'satI daravAje' taka yA usase aura bhI dUra taka eka-sA phailA huA thA aura kadAcit Adhunika 'kaMThAla muhalle' kA nAma usakI smRti kA eka avazeSa ho / isI vizAla 'kaMthAravana' athavA 'kaMthArakuDaMga' meM zrI avantisukumAla ke samAdhi-sthAna para isa mahAtmA kA smAraka mandira banAyA gayA thA, aisA uparyullikhita sAhitya se vidita hai / 251 usI sAhitya se yaha bhI vidita hai ki jisa samaya zrI vikramAditya aura siddhasena divAkara mahAkAla vana meM Ae, usa samaya yaha smAraka - mandira hinduoM ke adhikAra meM Akara eka hindU mandira bana gayA thA, jisameM 'kuDaMgezvara mahAdeva' kA liMga sthApita kiyA gayA thaa| isa 'kuDaMgezvara' kA sabase prAcIna ullekha 'maraNasamAhi-paiNNaM' meM upalabdha hai, jahA~ zrI avantisukumAla kA mRtyusthAna 'kuDaMgIsaraTThANaM' prAkRta zabda se varNita hai ( dekhie pUrvokta avataraNikA ) / isake pazcAt ukta nAma ' kathAvalI' meM pAyA jAtA hai, jahA~ ki prAkRta 'kuDaMgesara' sApha-sApha usa hindU mandira ke lie prayukta hai jahA~ zrI vikramAditya aura siddhasena kA milApa huA / usI mandira ke nAmasvarUpa saMskRta 'kuDaMgezvara' uparyukta 'vividha - tIrthakalpa' kI kucha pratiyoM meM, 'prabhAvaka - carita' meM, 'prabandha - cintAmaNi' meM tathA 'kuDuMgezvara' 'vividha- tIrthakalpa' kI anya pratiyoM meM upalabdha hai| ina granthoM ke anusAra isI kuDaMgezvara mahAdeva ke mandira meM avantisukumAla ke samaya kI tIrthaGkara-pratimA nikalI aura 'kuDaMgezvara nAbheya' yA hamArI kalpanA ke anusAra 'vAmeya', Adi nAmoM se phira jainiyoM se pUjita huI, jaisA ki pahile vyaurevAra batAyA jA cukA hai / astu / uparyukta kula bAteM jaina-granthoM hI ke AdhAra para kathita haiN| yadi unake lie anya sAhitya ke bhI kucha pramANa diye jA sakeMge to unakI prAmANikatA adhika mAnya samajhI jA skegii| yaha vizeSataH kuDaMgezvara mahAdeva ke astitva ke viSaya meM ucita hai, jo eka rAja - pUjita hindU-devatA batAyA jAtA hai| isakA patA hindU sAhitya se lagAne kA prayatna aba kiyA jAyagA / ( 6 ) kuTumbezvara mahAdeva 'vividha-tIrthakalpa' ke antargata aura pahale bArambAra ullikhita 'kuDuMgezvarakalpa' meM 'kuDuMgezvara' zabda chaH bAra AyA hai| muni zrI jinavijayajI ne isa zabda ke kevala 'kuDuMgezvara' aura 'kuDaMgezvara' ye hI do pAThAntara diye haiN| parantu 'abhidhAna

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252 Dr. Charlotte Krause : Her Life & Literature rAjendrakoza' meM ( 'kuDumbezvara' zabda ke nIce ) ukta kalpa kA jo rUpa pAyA jAtA hai usameM unake sthAna para chaH hI bAra 'kuTumbezvara' yaha pAThAntara hai / yadyapi ukta koza ke sampAdaka mahAzaya ne isa bAta kA spaSTIkaraNa nahIM kiyA hai ki yaha tIrthakalpa kauna prati se uddhRta kiyA gayA hai, tathApi anumAna kiyA jA sakatA hai ki unako aisI koI prati hastagata huI hogI jisakA upayoga munizrI apane sampAdana kArya meM na kara pAe hoNge| ukta tIna rUpoM meM se 'kuDuMgezvara' aura 'kuDaMgezvara' hindU sAhitya meM aba taka sarvathA aprasiddha haiM, jabaki 'kuTumbezvara' zabda 'skandapurANa' ke 'avantikhaNDa' meM tIna bhinna-bhinna sthAnoM para nIce ke anusAra ullikhita hai : 1. 1.10, padya 1-10 ( veMkaTezvara presa eDizana, pR0 14 ba ) : vahA~ kuTumbezvara mahAdeva ke darzana kA phala batAyA jAtA hai| 2. 1.67, padya 1-25 ( pR0 72 ba ) : vahA~ bhaktoM ke 'kuTumbI', arthAt bar3e parivAra yukta ho jAne se 'kuTumbezvara' zabda kA vyutpattyartha ( yaugika artha ) batAyA aura kuTumbezvara mahAdeva ke mandira kA varNana kiyA jAtA hai| isake anusAra vahA~ eka caturmukha liMga, 'bhadrapIThadharA devI bhadrakAlI' arthAt 'siMhAsana para virAjamAna bhadrakAlI devI' tathA eka pA~va se laMgar3e bhairava kSetrapAla vidyamAna the / 3. 2.15, padya 1-41 ( pR0 91 a ) : vahA~ samudra manthana se lekara ukta liMga ke kalpita itihAsa sahita aisI ghaTanA kA vistRta varNana hai ki kAmezvara - liMga se utpanna huA kuTumbezvara - liMga, Arambha se eka viSa liMga aura mRtyudAyaka hokara mahAdeva ke varadAna se aura lakulIza ke usameM avatAra lene se vRddhikAraka bana gayA | kuTumbezvara mahAdeva kA mandira Aja bhI gandhavatI ghATa ke pAsa ujjaina ke usa bhAga meM vidyamAna hai, jo siMhapurI nAma se prasiddha hai / vaha zikhara - yukta, parantu choTA hai aura usakA eka kamarA mAtra hai / usameM daravAje se lekara sAmane kI dIvAra taka eka paMkti meM tIna liMga sthApita haiM, jinameM se bIca kA liMga purANa ke varNana ke anusAra sacamuca caturmukha hai, arthAt use hI 'kuTumbezvara' samajhanA cAhie / parantu purANokta 'bhairava kSetrapAla' aura 'bhadrapIThadharA bhadrakAlI devI' ke nAmanizAna taka nahIM dikhate haiN| daravAje ke sAmane kI dIvAra ke pAsa gaNapati ke eka ubhare hue citra se zobhita eka nIcA khambhA aura Upara jharokhe meM cAra hAtha vAlI khar3I huI pArvatI kA eka ubhAra-citra hai, jo kevala thor3e varSa pahale banAyA huA dikhatA hai| devI ke Age ke donoM hAthoM meM liMga yoni, pIche ke dAhine hAtha meM eka surAhI aura pIche ke bAe~ hAtha meM eka bilva-patra hai / bA~IM dIvAra ke Upara ke kone meM eka sAr3he pA~ca phuTa U~cA aura Der3ha phuTa caur3A zilApaTTa jar3A huA hai, jisa para utkIrNa choTI mUrtiyA~ 'caurAsI

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Jaina Sahitya aur Mahakala-Mandira 253 mahAdeva' ke nAma se pUjI jAtI haiN| purANa-sampAdana-kAla se kuTumbezvara mahAdeva ke parivAra meM itanA parivartana dRSTigocara hote hue bhI ukta mahAdeva kA mRtyu ke sAtha sambandha rakhanA abhI bhI yahA~ taka mAnA jAtA hai ki kisI hindU kuTumba meM koI avasAna hone ke pazcAt mRta ke kuTumbajana zuddhikaraNa ke lie unakA darzana karane ko Ate haiM, aisA ujjaina ke suprasiddha jyotiSI aura purAtattvavettA zrI sUryanArAyaNajI vyAsa mahAzaya se jJAta huA hai| isa 'kuTumbezvara mahAdeva' aura jainagranthoM ke 'kaDgezvara mahAdeva' kA sambandha nikAlane kA adhikAra kevala sthAna ke sAmya aura nAmoM ke sAdRzya (vizeSataH prAkRta meM 'kuDuMgesara', 'kuDumbesara' ), yA ukta prati ke anusAra nAmAbheda hI para nirbhara nahIM hai| kintu donoM kA kucha aitihAsika sambandha honA hI cAhie, isa anumAna ko uparyukta 'caurAsI mahAdeva' ke zilApaTTa se bhI puSTi prApta hotI hai| usa zilApaTTa para utkIrNa mUrtiyoM kA nirIkSaNa karane para jJAta hotA hai ki ve na to caurAsI haiM aura na mahAdeva hI kI mUrtiyA~ haiN| Upara se nIce taka ginakara mUrtiyoM kI 20 athavA 21 paMktiyA~ haiN| zilApaTTa kA nIce kA kinArA itanA jIrNa ho gayA hai ki sabase nIce kI paMkti ke sthAna para sacamuca mUrtiyoM kI eka paMkti athavA koI zilAlekha Adi vidyamAna thA, isa bAta kA nirNaya nahIM kiyA jA sakatA hai| Upara kI 9 tathA nIce kI 9 paMktiyoM meM ( sabase nIce kI sandigdha paMkti ko chor3akara ) 9-9 choTI mUrtiyA~ virAjamAna haiN| madhya bhAga kI do paMktiyoM meM mAtra 3-2 mUrtiyA~ haiM, jinase gherI huI eka bar3I mUrti zilApaTTa ke kendra-sthAna para virAjamAna hai| isa mUrti ke sira para eka 5 yA 7 phaNa vAle sarpa kA AkAra aspaSTa rIti se dikhatA hai| isa rIti se mUrtiyoM kI kula saMkhyA 175 athavA yadi 21 paMktiyA~ samajhI jA~ya to 184 hai| saba padmAsanAsIna aura zilpazAstra ke niyamAnusAra siddha yA tIrthaGkaroM kI mUrtiyA~ haiN| kendrastha bar3I mUrti sAtaveM tIrthaGkara zrI supArzva athavA teIsaveM zrI pArzvanAtha kI ho sakatI haiN| ___ isI AkAra ke aura aisI hI utkIrNa mUrtiyoM se sajAe hue zilApaTTa Aja bhI jaina zilpakalA kI usa nirmiti meM dekhe jA sakate haiM, jisakA eka udAharaNa 'sahasrakUTa' nAma se prasiddha hai| vaha "sahasrakUTa' zatruJjaya jaina tIrtha meM 'pA~ca pANDavoM kI derI' ke pichavAr3e ke eka choTe mandira meM vidyamAna hai ( dekhie esa. ema. navAba, 'bhArata nAM jaina tIrthoM', amadAbAda, I. san 1942, pR. 33, citra naM. 70 aura noTa ) / vaha zveta saMgamaramara kI, vaise hI cAra zilApaTToM kI eka nirmiti hai, jisakA nokadAra zikhara isI zailI ke choTe zilApaTToM se banAyA huA hai| ukta sahasrakUTa para utkIrNa mUrtiyoM kI kula saMkhyA (zikhara kI mUrtiyoM sahita ) 1028 hai| sambhava hai ki kuTumbezvara mahAdeva ke mandira kA zilApaTTa vaise hI eka 'sahasrakUTa' ke nIce ke

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254 Dr. Charlotte Krause : Her Life & Literature bhAga kI cAroM dIvAroM meM se eka hai| usakI bAhya AkRti se yahI anumAna ThIka jaMcatA hai| phira aisI nirmiti kA vahA~ kyA mUla prayojana thA aura usakA Agamana zrI kuTumbezvara mahAdeva ke mandira meM kahA~ se aura kaise huA, ye prazna uThate haiN| mUlataH aisI zilpa-kRtiyA~ kisa uddezya se banAI jAtI thIM, yaha nizcayapUrvaka nahIM kahA jA sktaa| itanA hI spaSTa hai ki unakA AkAra avazya takSazilA Adi ke choTe bauddha-stUpoM kA smaraNa karAtA hai| isalie ve bhI kadAcit Arambha meM muni-mahAtmAoM ke stUpa arthAt smAraka-vizeSa the, aisA anumAna kiyA jA sakatA hai| yadi yaha kalpanA mAnya ho aura kuDaMgezvara mahAdeva kA sambandha kuTumbezvara mahAdeva ke sAtha jor3A jAnA ucita samajhA jAya, to prastuta zilApaTTa ko zrI avantisukumAla muni ke samAdhistUpa kA avazeSa mAnane meM kyA Apatti hai? isa anumAna kA kucha samarthana zilApaTTa kI kendrastha, phaNayukta mUrti se hotA hai| yadi use zrI pArzvanAtha hI kI samajhI jAya, jisakA sambandha ukta smAraka ke sAtha aneka granthoM meM kathita hai ( dekhie Upara kI avtrnnikaaeN)| tathApi usake atirikta eka svatantra pArzvanAtha pratimA bhI ukta smAraka-stUpa ke pAsa sthApita thI aura stUpa tathA pratimA donoM eka bhavya mandira meM sthita the, aisA bhI ukta sAhitya se samajhA jA sakatA hai| yaha smAraka mandira zrI avantisukumAla kI mAtA bhadrA yA subhadrA, athavA usa bhadrA yA subhadrA ke pautra ke hAtha kA (kahIM muni ke pitA yA patniyoM ke hAtha kA bhI ) banAyA huA kathita hai, jinakI samRddhi apAra thii| kadAcit ina banAne vAloM ne prAcIna jaina sthApatya kI praNAlI aura mathurA ke jaina purAtattva ke prAcIna avazeSoM ke udAharaNoM ke anurUpa apanA ( yA avantisukumAla ke putra ne apanI pitAmahI kA ityAdi) koI smAraka-cihna prastuta mandira banavAyA ho| phira aisA kyoM nahIM mAnA jAya ki 'skandapurANa' ke 'avantikhaNDa' meM ullikhita aura eka samaya meM kuTumbezvara ke mandira meM vidyamAna 'bhadrapIThadharA bhadrakAlI devI' kA citra mUlataH ukta 'bhadrA' hI kA smAraka-cihna thA? yaha kalpanA isa kAraNa se kucha susaMgata hai ki hinduoM kI 'bhadrakAlI devI' kA rUpa zilpazAstra ke niyamAnusAra vikarAla hI hai aura unake lie 'bhadrapIThadharA' ke vizeSaNa kA prayoga dekhane se Azcarya utpanna hotA hai ( dekhie hindU zilpa-zAstra ke sambandha meM zrI esa. zrIkaMTha zAstrI kA nibandha kvArTI oNpha dI mithika sosAyaTI 34, 2-3 meM paJa0 183 aadi)| isake atirikta jisa sthAna para 175 ( yA 184 ) tIrthaGkara pratimAoM ke '84 mahAdeva' bana sake, usI sthAna para yaha parivartana bhI sambhAvya samajhA jA sakatA hai| (7) muni-smAraka-mandira ke itihAsa kA sArAMza pUrvokta vivecana se nimnalikhita ghaTana-zrRMkhalA kA anumAna kiyA jA sakatA hai :

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Jaina Sahitya aur Mahakala-Mandira 255 IsA ke pUrva kisI samaya meM gandhavatI ke pAsa vartamAna siMhapurI ke andara, zrI avantisukumAla muni kA smAraka mandira vidyamAna thA, jisameM muni kA stUpa aura zrIpArzvanAtha kI eka pratimA sthApita thii| AsapAsa zmazAna-bhUmi aura nirjana jaMgala hone ke kAraNa jainiyoM ne mUrti kI pUjA-sevA kI upekSA kii| stUpa khaNDita aura mandira ujAr3a par3A rhaa| usameM (kadAcit kucha jIrNoddhAra yA anya parivartana karate hue ) hinduoM ne zmazAnoM ke adhiSThAtA ke upalakSya meM eka liMga sthApita kiyaa| tIrthaGkara-pratimA lupta ho gii| mandira hindU-mandira bnaa| sthAna ke AdhAra para usako 'kuDaMgIsara' yA 'kuDaMgezvara', arthAt 'gahare jaMgala kA Izvara' yaha nAma cala pdd'aa| isa kuDaMgezvara mahAdeva ke mandira meM kisI eka udAra vicAra vAle, 'vikramAditya' kI upAdhi dhAraNa karane vAle gupta samrATa ke samaya aura upasthiti meM zrI siddhasena divAkara kA Agamana aura prAcIna pArzvanAtha-pratimA kA prAdurbhAva - cAhe camatkArika yA prAkRtika rIti se - huaa| ukta pratimA 'kuDaMgezvara-pArzvanAtha' ke nAma se punaH pratiSThita hokara eka jainatIrtha kA kendra banI, jisakI upAsanA ke lie rAjya kI ora se kucha gA~va pradAna kiye ge| pazcAt ukta mandira phira hinduoM ke hAtha meM aayaa| kuDaMgezvara nAma usake sAtha jur3A huA to thA parantu usa nAma ko vyutpattyartha kI dRSTi se kalpanAzakti ke adhika anukUla banAne ke uddezya se, jisa nyAya se 'karaNa' kA 'karNa', 'sipri' kI 'zivapurI', 'nAciketas' kA 'nAsaketa', 'tailaMga' kA 'tyaktalaMka' ityAdi kRtrima rUpAntara gar3he gae, usI nyAya ke anusAra vaha rUpa miTAyA jAkara 'kuTumbezvara' zabda banAyA gayA, jo purANa meM ( jaisA Upara batAyA jA cukA hai ) prayukta hokara Aja taka pracalita hai| isa mandira kI utpatti aura prArambhika itihAsa kA vRttAnta jaina sAhitya meM aura madhyakAlIna sthiti kA varNana purANa meM upalabdha rhaa| phira bhI itanI zatAbdiyoM ke krama meM usakA nAza, jIrNoddhAra, dharma-parivartana aura kadAcit sthAnAntara bhI kitane bAra aura kaba-kaba hue, ina rahasyoM kI rakSikA siMhapurI, gandhavatI ghATa aura mahAkAlezvara mandira kI sImA ke antargata bhUmi hI hai, jahA~ kabhI khodane para kadAcit kisI dina usa para prakAza pdd'egaa| ___ mandira kA Adhunika AkAra pezavA yA sindhiyA kAla se adhika prAcIna nahIM ho sktaa| vaha usake chajje meM jar3e hue eka zilAlekha se dekhA jA sakatA hai, jo eka TUTI huI imArata kA eka bhagnAvazeSa jAna par3atA hai| isa zilAlekha ke anusAra vaha imArata saMvat 1982 meM banAI gaI yA usakA jIrNoddhAra ke prasaMga para vaha zilAlekha '84 mahAdeva' ke pUrvokta zilApaTTa ke sAtha khaNDaharoM meM se nikAlA jAkara donoM vastuoM ko apane-apane Adhunika sthAna meM jar3AyA gayA hogaa| usI samaya se

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256 Dr. Charlotte Krause : Her Life & Literature ukta zilApaTTa usI mandira meM Atithya bhogane lagA hogA, jisake mUla-mandira ke kendrasthAna meM vaha eka bAra mahAtmA ke stUpa kI eka dIvAra thaa| kadAcit stUpa ke zeSa bhAga aura bhadrakAlI yA bhadrA zrAvikA kA citra bhI kisI dina isI bhA~ti prAdurbhUta hokara darzana deNge| (8) muni-smAraka aura mahAkAla muni-smAraka-mandira aura usameM se utpanna hue mandiroM ke itihAsa kI uparyukta rUparekhA ke AdhAra mukhya karake 'maraNasamAhi-paiNNaM', bhadrezvara-kRta 'kathAvalI' ( parantu vaha kevala kucha aMza se ), prabhAcandra-kRta 'prabhAvaka-carita' aura jinaprabha sUri kRta 'vividha-tIrthakalpa', itane hI grantha haiM, jinameM 'kuDaMgezvara' nAma vividha rUpa dhAraNa karatA huA, prastuta sambandha meM prayukta hai| . vaha nAma zrI hariSeNa-kRta 'bRhatkathA-koza' Adi digambara-granthoM meM nahIM pAyA jAtA hai| hariSeNa ke eka padya ( 242 ) ke anusAra muni kA samAdhi-sthAna 'mahAkAlavana' meM aura eka dUsare padya (260) ke anusAra usI mahAkAlavana meM AI huI 'gandhavatI nadI' aura 'kalakalezvara mandira' ke pAsa aura zrI nemidatta ke anusAra 'gandhavatI' nadI aura 'mahAkAla' ke pAsa thA ( dekhie Upara kI avtrnnikaaeN)| parantu ve saba sthAna 'kaMthArikAvana' meM vidyamAna hone se uparyukta itihAsa ina ullekhoM se bAdhita nahIM hotA hai| bAdhA to kucha zvetAmbara granthakAroM ke isa Azaya ke kathana meM vidita hotI hai ki zrI avantisukumAla kA smAraka mandira hinduoM se grahaNa kie jAne ke pazcAt mahAkAla hI kA mandira bnaa| aise ullekha zrI jinadAsa gaNi mahattara, zrI haribhadra sUri, 'Avazyaka kathAoM' aura 'darzanazuddhi' ke kartA, zrI hemacandrAcArya, zrI somaprabhAcArya, zrI rAjazekhara sUri, zrI merutuMgAcArya, zrI tapAcArya, "purAtana-prabandha-saMgraha' ke kartA, zrI zubhazIla gaNi, zrI vijayalakSmI sUri aura zrI saMghatilaka sUri kI kRtiyoM meM se uddhRta kie jA cuke haiN| isake atirikta, 'Avazyaka-kathAoM', 'darzanazuddhi', zrI hemacandrAcArya kRta 'pariziSTaparvan', zrI somaprabhasUri kRta 'kumArapAla-pratibodha', zrI merutuMgasUri kRta 'prabandha-cintAmaNi', zrI rAjazekhara sUri kRta 'prabandhakoza' aura zrI zubhazIla gaNi kRta 'vikramacaritra' tathA 'bharatezvara-bAhubali-vRtti meM yaha aura bhI kathita hai ki 'mahAkAla' zabda svayaM hI zrI avantisukumAla ke 'mahAn kAla', arthAt 'mahAn mRtyu' para se bana gayA hai ( dekhie Upara dI huI avtrnnikaaeN)| prathamataH ina do bAtoM meM se isa zabda-vyutpatti kA nirAkaraNa karanA adhika sarala hai, kyoMki vaha isa kAraNa se dekhate hI asambhAvya jJAta hotI hai ki eka to 'mahAkAla' zabda mahAdeva ke eka nAmAntara ke rUpa meM jainAgama meM bhI prayukta hai| vaha

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Jaina Sahitya aur Mahakala-Mandira 257 mahAkAla zmazAna-bhUmi kA adhiSThAtA hone se isI ke nAma se mahAkAlavana kA nAma utpanna honA svAbhAvika hai| isake atirikta 'mahAkAlavana' zabda svayaM bhI jainAgama ke antargata 'antagadasAo' ( 3.8 ) nAmaka grantha meM vidyamAna hai| vahA~ zrIkRSNa ke samakAlIna bAIsaveM tIrthaGkara zrIneminAtha ke samaya kI dvArakA nagarI ke pAsa 'mahAkAlavana' nAmaka eka zmazAna kA vidyamAna honA kathita hai, to ujjaina ke 'mahAkAlavana' ke nAma kI vyutpatti vIra-nirvANa ke pazcAt hue avantisukumAla kI mRtyu ke prasaMga para se honA asaMgata jJAta hotI hai| isase prastuta zabda-vyutpatti ko kavi-kalpanA zakti ke usI krIr3A-vizeSa meM ginanA anucita nahIM hogA, jisake anusAra saMskRta 'brAhmaNa' zabda ke prAkRta rUpAntara 'mAhaNa' kI vyutpatti 'mA haNasu' (arthAt 'mata mAro' ) isa vAkya se batAI gaI ( paumacariya 4.84 )25 aura anya aneka bhASAzAstra-viruddha zabdavyutpattiyA~ bhI prAcIna granthoM meM kahI gaI haiN| aba rahA mahAkAlezvara mandira hI kI jainamuni smAraka-mandira se kathita utpatti kA prshn| vaha isa kAraNa se kucha vikaTa jJAta hotA hai ki abhI ukta muni-smAraka-mandira meM se kuDuMgezvara-kuTumbezvara mahAdeva hI ke mandiroM kA kramazaH anumAna hai ki prastuta samaya meM kuDuMgezvara-kuTumbezvara mahAdeva aura mahAkAlezvara mahAdeva eka the| apanI sanmati-tarka bhUmikA meM (pR. 45 ) paM. zrI sukhalAla jI aura zrI becaradAsa jI ne bhI 'kuDaMgezvara' aura 'mahAkAla' ke abheda kA anumAna pragaTa kiyA, parantu usakA samarthana karane ko ve udyata nahIM hue| kahA~ to kuDaMgezvara-kuTumbezvara jaise sAdhAraNa zreNI ke nAma aura kahA~ jagatprasiddha mahAkAlezvara, jo bhAratavarSa ke bAraha jyotirliGgoM meM eka haiM aura jinakA nAma taka atyanta AdaraNIya mAnA jAtA hai| phira bhI isa jyotirliMgarUpI mahAkAla ke atirikta, mahAkAla nAmaka eka ajJAta araNya-deva bhI vidyamAna hai, jaisA ki zrI zaratacandra mitra mahAzaya ne apane eka nibandha meM (iNDiyana kalcara, aMka 4, pR. 427 Adi ) batAyA hai| yaha mahAkAla pUrva aura pazcima bhArata kI kucha jaMgalI jAtiyoM se pUjita hai| unake nAma se khAye hue sauMgandha ke bhaMga kA pariNAma bhayaMkara mRtyu aura unakI upAsanA kA phala kuTumba Adi parivAra kI vRddhi mAnA jAtA hai| gahare jaMgaloM meM unakI pUjA-sevA hotI hai| araNya ke isa ajJAta mahAkAla aura avanti ke jagatprasiddha mahAkAla, donoM ke sAmAnya mUlabhUta kisI eka Adi mahAkAla kI kalpanA avazya kI jA sakatI hai, jo dvArakA aura ujjaina ke AsapAsa ke jaMgaloM meM pUjita hokara, vahA~ ke 'mahAkAlavana' ke nAmotpAdaka hue| isa mahAkAla aura purANa meM ullikhita kuTumbezvara ke guNoM meM aura ArAdhanA-phala meM itanA sAdRzya hai ki kuDaMgezvara-kuTumbezvara ko mahAkAlezvara kA nAmAntara mAnA jA sakatA hai aura mahAkAlavana ke jisa mandira meM zrI vikramAditya aura

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258 Dr. Charlotte Krause : Her Life & Literature siddhasena kA Agamana huA, usako uparyukta paNDitoM ke matAnusAra, prastuta kuDaMgezvarakuTumbezvara-mahAkAla kA mandira samajhA jA sakatA hai| phira bhI aisA samajhane para yaha Apatti pAI jAtI hai ki eka to sAhitya meM aisA koI bhI ullekha nahIM pAyA jAtA hai jisase donoM ko gupta-kAla meM abhinna mAnane kA adhikAra prApta hotA ho| isake viparIta, jahA~ dekhA jAya vahA~ kuDaMgezvarakuTumbezvara eka bhinna vastu aura mahAkAla eka bhinna vastu kA rUpa dhAraNa karate haiN| yadi durAgraha se unakA pArasparika abheda mAna bhI liyA gayA to kucha samaya pazcAt do bhinna sthAnoM para bhinna nAmoM se aMkita unake do devAlaya kyoM aura kaise banAe gae, isakA koI santoSakAraka samAdhAna nahIM kiyA jA sakatA hai| yaha bhI dhyAna meM rakhanA cAhie ki siddhasena divAkara ( uparyukta vivecana ke anusAra ) guptakAlIna the aura yadi unakA astitva ( pUrvollikhita sAhitya ke anusAra ) eka 'vikramAditya' kI padavI dhAraNa karane vAle nareza hI ke samaya meM mAnA jAya, to mahAkavi kAlidAsa unake samakAlIna athavA lagabhaga samakAlIna tthhreNge| taba mahAkAla mandira sambandhI donoM prasiddha padya jo usa kavi ke 'meghadUta' ( 35 Adi ) aura 'raghuvaMza' ( 6.34 ) meM Ae haiM, zrI kuDaMgezvara jainatIrtha ke sthApanA-kAla ke AsapAsa meM racita hone caahie| arthAt ve yA to usa samaya se kucha pahale racita ho sakate haiM, jabaki prastuta mandira hindU mandira se miTakara jaina mandira bana gayA thA, athavA usa samaya ke kucha pazcAt jabaki kuDaMgezvara jinAlaya miTakara phira hindU mandira bnaa| yadi yaha kuDaMgezvara mandira aura kAlidAsa-stuta mandira abhinna the, to dUsare vikalpa ke anusAra aisA mAnanA par3egA ki vaha praur3ha 'tribhuvanagurordhAma caNDIzvarasya' ( meghadUta 35 ), arthAt 'tIna bhuvana ke adhipati caNDIpati kA nivAsasthAna' ukta padyoM kI racanA se thor3e samaya pahale jainiyoM se curAyA huA eka jinAlaya thA, jo ki eka atyanta asambhAvya aura anucita kalpanA hai| yadi pahalA vikalpa mAnya hai ki kuDaMgezvara jaina tIrtha kAlidAsa ke ukta padyoM ke racanAkAla ke pazcAt pratiSThita huA, to isakA tAtparya yaha hai ki mahAn hindU devatA mahAkAla ke jisa mandira ko rAjakavi ne abhI avanti deza ke mukhya kautuka kA sthAna diyA thA aura atyanta vegapUrvaka prayANa karane vAle pravAsI ke lie bhI, yadi usako sIdhA mArga chor3anA par3e phira bhI darzana karane ke yogya batAyA thA, vahI jagadvikhyAt, vaibhavazAlI aura vizvapUjya hindU mandira pazcAt avanti nareza kI AjJA se eka jaina mandira meM parivartita kiyA gyaa| itanA hI nahIM kintu ve nareza guptavaMzIya the aura jisa mahAdevatA kA utthApana unhoMne karAyA, vaha bahuta kara guptavaMza kA kuladeva thA ( dekhie zrI ema. ke. dIkSita mahAzaya ke nibandha kA phuTa-noTa naM. 75, iNDiyana kalcara, grantha 6, I. san 1939, pR. 385 ) / isake atirikta, ukta

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Jaina Sahitya aur Mahakala-Mandira nareza koI sAdhAraNa gupta rAjA hI nahIM the, kintu ve 'vikramAditya' kA upanAma dhAraNa karane vAle, arthAt mahApratApI 'paramabhAgavata' gupta samrAToM meM se eka the| aise eka mahAn gupta samrAT ke hAtha se isa prakAra ke eka asAdhAraNa kArya kA kiyA jAnA aisI anokhI ghaTanA hai ki jisake sAkSIbhUta ( athavA isI samrAT ke hAtha se kie hue kisI anya jainadharma-prabhAvanA rUpI kArya ke sAkSIbhUta ) pramANoM kA sarvathA abhAva hote hue usako aitihAsika satya mAnane ko koI itihAsajJa taiyAra nahIM ho sakatA hai| yadi kAlidAsa kA astitva zuMga -kAla meM mAna liyA jAya, unake tathA siddhasena ke bIca meM kucha zatAbdiyA~ bIta bhI gaI hoM, taba yaha yukti grAhya ThaharatI hai| uparyukta Apatti mahAkAlezvara aura kuDaMgezvara ko abhinna mAnane kA phala hai| yadi donoM ko abhinna samajhA jAya to usakA yaha artha hotA hai ki siddhasena divAkara aura kAlidAsa ke samaya meM mahAkAlavana meM eka to kAlidAsa dvArA prazaMsita vaibhavazAlI, rAjapUjita mahAkAlezvara mahAdeva kA mandira aura dUsarA prakIrNakoM meM ullikhita, avantisukumAla ke smAraka mandira meM se utpanna huA, sAdhAraNa zreNI kA kuDaMgezvara mahAdeva kA mandira, aise mahAdeva ke do bhinna devAlaya vidyamAna the| yadi zrI siddhasena divAkara ke prabhAva se jaina - hitaiSI bane hue gupta nareza ne ( kadAcit dvitIya candragupta hI ne ), usa kuDaMgezvara mandira kA itihAsa jAnakara aura usameM uparyukta prAcIna tIrthaGkara pratimA prakaTa huI dekhakara, guptavaMzIya samrAToM kI itihAsa-prasiddha udAratA aura nyAyapriyatA ke anusAra jainiyoM ko ukta mandira vApasa diyA ho to yaha kucha AzcaryakAraka ghaTanA nahIM thii| phira bhI jainiyoM ko apanA yaha mahA - pavitra aura pUjya sthAna punaH prApta hone se atyanta santoSa huA hogA, aura prakhyAta 'mahAkAlavana' meM Ae hue isa jaina mandira kI bhalIbhA~ti prasiddhi huI hogii| isa kalpanA ke svIkRta hone se kuDaMgezvara aura mahAkAlezvara kI abhinnatA kA nirAkaraNa ho jAtA hai| itanA hI nahIM, kintu uparyukta mahAn granthakAroM kA isa Azaya kA kathana hai ki mahAkAla mandira avantisukumAla ke smAraka - mandira se utpanna huA, vaha bhI sAtha hI sAtha ayathArtha siddha ho jAtA hai| yadyapi itane mahApuruSoM kA ekamukhI sAkSya isa rIti se ayathArtha Thahara jAnA avazya cintanIya hai, tathApi eka to digambara-paramparA bhI unake usa kathana se viruddha hai, kyoMki ( Upara dI huI avataraNikA ke anusAra ) zrI nemidatta sApha-sApha mahAkAla - tIrtha kA eka 'kutIrtha', arthAt anya-dharmiyoM ke tIrtha ke rUpa meM utpanna honA batAte haiM ( jIvahiMsA se hindUmandira hI kA anumAna hotA hai ) / 259 isake atirikta, yaha bhI vidita hai ki ukta granthakAroM ko eka hI samAna vRddha paramparA mAnya thI, jisakA prArambha prastuta viSaya kI dRSTi se zrI jinadAsa gaNi aura zrI haribhadra sUri kA sAmAnya AdhAra thaa| 1/2

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260 Dr. Charlotte Krause : Her Life & Literature dUsarI ora, prastuta viSaya una granthakAroM kI dRSTi se gauNa aura prasaMgopAtta hI thA, jisase unhoMne zrI jinaprabha sUri kI bhA~ti, vizeSa anveSaNa karanA Avazyaka hI nahIM samajhA hogaa| yadi ati prAcIna samaya meM - arthAt zrI jinadAsa gaNi aura zrI haribhadra sUri ke pahale zvetAmbara-paramparA ke kisI lekhaka yA upadezaka kI bhUla se 'mahAkAlavana kA jaina-mandira' 'mahAkAla jaina-mandira' meM parivartita huA aura isa bhrAnta nirdeza se mahAkAla mandira ke jaina mandira se utpanna hone kI aura bhI bhrAnta kalpanA upasthita huI, jo paramparAgata itane granthoM meM kramazaH praviSTa hotI gaI, to yaha bAta AzcaryakAraka nahIM hai| vaha isa kAraNa se svAbhAvika hI samajhI jA sakatI hai ki svadharmaparAyaNa prAcIna zvetAmbara-vRddha-paramparA ne, sUkSma aitihAsika khoja ko apanA kartavya nahIM samajhakara, aisI bhrAntiyoM ko zuddha karane kI tarapha udAsInatA rakhI hai| isake atirikta, khoja ke sAdhanoM ke abhAva se bhI vyaktigata granthakAroM ko apane-apane mUlagranthoM para bahudhA andhavizvAsa rakhanA hI par3atA thaa| isake pariNAmasvarUpa guptakAlIna siddhasena divAkara dvArA saMvatsara pravartaka vikramAditya kA pratibodhita honA Adi vicitra bhrAntiyA~ bhI azodhita rahakara zatAbdiyoM ke krama se jaina sAhitya kA sarvamAnya siddhAnta bana skiiN| aisI eka bhrAnti-svarUpa zrI avantisukumAla ke smAraka mandira meM se mahAkAlezvara mandira kA utpanna honA bhI samajhA jA sakatA hai| sAtha hI sAtha yaha bhI dhyAna meM rakhane yogya hai ki prastuta ghaTanAoM kI raMgabhUmi, prAcIna ujjayinI, jaina dharma kA eka mahimAyukta kendra-sthAna thaa| itihAsaprasiddha jaina rAjA samprati, jinakI AjJA se karAI huI jina-pratimAoM aura jaina mandiroM kI saMkhyA se Azcarya hotA hai, aura kAlakAcArya dvArA pratibodhita jinabhakta zaka-rAjA-maNDala (jo pazcAt saMvatsara pravartaka vikramAditya se parAjita batAye gaye haiM ) ujjaina hI meM apanI rAjadhAnI rakhate hue rAjya karate the| vahA~ hI 'AvazyakacUrNi' ke anusAra, ukta azoka-pautra samprati ke samaya meM 'jIvita svAmI' ( arthAt kisI eka tIrthaGkara ke samaya meM banAI huI unakI eka pratimA ) kA eka prasiddha mandira vidyamAna thA, jahA~ darzana karane ko rAjaguru Arya suhastI AcArya 'vihAra kara' aae| isa bAta ke purAtattva sambandhI pramANa bhI vidyamAna haiN| zrIpArzvanAtha kI zAsanadevI padmAvatI kI eka bar3I, ati prAcIna kArIgarI kI sundara mUrti gar3ha kI kAlikA devI ke mandira meM abhI bhI virAjamAna hai| isa mUrti ke AkAra se anumAna kiyA jA sakatA hai ki vaha eka samaya eka bhavya pArzvanAtha-pratimA ke pAsa eka vizAla jinAlaya meM sthApita huI hogI, jisakI pUjA-sevA pratidina saikar3oM zrAvakazrAvikAe~ karatI hoNgii| prAcIna jaina prabhAva kI eka anya nizAnI vaha bhavya, zyAma pASANamaya pArzva-pratimA hai jo kucha samaya pahale mahAkAlavana kI bhUmi meM se nikalI

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Jaina Sahitya aur Mahakala-Mandira 261 / huI, Aja gandhavatI ghATa ke pAsa Ae hue zvetAmbara mandira meM 'avanti pArzvanAtha' ke nAma se pUjita hai| ina udAharaNoM se vidita hai ki prAcIna ujjayinI meM jainadharma kA sthAna itanA U~cA thA ki usase bhI mahAkAlezvara mandira kI utpatti kI uparyukta kalpanA ko uttejanA aura itanI zatAbdiyoM paryanta pracalita rahane kI zakti prApta ho skii| prastuta nibandha puSkala anveSaNa aura manana kA phala hai| usameM pAThakoM ko jo kucha naI bAteM jJAta hoM, ve AdhAra-rahita nahIM haiN| tathApi katipaya bAteM abhI taka pratyakSa pramANoM se siddha nahIM huI haiN| yadi kisI dina siMhapurI kI bhUmi meM paTTikA, athavA zrI AdimahAkAlezvara ke sthAna para usake prArambhika itihAsa kA koI zilAlekha Adi nikale, to uparyukta vivecana ko yathArthatA kI kasauTI prApta ho skegii| aisA avasara zIghra upalabdha ho, yaha isa ramaNIya viSaya ke anveSaNa meM rasa lene vAle pratyeka itihAsa evaM purAtattvavettA kI antaHkaraNa se kAmanA hogI, isameM tanika bhI sandeha nahIM hai * / sandarbha 1. sampAdaka jinavijaya, siMghI jaina granthamAlA, naM. 6, zAntiniketana, 1935 / 2. dekhie : rAyabahAdura hIrAlAla, kaiTelaoNga oNpha saMskRta aiNDa prAkRta mainyuskripTsa, nAgapura, 1926, prastAvanA, pR. 12 aadi| 3. zrIsamyaktvasaptati, saMzodhaka muni zrI vallabhavijaya, zreSThI devacandra lAlabhAI jaina pustakoddhAra graMthAMka 35, I. san 1916 / 4. saMzodhaka aura prakAzaka paM. bhagavAnadAsa, vi. saM. 1996 / 5. rAjanagara, I. san 1938 / 6. sampAdaka jinavijaya muni, siMghI jaina graMthamAlA naM. 2, zAntiniketana, I. san 19361 7. vahI, naM. 1, I. san 1933 | 8. sampAdaka jinavijaya muni, siMghI jaina granthamAlA naM. 13, ahamadAbAda kalakattA, I. san 1940 / 9. vahI, naM. 10, zAntiniketana, I. san 1934 / 10. catuH zaraNAdimaraNasamAdhyantaM prakIrNakadazakaM, zrI AgamodayasamitigranthoddhAre naM. 46, san 1927, pR. 301 * bhAratIya saMskRti ke gAr3ha prema se prerita hokara maiMne vidazI hote hae bhI yaha nibandha hindI meM likhaa| ataH yadi isameM kucha truTiyA~ raha gaI hoM to pAThaka kSamA kareM, aisI prArthanA hai - lekhikaa|

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262 Dr. Charlotte Krause : Her Life & Literature 11. vahI, pR. 571 12. vahI, pR. 126 / 13. abhidhAnarAjendra-koza kI avataraNikA 'avantisukumAla' zabda ke niice| 14. pariziSTaparva, zrI jainadharmaprasAraka sabhA, bhAvanagara, vi. saM. 1968, pR. 96-98 / 15. gujarAtI anuvAda, zrI jaina AtmAnanda sabhA, bhAvanagara, vi. saM. 1983 / 16. jaina-gurjara kavio, saMgrAhaka mohanalAla dalIcaMda dezAI, mumbaI, I. san 1925, bhAga 1, pR. 118 / 17. zrI jaina sajjhAya saMgraha, sampAdaka sArAbhAI maNilAla navAba, zrI jaina prAcIna sAhityoddhAra graMthAvalI naM. 9, I. san 1940, pR. 40-55, pR. 55-591 18. siMghI jaina-graMthamAlA, bambaI 1943 / 19. siMghI jaina-graMthamAlA, bambaI 1943 / 20. zrAddhavidhi ( kI isa nAma kI TIkA ), zrI jaina AtmAnaMda grantha ratnamAlA naM. 48, vi. saM. 1974, pR. 165 / 21. zrI AtmAnanda grantha ratnamAlA, pR. 7 / 22. zrI zatruJjayAdi mahAtIrthAdi yAtrA vicAra, bhAvanagara, vi. saM. 1985, pR. 193-208 / 23. mahAkavi kAlidAsa viracitaM jyotirvidAbharaNam bhAvaratnaviracita sukhabodhikA sametam, paM. nArAyaNazarmaNA prakAzitaM, mumbaI, I. san 1908 / 24. dekhie kharataragaccha-paTTAvalI-saMgraha, saMgrAhaka zrI jinavijayajI, kalakattA, saM. 1988, pR. 18 tathA dharmasAgara-gaNi viracita zrI tapAgacchapaTTAvalI, paTTAvalIsamuccaya, sampAdaka muni zrI darzanavijaya, vIraMgAma, vi. saM. 1989, pR. 48 / 25. zrIvimalasUri-viracitaM paumacariyam, zrI jaina-dharma prasAraka sabhA, bhAvanagara, 1914, pR. 18 / 26. 'kAlidAsa', lekhaka vA. vi. mirAzI, lAhaura, san 1938 /

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Adhunika jaina samAja kI sAmAjika paristhiti* jainadharma bhAratavarSa ke ati prAcIna dharmoM meM se eka hai, jo bauddha-dharma se bhI prAcIna hai aura prAyaH vartamAna abhiprAya ke anusAra ati prAcIna hindUdarzana se bhI pUrva avasthiti vAlA hai| yadyapi jainadharma ne bauddhamata kI bhA~ti zakti evaM vistIrNatA nahIM pAyI thI aura bhAratavarSa kI sImA kA bhI ullaMghana nahIM kiyA thA, arthAt bauddhamata kI bhA~ti bhAratavarSa ke atirikta cIna, jApAna Adi dezoM meM jainadharma kA pracAra nahIM huA thA, to bhI isa dharma ne eka samaya bhAratIya dhArmika jIvana para bar3A prabhAva DAlA thA, kyoMki kisI samaya meM rAjA-mahArAjA saradAra loga bhI isa dharma ke anuyAyI the aura isa dharma ne apane ahiMsAtmaka siddhAntoM kA prabhAva anya dharmoM para DAlA thaa| phira bhI antima zatAbdiyoM meM isakA prabhAva nyUna ho gayA hai| isa dharma ke vartamAna nizcita anuyAyiyoM kI saMkhyA prati manuSya-gaNanA' ( Census Report ) ke anusAra nyUnatA ke mArga kI ora prayANa karate-karate 11,00,000 ( ekAdaza lAkha ) kI antima jaghanya sthiti taka pahuMcI hai| parantu uparyukta ullekhAnusAra jainadharma ke kI avanati ho rahI hai aura jainadharma ne bhAratavarSa ke Atmika-dhArmika jIvana para apanA prabhAva chor3anA banda kara diyA hai, aisI kalpanAyeM karanA ThIka nahIM hai| bAta yaha hai ki jainadharma, una manuSyoM ke liye jo ki z2AhirA taura se jaina haiM arthAt jo janma aura paramparA se jaina haiM, unakI hI maryAdA meM nahIM hai| kintu vAstavika rIti se jaina-dharmAnuyAyiyoM kI saMkhyA manuSyagaNanA ke kathana kI apekSA se adhika pramANa vAlI hai| jainadharma ke siddhAntoM meM, sambhavatayA jinakA ki anumAna bAhya loga kara sakate haiM unase adhika loga A sakate haiN| kyoMki jainadharma kA, aise vidvAn, vivekI evaM utsAhasampanna jaina munirAjoM dvArA eka sthAna se dUsare sthAna para nirantara pracAra huA aura Ajakala bhI hotA hai, jo munirAja mAtra azikSita varga ke logoM ko hI nahIM, kintu qhAsa karake samagra deza ke zikSita logoM ko bhI AkarSita karate haiM aura anya dharmAnuyAyiyoM meM bhI apane dharma ke prati prema, mAna aura utsAha utpanna karAte haiN| aise bahuta se manuSya haiM, jo yadyapi janma, * Published in Anekanta, Varsa 1, Kirana 8, 9, 10. Translator Bhanwaralal Lodha.

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264 Dr. Charlotte Krause : Her Life & Literature paramparA aura kriyAkANDAdi se hindU, pArasI, musalamAna dharmoM kA AcaraNa karate haiM aura una dharmoM ko chor3ane kA vicAra bhI nahIM karate haiM, to bhI apane tattva-jJAna evaM naitika Adarza kA anusaraNa karake sacce jaina kahe jA sakate haiN| aise aura bhI anya dharmI loga vidyamAna haiM, jo apane purAne ( paramparAgata ) dharma meM lavalIna hone para bhI niyamita rIti se jaina mandiroM meM darzanArtha jAte haiM, jaina-mUrtiyoM kI pUjA, pAThAdi dainika kArya karate haiM aura sacce jainoM kI bhA~ti utsAhapUrvaka jainoM ke katipaya niyama pAlate haiN| isa vastusthiti ke dRSTAnta ke taura para maiM udayapura ke nAmadAra mahArANA sAhaba tathA ku~vara sAhaba ke prasaMga kA ullekha karatI hU~, jo kaTTara hindU hone para bhI udayapura ke samIpavartI kezariyA jI ke prasiddha mandira kA vidhipUrvaka Ama pablika meM pUjana va darzana karate haiN| aise aura bhI kaI eka rAjA-mahArAjA haiM, jo jaina munirAjoM ke rakSaka tathA bhakta kahalAye jA sakate haiN| ve loga jaina munirAjoM kI dezanA se praphullita hote haiM, va munirAjoM kI preraNA athavA upadeza ke prabhAva se jaina dharma ke siddhAntoM kA anusaraNa karake svayaM jIvarakSAdi ke niyamoM kA pAlana karate haiM aura apanI prajA se pAlana karAne ke liye 'abhArI paTaha' kI udghoSaNA karate haiN| aba yaha mAlUma hotA hai ki eka ora se jainadharma meM anurakta rahanA aura usake naitika siddhAntoM ke anusAra jIvana vyatIta karanA aura dUsarI ora janma evaM saMskAra se jaina honA, ina do viSayoM meM adhika bhinnatA nahIM hai| yadi dakSiNa bhArata kI paristhiti para dRSTipAta kareMge to sacamuca itanA antara dRSTigocara nahIM hogaa| usa pradeza ke zAnta-hRdayI buddhizAlI draviDa-jainoM ne digambara jainadharma kA, jo ki jainadharma kI mukhya do zAkhAoM meM se eka hai, prAcIna samaya se hI pavitratApUrvaka AcaraNa tathA rakSaNa kiyA hai| ina mahAnubhAvoM kA jainadharma viSayaka jo mAna tathA kriyAkANDAdi haiM, una sabakA AdhAra maukhika paramparA hI hai, arthAt pitA apane putra ko, mAtA apanI putrI ko saiddhAntika upadezaka ke bagaira hI usa dharma ke siddhAntoM kA adhyayanaadhyApana karate the aura aba bhI karate haiN| una logoM ke liye jainadharma eka naitika Adarza tathA sacce tattvajJAna kI eka cAbhI-kaJjikA hai| isaliye dakSiNa bhArata ke samasta digambara apane dharmabandhanoM dvArA gAr3ha-ghaniSTa-premarUpI sAMkala meM paraspara isa prakAra se ba~dhe hue haiM ki bhinna-bhinna sthAnoM meM rahate hue tamila, telugU, kanaDI aura malayAlamAdi bhitra-bhinna bhASAyeM tathA ucca va nIca gotra hone para bhI ve saba jAtiyA~ eka hI saMgha ke sadasya ke samAna mAlUma hotI haiM, arthAt una logoM meM kisI prakAra kA bhedabhAva nahIM hai| ve saMgha, jAti va peTA jAti Adi kI mata-bhinnatA se anabhijJa haiM aura unameM sarvasAdhAraNa bhojana-vyavahAra evaM kanyA-vyavahAra pracalita haiN| ve pavitra niSkapaTa-hRdayI tathA dharma-premI digambara jaina jaina-kula meM janma lene vAle aura janma nahIM lene vAle pratyeka jaina ke sAtha bhAI tathA mitra jaisA vyavahAra karate haiN|

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Adhunika Jaina Samaja Ki Samajika Paristhiti 265 kiMtu uttara tathA madhya bhArata meM jainadharma kI pUre zvetAmbara aura digambara ye do mukhya zAkhAe~ svakIya vividha pratizAkhAoM sahita vidyamAna haiN| vahA~ jaina skUlAdi zikSAlaya maujUda haiM aura vahA~ para zrAvaka va sAdhu-munirAja jainadharma ke pracAra-kArya ke lie utsAhapUrvaka parizrama karate haiN| usa deza meM jaina isa gambhIra Azaya vAle pada se vibhUSita logoM ko ati kaThora tapasyA tathA sUkSmakriyAdi karane kA kartavya usa jaina zabda ke hI antargata rahA huA hai| jaina isa upAdhi se yukta vyakti janma se hI jJAti va peTA jJAti ke niyamoM meM ba~dhA huA hai| jina jJAtiyoM tathA peTA jJAtiyoM kA prabhAva usa vyakti ke samasta kauTumbika kAryoM meM AjIvana dabAva DAlatA hai, yaha bAta bhI jainadharma meM samAviSTa hai| vAcakoM ke mana meM AzcaryapUrvaka yaha prazna avazya utpanna hogA ki jainadharma jisake viSaya meM yaha bAta prasiddha hai ki vaha vizvaprema evaM udAratA kA samarthaka hai aura samasta svAmI bhAiyoM ko jJAti ke bhedabhAva ko chor3akara paraspara sadRza bhaktibhAva rakhane kI preraNA karatA hai, usa dharma kA jJAti tathA peTA jJAti ke niyamoM se kyA sambandha? to bhI uttara va madhya bhArata ke jainoM meM itihAsa ne jJAti tathA dharma ina donoM meM paraspara viruddha tattvoM kA azraddheya va abhaMga sambandha karA diyA hai| uttara tathA madhya bhArata meM jainadharma ke lagabhaga samasta Adhunika pratinidhi vaNik jAtiyoM ke haiM, jo vaNik jAtiyA~ bhAratIya prAcIna samAjAntargata vaizya samudAya kI pratinidhi haiN| vaNika jAtiyA~ brAhmaNa tathA kSatriya jAtiyoM ke samAna prAcIna saMsthAe~ haiM, jinameM se kaI jAtiyoM kA ullekha IsvI san kI chaThI zatAbdI aura usase bhI pahale pAyA jAtA hai| yadi uttara aura madhya bhArata kI brAhmaNa, kSatriya aura vaNik jAtiyoM ke itihAsa kI ora dRSTipAta kareMge to mAlUma hogA ki ve saba jAtiyA~ mAravAr3a tathA gujarAta ke katipaya sthAnoM ke samAjoM se utpanna huI haiN| una sthAnoM ke nAmoM kA prabhAva jAtiyoM ke nAmoM meM bahuta aMzoM meM Ajakala bhI vidyamAna hai| isa prakAra vArtamAnika mor3ha brAhmaNa aura mor3ha vaNik mur3hA gA~va se, nAgara brAhmaNa tathA nAgara vaizya bar3anagara nAmaka sthAna se, osavAla vaNik AziyAnagarI aura zrImAla vaNik bhInamAla nAmaka sthAna se utpanna hue haiN| ye hI brAhmaNa, jo prAcIna samaya meM mUlarUpa se jaina the, unhoMne zaMkarAcArya tathA unake anuyAyiyoM ke prabhAva kI prabalatA se jainadharma ko sadA ke liye tyAga diyaa| isa kAraNa se brAhmaNa jAti ne jainadharma ke antima itihAsa meM koI bhI mahattvazAlI sthAna hastagata nahIM kiyaa| dUsarI ora jo kSatriya mUla se jaina the, unhoMne krama se apanA prAcIna sainika vyavasAya aura dhaMdhA chor3akara aisA vyavasAya svIkAra kiyA thA jo jainadharma ke siddhAntAnusAra kama hiMsAkAraka hai arthAt ve vyApAra karane lage aura unakI jJAtiyoM kA vaNik jJAtiyoM meM samAveza ho gyaa| hama nizcita rIti se jAnate haiM ki Adhunika osavAla, zrImAla aura poravAla jJAtiyoM kA eka

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266 Dr. Charlotte Krause : Her Life & Literature bhAga cauhAna, rAThauNa, solaMkI aura anya prasiddha rAjapUta gotroM kA vaMzaja hai, jinake nAma Ajakala bhI bahuta se jainoM ke gotroM meM pAye jAte haiN| uparyukta ullekha se spaSTa pratIta hotA hai ki bahuta zatAbdiyoM se mAtra vaNik jJAti hI ke loga jainadharma ke pratinidhi hote Ae haiN| itanA hI nahIM kintu vaNik jJAtiyoM ke osavAla, zrImAla, poravAla, vAyaDa aura moDha Adi bar3e-bar3e bhAga zuddha jaina jJAtiyoM ke rUpa meM the| caurAsI vaNik jJAtiyA~, jo ki itihAsa meM prasiddha haiM, unake sambandha meM itanA hI nizcita hai ki inakA eka bhAga avazya jainadharmAnuyAyI thaa| kyoMki unameM se bahuta se logoM ne mandirAdi nirmANa karAkara jina-pratimAyeM va mandiroM ke zilAlekhoM meM apanA nAma sadA ke liye likhavAyA hai| jaina sAdhuoM kI zithilatA va udAsInatA se tathA utsAhI vaiSNavadharma ke vallabhAcArya sampradAya ke utthAna ke pariNAma se solahavIM, satrahavIM zatAbdI meM uparyukta ina prAcIna jaina vaNik jJAtiyoM ke bahuta manuSyoM ne apanA mUla dharma chor3akara vaiSNava dharma aMgIkAra kiyA thaa| pUjyapAda sva. jainAcArya zrImadbuddhisAgarasUri jI svasampAdi jainadhAtu pratimAlekhasaMgraha kI prastAvanA meM pharmAte haiM, "maiMne sunA thA ki sUrata zahara kI eka pablika sabhA meM eka vaiSNava paNDita ne abhimAnapUrvaka kahA thA ki vallabhAcArya ke sampradAya vAloM ne tIna lAkha jainoM ko vaiSNava dharmAnuyAyI banAyA thaa|" lekhaka mahAnubhAva kA kathana hai ki uparyukta kathana prAyaH satya hai| aba prAcIna jaina jJAtiyoM ne, isa kAraNa ki unake anuyAyiyoM ko prArambha se hI svamatAnusAra apavitra evaM mithyAtvI anyadharmI logoM ke sAtha rahanA par3atA thA, svatantratApUrvaka prAcIna samaya meM hI bhojana aura kanyA-vyavahAra sambandhI kaI eka kaThora niyama banA liye the aura jaba phira se ye jJAtiyA~ zrImAla, vIsA zrImAla, dassA zrImAla, lADuA zrImAla evaM vIsA osavAla, dassA osavAla, pA~cA osavAla aura aDhaIyA osavAlAdi bhinna-bhinna peTA-jJAtiyoM ( upajAtiyoM ) meM vibhakta ho gaIM, taba una peTA jJAtiyoM meM bhI uparyukta niyama adhika saMkhyA meM banane lge| aba gujarAta, kAThiyAvADa aura mAvADAdi prAntAntargata sthAnAnusAra jahA~ para ina peTA-jJAtiyoM ke samUha nivAsa karate the unhIM ke anusAra vahA~-vahA~ para phira ina peTAjJAtiyoM kI bhinnabhinna zAkhAyeM utpanna huii| phira bhI ina saba jJAtiyoM tathA upa-jJAtiyoM kI pratyeka zAkhA apane-apane bhojana tathA kanyA-vyavahAra sambandhI niyama dattacitta hokara pAlane lgii| itanA hI nahIM kintu yaha jJAtiyA~ bhinna-bhinna dhArmika samudAyoM meM vibhakta ho giiN| isa prakAra jaina vaNik jJAti mAtra zvetAmbara evaM digambara ina do mukhya bhAgoM meM hI vibhAjita nahIM haiN| balki zvetAmbara jaina jJAti meM bhI zvetAmbara mUrtipUjaka, zvetAmbara sthAnakavAsI, zvetAmbara terahapaMthI, ye zAkhAyeM ho giiN| digambara sampradAya meM bhI terahapaMthI tathA bIsApaMthI ye do

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Adhunika Jaina Samaja Ki Samajika Paristhiti 267 zAkhAyeM haiN| ye saba bhinna-bhinna sampradAya paraspara bhojana tathA kanyA-vyavahAra kA prAyaH khullamakhullA virodha pradarzita karate haiN| uparyukta vastusthiti tathA AcaraNa kA pariNAma yaha huA ki jina samudAyoM meM paraspara bhojana tathA kanyA-vyavahAra kI chUTa thI ve maMDaliyA~ uparyukta bhedoM ke kAraNa pratidina ghaTatI giiN| isakA pratyakSa udAharaNa yaha hai ki bIsA zrImAlAdi bar3I jJAtiyoM meM vivAhayogya samasta yuvakoM ke liye kunyA kaise prApta karanA, yaha eka kaThina kArya ho gayA aura aba bhI hai| gujarAta, kAThiyAvAr3a ke kaI eka sthAnoM meM aisI bhI paristhiti utpanna huI hai ki eka bIsA zrImAla zvetAmbara mUrtipUjaka, yadi apanI kanyA kA vivAha usI gA~va ke zvetAmbara sthAnakavAsI bIsA zrImAla ke sAtha karatA hai to vaha manuSya saMghabAhira karane kA pAtra hotA hai aura velAvala kA koI zvetAmbara mUrtipUjaka dassA osavAla, yadi balAnivAsI zvetAmbara pUjaka dassA osavAla ke sAtha apanI putrI kA vivAha kare to vaha manuSya bhI bar3A doSI mAnA jAtA hai| bhAratavarSa meM lagnayogya kanyAoM kI bar3I bhArI vaTi hai| isa viSaya meM nAnA prakAra ke sabala kAraNa mAlUma hote haiN| unameM se mukhya kAraNa kucha yahI pratIta hote haiM ki eka to kaI samAjoM meM vidhavA strI kA punarlagna karane kA niSedha hai aura vidhura logoM ke liye punarlagnasambandhI pratipekSa ke abhAva se ve loga bArambAra punarlagna karate haiN| dUsare bhAratIya striyA~ kama avasthA meM hI mRtyu ke mukha meM praveza karatI haiM, jisakA kAraNa yaha hai ki prasUti ke samaya unake Arogya sambandhI sAdhanoM kA abhAva hotA hai, tathA bAlyakAla meM vivAha ho jAne ke kAraNa unake zarIra durbala aura rogI bana jAte haiN| tIsare kaI eka gotroM meM samarpaNa sambandhI amuka niyamoM ke kAraNa se lagna nahIM ho sakatA hai| ukta kAraNoM se striyoM kI kSati hone para kanyA-vikraya jaise duSTa hAnikAraka rivAja pracalita hue haiN| apanI-apanI maMDalI (Circle) kI lagna karane yogya vaizya jaina kanyAe~ apane-apane nagaravAsI logoM ke atirikta kisI bhI anya nAgarika ko na dI jaay| yadi pratyeka prativAsI manuSya isa niyama para kaTibaddha ho jAe to apane nagara va prativAsI azikSita evaM sAdhAraNa varga ko bhI kanyAyeM upalabdha ho skeN| aise vicAra arthAt kanyAe~ apanI maMDalI ke bAhara jAne nahIM dene kA irAdA isa bAta kA kAraNa banA ki uparyukta jAti-niyama atIva kaThora bana ge| isakA pramANa yaha bhI hai ki ye saba niyama mAtra dene ke vAste hI kiye jAte haiM jaba ki svajJAtiya kanyA maNDalI ke bAhara se lAne meM bhI saMkoca nahIM hotA hai| mere uparyukta ullekhAnusAra kaI eka prAcIna jaina jJAtiyoM ke manuSyoM ne jainadharma chor3a kara vaiSNavadharma svIkAra kiyaa| isI kAraNa se jaina jAti prati divasa kama hotI gii| isI sababa se bahuta sI jAtiyoM meM jainavibhAga tathA vaiSNavavibhAga, isa prakAra do pakSa par3a gye| ina donoM vibhAgoM meM paraspara bhojana tathA kanyA-vyavahAra prAyaH

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268 Dr. Charlotte Krause : Her Life & Literature banda kara diye gaye, kyoMki jina logoM ne vaiSNavadharma svIkAra kiyA thA ve loga avazeSa jainoM ko vaiSNava-dharmAnuyAyI banAne ke liye Agraha tathA dabAva DAlA karate the| jahA~-jahA~ para jainoM kI bastI thor3I thI aura vaiSNava dharmAnuyAyiyoM kA prAbalya thA - ve adhika saMkhyA meM vidyamAna the - vahA~ para jainalogoM ko kanyA-prApti ke liye apanA prAcIna dharma chor3anA par3atA thaa| to bhI una logoM kA antaHkaraNa apane purAne dharma se virakta ho jAtA thA, aisA nahIM kintu bAhya kauTumbika kAraNoM se una logoM ko anya dharma svIkAra karanA par3atA thA / maiMne aisA bhI sunA hai ki safeda keza vAle vRddha loga bArambAra jaina muni mahArAjoM ke nikaTa Akara rote-rote svIkAra karate haiM ki kucha varSa pahale hama logoM ko pUrvokta prakAra ke va anya Arthika kaSToM ke kAraNa hamAre pUrvajoM ke priyadharma ko chor3anA par3A aura hamArI santati kA anyadharmiyoM ke saMskAroM meM pAlana-poSaNa hote hue dekhakara duHkha paidA hotA hai| isakA pariNAma yaha huA ki antima 100 varSoM meM aisI bahuta sI jJAtiyA~, jo pahale zuddha jaina jAtiyA~ thIM, Aja kala 'jaina- jJAti' kahalAne yogya nahIM rhiiN| ina jJAtiyoM meM jainoM kA mAtra choTA-sA bhAga avazeSa hai, jo ki kama hotA jAtA hai| yahI paristhiti moda, maniyAra tathA bhAvasAra vaNik jJAtiyoM kI hai| kucha varSa pahale bar3anagara ke nAgara vaNikoM meM jo zeSa jaina the, unhoMne bhI vaiSNavadharma svIkAra kara liyaa| kyoMki apanI jAti vAle jainoM se kanyAyeM prApta nahIM kara sakane para, ina nAgara vaNik jainoM ne bIsA zrImAlI jJAti ke jaina logoM se vinatI kI thI ki hama logoM ko apanI maMDalI meM sammilita karo evaM hamAre sAtha bhojana tathA kanyA - vyavahAra bhI prArambha kro| parantu saMkucita vicAra vAle bIsA zrImAlI jaina vaNikoM ne apane svAmIbhAiyoM ko sApha inakAra kara diyaa| isa kAraNa se antima nAgara jainoM ko jainadharma chor3anA pdd'aa| mere ko yaha bAta pUjyapAda sva. jainAcArya zrImadbuddhisAgara sUrijI ke uparyukta grantha se mAlUma huI hai| isI prakAra dakSiNa kI liMgAyata jJAti va baMgAla kI sarAka jJAti, jo kisI samaya meM zuddha jaina jJAtiyA~ thI, unameM Ajakala eka bhI jaina pAyA nahIM jAtA hai| isase mAlUma hotA hai ki madhya evaM uttara bhAratavarSIya jaina jJAtiyoM tathA dharmazAkhAoM kI ayogya sAmAjika vyavasthA tathA paristhiti ke kAraNa yaha dazA huI ki antima varSoM meM bahuta se jaina loga dharmabhraSTa hue / isake bAre meM kaI eka anya kAraNa bhI haiM / unameM se eka kAraNa yaha bhI hai ki bahuta se jaina stuti pAThAdi binA samajhe bolate haiM aura vividha kriyAoM kA unakA rahasya samajhe binA AcaraNa karate haiM aura kaThora tapasyAe~ bhI kAraNa samajhe binA karate haiN| isa sabakA kAraNa samajhane vAlI evaM jJAna dene vAlI dhArmika saMsthAe~ bahuta kama haiN| acchI sthiti vAle dhanika jaina zrAvaka apane dhArmika utsava para thor3A, pUjA,

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Adhunika Jaina Samaja Ki Samajika Paristhiti 269 upadhAna, uz2amaNa, aTThAI mahotsava, dIkSotsava, pratiSThA aura saMgha nikAlanA - vagairaha dhArmika prasaMgoM meM lAkhoM rupaye kharca karate haiN| do-cAra varSa pahale cAra haz2Ara jaina zrAvaka va cAra sau sAdhuoM kA eka bar3A saMgha pATana se giranAra va kaccha ke liye nikAlA gayA thaa| usakA saMghapati evaM saMrakSaka eka prasiddha gujarAtI seTha thaa| usa prasaMga para bAraha lAkha rupaye kA kharca huA thA, aisA sunA jAtA hai| yadyapi aise dhArmika kAryoM meM puSkala dravya-vyaya kiyA jAtA hai tathApi zikSA ke liye, jo samagra dharmoM tathA sabhyatA kI jar3a hai, yathocita rIti se apanI lakSmI kA sadvyaya karanA bahuta jaina loga abhI taka nahIM sIkhe haiN| apane putra-pautrAdi jaise ho sake vaise jaldI dravyopArjana karane vAle tathA apane jIvana meM pratiSThA pAne vAle hoveM, yahI unako phikra rahatI hai| isakI kAraNa se zikSA-pracAra kI ora kama dhyAna dete haiN| bahuta se ucca kuTumba ke jainoM ne apanA dharma isa kAraNa se chor3a diyA ki ve loga bahuta pIr3hiyoM se anyadharmI rAjA ke naukara the aura bhojana ke kaThora niyamoM ke kAraNa darabArI sabhAsadoM ke sAtha spaSTa vyavahAra nahIM rakha sakate the, isaliye una saboM ne ina niyamoM tathA dharma ko bhI tyAga diyaa| aisI ghaTanA udayapura, jodhapurAdi rAjyoM ke prAcIna zahara para gujarI, jinake pUrvaja jo ki itihAsa meM tathA mahattvazAlI pAtra gine jAte haiM, kaTTara jainI haiM abhI unameM muzkila se hI koI jaina milegaa| kaI asantaSTa evaM ghabarAye hae jaina, jo ki apane jAti-niyamoM kA ullaMghana karane kA sAhasa nahIM kara sakate the, Arya samAja meM jA mile, jo ki bhAratIya Adhunika jIvana meM bahuta bhAga letA hai aura buddhipUrvaka udAra va suvyavasthita zikSaNa-saMsthAe~ kholane meM utsAha dikhalAtA hai| manuSya-gaNanA kI riporTa jo mAtra jAhira jainoM kI saMkhyA ko sUcita karatI hai, vaha isake viSaya meM kyA jAna sakatI hai ki "bahuta se manuSya jinhoMne jAhira meM jainadharma chor3a diyA hai ve apane hRdaya meM jaina haiM, jo dharmabhraSTa hone para antaHkaraNa se jaina haiM aura AcAra-vicAra se jaina dharmAnuyAyI haiM aura jaina saMgha ko, jo ki cintApUrvaka yaha dekhatA rahe ki hamArI saMkhyA pratidina kama hotI jAtI hai cAhe ve dharmabhraSTa hone vAle loga jainadharma ke prati antaHkaraNa se prema rakhate hoM, isase kyA lAbha hai? jainasaMgha ke netAoM ne isa viSaya meM bahuta kucha vicAra kiyA aura ina kSatiyoM kA sudhAra karane ke liye bahuta kucha prayatna kiye, parantu abhI taka kisI bhI vyakti ne jJAtiyoM aura unake niyamoM kI ora kaThora dRSTipAta karane kA bhI sAhasa nahIM kiyA hai| yadyapi vAstava meM ina bandhanoM ke liye isa jAgRti tathA zakti-vikAsa ke jamAne meM jarA bhI sthAna nahIM hai| taba phira jaina saMgha ke agresaroM ne kauna-kauna se upAya kiye? isake uttara

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270 Dr. Charlotte Krause : Her Life & Literature meM yahI kaha sakate haiM ki bhinna-bhinna mati kI bhinna sUcanAyeM karane vAle do jude pakSa haiN| inameM se eka pakSa rUr3hipUjaka pakSa hai, jo uparyukta hAniyoM ke sacce kAraNa nahIM jaantaa| parantu aisA jAnatA hai ki isa hAni kA kAraNa yaha hai ki Ajakala purAnI rUr3hiyoM tathA purAne matoM kI loga upekSA karate haiM aura Adhunika pAzcAtya zikSaNa vicAra evaM siddhAntoM ke prati vizeSa ruci dikhalAte haiN| isaliye rUr3hipUjakoM kA kathana hai ki apanI rUr3hiyoM aura matoM meM kaThoratApUrvaka dRr3ha rahanA caahie| itanA hI nahIM, kintu aise niyama bhI jo kisI samaya lAbhadAyaka the, parantu isa samaya ke lie hAnikAraka hoM, ve bhI rakhane caahiye| uparyukta mAnyatA svIkAra karane vAle logoM kA kathana hai ki "anyadharmiyoM ke sAtha sahakAra-sambandha nahIM rakhanA cAhiye, yUropa-yAtrA karanI cAhie, gRhastha logoM ko AgamAbhyAsa bhI karanA cAhiye aura pAzcAtya zikSaNa ko sthAna denA caahiye|" saMkucitatA evaM buddhihIna rUr3hivAditA isa pakSa ke mukhya cihna haiN| yadyapi isa pakSa kI bhAvanA jaina-samAja meM abhI taka bahuta pracalita hai tathApi aisA kaha sakate haiM ki isa pakSa ke anusAra ve kama hote jAte haiN| prAyaH yaha pakSa thor3e samaya meM nirbala ho jaayegaa| dUsarA pakSa apane ko sudhAraka pakSa batalAtA hai| ye loga yathArtha rIti se jaina dharmAnuyAyiyoM kI saMkhyA ghaTane ke sacce kAraNa jAna gaye haiN| to bhI ye loga jJAtiniyamoM ke viruddha sIdhI rIti se halacala karane kA sAhasa nahIM karate haiM, kintu Ar3e Ter3he prayatna karate haiM, arthAt navIna paddhati ke anusAra zikSaNa dene kI sUcanA dete aura parizrama bhI karate haiN| AgamoM kA abhyAsa karane kA skAlaroM (Scholars) ko uttejana dete haiN| bhArata meM hI nahIM kintu pAzcAtya dezoM meM bhI jaina sAhitya kA pracAra karate haiN| jaina-dharma ke tattva kyA haiM, rUr3hiyA~ kyA haiM, Adi bAteM batalAte haiN| striyoM kI sthiti sudhArane ke liye prayatna karate haiN| pratyeka sthAna meM sarvasAdhAraNa prema evaM sahakAra kI udghoSaNA karate haiN| jainoM kI zAkhA tathA pratizAkhAoM meM aikya-sthApana karane kA prayatna karate haiN| yaha bAta nissandeha hai ki uparyukta prayatna ucita haiN| kAraNa yaha hai ki jitane aMzoM meM zikSA kA pracAra hogA utane hI aMzoM meM zikSaNa-pracAra se yaha bAta nizcita ho jAegI ki "uparyukta jJAti-niyamoM ke kAraNa samAja kI kitanI adhogati huI hai aura aba una niyamoM kA nAza karanA kitanA AvazyakIya kArya hai|" aura jitane aMzoM meM bhinna-bhinna zAkhAoM tathA pratizAkhAoM meM paraspara jitanA sambandha bar3hegA utane hI aMzoM meM sudhAraka pakSa zaktizAlI banegA aura pratyeka ko apanAapanA uttaradAyitva mAlUma hogaa| uparyukta kathana ke siddha hone meM abhI bahuta dera hai| kyoMki jainadharma kI zvetAmbara evaM digambara yaha do mukhya zAkhAyeM abhI taka antarikSajI, pAvApurIjI, rAjagRhI, sammedazikhara, kezariyAjI aura maksI Adi tIrthasthAnoM ke adhikAra prApta

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Adhunika Jaina Samaja Ki Samajika Paristhiti 271 karane ke liye paraspara jhagar3a rahe haiN| isa niSprayojana kalaha meM lAkhoM-karor3oM rupayoM kA apavyaya kara rahe haiN| dUsarI ora zvetarambara mUrtipUjaka, zvetAmbara sthAnakavAsI aura zvetAmbara terahapaMthI tattvajJAna sambandhI mahattvahIna bhinnatAoM ke liye paraspara lar3a rahe haiM / digambara samudAya meM bhI kucha andarUnI - Abhyantarika - azAnti mAlUma hotI hai| yaha saba zAkhAyeM-pratizAkhAyeM punaH bhinna-bhinna samudAyoM meM vibhakta haiM, jo samudAya paraspara eka-dUsare ko zAntipUrvaka rahane nahIM dete haiM / parantu pratipakSiyoM ke sundara kAryoM ko nAza karane ke liye prayatna karate haiN| jaba aise pariNAmahIna jhagar3e banda ho jAveMge taba aisI bahuta-sI zaktiyA~ jAti-sudhAra aura sarva sAdhAraNa kA utthAna karane meM lAbhadAyaka ho jAveMgI / Adhunika bhAratavarSa meM aisA sudhAra zakya hai, isa kathana kI puSTi paMjAba ke jainoM ke udAharaNa se hotI hai| ina logoM ke bAre meM yaha bAta sunI jAtI hai ki "unhoMne kucha varSa pahale bhojana tathA kanyA - vyavahAra kI eka bar3I maNDalI banA dI hai, jisake sabhAsada 'bhAvaDA' isa nAma se prasiddha haiM aura jisameM kisI bhI prakAra kA bhedabhAva nahIM hai / " pUrva rAjapUtAnA, saMyukta prAMta aura baMgAla ke mAravAr3I jainoM meM bhI aisI bar3I maMDaliyA~ haiM jo kama se kama peTA jJAti kI apekSA nahIM rakhatI haiN| dakSiNavAsI jainoM ke bAre meM bhI aisI hI bAta sunI jAtI hai| yaha bAta satya hai ki uparyukta prasaMgoM meM jainoM kI choTI-sI saMkhyA ke viSaya meM vivecana kiyA gayA hai, jo ki eka bar3e vizAla kSetra meM rahatI haiM, to bhI 'jJAtIya saMkucitatA tyAjya ho sakatI hai' isa bAta ko batalAne ke liye yaha prasaMga yogya hai| I gujarAta ke kaI eka jaina saMghoM meM aisI maNDiyA~ bhI vidyamAna haiM, jinameM bhinna-bhinna jJAtiyoM ke sabhAsada paraspara bhojana tathA kanyA - vyavahAra karate haiM / pATana ke jainasaMgha kA pratyakSa dRSTAnta hai ki dassA poravAla, dassA zrImAla aura dassA osavAla ina sampradAyoM meM paraspara uparyukta prakAra kA sambandha vidyamAna hai| vahA~ kI prAcIna rUr3hi kA hI yaha pariNAma hai, na ki sudhArakoM kA / dUsarI ora gujarAta aura kAThiyAvAr3a meM aisI bhI maMDaliyA~ haiM jinameM eka hI jJAti ko bhinna-bhinna dharma vAle jaina - vaiSNavAdi loga eka-dUsare ke sAtha bhojana aura kanyA-vyavahAra karate haiM, parantu aise udAharaNa bahuta kama pAye jAte haiN| yadi ullikhita apavAdoM ko aura dakSiNa bhAratavarSIya digambara jainoM kI Adarza sthiti ko bhI eka tarapha kara deM, to aisA kahanA par3egA ki Adhunika jaina samAja kI paristhiti Arthika lAbhoM ke liye apane dharma ko chor3a dene kI duHkhotpAdaka bhAvanA se aura jaina dharmAvalambI sudhAraka varga meM sAhasa nahIM hone ke kAraNa se bahuta hI asvastha mAlUma hotI hai| yaha bAta jainadharma ke bhaviSya ke liye duHkhadAyaka kalpanA utpanna karatI hai|

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272 Dr. Charlotte Krause : Her Life & Literature aise vicAroM se hamAre mana meM yaha prazna utpanna hotA hai ki aisA samaya kaba AegA jaba ki hamArI AzAoM kA anusaraNa karake, uparyukta samasta jJAti yA jAtibandhana ke hAnikAraka prabhAvoM se mukta hokara aura andhazraddhA va saMkucitatA ke aniSTa prabhAvoM se chUTa kara tIrthaGkara dvArA upadiSTa prAcIna dharma meM phira se jIvanazakti pradAna kregii| sandarbha 1. briTiza gavarnameNTa ( British Government ) ke anusAra prati dasa varSa meM jo manuSyoM kI saMkhyA ginI jAtI hai, use manuSya-gaNanA kahate haiN|

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Section 3: Gujarati Sri Hemavimala Suri krta 'Tera Kathiyani Sajjhaya' Sri Bhanumeru krta 'Candanabala Sajjhaya' Mandavagadhana: Sri Pramadaparsvadeva Sri Phalavardhi Parsvanatha Stuti Kamika Sankhesvara Sahitya Samiksa

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zrIhemavimalasUrikRta "tera kAThIyAnI sakjhAya* zrI sumatisAdhusUrinI pATaupara thayelA, tapAgacchanA papamA adhipati AcArya zrI hemavimalasUrijI (astitkALa vi. saM. 1522-83) vizeSataH kriyoddhAraka ane sAhityanA bhinna kSetromAM nAmAMkita evA ziSyo ane praziSyonA eka vizALa samudAyanA kulapati tarIke prasiddha che ke jemanA jIvanacaritranI AzcaryakAraka vigata ghaNA-kharA graMthomAM maLI Ave che.' sAhityasarjanamAM teozrIe pote ja vizeSa phALo Avyo nathI ema vizeSajJa vidvAnonuM maMtavya che, kAraNa ke haju sudhI A mahAna AcAryanIphakata eka ja saMskRta kRti prasiddhimAM AvI che, te eka suMdara "pArzvanAthastavana che ke je pUjya muni zrI caturavijayajI saMpAdita jaina stotra saMdohanA bIjA bhAgamAM (pR. 217226 ) prakAzita thayuM che ane jenAM 32 padyomAMnA hareka padyamAM cAra vAra AvelA "kamala' zabdanA bhinna bhinna zleSI kavinI apUrva nipurNatAnI ane vidvattAnI sAkSI pUre che. teozrInI eka bIjI saMskRta kRti, hamaNAM ja ujjainastha zrI siMdiyA orieMTala insTiTyUTanA hastalikhita graMthasaMgrahanI eka pratamAM prApta thayeluM bhaktAmara ane kalyANamaMdira stotranI pAdapUrtirUpa 46 padonuM atyaMta manohara "varALa-pArzvanAtha-stavana che, ke je uparyukta kAvyanI sAthe guNasaMpannatAmAM saphaLa spardhA kare tevuM che, ane je thoDA samayamAM bIjI aprakAzita jaina saMskRta kRtio sAthe bahAra pADavAno irAdo che. gujarAtI sAhityanA kSetramAM zrIhemavimalasUrinA hAthanI eka "mRgAputra sakjhAya" jaina gurjara kavio bhAga 1, pR. 68mAM ane eka "mRgAputra copai" bhAga 3, pR. 503mAM ukSikhita che. yadyapi A banne kavitAomAMthI ApelAM uddharaNo bhinna bhinna dekhAya che, tathApi zrI. mo. da. dezAIjI bannene eka ja kRti gaNe che tema lAge che. mULa graMthone joyA vagara A saMbaMdhI vaghAre vigata jANI * Published in "Sri Jaina Satya Prakasa", Ahmedabad, Varsa 12, Anka3, pp. 73-76.

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276 Dr. Charlotte Krause : Her Life & Literature zakAya tema nathI. astu ! te sivAya A AcAryanI koI paNa bIjI gujarAtI kRti haju sudhI jANavAmAM AvI hoya tema dekhAtuM nathI. AvA saMjogomAM hamaNAM ja zrI siMdiyA orieMTala insTiTyUTanI stavano ane sAyonA saMgrahanI eka hastalikhita pratamAM "zrIhemavimalasUrikRta tera kAThIyAnI sakjhAya" nAmanI je gujarAtI kRti hastagata thayelI che tene kharekhara mahattvanI vastu samajavI joIe. prastuta pratano naMbara 5097 che. tenA 4%"x10" nA dezI kAgaLanA 11 patro che. hareka patra upara kALI zAhIthI sAdhAraNa devanAgarI lipinI 15 lITIo lakhelI che. mAtra aMtima patranuM eka pRSTha khAlI che. aMtamAM nimnalikhita lahiyA prazasti che : "saM. 1846 rA vesASa vada 9 zanivAre sAkathalI nagare sAMtInAthajI prasAdAt paM. mojIjI vAMcanArtha zrI zrI zrI liSataM harivijaya zrI zrI zrI / " pratanuM paheluM patra khovAI gayuM che. prastuta sajhAya patra 8 para lakhelI che. tenA aMtamAM 'rUti saklAya' ATalo ja khulAso che. kavitA A pramANe che : tera kAThIyAnI sajhAya praNamuM zrIgotama gaNadhAra, bijo suha guru taNo AdhAra ! tera kAThIyA jinavara kahyA, vivara kahuM, suNo Ama thayA e 1 pahila Alasa ANe aMga', moDe kAyA nava nava bhaMga ! jAuM jAuM karatAM Alasa thaye, dharma kAma Alase rahyo che 2 bIjo sabala moha kAThIuM, putra kavitra dhana viTI rahyo che mohajAla bAMdhyo ghara rahe, thayo asura pache ima kahe che 3 che tIje avajJAnI citave, kisyAM deva gurU suSa ina lave ! jorU lIe to suSa pAIe, tihAM jai poTI suM thAie 4 . cothuM thAnIka moTIma kare, jINa jaNa vrata vaMdaNa kuNa kare che ahaMkAra puryo taDaphaDA, deva gurU vaMdaNa gADho aDe . pa . pAMcame krodha vase mana dhare, amane kI navI Adara kare ! rIse dharma ThAma navI gayo, kAle gurU dharmalAbha navI kahyo che. 6 chaThe ThAmeM ghaNo pramAda nidrA vikathA kare vivAda | dhana kAraNa hImeM jhalaphalyo, SetrapAlarA vAhaNane mIlyo . 7 |

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Sri Hemavimala Suri krta 'Tera Kathiyani Sajjhaya' 277 sAtameM mana kRpaNAi ghaNi, dharma ThAma te nAme suNI ! je thala pAyago hasI hANa, lobhe peTho ANe kANa | 8 | AThame bhaya mana mAMhI apAra, guNa zrAvaka Adesa vicAra | bIhato dharma ThAma navI gayo, bhaya karI paga bhArI Imathayo ! 9 che. nomeM soga ache Ima kahe, gharako kAma eka navI rahe ! ghara kAja soga parIhare, dharma kAma uttara vIsare / 10 ajJAnapaNo dasamo hoya isyo, dharmatattva te kahIe kasyo ! na jANuM jIva, dharama, adharma, ajJAnapaNe jIva bAMdhe karma | 11 / agyArame jIva citavI Isyo, e gurU kAtho kuMTe kIsuM | vikathA " upara bahu rUcithAi, hAsau katuhala tIhAM manajAya 12 IT bArameM dharma viSayo parIharI, kotIka joyaNA joyaNa pherI | tIhAM ubho te mAMDe karaNa, nAThI nidrA, duSe caraNa che 13 viSaya kAThIyo suNo teramo, koI nahI durajana tehane samo | viSaya bholAvyA jagame bhame, na kare dharma, pApa mana rame che 14 . tera kAThIyA e vasI karI, dharma karo, mana ulaTa gharI | pAMcamI gata pAmIje sahi, hemavimalasUrIse kahI 15 / tera kAThIyAnAM uparyukta nAmo ane teono kama vAstavamAM "zrIratnasa - nya' nA padha 118 mAM ApelI vigata sAthe ThIka maLatAM Ave che ke je nimnalikhita pramANe che : Alassa 1 moha 2 vannA 3 thaMbhA 4 kohA 5 pamAya 6 kiviNattA 7 / / bhaya 8 sogA 9 annANA 10 vakkheva 11 kutUhalA 12 ramaNA 13 / / A padhathI spaSTatAthI jJAta thAya che ke trIjA kAThIyAnuM asalI nAma "avajJA', pAMcamAnuM "mAna', dasamAnuM vyApa', bAramAnuM "kutUhala', ane teramAnuM viSaya vAsanA' samajavuM joIe. prastuta viSaya saMbaMdhInuM bIjuM sAhitya avazya vidyamAna haze, jemAMnI mArA jANavAmAM mAtra zrIuttamasAgarajIkRta eka "tera kAThIyA sakjhAya' AvI che ke je meM pUjyapAda upAdhyAya zrIlabdhimunijI mahArAjanA mukhakamalathI sAMbhaLI che ane jenI aMtima be lITIo A pramANe kuzalasAgara vAcaka ziSya uttama guNa geha |

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278 Dr. Charlotte Krause : Her Life & Literature AcArya zrI hemavimalasUrijInI kavitA TUMkI ja, paraMtu ghaNI sarasa ane asara-kAraka che. vAMcatA ema lAge che ke A mahAna gacchapati potAnA zrAvakonI Adato sArI rIte oLakhI gayA ane sahaja hAsyarasanA upayoga pUrvaka teonI kamajorIonI AlocanA karatAM potAnA udAra hadayamAM bhAvadayA ciMtavatA ane badhAoneya - pelA kSetrapAlanA vAhananI upamAthI aMkita vikathAnI zokhIna vyaktine tathA gurumahArAjano dharmalAbha nahIM prApta thayAnA kAraNathI rIsAye lA mahAnubhAvane nahIM choDI - hitabuddhi ane maitrInI amIdaSTithI jotA hatA. zrIhemavimalasUrino prabhAva emanA samakAlIna jaina samudAyamAM dhaNo moTo hato ema satsaMbaMdhI sAhityamAMthI jJAta thAya che. dAkhalA tarIke "laghu pozAlika paTTAvalI" anusAra 500 strI-puruSoe emanA hAthathI cAritra lIdhuM hatuM, ane zrIdevavimala gaNinI "mahAvIra-paTTaparaMparA pramANe 1800 munivaro emanI AjJAmAM rahetA hatA ke jemAM zrIAnaMdavimalasUri, zrIharSakula gaNi, zrIcAritrarata, zrI saubhAgyaharSasUri jevAM zAsanaprabhAvako hatA. zrAvakavargamAM emanI asara kevI asAdhAraNa hatI tenuM anumAna emanA pratiSThAlekhonI saMkhyAthI ane emanA sanmAnamAM ujavAyelA pravezotsavo saMbaMdhInA vividha ullekho uparathI karI zakAya tema che. "ladhu pozAlika paTTAvalI' anusAra saM. 1572mAM kapaDavaMjanA zrIsaMghe iDarathI khaMbhAta vihAra karatA gurumahArAjanuM sAmayuM bhaktinA umaMgamAM eTalI badhI dhAmadhUmathI karyuM ke teno adRSTapUrva ThAThamATha eka bAdazAhane yogya kahevAyo ane kharekhara bAdazAha mujaphphara zAhe tenA samAcAra sAMbhaLatAM, IrSAthI prajvalita thaIne, sUrijIne giraphtAra karyA ane zrIsaMghathI 12000 TaMka jIrNa nANuM vasula karyA pachI ja teozrIne choDyA hatA. ATalI badhI bhaktinA pAtrabhUta pUjya AcAryano Avo atizayayukta prabhAva jotAM teozrInA hAthanI eka aprasiddha kavitA prakAzamAM lAvatAM A lekhikAne apUrva AnaMda thAya che. AvA prasiddha AcAryanI AvI suMdara kRti Aja sudhI vistRta rahI te kharekhara AzcaryanI vAta che. sandarbha 1. (1) vIravaMzAvalI, ke jemAMnAM uddharaNo mAtra hastagata che : jaina gurjara kavio 2, pR. 723, noTa, jaina stotra saMdoha 2, prastAvanA, pR. 108 noTa. (2) ladhu pozAlika paTTAvalI, ke je AvI ja rIte hastagata che : jaina

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Sri Hemavimala Suri krta "Tera Kathiyani Sajjhaya' 279 aitihAsika gurjara kAvya-saMcaya, saMpAdaka zrImAna jinavijayajI, pariziSTa pR 96; jaina gurjara kavio 2, pR. 743; jaina stotra saMdoha 2, prastAvanA, pR. 109. (3) hemavimala phrAga, ghanavanaziSya muni zrIhaMsadhIrakRta (vi. saM. 1554) : juo jaina aitihAsika gu. saM., pR. 186-190 (jaina stotra saMdoha 2, prastAvanA pR. 11 pamAM kartAnA gurunuM nAma dayAvartana lakhyuM che). (4) hemavimalasUri sakjhAya (jai. ai kA. saM., pR. 190-192 ). gacchanAyaka paTTAvalI sakjhAya, zrI somavimalakata (vi. saM. 1602 ) : juo jaina gurjara kavio 1, pR. 188; je. e. gu. kA. saM., pariziSTa, pR. 96. (6) hemavimalasUri sakjhAya. zrIsuMdarahaMsakRta, jaina gurjara kavio 3, pR. 553mAM ulikhita ( hastagata nathI). (7) tapAgaccha paTTAvalI sUtra, upAdhyAya zrIdharmasAgarakRta, (vi. saM. 1646) : paTTAvalIsamuccaya 1, pR. 68 Adi. (8) mahAvIra-paTTa-paraMparA, zrIdevavimalagaNita (paTTA. samu, pR. 134, padya 131 ). (9) sUriparaMparA-zrIvinayavijayajI kRta (vi. saM. 1708 ) = (paTTA. samu, pR. 145, padya 22 Adi). (10) paTTAvalI sAroddhAra, ravivarbanakRta ( vi. saM. 1739) : paTTA. samu, pR. 157. (11) gupaTTAvA : paTTA. samu., pR. 172. 2. jaina stotra saMdoha, bhA. 2, muni zrI caturavijayajInI prastAvanA, pR. 122. 3. pratamAM "saha'. 4. "janavara'. 5. "yaMga'. 6. "abajJAnI', pR. "muSa'. 7. "navI' pratamAM nathI. 8. "arama'. 9. "vikatA' 10. "hAtho'. 11. "vaSathA'. 12. "saMpAdaka zeDa caturabhuja tejapAla, hullI, vi. saM. 1984, pR. 53. 13. muni zrI caturavijayajI mahArAja, nainastotrasanto, bhAga ranI prastAvanA, pR. 113-117. 14. jaina gurjara kavio, bhAga 2, pR. 723 noTa. WWW.jainelibrary.org

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zrI bhAnumerukRta "caMdanabAlA sakjhAya* gaurjara bhASAnA mahAkavi zrI nayasundara potAnI ramaNIya kRtiomAM ke je vi. saM. 1650 nI AsapAsanA jamAnAmAM viracita che, eka "bhAnumeru" nAmanA mahAtmAne potAnA guru tarIke oLakhAvatAM potAnI guru paraMparAnI vigata Ape che. te pramANe A bhAnumeru vRddha tapAgacchamAM thayelA zrI jJAnasAgaraudayasAgara-labdhisAgara-dhanaratnasUrinA ziSya hatA. eTale zrI dhanaratnasUrinA paTTadhara, pa9mAM gacchapati zrI amararatnasUri tathA zrI dhanaratasUrinA svargavAsa pachI thayelI bIjI zAkhAnA pahelA adhipati zrI tejaratnasUri A be sUrio zrI bhAnumerunA gurubhAIo hatA zrI mANikyarata ane zrI nayasundara A be bhAIo emanA ziSyo hatA. zrI nayasuMdaranI kRtiomAMnuM eka zAMtinAthastavana zrI dhanarasUrinA jamAnAmAM viracita che ema tenAM prazasti pothI jJAta thAya che. temA zrI bhAnumerunA nAma sAthe "muni' pada joDAyeluM che. pAchalanI kRtiomAMnI keTalIka kRtio amararatasUrinA jamAnAmAM, keTalIka temanA paTTadhara devarata ( devasundara ) sUrinA jamAnAmAM ane keTalIka devarata ( devasundara ) sUrinA paTTadhara vijayasundara ( jayarata ) sUrinA jamAnAmAM viracita che. te badhI kRtiomAM zrI bhAnumerune "gaNi' tarIke oLakhavAmAM Avela che. te kRtiono samaya vi. saM. 1637thI laI ne 1681* sudhIno che. te sivAya zrI nayasundaranI ziSyA sAdhvI zrI hemazrIjI dvArA saM. 1644mAM zrI amararatnasUrinA samayamAM viracita "kanakAvatI AkhyAna' mAM zrI bhAnumeru A kavayitrInA dAdAguru tarIke ukSibita che." A bhAnumerunuM nAma uparyukta ullekho mAtrathI amara thayuM che. emanA potAnA hAthanI koI paNa kRti haju sudhI prasiddhimAM AvI hoya tema lAgatuM nathI. mAtra che. san 1917mAM lakhelI "zrIAnaMdakAvyamahodadhi" mauktika 6nI * Published in "Sri Jaina Satya Prakasa", Ahmedabad, Varsa 12, Anka5-6, pp. 161-164.

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Sri Bhanumeru krta 'Candanabala Sajjhaya' 281 prastAvanAmAM (pR. 13) zrI mo. da. dezAI jaNAve che ke "bhAnumerakata caMdanabAlA sajjAya hAtha lAgI che te A "bhAnumeru (arthAt kavi nayasundaranA guru) lAge che." zrI dezAIjInI pAchalanI kRtiomAM arthAt "jaina gurjara kavio' mAM ane jaina sAhityano saMkSipta itihAsa' mAM na to A "caMdanabAlA sakjhAya', ane na to A bhAnumeru eka sAhityakAra tarIke ukSikhita che. paraMtu "jaina sAhityano saMkSipta itidAsa' nA perA 871mAM eka bIjA bhAnumeruno ullekha che, ke jeo kharataragacchamAM thayA ane cAritrasAranA ziSya tathA saM. 1654mAM meka para vRtti racanAra jJAnavimalanA guru hatA. te bhAnumerunI paNa koI kRti haju sudhI maLI nathI lAge che. ujjainastha zrI siMdiyA orieMTala insTiTyUTanA hastalikhita graMthasaMgrahanI prata naM. 6620mAM zrI bhAnumerukRta eka "caMdanabAlA sakjhAya' prApta thaI che. saMbhava che ke te ja uparyulikhita kRti hoya. paraMtu temAM kavinuM nAma "bhAnumeru' AvuM ja ApeluM che, arthAt teo kayA bhAnumeru che ane kayA samayamAM vidyamAna hatA te vAtono temAM koI paNa khulAso nathI. mAtra temAM AvelA bhASAnA keTalAka prayogo. jevA ke - "maMdira = ghara, "uDhavuM" = UMcuM karavuM ( saMskRta 36+ varlDa ), "mIta' = mitra, 'veNIDaMDa' = guMthAyelo coTalo ( saMskRta vevIvavuM, hindI voDI ), "lahusahI' = lezo, "koDaI' = koDa ( saMskRta koTi ), "svai dehI' = pote ja ( saMskRta svachIyee ), lAdhuM' = labdha ityAdi prAcIna che. eTale kavi uparyukta be bhAnumerumAMnA eka hoya te banavA joga che. jo 13mAM padyamAMnA anAprAsa "ratana-"dhana' dvArA zrI dhanaratasUrinuM nAma sUcita karavAno kavino irAdo hoya to samajavuM joIe ke vRddha tapAgacchanA bhAnumeru gaNi ja A sakjhAyanA kartA che, paraMtu tenI khAtarI nathI. prastuta kRti-game te bhAnumerunA hAthanI hoya-prAcIna ane sarasa hovAthI tene vismRtithI bacAvavA mATe tene ahIMyAM prakAzita karavAmAM Ave che. tenI pratanuM eka ja patra che. akSara sAdhAraNa devanAgarInA che. koI koI paDimAtrAvALA akSaro temAM AvI gayA che. lipi svaccha ane sundara che. zAhI ane kAgaLa 200thI vadhAre varSanAM hoya tevAM purANAM dekhAya che. banne pRSThonI vacamAMnA akSaro lAla zAhInI rekhAothI evI rIte vIMTAyelA che ke gaMjIphAnA cokaDInA AkArano eka moTo ane aneka nAnA catuSkoNo dekhAya che. DAbo ane jamaNo kinAro banne lAla rekhAothI aMkita che. AraMbhamAM "jaina DAyagrAma ane

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282 Dr. Charlotte Krause : Her Life & Literature aMtamAM nimnalikhita lahiyA-prazasti che. iti caMdranavInI sapU zrI zrI zrI sAdhvI zrI varasuMdaripaThanArtha I 7 ' sakjhAya A pramANe che : caMdanabAlA sakjhAya dhana dhana dIna mAharai Ajanu, kAMI aMgaNa deva dayAla re ! AvyA aciMtya ciMtAmaNi, kAMi bolAi caMdanabAla re | 1 | Avo re Avo jagagurU, mAharA maMdira mAMhaI padhAro re ! lo bAkaDA sUjhatA, mArA jagatAro manaI tAro re | A che 2 | A zuM rUDuM Aja anopama, lAdhuM tribhuvana rAja re ! maMdira vIra padhArIyA, muja sarIyA vAMchita kAja re | A | 3 | upAya koDai jI kIjII, jo jinajI kemaI na AvaI re ! te jina sehaIjai AvIA, kAMi Aja rUDuM ati bhAvaI re | A | 4 | Aja AMgaNa AbhA pAkhai, mAharaI amII vaThA re majhadhari prabhujI svaI dehIja, kAMi cAlI AvyA jeha re ! A che 5 / dhana te zrAvaka zrAvikA, je mIThAI pakavAnna re ! zAli dAli dhRta golasuM, kAMI de vastrAdika dAna re . A 6 parama pUjya tama sArakhuM, kAMi pAmI pAtra amInA re ! aDada bAkulaDA ApuM chuM, to huM bhAgyahInA re e A 7 II vAhalesara evaDuM karuM, tuma kahAvo cho mahAjanna re ! lyo, lyo, lAbha dIo mannaI, mArUM bhagati mohyuM manna re A 8 | Ima Agraha karatAM prabhujI, joi abhigraha Apa re ! hAtha na uDhai jinavaro, tava kumArI ciMte mujha pApa re A ! 9 . hA hA dhiga dhiga muMhanai, kaI mAM zAM kIdhAM vikarma re ! mujha parathI pAchA valasA, kAMi mUrtimatta gharma re | A | 10 ima kahI jala bharai loyaNAM, tava uDhai prabhujI hAtha re ! bAkulaDA leI kumArInA, tuThA tribhuvana nAtha re . A che 11 paMca divya tara sura karaI, bhaMjaI loha jaMjIra re veNIDaMDa navuM karI saraI, bhUSai sakala zarIra re | A 12 .

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Sri Bhanumeru keta 'Candanabala Sajjhaya' 283 kumarI kahaI mai rAMkaDIi, pAmyuM Aja ratana re ! je maI jina pratilAbhiyA, mujha mAnava bhava dhana re ! A che 13 che. cyAre mAsa jIraNa seThi, jaI vaNavIyA nIta nIta re ! tuhaI prabhujI tasa dharaI na gayA, gayA abhinava dhari jagamItare che A . 14 to mujha bhAgya moTaDuM, kAMI puNyavaMta mujha prANa re ! je aNaseDyA jagagurU, kAMI puI ApyA tANa re A 15 | dhana dhana te jaga mAnavI, jeNai pratilAlyA bhagavaMta re ! janama saphala sahI tehanuM, kAMi tehanA puNya anaMta re A e 16 . bhAvika loka Ima jagagurUnai, tame pratilAbho bhagavaMta re ! bhAnumerU kahai jIma lahusai, sakala dukhanuM aMta re A 1 17 | satI caMdanabAlAnuM nAma AgamanA mUla graMthomAM 'vaMtannA ane annavaMtA A rUpomAM mahAvIra svAmInAM prathama sAdhvI ziSyAnA ane tatkAlIna sAdhvIsamudAyanAM AgevAna AryAnA nAma tarIke Ave che. emano vigatavAra itihAsa Avazyaka-sUtranI TIkAo vagere graMthomAMthI prasiddha, ane bharaphesara sakjhAyamAM emano ullekha hovAthI zrAvakavargamAM paNa atiparicita che. upara prakAzita "caMdanabAlA sakjhAya' mAM teno sAra mAtra hovAthI A suMdara kavitA saMbaMdhI vadhAre carcA nahIM karatI viramIza ! sandarbha 1. "jaina gurjara kavio' bhAga 1, pR. 254-267; bhAga 3, pR. 748 755 ane pR 2227. "zrIAnaMdakAvyamahodadhi' mauktika 6nI prastAvanA. pR. 12-14mAM je vivecana che te pUrvokta graMthonA AdhAra para vadhAravAnI ane sudhAravAnI AvazyakatA che. 2. "jaina gurjara kavio' bhAga 3, pR. 2297. 3. "jaina gurjara kavio', bhAga 3pR. 755. 4. saM. 1681mAM yazodhara nRpa caupAI' viracita che. tenI prazastimAM ( jaina gurjara kavio 3, pR. 749 ) je sAMketika saMkhyA ApavAmAM Avela che, eTale "vasudhA vasu muni rasa eka teno artha zrI dezAIjIe "1618' karyo che, te yathArtha nathI lAgato. kAraNa ke, te kRtimAM "vijayasundara' ne devasundaranA paTTadhara kahevAmAM Avela che, jyAre ke saM. 1646 sudhInI

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284 Dr. Charlotte Krause : Her Life & Literature kRtiomAM "devaratra' ( = devasundara ) ane te pachI ja "vijayasundara' ( = jayaratra ) paTTadhara tarIke ukSikhita che. eTale AkRti saM. 1646 pahelAM ja viracita hoya teno saMbhava nathI. bAkAM zabdonA kamathI paNa svAbhAvika rItithI 1681 ja nikaLe che ( "muni' zabda kriyApada-saMbodhana hoya athavA 'puni' zabdanuM vikRta rUpa hoya evuM lAge che ) 5. AnaMdakAvyamahodadhi, pR. 14 ane "jaina gurjara kavio', bhAga 1, pR. 286. 6. arthAt "bhale mIMDuM. 7. padyonI gaNatarI pratamAM nathI ApelI. pratanA je mUla pAThonuM saMzodhana thayuM che tenAM asalI rUpa te te kaDI pramANe nIce ApavAmAM AvyAM che - mUla pATho : padya 1 - Ajunu; acaMta caMtAmaNi. padya 2 - Avu re Avu jagagarU; maMdara; padhArU; lu; jagatArU; tAharU. padya 3 - suM; trabhovana; maMdIra; viMchata. padya 4 - ju janajI; kamaI; jIna. padya 5 - pASA; mehA. padya 6 - zrAvakA; pakavAna; dhola; kAMI du vastrAdIka. padya 7 - sAravuM; tuhu; bhAgahIna. padya 8 - mAhajaa; lyu lyu; dI; moDu. padya - abhIgraha; ja uDhaI jInavarU; caMti. padya 10 - sAM; vIkarma, pAchuH murativatu. padya 11 - trabhovana. padya 12 - davya; sUra; sarIra. padya 13 - jIna pratalAlIvA. padya 14 - abhInu. padya 15 - tu; bhAyaga; punyavaMta; prANI; garU; punyA; tANI. padya 16 - pratalAvyA; punya. padya 17 - bhavIka; pratalAbhu. 8. samavAyAMgasUtra, sUtra 157, padya 44; kalpasUtra, sUtra 135; aMtagadAsAonA vividha pATho.

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mAMDavagaDhanA : zrIpramadapArSadava* suramya mAlavabhUmimAM Arya saMskRtinI eka utkRSTa puSyarUpI zilpakaLA alAuddIna khilajInA AkramaNanI bhayaMkara kAlarAtrimAM naSTabhraSTa thaI hatI. mAMDavagaDhanA prauDha maMdironA sthAne verAna vagaDo phelAyo hato. eka aMdhakAramaya sadI vItI. mAlavAnA gorI ane khilajI sulatAnoMnA rAjyakALanuM prabhAta UgyuM. navIna rAjyavaibhava camakavA lAgyo. jJAna, vijJAna, kAvya, saMgIta, nRtya, sthApatya ane zilpakaLA punarjIvita thayAM. mAMDunA pelA khaMDiyeromAMthI jabarA mahelo, masajido ane makabarAo banAvA lAgyA, jenA pracaMDa avazeSo Aje paNa pravAsIonA vismayanuM kAraNa banI rahyA che. sAhasika sulatAna hozaMgazAhe mAMDune ja mAlavAnI rAdhAnI banAvI ane tenA putra muhammada gorIe ene mamatvabhareluM arthasUcaka zAdiyAbAda' nAma lAgu karyuM, je TheTha mogala samrATonA samaya sudhI mAMDavagaDha, maMDu ane maMDapa nAmo sAthe upayogamAM AvatuM rahyuM. - bhUtapUrva hiMdu rAjAonA rAjamaMtrapravINa kulaparaMparAgata hindu ane jaina sacivo te sulatAnonI sevAmAM praviSTa thavA lAgyA. temanA samayAnukUla saMrakSaNamAM Aryadharmo paNa pharIvAra prakAzamAM AvavA lAgyA. maMdiranI pratiSThAo, biMbonI sthApanAo, sAdhusaMtonA pravezo ane padavI pradAna utsavo, gharmacarcAo, rAjamulAkato, ItyAdi prasaMgonA je ullekho te samayanA sAhitya ane purAtattvamAM maLI Ave che te A vAtanI sAkSI pUre che. ATaluM ja nahIM paraMtu nakadubhulka, mApharubhulka, AphatAba jevA videzI khitAbothI alaMkRta thatA hindu ane jaina adhikArIo eTalI hada sudhI amIronI paMkitamAM gaNAvA lAgyA ke tatkAlIna phArasI itihAsa graMthothI koI vAra e vAtano nirNaya karavo kaThina thaI paDe che ke phalANo amIra musalamAna hato athavA hindu, jaina hato ! evA samayamAM teja zAdiyAbAda, yAne AnaMdavastI, ullAsapura, amadanagara nAmathI oLakhAtA mAMDavagaDhamAM "pramada pArzvanAtha" nAmanuM eka jinabibbe * Published in "Sri Jaina Satya Prakasa", Ahmedabad, Varsa 19, Anka 2-3, pp. 39-43.

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286 Dr. Charlotte Krause : Her Life & Literature vidyamAna hatuM. e vAta sthAna ane samayane anukUla ja gaNavI joIe. A "pramada pArzvanAtha" pratimAnuM astitva eka saMskRta stavanathI jJAta thAya che, je pUjya zrIharibhadrasUri dvArA viracita suprasiddha "saMsAradAya-stuti" nI pAdapUrtinuM rUpa dhAraNa kare che. A "pramada pAdavAstavana" pUjyapAda sva. AcAryazrI vijayadharma sUrIzvarajI dvArA saMpAdita "jaina stotrasaMgraha' nA prathama bhAgamAM prakAzita thayuM hatuM je Aje alabhya che, biMba saMbaMdhInA ullekho ukta stavananA pahelA ane chellA padyamAM maLe che, je A pramANe che : zreyo dadhAnaM kamalAnidhAnaM, pArzva stave'haM pramadAbhidhAnam / zvaH zreyasazrIsahakArakIraM saMsAdadAvAnaladAhanIram // 1 // tathA itthaM zrIpArzvadevatribhuvanavijayI jainabhadrAhisevaH, ... zrIsiddhAntaprabhodyadvinayanatamuni nacandro vitandraH / zrImacchImaNDapaprAgudayagiriziromamaNDanaM jIvarAjI rAjIvollAsahetuH pradizatu kuzalaM zreyase zrIvilAsam / / 17 / / eTale ? pArzvanAthane stavuM chuM je zreyanA ApanAra, lakSmInuM nidhAna, pramada nAmadhArI sukha ane vaibhava dAvAnalanA dAhane mATe jala samAna che. tathA : evI rIte ja traNe lokomAM vijayI che. jemanA paga jaino dvArA ( zleSaH jinabhadranA ziSya dvArA) sevita che, jemanI AgaLa munijano siddhAntanA prabhAvathI utpanna thayela vinayapUrvaka kare che ( zleSa : je mahAtmAnI AgaLa udita vinayapUrvaka siddhAntaruci namana kare che), je jainone mATe caMdra samAna che (zleSa : je jinacaMdranA gacchAti samayamAM vidyamAna che), je AlasyathI rahita che, je dolatathI bharelA zrImaMDapagaDha (zleSa : lakSmInA taMbu) nA pahelA udayagirinA zirobhUSaNarUpa che, je jIvarUpI nIlakamaLane mATe ullAsanuM kAraNa che, tevA zrI pArSadeva zrIno sAro vilAsa zreyane mATe pradAna karo.17. A stavanane keTaleka sthaLe zrIjinacaMdrasUrinI kRti batAvavAmAM Avela che paratuM mArA namra mata pramANe tenA kavi kevala zrI siddhAntaruci hoI zake, kAraNa ke emanuM nAma chellA padyamAM "siddhAntaprama" A zleSamAM raheluM che. je "siddhAntaruci" no TheTha paryAya che. eTaluM ja nahIM paraMtu te A ja kavi dvArA viracita "jayarAjapurIya pArzvajina stavana mAM AvelA "siddhAntAdhiya" A zleSanuM paNa smaraNa karAve che, jemAM kavie potAnuM nAma tadana sadaza DhaMgathI prakaTa karyuM che.

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Mandavagadhana : Sri Pramadaparsvadeva 287 A ja padyanA be anya zleSomAM eTale "jainabhadrAdisevaH" ane "jainacandro" A zabdomAM kavinA guru zrIjinabhadrasUri ane te samayanA kharataragacchAdhipati zrI jinabhadrasUrinAM paNa nAmo sUcita karavAmAM AvyAM che. AcArya zrIjinabhadrasUri kharataragacchanA paMcAvanamA adhipati hatA. emano janma saM. 1450 mAM, sUripada saM. 1475 mAM, ane svargavAsa saM. 1514 mAM thayo hato. emanA ghaNA pratiSThAlekho saM. 1479 thI saM. 1512 sudhInA upalabdha che. jesalameranI saM. 1497 nI "saMbhavanAtha maMdira prazastithI jJAta thAya che ke emanA hAthe maMDapadurgamAM koI jinabiMbanI pratiSThA thaI hatI. mAMDavagaDhanA jaina saMgha sAthe emano vizeSa saMbadha hato. te tyAMnA zrImAlakula ane sonagarA vaMzanA, prasiddha zrAvako bAhaDaputra zrI maMDana ane temanA pitrAI dehaDaputra zrI dhanadanA ItihAsathI paNa jaNAya che. banne eka prAcIna maMtrIkuTuMbamAM utpanna thayelA zrImaMto ane kavio hatA. zrI maMDananAM 10 kAvyo, caMpU ityAdi kRtionAM nAmo prasiddha che. temAMnI 9 kRtio saM. 1504 mAM mAMDumAM lakhelI eka pratamAM upalabdha ane aMzataH prakAzita che. zrI dhanade svayaM saM. 1490 mAM racelI zakatrayI, eTale zRMgAra, nIti ane vairAgyazataka upalabdha ane prakAzita che. nItizatakamAM zrI jinabhadrasUrinuM nAma kavinA guru tarIke bhaktipUrvaka levAmAM AvyuM che. te sivAya kavi mahezvara kRta "kAvya manohara nAmaka maMDananA jIvanavRtAMtamAM paNa ( racanAkAla saM. 1504 nI pUrva) A AcAryanI stutimaMDananA kulaguru tarIke karavAmAM AvI che. saM. 1503 mAM lakhelI "zrI bhagavatIsUtra' nI eka pratanI puSmikAmAM A Azayano nirdeza che ke maMDapanA teja saMdhapati maMDane potAnA bhAi zrIghanarAja (dhanada) ityAdi kuTuMbIjano sahita eka saMpUrNa siddhAnta graMthasaMgraha zrIjinabhadrasUrinI upadezathI lakhAvyo hato, jemAMnI te eka prata che. paTTAvalIo pramANe zrI siddhAntaruci e ja jinabhadrasUrinA 18 prasiddha ziSyomAMnA eka hatA. zrI jinacaMdrasUri kharataragacchanA sattAvanamA adhipati hatA. kharataragacchamAM A nAmanA aneka adhipatio thayA che. teomAM Apa pAMyamA jinacaMdrasUri ane jinabhadrasUrinA paTTadhara thAya che. emano janma saM. 1487 mAM, sUripada saM. 1515 mAM ane svargavAsa saM. 1537 mAM thayo hato. emanA je pratiSThAlekho upalabdha che te saM. 1519 thI 1534 sudhInA che. temAMnA be mAMDavagaDhanA

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288 Dr. Charlotte Krause : Her Life & Literature che. te be lekho pramANe teoe saM. 1524 mAM eka zreyAMsanAtha pratimA ane saM. 1528 mAM eka naminAtha pratimAnI pratiSThA tyAM karI hatI. pahelI pratimA Aje paNa mAMDumAM, ane bIjI bihAranA eka maMdiramAM che. zrI merusundara kRta "zIlopadezamAlA' bAlAvabodhanI prazastithI jJAta thAya che ke A graMtha saM. 1525 mAM zrIkijanabhadrasUrinA ziSya zrIjinacandrasUrie mAMDavagaDhanivAsI zrImAlakulamAM utpanna saMghapati zrIdhanarAjanI prArthanAthI zrIranamUrti vAcanAcAryanA ziSya zrI merusundara dvArA racAyo hato. A dhanarAja e ja mahAzaya hovA joIe ke jemane upara zrIjinabhadrasUrinA bhakata tarIke ullekha karavAmAM AvelA che. zrI siddhAntaruci pote zrIjinabhadrasUrinA ziSya ane zrIjinacandrasUrinA nAnA gurubhAI hatA. 9manuM nAma saM. 1484 mAM racelI 'vijJapti triveNI "" mAM ane anyAnya bIjA munionA nAma sAthe paM. siddhAntaruci gaNI tarIke ullikhita maLe che. emanA zrI sAdhusoma, zrI vijayasoma ane zrI abhayasoma nAmanA traNa ziSyonA ullekha maLe che. temAMnA pahelA ziSya zrIsAdhusoma dvArA, saM. 1519 mAM racAyela zrI jinavallabhasUri kRta "mahAvIra caritra" nI TIkAnI prazastimAM evo nirdeza che ke kartAnA guru zrI jinabhadrasUriziSya zrIsiddhAntaruci mahopAdhyAye suprasiddha zrIjIrAvallI pArzvanAthanA prasAdathI varadAna meLavIne zrI gyAsuddIna zAhanI mahAsabhAmAM vAdIo para vijaya prApta karyo hato. bIjA ziSya zrIvijayasoma dvArA saM. 1532 mAM lipikRta "zrI bhagavatIsUtra"", "zrIdarzanazuddhi" ane "zrIkharataragaccha sAmAcArI" A traNa graMthonI pratilipionI puSpikAomAM paNa zrIsiddhAntarucinuM nAma mahopAdhyAya tarIke ullikhita che. traNe graMthomAM zrIjinabhadrasUrinA paTTadhara zrIjinacandrasUrinA gacchapatitvano nirdeza che, ane traNenuM lekhana zrImAlajJAtIya ThakuragotrIya saMdhapati jayatAputra zrImaMDananA vyayathI hatuM ke jemanA kharcathI saM. 1528 mAM "vasudeva hiMDI"20 nA bIjA bhAganI prata paNa zrIpadmamUrtigaNi ziSya zrImerusundara' dvArA lakhAvavAmAM AvI hatI. cAre graMthonI pratilipio jayatAputra maMDane (mAMDane ) mAMDavagaDhanA citkoza-jJAnabhaMDArane mATe karAvI hatI A AzayanI cAremAM paNa ullekha che.

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Mandavagadhana : Sri Pramadaparsvadeva 289 zuM Aja citkozanI sAthe thoDAM varSa pahelAM bAhaDaputra maMDaLa dvArA lakhAvela pUrva-kathita siddhAntakozano koI saMbaMdha haze ke kema te kahI zakAtuM nathI, paNa eTaluM to nakkI che ke banne kozonI pratilipio chinnabhinna thayelI che. pahelI Aje pATaNamAM, bIjI rAdhanapuramAM, trIjI sUratamAM ane cothI lIMbaDI (saurASTra) mAM che. zeSano pattoya nathI. A badhA pramANothI je mAhitI maLe che teno saravALo nimnAnusAra che: zrI siddhAntaruci AcArya zrIjinabhadrasUrinA ziSya hatA ane zrIjinabhasUri tathA zrIjinacandrasUrinA gacchAdhipatya samayamAM vidyamAna hatA. 1484 mAM teo gaNi hatA. saM. 1519 nI pUrva emane mahopAdhyAya padavI maLI hatI. te okavi ane vidvAna tarIke prasiddha hatA. emanA ziSya zrIsAdhusama saM. 1519 mAM ane vijayasoma saM. 1532 mAM vidyamAna hatA. zrIsiddhAntaruci tathA emanA guru ane ziSyamaMDalanI vizeSa saMbaMdha mAMDavagaDha sAthe hato. tyAM teonuM gamanAgamana ane vividha dharmakAryo thala hatAM zrI siddhAntaruci svayaM sulatAna gyAsuddInanA rAjatvakAlamAM (saM. 1525-56 ) ochAmAM ochuM ekavAra mAMDumAM AvyA ane temanI paMDita sabhAmAM vijyI thayA hatA. zrIpramada pArzvanAtha stavananI racanAne mATe AcArya zrIjinacandrasUrino gacchapati. samaya arthAt saM. 1515 thI 1537 sudhIno samaya nizcita thAya che. stavanathI anumAna thAya che ke te samayamAM mAMDamAM zrIpramada pArzvanAthanuM maMdira vidyamAna hatuM. ATaluM ja nahIM, paraMtu " " A " " zabdathI kahI zakAya ke te moDunA TheTha pUrva bhAgamAM kaMIka UMcA sthAna para AveluM yA pote ja paNa eka UMcI ImArata haze. eTale pUjyapAda AcArya zrIvijayayatIndrasUrijInuM anumAna ke lohAnI daravAjA pAse jene khAMDapArAo je dekhAya che te ja bhUtapUrva pramada pArzvanAthanA maMdiranA avazeSo hovA joIe ema yathArtha pratIta thAya che. kAraNa ke A sthAnanI TekarInI DhALanuM mukha sIdhuM pUrva kSizAtarapha AvyuM che ane te eTalI UMcI che ke sUryanAM pahelAM kiraNo Aja maMdiranA zikharono sparza karI zakatAM hatAM. A maMdira kayA samayamAM nirmANa thayuM hatuM tenuM anumAna karavuM kaThina che. saMbhavataH zAdiyAbAda nAma pADacA pachI, arthAt sulatAna muhammada gorInA eka

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290 Dr. Charlotte Krause : Her Life & Literature varSIya rAjyakAla saM. 1491-92 nI aMdara athavA tenI pachI zAdiyAbAda nAmanA arthane anusarIne pramada pArzvanAtha nAmanuM biMba ane maMdira banyAM haze. jesalameranA saM. 1497 nA pUrvokta pratiSThAlekhamAM zrIjinabhadrasUri dvArA maMDapamAM karAyelI biMbapratiSThAno ullekha che. eTale zrI pramada pArthanI pratiSThA teozrInA zubha hAthe thaI hoya to te saMbhavita che. maMdi2 ane pratimAjInI dazA stavananA racanAkALame pUjAne yogya ane zrIsiddhAntaruci jevA kavi ane vidvandvaramAM bhaktibhAvanA jagADavA samartha hatAM te to spaSTa ja che. sandarbha 1. TabakAta I akabarI, 3,2, pR. 491 ( zrI vRjendradeva kRta bhASAMtaramAM ), kalakattA, san 1939. 2. zrI yazovijaya jaina graMthamALA 7, kAzI, vI2 saM. 2439 pR. 67-69. 3. "jaina steAtrasaMdeha", dvitIya bhAga, amadAvAda san 1936, pR. 140142 ( saMpAdaka pUjya munirAja zrIcaturavijayajI ). 4. pU. caM. nAhara. "jaina lekha saMgraha", tRtIya khaMDa, vIra saMvat 2455, pR. 18, 56 4. 5. zrI hemacaMdrAcArya graMthAvalI, kra. 7-11 ane 17, pATaNa saM. 1918 19. 6. pagha 94, kAvyamAlA 13, pR. 63. 7. zrI hemacaMdrAcArya graMthAvalI, kra. pR. 28 (aMtima prazasti padya 37). 8. "vijJaptitriveNI", saMpAdaka muni zrI jinavijaya, bhAvanagara san 1916, prastAvanA, pR. 65. 9. zrI kharataragaccha paTTAvalI kra. 3 ( muni zrI jinavijaya dvArA saMpAdita "kharataragaccha paTTAvalI saMgraha", kalakattA, san 1932) pR. 55. 10. kharataragaccha sUriparaMparA prazasti ( racanAkAla saM. 1582, uparyukta saMgrahamAM pR. 6) pramANe ( "bANendubANendumite ca varSe") Aja AMkaDo yathArtha che. anyatra 1514 lakheluM che te bhrAMta samajavuM joie. 11. kaMIka sthAne saM. 1530 maLe che je tatpazcAt upalabdha lekhonA kA2Ne asaMbhava lAge che. 1

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Mandavagadhana : Sri Pramadaparsvadeva 291 12. munirAja zrI dhuraMdharavijaya, "zrI mAMDavagaDhanI mahattA", zrI jaina satya prakAza, saMvat 1998, pR. 27 ka. 10. 13. pU. caM. nAhara, "jaina lekha saMgraha" bhAga 1, kalakattA vIra saM. 2444, kra. 2 18. 14. "jaina gurjara kavio" mumbai san 1944, prAyojaka zrI mo. da. dezAI. 3.2, pR. 1583. 15. upara jema, pR. 15 (mUla) ane prastAvanA, pR. 69-81. 16. "jaina stotra saMdoha" Upara jema, prastAvanA, pR. 67. 17. "vijJaptitriveNI" upara jema, prastAvanA, pR. 70-71. 18. "zrI prazasti saMgraha" saMpAdaka zrI a. ma. zAha, saM. 1993, bhAga 2, kra. 150. 19. "zrI prazasti saMgraha" Upara jema, kra. 152. 20. "aitihAsika rAsa saMgraha" bhAga 3, saMzodhaka paramapUjya AcArya zrI vijayadharmasUrIzvarajI, bhAvanagara, saM. 1978, prastAvanA, pR. 18. 21. A merusuMdara uparyuklikhita "zIlopademAlA-bAlAvabodha" nA kartA merusuMdara thI bhitra lAge che.

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zrI zrIsAravAcakaviracita zrI phalavaddhi pArzvanAtha stuti* (1) prato nIce prakAzita, bhaktirasabhInI zrI phalavaddhi pArzvanAtha stutino ullekha, zrI mohanalAla da. dezAIkRta "jaina gurjara kavio' mAM (bhAga 1, pR. 539, ane trIjo bhAga, pR. 1031 ), ane teozrIe viracita "jaina sAhityano saMkSipta itihAsa mAM (perA 884), tathA zrI agaracaMda tathA bhaMvaralAla nAhaTAkata "putradhAna nidrasUri'mAM (pR. 207 ) ApavAmAM Avyo che. tyAM ulikhita pratone choDIne A stutinI be adhikato ujjainanA zrI siMdiyA orienTala insTiTyUTamAM maLI AvI che. ke jeonA AdhAra para A stuti nIce prakAzita karavAmAM Ave che. A be pratonI vigata A che - 1. prata "a" eTale naM. 6570 (1 patra). lahiyAnI prazasti nimnalikhita che - ___"iti zrIphalavarddhi pArzvajina chaMdabaddha stuti samApta / / gaNi tattvavijaya lakhitaM chathyoA madhye kA. va. 4 dine|" / prata lakhyAno saMvata Apelo nathI, paNa ochAmAM ochI 150 varasanI hovI joIe. lakhavAnI zailI "gavAliyorI' ane UrdhvamAtrAnI che. temAM keTalIka azuddhio che ane agiyAramA padyano uttarArdha malato nathI. 2. prata "ba' eTale naM. 6578 ( 2 patra). AnI lahiAnI prazasti nimnalikhita che - "iti zrIphalavRdha pArzvanAthajIko chaMda saMpUrNaH laSitaM riSa gaMgArAma samata 1867 varSe matI vaizAkha vadI 4 saume-pratApagaDha mdhye|" A prata pracalita zailimAM ane "UrdhvamAtrA'thI lakhAela che. akSara suMdara che ane zuddhi sAdhAraNataH ThIka che; mAtra koI koI sthAnamAM lahiyA RSi gaMgArAme, ke jemanA hAthanI thoDI ghaNI bIjI prato paNa siMdiyA orienTala * Published in "Sri Jaina Satya Prakasa", Ahmedabad, Varsa 11, Anka4, pp. 138-142.

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Sri Phalavardhi Parsvanatha Stuti 293 InsTiTyUTamAM vidyamAna che, potAnI Teva mujaba rAjasthAnI bhASAnA pratyayo ghusADI dIdhA che. prastuta stuti "a"nA AdhAra para chapAvavAmAM Ave che, "ba'nA vAstavika pAThAMtaro noTomAM Apela che. (2) kavi A baMne pratAne anusarIne kavinuM nAma aMtima chappayamAM "ratnaharSa-guruziSya-vara sAra' ema batAvavAmAM Ave che, jyAre ke paM. siddhivilAsa gaNi dvArA lakhela prata (jai. gu. ka. bhAga 1 ) ane "nA. bhaM." nI pratamAM nathI maLato. bAkI bIjI pratomAM te che. kavi vAstavamAM zrIranaharSa vAcakanA ziSya suprasiddha lekhaka zrIsAra che, AmAM koI zaMkA nathI. emanAM nAmanuM 35 banne mUla pratomAM zrIsAra'nA badale "sAra' ema ApeluM che temAM koI vAMdho nathI, kAraNa ke A ja kavie racela "sArabAvanI' mAM (jai. gu. ka. bhAga 1, pR. 538) paNa A ja 35 keTalIka vAra maLI Ave che. gujarAtI jaina sAhityanA vizeSajJa zrIdezAIjIe A kavinI kRtionI sUcI uparokta sthAnomAM AvI che, ane A sUcIne jaina sAdhuparamparAnA itihAsavettA zrInAhaTAjIe keTalAMka adika nAmothI vadhArI che. A baMne vidvAnone anusAra zrIsAranI nimnalikhita kRtio hamaNAM jJAta che.' (2) muzAnadramAroH vItAvavopa (saM. 2678): (2) binara/galUriAsa (. 2682) (3) saMtarakhevIpUjJAti zAntistavana (saM. 2682) (4) pArzvanAtha rAsa (saM. 2683). (1) mAnanda zrAva sandhi (saM. 2684) (6) motI-pAlIyA sabhya saMvAda (saM. 2682) (7) sA-vAvanI (saM. 686) (8) vAsupUSya stavana (saM. 270 2 ) (2) navinaya vau. (10) kRSNa rukmiNI veli bAlAvabodha (11) lokanAlagarbhita candraprabha stavana (22) 3paza sattarI (13) dazazrAvaka gIta

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294 Dr. Charlotte Krause : Her Life & Literature (14) phalavardvi pArzvanAtha stuti (25) gautama9chI stavana (16) jinapratimA-sthApana stavana (17) AdinAtha stavana zrI nAhaTAjInA kathanAnusAra A kavi dvArA viracita bIjAM stavano Adi paNa che. zrI dezAIjIe prakAzita zrIsAranI kRtionI prazastiothI vidita thAya che ke A kavinI sAdhuparamparA kharataragacchanI khemAzAkhAmAM aMtargata che, ke je dAdA zrI jinakuzalasUrinA pra-praziSya, AbAlagopAlamAM prasiddha gautamarAsanA kartA zrI jinaprabhasUrinA praziSya ane zrI vijayatilakasUrinA ziSya zrI kSetrakIrti vAcakathI cAlI AvI che. te ja khemAzAkhAmAM zrI sahajakIrtikRta "zatruMjayamAhAbhya rAsa' (je. gu. ka. bhAga 1, pR. 525) anusAra zrI ratasAra thayA, jemanA ziSya zrIranaharSa vAcaka hatA. A ratavarSa vAcakanA traNa ziSyo hatA, ( 1) zrI hemanaMdana ke jeo saM. 1681 thI 1688 nA daramyAna racAela kRtio dvArA prasiddha zrI sahajakIrtinA guru hatA, (2) zrI hemakIrti ane, (3) prastuta kavi zrI zrIsAra. kavi zrIsAranI sAhityapravRttinA samayano pahelo bhAga kharataragacchanI mukhya zAkhAnA bIjA jinarAjasUrinA gacchAti-jamAnAmAM (saM. 1674-1999) samAyela che, ke je kharataragacchanA 11 gacchabhedomAMnA traNa bhedothI aMkita che. A traNa bhedo thAyA pahelAM, arthAt AThamo bheda thatAM saM. 1686 mAM zrI jinasAgarasUrinI zAkhA, tathA navamA ane dasamA bheda saM. 1700 mAM thatAM zrI raMgavijayanI ane zrIsArIyA zAkhA nikalyA pahelAM, saM. 1681 mAM zrIsAre A jinarAjasUrino rAsa racyo che, ke jemAM teo vAraMvAra zrIjinarAjasUrine ane temanA bhaviSyanA pratispardhva zrI jinasAgarasUrine banneneya "guru' tarIke saMbodhita kare che (juo zrI nAhaTAjI dvArA saMpAdita A rAsa pR. 169-101, padya 8, 10, 12, 14, ane DhAla 11, padya 1, 10), ane potAnI jAtane zrI jinarAjasUrinA "sevaka' tarIke oLakhAve che (pR. 170, DhAla 11, padya 3.) A jinarAjasUri (bhUtapUrva muni rAjasamudra) potAnI sAhityapravRtti ane pratiSThAlekho anusAra eka mahAn vyakti hatA. kharataragacchanI mukhya zAkhA AgaLa calAvanAra emanA paTTadhara zrI jinaratnasUri ochI prasiddhimAM AvyA che,

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Sri Phalavardhi Parsvanatha Stuti 295 jyAre ke A jinaratnasUrinI pratispardhA mAM eka navIna zAkhA sthApita karanAra zrI jinaraMgasUri' (bhUtapUrva zrI raMgavijaya ) mahAprabhAvazAlI ane yugapradhAnanI padavIthI vibhUSita hatA. emanI keTalIka sAhityika racanAo paNa vidyamAna che. A banne gacchanAyakone nahI mAnanAra ane zrI jinarAjasUrinA svargavAsa pachI ja saM. 1700 mAM utpanna thayelI raMgavijaya-zAkhAmAMthI ja A ja saMvatamAM banne vidyamAna zAkhAonI pratispardhArUpa potAnI nijI zrIsArIyA zAkhA utpannakaranAra zrIsAropAdhyAya koNa hatA ane emano karelo A gacchabheda zA kAraNathI thayo te saMbaMdhI hastagata sAhityamAM haju sudhI koI ullekha upalabdha thayo nathI. mAtra ATaluM ja vidita che ke A zrIsAra "upAdhyAya' padavIthI vibhUSita ane jinarAjasUri ziSya zrI jinaraMgasUrinA samudAyanA hatA. have prastuta kavi zrIsAra ke jemanI racAelI stuti nIce prakAzita karavAmAM Ave che teo paNa vAcaka, arthAt upAdhyAya hatA, ane teo paNa zrIjinarAjasUri ane emanA samudAya sAthe ghaNo saMbaMdha rAkhatA hatA. arthAt thadhapi A kavi zrIsAra ema zAkhAnA hatA, tathApi A vAta banavA joga che ke teo ane gacchabheda karanAra zrIsAra A banneno eka ja vyaktimAM samAveza thAya. nahIM to A apracalita nAmanI be bhinna vyaktionuM eka ja samudAyamAM samakAlIna astitva mAnavuM paDaze. je itihAsanna vidvAnone rAjaputAnA ane gujarAtanA jaina bhaMDAronI apUrva sAhitya-samRddhi sulama che temAMnA koI eka mahAzaya A prazra upara ThIka prakAza pADe to sAruM thAya. zrIphalavaddhi-pArzvanAtha stuti che. dUra che paratA pUraNa paragaDau arigaMjana arihaMta / sAcau sAhiba tu sahI bhayabhaMjanabhagavaMta / / 1 // vAmA-nandaNa vadIyai daulatinau dAtAra / kiDIthI kuMjara karai sevakanai sAdhAra / / 2 / / zrIphalavaddhipura dhaNI ekallamalla abIha / mAvaThi mayagaja maMjivA tuM sAdUlauM sIha // 3 // 2. kurA mAtra "ba'mAM; "ba" pUrA prANI. 2. "a" vaMDI vI; vAtA. rU. "ba" pavitra naya maM..

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296 Dr. Charlotte Krause : Her Life & Literature pAya kamala tuja praNamatAM adhika vadhaiANaMda / dAdau moTo devatA vaMdai suranaravRMda // 4 // // chaMda motIdAma // kitaM tujha vaMdai naranA vRdaM, kitaM tajha sevA sArai idaM / / kituM tuM dUri gamAvai daMda, kituM tuM adhikau dyai ANaMda / / 5 / / kituM tujha deha aputyA pUta, kituM tuM sAdhai saghalA sUta / kituM tuM ANai mahIyala meha, kituM tuM navala vadhArai neha / / 6 / / kituM tuM dUri harai dAlida, kituM tuM roga gamAvai rada / kituM tuM paratA pUraNahAra, kituM tuM aDavaDiAM AdhAra / / 7 / / kituM tuM bhAjai bhAvaThi bhUSa, kituM tuM TAlai saghalA dUpa / kituM tuM vAMdyAM vadhaI viveka, kituM tuM pUrai Asa aneka / / 8 / / kituM tujha namatAM navanidhi hoI, kituM tujha Asa karai sahU koi / kituM tuM kuzala karaiM kalyANa, kituM tuM dolati dyai divANa / / 9 / / kituM tujha meru sama ubhala mana, kituM tujha loka kahaiM dhanadhana / kituM tuM vArida jema varana, kituM tuM Apai paraghala ana / / 10 / / kituM tuM rAMkAMne karai rAo, kituM tuM sevyA dyai sirapAo / kituM tuM joDai bhoga saMjoga, kituM tuM sarava gamAvai roga / / 11 / / kituM tuM samaryo karai sugAla, kituM tuM pisuNa karai paimAla / kituM tuM ciMtA karai cakacUra kituM tuM vighana viDArai dUra / / 12 / / kituM tuM Apai avicala vANa, kituM tuM AcchA e ahinANa / kituM tuM saghalai ho siradAra, kituM tujha koi na lopai kAra / / 13 / / kituM tuM sohai moTo sAdha, kituM tuM Agama guNai AgAdha / kituM tuM saMso bhAjai sarva, kituM tuM gAlai dusamaNa garva / / 14 / / 4. zrI bhane yo) ya295 '5'bhai GeTuM che. 6. '' tu mahIyala ANa meha. 8. 2' nI bhane yo) 524 // ATuM tuM vidhyA dhare viveka. 10. '5' vAradhI. 11. ''mAM trI bhane yodhuM y29|| nathI. 13. ane. 14. 524ono pakSI yo.

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Sri Phalavardhi Parsvanatha Stuti 297 kituM tuM anaMta anataM anaMta, malaI maI bheTyau zrIbhagavaMta / sadA eka torau sAcau sAtha, jayau paramesara pArasanAtha / / 15 / / alaSa, alaSa, alaSa, alaSa, sadA tuM sevakanaiM parataSa / adhika adhika dIyai ANaMda, jayau zrIphalavarddhipAsa jiNaMda / / 16 / / apAra, apAra, apAra, apAra, anAtha narAMnai tuM AdhAra / agama, agama, agama, agama, dharUM eka sAcau tujha dharama / / 17 / / bahu jiNa aTavi mAhe bIha, sadA jihAM vicarai sabalA sIha / tihAM tuM sevaka nai nisatAri, kRpA kari melaI pelhai pAri / / 18 / / jihAM jihAM samarai sevaka jeha, tihAM tihAM icchA pUrai teha / kahUM ima ketA tujha birada, moTau tUM pArasanAtha marada / / 19 / / ilA tuM ekalla malla abIha, na lopai koi torI lIha / mAyA hiva mAsuM kari mAhArAja, paratISa icchA pUro Aja / / 20 / / // UlAlo // icchA pUrau Aja suparasana, sevakAM saMbhAro, jiNavara pAsa jiNaMda, sadA hUM sevaka tAharo / kalpavRkSa thI adhika, kRpA mo upari kIjai, zrI Asasena sutanaya, ghaNI mujha daulati dIjai / zrI ratanaharaSa guru zisaMvara, sAra sujasa isa ucarai, phalavarddhi rAya moTo dhaNI, sevakanaI sAnidha karai / / 21 / / 16. ''mAM tra para '' alaSa. 17. ' 'bhAM apAra bhane agama mAtra 3 vA2. '5' tAro dharama. 18. '5' abIha; 'OM' karapA; pele pAra. 19. '' bahuM ima, moTaupana pAsanAtha. 20. '' mahya. 21. '' supari sevakAM sAdhArau; '5' sUdhAro; '5' thAro; 'A' sutana; '5' sUtana; __' sUsevakane.

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298 Dr. Charlotte Krause : Her Life & Literature sandarbha 1. A saMbaMdhI zrIvelaNakarakRta "niroza' (puNA 1944) mAM ane "jaina sAhityano saMkSipta itihAsa" (perA 891) mAM paNa ullekho che. 2. zrI nAhaTAjI dvArA saMpAdita tihAsika naina vAvya saMgraha, stravettA, vi. saM. 1994, pR. 150-171. 3. A kRti zrI siMdiyA orieMTala insTiTyUTanI nimnalikhita pratomAM paNa chenaM. 935 (13 patra, lakhavAno samaya saM. 1739 pUrNa); naM. 5168 ( 7 patra, khaMDita ); naM. 7086 (bIjI kavitAo sAthe, patra 12-25, pUrNa); ane naM. 7116 (bIjI kavitAo sAthe, patra 253-270, pUrNa, lahiyA-prazasti nimnalikhita - "saMvat 2728 varSe viUA vaDhi 12 dine, shnivaare| shriikiirtirtnsuurisaassaayaaN| zrI paM. zrIcandrakIrtigaNi tat ziSya vA. zrI sumatiraMgagaNinA ziSya sukhalAbha-jayakusala-sakalavarddhana-samayanandana paM. acalavarddhana likhtN| shriimjjeslmerngre| saMghavI utacamacaMda ptthnaarthN|| zrIrastu che !" 4. juo je. gu. ka. bhAga 1 pR. pa25-526; je. sA. saM. i. perA 884, ane ai. je kA. saM. pR. 174-176. pa. juo nAhaTA, e. je. kA.saM. bhUmikA, pR. 91. 6. juo je. gu. ka. bhA. 2. pR. 273 ane bhA. 3, pR. 1277.

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kaMika zaMkhezvara sAhitya* ujjaina nagarInuM nAma prAtaHsmaraNIya zrI avaMtisukumAla, prauDhapratApI zrI siddhasena divAkara, tejasvI zrI kAlakAcArya, zAsanaprabhAvaka mahArAjA saMpratI, ane zrI vikramAdityanAM caritronA nimittathI jainone atiparicita ane AdaraNIya che. A nagarI Aje zrImaMta siMdhiyA sa2kA2nA gvAliyara rAjyanuM bIjuM zahera che. bhUtakAlanA yazasvI sAhityanA pUjAsthAna rUpe tyAM keTalAMka varSothI prAcIna hastalikhita graMtheAnuM eka sarakArI saMgrahAlaya vidyamAna che je zrI siMdhiyA orieMTala insTiTyUTanA nAmathI prasiddha che. A saMsthAnA Azare 7500 graMthomAMno eka nAnakaDo aMza jaina graMtho che, jeomAM kaMIka evI vastuo maLI AvI che ke je vidvAnonuM lakSya AkarSita kare. pUjyapAda zAMtamUrti munirAja zrI jayaMtavijayajI mahArAja dvArA viracita 'zaMkhezvara mahAtIrtha' nAmanA sundara ane upayogI pustakanuM nirIkSaNa karatI vakhata vidita thayuM ke zrI siMdhiyA orieMTala insTiTyUTanA saMgrahamAM malI AveluM keTaluMka zaMkhezvara pArzvanAthanA saMbaMdhanuM sAhitya uparyukta pustakamAM vidyamAna nathI. temA nimnalikhita caityavaMdana ane stavano che, jeomAMnAM keTalAMka evAM che ke je Adhunika rucinA hisAbe paNa geya ane maneAraMjaka lAge. pahelI kavitA nirNAmaka che, jyAre bIjI ane trIjI kavitAnA eka ja kartA zrI hamIravijayajInA ziSya zrI uttamavijayajI che, ane cothI te ja uttamavijayajInA ziSya zrI mohanavijayajInI kRti lAge che. pAMcamI ane chaThI kavitA prasiddha bhaktakavi zrI jinasukhasUrinI kRtio che, ane sAtamI kavitA zrI udayaratanA nAmathI aMkita che. A stavana mAravADI bhASAnA prayogothI ane zrRMgA2rasa-adhivAsita alaMkArothI zobhita che. A vizeSatAthI anumAna thAya che ke A kavi e ja udayarata hovA joIe ke jemanI prasiddha kavitAo saM. 1749 thI 1799 sudhI racAela male che, ane jemane-emanI keTalIka kRtio zrRMgA2-rasathI * Published in "Sri Jaina Satya Prakasa", Ahmedabad, Varsa 11, Anka 3, pp. 73-80.

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300 Dr. Charlotte Krause : Her Life & Literature atipUNa hovAthI eka vakhata saMghADA bahAra karavAmAM AvyA hatA (zrI mo. da. heAs, haina 42 vibhI, kI mal, pR. 414 ). (1) zaMkhezvara caityavaMdana zrI zaMkhezvara gAMmamAM, zrI saMkhesvara pAsa / tihAM beMThA prabhu pUraveM, sahU kerI Asa / / 1 / / ThAMma ThAMmanA tihAM mileM bahu saMgha apAra / pUjeM praNameM niM dhuNe, keI keI kare johAra / / 2 / / tehanA vaMchIta pUraveMe, prabhujI pAsa jiNaMda / deSAveM mahImA ghaNo paumAvaI dharaNiMda / / 3 / / (2) saMSezvara pAsa jinastavana' zrIuttamakRta (saM. 1849 ) saMSezvara jina-rAya dila meM bhAyo re, caraNe rASo, svAMma, saraNe Ayo re / bhamatAMbhavaha majAra nahI prabhu pAyo re, bhAga yoge bhagavaMta, darasaNa pAyo re / / 1 / / mahira karo, mahArAya, sevaka toro re, meTo moha jaMjAla, mohi kara soro re / anubhava rasa, mahArAya, mujane dIjye re, bagaso, garIba nIvAja, kAraja sIjhe re / / 2 / / cAtaka cAhe manne ahanisa ghanane re, lobhI mana layalIna cAhe dhanane re / jima madhukara mana mAhe ketakI cAhe re, tima prabhuno dharuM dhyAna hIyaDA mAMhe re / / 3 / / tuma darasaNa deSaMta hIyaIM haraSe re, jAMNe tuM dilanI vAta tuM sahuM paraSe re / yAdavapatinI jIta sarasa sudhArI re, tAryA nAga turaMta tuMma guNa bhArI re / / 4 / / tuM gyAMnI guNavaMta, ghaNaM syUM kahIi re, SalakanI pUro SaMta, biruda vahIiM re / ugaNa paMcAse mAna saMvata aDhAre re, zudI saptamI vesASa, valI budhavAro re / / 5 / /

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Kamika Sankhesvara Sahitya pAyA re / / 6 / / sahara pratApagaDha mAMhe Apa virAjyA re, jaga pasaryo jasa vAsa, bAjA bAjyAre / paracyA pUre pAsa, sahu mana bhAyA re, Ave saMgha umAha, tujhane trevIsamA jina-rAya, araja suNIje re, muja manaDAnI Asa saphala karIjye re / pAsa prabhUnI seva je nara karasye re, kahe uttama, nara teha maMgala varasye re / / 7 / / (3) saMkhesara stavana' maMdira varNana garbhita zrIuttamakRta (saM. 1849 ) sarasatI, karo supasAya, namuM AnaMde re, prabhunA guNa gAtAMha, pApa nikaMde re / suMdara sUrata eha saMkhesaranI re, comuSa pratimA cyAra AdIsaranI re / / 1 / / paMca merune bhAva pUjA karII re, comuSa e pUjaMta cihuM gati harI re / samavasaraNa ke mAMhe Apa virAjyA re, camuSa TAlI marma, dharma prakAse re / / 2 / / balI RSabhAnana deva, caMdrAnanajI re, vAriSeNa, varddhamAna, naMdIsarajI re / phira comuSa vaMdaMta, paMca velAM karI re, mAnu vIse veharamAMna praNamyA hita dharI re / / 3 // atItAnAgata varttamAna jina AnaMdo re, gaNadhara gotama sAMma, puMDarIka vaMdo re / tapagaccha dharmasUriMda caraNa nagInA re, pagalyA varataragaccha dAdAjInA re / / 4 / / dAdA dolita deva kare gahagATe re, sevakane dye sukha vATe ghATe re I ThAma ThAmano saMgha AvI vaMde re, lahe suSa saMpati koDa jananAM vRMde re / / 5 / / 301

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302 Dr. Charlotte Krause : Her Life & Literature saMvata aThArA mAhe guNapacAse re, zudi saptamI vesASa budha ulAse re / karIya pratiSThA sAra subha moratI re, nayara pratApagaDha mAMhe AnaMda varatI re / / 6 / / sivano tIrtha suThAMma dIpesarajI re, pAse prabhu paramesa saMSesarajI re / vAvI, sarovara, thAMna, vADI sohe re, tihAM prAsAda uttaMga jana-mana mohe re / / 7 / / vADIlIyA raghunAtha mANakacaMdathI re, thayI jinadharma uchAha saMgha sAnidhathI re / hamIravijaya guru-rAya uttama ziSye re, padamAvatI dharaNeMdra phalyA paratyaSya re / / 8 / / . (4) saMSesara stavana zrImohanakRta saMSezvara jina-rAyA, ho mana bhAyA, saMgha samastane, suNa svAmI aradAsa / suNIya, suNa mana jAMNI ho mata kADho, kAnA Agale, muja dIjyo visavAsa / / saM. / / 1 / / kAsI deza vANArasI, ho bahu sarasI, nagarI rAjanI, janamyA jihAM jIna-rAya / azvasena kulanaMdA, ho AMnadA, vAmA mAtajI, sarpa-laMchaNa jasa pAya / / saM. / / 2 / / saMgha sai umAhI, ho uchAhI, Ave rAjane, caraNa lagADI bhAla / pAsa jInaMdane seve, ho ati preme, rogAdika same, hove maMgala-mAla / / saM. / / 3 / / mAta pitA aru bhrAtA, ho nahI trAtA, sagapaNa kAramo, nahI koI suSa-dAtAra / mohanI karmane bhoge, ho saMyoge, e saMsAramAM, miliyo zuM kiratAra / / saM. / / 4 / /

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Kamika Sankhesvara Sahitya 303 mUraSa nara pratibodhI, ho cita sodhI, ANe mArage, ehavo tAharo dharma / vANI amRta samANI, ho guNa-SANI, zravaNe je suNe, . na rahe tehane bharma / / saM. / / 5 / / have prabhu saraNo lIdho, ho sahu sIdho, kAraja mAMharo, guru uttama supasAya / dhaNa syaM kahaM kara joDI, ho mada choDI, svAmI sAMbhalo, kahe mohana cita lAya / / saM. / / 6 / / (5) saMkhesara svAmI stavana' zrIjinasukhasUrikRta adhika ulAsai, ho praNamau pAsa jiNesarU, zrIsaMkhesara sAMmi / iNa saMsArai, ho Arai paMcama suratarU, - kAmita pUrai kAma / / a. / / 1 / / jaga sahu Avai, ho bhAvai mili mili jAtarA, gAvai prabhu guNa gAna / bahu dhana paracai, ho aracai, saravai sugati suM, __ paracai mugati pradhAna / / a. / / 2 / / Aja iNa velA, ho mahimA atighaNo, dUra harai, dukha daMda / sukha sahu Apai, ho thApai ANaMda iNa bhavai, parabhava paramAnaMda / / a0 / / 3 / / mana maiM UmAho, ho hutau divasa ghaNA taNau, jAI kIjai jAta / teha juhAryo, ho vaayo bhamavau bhava bhavai, gyAMna giNyau e gAta / / a. / / 4 / / hIyaDau haraSyau, ho paraSyau samakita sudha sahI, nayana thayA nehAla / jigasukhasUrai, ho bhAvai pUrai bheTIyau, / pAtaka parahau pAla / / a. / / 5 / /

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304 Dr. Charlotte Krause : Her Life & Literature (6) saMSesara sAhiba stavana zrIjinasukhasUrikRta zrIsaMkhesara sAhiba pAsa, mosu mahira karIjai / / dhyAna tumhArau nitta dharIjai, dUjau cittana dIjai / / sunijara ehavI kIjai, sAMmI, jima bhavajaladhi tarIjai / / zrI. / / 1 / / adhikau kahijai tuM upagArI, sAbha sahu maiM sArI / piNa amhanaiM mUMkau vIsArI, tau sI mahira tumhArI / / zrI. / / 2 / / sevA karatAM je suSa Apai, te kIdhA no kIdho / / svAratha viNa je dIjai sahune, dAna ti kohi ja dIdhau / / zrI. / / 3 / / thira cita tAharI bhagati na thAyai, Alasa adhikau aMgai / piNa paratIta achai e prabhujI, suSa thAsyai tujha saMgai / / zrI. / / 4 / / araja karI chai paratita ehavI jinasukhasUri jagIsai / saha kArija maiM karijyo sAMnidhi vidhi vidhi visavA vIsai / / zrI. / / 5 / / (7) zaMSesara pAsa stavana' zrIudayaratnakRta ( 'vADI mAMhe vaDa ghaNA peMpala guhIra gaMbhIra', e dezI) the cho mhArA ThAkurajI, mheM cAkara, mahArAja / mahira karo mhAM Upara jI, kAMI araja karAM chAM Aja / / suNo, sAhibIyA, ho rAja, kAMI ajaba bani, thAM syuM Asa kI / suNo, sAhibIyA, ho rAja, kAMI navala baNyo, thAM suM neha jI / / su. / / 1 / / jIyAMri jiNasuM banIjI, tIyAre dila teha / AMkhiM na joDi uMrasyuMjI, jyuM na gami javAsAMne meha / / su. / / 2 / / cakorAM caMdo rUciMjI, cakavi cAhe dIha / tyuM the mhAMne bAlhA hAjI, kAMI, lAla, lopAM nahI lIha / / su. / / 3 / / rAgI mheM chAM, rAulAjI, dAsAMrA chAM dAsa / dila melI mhAMsuM milojI, kAMI prabhu the, zaMSesara pAsa / / su. / / 4 / / darasaNa thoro deSatAMjI, udayaratana kaheM Aja / koDi phalI mana kAmanAMjI, saSara pAyo sA suSa sAja / / su. / / 5 / /

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Kamika Sankhesvara Sahitya (8) zrIzaGkhezvara pArzvanAtha prabandha uparyukta sAta bhASAkavitAothI atirikta eka AThamI bhASAkavitAvidyamAna che. A kavitA zrI bhAnumeruziSya zrI nayasuMdara dvArA 132 paghomAM saM. 1656 mAM racAela gujarAtI zaMkhezvara pArzvanAtha prabaMdha che. A prabaMdha svataMtra rUpamAM prakAzita karavAnuM kAma cAlu hovAthI AnI ahima vadhu vigata ApavAnI jarUrata jaNAtI nathI. ( 9 ) zrIzaGkhezvara pArzvaprabhu stotra evI ja rIte zrI nayavimalaviracita zrI zaMkhezvara prabhustotra nAmanuM 21 paghonuM saMskRta kAvya ahiAM nAma mAtrathI sUcita karavAmAM Ave che. AzA che ke A kavitA paNa bIjI vastuo sAthe jaladI bahAra paDaze. uparyullikhita badhI kavitAo evI che ke jeono viSaya zrIzaMkhezvara pArzvanAtha ja che. te atirikta kaMIka graMthomAM zrI zaMkhezvara pArzvanAthanA prasaMgopAtta ullekho mAtra maLA Ave che jema ke : (10) AgamanI aSTaprakArI pUjA zrIvIravijayajIkRta Adi zrIsaMSezvara pAsajI, Ahiba sugu gari / zubhaguru caraNa pasAyathI zruta nidhi nijare dITha / / 1 / / (11) tapAgaccha guruparamparA paTTAvalI svAdhyAya zrIdhanavijayajI upAdhyAyaziSya zrIrAmavijayajIkRta ( zrIvijayayadeva-vijayaprabhasUri-rAjye ) 10 Adi : zrIsaMSesara- purA dharA- bhAminI tilaka samAno re / praNamI pAsa jiNesaru dina dina vadhataGkaM vAMno re / / 1 / / ( 12 ) zrIvarakANa pArzvajinastavana" zrIharSaruciziSya zrIlabdhiruci kRta Adi zrI zaMkhesara pAsa prabhAvaka praNami paramAnaMda / vasudhA varadAyaka varakANo thuNasyu dharIa AnaMda / / 1 / / 305

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306 Dr. Charlotte Krause : Her Life & Literature (13) bAra vrata pUjA zrIvIravijayajIkRta (saM. 1887 ) duhA suSakara saMSesaru prabhu praNamI zubhaguru pAya / sAsana nAyaka gAIzuM zuddha mana jina rAya / / 1 / / ( 14 ) triNasi pAMsaThi pAsa jinanAmamAlA" zrIvimalaharSaziSya zrIpremavijayajIkRta (saM. 1655 ) Adi 3 zrI sarasati, mujha mati ApI pUro Asa, nAma grahaNa karesyuM triNisi pAMsaThi pAsa / saMSesara, saMtu, sIdhuo, caMdraSeNa rAya, savino, suSadAyaka, sAmalo praNamuM pAya / / 1 / / (15) zrItIrthamAlA - caityavandana Adi zrIzatruJjayaraivatAdrizikhare dvIpe bhRgoH pattane, siMhadvIpadhaneramaGgalapure cAjjAhare zrIpure / koDInAhaDamantadAhaDapure zrImaNDape cArbude, jIrApalliphalarddhipArakanage zairaMsizaGkhezvare / / 1 / / AzA che ke 'zrI zaMkhekhara mahAtIrtha' nI bIjI AvRtti bahu jaladI bahAra paDaze ane tenA pariziSTamAM uparyukta sAhityane paNa sthAna maLaze. yadhipa A sAhitya vadhAre prAcIna nathI tathApi te ahiAM prakAzamAM lAvavAmAM Avela che te pUrNatAne daSTiye asthAne nahIM gaNAze evo mane vizvAsa che. sandarbha 1. prata naMbara 855 naM. 9, (saM. 1880 varSe mAdha kRSNa caturthe zrI zamInagare sajesI ). 2. prata naM. 5078 patra naM. 1 ( sahiyAnI prazasti nadhI ). 3. sezana. naM. 2. 4. khezana. naM. 2, patra naM. 2. 5. a naM. 5177, patra naM. 87 ( sahiyAnI prazasti nathI ).

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Kamika Sankhesvara Sahitya 307 307 6. ejana. naM. 5, patra naM. 99. 7. prata naM. 6630, patra naM. 1 (lahiyAnI prazasti nathI). 8. prata naM. 5182 (saM. 1889 mAM vIjApuramAM zrI nemavimala dvArA lakhAela; 7 patro), gujarAtI. 9. prata naM. 5203 (lahiyAnI prazasti nathI, 1 patra; 19 pagho), gujarAtI. 10. zrI vijayaprabhasUri saM. 1708 mAM AcArya. thayA emanA ane zrI rAma vijayajInA saMbaMdhamAM juo mo. da. desAI, jaina sAhityano saMkSipta itihAsa, perA 947 ane 799. 11. prata naM. pa275 ('gaNi pamAvijaya' dvArA lakhAela; 15 patro, 25 padyo ), gujarAtI. 12. A kavi saMbaMdhI juo mo. da. dezAI, jaina gurjara kavio, bIjo bhAga, perA 150. prastuta kRti aprasiddha lAge che. 13. prata naM. 6583 (lahiyAnI prazasti nathI; 12 patro), gujarAtI. 14. prata naM. 639 (lahiyAnI prazasti nathI; 6 patro; 32 padyo), gujarAtI kavi saMbaMdhI juo jaina gurjara kavio, bIjo bhAga, pR. 397. 15. prata naM. 855 ( saM. 1880 mAM "zamInagare' lakhAela; patra naM. 10; 5 pagho ), saMskRta. A kRti paNa aprasiddha lAge che. .

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samIkSA* jaina dharmaguruone pUjArI tarIke oLakhAvyA! [ amerIkAnA cIkAgo zaheramAMthI pragaTa thatA jagaprasiddha aThavADika 'TAIma' nAmanA patramA, thoDA samaya agAu amadAvAdanA derAsaromAM kAma karatA pUjArIoe pagAraM, hakaka rajA vagere khAkhatono virodha darzAvyo hato te aMgenA samAcAro A aThavADika patranA eka riporTare pUjArI" ne "dharmaguru' tarIke darzAvI samAcAra chApyA che. teNe jaina samAjamAM sanasanATI phelAvI dIdhI che. khabara A gvAliyaramAM vasatA jaina dharma apanAvatAra DA. mIsa zAUMTe krAujhe ( zrI subhadrA devI ) e vAMcI te aThavADikanA taMtrIne sudhAro chApavA mokalyo che. te "TAIma' patramAM AveluM lakhANa ane DA. krAujhee te patranA prakAzakane pratIkArAtmaka javAba Apyo che. baMne lakhANo aMgrejImAM che. teno anuvAda nIce ApavAmAM Ave che. A banne patro vAMcI jaina saMsthA temaja kAryakaroe yogya virodha amerIkAnA temanA saranAme jaNAvavA vinaMti che. ]. pazcima hiMdustAnamAM AvelA amadAvAda zaheramAM 100 jaina maMdiro che, jemAM bhagavAna ane bhakto vacce 600 jeTalA dharmaguruo ( Priest) kAma kare che. teonuM jIvana ghaNuM kaThaNa ane pavitra hoya che. teo dhArmika prArthanAo maMdiramAM kare che. maMdiranI tijorI sAcave che. teo bIDI pItA nathI, temaja dArU pItA nathI. pataMgiyAM dIvAmAM paDIne marI na jAya teTalA mATe sUryAsta pahelAM jamI le che, ane ene zvAsa letA jIvajaMtuo marI jAya eTalA mATe A loko zvetavastra (muhapatti ) thI moTuM ne nAka DhAMkI de che. temano pagAra eka mahinAno pAMca Dolara (lagabhaga rU. pacIza) thI kadI vadhAre hoto nathI. binadhArmika rAjyanI asara have amadAvAdamAM paNa pahoMcavA lAgI che. keTalAka jaina dharmaguruoe hamaNAM tAjetaramAM amadAvAdamAM jAheramAM mArka (muhapatti) choDI nAkhI che ne resTorAnI aMdara khAvApIvAnI paNa zarUAta karI dIdhI * Published in "Sri Jaina Satya Prakasa", Ahmedabad, Arka 4, pp. 74-75.

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Samikna 309 che. patAMgayAMonI dayAnI ciMtA choDI dai ne dIvA vAparavAnI zarUAta paNa karI dIdhI che. gayA aThavADiye to AnA karatAM paNa eka DagaluM vAta AgaLa vadhI ke so jeTalA dharmaguruoe megA thaine "amadAvAda jaina maMdira dharmaguruonuM kAmadAra maMDaLa' e nAmathI maMDaLanI sthApanA karyAnI jAherAta karI. kAraNa ke, devonI pUjA karavI e paNa eka audyogika nokarI che tethI temaNe maMdiranA vyavasthApako pAse mAgaNI karI ke - amone dara mahine ochAmAM ochA ATha Dolara (lagabhaga rU. 40) pagAra maLavo joie, dara aThavADiye eka divasanI rajA maLavI joie ane mAMdagI aMge eka aThavADiyAnI rajA maLavI joie. A uparAMta dara varase traNa aThavADiyAnI hakka rajA maLavI joIe ane jayAre chUTA thaie tyAre amone * amuka rakama maLavI joie. ane kAma karatA karatA gujarI jaie to amArA kuTuMba ne rakama maNavI joie. A jANIne amadAvAdanA maMdironA vyavasthApako jaina zrImate aLabhaLa UThayA ane eke kahyuM ke, dhanano tyAga karavo e temanuM vrata che to pachI temanAthI yuniyana (maMDaLa) sthApI zakAya ja kema? ane pagAranI mAgaNI paNa kema karI zakAya? tyAre bIjA eka bhAIe gabharAI ne kahyuM ke, pUjArIo je divase rajA pAMDe, te divase pUjA karase koNa'TAIma' patre jaina gharmaguru one ......sthApI zakAya ja kema ? ane pagAranI mAgaNI paNa kema karI zakAya? tyAre bIjA eka bhAI e gabharAI ne kahayuM ke, pUjArIo je divase rajA pALe te divase pUjA karaze koNa ? pratIkAra To, James A. Linen, Publisher "Time" Clo Time Inc. 540 N. Michigan Ave. Chicago - 14, 111 ( U.S.A.) ApanA tA. 7 navembaranA aMkamAM amadAvAdanA jaina maMdiranA gharmaguruonA saMbaMdhamAM je leA chapAyo che. temAM satya hakIkatone bilakula UMdhI rIte cInaravAmAM Avela che. jaina maMdiramAM kAma karanArA je mANasoe hamaNAM pagAra vadhAravAnI mAMgaNI karI che te kharekhara "dharmaguruo' nathI paraMtu jainoe maMdiramAM

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310 Dr. Charlotte Krause : Her Life & Literature kAma aMge rAelA nokaro che. A nokaro hamezAM jainetara ja hoya che. sUryAsta pachI na khAvuM, ghanano parigraha na rAkhavo vagere AcAro jaina dharmaguruonA ja che. A AcAronI sAthe maMdiranA nokarone jarA paNa levAdevA nathI. vaLI, jaina dharmaguruone maMdiranI nokarI sAthe koI jAtano saMbaMdha ja nathI. teo to bahu pavitra jAvana gANe che. samAja teonA pratye khUba bahumAnanI daSTithI jue che. pagAradAra nokarone jona dharmaguruo tarIke varNavavA e tamArA riporTaranI gaMbhIra bhUla che. dhananA tyAgI dharmaguruo pagAranI mAgaNI kare tevuM lakhANa vAMcI zrImaMta jaino khaLabhaLI UThyA che. A pramANe tamAro khabarapatrI satyane vecIne paNa lokomAM sanasanATI phelAvavAM acakAto nathI. tamoe je jaina dharmaguruno phoTo chApela che te jainasAdhuno ja phoTo che, te maMdiranA nokarano nathI ane A phoTo to maMdira tathA mUrtine nahIM mAnavAvALA sthAnakavAsI saMpradAyanA sAdhuno ja che, pheTAmAM moDhe je muhapati bAMdhelI che te paNa batAve che ke A phoTo sthAnakavAsI sAdhuno che. kAraNa ke mUrtipUkajaka saMpradAyanA sAdhuo moTe bhAge muhapatti bAMdhatA ja nathI. paNa mAtra bolavuM hoya tyAre moDhA AgaLa hAthamAM muhapatti rAkhe che. tamArA khabarapatrIe A muhapattine mukhakoSarUpe mAnI lIdhI che, je mukha koSa pUjA karatI vakhate mukha AgaLa bAMdhavAmAM Ave ane A mukhakoSane pUjA karyA bAda choDI nAkhavAmAM Ave che. Ano artha tamArA khabarapatrIe e kayo che ke jaina sAdhuo have jAheramAM muhapatti choDI nAcavA lAgyA che, te sUcave che ke AvI rIte saMtapuruSonI khoTI badanAmI karIne lokomAM khaLabhaLATa macAvavAno Azaya dekhAI che. jenA viSe ghaNI ja gerasamaja cAle che te hiMdustAna deza viSe teo prAmANika samAcAra meLavI zakacA nathI. te tamArA jagaprasiddha chApA mATe ghaNuM dayAjanaka gaNAya. mane AzA che ke, amArA sudhArAne tamArA chApAmuM prasiddhi ApavAnuM saujanya dikhAvazo. C. Krause, Ph. D. Research Professor in Indology ( subhadrAdevI )

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Section 4 : Books Ancient Jaina Hymns Nasaketari Katha

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Scindia Oriental Series No. 2 Ancient Jaina Hymns [ Critically Edited with Introduction, Discourses, Notes and Index ] Charlotte Krause Ujjain Published by Scindia Oriental Institute 1952 Printed at Government Central Press Gwalior 1952

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Preamble "Ancient Jaina Hymns" is the latest monograph in the Scindia Oriental Series of the Scindia Oriental Institute. The Institute was established by the Gwalior Darbar to foster oriental learning and research in Indology and is now maintained by the Madhya Bharat Government. It has a special library of Samskrta, Pali, Prakrta, Hindi and Marathi books and valuable manuscripts. Its present Curator Shri S. L. Katre has published numerous research monographs in various learned and research journals. But lack of facilities for publications has prevented most of the research work done at the Institute from coming before the public, and paucity of funds has been responsible for so few publications by it. The Madhya Bharat Government has now undertaken its reorganisation, and it is hoped that before long not only the scope of its work will expand, but also the necessary facilities for the publication of its researches will be made available. The present work is a scholarly study of ancient Jaina Hymns by the distinguished German Scholar and Orientalist Dr. Charlotte Krause, who has spent over twenty-five years in Madhya Bharat and for a long time carried on her researches under the guidance of the distinguished Jaina Scholar and Saint Sri Muni Vidyavijayaji of Shivapuri. When the devotees recite the hymns, little do they realise what wealth of historical and geographical facts is hidden in them, and how these hymns can throw light on many obscure problems of history, geography and biography of long forgotten saints and poets. A perusal of the every well written 'Remarks on the Texts' will show how the illuminating analysis and study reveal many hidden facts, which were little known to the ordinary devotee. Scholars now universally realise the need of research in the old sacred literature of the Hindus - especially the

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Ancient Jaina Hymns 315 Puranas, in which numerous historical facts are burried in a mass of poetic descriptions. But, few people realise the need of research in the ordinary old hymns. Dr. Krause is to be thanked for her pioneer work in this line. It is hoped that the path shown by her will be followed by some other workers as well, and systematic and scientific studies of the numerous hymns - Hindu, Jaina and Buddhist - will be undertaken. Dr. Krause deserves our hearty congratulations for her very thorough and illuminating study of the Jaina Hymns. Gwalior, September 9, 1952. S. N. Chaturvedi Director of Education Madhya Bharat

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Contents Page 317 320 321 342 342 361 Preface Abbreviations Introduction Remarks on the Texts 1. The Munisuvrata-stavana 2. The Devakuladinatha-stavana 3. The Varakana-Parsvanatha-stavana 4. The Sankhesvara-Parsvanatha-stavana 5. The Tirthamala-caityavandana 6. The Vira-stuti 7. The Mahavira-stuti 8. The Simandhara-stavana The Texts 1. Jnanasagara Suri, Munisuvrata-stavana 2. Sarodaya Gani, Devakuladinatha-stavana 3. Hemavimala Suri, Varakana-Parsvanatha-stavana 4. Nayavimala, Sankhesvara-Parsvanatha-stavana 5. Tirthamala-caityavandana 6. Vira-stuti 7. Jinapati Suri, Mahavira-stuti 8. Simandhara-stavana Critical Apparatus Notes Bibliography 365 371 378 385 398 400 425 425 430 434 440 443 444 444 445 449 452 459

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Preface The Scindia Oriental Institute of Ujjain, well-known repository of manuscripts of works pertaining to Hindu Religion and Philosophy, and to Indian Literature in general, owns a number of manuscripts of Jaina works. Some of the latter are hitherto unpublished and even unknown, and deserve to be made accessible not only to the narrower circle of Jaina specialists, but to indologists in general. A selection of such texts is being published in the present volume. All of them belong to the category of hymnal literature, and are of Svetambara origin. Leaving aside their literary merits, some of these texts are of high interest as the creations of renowned authors, which by some unexplained chance, have remained hidden from the light of publicity for centuries. There is a Mahavira-stuti from the hand of as old and distinguished an author as Jinapati Suri (born in V.S. 1210 and died in 1277 ). Another text, 'The Munisuvrata-stavana', so far known from literary references only, is the creation of that renowned and erudite Acarya Jnanasagara Suri, who died in V.S. 1460. The author of the 'Varakana-Parsvanatha-stavana' is Hemavimala Suri, known as a Jaina theologian and as an eminent ecclesiastic dignitary, who died in V.S. 1583, and many of whose numerous disciples are, in their turn, famous for their literary achievements. Nayavimala, author of the 'Sankhesvara-Parsvanathastavana', is identical with the celebrated 'Jnanavimala Suri', many of whose devotional songs, Rasas and exegetical works both in Samskrta and Gujarati, are well-known. The 'Munisuvrata-stavana', moreover is of historical interest by its reference to 'Asvavabodha' or 'Sakunika-vihara', that famous shrine of the Jainas at Broach, which, believed to have been in existence already at the time of the composition of the

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318 Dr. Charlotte Krause : Her Life & Literature Sacred Books, i.e., more than 2000 years ago, and for the last time directly mentioned as existing at the time of Vastupala, and Tejapala, i.e., about 700 years ago, is described in our text as a still flourishing place of pilgrimage of miraculous sanctity. Our hymn thus represents the last definite record of the existence of that sacred place, its Requiem, as it were. Similarly, the Devakuladinatha-stavana extols the sanctity of Devakula, another famous old place of pilgrimage, identical with today's Delwara near Udaipur, which once resounded with the chimes of the bells from 300 Jaina temples, and is now nothing but an insignificant village with three Jaina temples, surrounded by acres of ruins. A whole list of such names of ancient places of pilgrimage is contained in the short Caityavandana, and constitutes its interest. The Vira-stuti is a striking example of onomatopoetic expression, and, at the same time, an indirect, but eloquent testimonial to the important role which music and musical science once played in the Svetambara ritual. The Simandhara-stavana, last but not least, is of linguistic value as another of those not every frequent specimina of late Gaurjara Apabhramsa in its transition to Middle Gujarati. Besides, it is not without poetic charm, an outcome of both the skill and the devotion of the poet, who, incidentally, was one of the great figures of earliest Gujarati literature, if a conjecture ventured in the discourses is correct. The introduction is meant to facilitate the understanding of the texts in their hagiographical settings. The subsequent discourses attempt to define the historical and literary background, and, so far as possible, to identify the author, of each individual text. Thanks are due to my learned colleague at the Scindia Oriental Institute, Ujjain, Pt. Gopikrishna N. Dvivedi, as well as to the erudite Controller of the Institute, Dr. H. R. Diwekar, for going through the Samskrta texts and suggesting several improvements.

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Ancient Jaina Hymns Difficulty I feel in duly expressing the gratitude I own to His Highness Shrimant Jiwaji Rao Maharaja Scindia of Gwalior, who, during the raging of the Second World War, graciously granted me sanctuary in the quietude of his Oriental Institute. In the following Samskrta stanzas I have attempted to express this gratitude in the way of the bards of yore : yatsevAbhayakalpapAdapavane sadbhAvameghokSite nyAyAcArasamIrazItaviTape nItyauSadhairvAsite / pUjyAcAryakavIndranirmitavarastotrAdi puSpotkaraM saJcityemamagumphamatra viduSAM sadbodhaye granthakam / / 1 TI yadrAjye sukhazAntizAlini sadA sArA vizAlA gatA jJAnazrI ramate vikasvararucirgranthAlayodbhAsitA / caityaM cAzrayiNI gurorvijayayugvidyAGkitenarSiNA dharmazrIH karuNAratA zivapure saMrakSitA zobhate / / 2 / / harmyArAmasuramyagopanagare vAtsalyasaumyAjitA rAjazrIrvilasatyasau ca vimalA yasya pratApAnvitA / jIvAjIpRthivIpatirvijayatAM zrImAnsa sadbhAvayug ityAzIrmama hRdgatA saphalatAM yAyAtsubhadrA zubhA / / 3 / / Ujjain, Scindia Oriental Institute, Makara Sankranti, 1947 319 Charlottre Krause

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Abbreviations Abidh. Devendra. st. J.G.K. jnatadh. Pancaprat. Pravac. Prajn. Prac. Tirth. Sangr. Samv. Sapt. Abhidhanarajendrakosa Devendrastava Prakirnaka Jaina Gujarati Kavio Jnatadharmakatha Pancapratikramana Sutra Pravacanasaroddhara Prajnapano Sutra Pracina-Tirtha-Sangraha Samavayanga Sutra Saptati-satasthana-prakarana Stottari-Tirthamala-Sangraha Stanza Saptati-satasthana-prakarana Tattvarthasutra Tiloyapannatti Trisastisalakapurusacarita Vividha-Tirtha-Kavio Stott. St. Sapt. Tattva. Tiloya. Trisasti. V.T.K.

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Introduction As the hymns published in this volume address themselves to Tirthankaras, and contain allusion to not generally known ideas connected with the latter and with their background, a few of the main features which Jaina Hagiography teaches about them, are memorized below. It must be remembered that according to Jaina Cosmography, the world of human beings', situated between the worlds of the gods on top, and the hells below, forms the centre of a pattern of ring-shaped islands, alternating with oceans, of steadily increasing circumference, which are concentrically arranged around the diskshaped 'Jambudvipa'. The ocean immediately surrounding the latter is 'Lavanoda', the 'Salt-sea'. Next comes the ring-island of 'Dhataki-Khanda', which the 'Kaloda' or 'Black Sea' surrounds. Then follows the island-world of 'Puskarawara-dvipa', and the further countless ring-oceans and ring-worlds, upto 'Svayambhuramana-samudra', the outermost and therefore largest of the oceans, which is alluded to in the Muni-suvrata-stavana published below (st. 21 ) as 'carama-jaladhi', and in the Simandhara-stavana ( st. 2) as 'carama-sayara'. The latter is immediately adjacent to the 'Aloka', and thus forms the end of the world in the horizontal dimensions. Human beings inhabit only the central 'Two-and-a-halfworlds', viz., 'Jambu-dvipa', 'Dhataki-khanda', and the inner portion of 'Puskaravara-dvipa', demarcated by an insurmountable ring-shaped mountain-range, the 'Manusottara-parvata', which divides this island into two concentric parts. The Tirthamalacaityavandana published below, mentions this mountain-range as containing places of pilgrimage ( st. 3). 'Jambu-dvipa', the central island of the 'Manusya-loka', is

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322 Dr. Charlotte Krause: Her Life & Literature traversed, from east to west, by six insurmountable mountainranges, which divide it into seven continents, viz., the two segments of 'Bharata' and 'Airavata' in the south and north respectively, and, between the latter two, following one another from south to north, the five zones of 'Haimavata', 'Hari-ksetra', 'Mahavideha', 'Ramyaka-ksetra' and 'Hairanyavata'. The central one of these seven continents, Mahavideha, is the largest. It is diagonally traversed by four insurmountable mountain-ranges, radiating, as it were, from Mt. Meru, the hub of Jambu-dvipa. 'Mahavideha' is thus sub-divided into four parts, viz., 'Devakuru' and 'Uttarakuru' south and north of the Meru, and 'Purvavideha' and 'Aparavideha' in the east and west respectively. Devakuru and Uttarakuru are often grouped together as 'the two Kurus', while Purvavideha and Aparavideha are referred to as 'the two Videhas', or as 'Mahavideha' in the narrower sense. Each of the two 'Videhas' is again subdivided into two portions by a huge river named 'Sita'. Each of those portions has eight provinces, which are known as 'Vijayas', and in fact are independent worlds of their own, the boundaries of which are untransgressible for the human beings and animals inhabiting them. The whole of Mahavideha has thus 32 Vijayas. Such a 'Vijaya' is referred to in the Simandhara-stavana ( st. 16). Three out of the seven continents of Jambu-dvipa, viz., Bharata, Airavata and Mahavideha in the narrower sense, are grouped together as the 'Karmabhumis'. There, people have to work to earn their livelihood, and Tirthankaras appear, creating the spiritual basis from which salvation can be attained, a feat which is not possible anywhere else in the universe. Among the three 'Karmabhumis', again, Bharata and Airavata occupy a separate position. For only there, the 'Kalacakra', the 'Wheel of Time', revolves, alternately bringing into play, in never ending crescendo-decrescendo, periods of evolution, called 'Utsarpinis', and such of degeneration, or 'Avasarpinis', each of them being sub-divided into six 'Aras' or spokes, i.e., sub

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Ancient Jaina Hymns 323 periods of increasing and decreasing duration. Each main-period lasts ten 'kotakotis of Sagaropamas's. A 'Kalacakra' or 'Kalpa', i.e., the aggregate of one Utsarpini plus its subsequent Avasarpini, thus lasts twenty kotakotis of Sagaropamas'. An 'Avasarpini' has the following six 'Aras', the direction of development and the order of which is simply reversed in an 'Utsarpini': (1) 'Susama-susama', the beginning of which is characterized by an optimum of physical development and well-being of all that breathes. Human beings have a body-height of six miles, and live upto an age of three palyopamas, enjoying undisturbed bliss, fed and clad by wishing-trees, husband and wife being born together as twins, and dying together when their time is up. There is neither fear nor pain, neither crime nor vice, nor worrying about scruples of justice or religion. But on the other hand, there is no possibility of spiritual enlightenment. No Tirthankara is born, and salvation cannot be attained. As this period passes, everything slowly deteriorates, till, after four kotakotis of sagaropamas, a certain limit is reached, which marks the beginning of the next 'Ara'. (2) 'Susama', at the outset of which the body-height of man is four miles, and his maximum age two palyopamas. It lasts three kotakotis of sagaropamas, Tirtharkaras are not born. Everything deteriorates further. (3) 'Susama-dussama', at the beginning of which men have a height of two miles and an age of one palyopama. Towards its end, the first Tirthankara appears, with a body 500 dhanu'high, and enters 'Nirvana'after a life of 84,00,000 'purvas's. Three years and eight and a half months after his 'Nirvana', this period comes to an end, having lasted two kotakotis of sagaropamas, and seen the end of the wishing-trees and of the twinship of husband and wife. (4) 'Dussama-susama', during which deterioration continues, till at its end, the human body is only seven 'hasta' high, and

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324 Dr. Charlotte Krause : Her Life & Literature the maximum age 100 years. It lasts one kotakoti of sagaropamas minus 42,000 years. During this period, the remaining 23 Tirthankaras out of the stereotyped "Tirtharkara-caturvimsatika', which, as a law, appears during an Avasarpini ( as during an Utsarpini ), succeed one another in gradually decreasing intervals, each inferior to his predecessor in height and duration of life. Thus, the first Tirtharikara of this 'Ara'( the second of the Caturvimsatika) is 450 dhanu' high and lives 72,00,000 purvas' of years, while the last one reaches a height of only 7 'hasta', and an age of less than 100 years. (5) 'Dussama', during which the body-height decreases to two 'hasta', and the duration of life to 20 years. Tirthankara has no longer appear, religion slowly lapses into oblivion, and the gate to salvation is closed again. This period sees the last of the Sadhus and the last Jaina layman. It lasts 21,000 years. (6) 'Dussama-dussama', during which the lowest limit of degeneration is reached. Human beings are, at the best, 1 'hasta' high, and their span of life does not exceed 16 years. Religion and civilization are utterly dead. The world is populated by a miserable horde of savages, who dwell in caves, troubled by wild beasts, vermin, disease, and extremes of heat and cold, against none of which evils they are any longer able to protect themselves. Having lost the art of using fire, they live on raw fish and tortoises. This ever-increasing misery lasts for 21,000 years, when the first 'Ara' of the next 'Utsarpini' starts, with fresh hope for a gradual improvement of things. While the chain of these six 'Aras', interminable like an endless band, goes on revolving for ever in Bharata and in Airavata, there are neither Utasarpinis nor Avasarpinis in the rest of the universe. Even in Purvavideha and Aparavideha, though they too belong to the category of 'Karmabhumis', time eternally stands still. All the 32 'Vijayas' invariable are in a condition of 'DussamaSusama', with a fair average of development, and a fair share of

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Ancient Jaina Hymns both work and pleasure. Tirthankaras are always in existence there, pointing out the way to salvation. As a rule, each group of eight 'Vijayas' north and south respectively of the river Sita, always has a Tirthankara in one or another of its parts, while it may also happen that Tirthankaras simultaneously exist in all the 32 Vijayas. 325 Thus much for the 'Karmabhumis'. The remaining four of the seven parts of Jambu-dvipa are 'Bhogabhumis', whose inhabitants, exempt from the necessity of working, eternally 'enjoy' themselves, living in never-changing Utopian conditions, such as prevail in the first three 'Aras' of an Avasarpini, but being also precluded from having the darsana of a Tirthankara. Thus, the first 'Ara' always prevails in the two 'Kurus', the second in Hari- and Ramyaka-Ksetra, and the third in Haimavata and Hairanyavata. All the above refers to Jambu-dvipa. The remaining parts of the Manusya-loka, viz., the whole of Dhataki-khanda and the inner ring of Puskaravara-dvipa, are likewise sub-divided into a number of continents, or rather worlds, and further divisions, in such a way that these ring-islands have each two sets of exact repliqua of the seven continents described just now with regard to Jambu-dvipa. Thus, the whole Manusya-loka has in all 15 'karmabhumis' (viz. 5 Bharats, 5 Airavatas and 5 Mahavidehas ) and 30 'Bhoga-bhumis' (viz. 5 Haimavatas, 5 Hari-ksetras, 5 Devakurus, 5 Uttarakurus, 5 Ramyaka-ksetras and 5 Hairanyavatas ) with 5 Merus, each with a separate system of suns, moons and other heavenly bodies". We are supposed to live in the Bharata-ksetra of Jambudvipa in the 3rd millennium of the 5th 'Ara' of an Avasarpini, the last Tirthankara of which latter, Mahavira, expired roughly two and a half millennia ago. This 'Ara' is assumed to have started 3 years and 81/2 months after Mahavira's Nirvana. At present, not only Bharata, but also Airavata is believed to be without a Tirthankara, while four Tirthankaras exist in Mahavideha. Exactly the same holds good for the other two ring-worlds outside Jambu-dvipa, so

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326 Dr. Charlotte Krause : Her Life & Literature that the whole Manusya-loka has just now 20 Tirthankaras, the minimum number possibles, generally designated as the 20 'Viharamanas'. One of them is the lord Simandhara, imagined to exist in the Aparavideha of Jambu-dvipa, to whom one of the stavanas published below is addressed. The maximum number of simultaneously existing Tirthankaras, on the other hand, is 170. It is reached at periods when there is one Tirtharkara in each of the 32 'Vijayas' of each of the 5 Mahavidehas, and one in each of the 5 Bharatas and the 5 Airavatas'. This figure is considered not only as sacred, but as endowed with magical potentialities, and plays an important part in Jaina-Tantra-Sastra, as exemplified by the popular 'Tijayapahutta'-stotra, which is one of the 'Smaranas' of the Svetambaras supposed to be daily recited". Best known among the Tirtharkaras of all the 15 'Karmabhumis', past, present, and future ones, is naturally the past 'Caturvimsatika' of the world in which we live, i.e., those 24 ones who appeared during the past two 'Aras' of the present 'Avasarpini' in the 'Bharata-ksetra' of Jambu-dvipa. They are : 1. Rsabha ( Adinatha ), 2. Ajita, 3. Sambhava, 4. Abhinandana, 5. Sumati, 6. Padmaprabha, 7. Suparsva, 8. Candraprabha, 9. Suvidhi ( Puspadanta ), 10. Sitala, 11. Sreyamsa, 12. Vasupujya, 13. Vimala, 14. Ananta, 15. Dharma, 16. Santi, 17. Kunthu, 18. Ara, 19. Malli, 20. Munisuvrata, 21. Nami, 22. Aristanemi ( Neminatha ), 23. Parsvanatha, 24. Mahavira ( Vira or Vardhamana ). Out of them, the 1st, the 17th, the 18th, the 20th, the 21st, the 23rd and the 24th are referred to in the hymns published in the volume. The main data which Jaina tradition has handed down with regard to this group of Tirtharikaras, have been presented in poetical form by Somatilaka Suri in his "Saptati-satasthana-prakarana', composed in V.S. 1387". As the name indicates, these data are 170 in number. Some of them are mentioned in our stotras too ( sometimes slightly deviating ). Such data are, e.g. : (1) The 'Kalyana-pancaka', i.e., the dates of the five main

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Ancient Jaina Hymns 327 events of a Tirtharkara's life, viz., conception, birth, initiation into monkhood, attainment of omniscience, and final salvation. The Muni-suvratastavana mentioned these five 'Kalyanaka' with regard to the 20th Tirthankara ( st. 15). (2) The 'antarani", i.e., intervals between the Nirvanas of two Tirtharkaras succeeding one another. According to the law of the 'Kalacakra', these intervals are on a steady decline, as this Caturvimsatika belongs to an Avasarpini. Thus, 50 laksa-koti of sagaropamas of years intervened between Rsabha and Ajita, the two first ones, but only 250 years elapsed between Parsva and Mahavira, the two last ones. (3) The spans of their lives, which likewise steadily decrease, as the Avasarpini progresses. Thus 84 laksa purvas of years is given as the age of Rsabha, 30,000 years as that of Munisuvrata (mentioned in st. 6 of the pertinent stavana), 100 as that of Parsva, and 72 as that of Mahavira. This set of data, combined with the previous one, allows a kind of chronology to be established. Rsabha, the first Tirtharkara's birth took place 84 lakna purvas, 3 years and 8/2 months before the beginning of the 4th 'Ara', and his death 3 years and 82 months before the same. As we are supposed to live in the third millennium of the 5th 'Ara', and the duration of the 4th 'Ara' is 1 kotakoti of sagaropamas minus 42,000 years, this leads down into mythological ages ! Munisuvrata, another of the Tirthankaras mentioned in our texts, is supposed to have been an approximate contemporary of Rama and Sita, and to have died 1 laksa and 84,000 years before Vira, or roughly 11,84,500 B.C. As he died at the age of 30,000 years, he would have been born 12,14,500 B.C. It is also interesting to realize that Neminatha, the 22nd, is believed to have been contemporary with Krsna, and to have died 84,000 before Vira, i.e. roughly 84,500 B.C. As he was then 1,000 years old, he would have been born 85,500 B.C. With Parsvanatha, the 23rd, the dawn of history is reached. As he is stated to have died 250 years before

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328 Dr. Charlotte Krause : Her Life & Literature Vira, at the age of 100 years, the date of his birth roughly comes to 880 B.C. and that of his death to 780 B.C. He is generally admitted to be an historical personality. Mahavira's well-known data are, of course, history, though their accurate placing is still an object of discussion. (4) The names of the Tirtharkaras' fathers and mothers, out of which those of Munisuvrata are quoted in our texts ( st. 5 of the pertinent stavana). (5) The dynasties to which they belonged ( loc. cit.). (6) Their birth-places ( loc. cit.). (7) The countries to which they belonged ( loc. cit. ). ( 8 ) Their colour : 16 being of brown, and each two of white, black, red and bluish complexion. Munisuvrata's 'syamavarna' is referred to in the text just quoted ( st. 6). (9) The characteristic body-marks, such as Munisuvrata's tortoise mark ( loc. cit. st. 6 ) or Parsva's snake mark. (10) The body-height ( for Munisuvrata loc. cit. st. 6). (11) Biographical items of their previous existences. In our texts, nine previous existences of Munisuvrata are mentioned ( loc. cit. st. 3-4), re. which the individual treatise infra may be referred. The Sankhesvara-Par vanatha-stavana ( st. 3-4 ) contains an allusion to Parsvanatha's former lives in the shape of a reference to 'Kamatha', Parsvanatha's hostile brother in his existence as Marubhuti, a minister's son. In that existence, which happened aeons age, Kamatha killed Marubhuti. Subsequently, both brothers were re-born in various parallel existences, and each time, the incarnation of Kamatha hated and finally killed that of Marubhuti. In Marubhuti's final existence as Parsvanatha, Kamatha was incarnated as Katha, a Hindu ascetic, who, while practising the five-fire-penance, once very nearly burnt a snake, which was hidden in one of the logs. By chance, Parsva, then Prince of Benares, appeared, and, aware of the plight of the snake by his supernatural knowledge, rescued the latter. Katha resented the interference, and

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Ancient Jaina Hymns his age-old hatred was re-kindled. This hatred followed him into his next existence as the Asura Meghamalin, who again tried to worry Parsva. Parsva had, in the mean-time, become an ascetic and was wandering about in the wilderness. Meghamalin caused him to be attacked by ferocious beasts, nearly suffocated by dust-storms, and drenched by cloud-bursts, but did not succeed in disturbing the concentration of the Lord. In the end, the snake, whom the Lord had saved, and who had become re-incarnated as Dharana, King of the serpent-demons, appeared with his consort Padmavati, and both protected the Lord forming baldachins over him with their hoods. Reproached and enlightened by Dharana, Meghamalin repented, asked the Lord's pardon, and, having attained spiritual enlightenment, found the path to salvation12. Dharana, or Dharanendra, however, kept serving the Lord Parsva, and is still worshipped as his divine attendant and devotee, along with his spouse. (12) Names of the male and female deities lieved to be in attendance, each couple on one of the Tirthankaras or his places of worship, as Dharanendra and Padmavati, mentioned just now, in Parsva's case. Both are referred to in the Sankhesvara-Parsvanathastavana published below ( st. 9 and 10). These divine attendants of the Tirthankaras are generally known and worshipped as the Yaksas and Yaksinis, or the Sasanadevas and Sasanadevis, and are often found represented at the side of images of the Tirthankaras. 329 References to these divinities in this particular function are obviously restricted to post-canonical literature: the earliest being contained in Padalipta's 'Nirvanakalika'13 ( according to Winternitz14, prior to the 5th century) on the Svetambara, and in Yativrsabha's Tiloyapannatti1s and Vasunandin's Pratisthasaroddhara1 (both about contemporaneous with the former) on the Digambara side. In Svetambara canonical literature, the very expressions 'Sasanadeva' and 'Sasanadevi' do not occur, and the word 'Yaksa' has a different sense. Generally, it stands as a denomination of one of the eight sub-classes of Vyantaras, which latter, in their turn, are

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330 Dr. Charlotte Krause : Her Life & Literature one of the four main categories of gods17 known to Jaina dogmatics. But that at least Dharana or Dharanendra, the most popular of the Sasanadevas, cannot be meant to belong to the Yaksa sub-class of the Vyantaras, is clear from the facts : (1) that this Yaksa sub-class of the Vyantaras is stated to be ruled by two Indras only, viz., Purnabhadra and Manibhadra's, not leaving room for a third Indra 'Dharana', and (2) that they are not snake-deities'', while the Sasanadeva Dharana is most decidedly a snake-god. Obviously, he is identical with the Dharana whom Jaina dogmatics mention as the Indra of the southern section of the Naga-kumaras, the second sub-class of the Bhavanapatisz", whose emblem is the snake21. Yet if this identity is assumed, the difficuly arises that the Sasanadeva Dharana is unanimously described as being accompanied by his mate Padmavati, while a list of the names of the chief-queens of the Naga-kumara ruler Dharana22 does not contain the name of 'Padmavati', as Professor H. R. Kapadia has Pointed out23. If the Senaprasna is correct in insisting on the identity of both, as well as on Padmavati being Dharana's chief queen24, the name of 'Padmavati' would have to be taken as an original epithet or apposition to any one of those Indranis, replacing, later on, the actual name. As thus Dharanendra, anyhow, does not belong to the Yaksa sub-class of the Vyantaras, the now prevalent technical meaning of the word 'Yaksa' as 'divine attendant on a Tirthankara' cannot directly be connected with the former meaning. There is more likelihood of its being based on the meaning which the word 'jakkha' bears in two isolated passages of the Uttaradhyayana-sutra-5, where it serves as a synonymon for 'deva', and refers to gods of higher categories, who reside in 'Kalpas, thus proving that it is not restricted to the sub-class of the Vyantaras called Yaksas. The idea that each couple of Yaksa and Yaksini serving one and the name Tirtharkara, are husband and wife, as assumed by B. C. Bhattacharya26, certainly holds good in the case of Dharana and

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Ancient Jaina Hymns 331 Padmavati. There is, however, no indication which would confirm this as a general principle. Nor is the idea of the same scholar tenable that originally, every Yaksa was the leader of the disciples of his resp. Tirthankara, and each Yaksini his first female convert27. The very life-story of Parsva suffices to disprove this, as he was attended by Dharana and Padmavati before he attained omniscience and began his teaching activity. Over and above the 170 stereotyped data, out of which the above ones have been culled, tradition has handed down life-stories and legends of those 24 Tirthankaras. Most of the latter are found collected in Hemacandra Suri's famous compendium 'Trisastisalakapurusa-carita'. It is seen that the details available for the majority of those Tirthankaras are scanty, while there are elaborate biographies of a few of them, who enjoy special popularity. Their lives, including previous existences, form also the subjects of individual monographs in Samskrta, Praksta, Apabhramsa and Gujarati. Adinatha, Munisuvrata, Parsvanatha, and Mahavira, to whom some of the hymns published below are dedicated, belong to that category. Much less attention than to this last Caturvimsatika of our Bharataksetra has naturally been paid to the 24 Tirthankaras who were contemporaneous with them in Airavata. Their names, however, are handed down28. The same must be stated with regard to the Caturvimsatikas who appeared previous to the latter, i.e., in the last Utsarpini both in Bharata?' and Airavatao. It seems that a certain tradition exists regarding the five 'Kalyanakas' of those three groups.31. List of the names of the Tirtharkara-caturvimsatikas destined to appear in Bharata?? and Airavata?the coming Utsarpini are likewise handed down. These future Tirthankaras are of somewhat stronger interest, since they are linked up with the past by certain predictions found in the Sacred Literature with regard to those personalities in whom they were once incarnated. Thus, Sulasa, a

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332 Dr. Charlotte Krause : Her Life & Literature loyal lady-devotee of Mahavira, is to be reborn as the 16th Tirthankara of the coming Utsarpini of Bharata. In the same way, King Srenika, the ruler of Magadha during Mahavira's time, and one of his layman-followers, is to be the first and Sri-Krsna, cousin and layman-follower of Neminatha, the past 22nd Tirthankara of Bharata, is to be the 21st Tirthankara of the future. 34 At present, anyhow, those future Tirthankaras are assumed to be still roaming about in a state of relative imperfection, and are, therefore, little satisfactory objects of worship. The past ones, on the other hand, are supposed to have shed their human shape, and, having attained final salvation, to be no longer capable of action nor of interest in mundane affairs, and, therefore, utterly of reach of the worshipper's imagination. Still, Tirtharkara-worship forms one of the six Avasyakas or daily observances of every Jaina, meant to effect internal purification. In view of this aim, all the Tirthankaras are considered equal, and full scope is left to the personal liking of the worshipper in addressing his hymn or his prayer to any one out of them, or even to a particular statue at a particular place of pilgrimage, imagined to represent the Tirthankara by 'sthapana'. What is more natural than that the worshipper should turn his mental sight towards the distant world of Mahavideha, or rather of the several Mahavidehas, where at this very moment, the twenty 'Viharamanas' are wandering about in actual human shape, and yet perfect in their supernatural knowledge and their absolute purity of thinking, feeling and acting, apparently much nearer in approach for the naive type of bhakti than those past and future Tirthankaras. Both the Digambaras and the Svetambaras have lists of names of those twenty Viharamanas'35, as well as a number of hymns addressed to one or the other or to all of them. A special favourite among them is the Lord Simandhara, to whom one of the hymns published below, is addressed. He is believed to live at present, in the full possession of omniscience, in the Vijaya 'Puskaravara' of the Purvavideha of Jambu-dvipa, having a body-height of 500 dhanu ( = 2,000 cubits).

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Ancient Jaina Hymns 333 As our poem recalls to mind ( st. 16 ff.), he was born in the city of Pundarikini in the period intervening between the Nirvana of Kunthus, the 17th and that of Ara, the 18th Tirthankara, which latter is supposed to have taken place about % of a palyopama of years, i.e., aeons, ago. He renounced the world in the interval between Munisuvrata, the 20th, and Nami, the 21st Tirihankara, obtained omniscience subsequently, and is destined to attain Nirvana by the time when the 7th Tirthankara of the coming Utsarpini of the Bharata of Jambu-dvipa, Udaya, will have attained salvation, i.e., millions of years hence. 37 Thus much about the Tirtharkaras collectively. As regards the individual Tirthankara ( also designated as Arhant or Jina ), he is, as has already been hinted at, so free from passion that not even traces of the four 'kasayas', viz., anger, deceit, pride and greed, mar the perfect peace of his mind. The omniscience which he has achieved, in fact presupposes the complete annihilation of the four types of 'obnoxious karman' ('ghati karman') which Jaina metaphysics assumes, viz., 1. karman obscuring knowledge, 2. karman obscuring vision of mind, 3. karman preventing ethically correct acting, and 4. karman which produces obstruction in general. Consequently, the four infinite qualities which in fact inhere, in latent form, in every soul ( the 'ananta-catuska'), viz., infinite knowledge, infinite mental vision, infinite bliss, and infinite power, are fully manifested in him. Nothing separates him from final emancipation but remnants of the four types of 'non-destructive karman' ( 'aghati-karman'), viz., 1. karman pre-ordaining pleasure and pain, 2. karman pre-ordaining the duration of life in the respective incarnation, 3. karman pre-ordaining the characteristics of body and surroundings, and

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334 Dr. Charlotte Krause : Her Life & Literature 4. karman, pre-ordaining family, social rank, etc. So long as particles of these four categories of karman remain unconsumed, the Saint retains his human body, and wanders about, passionless, perfect, preaching the true religion, adored by mortals, immortals and animals. Innumerable beings gain spiritual enlightenment and follow in his path, both in the figurative and the literal sense. In this way, a "Tirtha' is formed, i.e., the prototype of the fourfold community, consisting of ascetics and laymen, both male and female, professing the newly revived eternal Jaina Faith, which had been dormant since the Nirvana of the preceding Tirthankara. Many members of this Tirtha become 'Kevalins', i.e., omniscient saints, and precede the Tirthankara to final salvation ( 'Moksa' or 'Siddhi') as Siddhas, i.e., emancipated, perfect souls to reside for ever at the top of the universe, from where there is no return into the Samsara or circle of metempsychosis. A time comes when the Tirtharkara himself enters Moksa, his store of karman being exhausted. From that time onward, omniscience again becomes unattainable for all, excepting a few sporadic cases happening in the immediately following decades. The existing 'Kevalins' enter Nirvana. Then, Moksa too can no longer be attained, till, after aeons over aeons, another Tirthankara appears. The only feature which distinguishes a Tirthankara from the infinite number of likewise perfect 'Kevalins', is the fact that the former initiates a period of religious revival, founds a 'Tirtha', whose supreme leader he remains during his lifetime, and gives, as it were, the signals for the opening and closing of the gate to salvation by the beginning and end respectively of his Tirthankara activity, as pre-ordained by a peculiar type of karman, a variety of 'punya' of the most exalted degree, named "Tirtharkara-namakarman'. Not content with this definition of the personality of a Tirtharkara, Jaina hagiography describes him as invariably distinguished by a number of stereotyped 'eminences'. Thus, every

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Ancient Jaina Hymns 335 Tirtharkara belongs to a royal dynasty, and some are ruling princes or emperors themselves, before renouncing the world. His imminent birth is announced to his mother by a chain of stereotyped auspicious dreams. His five 'Kalyanakas' are celebrated by the gods with divine pomp. From his very conception, he is equipped with supernatural knowledge, and from early childhood possesses extra-ordinary physical strength. When he prepares to renounce the world, he distributes, for a year, valuables of all kinds, which are continuously replenished by devoted genii. Then, seated in his royal palanquin, he moves into the wilderness, with a huge retinue of mortals and immortals, haits under some tall tree, and removes, along with his royal robes and ornaments, his hair in five handfuls. Leaving his followers behind, he wanders about from place to place, a homeless ascetic, practises severe penance, and patiently suffers hardships and persecutions, till he obtains omniscience. Only then, his activity as a Tirthankara begins, in which he preserves till his karman is consumed. Wherever he goes, gods and genii produce miraculous phenomena to his glorification. Generally, 34 miraculous phenomena38 of this kind are described in Jaina texts under the name of 'the 34 atisayas', which are also referred to in some of our hymns. They are as follows: (a) 4 innate atisayas : (i) His body is of exquisite beauty, always clean, fragrant, and free from perspiration. (ii) His breath has the fragrance of lotuses. (iii) His flesh and blood are the colour of milk and free from odour. (iv) The actions of eating and of evacuating are impercepti ble to the human eye (or : do not take place according to Digambara doctrine ). (b ) 11 atisayas produced by exhaustion of 'ghati-karman': (i) One kotakoti to gods, men and animals find place within the space of one mile around him, to listen to his words.

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336 Dr. Charlotte Krause : Her Life & Literature (ii) Every living being listening to him, can understand his teachings in his or her own language within that space. (iii) A sun-like halo surrounds his head. (iv) No disease appears within the space of one yojana around him. (v) Nor does enmity exist therein. (vi) Nor calamity produced by the seasons. (vii) Nor epidemics. (viii)Nor excess of rain. (ix) Nor drought. (x) Nor famine. (xi) Nor fear from government or from enemies. (c) 19 atisayas created by gods : (i) The 'dharma-cakra'steadily accompanies him, floating in the air in front of him. (ii) Divine chowries keep fanning him. (iii) A throne with foot-stool accompanies him. (iv) A triad of divine parasols keeps moving with him. (v) A jewel-flag accompanies him. (vi) Golden lotuses arise wherever he puts down his feet. (vii) Wherever he stops to preach, the 'Samavasarana-hall' miraculously arises around him, with three enclosures of precious materials. (viii )Though he sits down with his face turned towards the east, reflections of his shape are visible in the remaining three directions, so that he seems to be present fourfold ('caturmukha'). (ix) In the middle of those four shapes, a huge Asoka tree is visible, overshadowing the audience. (x) Wherever his foot treads, thorns turn their spikes down ward. (xi) The trees salute him, as it were, bending down towards him.

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Ancient Jaina Hymns 337 (xii) The sound of divine drums keeps accompanying his voice. (xiii) A pleasant breeze keeps blowing. (xiv) The birds fly around him in the auspicious direction. (xv) Showers of fragrant water fall. ( xvi) Divine flowers of all the five colours fall in showers and cover the ground keep-deep. (xvii) His hair and nails do not grow. (xviii) At least one crore of gods and genii are always near him to serve him. (xix ) The weather is always pleasant. All these fatisayas' are enumerated in the Munisuvratastavana ( st. 8-13). Seven out of those mentioned under ( b ) and (c), viz., the Asoka tree, the flower-rain, the chowries, the throne, the halo, the divine drums, and the three parasols, with the addition of a further item, viz., divine music accompanying the Lord's voice (generally quoted as the third in stereotyped order ), form the 'eight padihera', or 'pratiharya'.99 They are described in the VarakanaParsvanatha-stavana ( st. 20 ff.) in detail. Besides, the voice of the Tirtharikara is described as possessing 35 special merits"0, his body as adorned with 1008 auspicious characteristics"), and his mind as free from 18 weaknesses which inhere in ordinary human beings2. References to these characteristics are given in the Munisuvrata-stavana ( st. 14 )". The latter hymn also mentions some further features generally connected with a Tirtharkara's appearing. Thus there are the 12 'parsadah' ( st. 18 ), i.e., groups of listeners who surround the Lord in the 'Samavasarana' hall, viz., the four classes of gods and goddesses, male and female Jaina ascetics, and human laymen and laywomen.44 Then there is that miraculous power of the Lord simultaneously to answer all the questions and dissolve all the doubts that may arise in the minds of any number of individuals of his vast audience ( st. 16 )45. There is, moreover, that mode of argumentation

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338 Dr. Charlotte Krause: Her Life & Literature so typical of Jaina Philosophy known as the 'Syadvada' (i.e., the method of deducing an absolute truth from an aggregate of statements made from various stand-points, or, in other words, the method of relativity in argumentation ), which likewise finds a mentioning there as one of the characteristics of the teachings of the Lord (st. 31). References : 1. Tattv. III, 7 ff., Tika, p. 248 ff. 2. Tattv. IV, 15, and Tika, p. 294 ff. 3. 1 koti 1 crore or ten millions; accordingly 1 kotakoti = the square of a koti or 10,00,00,00,00,00,000. A 'sagaropama' is equal to ten kotakotis of 'palyopamas', and a 'palyopama' is the number of years which it would take to empty 'a cylindrical container of a height and circumference of one yojana ( = 4 miles), filled under enormous pressure with the finest bodyhairs, if every 100 years one hair is removed. Vide Tattv. IV, 15, Bhasya, p. 294, and Pravac., Dvara 18 and 159, p. 302 ff., where details and further specifications are given. 4. 1 'dhanu' = 4 'hasta' or cubits. 5. 1 'purva' = 84,00,000 purvangas', one 'purvanga' equalling 84,00,000 years; Vide Tattv. IV, 15, Tika, p. 293. 6. 1 'hasta' = 1 cubit. - 7. Tattv. III, 12-13. 8. Vide Pravac., Dvara 13, st. 327 (where, as an alternative, 10 is also given as the minimum number ). 9. Pravac. loc. cit. 10. Pancaprat., Bh., p. 431 and elsewhere. 11. Published by the Atmananda Jaina Sabha, Bhavnagar, V.S. 1975 (with the Commentary of Devavijaya). 12. Cp. M. Bloomfield, The Life and Stories of the Jaina Saviour Parsvanatha, Baltimore, 1919, Introduction and the Original works mentioned therein.

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Ancient Jaina Hymns 13. Nirnaya Sagara Press, 1926; p. 34 ff. 14. M. Winternitz, A History of Indian Literature, Vol. II, Published by the University of Calcutta, 1933, p. 478. 339 15. Part I, Published by Jaina Samskrti Sangha, Sholapur, 1943, p. 266 (IV, st. 934 ff. ). 16. As quoted in Vastusara-prakarana, Jaipur City, 1936, 'Parisista', p. 169 ff. 17. (i) Bhavanapatis, whose realm lies 1,000 yojanas below the surface of the earth, stretching thousands of yojanas into the depth, and who are divided into the 10 sub-classes: Asura-, Naga-, Vidyut-, Suparna-, Agni-, Vata-, Stanita-, Udadhi-, Dvipa-, and Dik-kumaras; (ii) Vyantaras, whose abodes lie 100 yojanas below the surface of the earth and who are divided into the 8 subclasses: Kinnaras, Kimpurusas, Mahoragas, Gandharvas, Yaksas, Raksasas, Bhutas and Pisacas; (iii) Jyotiskas, located high up in space, and represented by the several suns, moons, planets, fixed stars, etc.; (iv) Vaimanikas, residing in vimanas in a layer of space high above the realm of the Jyotiskas, and represented by divinities of the highest degrees of perfection, which increases in proportion to the elevation of their abodes from the ground. Vide Tattv. IV, 11ff.; Prajn. II, Sutra 46ff., Tiloyap. III, Devendra-stava-prakirnaka st. 15 ff. etc. 18. Cp. Tattv. IV, 6 and Devendra. st. 15 ff. and 66 ff. 19. Vide Tattv. IV, 12, p. 284, Bhasya, where these Yaksas are called 'vatavrksa-dhvaja', i.e., having the banyan tree as their emblem. 20. Vide Prajn. loc. cit.; in Tiloya. the name is 'Dharanananda'. 21. Tattv. IV, 11, p. 282; Bhasya ( 'phani-cihna').

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340 Dr. Charlotte Krause : Her Life & Literature 22. Bhagavati-sutra, X. 5; Jnatadh. II, 1, etc. 23. Sobhana Muni, Stuti Caturvimsatika, Agamodaya Samiti, 1926, p. 279. 24. II, 112, as quoted loc. cit. 25. III, st. 14 and 16. This important meaning is not given in Pt. Hargovind Das T. Sheth's generally useful Praksta Dictionary 'Paia-Sadda-Mahannavo'. 26. 'The Jaina Iconography', Punjab Oriental Series, Lahore, p. 163. 27. loc. cit. p. 93. 28. Sama., Sutra 159, st. 66 ff. (p. 153 ) and Pravac., Dvara 7, st. 296-299. 29. Pravac., Dvara 7, st. 288-290, and Abhidhana, I, st. 50 ff. 30. loc. cit. 31. Purna-ksema-vallabha-vilasa, Sangrahakartta Sri Vallabha Sagara Gani, Neemach, V.S. 1990, Bhaga 3, p. 28. 32. Samav., Sutra 159, st. 72 ff.; Pravac., Dvara 7, st. 293-295; Abhidh. I, st. 53 ff. 33. Samav., Sutra 159, st. 87 ff.; Pravac., Dvara 7, st. 159, 87 ff. 34. Samav., Sutra 159, st. 77 ff. 35. For the Digmbara Tradition, vide 'Jaina-vani-sangraha', Cal cutta, V.S. 1982, Adhyaya 7, p. 66; for the Svetambara one : 'Sri Hindi-Panca-Pratikramana', Indore, A. D., 1927, p. 523. 36. Kunthu is believed to have been %4 palyopama, 66 laksa, 79 millennia of year and 89 fortnights previous to the beginning of the 5th 'Ara'. 37. For further data re. Simandhara vide "Ratnasamuccaya grantha'. Published by Seth Manekchanda Pitambardas, Hubli, V.S. 1985, p. 202, st. 517 ff. 38. Abhidh. I, st. 57-64; Saptat., Sthana 97. 39. Vide Pravac., Dvara 440, p. 106. 40. Vide Abhidh. I, st. 65-71; Saptat. Sthana 98.

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Ancient Jaina Hymns 341 41. Vide Saptat., Sthana 44. 42. Vide Abhidh. I, st. 72-73. 43. Digambara tradition deviates slightly in all these points : cp. J. Jaini, Outlines of Jainism', Cambridge, 1916, App. IV. 44. Vide Trsasti. I, 6, st. 100 ff. and I, 3, st. 423 ff., where full des criptions of the Samavasarana are given. This work is now partially available in the English translation by Miss H. John son, G. O. S., No. 51. 45. Vide s.v. 'Samavasarana' in the 'Abhidhanarajendra-kosa'.

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Remarks on the Texts 1. The Muni-Suvrata Stavana As its name indicates, this hymn is addressed to MuniSuyrata, the 20th of the 24 Tirthankaras who appeared in this Bharataksetra of Jambu-dvipa during the previous two 'aras' of the present Avasarpini. After announcing, in st. 1, his intention to sing the praise of Munisuvrata, and expressing, in st. 2, his incompetence to do justice to this task, the poet gives, in st. 3-7, the data of the last mine existences, in which he was incarnated respectively as : (1) King Sivaketu of Supratistha-nagara. (2) A god in 'Saudharma' (the southern half of the lowest heaven ). (3) Kuberadatta of Varapura. (4) A god in the third heaven. (5) King Vajrakundala of Paurana-nagara. (6) A god in the fifth heaven. (7) King Srivarma of Campa. (8) A god in 'Aparajita' ( one of the five 'vimanas' of 'Anuttara', the highest heaven, the inhabitants of which are predestined to attain final salvation after, at the most, two more rebirths). (9) Muni Suvrata, son of King Sumitra of Raja-grha, of the Harivania dynasty, and Queen Padma, and later himself King of Magadha, which position he resigned to become a homeless ascetic, attain omniscience, and after a long and beneficent career as a Tirtharkara, enter Moksa. While dwelling on this last existence, the poet alludes to some of the stereotyped features common to all Tirtharkaras, the birth festival celebrated by the gods, and the supernatural know

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Ancient Jaina Hymns ledge inherent in them from birth, mentioning also Muni Suvrata's black complexion, the characteristic tortoise-mark on his body, his body-height of 20 'dhanu' (i.e., 80 cubits), and his age being 30,000 years. The next stanzas, 8-14, describe the conventional 'Atisayas' and other supernatural phenomena believed to accompany a Tirthankara's appearance ( as specified above). guna, 343 Then follows, in st. 15, the list of Munisuvrata's five 'Kalyanakas', viz. : (1) entering his mother's womb on Sravana Purnima. (2) birth on the dark Astami of Jyestha, (3) initiation as a monk on the bright Dvadasi of Phalguna, (4) attainment of omniscience on the dark Dvadasi of Phal (5) 'nirvana' on the dark Navami of Jyestha. With regard to all the above data of Muni Suvrata's life our poet agrees with a tradition represented by Somatilaka Suri's 'Saptatisata-sthana-prakarana', as well as Dharmaghosa Suri's 'Munisuvrata-stotra', except that the latter has 'Sirikeu' instead of 'Sivakeu' as the name of Muni Suvrata's first incarnation. A poetical passage in Prabhacandra's 'Prabhavaka-carita' said to be quoted from the 'Agama' in illustration of Muni Suvrata's nine last existences3, likewise agrees regarding that subject, except that here, 'Pranata' (the tenth heaven) stands for 'Aparajita'. Another tradition, represented by Vimalasuri's 'Paumacaria', Hemacandracarya's 'Trsastisalakapurusacarita's, and Jinaprabha Suri's 'Vividha-tirtha-kalpa", knows only of the three last existences of Muni Suvrata, which deviate from the former version in so far as here, the name of the first incarnation is 'Siridhammo' according to Vimalasuri, 'Surasresthin' according to Hemacandra, and 'Surasiddha' according to Jinaprabha ( he is King of Campa in Aparavideha according to all three unanimously), while the second is that as a god in 'Pranata' (only Vimalasuri has 'Pupphottara' instead),

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344 Dr. Charlotte Krause : Her Life & Literature and the last as Muni Suvrata. Hemacandra further deviates in giving the Dasami instead of the Dvadasi as the 'Diksa-kalyanaka'. It would be futile to try to assess the mutual relationship and value of these variants, before further works dealing with Muni Suvrata's life, particularly all those monographs mentioned in H. D. Velankar's 'Jinaratnakosa', will have become available in print.? Only thus much may be mentioned that none of all the above post-canonical works follows the Samavayanga-sutra in including, in the list of pre-existence names, that of 'Sihagiri', the only pre-existence name of Muni Suvrata which that Sutra, and for the matter of that the canon, happens to mention. The stanza of our hymn following this biographical sketch ( st. 16 ), extolls some of the stereotyped merits inherent in a Tirthankara's preaching. The next stanzas contain a very compressed summary of the legends of 'Asvavabodha-tirtha' and 'Sakunika-vihara' (st. 17-21 ). This time-honoured place of pilgrimage of Munisuvrata at Broach is frequently mentioned in Jaina literature, and, though no longer existing as such, still reverently remembered. The very Avasyaka liturgy of the Svetambaras contains a reference to it in the much recited passage : 'Jayau .... .... Bharuacchahim Munisuvvaya!", i.e., "At Broach, Muni Suvrata ( 's image ) be victorious!". These are words of the Jagacintamani-caityavandana'', which is believed to go back to the Lord Gautama Indrabhuti, Mahavira's direct disciple, and thus to be older than the Agamas themselves. This indicates that Broach must indeed have been a very ancient centre of Muni Suvrata worship. According to the legends referred to, it is even a 'Jivarta-Samitittha's", i.e., a Tirthali founded during the lifetime of the Tirthankaral?, in this case nearly 12 lakhs of years ago. The reference to it in our hymn is, therefore, amply justified from the poet's stand-point. The legends themselves are a popular subject of Jaina litera

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Ancient Jaina Hymns 345 ture, and therefore, handed down in slightly varying shapes!). According to the version followed by our poet, their gist is as follows: Muni Suvrata once came to know by his omniscience that an Asvamedha-sacrifice was about to be performed at Broach, and that a stallion was destined to be sacrificed who, in a former human existence, had been his friend. 14 As according to the Jaina doctrine, dying with a depressed or frightened or otherwise worried mind causes re-incarnation in a low order of living beings, the Lord foresaw that this might happen to the stallion, who owed his present plight too to such a previous death"5. Deciding to save him, the Lord hastened from Pratisthana, where he was staying, to Broach, doing the whole distance of 60 yojana ( = 240 miles ) in one night. He halted in the grove 'Korintaka-vana' near Broach, where his Samavasarana was arranged. High and low, gods, men and animals flocked there to listen to his sermon. In the crowd was the sacrificial stallion". Listening, the remembrance of his former life, when the Lord has been his friend, suddenly came over him, and got with it, religious enlightenment. Fortified by the requisite observances, including the vow of fasting unto death, he died with a serene mind, and was thus re-incarnated as a god. In grateful remembrance, this god built, on the scene of his enlightenment, a temple dedicated to Muni Suvrata. According to the present version, it contained the foot-prints of the Lord. This temple became known as 'Asvavabodha', i.e., 'Stallion's Enlightenment', vying in religious importance with the local 'Asvamedha' Tirtha of the Hindus. Near the Asvavabodha Temple, a female bird, according to our hymn a 'vata-babalika' ( 'sabalika' = Prakrta 'savaliya' = Gujarati 'samali' ), was once hit by an arrow. Wounded to death, she fell down at the foot of the Banyan tree, which contained the nest with her young ones. Two Jaina Sadhus saw her, and, desirous to help her to improve her future life, whispered the 'Namaskaramantra 20 into her ear. Soothed by the sound of the words of this holiest of all Jaina Prayer formulas, which is believed to possess

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346 Dr. Charlotte Krause : Her Life & Literature miraculous faculties, the bird died with a calm mind. She was thus reborn as the daughter of the King of Ceylon, and was named Sudarsana. Once, a Jaina merchant from Broach, who attended the Durbar of her father, was seized by a fit of sneezing, and spontaneously exclaimed 'Namo Arihamtanas'! When the sound of these words reached the ear of the Princess, she suddenly awoke to a recollection of her previous life, when, as a bird, she had heard recited the sacred mantra which contains these very words. Eager to see the scene of that event once more, she undertook a pilgrimage to Broach, accompanied by that merchant, as well as by a large retinue, accommodated in 700 ships. She became a devoted Jaina laywoman, and restored the shrine of Asvavabodha. In commemoration of her experience, the place became known as "Sakunikavihara' or 'Samalika-vihara', the 'Bird's Temple'. After a virtuous life, she died and became re-incarnated as a goddess in Isana ( the northern half of the lowest heaven ), from where she sometimes descends to worship the Lord. Muni Suvrata, producing miraculous phenomena in the temple. Obviously, our poet refers to the latter belief, when calling the temple-walls 'adhisthita' ( st. 38 )22. So far the legend. To substantiate these accounts of animals - horse and bird - awakening to a recollection of pre-existences and spiritual enlightenment, the poet then quotes, in st. 21, the instance of a fish in the 'Last Ocean', i.e., the 'Svayambhuramana-samudra'. Encountering another fish, whose body faintly resembled a Jina statue, he remembered how in a previous human existence, he had seen such a Jina image ( and, so the story goes on according to Somadharma Gani's Upadesa-saptat?), had paid many involuntary obeisances to it, as it had been placed close to a very low house-door by his devout father, in the intention of thus reforming a religiously indifferent son). This recollection inspired the fish to introspection and to a religiously blameless conduct, which caused his becoming incarnated as a god.

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Ancient Jaina Hymns 347 The subsequent stanzas, 22-36, glorify the Jaina Religion in general, and express the poet's firm belief in the sublime teaching of the Tirthankara as the means by which he hopes to be rescued from the terrifying ocean of re-births, and to attain final beatitude. Then his thoughts revert to Muni Suvrata's shrine at Broach, whose sacredness he extolls in st. 37-39 under both the ancient names, 'Asvavabodha' as the general name of the Tirtha, and *Sakunika-vihara' as that of the temple24. Of great interest are the attributes 'pravara-mahima", i.e., "being of outstanding grandeur', applied to the whole Tirtha, as well as 'tatra-samstha', i.e., 'standing there' ( viz., at Asvavabodha ) applied to the temple, and 'guru-parivrdhadhisthita-supratistha', i.e., 'big, massive, attended and protected by divine power, and well founded', applied to the surrounding wall, the dwellers within the precincts of which are not robbed even by cruel thieves !' This sounds like irony nowadays, when the ancient place of pilgrimage no longer exists, and its very site can only be inferred ! Yet it shows that the poet cannot have had the modern Muni Suvrata Temple in view, which is only a small, unimpressive building, standing in a row of houses, sandwiched between them, without any surrounding space, not to speak of a big and massive' wall. The poem can only have been composed at a time when Sakunika-vihara was an impressive stone building and a renowned Jaina place of pilgrimage. Since the poem itself is anonymous and undated, it will be necessary to define that period more precisely so as to ascertain the time of its composition. What happened to Asvavabodha and Sakunika-vihara after its restoration by Sudarsana ? Literature is full of accounts of its existence, its sanctity and popularity, and of its being restored and embellished over and again by kings and ministers25. Some of those accounts lead back into mythological darkness, so that it is not easy to draw a sharp line between legend and history. According to a summary of the history of the shrine, given in the Prabhavaka-carita?", Asvavabodha had

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348 Dr. Charlotte Krause : Her Life & Literature twice been restored previous to Sudarsana, viz., by the pre-historical emperors Padma ( i.e., Sri Rama ) and Harisena. After the restoration effected by Sudarsana, it is related to have been renewed by the Sravaka King Samprati, Asoka's grand-son, who, according to Jaina belief, never tired of building and restoring temples of the Tirtharkaras, nor of installing their images, though there are historians who doubt his existence. Then followed a restoration effected, on Siddhasena's advice, by the great Vikramaditya, who, in the essential aspects, shares Samprati's fate. The subsequently reported events indicate that the poet indeed refers to the 'Samvatsarapravartaka' of 56 A.D., though in reality, Siddhasena was not contemporary with the latter, but with some Gupta-Vikramaditya27. The sacred place fell then into the hands of the Bauddhas, from whom Acarya Khaputa wrangled it back 484 years after the Vira-Nirvana, i.e., 14 years previous to the Vikrama Samvat. In the Vira-Nirvana Samvat 845, i.e., 375 V.S., the 'Turuskas', having destroyed Valabhi, tried to take Broach, but were repulsed by the intervention of the divine incarnation of Sudarsana. In the ViraNirvana year 884, i.e., 414 V.S., the influence of the Bauddhas, who had again gained preponderence there, was paralysed by the Jaina ascetic Mallavadin, whose identity is not clearly established. The temple is also related to have been restored by King "Satavahana', and the subsequent consecration to have been performed by the well-known Jainacarya Padalipta Suri, who is credited with the authorship of several works preserved up till now. A monograph on Padalipta Suri contained in the same 'Prabhavaka-carita' which relates that event28, is however, so seriously marred by chronological improbabilities, that his date is still a subject of discussion. The fact that Aryaraksita, who is assumed to have died in V.S. 127, mentions Padalipta as the author of 'Taramgavai' in his Anuyogadvara-Sutra, makes it appear that Padalipta Suri must have flourished before that date, so that those inconsistencies would dissolve themselves into mere anachronisms, due perhaps to the

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Ancient Jaina Hymns 349 possible existence of several Padaliptas at different periods29. Subsequently, at the time of Vijayasimha Suri, who is known as the author of an ancient hymn, though his time is uncertain', Broach was destroyed by fire, which consumed the wooden structure of Sakunika-vihara. Vijayasimha Suri, who was the Acarya of the temple, caused the same to be re-erected in wood. According to our source, this structure, having been rendered uninflammable by the Suri's magic power, lasted till, in the time of the Solanki King Kumarapala of Gujarat, Ambada rebuilt it in stone. Re. its fate in the intervening period, our source has nothing to say. Its existence is, however, testified by two references in other works. One of these references is contained in Sricandra Suri's 'Munisuvrata-caritra', a work of nearly 11,000 Praksta Gathas, which is assumed to have been composed in about V.S. 120031. It states that Maladharin Abhayadeva of the Harsapuriya Gaccha, one of the author's spiritual ancestors (otherwise known to have performed the consecration of Antariksa Parsvanatha, a famous Tirtha at Sirpur, near Akola, in V.S. 1142 ), caused golden pinnacles ( 'hemamaya-kalasa' ) to be fixed on 'Savaliya-vihara', i.e. 'Sakunika-vihara' by 'Varanagasuya Samtuya'32, i.e., Santu, or Sampatkara, the pious Jaina Minister of the Solanki kings Bhima (V.S. 1078-1120), Karna ( 1120-50 ) and Jayasimha ( 1150-99), a well-known figure of the Prabandha literature33. The second reference occurs in the Prakrta Parsvanathacarita of Devabhadra Suri ( of the Kharatara Gaccha )34, who states35 that he composed this work in V.S. 1168 in 'Amadatta's Temple' at Broach, which town he describes as being 'attractive by the temples of Vira and of Muni Suvrata, adorned with golden pinnacles ('sovannimdaya-mamdiya-Munisuvvaya-Vira-bhavana-ramanie Bharuyacche tehim tthiehim mandire Amadattassa' ). This reference very clearly indicates that in V.S. 1168, the temple of Muni Suvrata must still have been in the possession of the Jainas, and that it must have been a place fairly frequented and held in esteem by

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350 Dr. Charlotte Krause : Her Life & Literature them, to say the least. Most likely the pinnacles36 which Devabhadra Suri saw, were those which Santu had presented. We return now to the account of Prabhavaka-carita? According to the latter, the old wooden building of Sakunika-vihara lasted till the time of Kumarapala3, when it was in a state of utter decay, brought about by white ants and monsoon-moisture ( according to Jinaharsa Gani, by the floods of the Narbada). In that condition, it was seen by Kumarapala's brave General, the "Ranaka Ambada', Governor of Lata and other parts of the kingdom, who had won the title of 'Rajasamhara' by his victory over the Kadamba King Mallikarjuna of the Konkana. He was the son of the Sravaka Minister Udayana of Srimala clan, and younger brother of Kumarapala's later Minister Bahada or Vagbhata, and a good Jaina himself. He undertook the next restoration of Sakunika-vihara 11,85,686 years after Muni Suvrata's Nirvana, i.e., in V.S. 121640 ( according to later sources, he did so in fulfilment of the last wish of his dying father, whose death" occurred between V.S. 1205 and 1208 ). He caused the whole old wood structure to be dismantled, and rebuilt the temple in stone from its very foundations. It was only after a hard struggle with the treacherous river-soil, which once buried the foundation, and with it, a batch of masons, that Ambada succeeded in erecting a firm building, according to the Prabandha-cintaman142. It took a year to complete it, according to the Puratana-prabandhasangraha^3. The Prabhavaka-carita states that it measured 18 'hasta' ( 'hastastadasakam caityam' ), i.e., 8 square-yards, which measurement refers of course, to the innermost sanctum, not counting the several entrance-halls ( 'ranga-mandapa', 'dvara-mandapa', etc. ), nor the surrounding chapels which the Prabhavaka-carita itself refers to ( 'aneka-devavesmadhyam"), and which later literature mentions under the name of 'deva-kulikas'44. According to Jinaharsa Gani, the temple contained a 'lepyamaya' (plaster ) statue of Muni Suvrata". All the sources concur in stating that the consecration-ceremony was performed by the Raja-guru Hemacandra Suri

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Ancient Jaina Hymns 351 ( who was intimately connected with the family of Ambada, and whose very ordination ceremony had been arranged by Ambada's father, the Minister Udayana )". Some of the later sources add that King Kumarapala himself was present at the consecration of Ambada's temple, and performed the 'Aratrika' rite (modernarati ). The very much later Jinamandana states in his 'Kumarapalacarita'47 that the consecration took place in V.S. 1220. * All those sources, including the Prabhavaka-carita, are chronologically considerably remote from the actual event, none by less than a century. The only source which stands closer, is Somaprabha Suri's Kumarapala-pratibodha, composed in V.S. 1241. This source not only lacks in such features of glamour as Hemacandra's and Kumarapala's presence at the consecration, but just plainly states that when Hemacandra once visited Broach, accompanying his Guru, he worshipped Muni Suvrata at sakunika-Vihara and advised the Kotavala Ambada to restore the temple, which the latter did*! If those later sources are correct, Ambada would thus have followed Hemacandra's advice more than 50 years after it was given, for Hemacandra's Guru, Devendra Suri, in whose company he is stated to have been then, is known to have died shortly after Hemacandra's initiation as an Acarya in V.S. 116649. Hemacandra Suri, moreover, would at that time have been composing his Trisastisalakapurusacarita ( 1216-1229 ), the later portion of which contains ( 1.1.) an account of the legends of the origin of Sakunika-vihara. As, according to the above later sources, he deemed it proper to praise Ambada's restoration in panegyrical stanzas in the presence of the king, the former poem would have been an ideal place for inserting one or another of those stanzas, or at least mentioning Ambada's name. Yet Hemacandra himself, strangely enough, is perfectly silent about the subject. This would be in order, if the restoration had been effected not in the immediate past, but many decades back, at the time when he was still a young and unknown Saahu and shortly after he had visited that place with his Guru.

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352 Dr. Charlotte Krause: Her Life & Literature The Caritas and Prabandhas generally cannot be relied upon as revealers of absolute historical truth, since their tendency is the supply of convenient devotional reading matter, which, though based on a certain tradition re historical events and characters, is, after all, fiction to some extent. In the present case, it is, therefore, a priori possible that Ambada's restoration has been post-dated, so as to allow of its being glorified by accounts of the illustrious presence of Kumarapala and his Guru. Devabhadra's above statement re his stay in 'Amadatta's Mandira' in V.S. 1168 even raises this assumption to something like a certainty, provided it can be admitted that 'Amadatta' is another of the many variants in which Ambada's name has been handed down, to mention only 'Amrabhata', 'Ambhata', 'Amradeva', 'Ambaka', 'Ambada', 'Amada', 'Amba'. It may be objected that the 'Amadatta' in whose 'Mandira' Devabhadra Suri stayed, must not be separated from the 'Amadatta' mentioned in st. 29 of Dharmaghosa Suri's 'Satrunjaya-kalpa'5o (composed prior to V.S. 1357, when the poet died) and in st. 35 of Jinaprabha Suri's poem of the same names1 (V.S. 1389 ), in both of which works this name occurs along with the names of Samprati, Vikramaditya, Satavahana, Padalipta and Vagbhata, all mentioned as restorers of Satrunjaya. Jinaprabha Suri gives the name 'Amadatta' combined with 'Padalipta' to a dvandva-compound, which he treats not as a Dual, but as a Plural, thus indicating that he considered 'Amadatta' as two separate names, viz., 'Ama' and 'Datta'. Modern interpreters accordingly explain 'Amadatta' as the name of king Ama or Nagavaloka of Kanyakubja (who died in V.S. 890 and is known as a devout Jaina and Bappabhatti Suri's patron) plus that of 'Datta', a future Patriarch, whose existence the Agamas predict (Samavayanga-sutra 153 )! Devabhadra's reference, however, suggests that the 'Amadatta' who gave his name to the temple of Broach, must have been somebody who lived in the past and probably built or re-built that temple. Most likely the same person built or re-built temples at Satrunjaya. That our Ambada is that very person,

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Ancient Jaina Hymns 353 seems likely from the fact that the name 'Amadatta' stands side by side with that of Vagbhata, Ambada's elder brother in both the above poems! Ambada, who is otherwise also known to have built the famous stairs leading upto Mount Girnar ( for which epigraphic evidence is available ), would thus have joined his brother in beautifying Satrunjaya too, besides restoring Sakunika-vihara, which latter enterprise would have been completed prior to V.S. 1168. This would go well with Somaprabha Suri's account, and would also explain Hemacandra's silence re the restoration. It is thus probable that it was the sakunika-vihara after its restoration through Ambada, which Santu decorated with golden pinnacles, which are again mentioned at the occasion of the presentation of golden flag-staffs by Tejapala about a century later. From Ambada's restoration onward, Prabhavaka-carita, Vividha-tirtha-kalpa, and Prabandha-cintamani have nothing further to say re Sakunika-vihara. The next reference to the sacred place, this time under the name of 'Asvavabodha', is found in the Upadesamala-vrtti 'Doghatti', which its author Ratnaprabha Suri (Bshad Gaccha ) states to have been composed in V.S. 123852 in that very temple. Then, Mahendra Suri ( Vidhipaksiya Gaccha) mentions the Tirtha in his 'Astottari-tirthamala-stavana' ( st. 77-80 ), some time after V.S. 128753. This stavana forms part of the VidhipaksaAvasyaka Liturgy, and contains both the names 'Asvavabodha' and 'Samaliya-vihara' with references to the legends. With Mahendra Suri, we have approached the period of the brothers Vastupala and Tejapala, the Sravaka Ministers of the Vaghela Raja Viradhavala of Dholka ( vassal of the Solanki King Bhima II of Gujarat, who ruled from 1234 to 1298 ). Both are famous not only as statesmen and generals, but particularly as builders and restorers of Jaina temples, and as patrons of Jaina poets and saints. They belonged to the Porvada clan and died in V.S. 1296 and

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354 Dr. Charlotte Krause : Her Life & Literature 1304 respectively. Out of the bulky contemporaneous literature in praise of their achievement, it is particularly the 'Vastupala-Tejapala-Prasasti'S4 that interests us here. Its author is Jayasimha Suri, pupil of Virasuriss, and Acarya of the Muni Suvrata Temple of Broach. The Prasasti is believed to have originally been incised on a stone slab in the Sakunika-vihara Temple which Ambada had reerected, but is now only preserved in a manuscript. In this Prasasti, Jayasimha Suri relates how he once requested Tejapala on a visit of the latter to Broach, to replace the bamboo staffs on the 25 chapels ('devakulika', st. 67 ) of the Muni Suvrata Temple of the 'Mandalesvara Ambada' by golden ones, so as to match their golden pinnacles ('kalyana-kumbha', st. 67 ) obviously those which Santu had donated, and Devabhadra Suri mentioned. With the consent and assistance of his elder brother Vastupala, Tejapala had complied with this request of the Acarya ( st. 64-69). The Prasasti also extolls Vastupala for having installed images of Parsvanatha and Mahavira in Ambada's Sakunika-vihara Temple ( st. 63 ). The Prasasti is not dated, nor does it mention the dates of those events. The circumstances of the poet are not known either, except the fact that he composed another work in honour of the two brothers, viz., the drama 'Hammira-mada-mardana'56, the oldest manuscript of which is dated V.S. 1286, and which is stated to have been acted at Cambay at the order of Vastupala's son Jaitrasimhas. It celebrates the victory of the two brothers over Amira Sikara or Sultan Samsud-dunya, who had tried invade Gujarat. As Vastupala entered the services of Viradhavala, for whom he fought, in V.S. 1276, the drama must have been composed between these two dates. The fact that the Prasasti mentions Vastupala's nomination as a Minister, but not his above victory, indicates that it must have been written before the drama. The presentation of golden flag-staffs to Sakunika-vihara must, therefore, have happened between V.S. 1276 and 1286. The Puratana-prabandha-sangraha, one of the versions of

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Ancient Jaina Hymns 355 which proclaims to have been written in V.S. 1290 by Udayaprabha's pupil Jinabhadra of the Nagendra Gaccha for Vastupala's son, the Minister Jayatasimha ( = Jaitrasimha ), likewise contains an account of the donation of those flag-staffs by Tejapala, but states them to have been 72 instead of 25 in number, and the name of the Acarya who inspired the same, Rasilla Suri instead of Jayasimha Suri59. As this reference is chronologically not far remote from the event, it has a certain weight. From the fact that the uncommon name 'Rasilla' is characteristic of the Vayada Gaccha", it may, therefore, be assumed that the former is another name of Jayasimha Suri, and that this Acarya belonged to the Vayada Gaccha, just like the poet Jinadatta ( author of the 'Viveka-vilasa ), and his two famous disciples Amarasimha and Arisimha, all of whom were likewise proteges of Vastupala and Tejapala. The Puratana-prabandha-sangraha also mentions a donation of 12 villages made to Sakunika-vihara by Vastupala at the time when Balahamsa Suri (not identified so far )'was the 'adhisthayaka' of the 'matha' of that temple, enjoying a 'rajya' of 700 horses 61 ! Jinaharsa Gani in his considerably later 'Vastupala-carita' (VII. st. 97-103 ) likewise relates the episode 62 of the flag-staffs presented to the Minister Ambada's Temple' at Broach. Re their number, he follows the Puratana-prabandha-sangraha, but omits the name of the dignitary to whom he simply refers as 'Vayada-ganadhipa', i.e., 'head of the Vayada Gaccha' (VII, st. 99 ). This corroborates our assumption of Jayasimha Suri belonging to that Gaccha. Jinaharsa then adds that that Tejapala also installed a metal 'snatrapratima' (i.e., an image that can be used for the abhiseka rite at a Puja ceremony ) in front of Muni Suvrata's plaster status, donated a 'snatra-pitha' with a golden image, and provided flower gardens for the supply of ever fresh flowers for offerings, spending one crore of 'drammas'. According to the same work, Vastupala too donated to that temple a metal image, which he caused to be consecrated by Jagaccandra Suri ( the celebrated founder of the Tapa Gaccha and

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356 Dr. Charlotte Krause: Her Life & Literature revered Guru of Vastupala's family )63, and erected 4 temples at Broach. Besides, he extended the temple of 'Samali-vihara' by two chapels dedicated to Ajitanatha and Santinatha, and set up portraits of himself and his consort in the sanctum. Shortly after these events, the Prabhavaka-carita was written (V.S. 1334 ). It contains the memorable words (as part of a prophecy of Lord Mahavira ) : "Etat samarthyavasad Bhrgupuram etan na bhangamapnoti", i.e. "Owing to her (i.e., Sudarsana's) power, Broach cannot be destroyed by enemy action. It is clear that these words could only have been written before the Musalman invaders had appeared on the scene, and at a time when Sakunika-vihara was still a Jaina Tirtha. One year later, i.e., V.S. 1335, the beautiful bas-relief representing Asvavabodha as a pavilion with the foot-prints of the Lord, and Sakunika-vihara as a temple with a high spire, containing a statue of the Tirthankara, was installed on Mount Abu, where it still adorns chapel No. 19 of the 'Lunavasahi' of the Delwara Temples4. This would likewise show that at that time, Asvavabodha and Sakunika-vihara had not yet been desecrated and thus disproved their much boasted sanctity. Far, a few decades afterwards, the Musalmans, whom the two brothers had held back from Gujarat so bravely, flooded 'Karana Ghela's kingdom (regnal years V.S. 1353-60) under Gyasuddina (regnal years A.H. 720-725 = V.S. 1376-81 ), and destroyed many of those shrines which Ambada and Vagbhata, as well as Vastupala and Tejapala had so lovingly restored, embellished, and endowed. Asvaavabodha Sakunika-vihara seems to have been among them. It is not known when and how it ended, but anyhow, from then onward, it is no longer heard of. Some scholars think that the present Jami Mosque represents what is left of that ancient Jaina shrine. This seems possible in view of the situation of the mosque on the bank of the Narbada outside the city, and the remains of ancient

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Ancient Jaina Hymns Hindu-Jaina architecture and sculpture which its three impressive and exquisitely carved domes enclose. The style and workmanship of the latter indeed recall those of the suites of 'Ranga-mandapa', 'Navacauki', and 'Gudhamandapa' of temples like the Vimalavasahi of Abu, and some of the pillars, covered with representations of Jaina mythological scenes, complete the impression. The stones of its walls too, are said to be of the same type as those used for the city-wall erected by Jayasimha and Kumarapala"5. 357 The northern gateway of this mosque bears an ancient inscription in Persian, which, though extremely worn off and only partially decipherable, reveals the date A.H. 721 (= V.S. 1378) and the name 'Dawalat Shah Muhammad Butmari', along with a scriptural quotation referring to the merit acquired by building a house for Allah". This obviously allows of the conclusion that in that year, the original temple, after having been taken, desecrated, and partially demolished by the Muslims, as usual in those centuries, was adapted to serve as a mosque. As such, it still stands, now carefully protected. The same northern wall of the mosque bears another Persian inscription, saying that the mosque was built in A.S. 458 (= V.S. 1115), and that the domes were completed in A.H. 721 (= V.S. 1378). This inscription is, however, a recent one, as Qazi Syed Nuruddin Hussain, the learned historian of Broach, informs me, adding that, according to an ancient note-book preserved in his family, the former date goes back to 'the verbal authority of the Koli-Raja Panchala Manbhava', and that it was also 'in the KoliRaja's Chopada'. If this tradition is correct, it would signify that, having fallen into the hands of the Muslims, the building would have come back into the possession of the Jainas previous to V.S. 1168, and that too prior to its being erected in stone! The authenticity of this tradition seems, however, doubtful, especially in the light of the older inscription referred to above. It, therefore, the Jami Mosque does represent the remains of

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358 Dr. Charlotte Krause : Her Life & Literature Asvavabodha-Sakunika-vihara, it stands to reason that it would only be up to V.S. 1378 at the utmost, that it could have answered the description of our hymn as a Jaina shrine of miraculous sanctity and inaccessibility to profanation. On the other hand, the hymn, as pointed out previously, suggests a firm structure, probably in stone, by referring to its walls as big, massive, and well-founded, and thus chronologically presupposes the re-erection in stone of the old wooden temple effected by Ambada on the advice of Hemacandra. This fact would indicate that the terminus a quo for its composition is given by the year of Hemacandra's ordination, viz., V.S. 1154. If, however, the reading "Tapakupara' in its last stanza is correct, this would probably suggest that the poet belonged to the Tapa Gaccha, and the latter name having been created as late as in V.S. 1285, that the hymn could not have been composed prior to that date. The colophon, anonymous and undated like the hymn itself, proclaims the latter to be a work of 'Jnanasagara Suri'. Unfortunately, no bearer of this name is so far known to have flourished in the specified period, viz., between V.S. 1285 and 1378. The earliest Jnanasagara Suri whom our present records mention, is the distinguished disciple of the 49th (or 50th ) Tapa Gaccha pontiff Devasundara Suri, mentioned himself, by a certain tradition, as the next pontiff, and as succeeded, in his turn, by his brother-disciples Kulamandana and Somasundara, while another tradition does not count him as a pontiff47. This Jnanasagara Suri was born in V.S. 1405, ordained as a monk in 1417, as an Acarya in 1441, and died in 1460. He is known as the author of the following works : 1. Avacuri to the 'Oghaniryukti' in V.S. 143968, 2. Avacurni to the 'Avasyaka-sutra' in V.S. 1449. 3. Avacurni to the 'Uttaradhyayana-sutra' in V.S. 1441. 4. 'Munisuvrata-stava'. 5. 'Ghanaugha-navakhanda-Parsvanatha-stava'. 6. 'sasvata-caitya-stavana'69.

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Ancient Jaina Hymns 359 The profound erudition of this Acarya forms the object of the enthusiastic praises of the famous prodigy, the Sahasravadhanin Munisundara Suri, who, in his 'Traividya-gosthi'70 ( composed in V.S. 1455, when he was only 9 years old ! ), calls himself 'SriJnanasagara-Guruttama-Pathita' (p. 19 b), amd again shows his indebtedness to him in the words (p. 1 a, st. 2) - zrIjJAnasAgarAvasvagurUNAM jJAnavAridhim / upajIvyopadezaM ca kurve vidyAgoSThikAm / / In his Gurvavali", a basic and widely known, though extremely difficult work on Tapa Gaccha history, composed in V.S. 1466, the same Munisundara Suri (p.35 ff., st. 325 ff.) extolls him in the strongest terms, saying towards the end of his long and flowery eulogy (st. 352 ) -- tatkRtivelA jalpati pItatraivaidyavArdhigAmbhIryam / bhRgupuraghoghAtIrthastotramukhA vihitacittasukhA / / It is obviously this stanza with its reference to a 'Bhrgupura-stotra' composed by Jnanasagara Suri, which has caused M.D. Desai and other scholars to mention a 'Munisuvrata-stava' among the works of that Acarya, though no such work has been known to exist up till now.72 Is it to be assumed that it was this statement of the 'Gurvavali', which led the copyist of our present 'Munisuvrata-stavana', published below, to imagine that he had the lost poem of that celebrated Acarya before him, and caused him to denote it as such in his colophon on the basis of mere inference ? Or could it really be that famous hymn itself, in spite of apparent chronological inconsistency? Compared with Jnanasagara Suri's 'Ghanaugha-Navakhanda-Parsvanatha-stava 73, our hymn emphatically proclaims to be indeed the twin-creation of the former, as which Munisundara Suri represents it in the phrase 'Bhrgupura-Ghogha-tirtha-stotra'. Both the hymns not only extoll parallel subjects, but both are also built according to an identical scheme, present identical style and

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360 Dr. Charlotte Krause : Her Life & Literature diction, and, to some extent, even identical metres ( Vasantatilaka with concluding Sardulavikridita in the former, Mandakranta and Vasantatilaka with concluding Sardulavikridita in the latter ). Not only thus much, but their twinship seems to have been intentionally accentuated by the author himself by the strikingly parallel construction of both the last stanzas, as well as by the still more striking identity of the wording of the last part of their first lines, which read as follows: puNyAmogha sughoSa ghoghanagarAlaGkAracUDAmaNe / in the Ghogha-stotra, and evaM zrIbharukacchavaryanagarAlaGkAracUDAmaNe / in the Bhrgupura-stotra. Both the hymns also agree in abstaining from betraying the author's name directly or by Slesa, and both use the word 'deva' repeatedly, allowing it to be referred to Jnanasagara's erudite Guru Devasundara Suri. It can thus be assumed as fairly certain that our 'Munisuvrata-stavana' is indeed the lost creation of the great Jainacarya Jnanasagara Suri, and thus represents a find of no small importance. If this assumption is correct, the above referred to idea that the Jami Mosque of Broach represents the remains of 'Sakunikavihara', must be abandoned. For, if not from V.S. 1115, it has definitely been in the hands of the Muslims from V.S. 1378. It may be one or another of the remaining Jina Temples which Vastupala and Tejapala are stated to have built in that city. 'Sakunika-vihara', in any case, must have been intact at the time when Jnanasagara Suri flourished, say at least till V.S. 1420. Being the Lord's 'Samavasarana place', it would probably have been situated farther outside the city, and that in the north-eastern direction, according to the abovequoted stanza of the Syadvada-ratnakara. Perhaps, it was located somewhere near Sukla-tirtha and that world-famous Banyan-tree known as the 'Kabira-vata' ( about 10 m. from the city ). Such a

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Ancient Jaina Hymns 361 long distance from the town itself would satisfactorily explain the fact that the ancient shrine could have survived so long after the Mohammedan occupation, at a time when most Jaina and Hindu shrines must have been destroyed or desecrated. This again would justify the apparent exultation with which the poet dwells on 'caurah kraura api' as incapable of violating the time-honoured sanctity of Asvavabodha-Sakunika-vihara. The hymn is preserved in Manuscript No. 6628 of the Scindia Oriental Institute only, on the basis of which it is published below. It consists of one leaf of very old and brittle paper, closely written in black ink, verse numbers being tinted with red pencil. The script is Devanagari, with 'Adhomatra' being carried through and 'Padimatra' mixed with 'Urdhvamatra'. In the centres of both sides, rhombs have been left blank. The text is preceded by the usual Jaina diagram and followed by the following colophon : zrI munisuvratasAmistavanaM zrIjJAnasAgarasUrikRviracitaM / / zrIH / / / / zubhaM 9999: | 11 orelu II ll St II ll ll ll DED: 11 ( sic ! ) The margine bears explanatory glosses in three places ( vide foot-notes to the text ). The rendering of the text is fairly correct and unambiguous, so that only a few corrections were necessary, as may be seen from the critical apparatus. Out of the 40 stanzas, 34 are in Mandakranta ( 1; 2; 6-39), 3 in Vasantatilaka ( 3-5 ), and 1 in Sardulavikridita-metre ( 40 ). 2. The Devakuladinatha-Stavana This hymn is addressed to Adinatha or Rsabhadeva, the first of the last group of 24 Tirtharkaras of the Bharata-ksetra of Jambudvipa. It is, however, so entirely void of references to this Jina's life that it could be applied to any Tirthankara. Not only thus much, but it is even so free from allusions characteristic of a Jina, that it could be an expression of the world-weariness and devotion of the follower of any religion that stands for faith in an omniscient and in every way perfect God, an immortal soul, and a final salvation from the

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362 Dr. Charlotte Krause : Her Life & Literature misery of life in this world, were it not for a few Jaina termini like 'Jina', 'Tirthakrt', 'Karman', 'sat-kayah', some proper nouns like 'Vrsauha', 'Nabheya' ( both synonyms of the Jina's name ), etc., and the emphasis laid on the Tirthankara's perfect passionlessness, which betray its Jaina origin. Following a custom in vogue with Jaina poets of the period, the author does not address the Tirthankara as such ( the 'BhavaJina', to use a Jaina technical term ) but the Tirthankara image of a certain sacred place ( the 'Sthapana-Jina' ), in the present case the Adinatha image of 'Delauala', or, Sanskritized, 'Deva-kula', or 'Devakula Pataka', modern Delwara. This is a small place in Mewar, about 3-4 m. from Ekalingaji, north of Udaipur, famous for its archaeological remains, particularly such of Jaina temples, which confirm the tradition that some centuries ago, the bells from 300 Tirthankara temples would sound there simultaneously. Even now, three Jaina temples of the Bavana-Jinalaya type stand there, two of which are dedicated to Adinatha. Stanza 25 of this hymn bears a reference to Acarya Somasundara Suri, the 50th ( according to other: 51st ) pontiff of the Tapa Gaccha, whom we had occasion to mention as a brother disciple of Jnanasagara Suri, the author of the Munisuvrata-stavana, as well as to Somasundara Suri's pupil, the Sahasravadhanin Munisundara Suri, who was likewise mentioned before, as a student of Jnanasagara Suri. The names of both these dignitaries are followed by the expression 'tridasa-vrnda', which, by way of a pun, allows of the interpretation of 'belonging to the flock of Acarya Devasundara Suri', which latter, as already stated, was the common Guru of Jnanasagara Suri and Somasundara Suri. The assertion of our poet that the feet of the Adinatha of Devakula Pataka are worthy to be reverentially saluted by Somasundara and Munisundara, bears reference to actual happenings, for epigraphical and literal evidence show that the history of this Tirtha is bound up with the activity of these two Acaryas." Somasundara

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Ancient Jaina Hymns 363 Suri (born V.S. 1430, ordained 1437, became Vacaka 1450, Acarya 1457, died 1499 ) consecrated various temples and images there. After having, become a Vacaka, he was honoured there by a grand celebration, and it was this place again which he selected as the venue for the celebration of the investiture of his grand-pupil ('prasisya' ) Ratnasekhara with the Vacaka title in V.S. 1493. There, his disciple Munisundara Suri, recipient of the proud title of "Kalisarasvati', (born V.S. 1436, ordained 1443, became Vacaka 1466, Acarya 1478, died 1503 ), composed his well-known Santikaram Stotra'76, which still forms part of the Tapa Gaccha liturgy. In his 'Yugadideva-stava', the poet Subhasundara, obviously a 'pra-prasisya' of Munisundara Suri, calls the Adinatha of Devakula 'Munisundara-stuta'77, which reference clearly points at the 'Deulavada-Rsabha-stotra', a hymn in 26 Samsketa stanzas composed by Munisundara?8. The mentioning of these two names, Somasundara and Munisundara, in our hymn, indicates that the poet must have belonged to their circle, and probably floursihed in the last part of the 15th or 1st part of the 16th century ( V.S. ). The colophon states 'Sarodaya Gani' as the poet's name, which is confirmed by the last word of the hymn itself. The word immediately preceding the latter, 'Prasamamadhura', possibly points to Santicandra", that ascetic disciple of Somasundara, as the poet's Guru. The colophon moreover states that the hymn was composed at 'Ardraja'80. So far, a Sadhu bearing the name of 'Sarodaya Gani' is not known in Jaina ecclesiastical history. Only this much is certain from the title 'Gani", that our poet did belong to the religious order. As he professes himself to be one of the followers of Somasundara and Munisundara, and the retinue of pupils, grand-pupils and greatgrand-pupils of those distinguished Acaryas was remarkable by number and brilliancy, it is quite probable that a personality of the obvious erudition and poetic gift of this Sarodaya may have remained unnoticed and unknown, especially in case of a promising

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364 Dr. Charlotte Krause: Her Life & Literature career shortened by an eventual untimely death. It is also possible that Sarodaya may be the unknown monk's name of some of the famous personalities, known only under their later, changed Acarya's name. Anyhow, the dignified and pleasing diction, which sometimes tends to becoming too high-flown, betrays the hand of a promising poet, capable of expressing genuine sentiment in a convincing way by the expedient of so stiff and conventional a medium as Samskrta poetry. The poem consists of 26 stanzas, 11 in Sikharini (2-12), 1 in Prthvi (25), 2 in Mandakranta ( 24 and 26), and 12 in Vamsastha metre, alternating with Indravamsa ( 1; 16-23 ). The poem is handed down in manuscript No. 6592 of the Scindia Oriental Institute, consisting of one leaf of country paper of apparently very high age. The characters are ordinary Devanagari, with only the 'ai' and 'au' in Padimatra. In the centre of each side, a rhomb is left blank. The beginning is marked by the usual Jaina diagram and the words "". The colophon runs as follows : " iti zrIdelaulA - zrIAdidevastavanaM // cha // kRtamArdrajasthena sArodayagaNinA / / zubhaM bhavatu / zrIH / / " In several places, the text has been corrected by the same hand which wrote the original. Thus, the reading adopted for the present edition, "sphuran rAgazcauro bhavajalanidhau" ( st. 7 ) is entered on the margin, while the original reading, still stands undeleted in the text itself. The poet obviously felt compunction after having written the word 'carata', which in fact is not pure and genuine Samskrta, but apparently an attempted Sanskritization of Prakrta 'carada', which denotes a special type of robbers. In st. 12 too, the poet can be watched at his work. Here, he had first put down the word 'Prakasye', then deleted it and written above the line 'drsyatve', which in the end, he likewise rejected in favour of 'dhyaksatve', entered on the margin. The word of 'sahacaranasilah' in st. 8 is likewise a later correction. The original order of the stanzas has also been changed later, indicated by marks. The present edition is based on the amended form.

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Ancient Jaina Hymns 365 Being thus obviously an autograph from the poet's hand, the manuscript is reliable. Its spelling too is correct throughout. Yet its perfection is badly marred by external damage, one corner being torn off and part of the text thus lost. The improbability of further manuscripts of this hymn being in existence, may justify the present edition of the hymn in its defective condition. 3. The Varakana-Parsvanatha-Stavana The author of this hymn is Acarya Hemavimala Suri, a wellknown ecclesiastic diginitary, for whose life the following sources are available : 1. 'Vira-vamsavali' in Gujarati, a work which seems to be full of detailed information, but was accessible only in abstract;82 2. 'Laghu-posalika-pattavali', likewise available only in abstract;83 3. 'Hemavimala-phaga' by Muni Hassadhira, pupil of Danavardhana, V.S. 1554, edited by Muni Jinavijaya;#4 4. 'Hemavimalasuri-sajjhaya', anonymous, obviously composed during the Acarya's life-time;85 5. 'Hemavimalasuri-sajjhai' by Sundarahamsa, which was not available to me;86 6. 'Gacchanayaka-pattavali-sajjhai', composed by Somavimala in V.S. 1602, which Muni Jinavijaya quotes; 87 7. 'Tapa-gaccha-pattavali-sutra', composed by Upadhyaya Dharmasagara in V.S. 1646 in Prakrta and Samskrta;88 8. 'Mahavira-patta-parampara', composed by Devavimala Gaoi between V.S. 1639 and 1656, in Samskrta;89 9. 'Suri-parampara', composed by Vinaya-vijaya in V.S. 1708, in Samskrta;90 10. 'Pattavali-saroddhara', composed by Ravi-vardhana in V.S. 1739, in Samskrta;deg1 11. 'Guru-pattavali', anonymous.92 In some points, these sources deviate from one another.

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366 Dr. Charlotte Krause: Her Life & Literature Thus, according to some of them, Hemavimala Suri was born in V.S. 1520 and ordained in V.S. 1528, but according to others, in V.S. 1522 and 1538 respectively. Some state his secular name to have been 'Hadaraja', and his monk's name ( prior to becoming an Acarya) 'Hemavimala', others, however, 'Hadakumara and Hemadharma' respectively. Yet in main points, they appear to be unanimous. He was ordained as a monk by Acarya Laksmisagara Suri, the 53rd Tapa Gaccha pontiff, who, in turn, was the third in succession from the famous Munisundara Suri mentioned above. Laksmisagara Suri's immediate successor, Acarya Sumatisadhu Suri, became our poet's teacher, and bestowed on him the title of Acarya in V.S. 1548, since when he has been known as 'Hemavimala Suri'. As such, he became the 54th Tapa Gaccha pontiff after Sumatisadhu Suri's death in V.S. 1551. Prior to Hemavimala Suri's investiture with the Acarya title, Sumatisadhu Suri had bestowed this title on two other pupils, viz., Indranandin and Kamala-kalasa, but had decided later on to nominate the junior Hemavimala his successor as head of the Gaccha, in supersession of the other two. Thus, the spiritual descendents of the latter came to be considered as side branches of the Tapa Gaccha, under the names of Kutubapura Gaccha and Kamalakalasa Gaccha respectively, while the main line, carried on by Hemavimala Suri's pupils, is designated as the Palhanapura Sakha or Hema Sakha. It is this line which represents the Tapa Gaccha now-a-days, and which has produced celebrities like Akbar's spiritual guide Hiravijaya Suri, the great logician and poet Yasovijaya, the popular poet Viravijaya, and the far-sighted reformer and scholar Vijayadharma Suri of venerable memory. To judge from the above soruces, Hemavimala must have been an outstanding personality, who exercised great influence over his contemporaries and commanded their unrestrained respect, mainly by the integrity of his character and the strictness of the

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Ancient Jaina Hymns 367 monastic discipline which he enforced on himself as well as on his flock, at a time when monastic ethics called for reformatory steps. His popularity is reflected in the great number of inscriptions testifying to the numerous consecrations of temples and installations of images performed by him during his extensive wanderings. It is moreover reflected in those accounts of festivals and receptions arranged in his honour by the communities of various places through which he passed, such as the famous reception accorded to him in V.S. 1572 by the over-enthusiastic Jaina community of Kapadvanj, said to have been fit for an emperor. Its report reached the Emperor Muzaffar Shah, and aroused his jealousy to such an extent that he sent emissaries to seize the Suri who dared compete with him. The Acarya, persecuted, took to flight, was however arrested, and kept in confinement, till the Jaina community purchased his freedom at the exorbitant ransom of 12,000 'tarika'. The Suri's influence can further be judged from the statement contained in the above mentioned 'Laghu-posalika-pattavali, that he ordained 500 person as monks and nuns, and in Devavimala Gani's statement, contained in his 'Mahavira-patta-parampara', that 1800 monks obeyed his orders. Other sources relate that all his monks strictly followed the ancient ritual which he had revived in V.S. 1556. Besides, a glance on the Jaina literary history of his period reveals that many of the outstanding writers and poets of the latter were his pupils or grand-pupils. This fact has been duly stressed by Muni Caturvijaya, on the basis of the huge genealogical tree of this Suri's retinue prepared by him.93 As his successor as head of the Tapa Gaccha, the Suri had nominated Anandavimala, his pupil, on whom he had bestowed the title of Acarya in V.S. 1570. It seems, however, that later he changed his mind, and nominated, in his stead, another disciple, Saubhagyaharsa, in 1583. Yet when Hemavimala Suri died in that very year, Anandavimala was generally accepted as the 56th pontiff, while from Saubhagyaharsa, a new line branched off, known as the Laghu

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368 Dr. Charlotte Krause : Her Life & Literature Pausalika Gaccha. That Hemavimala Suri, though not a habitual writer, was a scholar of profound erudition and a gifted poet, is obvious from the only Samskrta creation from his hand that has been known so far, viz., his 'Parsva-Jina-stavana', which comprises 32 stanzas and reveals its author's skill by the use of the word "kamala' in each 'carana' in various shades of meaning.94 The newly discovered 'Varakana-Parsvanatha-stavana', published and mentioned here for the first time, goes to fortify the impression of Hemavimala's qualification as a Samskrta poet. That he also tried himself in the field of Gujarati poetry, can be seen from the 'Mrgaputra-sajjhai', which is a creation from his hand, and is also known under the name of 'Mrgaputra-copai, composed in V.S. 1562.95 Another Gujarati poem composed by him, has been found in the collection of the Scindia Oriental Institute. It bears the title of "Tera Kathiyani Sajjhai' and is preserved on fol. 8 of manuscript No. 5097%, from which I published it in the 'Jaina Satya Prakasa' of 15-12-1946.97 Besides the above four poems, no further creation from the hand of Hemavimala Suri has been traced so far. The Varakana-Parsvanatha-stavana is handed down in manuscript No. 846 of the Scindia Oriental Institute, which consists of four folios written on country paper with black ink. The characters are ordinary Devanagari, with a few instances of 'ai' and `au' rendered in Padimatra style. The colophon runs as follows : "fa zrIvarakANastotraM pArzvanAthasya stotra sampUrNaH laSataM muMnI vavekavijayayenaH". The rendering is extremely unsatisfactory, owing to mistakes obviously due to deficiency in both grammatical training as well as memory on behalf of the copyist, and necessitated numerous corrections and conjectures, as the apparatus shows. The hymn itself consists of 46 stanzas in Vasantatilaka metre, which, though their language is a high-flown and proud

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Ancient Jaina Hymns 369 Samskrta, and though they are laden with the usual adornments of Kavya style, make pleasant and easy reading, owing to the lucidity and melodious flow of their phrasing. This is all the more creditable to the poet since the whole poem is an instance of 'samasyapurana', or rather double 'samasya-purana". It is carried through in such a way that, except for the first and last stanzas, the first and last 'caranas' of each stanza are taken from the corresponding stanzas of what are considered to be the two model Jaina hymns by both Svetambaras and Digambars, viz., Siddhasena Divakara's 'Kalyanamandira-stotra' and Merutunga Suri's 'Bhaktamara-stotra'. Only the second and third 'carana' of each stanza, which artistically connect the two heterogeneous 'carana', as well as stanza 1 and 46, are the poet's own creation. Only in one instance, he has changed the 'samasya', viz., in st. 45, where the pertinent 'carana' of the Kalyana-mandira-stotra ( st. 44 ) was required to be re-shaped so as to fit into the metrical scheme. In Jaina literature, 'samasya-purana', particularly on the basis of those two classical stotras, which are very popular and credited to be gifted with miraculous virtues, has repeatedly been practised. Five 'Bhaktamara-stotra-padapurti-stotras' have been edited in two stately volumes by Professor H. R. Kapadia", along with a learned introduction dealing with the subject in general, and with further references re this type of literature. Our present hymn forms a supplement to that collection. Our hymn is addressed to Parsvanatha, the 23rd Jina, without however containing any allusion to the latter's life or personal characteristics, except for a reference to the king of the snakedemons and his mate, the well-known Sasana-deva' and 'Sasanadevi' of that Jina, in st. 45. It describes, on the other hand, in detail, the eight 'pratiharyas', common to all the Jinas ( st. 21-29), as well as the conventional eight great dangers from which the devotee can be saved by remembering the Tirtharkara ( st. 35-42). Like the 'Devakuladinatha-stavana', this hymn too is add

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370 Dr. Charlotte Krause: Her Life & Literature ressed to a 'sthapana-Jina', in this case the ancient Parsvanatha innage of Varakana. The latter is even now a famous and much visited place of pilgrimage in Marwar, 3 m. from the B.B.C.I. Railway Station Rani", known as one of the five sacred places which form the 'Pancatirthi' of Marwar (i.e. Nadol, Nadulai, Ghaneray, Ranakpur and Varakana ). It possesses a huge temple of the 'BavanaJinalaya' type, dedicated to Parsvanatha, whose image is believed to be very old and equipped with magical powers.1 100 Munisundara Suri, whose name the poet have woven into the last stanza, was already mentioned before as the 51st pontiff of the Tapa Gaccha, and one of the poet's spiritual ancestors. The last word of the hymn, 'Vimaladharma', if at all meant as a 'Slesa', may be an allusion to a personality of that name to whom the poet felt bound in gratitude or admiration, perhaps some one under whom he studied. This is all the more likely since the same name occurs a second time in this hymn, in st. 19, though disguised in the form of 'Vimalavabodha'. Contemporaneous literature does indeed know of a personality of the name of 'Vimaladharma'. An anonymous Gujarati poet refers to him as to his Guru in his 'Jiraula Parsvanatha Vinati', and his 'Mahavira Vinati', the latter composed in V.S. 1520, in the following words 101: jaya paMDitavara siri vimaladharma, te jANai Agama veda marma / and : rAya rANA bhUpa ati ghaNAe, jiNa raMjiya desa nayara taNAe / vimaladharma paMDita taNaie, upadesii jIrNa udhAra karaie / / 13 / / The colophon of an ancient manuscript of the 'Gautama Rasa' too mentions the name of Vimaladharma in the following way102 : "pUjyArAdhya paMDita ziromaNi paMDita vimaladharma gaNi ziSya paMDita jinazIla gaNi paMDita zrIvimala gaNi ziSya paMDita mANikyavimala gaNi". This record is undated. It is however, supplemented by another, dated one, viz., the colophon of a manuscript of 'Sri

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Ancient Jaina Hymns 371 Gurunam Svadhyaya', of V.S. 1569, in which the same Manikyavimala, who wrote the above manuscript of the 'Gautama Rasa', states his Guru 'Srivimala' to be a pupil of the 'Laghu-Saliya Gacchanayaka Sri Hemavimala Suri'. Since, as we saw above, the 'Laghu Pausalika', or 'Laghu-Saliya' Gaccha branched off from the Tapa Gaccha after Hemavimala Suri's death, these two records clearly indicate that "Vimaladharma Gani' belonged to the same order as Hemavimala Suri. The former two references show that this Vimaladharma must have been at least 20 years older than our poet, and that he was a 'Pandita', familiar with the Agamas and the Vedas, as well as a personality of influence and attractive force. Nothing stands thus in the way to assume that this 'Vimaladharma', may have been our poet's 'Vidyaguru', whom he felt bound in gratitude to extol in his hymn. 4. The Sankhesvara-Parsvanatha-Stavana Hemavimala Suri, the 55th pontiff of the Tapa Gaccha main line, was, as we saw above, succeeded by his pupil Anandavimala, in the straight continuation of that line, the 'Hema sakha'. In a minor line branching off from the latter, the Sadhus Harsavimala, Jayavimala, Kirttivimala, Vinayavimala and Dhiravimala Gani succeeded one another in this order. The latter's disciple Jnanavimala Suri made himself a name as a poet and scholar during the pontificate of Vijayaprabha Suri, the 61st head of the Tapa Gaccha, and gained such influence that, after Vijayaprabha's death, he was counted as the 62nd pontiff by his followers. The new branch thus initiated is known as the 'Vimala sakha' or 'Vimala Gaccha' 103. It is this dignitary who interests us here as the author of the 'Sankhesvara-Parsvanatha-stavana'. A sketch of his life has been given by the late M.D. Desai104, along with a survey of his works, so that details re both need not be reiterated here. For the present purpose, it will be sufficient to know that he was born in V.S. 1694, ordained by his Guru Dhiravimala Gani in 1702 under adoption of the monk's name of 'Nayavimala',

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372 Dr. Charlotte Krause : Her Life & Literature invested with the title of 'Acarya' under adoption of the name of Jnanavimala Suri' in 1748 or ( 1749 ) by orders of the head of the Gaccha, and died in 1782 at the ripe age of 89 years. He was a prolific writer. His creations comprise a number of Rasas, Stutis, Stavanas, Sajjhayas and Balavabodhas in Gujarati, while his Samsketa works are commentaries on texts like the Prasnavyakaranasutra and the Davanala-stuti, as well as an orginal "Sripala-caritra' in prose, and a 'Prasna-dvatrimsika-stotra'. The 'Sarkhesvara-Parsvanatha-stavana', published here for the first time, thus brings the number of his Sarnskrta hymns upto two. The fact that this hymn opens with the word 'aindra', naturally makes the reader think of Yasovijaya105, the famous author and reformer, senior to our poet by a few decades, who had such a predilection for this word that he began many of his Samskrta works with it. For, according to his own testimonial146, it was by repeating the first syllable of this word, 'aim', the 'mantra-bija' of Sarasvati, that this goddess bestowed her favour on him, on the bank of the Ganges, during his 12 years, stay at Benares as a student. The mystic meaning of the whole word 'aindra', which, in Tantra-sastra, is an equivalent of 'mati', 'buddhi' 107, may also partially be responsible for Yasovijaya's predilection for the same. One could therefore think of Yasovijaya as the author of the present hymn, assuming 'Naya + vimala' in the last stanza to be a lapsus calami for 'Naya + vijaya', which latter is the name of Yasovijaya's Guru, who might have been glorified by the poet in this way. The proud language and the erudition displayed therein, would be in congruence with such illustrious authorship. Yet the mentioning of 'Dhiravimala' in st. 13 leaves no doubt that its author can be nobody else but the latter's disciple Nayavimala alias Jnanavimala Suri. Since he gives his name as 'Nayavimala', the hymn must have been composed before this name was changed to 'Jnanavimala Suri' at his investiture with the Acarya title in V.S. 1748-49; and since he mentions, in the same stanza, Vijayaprabha Suri as pontiff, it must

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Ancient Jaina Hymns 373 have been after the death of the preceding pontiff Vijayadeva Suri in V.S. 1713 ( or anyhow, after Vijayaprabha Suri's investiture with the Acarya title in V.S. 1710). Still, the word 'aindra' is not a wrong clue, if interpreted as pointing towards eventual connections of the poet with Yasovijaya. Such connections are indeed established. For it is well known that Nayavimala-Jnanavimala wrote Balavabodhas on two of Yasovijaya's works, viz., (i) on his Simandhara-stavana' (V.S. 1763 )108 and (ii) on his 'Atha-yogadesti-sajjhai' (undated ).109 Muni Caturavijaya!!" has inferred from Yasovijaya's 'Astapadi' and from the 'Navapada-puja''ll going under the latter's name, that personal relations existed between Yasovijaya on one side and the three philosopher poets Jnanavimala, Anandaghana and Devacandra on the other side. This is quite impossible in Devacandra's case, who was born in V.S. 1746, i.e., three years after Yasovijaya's death ( V.S. 1734 ). Yasovijaya may personally have known the Sage Anandaghana, whom he celebrates eloquently in his 'Astapadi', and it is possible that he and our poet, who was his junior by only 14 years, did meet. Such personal acquaintance is, however, not inferable from the fact that the 'Navapada-paja contains, besides Yasovijaya's name, also the names of those poets : the passages composed in 'Ulalalani Desi and the 'kalasas' being marked as Devacandra's work, and the passages in 'Bhujangaprayata' and in 'Malini' metre as Jnanavimala Suri's. For, though no written account of the history of this collaboration is so far known to exist, there is an oral tradition"2, according to which this 'Puja' was compiled after Yasovijaya's death in execution of a joint resolution of the representatives of the three main Svetambara Gacchas, viz., our poet Jnanavimala Suri as representative of the 'Kharatara Gaccha', and Uttamavijaya Suri as representative of the main line of the 'Tapa Gaccha', decreeing that a puja text should be created which would be palatable to followers of the three Gacchas.

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374 Dr. Charlotte Krause : Her Life & Literature To achieve this, certain portions of the extremely popular 'Sripalarasa' composed by Yasovijaya, representing the Tapa Gaccha, were approved as the basis of the puja text, while Jnanavimala Suri on behalf of the Vimala Gaccha and Devacandra on behalf of the Kharatara Gaccha contributed each a number of stanzas prepared ad hoc, a compilation which proved so successful that it forms even now the most frequently used paja text of the Svetambara community. In any case, it is certain that Nayavimala-Jnanavimala was an admirer of Yasovijayaji. It would thus have been natural for him to show his reverence for the great philosopher and scholar by opening his hymn with the two syllables which the latter loved so much. And in fact he opened it not only with those two syllables, but with the whole phrase which follows them in one of Yasovijaya's works, the 'Pratima-sataka', which likewise beings with the words 'Aindra-sreninata'113. Not only this much, but in this very way of expressing his veneration, our poet seems to follow the example of Yasovijaya, who opened his Sankhesvara-Parsvanatha-stotra with the words "Ananta-vijnanamapastadosas' in imitation of Hemacandra's 'Anyayoga-vyavaccheda-dvatrimsika' ( which begins 'Anantavijnanamatita-dosam' ), and who, at the end of some of his works, used the word 'rahasya', the literary stamp of the erudite neo-logician, Pandita Mathuranatha, who had been his teacher, and whom he greatly admired."14 Like the preceding two hymns, Nayavimala's 'Sankhesvara-Parsvanatha-stavana' addresses itself to the image of a particular place of pilgrimage, here the time-honoured and much worshipped statue of Parsvanatha at Sankhesvara, an ancient Jaina place situated 16m. from the B.B.C.I. Railway Station Harij in the Radhanpur District of Gujarat. Its history and legends have been dealt with in detail recently, in a monograph entitled 'Sankhesvara Mahatirtha' ( in Gujarati ) by the learned Muni Jayantavijaya (Vijayadharma-Suri Jaina Granthamala, No. 57 )115, where also the pertinent epigraphic, as well as literary records are given. The

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Ancient Jaina Hymns 375 present hymn, which has been discovered only recently in the collection of the Scindia Oriental Institute, is not included therein, so that the follwoing edition supplements that work. A previous reference to the hymn was made in my Gujarati article 'Kamika Sankhesvara Sahitya' published in the 'Jaina Satya Prakasa'116. The main portion of the hymn consists of prayer for transcendental bliss and eulogy of the Tirthankara, who is repeatedly identified with certain aspects of Hindu deities, being invoked as 'Visnu', 'Sankara', 'Dhatara', 'Satadhsti', 'Kalari', 'Kstija', 'Gauriguru', as has been in vogue with Jaina poets ever since the days of Siddhasena Divakara and Samantabhadra. The Jaina reader, familiar with this way of expression, does not find it difficult to grasp the 'Slesas' and their intended implications, and duly to adapt them to Jaina ideas and ideals. The Jina's life is not alluded to, except for an isolated reference to Kamatha, the Jina's enemy throughout his last pre-existences, in st. 3. In st. 9-12, the poet introduces ideas of Tantra-sastra, sublimated by transcendental-mystic application. Jaina Tantra-sastra with its direct implications was once a well developed science. It seems to have played a great part in Jaina culture in those early days when and even before the Agamas were collected, perhaps even previous to Mahavira, in the age of Parsvanatha. Throughout the centuries, it has inspired and influenced works of a number of wellknown poets, such Manatunga, Hemacandra, Dharmaghosa, Munisundara and even Yasovijaya"7. In st. 9, our poet extolls the magic power of the most popular and ancient of all the Parsvanatha-mantras, which is generally known as the 'Visahara-phulinga-' or 'Cintamani-mantra', and which is mentioned in as early piece of Jaina literature as Bhadrabahu's famous 'Uvasaggahara stotra', assumed to have been composed in the 6th century A.D., if not earlier. '18 Many texts of the subsequent centuries, such as Manatunga's famous 'Bhayahara

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376 Dr. Charlotte Krause : Her Life & Literature stotra', composed during the reign of king Harsa of Thanesara, Dharmaghosa Suri's 'Sri-Cintamanikalpa', belonging to the 14th century or perhaps even to an earlier period, the Parsvanatha hymns by Tarunaprabha Suri, Kamlaprabha Suri, Ratnakirti Suri, Jinapati Suri, etc.""' contain the mantra ( some with prescriptions re its use ), and glorify its miraculous efficacy. The 'mula-mantra' runs as follows : "Namiuna pasa visahara vasaha Jina phulimga". 120 Around this 'mula-mantra', various 'bijas' are generally arranged in varying number and order. Out poet mentions the following 'bijas' : 'aim' (general , for 'Sarasvati' ), 'om' (general, for 'Pranava' ), 'hrii' ( general, for "Maya' ), the latter twice, 'arhar' ( especially Jaina, for 'Tirthankara', 'Siddhacakra', or Asta-mahasiddhi'121, or according to another school of thought for jnana' )122, and 'sri ( m )' (general, for 'Laksmi' ), without however giving any hint as to their intended arrangement. 123 In the same way, st. 10 glorifies the efficacy of a mantra of Padmavati, Parsvanatha's much worshipped 'Sasana-devi', whom Jaina Mantra-sastra believes to embody Sarasvati, Durga, Tara, Sakti, Aditi, Laksmi, Kali, Tripurasundari, Bhairavi, Ambika, Kundalini, etc. The 'mula-mantra' is given in the following form : 'Padmavatyai namo'stu sphuta hana daha raksa raksa'. It is accompanied by the following 'bijas' : 'om' ( 'Pranava'), 'hris' ( "Maya' ), 'klim' ( 'Ananga'), 'srim ( 'Laksmi' ), 'blim' ('akarsana' ), 'hsom' ('Sakti' ), which are all well-known from general Tantric lore, except for 'blim', which seems to be particularly Jaina. 124 The poet winds the list up with 'svadha', which, according to Jaina Tantra-sastra, indicates, 'santi',12s just as *namo' is said to stand for 'Moksa'.126 If the third line of the pertinent stanza, an isolated Citralekha-pada between two Sragdharapadas, and, for the matter of that, the only Citralekha-pada of the whole poem is to be corrected into a Sragdhara-pada, it would most likely have contained also the bija 'aim', the most important of the bijas applicable to Padmavati-Sarasvati from the standpoint of our

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Ancient Jaina Hymns 377 poet. The line would then perhaps read as follows: "aim klim srim blir tatha hsom" etc. It is also possible that the well-known 'slim' ('amsta') is a more correct reading than the rather doubtful 'blim'. Yet when constituting the text, I thought it advisable not to trust conjecture, so long as the latter is avoidable. I have not succeeded in tracing this particular mantra anywhere else, though similar mantras are frequent, so far as thus much can be stated without proper 'uddhara'.127 That a precise 'uddhara' is not possible in the case of both the mantras on the basis of the data as the poet puts them before the reader, is only natural, for to him, like to the equally spiritualminded among his predecessors on the field of 'mantra-garbhita' poetry, the mantra, divested of its original implication of sorcery, is nothing but another means of self-realization, so that its precise wording is of minor importance. It is passion ( 'kanaya' ), the 'bhava-ripu', i.e., the esential enemy of the atman, which the poet visualizes ( and the Jaina reader correctly conceives ) as the object of the barbarous-sounding 'hana' and 'daha', and it is 'Final Beatitude' or 'moksa', which hides behind the mystic-allegorical veil of the secular-luxurious-sounding 'Samrajya-Laksmi' in st. 11. In the case of the 'kavaca'-like 'nyasa' of the Jina's image on various parts of the body, as recommended in st. 12, the imagined spiritual aim, viz., 'siddhi", final emancipation, after only 2-3 more rebirths in high forms of existence, is clearly expressed. The hymn consists of 21 stanzas in the Sardula-vikridita metre, which occasionally, sometimes in the middle of a stanza, changes over to Sragdhara ( 8a, 8b; 106, 10d, 116-12d and 20d), and once ( st. 10c ) to Citralekha, unless the latter is to be changed to Sragdhara, as discussed above. The hymn is handed down in manuscript No. 5084 of the Scindia Oriental Institute, on two leaves of very old country paper. The first page is blank, the second contains, on its right side, a blank

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378 Dr. Charlotte Krause : Her Life & Literature space, obviously meant for an intended, but not excuted illustration, the third is fully covered with writing, and the fourth has only three and a half lines of writing at the top. The centres of pages 1b and 2a are each filled with a rhomb of red lines, each rhomb being subdivided by further red lines into 9 small rhombs, each of which contains one letter of the running text. The characters are ordinary Devanagari, 'Adhomatra' being carried through, and 'Padimatra regularly used for the 'ai' and 'au' only. The writing is in faded black ink, with occasional superimposed corrections in age-browned yellow pigment. The cyphers and some of the signs of punctuation as well as the 'Mangalacarana' formula ("Sri Bhuvanesvaryai Namah" preceded by the usual diagram ) are overpainted with red ink, darkened by age. The manuscript has no colophon, except for the words "Iti Sri-Sankhare-Parsvaprabhustotram" (sic!). After st. 20 the words "Sri-Sankhesvara-tirtha-bhusanamane Sriyuktapa" are clearly readable through the yellow pigment. This may be an indication that the manuscript was written by the poet himself, who first framed the beginning of this stanza in this way, and later rejected the phrase in favour of the present wording. The general correctness of the spelling of the whole text is in favour of such an assumption. This would greatly enhance the value of the manuscript which is, anyhow, the only record of this hymn known up till now, and, in view of the celebrity of its author, a find of no small literary importance. 5. The Tirthamala-Caityavandana According to Svetambara terminology, a 'caitya-vandana' is a short ritual performed (either separately in the temple, or as part of the 'Avasyaka'-liturgy ) in praise of the 'caitya', i.e., the Jina Temple, and what the latter stands for. It consists in the recitation of liturgic formulas and hymns in Samskrta, Praksta, Apabhramsa, and Modern Indian Languages respectively, under adoption of prescribed postures, accompanied by the performance of a number of obeisances ( 'khamasana ) and the 'kayotsarga' rite ( i.e., a certain

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Ancient Jaina Hymns 379 posture which is held for a certain measure of time with perfect motionlessness ). Those formulas and hymns are fixed, except for two hymns which the devotee selects himself, one for being recited in the beginning, the other at the end of the ritual. The former of these two hymns bears itself the name of 'caitya-vandana', which represents a particular type of hymnal literature. A 'caitya-vandana' in the latter sense is always a short poem in praise of the Tirthankara, the Tirthankara image, the Tirtharkara temple, the Jaina Tirtha, or any abstract idea connected with Tirthankara worship which lends itself to eulogy. The Jina statue, being installed and consecrated under special rites ( the 'anjana-salaka' ), is not merely holy by association, but is considered a concrete representative of the Tirthankara by "sthapana', though, contrary to the Hindu conception, it is not imagined to be in any way presided over, or animated by him whom it represents. The ritual importance of the temple with its multitude of images, and of the place of pilgrimage with its multitude of temples and chapels can thus easily be understood. The caitya-vandana, however, often does not content itself with extolling image, temple and place of pilgrimage, but pays homage to a whole chain of such sacred places. The caitya-vandana published below, belongs to this type, justifying its name 'Tirthamala-caitya-vandana', the first part of which, 'tirthamala denotes, in ancient Gujarati, a poem describing a number of places of pilgrimage, or a pilgrimage undertaken to them. 128 Our Tirthamala-caitya-vandana is anonymous. It consists of five Sardulavikridita stanzas in Samskrta, which are formally all but perfect, and void of poetical charm. The interest of the poem lies in the list of names of ancient Jaina tirthas which it contains, and most of which are borne out as genuine geographical names, either by their modern equivalents, or by other references in old Jaina works. In the order of the poem, they are as under ( names inferred by conjecture being marked by '?') (i) Satrunjaya ( modern Satrunjaya Hill ),

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380 Dr. Charlotte Krause : Her Life & Literature (ii) Raivatari ( modern Mount Girnar ), (iii) Bhrgoh Pattana ( modern Broach), (iv) Simhadvipa129, (v) Dhanera ( modern Dhanera in Palanpur state, 22 m. north-west of Deesa Station ), (vi) Mangalapura ( modern Mangrol on the south coast of Kathiawar), (vii) Ajjahara ( modern Ajara near Veraval on the south coast of Kathiawar ), ( viii ) Sripura ( modern Sirpur in Berar, near Akola, with 'Antariksa-Parsvanatha' Temple ), (ix) Kodinaraka (modern Kodinar, near Mount Girnar )130, (x) (Mantri- ) Dahadapura ( modern Dahidro near Mount Abu ), (xi) Mandapa ( modern Fort Mandu ), (xii) Arbuda ( modern Mount Abu ), (xiii) Jirapalli ( modern Jiravla, with Jiravla-Parsvanatha' Temple, near Deesa ), (xiv) Phalarddhi ( modern Falodhi in Marwar, near Merta Station, with 'Falodhi Parsvanatha' Temple ), (xv) Parakanaga131, ( xvi ) Sairisa ( modern Seraiyal33, near Kallol in District Ahmedabad ), ( xvii ) Sankhesvara ( modern 'Sankhesvara-Parsvanatha' Tirtha, near Radhanpur, Gujarat ), ( xviii ) Campaneraka (?) ( modern Champaner133 at the foot of Pavagadh, Baroda state ), (xix ) Dharmacakra (?) (Modern Taxila )134, (xx) Mathura135, (xxi) Ayodhya136, ( xxii ) Pratisthanaka ( modern Paithan ),137 (xxiii) Svarnagiri ( modern Jalor in Marwar ), 138

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Ancient Jaina Hymns 381 381 ( xxiv) Suragiri ( modern Daulatabad )139, ( xxv ) Devaki Pattana ( modern Prabhasa Pattana near Veraval in Kathiawar ),140 (xxvi ) Hastooipura?", ( xxvii) Padalipura ( Modern Patna )142, (xxviii ) Dasapura ( modern Mandasor in Gwalior State ), ( xxix ) Carupa ( modern Charup near Patan in Gujarat ), ( xxx ) Pancasara ( modern Pancasara near Wadhwan in Radhanapur State ),143 (xxxi) Karanavati (?) (modern Ahmedabad ), (xxxii) Sivapura ( modern Ahichchhatta ),144 ( xxxiii ) Nagadraha ( modern Nagda in Udaipur State ),145 (xxxiv ) Nanaka ( modern Nana near Pindwara in Jodhpur State ), 146 (xxxv ) Meru ( mythological ),147 (xxxvi) Kundala ( mythological ), 148 ( xxxvii ) Manusa ( mythological ),149 (xxxviii ) Rucaka ( mythological ),150 ( xxxix ) Vaitadhya ( mythological ),151 (xl) Nandisvara ( mythological ),152 (xli ) Astapada ( mythological ),153 ( xlii) Gundara, 154 ( xliii ) Gajapada,155 ( xliv ) Sammetasaila ( modern Mount Sameta-sikhara or Sikharaji' in Bihar ), (xlv) Vindhya (?)(modern Vindhya Mountains ),156 ( xlvi ) Sthambhana-nagara ( modern Cambay), (xlvii ) Sittha-Miltha-nagara ( modern Set-Mahet),157 ( xlviii) Rajadraha ( ? )(modern Rajasagara Lake in Udaipur State ), 158 (xlix ) Srinaga ( modern Parwattam on the Krsna River ), 159 (1) Kuntivihara (modern Nasik ),160

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382 Dr. Charlotte Krause: Her Life & Literature (li) Pallavihara (modern Palanpur in Gujarat), (lii) Taranagadha ( modern Taranga Hill in Mahikantha, Gujarat),161 (liii) Soparaka (modern Soparo near railway station Nalasopara, north of Bombay),162 (liv) Arasana (modern Arasan near Mount Abu ),163 (lv) Dvaravati (modern Dvaraka),164 (lvi ) Jirnavapra (modern Junagadha near Mount Girnar ), (Ivii) Tharapadrapura (modern Tharad near Radhanpur in Gujarat), (Iviii) Vavihapura (modern Vavipur near Radhanpur ), (lix) Kasadraha (modern Kasindra, 8 m. north of Abu Road Station),165 (lx) Idara ( modern Idar in Gujarat), (lxi) Tejallavihara;166 (Ixii) Nimbatataka,16 (lxiii) Candra ( modern Chandur close to Sankhesvara, vide above No. 17), rat ),171 ( lxiv ) Darbhavati ( modern Dabhoi, 25 m. from Broach), (lxv) Satyapura ( modern Sachor, 80 m. from Deesa station ),168 (Ixvi) Bahadapura ( modern Bahadpur near Mount Satrunjaya )," 169 (lxvii) Radadraha,1 (Ixviii) Vayada (modern Bayad near Kapadvanj in Guja 170 (Ixix) Nandasama,172 (lxx) Sami (modern Sami near Radhanpur ), (lxxi) Dhavalaka ( modern Dholka in Gujarat), (Ixxii) Marjjada (modern Majadar near Patan in Gujarat), (lxxiii) Mundasthala ( modern Mungthala at the foot of Mount Abu)," 173

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Ancient Jaina Hymns 383 ( lxxiv ) Modhera ( modern Modhera near Bamanvada in Baroda State ), (lxxv) Dadhipadra (modern Dahod near Godhra in Gujarat ), ( lxxvi ) Karkarapura ( modern Karakal near Mudbidri in South Kanara )174 It is obvious that the above sacred names have not been arranged according to any fixed scheme, but are strung together as they presented themselves to the memory of the poet, and as metrical exigency demanded. Though most of the places belong to Gujarat, with which the poet must have been particularly familiar from wanderings there, still he seems to have endeavoured to incorporate names of places situated in as many parts of India, or, for the matter of that, in as many parts of the universe as possible. In his pious zeal and his firm belief in the pertinent Jaina dogmata regarding cosmography, he has thus mixed up genuine geographical names with purely mythological ones, such as Meru, Vaitadhya, Astapada, Kundala, Manusottara, Rucaka and Nandisvara, explicitiy referring to temples situated in the realms of all the four classes of gods. 175 Yet among the remaining references, a great number of names of even now popular Jaina places of pilgrimage can be recognized at first sight, such as Satrunjaya, Giranara, Broach, Mangrol, Ajara, Sirpur, Fort Mandu, Mount Abu, Falodhi, Sankhesvara, Prabhasapattana, Mandasor, Charup, Ahmedabad under the ancient Hindu name of Karanavati, Mount Sametasikhara, Cambay, Palanpur, Taranga Hill, Arasan, Junagadha, Idar, Dabhoi, Sachor, Karakal. Others of the places mentioned as tirthas, are now not much in prominence, but do possess Jina temples, and some of them also a Jaina population, such as Dhanera, Kodinar, Dahidro, Jiravala, Champaner, Jalor, Pancasara, Nana, Tharad, Vavipur, Kasindra, Nibeda, Chandur, Bahadpur, Bayad, Sami, Dholka, Majadra, Modhera, Dahod. Some places of both these types as, e.g., Fort Mandu, Arasan, Champaner, Jalor, Pancasara, Dholka, were once

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384 Dr. Charlotte Krause : Her Life & Literature flourishing and celebrated centres of Jaina culture, whose former grandeur can be inferred from literary references or architectural remains. Another type of places is represented by names like Taxila, Mathura, Ayodhya, Paithan, Daulatabada, Patana, Nasika, Dvaraka, Parvatam, all of which are still flourishing and well-known, but seem to have lost their association with Jainism, which is amply testified for the past. A further category of ancient tirthas mentioned in our poem is formed by places which have lost both their association with Jainism and their economical importance, their very sites being identifiable now by nothing but either fields of ruins with here and there an epigraphical testimonial, or with the half-hearted help of the modern names of otherwise unsuspect village built over their remains. Such places are Ahicchattra, Nagadraha, Sravasti, Rajanagara, Soparaka, Tejalapura, Mundasthala, Serisa, and the tirthas of Sindh. Entire oblivion seems to envelop those tirthas which our poem mentions as existing in the Vindhya Mountains, as well as places like Gundara, Gajapada, Radadraha, Nandasama, which have ecaped identification up till now. From references like the above, to names which the later hymnal literature no longer knows, it would appear that the Caityavandana must have been composed at least several centuries ago, when the reminiscences of those places were still alive. A terminus a quo is given by the names of Bahadapur and Tejalavihara, founded by Kumarapala's Minister, Vagbhata and Viradhavala's Minister, Tejapala, the latter of whom died in V.S. 1296. If Rajadraha is the correct reading, in st. 3c, the poem cannot, however, have been composed prior to V.S. 1731, when Dayalashah built the famous temple near the Rajasagara Lake in Mewar, so high with its nine stories that the shadow of its flag fell as far as six kosa across the land. On the other hand, it must have been composed before Aurangzeb partially destroyed that temple, and before it thus ceased

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Ancient Jaina Hymns 385 being an object of worship. The reading is, however, doubtful. The text is contained on fol. 10 of manuscript no. 855 of the Scindia Oriental Institute, in which a collection of stavanas and caityavandanas is handed down ( all in all 23 ). The material is country paper, the writing in black ink. In the centre of each page, a rhomb is left blank, with four letters of the text jutting out, so as to form another, smaller rhomb. The characters are modern Jaina Devanagari. The writing looks extra-ordinarily neat and spectacular, the text is, however, very incorrect, and necessitated frequent conjectures, as the apparatus shows. After the text of our poem, the following colophon is given : "fa sit sitefistor 94141 : 22 aC 1880 q hieroor acte SA T : 11", which is followed by one more caityavandana with a colophon of its own, written by the same hand. 6. The Vira-Stuti In older Svetambara works, the word 'stuti' is often used in the ordinary sense of 'hymn' in general.176 Mostly, however, especially in more recent terminology, its use is restricted to a particular category of hymnal literature, viz., hymns which are rather aggregates of four separate 'stutis', and eulogize, strictly in this order, (a) any of the Tirthankaras individually in the first part, (b) all the Tirthankaras collectively in the second, (c) the Jaina doctrine or the Jaina sacred writings in the third, and (d) any of the Sasana-devas, Sasana-devis, Vidya-devis, the 'Sruta-devi Sarasvati, or other divinities known to be devoted to the Jaina religion, in the fourth (each part mostly consisting of a single stanza). That this definition is generally accepted, can be seen from the fact that the hymns contained in any random collection of 'stutis', are throughout built according to this scheme. (Only the followers of a modern sect, known as the 'Tristuti-mata', believe it to be infra dignitatem for a good Jaina to pay homage to beings so much below the moral standard of perfection as

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386 Dr. Charlotte Krause: Her Life & Literature gods are supposed to be, and therefore dispense with the fourth parts of stutis.). Stutis of this description form part of the 'Pratikramanasutra', i.e., the text of the daily ritual, of all the Svetambara sects, since "Tirthankara-vandana' is one of the six 'Avasyakas', or indispensable daily duties of a Jaina. The first quarter of a stuti of the devotee's selection also forms part of the caityavandana ritual mentioned in a former chapter, representing the second of the two changeable recitation pieces of the pertinent liturgy. Our present stuti is true to type with its four-fold eulogy, clearly presented in four exactly parallel Sragdhara stanzas. One of its formal attractions is the skilful way in which onomatopoeia has been carried through therein, suggesting, in the first stanza, vocal, and in the second and third ones, instrumental music. Obviously, the poet intends this musical performance to illustrate the belief that when the Tirthankara preaches in the 'samavasarana', his voice is not only in itself distinguished by 'upanitaragatvam', i.e., possession of melody in the technical sense (one of its 35 stereotyped supernatural qualities ), but it is also harmoniously accompanied by celestial music, which devoted gods and genii continuously produce ( another of the stereotyped atisayas of the Tirthankaras )." 177 178 The use of onomatopoeia in this way, though, is not unique. A famous Samskrta stuti composed by the celebrated Saint and poet Jinakusala Suri of the Kharatara Gaccha, who died in V.S. 1389, is composed according to the very same principle. I refer to the Parsvanatha-stuti179 beginning with the words 'Drem drem ki dhapa mapa', which, forming part of the Paksika Pratikramana of the Kharatara Gaccha, is also known as the 'Paksika-stuti'." It is possible that our poet, whose name and whereabouts are not known, tried to emulate that popular piece of poetry and its fascinating tingle of sounds. 180 Yet while Jinakusala Suri's stuti is in honour of Parsva

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Ancient Jaina Hymns 387 natha, the present hymn celebrates Mahavira, the last Tirtharkara, in its first quarter. The object of eulogy in the fourth quarter is likewise a different one. In Jinakusala Suri's stuti, it is the "Sasana-devata' quite generally,181 while our poet addresses himself to the goddess 'Vairotya', whom he visualizes, with extraordinary vividness, as a snake deity of militant qualities and of an apperance fit to fill an adversary's heart with terror, whom he seems to invoke in a spirit of tantric ecstasy and expectation. Jaina Literature knows several goddesses of this name, as under : 1. In the shape of 'Vairoti', it designates the Sasana-devi of Vimalanatha, the 13th Tirtharkara, in Digambara literature. 182 She is represented as 'harivarna', mounted on a snake ( 'gonasa'), and holding snakes in her four hands. In Svetambara literature, Vimalanatha's female attendant, described as being of the same colour, but seated on a lotus, and holding a single snake, bow, arrow, and noose in her hands, is referred to as "Vidita', or 'Vijay'.183 The male counterpart in attendence on Vimalanatha is, in both literatures, 'Sanmukha', who is seated on a peacock, and holds various weapons in his twelve (or eight ) hands.184 Our hymn being a Svetambara text, this 'Vairoti' is a priori not likely to be invoked therein, though she is a snake goddess too. 2. In the shape of 'Vairotya" 185 ( Samskrta ), 'Vairutta'186, "Vairutta' 187, or 'Vasrota'188 (Praksta ), the name further designates the Sasana-devi of Mallinatha, the 19th Tirthankara, in Svetambara works. She is described as "krsnavarna', and as seated on a lotus. In Digambara sources, the Sasana-devi of Mallinatha is 'Aparajita',189 described as 'harid-varna', and as seated on that fabulous creature named 'astapada' or 'sarabha'190. Both sects agree re the attributes in three of her hands, viz., 'varada-mudra', citrus-fruit and sword, while the fourth carries as rosary according to the Svetambaras, but a shield according to the Digambaras. Her male counter-part is,

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388 Dr. Charlotte Krause : Her Life & Literature according to both, the four-headed Yaksa Kubera. In neither of the two categories of sources is this deity associated with snakes, which form an essential attribute of the goddess invoked in our hymn. Only from Hemacandra's 'Abhidhana-cintamani-kosa', I, st. 45, such an association might appear to exist. For, Hemacandra, instead of mentioning Mallinatha's Sasana-devi under her actual name, refers to her as 'Dharana-priya', which he explains, in his 'Svopajna-tika', as 'Dharanoragendrasya priya Vairotya', i.e., "Vairotya, consort of Dharana, the Indra of the Snakes". Obviously, this Vairotya cannot be separated from the goddess whom Aryanandila invokes in his 'Vairotya-Devi-stava'191, as 'Dharanindapadhama-patti Vairutta nama Nagini (st. 4), and as 'Dharanoragadaja .... Vairutta' ( st. 12 ). The Prabhavaka-carita contains, in its 'Aryanandila-carita'192, an account of the origin of this stava, in the form of a legend, the motif of which recurs in Hindu folk-lore. According to this legend, Vairogya was the wife of a merchant's son named Padma, and the mother of Nagadatta, a disciple of Aryanandila (the second 'a' of the latter name being short here). By some action of kindness, Vairotya gained the favour of the snake people, who adopted and treated her as a relative, over-showering her with divine favours. After her death, she became the queen of their ruler Dharana, the same divinity whom we mentioned previously as Parsvanatha's Sasana-deva ( 'Dharanendrasya devi Sri-Parsva-sevituh' ), and has since then been assisting her mate in coming to the rescue of devotees of Parsvanatha, especially in danger threatening from poison or fire. Aryanandila, who had been Vairotya's Guru in her human existence, composed in her honour, the above mentioned hymn, the recitation of which is asserted to be particularly efficacious in securing her help. In the 'Padalipta-carita' of the Prabhavaka-carita193 too, a *Vairotya Devi', obviously the very same goodess, is referred to, for she bears the epithet of 'Phanindra-kanta', and is described as an

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Ancient Jaina Hymns 389 attendant of Parsvanatha, the patron saint of the snake-king. Yet it is difficult to understand how this Vairotya, who is thus supposed to have lived and died as a human being during the life-time of Aryanandila, i.e., roughly in the former half of the second century after Vikrama, 194 and to have been a snake deity and Dharanendra's consort only since then, could be identical with Mallinatha's Sasana-devi. For, as all the Sasana-devas and -devis are believed to come into existence during the time of the 'tirtha', i.e., the original community of the respective Tirtharkara,195 Mallinatha's Sasana-devi would have been in existence since more than 65,86,000 years, Mallinatha's nirvana being assumed to have taken place 65,84,000 years before the Vira-nirvana. Did the great Hemacandra allow himself to be misled by the chance identity of the name of Mallinatha's Sasana-devi with that of Aryanandila's 'Istadevata", and this wrongly apportioned to the former goddess the epithet of 'Dharana-priya', to which only her namesake was entitled ? This seems likely in view of the already mentioned absence of all snake attribues in Mallinatha's Sasanadevi: for, a consort of Dharanendra would necessarily belong to the class of the 'Nagakumaras', and as such, be bound to wear the snake emblem,1% as Aryanandila's Vairotya ostentatiously does ("nagini nagarudha naga-kara naga-bhusiya-sarira, nagehim siramala nagamuha sa", st. 3 of the pertinent stava ). As the deity whom our poem eulogizes, is doubtlessly a snake-goddess, she would probably not be Mallinatha's Sasanadevi, but may be identical with the Dharana-priya Vairotya of Aryanandila's hymn. It remains to be seen whether she cannot be more clearly defined. 3. The Jaina Pantheon knows of a third goddess of the name of Vairotya, viz., one of the 16 Vidya-devis'.197 The latter are common to Digambaras and Svetambaras. Like the sasana-devas and devis, they too are first mentioned, as a group, and described, with their emblems, in post-canonical works.198 They are often in

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390 Dr. Charlotte Krause : Her Life & Literature voked in connection with rites of a more or less tantrika character as well as for purposes of magic protection, and thus play a great part in Jaina Mantra-sastra199 and in hymnal literature. Though it is possible that some of their features, particularly their number (16), are connected with such of the 16 tantrika Goddesses of the Hindu Agamas, viz., the ten forms of Tripura and her six friends,200 still the very idea of 'vidyas' in the sense of 'tantrika lores', can be traced back to the Jaina Sacred Writings themselves.201 In their role as personifications of such tantrika lores, they are linked up with the ancient Jaina legend of the origin of the 'Vidyadharas', as related in a number of texts.202 According to that legend, Nami and Vinami, two princes, hand been absent when Rsabhadeva, the first Cakravartin, and, subsequently the first Tirthankara of this avasarpini, gave away all his property to his relatives and friends, to become an ascetic. Thus deprived of their share, they followed the Lord, serving him perseveringly, in the hope of material reward. The Lord, however, had now nothing to bestow. Dharana, the ruler of the Nagakumaras, and a devotee of Lord, felt a desire to fulfil their hope. The earth and everything on it having been given away already, Dharana gave them land outside the usual realm of mortals, on the slopes of Mount Vaitadhya, that mythological mountain range which traverses Bharataksetra from east to west, being embraced by the Ganges and the Sindhu respectively. The land being 10 yojana above the ground, and inaccessible to ordinary man, Dharana also bestowed on the two princes 48,000 'vidyas", enabling them to walk through the air and on water and to perform other miraculous feats. Thus, outfitted, they settled on Mount Vaitadhya with their kith and kin, and founded each a row of cities on the northern and southern slope respectively, directly below the cities of the Vyantara gods. Dharana then installed Nami and Vinami as the rulers of the semidivine 'Vidyadharas', by which name they and their followers became known, Nami ruling in the south, and Vinami in the north. Each of these two rulers was the lord of eight 'Vidyadhara

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Ancient Jaina Hymns 391 nikayas', to each of which a particular group of 'vidyas' was apportioned. The 16 'Vidyadhara-nikayas' were named after the countries from where the pertinent group of Vidyadharas had originally emigrated, and the several 'vidya' groups were named accordingly. Lists of the names of these 16 groups of 'vidyas' are given in Prakrta in the 'Vasudevahindi and the 'Avasyaka-curni', and in Samskrta in the 'Trisasti-salakapurusa-carita', all three deviating from one another in several items. According to the last-named text, these 'vidya'-groups were : 1. Gauri-, 2. Manu-, 3. Gandhari-, 4. Manavi-, 5. Kausiki-, 6. Bhumitunda-, 7. Mulavirya-, 8. Sankula-, 9. Panduki-, 10. Kali-, 11. Svapaki., 12. Matangi-, 13. Parvati-, 14. Varsalaya-, 15. Pamsumula-, and 16. Vrksamula-vidyas. Out of these names, the 'Subodhika' mentions only nos. 1 and 3, as belonging to the southern, and 9 and 14, as belonging to the northern part of 'Vidyadhara'-land. Besides these 'vidya'-groups, the 'Avasyaka-curni' and the 'Subodhika' mention four individual 'mahavidyas', viz., 1. Gauri, 2. Gandhari,203 3. Rohini, and 4. Prajnapti. Haribhadra Suri, obviously following the former text, mentions them with the exclusion of any other name. Traces of the 'Vidyadhara'-legend can be found in the Jainagama itself, where the two rows of Vidyadhara-cities' are repeatedly mentioned as adorning the slopes of the Vaitadhya,204 though details and names are not given. Though it is not feasible restlessly to solve, with the help of the text-material available at present, the fascinating problem of the origin of the 16 Vidya-devis' and of their relationship with the ancient 'vidyas', as raised by Dr. Miss Helen Johnson20s, still thus much can be inferred from a comparison of the respective names that the first, second, ninth and tenth 'Vidya-devis' are identical with the four 'mahavidyas' enumerated above, the two latter of whom again seem to have derived their names from the designations of the first and third 'vidya'-groups of Vidyadhara'-land. Besides,

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392 Dr. Charlotte Krause : Her Life & Literature the names of two further Vidya-devis', viz., nos. 7 and 12, seem to have been derived from the names of the 'vidya-groups nos.10 and 4 respectively. It is thus possible that each of the 16 'Vidya-devis' may originally have been imagined as representing one of the 16 'vidya-nikayas' of 'Vidyadhara'-land, bearing either an individual name, or a generic name derived from that of her group, or perhaps both. Incidentally, the names of all the sixteen Vidya-devis' find themselves again, without exception, in the list of the names of the "Sasana-devis', some in that of Svetambara, others in that of Digambara tradition, and some in both simultaneously, in such a way that 11 of the Svetambara, and 13 of the Digambara Sasana-devis, 8 of them being common to both, appear to be in fact nothing but 'Vidya-devis", though some of the names slightly vary. The following synoptic table will make this clear206 : Vidya-devi Vidyadhara- Svetambara Digambara vidya Sasana-devi Sasana-devi 1. Rohini Mahavidya No. 3 No. 2 2. Prajnapati Mahavidya No.4 No. 15 No. 3 3. Vajrasonkhala ........ No.4 4. Vajrankusa ........ No. 14 ( Ankusa ) 5. Apraticakra ........ No. 1 No.1 (only or Cakresvari Cakresvari) 6. Purusadatta .... .... No.20 (only No. 5 (only or Naradatta Naradatta ) Purusadatta ) 7. Kali | Vidya-nikaya No. 4 No. 7 or 18 No. 10 8. Mahakali No. 5 No. 9 9. Gauri Mahavidya No. .... .... No. 11 1 and Vidyanikaya No. 1

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10. Gandhari 11. Sarvastra Mahajvala 12. Manavi Ancient Jaina Hymns Mahavidya No. No. 21 2 and Vidyanikaya No. 3 13. Vairotya 14. Acchupta 15. Manasi 16. Mahamanasi.... Vidya-nikaya No. 4 No. 8 (Jvala ) No. 11 No. 19 No. 20 No. 12 .... No. 7 or 10 No. 13 **** No. 15 No. 16 B. C. Bhattacharya ( 1c. p. 164 ), who also noticed that there are "clear points of identity between Vidya-devis and Sasana-devis, not only regarding names, but also attributes, etc.", has come to the conclusion that "the Vidya-devis in conception were modelled after the Yaksinis", and this "on the ground of the priority of the Yaksinis as connected in mythology and ritual with the Tirthankaras". It does not seem, however, that such a priority can be proved for the Sasanadevis as a class, leaving aside individual cases. I think, the above synopsis goes, on the contrary, strongly against this theory. For, the list of the Vidya-devis of the Svetambaras (vide 'Nirvanakalika') exactly agrees with that of the Digambaras (vide 'Pratisthasara') not only with regard to the names themselves, but also to their order (deviations being restricted to their attributes), while, on the other hand, the lists of the Sasanadevis ( vide the same two works) differ from each other so strikingly both in names and order (not to speack of the attributes) that in fact only three out of the 24 can be recognized at first sight as mutual replica (viz., Nos. 1, 23 and 24). This leads to the conclusion that the common list of the Vidya-devis must go back to the time before the schizma of the Jaina-sangha into Digambaras and Svetambaras had occurred, and that it has been handed down unaltered from generation to generation up to this day, while the lists of the names of the Sasana-devis, 393

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394 Dr. Charlotte Krause : Her Life & Literature as entities, developed separately in two different directions, incorporating, of course, single items, which represented a common heritage, such as the names of Sasana-devis, Nos. 1, 23 and 24, as well as those of the pertinent Vidya-devis, pointed out above. Significantly enough, even those eight Vidya-devi-names which are common to the list of the 11 taken over by the Svetambaras, and the 13 taken over by the Digambaras as Sasana-devi-names, have been apportioned to different Tirtharkaras. This accounts for the fact that Vairotya, the thirteenth Vidya-devi, who alone interests us here, has become associated with the 13th Jina in Digambara, but with the 19th in Svetambara theology. The name of the Vidya-devi Vairotya occurs in the forms of 'Vairotya 207 in Samskrta and 'Vairoti'208, as well as 'Vairulla'209, in Praksta sources. All the texts, so far as they give a description, agree in depicting her as holding a snake, or snakes, in one, or two respectively, of her four hands. The 'Nirvanakalika' further describes her as 'syama-varna', and mounted on a Boa constrictor ( 'ajagara-vahana' ), Sagaracandra Suri in his Sri-Mantradhirajakalpa' ( st. 15 )210 as 'payodharabha' and mounted on a 'vihangaraja', and the likewise Svetarbara 'Acaradinakara' as 'abja-mudatara-tusara-gaura"211 and seated on a lion ( 'simhavahana' ), while according to the Digambara 'Pratistha-saroddhara', she is 'abhranila' or 'harita'212 and seated on a lion ('simhaga'). It appears that Bappabhatti Suri and Sobhana Muni refer to this Vidya-devi when they eulogize a goddess 'Vairotya' each in the fourth stanza of one of the stutis of their famous 'Caturvimsatikas 213 ( Nos. 18 and 23 respectively), the former describing her as 'syama' and 'nagastra-patra' ( i.e., 'having snakes as weapon and vehicle' ), and the latter as 'syama-deha', as 'avisama-visabhtdbhusana' (i.e., 'having harmless snakes as ornaments ), and as 'yata .... parindra-rajam (i.e., 'mounted on a king of pythons'). The only serious discrepancy, viz., that re the mount, which according to some sources is a snake, according to others a lion, and

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Ancient Jaina Hymns 395 according to a third group, a Garuda, can easily be removed by the assumption that the archetypus, to which they all go back in the last instance, contained a word like "parindra', which may mean a snake as well as a lion, or like 'vyala', which may denote any vicious animal and could refer to a snake as well as to some dangerous quadruped. "Vihanga-raja', the Garuda, may simply be a misread 'bhujanga-raja'. Since Vairotya is anyhow equipped with the snake emblem, the idea that her mount was originally likewise a snake, does not seem to be a far-fetched conclusion. In any case, it means only a supplementary stroke of the brush to complete her picture as that of a doubtless snake-deity. In this way, the similarity of the Vidya-devi with the Digambara Sasana-devi of Vimalanatha of identical name, emblem and mount, is even more perfect than Bhattacharya assumes.214 As moreover, in the invocation quoted by that scholar, Vimalanatha's Sasana-devi is actually addressed as a Vidya-devi (Vairoti haritarcyate, or hrii Vidya-devideg215), no doubts can obviously be raised regarding their original identity. While thus the Digambaras apportioned this Vidya-devi to Vimalanatha, without changing her original character, the Svetambaras, when associating her with Mallinatha, allowed her snake attributes to fall into oblivion. The only link that still connects this Svetambara goddess with her original home, the snake-world, is apparently the above-mentioned name of 'Dharana-priya' under which Hemacandra refers to her. Thus, this 'kalikala-sarvajna' is once more vindicated as standing on the firm ground of a very old and original tradition, while the legend of the Prabhavaka-carita re Vairotya Devi's direct association with Aryanandila is proved to be nothing but a recent growth of devotional fiction. The fact that the Vidya-devi Vairotya was indeed imagined to be the consort of Dharana, the king of the snake-demons, is amply testified. Thus, Sobhana Muni gives her the epithet of 'Ahinagryapatni'. Sagaracandra Suri calls her 'Bhujagendra-patni'. Both these

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396 Dr. Charlotte Krause : Her Life & Literature epithets exactly correspond to the expression "Phanindra-kanta' of the hymn of Aryanandila, who moreover refers to her as 'Dharanoraga-dala', and, even more explicitly, as 'Dharanisda-padhamapatti Vairutta nama nagini vijja', which latter phrase, besides, clearly defines her as a 'vidya , i.e., "Vidya-devi'. Yet since the honour of being Dharanendra's favourite queen, is generally known to go to Padmavati, the Sasana-devi of Parsvanatha, and actual female counterpart of Dharanendra, the Sasana-deva of that same Jina, the above epithets obviously bring Vairotya into collision with Padmavati. The question may be raised as to whether both these names, Vairotya and Padmavati, may not be synonyms for one and the same deity. This seems possible from a passage of the 'Supasanaha-cariya 216 ( composed in V.S. 1199 ), which runs : 'atthi supasiddha-vijja-viijasahaga-sahassa-naya-calana mamta-saroruha-sarasi devi Padmavati nama', and clearly calls Padmavati a vidya, i.e., Vidya-devi. Padmavati is, in fact, the main goddess of Jaina tantrika literature. According to an old 'Padmavati-stotra'217, she is the equivalent of the Sakti of Hindu tantrika lore, the Gauri of the Saivas, the Gayatri of the Vedantins, the Prakrti of the Sankhyavadins, the Tara of the Buddhists, the Vajra of the Kaulikas. From the name Vajra' in its Praksta form 'Vaira', and eventual derivatives, it seems to be but a small step to 'Vairotya'. The Padalipta-carita of the Prabhavaka-carita moreover clearly states that the 'Phanindra-kanta Vairotya' was worshipped in a temple of Parsvanatha at Kosala as the 'Sasana-devi', and 'Aryanandila's' hymn as well as the 'Aryanandila-carita' of the Prabhavaka-carita agree in asserting that this Vairotya favours the devotees of Parsvanatha with her help. That in spite of so much semblance of identity, both the names will have to be understood as designating two separate deities, is, however, suggested by the following two pieces of literary evidence : 1. a prayer formula ( quoted by Professor H. R. Kapadia in

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Ancient Jaina Hymns proof of their separateness ),218 in which Dharanendra is described as accompanied by both the goddesses ('Vairotya-Padmavati-deviyuta' ), and 2. the second stanza of Aryanandila's hymn, where both are clearly referred to as separate individuals ( 'Dharanoraga-daia devi Paumavai ya Vairutta' ). 397 If the Svetambara poets eulogize Vairotya as Dharana's 'agrya-patni' and 'padhama-patti', this may be due to the idea that since Vairotya is the Sasanadevi of the 19th Jina, she must naturally be senior to Padmavati, the Sasanadevi of the 23rd (That, for the matter of that, she must also be senior to her husband by millions of years, is of no consequence, in view of the Jaina belief in the eternal youth of their deities). The above expressions leave no doubt about the fact that anyhow Vairotya is considered to be an 'Agramahisi' of the Indra Dharana of the Nagakumaras. The same has been stated with regard to her co-wife Padmavati.219 Professor Kapadia, who has stressed this idea, has expressed his disappointment on not finding the name of either of these two queens in the list of the names of Dharanendra's 'Agramahisis' given in the Sacred Books.220 Besides the Bhagavati (Viyahapannatti ), which he quotes (X.5, Sutra 406), the Jnatadharma-kathanga ( Nayadhammakahao) likewise (II,1) contains that list, which runs as under: (i) Ala or Ila, (ii) Sakka or Sukka, (iii) Sakra or Sadara, (iv) Sodamini, ( v ) Imda, ( vi ) Ghanavijjuya. To solve this difficulty, it might be assumed that either the names Vairotya and Padmavati have developed from original epithets into proper names, or that those six names are not genuine proper names, but rather appellative nouns, designating the rank or 'office' of these six goddesses, the incumbents of which go on changing, just as is the case with the various 'Indras' of the Jaina Pantheon: the word 'Indra' being nothing but an office designation either.221 Padmavati's being referred to as a 'Vidya' in the above passage, is nothing out of the ordinary in view of her being the

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398 Dr. Charlotte Krause: Her Life & Literature central figure of Jaina Tantra-Sastra, and, as such, subject to the moods and whims of the 'aradhaka', who considers it as his privilege to invest his 'Sakti' with whatever attributes his desire may drive at, not hesitating to address her as Laksmi, Ambika, Tripurasundari, Kali, Cakresvari, Sarasvati, or even Kundalini.2 Besides, 'Padmavati' may in fact originally have been a 'Vidyadevi', i.e., one of the original Vidyadhara-vidyas. On what basis the Prabhavaka-carita (V, st. 11) mentions Vairotya as the 'Sasana-devata' in Parsvanatha's temple, is not clear. The poet may have done so, thinking of her as one of the consorts of Dharana, the Sasanadeva, or he may have used the word 'Sasanadevata' not in the technical sense of 'divine attendant on a particular Jina', but in a more general sense of 'divine devotee'. 222 Anyhow, the goddess which the poet of our present 'Virastuti' invokes under the name of Vairotya, is most decidedly the divinity whom later Svetambara literature would define as the 13th "Vidyadevi'. Her martial qualities, suggested in her representations and descriptions by the sword and shield in two of her hands, are cleraly expressed in the first two lines, while her character as a snake goddess is unambiguously represented by the writhing snakes with which our poet describes her as tying her matted locks. The manuscript in which this stuti is handed down, belongs to Muni Sri Nyayasagaraji ( disciple of Panyasa Sri Candrasagara Gani ), with whose permission the stuti is published. It is a single leaf, containing 5 stutis in Samskrta and Gujarati, without a colophon. Paper and ink are ordinary. The writing is in 17 lines of rather modern Devanagari. The manuscript appears to be at the utmost 100 years old. Our stuti is the first text, its end being marked by the legend "iti zrI vIrastutiH / / 1 / / ". The wording is very faulty, necessitating various emendations, as the apparatus shows. To the best of my knowledge, the stuti has not been published before. 7. The Mahavira-Stuti This poem belongs to the same category of hymns as the

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Ancient Jaina Hymns 399 preceding one. It proclaims to be a creation of Acarya Jinapati Suri, the 46th pontiff of the Kharatara Gaccha, whose name is contained in the last stanza, in a slesa characteristic of the former223, and whose Guru, Acarya Jinacandra Suri, is likewise alluded to, in the third stanza. Jinapati Suri224 was born in V.S. 1210, ordained in 1218, invested with Acarya title in 1223, and died in 1277. He is known not only as an influential pontiff and the Guru of celebrities like Acarya Jinesvara Suri (his successor ), Upadhyaya Jinapala, Vacaka Suraprabha, Purnabhadra Gani and Sumati Gani, but also as a hymnist and author of commentaries. The following works are from his hand : (i) Caturvinsati-Jina-stavana, published, 225 (ii) Cintamani-Parsvanatha-stava, likewise published,226 (iii) Antariksa-Parsva-stava, not found as yet, (iv) Tirthamala, likewise not found as yet, (v) Vidhiprabodha-vadasthala ( Prabodhodaya-vadasthala), available in manuscripts, 227 (vi) Brhat-tika to Jinavallabha's Samghapattaka-prakarana, published,228 (vii) Vivarana to Jinesvara Suri's Pancalingi, published, 229 and, (viii) Mahavira-stuti, published and mentioned for the first time in this volume. The Mahavira-stuti consists of four Malini stanzas, the first of which eulogizes Mahavira, while the fourth invokes the 'Yaksa Sarvanu'. The name 'Sarvanu' looks like a sanskritization of Prakrta Savvana', which occurs in the 'Vihaya-pannatti', the 'Bhagavati' of the Jainas ( Sataka III, Uddesa 7, Sutra 168, p. 200 ), in the description of the retinue of Vesamana ( Samskrta "Vaisramana' or 'Kubera'), one of the four Lokapalas230 or frontier-guard officers of

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400 Dr. Charlotte Krause: Her Life & Literature Sakra, the Indra of the southern part of the first Heaven 'Saudharma'. There, 'Savvana' is mentioned along with a number of other godlings, such as Manibhadra and Purnabhadra, known to belong to the 'Yaksa' sub-class of the 'Vyantaras', one of the four categories of gods. According to that Sutra, all those deities were favoured by Vesamana as if they were his own offspring ('ahavaccabhinnaya', i.e., 'yathapatyabhijnatah' ): a relationship which seems in order, the Yaksas being genii of treasure, just as Vesamana is the god of wealth. This 'Sarvanu' may be indentical with the "Yaksa Sarvanubhuti' whom Acarya Balacandra, Hemcandra's notorious rather than famous, disciple, glorifies in the fourth stanza of his sparklingly beautiful stuti 'Snatasya', which forms part of the Paksika Pratikramana-sutra of the Tapa Gaccha. There, the Yaksa is described as mounted on a ruttish elephant of cloud-clour with curved tusks and tingling bells, as granting the desires of the devotee, and as manifesting himself in any shape at will. Our 'Mahavira-stuti' is preserved in the same manuscript, as the previous one, forming the second text, marked by the legend: " iti mahAvIrastutiH / / " 8. The Simandhara-Svami-Stavana This hymn is addressed to the Tirthankara Simandhara, one of the twenty 'Viharamana' (vide Introduction), who is believed to be wandering about at present in the portion 'Puskaravara-Vijaya' of Purvavideha, the eastern half of the distant world Mahavideha, preaching the Jaina religion. As the hymn recalls to the reader's mind, he is believed to have been born there in the city of Pundarikini, during the interval between Kunthu, the 17th, and Ara, the 18th Tirthankaras of the last Caturvimsatika of Bharata-ksetra, i.e., uncountable years ago, to have abandoned his royal rank and possessions and become an ascetic in the interval between Muni Suvrata, the 20th, and Nami, the 21st Jinas, and to have subsequently attained the status of a Kevalin or omniscient saint (st. 16f ). He is

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Ancient Jaina Hymns 401 predestined to reach final salvation after a long activity as a Tirtharikara, in a far remote future, viz., at the time when Udaya, the 7th Jina of the coming Utsarpini of Bharata-ksetra, will have entered Nirvana. The poet expresses his fervent desire that in his next incarnation, he may be reborn himself in Mahavideha, sit at the feet of the Lord Simandhara, and be allowed to listen to his sermons to bow to him, to sing his praise, and perhaps even to become a monk in the Lord's retinue, and attain omniscience and subsequent salvation in a very near future ( st. 14f). To the reader who tries to define the language of the hymn, a number of conspicuously archaic-looking Praksta forms231 obtrude themselves at the first glance, such as e.g., namira, vimda, vamdiya, payam, kitti, lakkhana, vihamdano, sattame, Jina, jhana, dhanuha, jamma, micchatta, harisa, damsana, rajja, mahappa, khittammi, hinassa, dinassa, kunai, phiriuna, tiriyattane. Forms like nihi, mahura, savvaha, bohamkaro, would brand it as "Jaina-Praksta'. Other forms, however, are developed beyond the Praksta stage, showing clear characteristics of Gurjara Apabhramsa.232 Such forms are : nouns of the a-declension with -au in the Nominative singular masculine, as divasau, lagau, jugau, phaliyau, miliyau; with -aha in the General singular as bijaha; with -i in the Locative singular, as sari, sihari, gayani, vasi; nouns of the i- and u- declensions with -i and -u in the Nominative singular masculine, as sami, taru, guru; nouns of the a- and i- declensions with -a, -7, and -i in the Acc. singular, as karuna, vani, siri; pronominal forms like haum, mum, and mu in the First Person singular, and tushaji in the Second Person singular ( with suffix of emphasis ); verbal forms like vinavaun, namaum, lagaum, in the First Person singular Ind. Pres.; thuoaha do. in pl., rasi, kari, tari in the Second Person singular Imperative; nisuniso, panamiso, gayaso, pamiso, in the First Person singular Future; hoisii in the Third Person singular Future; Absolutiva like older karavi, pariharavi, and more recent jodi, kari, suni; as well as numerous endingless case forms like hina, nayara, jasa, vayana, nama, ruva, poa 233

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402 Dr. Charlotte Krause : Her Life & Literature Some forms can even be recognized as bearing the stamp of rather a late stage of Gurjara Apabhraisa, if not of Gujarati. To this category belong the above-mentioned bijaha for older bijahu,234 thuoaha for thunahu, and i- absolutiva like kari, jodi, besides chaum for acchaum ( Modern Gujarati chuo )235, the Nominative singular neutre te, hiva236 (Samskrta adhuna, Modern Gujarati have ),237 eha pari ( corresponding to Samskrta etad + prakare, Modern Gujarati e + per ),238 forms with final i changed to e239 as sampajjae, gajjae, dippae, viharae ( all four verbs being used in the Parasmaipada only, in Praksta ), and several cases of consonant aggregates being replaced by single consonants with or without lengthening of the preceding vowel,240 as lagi, Praksta laggi, Samskrta lagna ), tajiu ( Praksta tajjiya, Samsksta tarjita), vinavaui (Praksta vinpavemi, Samskrta vijnapayami), at the side of lagaum, jugaum. Forms like the latter ones are rare in, if not alien to, even later Apabhramsa, such as represented by the Apabhramsa portions of Somaprabha Suri's Kumarapala-pratibodha241 ( not to speak of the earlier Bhaviyasattakaha242 and the Harivamsa-purana by Dhanapala, or of the Vasudevahindi),243 and characterize the earlier stages of Middle Gujarati rather than Apabhraiia, gaining more and more ground in Modern Gujarati.. All those phonological phenomena, it is true, cannot be ascribed with certainty to the poet himself, as for some of them (just as for occasional 'ya-sruti' ), clerical influence might be responsible. Yet a number of them are testified as doubtlessly genuine by metre, rhyme, as well as by the persistency of their occurrence. On this basis, the language of the poem can safely be defined as being either very late Gaurjara Apabhraiia, or, with more probability, early Middle Gujarati. The mixture of archaic and recent forms, the numerous tatsamas, such as nikara, tata, sampuraka, durita, taraka, nayaka, papa, tapapaha, sadara, Eddhikara, kathina, hatha, ghata, lobha, raga, bhoga, indra, pada, gati, mati, abhinava, mada, bodha, dayaka,244 the

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Ancient Jaina Hymns 403 frequent ignoring of Sandhi-rules,245 even in compounds, such as in namira-sura-asura, sara-upayara, visaya-visama-amiya-bhara, nami-astaram, all these peculiarities go to stamp the language of our hymn as true to type. So does the word alajaya ( st. 20 ), if taken as a loan-word from Arabic-Persian, equivalent246 to Modern Gujarati alijaham, meaning 'august', and being here an attribute of the Jina.247 Tadbhava-like, hybrid formations, such as padiyau, cadiyau, sahaga, moaga, jagi, jaga-jantu, vana-raji, kammani, samsiddhae, upayara, jagaramana, haratara, along with genuine Praksta forms such as mentioned above, as well as Sanskritisms, like mama, karavani ( for karavani, first person singular imperative ), dehi, gami, obviously represent attempts of the poet to express himself in archaic style, in order to enhance the dignity and solemnness of his eulogy. Nominal and verbal forms in -o and -e ( for -i and -u ) may also fall under this category of phenomena, though, on the other hand, they may also be recent development, representing cases of 'contracted svara-yugma',24% so typical of Middle and Modern Gujarati. The language of the interlinear commentary ( 'Tabba' ) is far more developed, and can be defined as Modern Gujarati of rather an early type, to judge from formations like eni parim, dihalau ( Modern Gujarati dahalo ), mu and muhanai ( Modern Gujarati mane ), atibhagu ( modern atibhamgyo ), lagau ( modern lagyo ), ladhi ( modern ladhi ), hus gayasum ( modern hum gais ), hur joyusu ( modern hum jois). Out of the 21 stanzas of the present hymn, the first 20 are in a metre of twenty matras in each of its four lines with caesura after the tenth matra and paired end-rhyme : the metre which Hemacandra in his 'Chandonusasana' ( IV, 8; Vrtti p. 32a ) designates as *Avali' ( matras 6+4+4+4+2 ).249 The last stanza is in Harigita, likewise with paired end-rhyme. As regards his own identity, the poet says in st. 20:"797756

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404 Dr. Charlotte Krause : Her Life & Literature viNayaparu joDi kara vInag", which passage the commentator explains in the following way : " aners dra faune 713 879 ist aucht 3". According to this interpretation, the poet would have remained anonymous. The interpretation is, in itself, unobjectionable, especially since the expression 'vinayaparu' ( here singular ) is reflected by the similar 'sadarapara' ( st. 7 : there plural ). Still, it appears likely that instead of 'vinayaparu', the archetypus read 'Vinayapahu', and thus contained the actual name of the poet ( with the Genitive singular ending -u, typical of Apabhraisa ). Vinayapaha, generaly known by his Sanskritized name Vinayaprabha Suri, was a famous Jainacarya and poet of the very period to which our poem belongs, who composed in the very same language.250 He was a direct disciple of the well-known Saint and poet 'Dada' Jinakusala Suri of the Kharatara Gaccha, was ordained as a monk in V.S. 1382 and raised to the rank of an Upadhyaya between V.S. 1394 and 1412. His famous 'Gautama-Rasa', composed in V.S. 1412 at Cambay, is even now so popular that it forms part of the standing repertoire of recitation pieces of Svetambara Sadhus and Sadhvis. Among his further creations are five hymns in honour of various Jinas, which are of approximately the same length ( 19-29 stanzas ), and, to judge from the scanty specimina reproduced by Mr. Nahta,251 of the same linguistic and poetical qualities as our hymn. Not only thus much, but in his Mahavira-stavana of 24 stanzas, the same metre seems to have been used in which the 20 first stanzas of the former are composed. In depth of religious sentiment, gracefulness of diction, and melodiousness of flow, our hymn is not inferior to the Gautama-rasa either. It is, therefore, quite possible that our hymn may represent another creation of this poet, whose authorship of the Gautama-rasa too was long unknown, owing to a similar mutilation of that part of the text which contained the name, till older manuscripts with a more authentic text were found, and the truth revealed with their help. In the present case, the conjectured `Vinayapahu' makes

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Ancient Jaina Hymns 405 smoother reading from the standpoint of the tonic qualities, and gives more aesthetic satisfaction from that of the train of ideas than the 'vinayaparu' of our manuscript, by harmoniously gratifying the curiosity regarding the poet's identity, which the words at 5 **** Gilfs ook afha'' i.e., "With folded hands, I, your servant .... pray", arouse in the reader. The manuscript from which this hymn is being published was kindly placed at my disposal by Upadhyayaji Sri Labdhimuniji of the Kharatara Gaccha, from the Bhandara of the Santinatha Temple of Ujjain. It consists of six leaves of country paper ( 4/10), bearing on the margin the figures 3-8. Each leaf has four lines of bold 'palimatra' Devanagari characters of archaic type, in which the hymn is recorded, with an interlinear commentary written above the text in smaller letters, all in black ink. The cyphers, colophons of the original hymn as well as of the text which preceded the latter, and of which only the final passage is preserved, and the vertical marginal lines are in red, the marginal lines being double, and the interstices filled with yellow pigment. The right and left margins moreover are decorated with multicoloured floral designs, considerably reduced by frequent handling, owing to which even the original marginal cyphers of paging have partially disappeared, being subsequently over-written by fresh ones. The yellow pigment used for corrections, has likewise become so much worn off by friction, and is so much faded that the corrected letters are clearly discernible below it. From all this it seems that the manuscript must be fairly old. The first two leaves obviously contained the well-known and often published 'Bharatesvara-sajjhai' (part of the Tapa Gaccha Liturgy ), part of the last stanza of which appears on the top of the first leaf numbered as the third.252 Our hymn is the last text of the manuscript and bears the following colophon : "iti zrIsImandharasvAmiFra 11 HA11 II II". The interlinear commentary has the colophon : "iti zrIsImandharasvAmistavanAcUri samAptA / / ". More than half of the

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406 Dr. Charlotte Krause: Her Life & Literature last page, left blank by the copyist, is filled with meaningless scribblings from later hands. To the best of my knowledge, the hymn has never been printed nor cited before, nor does there seem to exist any further manuscript of the same. References 1. Loc. cit. Sthana 1, st. 26. 2. Jaina-stotra-sandoha, I, p. 109 ( 'Varaiammi' must be corrected there to 'Varaiammi' ). 3. Singhi Jaina Series 13, p. 42, st. 27-28; the stanza is not located. 4. Uddeso 20 and 21 on p. 96ff. and p. 104ff. of H. Jacobi's edition, published by the Jaina-dharma-prasaraka-sabha, Bhavnagar; 1914 (the work is believed to be composed at the beginning of the Christian era ). 5. Parvan VI, Sarga 7, st. 1 ff. (edited by the J. D. P. S., Bhavnagar, 1903-13 ). 6. Singhi Jaina Series 10, p. 20, line 12. 7. A modern 'Munisuvrata Svami Caritra' in Gujarati, by M. T. Jhaveri, Thana, V.S. 1998, written with a devotional outlook, does not make attempts in that direction, though it contains some bibliographical hints. 8. Sutra 157, st. 13 (p. 151 a) in the case of other Tirthankaras too, the generally followed tradition does not agree with this sutra regarding the pre-existence names. 9. 'Panca-Pratikramana-Sutra', Jaina Atmananda Sabha, Bhavnagar, V.S. 1982, p. 26 ff. 10. Mahendra Suri, Astottari-Tirthamala, st. 80, V.T.K., p. 21. 11. Here and in the following, this word is used in the ordinary sense of 'place of pilgrimage'. 12. This is the popular explanation ! 13. Some of the more important sources, also for the history of the Tirtha are:

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Ancient Jaina Hymns 407 (a) Vadideva Suri, Syadvada-ratnakara, I.1, st. 2 (ed. by Moti lal Ladhaji, Poona, V.S. 2153, composed V.S. 1181. (b) Hemacandra Suri, Trisasti-salakapurusa-carita, IV, 7, st. 1 ff., composed V.S. 1216-29. (c) Somaprabha Suri, Kumarapala-pratibodha, Prastava V, Prakarana 10, and ( translated into Gujarati, Jaina atma nanda Sabha, Bhavnagar, p. 436 ), composed V.S. 1241. (d) Mahendra Suri, Astottari-Tirthamala-Caityavandana ( ed. in Vidhi-paksagacchasya Pancapratikramana Sutrani, V.S. 1984, 56 ff. ), composed V.S. ca. 1290. (e) Prabhacandra Suri, Prabhavaka-carita, Singhi Jaina Series, VI, p. 41 ff., composed V.S. 1334. (f) Inscription No. 297 of Mount Abu Jaina Temples (Jayanta vijaya, 'Abu', I, p. 109 ff. and II, p. 124, Sri-Vijaya dharma Suri Jaina Granthamala ), dated V.S. 1335. (g) Merutunga Suri, Prabandha-cintamani ( Singhi Jaina Series ), para 146 and 187, p. 87 and p. 100 f., composed V.S. 1361. (h) Jinaprabha Suri, Vividha-tirtha-kalpa ( Singhi Jaina Series ), X, p. 20 ff., composed V.S. 1389. (i) Puratana-prabandha-sangraha ( Singhi Jaina Series ), p. 40 and p. 76. (j) Jinamandana Gani, Kumarapala-prabandha, p. 74; compo sed V.S. 1292. (k) Somadharma Gani, Upadesa-saptati ( Ahmedabad, V.S. 1998 ), Adhikara II, Upadesa. 2, p. 26 a, composed V.S. 1503. (1) Jinaharsa Gani, Vastupala-caritra ( Translation into Guja rati, Jaina Dharma Prasaraka Sabha, V.S. 1974 ), Prastava IV, p. 136 ff., composed V.S. 1793. (m) Laksmivijaya Suri, Upadesa-prasada, Sthambha V, Vya khyana 70, p. 148 ff., composed V.S. 1843. Besides, most works dealing with Ambada and with Teja

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408 Dr. Charlotte Krause : Her Life & Literature pala refer to the subject : vide M. D. Desai, Short History of Jaina Literature, V.S. 1989, paras. 313, 324, 385, 456, 527, Note 374. 14. According to most sources, this happened in the 7th of the above mentioned nine pre-existences of Muni Suvrata. 15. On this point, the several sources greatly differ from one ano ther. According to Hemacandra, e.g., this death occurred in the same existence in which the stallion was the friend of the Lord. 16. The Prabhavaka-carita has 2000 yojana'. 17. Hemacandra omits the Asvamedha, relating that the stallion was the mount of King Jitasatru of Broach, and mere chance took it into the Samavasarana, and the Lord to Broach. 18. According to the Vividha-tirtha-kalpa and the Upadesa-pra sada, the god decorated the temple with temple with statues of Muni Suvarata and of the horse. 19. The pre-existences of the bird are dwelt upon with great length in some sources. 20. "Namo Arihamtanam, namo Siddhanam, namo Ayariyanam, namo Uvajjhayanah, namo loe Savva-sahunam ! Eso Pascanamukkaro savvapavappanasano, mamgalanam ca savvesim padhamam havai mamgalam'. 21. According to the Prabhavaka-carita 18. 22. This belief is particularly dwelt upon in the Prabhavaka-carita. 23. Loc. cit. Adhikara I, Upadesa. 24, p. 23 : vinApi bhAvaM vihitaH praNAmo jineSu na syAdaphalaH kadApi / sa duHsutaH zreSThivarasya mIno'pyApat prabodhaM yata uddhato'pi / / 1 / / as well as the following stanza quoted there : tAtAdezavazAdapIha nRbhave na tvaM mayArAdhitas tenAhaM bhavasAgare nipatito'mbhodhau mahApAtakI / tat trAyasva jinendra mAmazaraNaM sarvajJabimbAkRte mIno mInavarAnamaskRtiparo jAtismRteH svaryayau / 24. Similar to the application of these names in the Prabhavaka

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Ancient Jaina Hymns 409 carita ( p. 42, st. 39; p. 43, st. 65 ) and the Vividha-tirtha-kalpa (p. 20, 1.31 ). 25. Vide the above note for bibliography. 26. Loc cit. VI, p. 41 ff. 27. Vide my article 'Siddhasena Divakara and Vikramaditya' in the English Vikramaditya Memorial Volume, published by the Gwalior State. 28. Loc. cit. V. p. 28 ff. 29. Vide M. B. Jhaveri on p. 179 of his Comparative and Critical Study of Mantra-sastra', Ahmedabad. 30. Vide Jaina-stotra-sandoha, edited by Muni Caturavijaya, I, Ahmedabad, 1932, p. 190 and Introduction, p. 9 f. 31. Vide 'Jina-ratna-kosa', p. 311. 32. M. D. Desai, 1.1., paras. 312, 313, 300. 33. Prabandha-cintamani, paras. 89-93 and 124, and Puratana prabandha-sangraha, paras 58, 65, 323, 326. 34. Sri-Pasanaha-Cariyas', Samsodhaka Acarya Maharaja Sri vijaya-kumuda Suri, Mani-vijayagani-granthamala, X, Ahme dabad, A.D. 1945; vide also M. D. Desai, 1, 1, para. 3-4. 35. Loc. cit., p. 503, st. 8 ( above ). 36. Strictly speaking, the word 'imdaya' (= Skr. 'andaka') denotes the central part of the pinnacle or 'kalasa' ( = Skr. 'kalasa' ) only, which latter expression, as we saw above, is used by Sricandra Suri, Vide 'Vastusara-prakarana' by Thakkura Pheru, Jaipur, A.D. 1936; p. 139. Both the words are, however, used as synonym in colloquial modern Gujarati, as Muni Jayantavijaya kindly informs me. This seems to hold good in the present case too. 37. VI, st. 136 and XXII, st. 725-766. 38. regnal years V.S. 1199-1229. 39. Loc. cit. IV, p. 136 ff. 40. Obtained by deducting 11,84,000, the number of years defining

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410 Dr. Charlotte Krause : Her Life & Literature the interval between Muni Suvrata's and Mahavira's Nirvana, and the number of years imagined to have elapsed from Maha vira's Nirvana. 41. M. D. Desai, Short History, etc., para 383. 42. Para. 146. 43. Para. 81. 44. Vide infra. 45. Sri-Vastupala-caritra, Gujarati translation, Jaina Dharma Prasa raka Sabha, V.S. 1974, IV, p. 136 ff. 46. Vide Buhler, Life of Hemacandra, translated, Singhi Jaina Series, p. 6. 47. Vide Buhler, 1.1., p. 90, note 67. 48. Translation into Gujarati, p. 436. 49. Vide Buhler, 1.1., p. 11. 50. 'Satrunjaya-Yatra-Vicara', Bhavnangar, V.S. 1985, p. 204. 51. 'Vividha-tirtha-kalpa', p. 2. 52. M. D. Desai, 1.1, para. 483. 53. Loc. cit.; vide also Pt. Lalacandra Gandhi, Tejapalano Vijaya, Bhavnagar, V.S. 1991, Introduction, p. 10 f. 54. Published in 'Hammira-Mada-Mardana', Gaekwad's Oriental Series, X, p. 59 ff. vide also M. D. Desai, 1.1., paras, 528 and 552 and Winternitz, 1.1., II, p. 547. 55. Hammira-Mada-Mardana, 1.1., p. 2, st. 5. 56. Vide supra. 57. M. D. Desai, para. 552. 58. L. 1., p. 136. 59. L. 1., Para. 127. 60. M. D. Desai, 1.1., para. 479 and note 393. 61. L. 1., para 172. 62. vide extract in G.O.S. X, App. p. II. 63. M. D. Desai, 1.1., para 565.

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Ancient Jaina Hymns 411 64. Vide 'Abu' by Muni Jayantavijaya, I (V.S. 1990) p. 109 f. and II, (V.S. 1994), p. 124. 65. Vide 'Sri Muni Suvrata Caritra', Lekhaka : Mangaladasa Trika madasa Jhaveri, Thana, V.S. 1998, p. 67 f. 66. Vide 'Epigraphica Indo-Moslemica' by Dr. M. Nazim, p. 26, plate No. XIVb (for which reference I am indebted to the Qaziji). 67. Vide M. D. Desai, Jaina Gurjara Kavio', II, p. 719 f. and the same author's 'Short History of Jaina Literature', paras. 652, 653 and 679. 68. Vide Jinaratna-Kosa. 69. This work is only mentioned in Muni Caturavijaya's Introduc tion to 'Jaina-stotra-sandoha', II, p. 83. The same Muni, in his Introduction o Part II of the same publication, p. 74 wrongly ascribes to this Jnanasagara Suri's 'Vimalanatha-caritra', which in reality is a work of Ratnasimha Suri's pupil of the same name, composed in V.S. 1517. 70. Published by Sha. Devakarana Mulaji, Bombay, V.S. 1966. 71. Published by the 'Yasovijaya-Jaina-Granthamala', 4, Vira Samvat 2437. 72. On being consulted by me re the whereabouts of that 'Muni Suvrata-Stava', the learned Pandit of the Baroda Oriental Insti tute, Pt. Lalacandra Gandhi, kindly intimated this as his opinion. 73. Printed under the name of 'Ghogha-mandana-Parsva-Jina stava' on p. 47 of Stotra-Samuccayah', edited by Muni Catura vijaya, 1928 A. D. (N. S.P.). 74. Vide Acarya Vijaya Dharma Suri, 'Devakulapataka', Yaso vijaya Jaina Granthamala and Muni Vidyavijaya, Meri Mevada Yatra, Vijay Dharma Suri Jaina Granthamala, p. 61. ff. 75. Vide Acarya Vijaya Dharma Suri, loc. cit.; Puran Chand Nahar, "Jaina Inscriptions', Part II, 1927, Inscriptions Nos. 1972, 1983, 1980, 1968, 1971; M. D. Desai, Short History of Jaina Literature, para. 672 ff.

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412 Dr. Charlotte Krause: Her Life & Literature 76. M. D. Desai, loc. cit., para. 674. 77. Jaina-Stotra-Sandoha, I, p. 368. 78. Edited in part I of the Stotra-sangraha of the Yasovijaya Jaina Granthamala (vide Appendix p. 18 of Jaina-stotra-sandoha, loc. cit.). 79. Vide Munisundara Suri, 'Gurvavali', loc. cit., st. 449. 80. Probably modern 'Adrej', a village in Gujarat with a Jaina Temple and Jaina population (between Bhoyani and Pansar, not far from Ahmedabad): vide Muni Caritravijaya, Viharadarsana, V.S. 1988, p. 84 f. 81. Vide 'Paiasaddamahannavo' by Pandit Hargovind Das T. Sheth, Calcutta, 1928, p. 400: 'lutere ki eka jati'. The Samskrta word 'carata' (only found with lexicographers) in the meaning of 'wagtail', was of course not in the poet's mind. 82. J. G. K., II, p. 723, note; J. St. Sand., II, Introduction, p. 108, note. 83. J. Ait. G. K. S., Appendix, p. 96 ff; J. G. K., II, p. 743; J. St. Sand., II, Introduction, p. 109. 84. J. Ait. G. K. S., p. 115, p. 186-190; it is also mentioned by Muni Caturavijaya, J. St. Sand., II, Introduction, p. 115, where, however, the poet's Guru is quoted as 'Dayavardhana'. 85. J. Ait. G. K. S., pp. 190-192. 86. J. G. K., III, p. 553. 87. J. G. K. I, p. 188; J. Ait. G. K. S., Ap. p. 96. 88. Patt. Sam. I, p. 68 ff. 89. loc. cit., p. 134, st. 131. 90. loc. cit., p. 146, st. 22 f. 91. loc. cit., p. 157. 92. loc. cit., p. 172. 93. J. St. Sand., II, Introduction, p. 113 ff. and table facing p. 122. 94. Edited by Muni Caturavijaya in J. St. Sand., II, pp. 217-226. 95. J. G. K. II, p. 68, and III, p. 503.

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Ancient Jaina Hymns 96. Its colophon runs as follows (on fol. 12 a): "186 vada 9 zanIvAre sAkathalI nagare sAMtInAthajI prasAdAt paM0 mojIjI vAMcanArtha zrI. kAMThala se zrI zrI zrI liSataM paM0 harivijaya zrI zrI zrI " . 97. XII. 3, p. 73 : " zrI hemavilasUri kRta 'tera kAThIyAnI sajjhAya'." 98. Sri-Bhaktamarastotra-padapurti-rupasya Kavyasangrahasya Prathamo Vibhagah ) ( Agamodaya-Samiti ), 1926, and 'Dvitiyo Vibhagah 1927'. 413 99. Muni Caritravijaya, 'Vihara-darsana', p. 234. 100. Muni Santivijaya, Jaina Tirtha Guide, p. 135 ff. 101. J. G. K., III, p. 552. 102. J. G. K., III, p. 553 f. 103. J. G. K., II, p. 753 f. 104. J. G. K., II, p. 308 ff. 105. He was ordained in 1688 and died in 1743 (J. G. K., II, p. 20 ff). 106. Vide J. St. Sand., Introduction, p. 94. 107. Vide 'Tantrabhidhana', edited A. Avalon, p. 60. 108. J. G. K., II, p. 45 ff.; p. 7; and III, p. 1312 and p. 1631. 109. J. G. K., II, p. 39; p. 336; and III, p. 1637. 110. J. St. Sand., I, p. 101. 111. Vide 'Srimad Yasovijayaji Upadhyaya-krta Sri Navapadaji Puja', Jaina Atmananda Sabha, Bhavnagar, V.S. 1981, Introd. p. 7 f. 112. Venerable Upadhyaya Labdhimuniji, who commands my sincere admiration as a poet, a scholar, and before all as a true embodiment of the ancient ideal of Jaina sadhu-hood, has assured me that this tradition is handed down in his 'Sampradaya' as a historical fact, which is sufficient guarantee for its reliability. 113. So does the (probably Svopajna) Taba to Yasovijaya's 'Dravya Guna Paryaya Rasa' (J. G. K., II, p. 30). 114. Vide M. B. Jhaveri, 'Comparative and Critical Study of Mantra-sastra', Ahmedabad, A.D. 1944, Introduction, p. 245 f, and J. G. K., II, p. 25.

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414 Dr. Charlotte Krause: Her Life & Literature 115. V.S. 1998. 116. Varsa 11, Anka 3, pp. 73-80. 117. Vide M. B. Jhaveri, loc. cit., and J. St. Sand. I and II, where a number of texts of this type are published. 118. Vide J. St. Sand. II, Introduction, p. 8. 119. Vide J. St. Sand., both parts. 120. Vide J. St. Sand II, p. 27. 121. This definition is given in a list of 'mantra-bijas', contained on an ancient stray manuscript leaf in the possession of the Venerable Upadhyaya Labdhimuniji. 122. Vide the list of 'mantra-bijas' on p. 139 ff. of 'Sri JainaKalpa-Mantra-Mahodadhi", I, by Muni Viravijaya, Multan, V.S. 1999. 123. The following arrangement is generally found: "Om hrim srim ( arham) namiuna pasa visahara vasaha Jina phulimga hrim ( srim) (svaha)". Vide J. St. Sand. II, p. 15, 27, 34, M.B. Jhaveri, loc. cit., Texts p. 43, 44, and 'Panca-pratikramanasutra', Jaina Atmananda Sabha, Bhavnagar, V.S. 1982, p. 455. 124. Though 'blim' is occasionally found in Jaina texts, still I have seen this explanation only in Upadhyaya Labdhimuni's list referred to above. 125. M. B. Jhaveri, loc. cit., Texts, p. 20, 1.11. 126. Vide 'Sri-Suri-mantra-brhatkalpavivaranam', Ahmedabad, V.S. 2458, p. 2 a. 127. Vide M. B. Jhaveri, loc. cit., Texts, and J. St. Sand. I, Texts. 128. Vide 'Pracina Tirthamala-sangraha', Samsodhaka Sri Vijayadharma Suri, I, Bhavnagar, V.S. 1978. 129. Simhadvipa may stand for 'Simhaladvipa', Ceylon, where an ancient place of Jaina worship is testified to have existed in the "Vividhatirthakalpa' (loc. cit., p. 85 ), or for 'Singhapura', an ancient Jaina tirtha near Jhelum mentioned by Hiuen Tsang (Cunningham, p. 142 ff. ), and in V.T. I., p. 3, p. 85, p. 86.

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Ancient Jaina Hymns 415 130. Vide Muni Caritravijaya, 'Viharadarsana', p. 229, and V. T. K., p. 107. 131. Perhaps "Parakaraga', for 'Parakara', would be the correct reading. Jaina places of worship situated in 'Parakara-desa', i.e., the modern Thara-Parakara District of Sindh, are referred to in the V.T. K. p. 85 and the Astottari-Tirthamala, st. 83 ff. 132. In ancient texts, this place is referred to as 'Serisa' or 'Seri sayapura' ( vide V. T. K., p. 24, p. 25, and p. 106 ). It seems to have once been an important town. Vide also Muni Jnana vijaya, 'Jaina Tirthono Itihasa', p. 40 ff. 133. About the history of this ancient place vide Pt. Lalacandra Gandhi, 'Tejapalano Vijaya' and 'Pavagadha thi Vadodara mam Prakata Thayela Jiravala Parsvanatha', Bhavnagar, V.S. 1997 and 1991. 134. Vide V. T. K., p. 85 and Astot. st. 41 and 56, and p. 66 ff. ( 'Dhammacakka-tittham' ). According to 'Puratana-prabandha-sangraha'l., p. 107, para. 232, Taksasila had once 105 tirthas'. 135. The importance of Mathura as an ancient Jaina centre has been revealed by excavations. Detailed references are found in the V. T. K. Vide also 'Pracina Tirthamala-Sangraha', Introduc tion, p. 40. 136. For ancient references vide the V. T. K.; for further informa tion : 'Pracina Tirthamala-sargraha', Introduction, p. 34. 137. Vide V. T. K. p. 61 ff., p. 86, etc. 138. Cp. Astot., st. 86 f. (Jalaure .... Suvannagiri-sihare' ), etc. 139. The form 'Devagiri' is better known : cp. V.T. K., p. 44f. 140. Cp. the references given by M. D. Desai, 'Short History', Index, p. 994. 141. 'Hastodipura' is, according to the well-known specialist in the history of Jaina tirthas, Muni Jayantavijaya, whom I consulted, identical with 'Hastikundi', an ancient Jaina tirtha, the name of which occurs in inscriptions pertinent to a tirtha now

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416 Dr. Charlotte Krause : Her Life & Literature known as 'Rata Mahavira', situated in the jungles about 2 m. from Bijapur ( the latter place being situated 8 m. south-east from the Railway Station Eranpura Road ). In an inscription of V.S. 1345, this 'Hastikundi' is referred to as "Hathiudi' (Nahar, "Jaina Inscriptions', I, No. 897 ), which linguistically lends itself well as prototype for a demi-Sanskritic 'Hastodipura'. The 'Hastikundiya-gachha' ( Vijaya Dharma Suri, Pracina-lekha-sangraha', No. 43 ) seems to have derived its name from that place. 142. Cp. 'Padalipura' etc., in V. T. K., p. 34, and 'Padaligama' in Astot., st. 82; vide also Prac. Tirth. Sangr., Introduction, p. 15. The form 'Pataliputra' is better known. 143. Vide Pt. L. Gandhi, 'Pavagadh' etc., p. 52, p. 71, p. 90. 144. In Astot., st. 59, this place is referred to as 'Sivanayari'. Vide also Prac. Tirth. Sangr., Introduction, p. 39. The modern place of the name of 'Ahicchatta' is situated near the E. I. Railway Station, Aonla, not far from Rampur ( Distr. Bareilly). 145. Cp. Muni Vidyavijaya, 'Meri Mevada-Yatra', p. 59 ff. The place is situated about 13 m. north of Udaipur. 146. Cp. V. T. K. p. 86, Astot., st. 89 ( 'Nanaya'). 147. Vide above, chapter on the "Tirtharkaras'. 148. Name of the 11th ring-continent, counted from Jambu-dvipa, also of the ring-mountain traversing it. Being outside the 'Manusyaloka', its temples are built and attended only by divine and semi-divine beings ( Sthananga-sutra, 'Kundala'). 149. 'Manusa' is an abbreviation for 'Mannsottara' similar to the form 'Manua' used in the Astot., st. 25. Re the Mannusottara Mountain, vide chapter on the 'Tirthankaras'. 150. Name of the 13th ring-continent as well as of the ring-moun tain traversing it. Its temples are divine (Sthananga-Sutra, IX : 'Ruyaga'). 151. Mountain-range which traverses the Bharata-ksetra from east

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Ancient Jaina Hymns 417 to west, parallel to its northern boundary, the Himavat ( Tattv. III, p. 256). 152. Name of the 8th ring-world, famous for its splendid temples and the gorgeous religious festivals celebrated there by gods and genii. ( Sthananga-Sutra IV, 3 : 'Nandisara') 153. According to V. T. K., p. 91, this much eulogized Semi mythological sacred mountain ( 'Atthavaya' ) is situated 12 yojana north of Ayodhya, and is identical with the Kailasa, also called 'Dhavalagiri', which, so this work states, can be seen from Ayodhya on clear, days, with its range of white summits. 154. 'Gundara' may be the same as 'Gudara-giri', which is mentio ned in the Astot., st. 83, as situated in 'Parakara-desa', i.e., in Sindh, and as being sacred to Adinatha. 155. Gajapada may be the same as 'Gajagrapada' ('Gayaagg apaa'), a Jaina Tirtha mentioned in Astot., St. 41 and 49 under this name and under the name of 'Dasarnakuta' ( 'Dasannakuda'). According to V.T.K., p.78, a 'Dasanna-pavvaya' was situated in Magadha near the Tirtha 'Kotisila'. There is matter for research. 156. The V. T. K., p. 86 refers to a Jaina Tirtha in the Vindhya Mountains. 157. Modern 'Set-Mahet', or 'Sahet-Mahet', situated near the O.B. Railway Station Balrampur, represents the site of ancient Sravasti', as the former part of the name suggests ( vide Prac. Tirth. Sangr., Introduction, p. 36f). The V. T. K., p. 70, testifies that at the time of its composition (V.S. 1389 ), the old city of Sravasti ( 'Savatthi') was known as "Mahethi'. 158. 'Rajadraha' is an obvious equivalent of "Rajasagara', the name of the famous lake in Udaipur State, at the shore of which the ancient Jaina place of 'Rajanagara' was situated. Even now, the ruins of the latter exist, with the remains of a grand Tirthankara Temple, known as 'Dayalasaha ka Kila':

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418 Dr. Charlotte Krause: Her Life & Literature vide Muni Vidyavijaya, 'Meri Mevada-Yatra', p. 64 ff. 159. 'Srinaga' obviously stands for 'Sriparvata', a name often mentioned in Jaina literature, as, e.g., V.T.K., p. 86 and p. 106. M. D. Desai, Short History, Para 524 locates it 'near Conjeeveram'. Nundo Lal De identifies Ancient 'Srisaila or Sriparvata', 50 m. from the G. I. P. Railway Station Krishna. 160. Vide V. T. K., p.. .53. 161. Cp. Astot., st. 100, where this sacred place is referred to as "Taranagiri'. 162. Vide also V.T.K., p. 85. The modern place lies 40 m. from Andheri. It was once an important Jaina centre. 163. Arasana is a synonymon of 'Kumbhariya', once a flourishing city, much mentioned in Jaina literature. As a tirtha, it is also referred to in Astot., st. 102. 164. Vide also V.T.K., p. 12, p. 85, p. 83, etc. : Dvaraka was once a Jaina tirtha, bound up with the History of the 22nd Jina Neminatha, contemporary and relative of Sri-Krsna. Cp. also M. D. Desai, loc. cit., para. 842. 165. This place is mentioned in the Astot., st. 102 as 'Kasaddaha", and in V.T.K., p. 85 as 'Kasahrada'. 166. V. T. K., p. 7, st. 3 and p. 10 mentions a place "Tejalapura', built by Tejapala at the foot of Mount Girnar. Vide also Praa. Tirth. Sangr., Introduction, p. 57 f. 'Tejallavihara' may refer to the temple erected there by him in honour of Parsvanatha, and named 'Asarayavihara' in honour of Tejapala's father. 167. This may be 'Nimbuyada', a Jaina place mentioned in Meghavijaya's 'Parsvanatha-namamala', st. 20 ( Prac. Tirth. Sangr., p. 151 ), or 'Nibeda Kala', mentioned in the "Tirthavalipravasa' (No. 383) as posessing an old Jaina temple. Perhaps both names denote one and the same place. p. 168. Satyapura, mentioned in this form in the V. T. K., p. 4 and 86, and in the Prakrta form 'Saccaura' in the Astot., st. 85. This

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Ancient Jaina Hymns 419 is a very old place referred to already in the 'Jagacintamanicaityavandana' ( ascribed to Mahavira's direct disciple Gautama ) as sacred to Mahavira. 169. Vide Muni Jnanavijaya. "Jaina Tirthono Itihasa', p. 5. The place was founded by Kumarapala's Minister Vagbhata, the elder brother of the above mentioned Ambada, who restored Sakunika-vihara. 170. This place is frequently mentioned in old works in varying form, as 'Radadraha', 'Radadaha', 'Radadre', 'Latahrada', "Radadhada', ( etc. ), one of the oldest references being in Astot., st. 84. From an ancient inscription of V.S. 1209 (M. D. Desai, Short History, p. 261, note 294 ), it appears that this place was part of the territory of King Alhana Deva, a vassal of Kumarapala of Gujarat. The learned Jainacarya Sri Vijayendra Suriji refers me to Epigraphica Indica IX, pp. 73-78 and XI, p. 44 f. and p. 74 f., which were not available to me. 171. Vide also V. T. K., p. 86 and Astot., st. 101, as well as M. D. Desai, Short History, para. 496. Re the modern place, vide Caritra-vihara, p. 155 and Tirthavali-pravasa, No. 696. 172. From Astot., st. 90 ( 'Mevada-desa-game .... .... Namdisama name, Sagadala-mamti-kariya-Jina-bhavane'), it appears that this place was situated in Mevada and contained a Jina Temple built by the Minister 'Sagadala'. Nothing further could be ascertained. Vide V. T. K., p. 86 Astot., st. 97, and Muni Jayantavijaya, 'Abu'. II, p. 245, Inscription 10-11, according to which refere nces, 'Mundasthala' was an old Jaina place. 174. Karakal has long since been 'famous for the Jaina and Buddhist Pilgrims', according to Nundoo Lal De, p. 903; vide also Tirthavali-pravasa, No. 416. 175. Viz., ( a ) Bhavanavasin, in the underworld, ( b ) Vyantara, in the layer between the underworld and the world of men, (c) Jyotiska, in the lower strata of the atmosphere, and (d)

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420 Dr. Charlotte Krause : Her Life & Literature Vaimanika, in layers above the latter in movable 'vimanas'. 176. Vide the references quoted by Professor H. R. Kapadia, in his edition of "Sri-Bappabhattisuri-viracita Caturvimsatika', Agamodaya Samiti, No. 53, 'Upodghata', p. 45 ff. 177. Hemacandra Suri makes this expression clear by his expla nation 'Malava-Kausikyadi-gramaraga-yuktata' in the Svo pajna-tika to his 'Abhidhana-Cintamani-Kosa', I, st. 66. 178. Vide Introduction. 179. Vide A. and Bh. Nahta, 'Dada Sri Jinakusala Suri, Calcutta, V.S. 1996, p. 58. 180. "Purna-Ksema-Vallabha-Vilasa', Neemach, V.S. 1990, part II, p. 16 ff. 181. Loc. cit., p. 22. 182. Cp. B. C. Bhattacharya, 'The Jaina Iconography', Punjab Oriental Series No. 26, Lahore, 1939, p. 133. 183. Nirvanakalika, edited by M. Bh. Jhaveri, Nirnaya Sagara Press, Bombay, A.D. 1926, p. 35. 184. Cp. Bhattacharya, 1.1, p. 107; Pheru, Vastusara Prakarana, Jaipur, A. D. 1936, pp.168-212 and pp. 156-213. In some Digambara works, the name 'Caturmukha' is found. 185. Nirvanakalika, p. 36; Saptatisata-sthana-prakarana, 1.1, Dvara 109; Tika; Pravacanasaroddhara, Tika, Dvara 27; Hema candra, Abhidhana-cintamani-kosa, I, 45, Tika. 186. Munisundara, santikara-stavana, st. 1. 187. Saptatisata-sthana-prakarana, st. 228. 188. Pravacana-saroddhara, st. 376. 189. Pratistha-sangraha, as quoted by Bhattacharya, 1.1., p. 139 vide also 'Tiloyapannatti', st. 939. 190. On what basis Bhattacharya, 1.1., mentions a 'lion', is not clear. 191. Vide J. St. Sand., 1. p. 347ff. and its Introduction, p. 8. 192. L. 1., p. 19 ff.; vide also Muni Kalyanavijaya's remarks in his

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Ancient Jaina Hymns 421 Introduction to the Gujarati Translation of the Prabhavaka carita ( Jaina Atmananda Sabha, Bhavnagar, V.S. 1987), p. 22. 193. L. 1., p. 28 f. 194. Cp. Muni Kalyanavijaya, loc. cit. 195. Cp. Nirvanakalika, I.c., p. 34ff., particularly the regularly recurring attribute of the 'Yaksinis' : 'tasminneva tirthe samutpanna'). 196. Cp. Tattv. IV, 11, Bhasya, p. 282 ( 'sirassu phanicihna Naga kumarah'). 197. The word 'Vidya-devi' does not mean 'Goddess of Learning' at all, as Bhattacharya ( loc. cit., p. 163ff ). translates it, but 'divine personnification of magic lore'. The 'Goddess of Learning' is the 'Sruta-devi' Sarasvati. 198. The earliest references appear to be : with the Svetambaras the "Nirvanakalika' of Padalipta Suri, and with the Digambaras the 'Pratistha-sara' of Vasunandin. 199. Vide M. Bh. Jhaveri, 'Comparative and Critical Study of Mantra-sastra', p. 258. 200. Vide Daksinamurti, 'Uddharakosa', ed. by Raghuvira, Intro duction, p. 9f. 201. Vide M. Bh. Jhaveri, loc. cit., p. 147 ff., and p. 271 ff. 202. Representative are : Sanghadasa Gani, 'Vasudevahindi', IV, p. 163f.; Jinadasa Gani Mahattara, 'Avasyaka-Curni', p. 161f; Haribhadra Suri, "Avasyaka Tika', p. 143ff.; Hemacandra Suri, 'Trisastisalakapurusa-carita', III st. 124-233; Vinayavijaya, Kalpasutra-tika 'Subodhika', 1, 212 (p. 152 ); Cp. also M. Bh. Jhaveri, 1. c., p. 175 f and p. 260 ff. 203. These two vidyas are also mentioned in the Sutrakrtanga-Sutra (II, 2, Sutra 30, p. 318 ). 204. Jambudvipa-prajnapti IV; Sthananga-sutra X, 3. 205. In her English Translation of the 'Trisastisalakapurusa-carita', Vol. I, p. 176.

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422 Dr. Charlotte Krause : Her Life & Literature 206. Small variances found in some individual texts, are not consi dered. The Arabic figures in the columns of the Sasana-devis denote the respective Tirtharkara to whom the goddess conce rned is attached. 207. Hemacandra, Abhidhanacintamani, II, st. 154; Nirvanakalika, p. 38. Acaradinakara, as quoted by Bhattacharya. 208. Pratistha-saroddhara, as quoted by Bhattacharya, p. 175. 209. Santikara-stava, loc. cit. 210. J. St. Sand., II, p. 241. 211. Here in the sense of 'shining' as in the expression 'gauranga' as an epithet of Ktsna. 212. Here in the sense of 'dark-blue'. 213. Edited by Professor H. R. Kapadia, Agamodaya Samiti, Nos. 53 and 52. 214. Loc.cit., p. 140. 215. Loc. cit, p. 175, note. 216. p. 131, st. 54. 217. Comparative and Critical Study of Mantrasastra', Appendix v (p. 28 ), st. 20. 218. Edition of Sobhana's 'Caturvimsatika', 1.1., p. 279, note 3. 219. Senaprasna II, Prasna 112, p. 31. 220. Edition of Sobhana's Caturvimsatika, 1.1., p. 278 f. 221. Thus, the 'Dharanendra' who presented Nami and Vinami with 48,000 Vidyas, during the life-time of the first Tirthankara, is of course assumed to be a different individual from the Sasana-deva of the 23rd Tirthankara, for the latter Dharanendra's soul was still incarnated in a snake when Parsvanatha was Prince of Kasi, and became incarnated as god only subse quently. 222. M. Bh. Jhaveri, 1. c., p. 63 and p. 315. 223. Cp. the conclusions of the Cintamani-Parsvanatha-stotra and the Caturvimsati-Jina-stava, in Jaina-stotra-sandoha II, p. 47, and I, p. 209.

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Ancient Jaina Hymns 224. Vide J. G. K. II, p. 677, and J. St. S. I. Prastavana, p. 35 and II, Prastavana, p. 31. 225. J. St. S. I., pp. 206-209. 226. J. St. S. II, pp. 44-47. 227. Vide Jinaratnakosa. 228. 1.1. 229. 1. 1. 230. Tattv. IV, 4 and commentaries. 231. Vide B.G. Bhandarkar, 'Wilson Philological Lectures on Samskrta and the Derived Languages', Bombay, 1914, p. 81 ff; N. B. Divatia. 'Gujarati Language and Literature', Bombay, 1921 and 1932; Keshavaram Kashiram Shastri, 'Apana Kavio', Ahmedabad, 1942 (Gujarat Vernacular Society ), I. 232. Vide Bhandarkar, 1.1., p. 108 ff. and Keshavaram Shastri, 1.1., p. 78 ff. 233. Keshavaram Shastri, p. 175, p. 181, p. 265. 234. 1.1., p. 279. 235. Divatia I. p. 368; II, P. 55 ff. 236. L. 1., p. 30; Keshavaram Shastri, p. 264. 237. Divatia, I, p. 333 and p. 378; Keshavaram Shastri, p. 159. 238. Divatia, I, p. 129 ff; II, p. 28. 239. Divatia, II, p. 77. 423 240. Divatia I, p. 385 and p. 396 ff.; Keshavaram Shastri, p. 158, p. 221, p. 232, p. 236, p. 244. 241. V.S. 1241. 242. Pre-Hemacandra. 243. Probably earlier than 7th century (V.S.) vide M. D. Desai, Short History, para 203. 244. Keshavaram Shastri, p. 158, 181, 189, 221, 232, 236 and 265. 245. General tendency of Middle Gujarati, stabilised in the modern language. 246. Keshavaram Shastri, p. 232.

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424 Dr. Charlotte Krause : Her Life & Literature 247. The commentator takes the word as an equivalent of Praksta alajja, 'shameless', and connects it as an apposition with majha, 'me' (Dat. sg.), which however does not seem satisfactory. 248. Keshavaram Shastri, p. 265 and p. 278, Divatia II, p. 69 ff. 249. From the stand-point of Samskrta prosody, it would be 'Matta', but for some minute deviations. 250. a. bhA. nAhaTA, 'dAdA zrI jinakuzala sUri', kalakattA, vi. saM. 1996; mo. da. dezAI, 'jaina gurjara kavio', prathama bhAga, IsvI san 1926, pR. 15,trIjo bhAga, pR. 416; kezavarAma kAzIrAma zAstrI, pR. 273. 251. nAhaTA, pR. 60. 252. "u / ajjavi vijjai jAsiM / jasa paDaho tihuaNe sayale / / 13 / / iti mahAtasa mahAsatI kula samAptaM / / cha / / "

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The Texts (1) zrImunisuvratasvAmistavanam zrIjJAnasAgarasUrikRtam zrIkaivalyAvagamaviditAzeSavastusvabhAva bhAvadveSipramathanapaTuM doSanirmuktavAcam / bhaktipravatribhuvananataM suvrata zrIjinAhaM devaM stoSye bhRgupuramahImaulimaule bhavantam / / 1 / / prajJotkarSAdhigatasakaladvAdazAGgArthasAthai rIzAMcakre na kavivRSabhaiyA~ stutiM te vidhAtum / mAdRkSaH kiM nibiDajaDimA tadvidhau syAtsamartho bAlaH kiM vA kalayati nijAzaktizaktyorvibhAgam / / 2 / / Adye bhave tvamabhavaH zivaketubhUmI zaH supratiSThanagareH sumanA dvitIye / saudharmago'varapure'tha kuberadatta stasmAttRtIyadivi daivatapuGgavo'bhUH / / 3 / / zrIvajrakuNDalanRpo nagare'janiSTa paurANanAmnyatha ca paJcamakalpavAsI / zrIvarmabhUpatirudagrabalastu campA __ svAmI vimAnamaparAjitamAgamastvam / / 4 / / cyutvA tato harikule vipule'vatIrNaH zrImatsumitranRpavaMzavizeSakastvam / padmAtmajaH pravararAjagRhe garIyaH puNyAspadaM janimahaM tava tenurindrAH / / 5 / / AyustriMzastribhuvanavibho vatsarANAM sahasrAM dehoccattvaM tava jinapate viMzatiH kArmukANi /

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426 Dr. Charlotte Krause : Her Life & Literature AdyajJAnatrayaparigataH zyAmavarNAbhirAmo rAjatvaM te magadhaviSayaM kUrmalakSmA vyadhAstvam / / 6 / / utsRjyAtaH puradhanamahArAjyarASTrAdi sarvaM pravrajya srAgadhigatamanaHparyayajJAnazAlI / hatvA mohAdyarikulabalaM sArakhAdaistapobhi rlokAlokAkalanakuzalaM kaivalaM lebhiSe tvam / / 7 / / dehaH svedAmamalavikalo'tulyarUpaH sugandhaH zvAsaH paGkeruhaparimalaH projjvale mAMsarakte carmAkSANAmaviSayamihAhAranIhArakRtyaM / va catvAro'mI lasadatizayA jAmanaste sahotthAH / / 8 / / devAdInAM samavasaraNe saMsthitiH koTikoTe rvANI tiryagnarasurasadobodhidAnapravINA / / arkajyotirvijayi vimalaM deva bhAmaNDalaM te mauleH pRSThe sphurati jagato bADhamAzcaryakAri / / 1 / / ekaikasyAM dizi zatamitakrozamadhye janAnAM na syumAri vanabhayadA svasya cakrotthabhItiH / durbhikSogrAmayabharamahAvRSTyavRSTItivairaM svAmin karmakSayasamuditA evamekAdazaite / / 10 / / AkAze te ruciracamarazreNayo dharmacakraM . __ bhAsvatsiMhAsanamanupamaM pAdapIThena yuktaM / prauDhacchatratrayamurutarazrIkaratnadhvajo'Gghi nyAse cAmIkaranavapayojAni dIpratrivaprI / / 11 / / cAtUrUpyaM taruvaranatiya'GmukhA kaNTakAlI vRkSo'zokaH samavasRtibhUvyApakastApahartA / uccai do dhvanati gagane sarvato dundubhInA miSTo vAtaH sakalazakunA dakSiNAvartacArAH / / 12 / / varSa gandhapravarapayasAmindriyArthAnukUlyaM jAnUtsedhaH kusumanicayaH kezaromAdyavRddhiH / pArzve sevAvihitahRdayA devakoTirjaghanyA dete vizvezvara surakRtA viMzatirkhekahInA / / 13 / /

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Ancient Jaina Hymns paJcatriMzadvarataraguNA vAci saMskAravRttau - dAttyAdyAste manasi paramaH ko'pyudAsInabhAvaH / svAminnaSTottaradazazatI bAhyasallakSaNAnAM sattvAdInAM vapuSi tu tathAnantyamAbhyantarANAm / / 14 / / dIkSAjJAne hyasitasitayoH pakSayoH phAlgunasya dvAdazyoste; cyavanamatha ca zrAvaNe pUrNimasyAm / jyeSThe'STabhyAM janurina zitau muktilAbho navamyA mAsanvizvapramadavidhaye'mUni kalyANakAni / / 15 || AsarvArthaM jina tanumatAmatra saMstho vyapAsyan saMkhyAtItAnapi ca yugapatsaMzayAnekavAcA | dharmaM smAttha tribhuvanaguro parSadAM dvAdazAnA maglAnyAH dviH pratidinamaho viSTapAnugrahaste / / 16 / / madhye koriNTakavanavane tvaM pratiSThAnato'trA gatyaikasyAM sapadi rajanau yojanAnAM tu SaSTim / yAge johUyitaharivaraM bodhayitvA svamitraM svAmin dharme'nazanavidhinA'jIgamaH svargalokam / / 17 / / tadgandharvAmaraviracite zrImadazvAvabodhe tIrthe'smiMstvaccaraNayugalIpAvite sAdhudattam / zuzrAvaikA vaTazabalikA mlecchabANena viddhA niHzeSAMhoharaNanipuNaM zrInamaskAramantram / / 18 11 mRtvA sA'bhUtsukRtavazataH siMhalezasya putrI buddhA bhUyo'pi ca bhRgupure'bhyoktatanmantramApya / bhItA pApAtkugatijanitAtsaptazatyA taraNDai retyoddadhre jinagRhamiha tvatpadadvandvapUtam / / 19 / / tvatpUjAyAM bhRzamavahitA brahmacaryAdipuNyA nyAtanvAnA tridazaramaNIzAnakalpe babhUva / samyagbhAvAtizayavihitA paryupAstistvadIyA 427 kiM kiM datte na sukhamatulaM kalpavallIva puMsAm / / 20 / / yadbudhyante pravaravacanAkarNanAtprANivargA AzcaryaM tattava na hi jagadbodhadAyiJjinendra /

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428 Dr. Charlotte Krause : Her Life & Literature grAmyanmInazcaramajaladhau ko'pi karmAnubhAvA jjainAkAraM jhaSamapi samAlokya buddhastu citram / / 21 11 yadvatpUrNaM pRthutaranade saJcarannindubimbaM kUrmo'pazyatpavanadalitoddAmasevAlabandhe / karmo'tkRSTasthitivighaTane'nantakAlAttathAhaM tvAmadrAkSaM jina punarayaM bhAgyalabhyo hi yogaH / / 22 II AjJAyAM te vimukhamanasAM bhUrikarmAvRtAnAM bhUyo'pi tvaM bhavasi bhavinAM nAtha dRSTo'pyadRSTaH / AyurvedI vyapanayati kiM rogamugraM janAnAM nirbuddhInAmavagaNayatAmuktabhaiSajyajAtam / / 23 11 duHkhAnantyaM trijagati mayA yonilakSeSu sehe bhrAmaM bhrAmaM pratipadamavizrAnti dharmaM vinA te / kiM pAtheya dRDhataramRte dIrghamadhvAnamAptaH syAdadhvanyaH kvacidapi sukhI kSutpipAsAbhibhUtaH / / 24 || mithyAtvAdyairbahubhavabhavAbhyAsapuSTaiH pramAdaiH saMsArAntarna sukhakaNikAH kAzcanApaM kadApi / saJjAyante na khalu nihitaiH kodravaiH kSetramadhye zAlistambA rucirakaNizazreNisampattimantaH / / 25 || mokSopAyaM bhagavaduditaM bhAvato ye prapannAH pratyAsannIbhavati bhavinAM nivRtirnAtha teSAm / pAre pAthonidhigurutarAcchidrabohitthamadhyA 11 sInA kecijjigamiSujanAH syurna gantuM samarthAH / / 26 devAnAdirnikhilabhavinAM karmarAzistvaduktA 'nuSThAnasyAbhyasanavidhinA drAgadanIdhvasyate'sau / svarNAnnAnA bhavati na hi kiM vahniyogena sadyo - 'lolIbhAvasthitirapi malo mArttikaH sarva eva / / 27 || labdhe dharme navazivagatiM prApurantarmuhUrttAt klezairmuktA bhavikanivahAH sAmyapIyUSatuSTAH / gehasyAntarbhavati timirAkIrNavastUpalambhaH kiM no puMsAM vilasati sukhAtsarvato dIpradIpe / / 28 / /

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Ancient Jaina Hymns 429 429 anye'dhvanyAH svamataniratA varSakoTItapobhiH klizyatkAyAH zivapadamagurna tvadAjJAvihInAH / kiM jAtyandhA abhimatapuraprApaNe'laM bhaveyu myanto'pi prasabhamabhito deva jaGghAbalena / / 29 / / saMsRtyantardhamibhavamahAtApanirvApahetoH zizrAyAsau janasamudayaH zAsanaM tAvakInam / no lIyante kimu pathagataM zADvalaM pAnthasArthA no ke'zokAbhidhavarataruM grISmabhISmArkataptAH / / 30 / / tvatsyAdvAde'khilanayamaye vizvalabdhapratiSThe sphUrjAtyuccaiH paramatagaNA bhAnti no lezato'pi / tejaHpuDhe prasarati divA bhAnavIye'thavA kiM dyotante'ntardharaNivalayaM kSudrakhadyotapotAH / / 31 / / rAgadveSau virujata ito hanti kAmaH prakAmaM moho'tyarthaM tudati satataM caikataH zatruvanmAm / trAyasvAtastribhuvanapate bhItabhIto'hamadya tvatpAdAbjaM zaraNamagamaM saMzritAnAM zaraNyam / / 32 / / pArAvArottaraNamanaso mAnavA yAnapAtraM mArgabhraSTA abhirucitabhUprApakaM sArthavAham / nAnAvyAdhivyathitavapuSaH prApya vaidyAdhirAjaM momudyante jinavara yathA pepriye'haM tathA tvAm / / 33 * / / svAmindantAbalaghanaghaTA utkaTA vAjighaTTAH sthAmaprauDhA vikaTasubhaTAH syandanAzcAbhirAmAH / bhavyaM dravyaM kanakarajataM bhUrimANikyamuktA rAzirna syustava matamRte durgatitrANahetoH / / 34 / / kAmAdhmAtaH pravaNamanasA vizvavandyAna pAdAM _zcakre vAcA vividhavikathA na stutiste guNAnAm / pApaM karma vyaraci vapuSA paryupAstirmayA no hI janmodagviphalamagamaM deva durdaivayogAt / / 35 / / puSpairgandhairbahuparimalairakSataidhUpadIpaiH satrairvAdyaiH zubhaphalagaNairvArisampUrNapAtraiH /

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430 - Dr. Charlotte Krause : Her Life & Literature kurvANAste jagadadhipaterarcanAmaSTabhedAM sarvAzaMsArahitamayo vizvavandyA bhavanti / / 36 / / etattIrthaM pravaramahimaM zrImadazvAvabodha tvatpAdAmbhoruhaparicayaprAptapAvitryabhAvam / tRSNAcchedaM malavizaraNaM sarvadAhopazAnti kuryAtkeSAM na hi munipate deva bhavyAGgabhAjAm / / 37 / / nazyatyaMho jina zakunikAzrIvihArAbhidhAna prAsAdenAzritatanumatAmatra saMsthena dUre / prAkAre'ntarguruparivRDhAdhiSThite supratiSThe caurAH kraurA api vidadhate moSamAvAsinAM no / / 38 / / dhanyo loko bhRgupuragataH kasya puNyAtmano'pi zlAghAsthAnaM na bhavati vibho pratyahaM yaH prabhAte / utthAya tvaccaraNayugalopAstimastAnyakRtya zcakrANaH svaM sRjati saphalaM mAnuSaM janma labdham / / 39 / / evaM zrIbharukacchavaryanagarAlaGkAracUDAmaNe nUto mugdhajanocitena mayakA bhaktistavenAmunA / saMsArAmbunidhau vibho niravadhau majjantamatrANakaM deva zrImunisuvratoddhara tapAkUpAra mAmAnatam / / 40 / / (2) zrIdevakulAdinAthastavanam zrIsArodayagaNikRtam zrImantamAdIzvaramAdareNa taM stuve parAtmAnamanantasaMvidam / yaH sAmprataM devakulAzrame satAM hitArpaNairdarzayati svamaMzataH / / 1 / / na kIttauM samprItirna hi viduratAyAH prakaTanaM na cAtucchA vAJchA viSayajasukhe na vyasanitA / prayuGkte mAM stotre jagadadhipatereva bhavataH paraM sarvAbhISTaprathananipuNaM nAtha sahajam / / 2 / / vibho dAyaM dAyaM bhavasukhamabhISTaM zivasukhaM pradatse vAtsalyAjjina nijapadopAstisajuSAm /

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Ancient Jaina Hymns 431 prasiddho nIrAgastadapi vijayethAstvamathavA na mAdR:lakSaM vilasitamaho daivatamidam / / 3 / / tathA yaugaM yogaM nirupamatapojApavidhibhi stvamabhyAsIAsIttvayi sa hi yathA karmamalahRt / dharAdyAH SaTakAyAH SaDapi RtavaH paJcaviSayA stavaitanmAhAtmyAjjina yadanukUlatvamagamanam / / 4 / / praNighnan vighnaughAn prabalaripubhUtAdidamanaiH prayacchannAnandAbhyudayamabhito'bhISTaghaTanaiH / / apasmArasmerasmaragaDuvikArajvaramukhA rujo'jaryasthairyAt pramathasi saparyApraNayinAm / / 5 / / imau rAgadveSau prasabhamanivAryau bhavavane prabodhate vyAdhAviva bahu mano me mRgamiva / kRpAlustvaM nAthastrijagadavanopAyajanaka stadAbhyAM no kasmAdavasi bhavadekAzritamidam / / 6 / / sphuran rAgazcauro bhavajalanidhau dveSamakaro mahAmohagrAho janimRticaladvIcinicayAH / / bhRzaM sarvaM duHkhapradamidamabhUnme paramato na ca trAtaryasmAttava padayugalyApyata tarI / / 7 / / svayaM nirmApyAmI bhRzamazubhamarmANyasumatAM tudanto vidveSyAH sahacaraNazIlAH pratipadam / yathA syuste cintyA iha na hi bahiHsthAstadiva te tatastvaM madrIbhavanamubhayeSAmapi kuru / / 8 / / trilokyantastAvacciraparicitaM rAjyamajitaM jansvAntAsthAnyAM nanu vidadhatAM mohamahimA / na yAvatsarvAntA ripukulatarormUlavibhujo haThAttAmAkrAmatyadhipa tava nissImamahimA / / 1 / / sukhApekSaH zrIman vRSabha nikhilo duHkhavimukho vimokSo duHkhebhyaH prabhavati sudharmAnuparamAt / susAmagrIyogAtsa ca bhavati tasmAdapi sa ta cchritAnAmanyonyAzrayamanayamenaM vyapanaya / / 10 / /

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432 Dr. Charlotte Krause : Her Life & Literature pavitratvadgotrasmaraNavidhibhiH saMsRtibhavai ghanApAyaiH kAmaiH prasRmaratarANyAntaratanau / avazyaM nazyanti prathamajinapainAMsi bhavinAM viSAvegA vegAdiva paTutarairjAGgulijapaiH / / 11 / / jagaccakSuH sAkSAttvamasi kamalollAsajananA dalakSyo'pyadhyakSo bhavabhavatiraskAracaturaH / yataste'dhyakSatve prazamaguNabhAjAmasukhadA na hi projjayante'bhyuditumavanau tAmasagaNAH / / 12 / / tavAnukampyeSu bhavanti sarvadA samRddhayaH sarvahitArthasiddhidAH / yato'nukUle jalade'khilaM bhave dilAtalaM maJjulazAdvalaM na kim / / 13 / / zanaiH zanairnIradavRSTibhiH kSitau prajAyate zAkhigaNaH phalegrahiH / prasannatAyAH padapaGkajasya te phalodaya(stat) kSaName(va) no) dhruvaH / / 14 / / bhavadvayIzarmadadharma ( - - - - - - - - ) hitayImadIdRzaH / tavopakartuH sudhRtInatIH stutI rato na kaskovidadhIta tattvadhIH / / 15 / / dhanyAsta eva stavanairnavairnavai rbhavantamA ( - - - - - - - / - - - - ) nalpavikalpakalpanA nirasya vazyAtmatayA sumedhasA / / 16 / / na rUSyasi tvaM na ca tuSyasi svata stadapyaniSTeSTaramAsamarpaNaiH / (- - - - )dehabhRtAM taveza ta llokottaraM prAbhavamatra citrakRt / / 17 / / phalanti vAcAM manasAM ca gocarai dhruvaM phalairdaivatapAdapAdapAH /

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Ancient Jaina Hymns 433 bhavAMzca vizvezitarapyagocarai jagatyataste samatAdaridratA / / 18 / / tava kramau vanditumutsukAyitaH kRtI svabhAvAnna hi nIcakaiHzirAH / garIyasA kiM tu tadA samarjita svadharmasambhArabhareNa manmahe / / 19 / / uccaiH kramAdunnatatAM tava kramau svasminnudAraprakRtI darIdhRtaH / svabhAktikAnAmapi tAM carIkRtaH sa deva dIyeta dayAlunApi yat / / 20 / / praNemuSAM kausumazekharanti di gvilAsinInAM vilasadyazAMsi yat / sphuran guNogho hRdaye ca hArati prabhustavaivAtra padaprasannatA / / 21 / / vyapAsya saMsAravikAraviplavA namandamAnandapadaM dadhAsyataH / bhavodbhavopaplavaviplutAtmano manaH samAghAnavidhi vidhehi me / / 22 / / ta eva vA bhagavan vikalpanA nirasya sAmyAmRtanityazItalAH / nAsAgravinyastadRzaH smaranti te padAmbujaM ye hRdayAmbuje nije / / 23 / / no zAstrArthe praparati matirno tapassu prayatno nAtmadhyAne dhRtiranubhavo naiva yogaprayoge / / nApyutsAhaH prathamajina me dharmakRtye'parasmi nIhe muktiM tadapi tava yattatra bhaktiH prayoktrI / / 24 / / kRtArthitamanorathaH sakalavarNasadvarNanaH sa somamunisundaratridazavRndavandyakramaH / sa daivakuliko mama prathamatIrthanAthaH pRthU karotvavitathAH prathAH pramathitApadAM sampadAm / / 25 / /

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434 Dr. Charlotte Krause : Her Life & Literature itthaGkAraM stutipathamahaM tvAmanaiSaM kRtArthaM dharmArthAdIn svahitajanakAnAptukAmaH pumArthAn / nAthaH prArthyaprathananipuNaH prAthyase tvatprasAdA cchInAbheya prazamamadhurA me'stu sArodayazrIH / / 26 / / (3) zrIvarakANa-pArzvanAtha-stotram zrIhemavimalasUrikRtam zreyomahodayalatAvanayauvanazrI samprAptimAdhavamagAdhataraM mahimnA / pArzvaprabhuM stavayugaikapadaiH samasyA bandhannavImi varakANapurIgirIzam / / 1 / / kalyANamandiramudAramavadyabhedi pAdAmbujaM trijagatIza tava stavImi / ambhastaraGganikaraiH snapitaM miSeNa bhaktAmarApraNatamaulimaNiprabhANAm / / 2 / / yasya svayaM suragurugarimAmburAzeH prajJAnidhirna hi vibhurgadituM guNaugham / atyarNavAyitaguNaM parameSThivarge stoSye kilAhamapi taM prathamaM jinendram / / 3 / / sAmAnyato'pi tava varNayituM svarUpa majJaH kathaM stutividhau prabhaveyamIza / saGkrAntamapsu zazinaM nizi vA vinArbha manyaH ka icchati janaH sahasA grahItum / / 4 / / mohakSayAdanubhavannapi nAtha maryo mAnAtigAMstava guNAnna hi caGkramISTa / prAjyaprabhutvaparamezvaramapragAhyaM ko vA tarItumalamambunidhiM bhujAbhyAm / / 5 / / abhyudyato'smi tava nAtha jaDAzayo'pi ____bhaktyeritaH stutividhAvupahAsade'pi / rAgAtsvazaktimavicintya hariM kuraGgI nAbhyeti kiM nijazizoH paripAlanArtham / / 6 / /

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Ancient Jaina Hymns ye yoginAmapi na yAnti guNAstaveza stotuM kathaM caturatA mama tAn sametu / yadvA ta eva khalu yAntu cidAzrayaM mA malpazrutaM zrutavatAM parihAsadhAma / / 7 / / AstAmacintyamahimA jina saMstavaste dUre'stu darzanamapi prazamaprazasyam / nAmnA'pi te duritasantatirantameti sUryAMzubhinnamiva zArvaramandhakAram / / 8 / / hRdvartini tvayi vibho zithilIbhavanti bhavyAGginAM bhavazatAjirtakarmapAzAH / AtmA zrayedvimalatAmiva zuktisaGgA muktAphaladyutimupaiti nanUdabinduH / / 9 / / mucyanta eva manujAH sahasA jinendra tvatsevanAdazubhakarmabhareNa bhavyAH / teSAM ca dhAma zuciraM vilasatyapAsya padmAkareSu jalajAsina vikAzabhAJji / / 10 / / tvaM tArako jina kathaM bhavinAM ta eva yattvAM hRdA parivahantyathavAntarastham / tvaM tArayasyatha na cenmahato'yyatA kA bhUtyAzritaM ya iha nAtmasamaM karoti / / 11 || yasmin haraprabhRtayo'pi hataprabhAvA staM manmathaM kSapayato bhavato'nyadevam / kaH sevate ? sasitagavyapayaH prapIya kSAraM jalaM jalanidherazituM ka icchet / / 12 / / svAminnanalpagarimANamapi prapannA stvacchAsanaM laghu taranti bhavAmburAzim / vizvatraye'pyanupamAH khalu te prajAto yaiH zAntagarArucibhiH paramAnubhistvam / / 13 |1 krodhastvayA yadi vibho prathamaM nirastaH zeSadviSo vimahasaH svayameva nezuH / 435

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436 Dr. Charlotte Krause : Her Life & Literature bhAnurvibhAM kimu harecchazimaNDalasya yadvAsare bhavati pANDupalAzakalpam / / 14 / / tvAM yogino jina sadA paramAtmarUpa mAropya hRtkamalakozapade bhajeyuH / teSAM guNAH zazirucaH zavate trilokIM __ kastAnnivArayati saJcarato yatheSTam / / 15 / / dhyAnAjjineza bhavato bhavinaH kSaNena karmAvalikSayakarAna manAka caleyuH / durgopasarganivahena yugAntavAtaiH kiM mandarAdizikharaM calitaM kadAcit / / 16 / / antaH sadaiva jina yasya vibhAvyase tvaM manye tadeva hRdayaM nilayaM zivasya / yasmistamaH prazamayanapadhUmavarti rdIpo'parastvamasi nAtha jagatprakAzaH / / 17 / / AtmA manISibhirayaM tvadabhedabuddhayA ropeNa saMsmRta iha praguNaprabhAvaH / tvadvadbhavedbhavikapadmavanAvabodhaH sUryAtizAyimahimA'si munIndra loke / / 18 / / tvAmeva vItatamasaM paravAdino'pi prApya prabho laghu taranti bhavAmburAziM / vAkyaM taveza jayatAdvimalAvabodhaM nityodayaM dalitamohamahAndhakAram / / 19 / / dharmopadezasamaye savidhAnubhAvAH svAnte samakSasamudo bhavazarma bhavyAH / / necchanti vA phalitazasyavatIha vizve . kArya kiyajjaladharairjalabhArananaiH / / 20 / / citraM vibho kathamavAGmukhavRntameva sUnotkaraM tava kiranti yathA surAste / / naivaM parasya mahimA sumaNestu yAdRG naivaM tu kAcazakale kiraNAkule'pi / / 21 / / | 21 / /

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Ancient Jaina Hymns 437 sthAne gabhIrahRdayodadhisambhavA yA __ vAcastavAmRtatulA vibudhAstvadIyAH / yateMjuSAM sumanasAM na paro bhavattaH kazcinmano harati nAtha bhavAntare'pi / / 22 / / svAminsudUramavanamya samutpatantaH saMsUcayanti bhavikAniti cAmarAH kim / yannetarA sutamasUta vibho samaM te strINAM zatAni zatazo janayanti putrAn / / 23 / / zyAmaM gabhIragiramujjvalahemaratna siMhAsane'maragiristhanavAmbudAbham / tvAmIkSate bhavikakekigaNo yatastvaM nAnyaH zivaH zivapadasya munIndra panthAH / / 24 / / udgacchatA tava zitidyutimaNDalena __ bhAtyA vapuH parivRtaM suSamAM bibharti / lumpatyazokakisalAnsalatAnatastvAM jJAnasvarUpamamalaM pravadanti santaH / / 25 / / bho bhoH pramAdamavadhUya bhajadhvamenaM karmacchide vibhumiti trijagajjanaughAnaM / / Amantrayatyamaradundubhirunadaste vyaktaM tvameva bhagavan puruSottamo'si / / 26 / / udyotiteSu bhavatA bhuvaneSu nAtha bhraSTAdhikAra iva tArakavacchazAGkaH / zvetAtapatramiSatastritanurvidhatte tubhyaM namo jina bhavodadhizoSaNAya / / 27 / / svena prapUritajagattrayapiNDitena candrAMzusAndrayazasA guNarAzipUrNaH / doSairalabdhanilayairgamitairvidUraiH svapnAntare'pi na kadAcidapIkSito'si / / 28 / / divyasrajo jina namatridazAdhipAnAM mUrddhano mahAmaNimayAnapahAya maulIn /

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438 Dr. Charlotte Krause : Her Life & Literature zezrayyati kramayugaM tava tatpratikSi muccairazokatarusaMzritamunmayUkham / / 29 || tvaM nAtha janmajaladherviparAGmukho'pi tIrNazca tArayasi saMzritabhavyalokam / dhAmasthitaM bhavikahRtsu tamopahaM te tuGgodayAdrizirasIva sahasrarazmeH / / 30 / / vizvezvaro'pi janapAlaka durgatastvaM kaSTavrajAdvitanuSe'bhimataM zritAnAm / siMhAsanaM dyutirucA bhavateza rAja tyuccaistaTaM suragireriva zAtakaumbham / / 31 || prAgbhArasambhRtanabhAMsi rajAMsi roSA tsArAdyathAya jalamucA pragalanti tadvat / Amastava smRtivazena bhavedsaGgaH 11 prakhyApayattrijagataH paramezvaratvam / / 32 yadgajadUrjitaghanaughamadabhrabhImaM bhIticchido jayati gIstava yuktamevam / vizvatraye'pi gurutAM bhajatastavAMhIM unnidrahemanavapaGkajapuJjakAntI / / 33 11 dhvastordhvakezavikRtAkRtimatyamuNDa bhUSAdhaneSu girizAdiSu sA na hi zrIH / yA te'janiSTa savituH kilayaH prakAza stAdRkkuto grahaNasya vikAzino'pi / / 34 || dhanyAsta eva bhuvanAdhipa ye trisandhyaM tvAmarcayanti vigalanmadabhinnagallam / vyAlaM balotkaTamatIvaruSantikAptaM dRSTvA bhayaM bhavati no bhavadAzritAnAm / / 35 / / asminnapArabhavavArinidhau munIza caNDAniloddhatajale viSayormirAziH / niryAmakojjhitanijakriyayAnasaMsthaM nAkrAmati kramayugAcalasaMsthitaM te / / 36 TI

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Ancient Jaina Hymns 439 janmAntare'pi tava pAdayugaM na deva neme vayAzmapatanaprasRtaM davAgnim / jvAlAlidagdhavipinaM bhayadaM sametaM tvanAmakIrtanajalaM zamayatyazeSam / / 37 / / nUnaM na mohatimirAvRtalocanena dRzya prabho bhavadupAstivazAjjano'yam / bhImadvijihvamaNuvanmanute bhujaGgaM raktekSaNaM samadakokilakaNThanIlam / / 38 / / AkarNito'pi mahito'pi nirIkSato'pi trAtA jina tvamasi yatsamare ripUNAm / senA gajAzvasubhaTadhvanibhISaNApi. tvatkIrtanAttama ivAzu bhidAmupaiti / / 39 / / tvaM nAtha duHkhijanavatsala he zaraNya rakSeti saMsmRtiparA vicaratkabandhe / yuddhe'straviddhagajabhImarave jayazrIM tvatpAdapaGkajavanAzrayiNo labhante / / 40 / / niHsaMkhyasArazaraNaM zaraNaM zaraNya mIzaM prapadya mRgapasya zaratrakhasya / helAvinirdalitakumbhighaTasya sattvA svAsaM vihAya bhavataH smaraNAd vrajanti / / 41 / / devendravandha viditAkhilavastusAra tvadbhaktitaH jhagiti jIvitasaMzayAptAH / kAsakSayajvarajalodararuk prataptA mA bhavanti makaradhvajatulyarUpAH / / 42 / / yadyasti nAtha bhavadaMhrisaroruhANA mantaH SaDaMhitulitaM sUdhiyAM tadAza / mokSaM bhajanti nibiDaM nigaDairnibaddhA ApAdakaNThamuzRGkhalaveSTitAGgAH / / 43 / / itthaM samAhitadhiyo vidhivajjinendra mattebhavAyanalanAgaraNAGgaNotthAH /

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440 Dr. Charlotte Krause : Her Life & Literature haryAmavedhanabhiyazca galanti tasya yastAvakaM stavamimaM matimAnadhIte / / 44 / / bhavyAGgidRkkumudacandranibhaprabhAva bhogIndrabhogilalanAJcita pArzvadeva / yastvAM navIti varakANapurAdhipaivaMs taM mAnatuGgamavazA samupaiti lakSmIH / / 4 / / evaM jineza munisundaravaMzajAlI - saMsevya hemavimalastutasadguNaugha / AzAlatAH saphalayervarakANanAtha zrIpArzva me vimaladharmazubhaprabhAvAt / / 46 / / (4) zrIzaGkezvara-pArzvaprabhu-stotram zrInayavimalakRtam aindrazreNinatAvataMsanikarabhrAjiSNumuktAphala jyotirjAlasadAlabAlalaharIlIlAyitaM pAvitam / yatpAdAdbhutapArijAtayugalaM bhAti prabhAbhrAjitaM zrIzaGkeripArzvanAthajinapaM zreyaskaraM saMstuve / / 1 / / yannAmAbhinavaprabhUtasumahodhArAdharAsArataH kalyANavalivallarI kalayati prasphUrjataH sAndratAm / bhavyAnAM bhavadIyapAdayugalopAstiprasakterjuSAM / zrIzaGkezvarapArzvanAthajinapaM zreyaskaraM saMstuve / / 2 / / yadyAnotkaTacitrabhAnuranizaM nIrotkarardidyate ___ muktairduSTazaThena tena kamaThenAniSTakRtkarmaNA / spaSTaM juSTaphaNisphaTAmaNigaNAzliSTakramAmbhoruhaM taM zrIzaGkezvarapArzvanAthajinapaM zreyaskaraM saMstuve / / 3 / / durdhyAnAdhikavAtakampitaparaproDhaprabhAve maha tyasmin kAlakarAlite kaliyuge kalpAntakAlopame / jAgraccAruyazobhirAmamalayodbhUtAbhitaH saurabhaM na zrIzaGkezvarapArzvanAthajinapaM zreyaskaraM saMstuve / / 4 / / zrImaddhyAnavidhAnatAnamanasAM bhavyAtmanAM bhAvinAM yatrAmApi piparti puNyajanitAn kAmAnmanobhISTakAn /

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Ancient Jaina Hymns 441 vizvAzAparipUraNAya kimimaM vizvAgataM svastaruM taM zrIzaGkezvarapArzvanAthajinapaM zreyaskaraM saMstuve / / 5 / / traimatkAsyavilokanAnmama kare sphUjanmahAsiddhayaH samprAptA dhusadAmadhIzavinutaprAjyapratiSThAH punaH / / saJjAtA paramA ramA sahacarI saukhyaM sadAliGgitaM zrImacchaGkhapurAdhinAtha jinapa prauDhaprabhAvAdbhuta / / 6 / / kSINAjJAnabharo natAmaranarazreNiprayuktAdaro dhvastAzeSadarastamobhayaharaH karmadrume mudgaraH / lokodyotakaraH smarajvaraharaH saukhyadrudhArAdharo dadyAdbharitarapramodanivahaM tvannAmamantrAkSaraH / / 7 / / naSTa duSTograkarmASTakakaraTigaNairnirgataM krodhamAna prodyatpaJcapramAdAdikacaTulatararyotkaraiH krUrarUpaiH / bhagnaM pAtakajAtazAkhiniyahairApacchivAbhirgata ___dRSTe'smin bhavadIyadarzanamahAnAde dayAyuk prabho / / 8 / / aiGkArAdimasiddhasAdhyamahimA oMkArahrIMkArayuG mAyAbIjasamanvito visaharasphauliGgatAzleSitaH / aha~ zrInamiUNapAsakalitastrailokyasaukhyAkaro bhUyAcchrIdharaNendrasevitapadaH pArzvaprabhubhUtaye / / 1 / / oGkAraprathitAvadAtatarayug hrIMkArasArAzritaH padmAvatyai-namo'stu-sphuTahanadahatA-rakSa-rakSeti yuktaH / klIM zrIM blIM htoM pratiyatisamayaM sasvadhAmantrabIja prodyaddhAmapratApAnvitavizadatarasphAravIryapracAraH / / 10 / / ye jAnanti japanti santatamabhidhyAnti mantradvikaM teSAM sAmrAjyalakSmIH kRtakalanilayA jAyate sammukhInA / saptAGgAH gAGganIrAkRtivizadayarAzirujjambhate'smi lloke sampUrNakAmo'mitaguNanikarasthairyamAlambate te / / 11 / / kRtvAlIke ca vAmetarabhujayugale nAbhideze ca vakte __ zaste hastadvaye vA hyabhimataphaladaM mUrdhni saMsthApayitvA / pArzva zakezvarAkhyaM suratarukaraNiM ye japantIha zazva te bhavyA yAnti siddhiM tanutaraduritA dvitrakaiH sadbhavaizca / / 12 / /

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442 Dr. Charlotte Krause : Her Life & Literature durdhyAnadrumakhaNDakhaNDanakhaTo durdamyadantAbalaH zrIdhIrAdvimalaprabodhakamalaprItipradAnojjvalaH / saddhyAnaprabalapratApabahulajvAlAvalIdhUmalo dhvastAzeSakhalaH khalIkRtamala: siddhayaGganAkAmalaH / / 13 / / mUrddhina sphAraNaphaNIndrajAlajaTilo'kSudrakSamAkandalaH samyagjJAnajalapravAhapayasA prakSAlitakSmAtalaH / dhairyasvaya'calaH susAdhitakalo daurgatyavArArgalo dattAbhISTaphalaH punAtu bhuvanaM pArtho ghanazyAmalaH / / 14 / / pArzva tvatpadapadmapUjanakRte satketakInAM vane tIkSNairutkaTakaNTakaizca satataM vidhyanti yeSAM karAH / teSAM cArupatiMvareva bhavinAM cakritvazakrazriyaH svairasthairyatayA calatvarahitA bhavyaM bhajante prabho / / 15 / / sAphalyaM januSo mamAdya sutarAM jAtaM prazasyo dinaH zlAghyaM jIvitamadya hRdyasaphalazreyAnayaM sa kSaNaH / jAtA kRtyakRtArthinI bahuphalA sA dhArikA kArikA saukhyasyaiva yadIza zarmakRdidaM tvaddarzanaM prApitam / / 16 / / lolA tvanutilolupA tava guNagrAmAyate me zruti nityaM tvadvadanAvalokanajuSI svAmin punazcakSuSI / zIrSaM tvatpadamaNDanaM tava vibho dhyAnaikatAnaM mano jAtaM tanmama sarvameva zubhakRdAtmApyayaM tvanmayaH / / 17 / / zasya tvadguNacakravAlajaladheH pAraM na yAmi prabho ___ AtmIyotkaTaduSTaduSkRtatate! yAmi pAraM punaH / tasmAddeva tathA vidhehi bhagavan prApnomi pAraM tayoH samyaktvena vidhAya bhavyakaruNAM kAruNyapAtre mayi / / 18 / / zrIkhaNDAgurughUpavAsanivahaiH karpUrapUraistathA / kAzmIradravasAndracAndravihitaiH sadvandanaizcAndanaiH / svAmiMstvatpadayAmalaM gatamalaM ye'rdhvanti carcAcaNA loke lokitatattvasattvasahitAste'pyarcanIyAH sadA / / 19 / / viSNustvaM bhuvane'si bhUpatirasi zreyaskaraH zaGkaro dhAtA satyamahAvratI zatadhatiH kAlArirugrastathA /

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Ancient Jaina Hymns RddhyA siddhiyutaH kRtIjajanako gaurIgurustvaM sadA jainairjenetaraizcAdbhutataravibhavairgIyase'syAM jagatyAM / / 20 / / sUrizrIvijayaprabhAdisugurau rAjyasthitiM kurvvati prItyevaM nayapUrvatAvimalayuGnAmnA prabhuH saMstutaH / bhUyAstvaM bhavabhItibhedabhidurAkAropamAnaH sadA svarddhAmadrumasAnnabho mama punaH sarvArthasampattaye / / 21 11 ( 5 ) zrItIrthamAlAcaityavandanam zrIzatruJjayaraivatAdrizikhare dvIpe bhRgoH pattane siMhadvIpadhaneramaGgalapure cAjjAhare zrIpure / koDInArakamantridAhaDapure zrImaNDape cArbude jIrApalliphalarddhipArakanage zairIsazaGkhezvare / / 1 / / campAnerakadharmacakramathurAyodhyApratiSThAnake vande svarNagirau tathA suragirau zrIdevakIpattane / hastoDIpurapADalAdazapure cArUpapaJcAsare vande zrI karaNAvatIzivapure nAgadrahe nANake / / 2 merau kuNDalamAnuSe ca rucake vaitADhyanandIzvare vande'STApadaguNDare gajapade sammetazailAbhidhe / vindhyasthambhanazITThamITThanagare rAjadrahe zrInage kuntIpallavihAratAraNagaDhe sopArakArAsaNe / / 3 / / dvArAvatyapare gaDhe maDhagirau zrIjIrNavapre tathA thArApadrapure ca vAvihapure kAsa he ceDare / zrItejallavihAranimbataTake candre ca dabrbhAvate vande satyapure ca bAhaDapure rADadrahe vAyaDe / / 4 / / vande nandasame samIdhavalake marjAdamuNDasthale moDhere dadhipadrakarkarapure grAmAdicaityAlaye / jyotirvyantarakalpavAsinilaye bhaumeSu vA bhUtale te sarvve'pi hi zAzvatetarajinAH kurvvantu vo maGgalam / / 5 / / 443

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444 Dr. Charlotte Krause : Her Life & Literature (6) vIra-stutiH pApAdhAdhAnidhAdhA dhama dhama dhagasA sAgasA sArigApA sAsAgAgAridhApA nigarama sarigA pApagA sAridhAdhA / itthaM SaDjAdiramyaM karaNalayayataM satkalAbhiH sametaM saMgIta yasya devairvihitamatizubhaM pAtvasau varddhamAnaH / / 1 / / pundA pundA puSundA DiSi DiSi DiSimA TAghumATAM ghumATAM dukmAM dukmAM dudukmAM duli duli dulimAM bhIbhabhAM bhambhabhAmbham / talmAM chalmAM chachalmAM TikariTikarimAM bhAmbhruvAM bhambhruvAmbhram yeSAmAtodyavAdyaM vidadhati vibudhAH pAntu vastIrthapAste / / 2 / / koTeNTaM rAvaNeNTaM tribhuvanakariTaM karpaNaNTaM raNaNTaM DAvyaM DAvyaM DaDAvyaM Daha Daha Dahavat trAGgulaM trAmunetram / jhampraM jhampraM jhajhampraM triSi maSi SuSumAM bhAkSubhiH kSudramAsai rebhistUralezaM jinapativacasaH pAtu pUjyopacAraH / / 3 / / tretAbhistroTayantI truTitakaTitaTa kaNTakaM loTayantI koTAnduHkoTayantI kapaTamatimaTaGkApadaM zATayantI / uttAlAphAlaiH sphuTajaTilajaTAjUTakaM joTayantI vairoThyA'vyAjjayantI ghanamadamavazA chandasA varddhamAnam / / 4 / / (7) mahAvIra-stutiH - zrIjinapatisUrikRtA madanadahananIraM krodhanobaikadhIraM madajaladasamIraM dambhabhUbhedasIram / jaladhigurugabhIraM labdhalobhAbdhitIraM ___kanakarucizarIraM zrIjinaM naumi vIram / / 1 / / hataviSayavikArAH karmavallIkuThArAH natasuravaravArAH prAptasaMsArapArAH / sukhamatulamudArAstIrthapA lokasArA dadatu zivavadhUromaNDane tArahArAH / / 2 / /

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Ancient Jaina Hymns 445 praNatasurasurendraM dhvastasammohanidraM suguNamaNisamudraM yatkaSAyAriraudram / namata vihitabhadraM sattvapIDAdaridraM kumatakamalacandraM zAsanaM jainacandram / / 3 / / jinapatinetadakSaH pluSTamithyAtvavRkSA praNatavihitakakSaH smerapadmopamAkSaH / niyatakuzalapakSaH sadyazobhAvalakSaH pravacanakRtarakSaH so'stu sarvAnuyakSaH / / 4 / / (8) zrIsImandharasvAmistavanam namira-sura-asura-nara-vinda-vandiya-payaM rayaNikara-kara-nikara-kittibhara-pUriyaM / paJcasaya-dhaNuha-parimANa-parimaNDiyam thuNaha bhattIi sImandharaM ssAmiyaM / / 1 / / merugiri-sihari dhaya-bandhaNaM jo kuNai gayaNi tArA gaNai veluA-kaNa miNai / carama-sAyara-jale lahari-mAlA muNai ___ sovi nahu sAmi tuha savvahA guNa thuNai / / 2 / / tahavi jiNa-nAha niya jamma saphalI-kae vimala-suha-jhANa-sandhANa-saMsiddhae / asuha-dala-kamma-mala-paDala-ninnAsaNaM tAta karavANi tuha santhavaM bahuguNaM / / 3 / / moha-bhara-bahula-jala-pUra-sampUrie viSaya-ghaNa-kamma-vaNarAji-saMrAjie / / bhava-jalahi-majjhi nivaDanta-jantU-kae sAmi sImandharo poa jima sohae / / 4 / / tea-bhara-bharia-disi-vidisi-gayaNaGgaNo pabala-micchata-tama-timira-viddhaMsaNo / bhavia-jaNa-kamala-vaNasaMDa-bohaMkaro sAmi sImandharo dippae diNayaro / / 5 / /

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446 Dr. Charlotte Krause : Her Life & Literature sujaNa-maNa-nayaNa-ANanda-sampUrakaM durita-haratAra tAraka muNI-nAyakaM / sayala-jaga-jantu-bhava-pApa-tApApahaM namauM sImandharaM canda-sohAvahaM / / 6 / / sura-bhavaNi gayaNi pAyAli bhUmaNDale nayari puri nIranihi meru-pavvaya-kule / deva-devI-gaNA nAri-nara-kinnarA tuhya jasa nAha gAyanti sAdara-parA / / 7 / / nANa-guNi jhANa-guNi caraNa-guNi mohiyA sAra-uvayAra-sambhAra-saMsohiA / rayaNi diNi harisa-vasi sutta jAgaramaNA tAta tuha nAma jhAyanti tihuyaNa-jaNA / / 8 / / siddhikara riddhikara buddhikara saGkarA viSaya-viSa-amiya-bhara sAmi sImandharA / puvva-bhava-vihia-vara-puna-vaya-pAmiA rASi hiva bhUri-bhava-bhamaNa mU sAmiA / / 1 / / kamma-bhara-bhAra-saMsAra-aibhaggau ghaNauM phiriUNa jiNa pAya tuha laggau / majjha hINassa dINassa siva gAmiyA karavi karuNA-rasaM sAra kari sAmiA / / 10 / / kaThiNa haTha ghAya tiriyattaNe tAjiu __naraya-gai karuNa vilavanta nahu lAjiu / maNua-gai hINa para-kamma-vasi paDiyau __ lAgi tuha caraNi ANandi hava caDiyau / / 11 / / kevi tuha daMsaNe deva siva sAhagA kevi vANI suNI caraNi bhava-moagA / bharaha-khittami haThaM jhANi chauM laggau dehi AlambaNaM nAha jai juggau / / 12 / / dhanna te nayara jahiM sAmi sImandharo viharae bhavia-jaNa-savva-saMsayaharo /

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Ancient Jaina Hymns 447 kAma-ghaTa deva-maNi deva-taru phaliyau tIha ghari jIha rahiM sAmi tauM miliyau / / 13 / / kara-juala joDi kari vayaNa tU nisuNiso bAla jima hela dei pAya tuha paNamiso / mahura sari tumha guNa-gahaNa hauM gAyaso niya-nayaNi rUva romaMciu joiso / / 14 / / tumha pAsi Thiu caraNa paripAliso haNia kammANi kevala-siriM pAmiso / tumha jiNu niaya-karu sirasi saMThavisau sovi kaIAvi y hoisii divasau / / 15 / / bharaha-khittammi siri-kuntha-ara-antare jamma puNDarigaNI vijaya pukkhalavare / muNisuvaya-tittha-nami-antaraM iha jayA rajja-siri pariharavi gahiya saMjama tayA / / 16 / / haNiya kammANi lahu laddha kevala-sirI dehi me daMsaNaM nAha karuNA karI / bhAvie udaya jiNi sattame siva gae bahUa-kAleNa siddhiM gamI sAmie / / 17 / / moha-bhara mAna-bhara lobha-bhara bhariyau rAga-bhara dambha-bhara kAma-bhara pUriu / eha pari bharaha-khittammi mUM sAmia sAra kari sAra kari sAra kari (tAri) gosAmia / / 18 / / bhoga-pada rAja-pada nANa-pada sampadaM cakki -pada indra-pada jAva paramaM padam / tujjha bhattIi savvaM pi sampajjae eha mAhappa tuha sayala jagi gajjae / / 19 / / tuMhaji gati tuMhaji mati tuMhaji mama jIvanam tAta tauM parama guru kamma-mala-pAvanam /

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448 Dr. Charlotte Krause : Her Life & Literature kammakaru viNaya-paru joDi kara vInavauM dehi me daMsaNaM alajayA abhinavaM / / 20 / / iya bhuvana-bhUSaNa daliya-DUSaNa savva-lakkhaNa-maMDaNo mada-mAna-gaMjaNa moha-bhaMjaNa vAma-kAma-vihaMDaNo / surarAya-raMjaNa nANa-daMsaNa-caraNa-guNa-jaya-nAyako jiNa-nAha bhavi-bhavi tAta bhava me bodhi bIjaha dAyako / / 21 / /

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Critical Apparatus 1. Muni-Suvrata-Stavana 2a fic on gamb. over Hardt; 2d "T; 3b yurag; 4d TA; 6d te / or to stands above the line; 7b zrAga; 8b projva; 11a rucicama; 146 GRI ( + above line ) ; 14d Hal; 18a ghara; 22b afet; 27b ZET; 27c Fl; 29a 4341 with illegible gloss on margin; 30b thi; 30d ; 31a ufae; 31c fet; 32a 72464at; 335 79:; 346 P114; 35a EHIN:; 97T; d 194; 36a 644; 36b qiel:; 37a HSH; ata; 38c afde; 39d moet; 40 b Afiat 2. Devakuladinatha-Stavana 1c delaulA; 6d 7; 7a bhavAmbhodhau rAgaprabalacaraTo ( the adopted variant stands on the margin; the Tin Tut not being visible ); 8; 86 URICII on margin ( in text fao above two deleted letters in line ); 9; 9d 10; 10a Maag: H at; 10d 11 and sign indicating st. 11 ( numbered as '12' and written after 120 and 13 ) to be inserted here; 11b letter after : as not readable owing to hole in paper; 11d 12 with sign indicating the place of the stanza to be after 10; 120 4 914 with orcharged above line, deleted, and over-written by yurd, likewise deleted, with sign referring to margin with the final reading seterra; 12d shiria; 13; 13d 14; 14 the whole stanza is written on the margin without any indication re its place, which has been conjectured from the context and metre; 15 only partially readable owing to holes in paper; 16 do; 17 do. 3. Varakana-Parsvanatha-Stavana la Tea; 2d ufuatt; 4; 3a Te; 3b Afeffe; 3c Afea; 1. The following changes are not recorded : Anusvara to class nasal, to and v.v., addition of Avagraha and Visarga, removal of redundant Anusvara.

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450 Dr. Charlotte Krause : Her Life & Literature 3d pitaMmipra; 4d ichati; 5b cakramISTe; 5c prAjJya; maMbagAhyaM; 5d laMmAMbu; 6a DAsayApi; 6d harikurIMgI; 7b catumAmama; 7c taevayaMtu; 7d vatAMri; 8a stAmi; 8c nAmnamite; 8d sArvva; 9a vibho; 9b bhavyAMga; tAjita; 9d nudaviM; 10b dazrubha; 10c suciraMvilasazvapAsya; 10d vikAsa; 11a yana; bhavanaM; 11b yatvAM; parivahatya; 11c bhArayasyagha; 11d jiyinAtma; 12a haraH praSTatiyopihataH prabhAvastaM; 12b bhavanya; 12d situMkaichet; 13 natulya; panAstva; 13b vurAzi; 13d ye; rucabhi:; bhiste; 14b Sovi; 14c rbibhAMkimahachasi; 14d palAsa; 15b hatka; 15c zazIrucozuvate; 15d kastvAMni; saMciratodhatISTaM; 16a nAji; bhavanaH; 16b manAg; 16d maMdi; ziSiraM; 17b tadehI ; 17c yasmiMstamaMprasamayannaya; vatti:; 17d parasta; jag; 18b bhAH vaH; 18c nAcavodhA; 18d suryAH; yamahimAsamuniMdra; 19b rAze; 19c vodha; 20 zasaye; bhAva; 20b sAMte; 20c nichaMti; 20d nAnaiH; 21a kathaMvAGmu; 21b yathAsustana; 21c mahImAsumaNostra; 21d truH krulepi; 22a gaMbhIraha; 22b vibudhAtvadAyA:; 22c nayare; 23b cAmaram; 23c yatretaro; mamuta; bhoH; 23d zataso; 24a gaMbhIragI; jvala; 24c gaNozreyatasva; 25c lupatyazaukakizalAsalatAH matastrAM; 26b chiMde; nAghA; 26d bhagavaMnUpuraSottamozi; 27b Iva 27c nuvi; 27d soSa; 28b caMdrAMzruH 28c pairaladhva; gamitaibidUrai; 28d pikSitosi; 29a zrajo; trida; 29c tikSIM; 29d zauka; yUSaM; 30d drIsiziva; rasmai; 31a dUragatastaM; 31c tiruNA; 31d muccaisTaMkaM; 32b mucapra; 32c AmAsta; vazai; bhavAnasaMga; 32d maizva; 33b chido; 33c yaipi; 33d kAMti; 34a rddhakezabi; 34b sAnahI; 34c yAtaja; 34d zano; 35a nAdiSuH 35b bhinnagasmaM 36b viSarmeMmirA; 37b nAtarbayosyapadana; 37d samaya; 38b vazajja; 39d tkIttinA; vAsuH 40a tvannA; saraNya; 40d labhyaMte; saMkhyasAraNaMsaraNa; 41c kraMbhi; 42b tvadbhaktayo; 42c ruprata; 42d bhivaMti 43a daMhIza; hAnA; 43b tadAzruH 43c bhajaMtI; nigavai; 43d maru; khalu; 44a ikSaM; samAhI; 44b NocchA; 44d vamama; dhite; 45a dRkumadaH prabhovI; 45c carakANa; 45d sumuyai; 46a suMdavAsavAlI; 45b sadaguNogha; 45c AsA; 45d bhAvaH / 4. Sankhesvara-Parsvanatha-Stavana 2b sphUrjjatA; 20 prazakte; 3c phaNIphaNA; 4a duryavanA; 6b pratiSTAH; 9a yuk; 10c bIjaM; 11c rujU; 12a vastre; 13a khaTA; 13b nojvalaH; 13c dhUmala; 14b samyakjJA; 16b jIvitame; 17a zrutI / 5. Tirthamala - Caityavandana 1a zetruM zIkha; bhRgu; 1b siMhe; ajjAhare; zrIpure; 1c koDInAhaDamaMtR; ( koDI on margin ); arbude; 1d pallI; phaladdhI; zairaMsI; 2a caMpArAjacacakramathurAjod vvApratiSThAnage; 2b svarNagIrau; suragIrau; devake; 2c pADalAdazapUre; 2d karNATake

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Ancient Jaina Hymns 451 zIvapUre; 3a meru; 3b vandezrApada; bhIdhe; 3c viMNA; rAjanagare; 3d kuMttipallavI; 4a tyapUre; gaDhamaDagI; 4b vAvIhapUre; IDare; 4c vIhAra; 4d zatyapUre; bAhaDapUre; 5a naMdavaMdasamaumi; maMDa; 5b karkarapUre; catyA; 5c jjotirvitarakalpavAzInI; bhomeSuca; 5d stesarvepIhIsAMsvatetijinanAMku / 6. Vira-Stutil 1c ithaM; SaTjAti; jataMsakalAti:; 1d vidita; pAtasau; 2a SuSudAM; 2d yeSAMvAto; budhApAtuH 3c bhAMkSudrabhiH; 3d sturyaloSa; pAtu: 4a viTAbhitrATayaMti; karitaTaM; 4b koTAduH; maTimaTaM; sATayaMtI; 4c utA; 4d TyAdyAlayaMtI; vasA; chaMdasauvardhamAnaH / 7. Mahavira-Stuti . 1a kraudha; 2c suSama; 2d dadhatu; maMDanemaMDane; 3a madanasuraH; 3b raudraM; 3d sAsanaM; 4b vihitaghRkSaH; 4c sobhAvalaSyaH; 4d sarvANu / 8. Simandhara-Stavana ___1d svAmiyaM; 2b velua; 6d namauM; 10b laga3; 12c laga3; 12d nAhaja; jugau; 13a dhana; 13d rahiM; 14b dei; 14c tumha; 14d rUva; 15a ThiucaraNa; 17d bahUa; 18d karitArigo; 20a tuMhaji (3 times ); 20b tauM; 20c vInavauM / 2. In the onomatopoetic passages, Sa has been left unchanged, as it does not seem possible to decide when it stands for u there.

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Notes 1. Munisuvrata-Stavana (1) 'bhava-dvesi' = 'enemy by nature'. Here, 'bhava' is the last of the four 'niksepa' or principles of definition of Jaina dialectic, which are : (a) naman = denomination, (b) sthapana = assumption, ( c ) dravya = substance, and (d) bhava = nature or attributes, cp. Tattv. I, 5. Thus, a person of the name of 'Jina' may be called a "Nama-Jina', a Tirthankara statue a 'Sthapana-Jina', a being whose soul is predestined to become incarnated as a Tirtharkara in a later life, a 'Dravya-Jina', and a saint possessing all the characteristics of a Tirthankara, would be a 'Bhava-Jina'. The 'bhava-dvesin' or 'bhava-ripu' of the soul is, of course, karman, owing to the harm which it brings to the latter, by supperssing the innate godliness of the atman. (2) 'Dvadasanga' = the twelve original Sacred Writings of the Jainas, out of which the Svetambaras believe the first 11 to be respresented by those 11 works now known as 'Argas', while the 12th, the bulky 'Drstivada', is unanimously admitted to be lost. (3) 'Kalpa' = a kind of celestial state, the rulers, officials, and subjects of which consist all of gods belonging to the lower of the two sub-sections of the fourth and highest category of Jaina gods, the 'Vaimanikas'. These gods are known as 'Kalpopapanna', while the other sub-section of the Vaimanikas is designated as 'Kalpatita', from the idea that they do not live in 'Kalpas', but are all of equal social rank. The 'Kalpas' are twelve in number, and occupy the 8 lower strata of Heaven. The lowest layer consists of the first and second 'Kalpas', viz., Saudharma in the south, and isana in the north. The second layer contains the third and fourth 'Kalpas', viz., Sanatkumara in the south, and Mahendra in the north. The 3rd 4th, 5th and 6th layers are each occupied by an independent

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Ancient Jaina Hymns 453 Kalpa', viz., Brahmaloka the 5th Kalpa, Lantaka the 6th Kalpa, Sukra the 7th Kalpa, and Sahasrara the 8th Kalpa, respectively. The 9th and 10th Kalpas, viz., Anata in the south, and Pranata in the north, form the 7th layer, and the 11th and 12th Kalpas, viz., Arana in the south, and Acyuta in the north, constitute the 8th layer. Above these 12 Kalpas are situated the realms of the Kalpatita gods. They consists of two layers, the lower of which contains the 9 Graiveyaka-vimanas, named Vijaya, Vaijayanta, Jayanta, Aparajita, and Sarvarthasiddha. Cp. Tattv. IV. 17 ff. and commentary. The physical and ethical refinement of the various classes of divinities is in direct proportion to the elevation of their respective abodes. Out of the nine last existences of Munisuvrata, four were spent in Heaven, viz., the second in the first Kalpa Saudharma, the fourth in the third Kalpa Sanatkumara, the sixth in the fifth Kalpa Brahmaloka, and the eighth in the Anuttara-vimana Aparajita, each being preceded and followed by a human one, and each representing a higher level of refinement than the preceding one. (5) 'Hari-kula' = 'Hari-varsa', the Ksatriya dynasty to which the two Tirtharkaras Muni Suvrata and Neminatha belonged, while the remaining 22 were all scions of the 'Iksvaku' dynasty. (6) jani-maham' = 'janma-mahotsavam', alluding to the belief that the gods celebrate the birth of each Tirtharkara with great eclat, after taking the new-born babe to the fairy-island of Nandisvara-dvipa, outside the world of men. 'adya-jnana-traya' = the first three out of the five categories of knowledge, viz., (a) mati-jnana or knowledge obtained through the senses and the process of thinking, (b ) sruta-jnana or knowledge acquired by instruction, (c) avadhi-jnana or transcendental knowledge of material things, (d) manah-paryaya-jnana or thought reading, and (e) kevala-jnana or omniscience. Cp. Tattv. I, 9 ff. The Tirtharkaras are believed to possess the first 3 categories from their very conception, and to acquire the last two at later stages of their lives.

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454 Dr. Charlotte Krause : Her Life & Literature (7) 'mohadyari-kula' refers to the mohaniya and the other categories of karman, represented as the enemies of the soul ( vide above). (8-14 ) vide general chapter. ( 11 ) 'tri-vapri' = the three-fold enclosure of the 'Samavasarana'. (12) caturupyam' = the fourfold appearance of the Tirtharikara, created by the gods in the 'Samavasarana' in such a way that he seems to face all the four directions simultaneously. ( 14 ) 'audattya' = 'high tone', a quality attributed to the Tirthankara's voice : cp. Hemacandra, Abhidh. I, 65 and Commentary. (15) 'sita' and 'asita' = 'sukla' and 'krsna' with reference to the two halves of the month, the order of the two words being dictated here by Kaumudi Sutra 904 (2/2/33 ). In fact, the 'diksa' took place in the bright half, and the 'kevala-jnana-kalyanaka' in the dark ( cp. Saptatisata 59 and 87, Dharmaghosa's Munisuvratastava, 1.1., and Trisast. IV, 7, st. 154 and 159 ). 'Siti' means 'dark' here, as both "janma' and 'moksa' took place in the dark halves of the respective months according to the available sources ( vide above). ( 20 ) 'Isana' = the 2nd Kalpa ( vide above ). ( 21 ) 'carama-jaladhi' refers to the Svayambhuramanasamudra, re which vide general chapter. According to Jaina cosmology, aquatic animals are only found in the first two ring-oceans, counted from Jambu-dvipa, viz., Lavanoda and Kaloda, and in the last ocean, the Svayambhuramana Sea. All the other countless ringoceans are void of life. ( 22 ) This stanza contains a reminiscence of the famous "Tortoise-parable', one of the 10 stereotype allegories used over and again to illustrate what a rare chance it means for a living being to be born as a man, and thus to have the chance of finding the path to moksa by following the Jina's teachings. It is equal to the chance

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Ancient Jaina Hymns 455 which a tortoise, living at the bottom of a lake thickly overgrown with aquatic weeds, would have to see the full-moon through a hole made in the weeds by a chance gale in a full-moon-night (cp. 'SriRatnasancaya-grantha', published by Seth Chaturbhuja Tejapala, Hubli, V.S. 1984, p. 53, st. 119). (27)'marttika' adj. 'alolibhava-sthiti' = 'of long standing' (28) 'antarmuhurtta' = somewhat less than a muhurtta (= two ghatika= 48 minutes ). 'vilasati' Loc. sg. of the Part. pres. (31) 'naya' = 'logical stand-points', the adoption of a single one of which in viewing a problem leads to error, due to one-sidedness of judgement, while the adoption of a plurality of them is indispensible in finding the truth, according to the Jaina doctrine (cp. Tattv. I, 34 f.). 'syadvada''= relativity of truthfulness of a statement. (35) 'vikatha' (sanskritized 'vigaha' )= 'undesirable, idle talk' such as is forbidden from the stand-point of monastic discipline. The Sthananga-sutra ( IV. 2 Sutra 282 ) discerns four types, viz., ( a) "itthi-kaha' or talk about women, (b) 'bhatta-kaha' or talk about food, (c) 'desa-kaha' or talk about countries, and (d) 'rayakaha' or talk about princes. ( 36 ) 'astabhedi-paja' = paja by 1. water, 2. sandal-paste, 3. flowers, 4. frank-incense, 5. light, 6. rice-grains, 7. sweetmeats, and 8. fruit, as is usually performed to this day by Marti-pujaka Svetambaras. 2. Devakuladinatha-Stavana (2) 'sahajam' = disposition. (4) 'sat-kayah' = the six categories of living beings, viz., earth-, water-, fire-, air-, plant-bodies, and animals ( cp. Pravac., Dvara 152, st. 989). The pleasantness of everything in his surroundings, as described in this stanza, is one of the 'atisayas' of a 'Tirthankara'

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456 Dr. Charlotte Krause : Her Life & Literature cp. general chapter. (70) the boat consisting in the pair of your two feet, was not obtainable'. (10) Vrsabha'= Rsabha or Adinatha. (18) 'In this world, there is a scarcity of your likeness', i.e., your equals are rare. (19) "We believe that when the devotee, eager to bow to your feet, bends his head down low, this is not due to his natural trend, but to the heavy store of merit formerly acquired by him ( as without such merit, the opportunity of coming into contact with the Jaina Faith, cannot be obtained )". (21 ) "The fame of those who bow to you, spreads so far that ( reaching the ends of the world ) it forms, as it were, flowerchaplets for the Dikkumaris." The latter are goddesses belonging to the Dikkumara sub-class of the first main category of gods of the Jaina Pantheon, the Bhavanavasins, and are the guardians of the heavenly quarters ( Tattv. IV, 11). (23) 'vikalpanah' Acc. plur. ( 26 ) 'Nabheya' = 'son of Nabhi', i.e., Rsabha or Adinatha. 3. Varakana-Parsvanatha Stavana (3) prathama' refers, in the original context of the Bhaktamara-stotra ( st. 2d ), to the first Jina Adinatha, and therefore stands there in the literal sense. As the present hymn, however, is addressed to the 23rd Jina, it must here be taken in the sense of 'foremost', 'best'. (12) 'sita' = 'sugar'. ( 14 ) 'Mahasah = 'swiftly'. (15) 'savate' = 3rd person plur, pres. Tense of 'su' 'to go'. ( 20 ) 'samud = 'joyful, a synonymon of 'asoka', meant here as an allusion to the Asoka-tree, the first of the eight 'pratiharyas', which are referred to in their conventional order, in st. 2027, each in one stanza.

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Ancient Jaina Hymns (22) "yad bhejusam sumanasam ( yam vanim ) pibatam sajjananam 'vibudha' must be taken as an adjective. .... .... . manah" = "ya vacah manah"; in this context (34c) The first sentence ends after 'ya te'. (35b) 'bhinna' = 'puffed up'. (37) 'na neme' = 'I never bowed' (here the sentence ends). 'vaya' 'sakha": "a forest conflagration caused by the falling of lightning on branches (of forest trees)". 6 (41) 'saran' = Part. Pres. of 'sri" to tear'. 457 (45) 'Bhogindra' = 'the Indra of the Snake (-demon) s', i.e., Dharanendra, the Indra of the Nagakumaras, Parsvanatha's Sasanadeva: 'Bhogi-lalana' = the Sasanadevi of Parsvanatha, Padmavati, consort of the former. 'Laksmih' is, of course, meant in the metaphorical sense of 'Highest Bliss', i.e., 'Moksa'. 4. Sankhesvara-Pasvanatha-Stavana (3) 'Kamatha' = the name of Parsvanatha's hostile brother in his pre-existence as the Minister's son Marubhuti. This Kamatha was, in Parsvanatha's last existence, re-incarnated as the Asura Meghamalin, who tried to disturb the Lord's meditation by sending against him ferocious animals, dust-storms and cloud-bursts, which latter are alluded to here along with the just mentioned snakedeities, who tried to protect him with their expanded hoods. (8) 'asta-karma-karati? = 'the (hostile) elephants, consisting in the eight (well-known) karma-prakrtis': vide general chapter. 'pancapramadah' = 'the five intoxicants', viz., alcohol, sexual lust, passion, sleep, and undesirable talk ( 'vigaha' ), cp. Uttaradhyayana IV. 5. Tirthamala-Caityavandana (4c) The Locative 'Darbhavate' presupposes a rather unusual 'Darbhavata' !

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458 Dr. Charlotte Krause: Her Life & Literature (5c) This passage refers to the four main categories of gods viz., Bhavanavasin, Vyantara, Jyotiska and Vaimanika, and to their abodes in the various strata of the universe, all of which are supposed to contain temples of the Tirthankaras. music. 6. Vira-Stuti (2) Tirthapa' = 'Tirthankara'. (4) 'treta' = 'taurya-trika', the triad of song, dance and 'atanka' = 'void of pride': cp. 'amadeha' ( i.e., 'amada' + 'iha') an attribute of similar meaning, bestowed on this goddess by Sobhana Muni in his 23rd Stuti (loc. cit. p. 276, st 92).

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Bibliography Aryaraksita, Anuyogadvara-sutra, Agamodaya Samiti, Bombay, 1924. Astottari-tirthamala-stavana = Astottari-tirthamala-caityavandana, vide Mahendra Suri. Bappabhattisuri-viracita Caturvimsatika, Agamodaya Samiti, Bombay, 1926. Bhagavati-sutra, Agamodaya Samiti, Bombay, 1918-21. Bhaktamarastotra, Padapurti-rupasya kavyasangrahasya Prathamo vibhagah, dvitiyo vibhagah, Agamodaya Samiti, Bombay, 1926-27. Bhandarkar, B.G., Wilson Philological Lectures on Sanskrit and the Derived Languages, Bombay, 1914. Bhattacharya, B. C., The Jaina Iconography, Punjab Oriental Series, Lahore, 1939. Bloomfield, M., The Life and Stories of the Jaina Saviour Parsvanatha, Baltimore, 1919. Caritravijaya Muni, Viharadarsana, Viramgam, V.S. 1988. Cunningham, A., Ancient Geography of India, ed. Mazumdar, Calcutta, 1924. Daksinamurti, Uddharakosa, ed. Shodo Taki, Sarasvati Vihara Series 4, ed. Dr. Raghuvira, International Academy of Indian Culture, Lahore, 1938. Desai, M. D., A Short History of Jaina Literature, Jaina Svetarbara Conference Office, Bombay, 1933. Devabhadrasuri, Pasanaha-Cariyam, ed. Acarya Sri Vijayakumuda suri, Muni Vijayagani Granthamala, Ahmedabad, 1945. Devendrastava-prakirnaka, Agamodaya Samiti, Bombay, 1927.

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460 Dr. Charlotte Krause : Her Life & Literature Divatia, N. B., Gujarati Language and Literature, Bombay, 1921; 1932. Dey, Nundo Lal, The Geographical Dictionary of Ancient and Mediaeval India, London, 1927. Hargovind Das T. Seth, Paia-sadda-mahannavo, Calcutta, 1928. Haribhadrasuri, Avasyaka-niryukti Tika, Agamodaya Samiti, Bombay, 1916-17. Hemacandrasuri, Abhidhana-cintamani, ed. Sri Vijayadharmasuri, Yasovijaya Jaina Granthamala, Bhavnagar, V.S. 2446. Hemacandrasuri, Anya-yoga-vyavaccheda-dvatrimsika, ed. A. B. Dhruva, Bombay Sanskrit Series, 1933. Hemacandrasuri, Trisastisalaka-purusa-carita, Jaina Dharma Prasa raka Sabha, Bhavanagar, 1906-13. Hemacandrasuri, Trisastisalaka-purusa-carita, Parvan I, Parts I and II, translated into English by H. Johnson, G.O.S., 1931-37. Hindi-Panca-Pratikramana, Indore, 1927. Jaina Aitihasika Gurjara Kavya Sancaya, ed. Muni Jinavijaya, Jaina Atmananda Sabha, Bhavanagar, 1926. Jaina Gurjara Kavio I-III, ed. M. D. Desai, Jaina Svetambara Con ference Office, Bombay, 1926, 1931, 1944. Jaina-stotra-sandoha, ed. Muni Caturavijaya, Part I, Ahmedabad, 1932. Jaina, J., Outlines of Jainism, Cambridge, 1916. Jaina Satya Prakasa ( Magazine ), ed. C. G. Shah, Ahmedabad. Jayantavijaya Muni, Abu, Vijayadharmasuri, Jaina Granthamala, Ujjain, 1933. Jayantavijaya Muni, Sankhesavara Mahatirtha, Vijayadharmasuri Jaina Granthamala, V.S. 1998. Jayasimhasuri, Hammira-mada-mardana, G.O.S., No. 10. Jhaveri, M. Bh., Comparative and Critical Study of Mantrasastra, Ahmedabad, 1944. Jhaveri, M. T., Munisuvrata Svami Caritra, Thana, V.S. 1998.

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Ancient Jaina Hymns 461 Jinadasa Gani Mahattara, Avasyaka-curni : Avasyaka-niryukti, ed. Rsabhadevaji Kesarimalaji Svetambara Samstha, Ratlam, 1928. Jinaharsa Gani, Vastupala-caritra, Gujarati Translation Jaina Dharma Prasaraka Sabha, Bhavanagar, V.S. 1974. Jinamandana Gani, Kumarapala-prabandha, Jaina Atmananda Sabha, Bhavanagar, 1971. Jinaprabhasuri, Vividha-tirthakalpa, Singhi Jaina Series 10, Shanti niketana, 1934. Jinaratna-Kosa, H. D. Velankara, B.O.R.I., Poona, 1944. Jnanavijaya Muni, Jaina Tirthono Itihasa, Palitana, V.S. 1981. Inatadharmakatha-sutra, Agamodaya Samiti, Bombay, 1916. Kesavarama K. Sastri, Apana Kavio I, Ahmedabad, 1942, Gujarat Vernacular Society. Krause, C., Kaika Sankhesvara Sahitya, Jaina Satya Prakasa, Varsa 11, Anka 3, pp. 73-50. Krause, C., Siddhasena Divakara and Vikramaditya, Vikrama Volume, Scindia Oriental Institute, Ujjain, 1948, pp. 213 280. Krause, C., Sri-Hemavimalasuri-krta Tera Kathiyani Sajjhaya, Jaina Satya Prakasa, Varsa 12, Anka 3, pp. 74-76. Laksmivijayasuri, Upadesa-prasada, Jaina Dharma Prasaraka | Sabha, Bhavanagar, 1914-23. Lalacandra, Pt. Bhagavanadasa, Pavagadha thi Vadodra ma Prakata Thayela Jiravala Parsvanatha, Bhavanagar, V.S. 1992. Lalacandra, Pt. Bhagavanadasa, Tejapalano Vijaya, Bhavanagar, V.S. 1991. Mahendrasuri, Astottari-tirthamala-caityavandana, Vidhipaksa gacchasya Panca-pratikramana-sutrani, V.S. 1984. Mangaladasa Trikamadasa Jhaveri, vide Jhaveri, M. Merutungasuri, Prabandha-cintamani, Singhi Jaina Series I, Shanti niketana, 1933.

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462 Dr. Charlotte Krause : Her Life & Literature Munisundarasuri, Gurvavali, Yasovijaya Jaina Granthamala, 9, Benares, V.S. 1961. Munisundarasuri, Traividya-gosthi, Sha. Devakarana Mulaji, Bombay, V.S. 1966. Nahar, P. C., Jaina Inscriptions, Parts I-III, Calcutta, V.S. 2444, A.D. 1927, 1929. Nahta, A. and Bh., Dada Sri-Jinakusalasuri, Calcutta, V.S. 1996. Nazim, Dr. M., Epigraphia Indo-Moslemica. Nemicandra, Pravacanasaroddhara, Devachand Lalabhai Pustako ddhara Fund Series, Bombay, 1922. Nundo Lal, vide Dey. Padaliptasuri, Nirvana-kalika, Nirnaya Sagara Press, 1926. Panca-pratikramana-sutra, Jaina Atmananda Sabha, Bhavanagar, V.S. 1982. Pattavali-sangraha, ed. Muni Jinavijaya, Calcutta, 1932. Pheru, Vastu-sara-prakarana, Jaipur, 1936. Prabhacandra, Prabhavaka-caritra, Singhi Jaina Series 13, Ahmedabad, Calcutta, 1940. Prabhacandra, Prabhavaka-caritra, Gujarati Translation by Muni Kalyanavijaya, Jaina Atmananda Sabha, Bhavanagar, V.S. 1987. Prabhavaka-caritra, vide Prabhacandra. . Pracina-lekha-sangraha, ed. Sri Vijayadharmasuri, Part I, Yaso vijaya Jaina Granthamala, Bhavanagar, 1929. Pracina-tirthamala-sangraha, ed. Sri Vijayadharmasuri, Part I, Yasovijaya Jaina Granthamala, Bhavanagar, V.S. 1978. Prajnapana-sutra, Agamodaya Samiti, 19-20, Bombay, 1918-19. Pravacanasaroddhara, vide Nemicandra. Puratana-prabandha-sangraha, Singhi Jaina Series 2, Calcutta, 1936. Purna-ksema-Vallabha-vilasa, ed. Sri Vallabhasagara Gani, Neemuch, V.S. 1990. Ratna-samuccaya-grantha, ed. Seth Manekchand Pitambaradas, Hubli, V.S. 1990.

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Ancient Jaina Hymns Samavayanga-Sutra, Agamodaya Samiti, 15, Surat, 1919. Sanghadasa Gani, Vasudevahindi, Jaina Atmananda Sabha, Bhavanagar, 1930. 463 Santivijaya Muni, Jaina Tirtha Guide, Ahmedabad, V.S., 1967. Satrunijaya-yatra-vicara, Bhavanagar, V.S. 1985. Savani L. N., Jaina Tirthavali Pravasa, Teravala, V.S. 1963. Senaprasna, vide Subhavijaya. Sobhana Muni, Caturvimsati-Jina-Stuti, ed. H. R. Kapadia, Agamodaya Samiti, 52-53, Bombay, 1926. Somadharma Gani, Upadesa-saptati, Ahmedabad, V.S. 1998. Somaprabhasuri, Kumarapala-pratibodha, G.O.S. 14, Baroda, 1920. Somaprabhasuri, Kumarapala-pratibodha, Gujarati Translation, Jaina Atmananda Sabha, Bhavanagar. Somatilakasuri, Saptatisata-sthana-prakarana, Atmananda Jaina Sabha, Bhavanagar, V.S. 1975. Sthananga-sutra, Agamodaya Samiti 21-22, Bombay, 1918-20. Stotra-sangraha, Yasovijaya Jaina Granthamala. Stotra-samuccaya, ed. Muni Caturavijaya, Nirnaya Sagara Press, 1928. Subhavijaya Gani, Senaprasna or Prasnottara-ratnakara, Devchand Lalbhai Pustakoddhar Fund, Series No. 51, Bombay, 1919. Surimantra-brhat-kalpa-vivaranam, Ahmedabad, V.S. 2458. Sutrakrtanga-Sutra, Agamodaya Samiti 18, Bombay, 1947. Syadvada-ratnakara, vide Vadidevasuri. Tantrabhidhana, ed. Pancanana Bhattacarya, Tantrika Texts, ed. A. Avalon, Calcutta and London, 1937. Tattvarthadhigama-sutra, vide Umasvati. Tiloyapannatti, vide Yativrsabha. Tirthavali-pravasa, vide Savani. Umasvati, Tattvarthadhigama-sutrani Bhasya-sahitani, ed. M. L. Ladhaji, Poona, V.S. 2453.

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464 Dr. Charlotte Krause: Her Life & Literature Umasvati, Tattvarthadhigama-sutra, with Vrtti and Bhasya, ed. H. R. Kapadia, Devachand Lalabhai Pustakoddhara Fund, Series 67 and 76, 1926-30. Uttaradhyayana-sutra, Yasovijaya Jaina Granthamala 46, Bhavanagar, 1927. Vadidevasuri, Pramana-naya-tattvalokalamkara with Syadvadaratnakara, Yasovijaya Jaina Granthamala, Benares, V.S. 243-37. Velankara, H. D., Jinaratna-kosa, Bhandarkar Oriental Research Institute, Poona, 1944. Vidyavijaya Muni, Meri Mevada-Yatra, Vijayadharmasuri Jaina Granthamala, Bhavanagar. Vijayadharmasuri, Devakulapataka, Yasovijaya Jaina Granthamala, Bhavanagar. Vimalasuri, Pauma-caria, Jaina Dharma Prasaraka Sabha, Bhavanagar, 1914. Vinayavijaya, Kalpasutra-tika Subodhika, Jaina Atmananda Sabha, Bhavanagar, V.S. 1975. Viravijaya Muni, Sri Jaina-Kalpa-Mantra-Mahodadhi, I, Multan, V.S. 1999. Vividha-tirtha-kalpa, vide Jinaprabhasuri. Winternitz M. A., History of Indian Literature, Published by the University of Calcutta, 1927-33. Yasovijaya Upadhyaya, Sri Navapadaji Puja, Jaina Atmananda Sabha, Bhavanagar, V.S. 1984. Yativrsabha, Tiloyapannatti, Jaina Samskrti Samraksaka Sangha, Sholapur, I. 1943.

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NASAKETARI KATHA An Old-Rajasthani Tale [Edited with Notes, A Grammar and A Glossary ] by Charlotte Krause LIPSIAE MCMXXV

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Contents Page 467 470 475 475 476 482 487 492 510 529 Abbreviations Preface Introduction (I) The Manuscript (II) The Language of the Text (III) Tessitori's Text (IV) The Matter The Texts Notes Grammer (I) Accidence : A. The Noun B. The Pronoun C. The Numerals D. The Verb E. Indeclinables ( II ) Syntactical Remarks : A. Noun and Pronoun B. The Pronouns C. The Verb * D. The Simple Sentence E. Hypotaxis of Sentences Appendix : Affixes Glossary 529 531 534 534 540 543 547 547 551 552 553 554

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a. Ab. adv. Ap. Beames BeFi bel. to Bhav. comp. Gu. Gut. Hi. Kosa He. Hem., Des. Hem. Vet. Abbreviations adjective the Samskrta text of Naunidhirama's Saroddhara in the German translation of Emil Abegg 'Der Pretakalpa des GarudaPurana', Berlin and Leipzig 1921. adverb = = || - = = = = = 11 = = 11 = 11 = = = Apabhramsa see p. 4 the Samskrta text edited by Belloni Filippi under the title 'II Nasiketopakhyanam', Firenze 1902 belonging to Bhavisatta Kaha von Dhanavala. Eine Jaina Legende in Apabhramsa, herausg. von Hermann Jacobi ( AKBAW., ph.ph. & K1., XXIX. Band, 4 ), Munchen 1918. compound Gujarati C. D. Sharma, Gutaka Hindi Kosa, Allahabad, 1920. Professor Hertel's Glossary of Old Gujarati (Manuscript). Hemacandra, Desinamamala. Professor Hertel's copy of the Vetalapancavimsatika in Old Gujarati of Hemananda.

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468 Dr. Charlotte Krause: Her Life & Literature Hertel, 'Pancatantra' Hi. Ho. indep. Jaip. L. S. L. S., st. w., No. Marw. Mew. Molesworth n. p. p. pres. Platts p. p. p. pres. pkr. p. w. Raj. San. = |||||||||| = = = = = - = || || = = = || || = = = || || 11 = = = = = Johannes Hertel, Das Pancatantra. Seine Geschichte and seine Verbreitung, Leipzig and Berlin 1914. Hindi Hindostani. independently. Jaipuri. Linguistic Survey of India, collected and edited by Sir George Grierson, Vol. IX, Part II. respective number of the 'List of Standard Words and Sentences in Rajasthani' in L. S., p. 304 ff. Marawadi. Mewati. A Dictionary, Marathi and English, Compiled by I. T. Molesworth, Bombay 1857. nomen proprium. Pancakhyanavarttika: see p. 9. A Dictionary of Urdu, Classical Hindi, and English by John T. Platts, London 1884. Past Participle. Present Participle. Prakrta Samskrta-Worterbuch in Kurzerer Fassung, bearbeitet von Otto Bohtlingk. Rajasthani. Sanatkumaracaritam, herausg. von Hermann Jacobi (ABAW., ph.-ph. & h. Kl., XXXI. Band 2), Munchen 1921. ......

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Nasaketari Katha 469 = Tisdall = Suvabahuttarikatha ( Hertel's copy of the text which he has treated in 'Festschrift fur Ernst Windisch' Leipzig 1914, p. 138 ff.) the text of "Nasaketari Katha' of the Manuscript described on p. 3 the text of "Nasaketari Katha' partly edited by Tessitori : see p. 9. A simplified grammar of the Gujarati language, by Clair Tisdall, London 1892. tatsama. 'The Varaha Purana, ed. by Pandita Harikesha Shastri, Calcutta 1893' (B.I.). a word under discussion is to be repeated with inclusion of the last syllable. a word under discussion is to be repeated with the exception of the last syllable. ts. V. P. = =

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Preface The text edited below deals with the story of young Naciketas, who, cursed by his father, visited the world of Yama, and afterwards returned, safe and sound, to our earth. What we have before us, is but a modern recension of this well-known old apocalyptic legend, the history of which can, by means of the so-called 'Brahmanda-Purana-recension' (edited by Belloni Filippi ), of the older recensions of the Varaha-Purana and Mahabharata, be traced back through about two and a half thousand years as far as time-honoured Kathopanisad and even more timehonoured Taittiriya Brahmana ( III, II, 8, I ff.), whereas, on the other hand, it can be followed down to the recent Hindi tale 'Candravati athava Nasiketopakhyana', which, in the beginning of the last century, Sadala Misra composed as a standard of Modern Hindi prose. But interesting as our text may be with regard to its literary antecedents, and attractive as the development of its matter throughout so many centuries, and in so various stages may be to the student, all this would never justify the bringing out of a critical edition and an exact interpretation. For the recension represented here and by the parallel text partly edited by Tessitori is but a short abstract of a source closely akin to the so-called 'BrahmandaPurana-recension', and its literary value is only small. Much more valuable is our text from the linguistic point of view. For, written in rather an archaic shape of a modern Indian vernacular, and handed down in a good old manuscript exactly dated, it allows us to study a certain earlier stage of development of a certain modern Indian dialect. The importance of this argument is clear, if we remember that nothing is known of the time when, and the manner in which the

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Nasaketari Katha 471 old Prakstas have been transformed into the different later vernaculars, and as little is known of the nature and causes of the motive powers that governed this development. Sauraseni, e.g., forms the genitive by adding the case-termination -assa, derived from Samskrta -asya, and, as the latter, amalgamated with the noun into one single word, e.g. devassa. Modern Hindi again, a descendant of Sauraseni, adds the particle -ka, which, being derived from an old -kiaa, shows, by the preservation of the initial k, that it was never felt as a 'termination', but remained a separate 'particle' (cp. Sir George Grierson's statements, 'Linguistic Survey of India', Vol. IX, Part II, on p. 328 ): e.g. deva ka. Quite different, according to Sir George Grierson (1. c.), was the fate of the old -karau, by means of which the genitive was formed in Western Rajasthani: its development to modern -ro proves, by the elision of the k, that it has, in the course of time, become a real 'case-ending', as in devaro. We have only the first and the last step of this change before us. We do not known when, why, and how the main part of the old inflectional system was abandoned, in favour of the new agglutinative one, by Hindi and the other Aryan languages of the Central Circle' (by Gujarati and Rajasthani with the exception of the genitive and dative), nor do we known when, why, and how the languages of the 'Outer Circle', as well as Gujarati and Western Rajasthani in the case of the genitive and dative, came to proceed even farther, and began to develop a second synthetical system of declension and conjugation. Another unsolved problem is why and when the vast stores of more or less late tatsamas and tadbhavas were introduced into the modern dialects, driving out their old Prakrta equivalents, that had been developed by manifold early phonological changes, so that e.g. (Beames, 'Comparative Grammar of the Modern Aryan Languages of India', Vol. I, 1872, p. 14 ) 'Hindi has rata, raga, nagari, gaja for Samskrta ratri, raga, nagari, gaja, where Prakrta has only rai, raa, naari, gaa'. Thus, we have, on the one hand, the pure, regularly

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472 Dr. Charlotte Krause : Her Life & Literature developed Praksta dialects, and on the other hand, the modern vernaculars with their enormous mass of words newly borrowed from Samskrta, but we know nothing whatever of the causes of those innovations. It is evident that problems of that kind can only be solved by means of critical editions of well preserved and exactly dated texts, together with thorough investigations of their peculiarities. A series of such monographs treating texts of different ages and dialects will finally lead to a truly historical grammar of the Indian languages. In spite of all that has been done by Beames (1. c. ), Sir R. G. Bhandarakar ( 'Wilson Philological Lectures on Samskrta and the Derived Languages Delivered in 1877', ed. by Sridhara R. Bhandarakara, Bombay 1914), and Tessitori ( 'Notes on the Grammar of the Old Western Rajasthans with special reference to Apabhraisa and to Gujarati and Marawadi', Indian Antiquary, Vol. XLIII, Part DXL ff.), we are yet far from such an achievement, because their researches were based on but incidentally chosen and in themselves insufficient materials. In the following study it has therefore been my principal aim to correctly edit and interpret my text, subordinating the treatment of all other questions and problems under this point of view. The chapter on grammar as well as the vocabulary are therefore merely descriptive and without an attempt of comparison. Equivalents from the modern vernaculars, or from Samskrta or Prakrta, etc., have, consequently, only been cited as a means of control. In terminology, I have generally followed the use of the L. S., which must, for many years to come, be our leader in all studies concerning moder Indian dialects. In transcription, however, I could not persuade myself to try to follow the system of Sir George Grierson, who necessarily aims at an exact rendering of all possible shades of pronunciation occuring in his ( modern ! ) texts. With a text like ours, such a course would be impossible. For :(a) we do not know the general linguistic character of

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Nasaketari Katha the text: that is, we cannot say for certain to which sub-division of Rajasthani it more especially belongs. If it were, e.g., written in a Thali-dialect (i.e., 'Western Maravadi' )* - as I suppose it really is (cp. p. 8) the old unstressed final a would still be audible (as it often is in modern Thali : cp. Linguistic Survey Vol. IX, Part II, p. 109), and, therefore, 'inherent a' would have to be expressly transcribed in many cases in which it is mute (or nearly mute) in every other modern ( ! ) Rajasthani-dialect. (b) But even if the dialectal origin of our text were proved beyond a doubt, it would be a petitio principii to assume all the phonetic peculiarities of a modern vernacular to have existed in an old one already, the special phonetic character of which has yet to be found out. Thus, the values of,, and 3, 3, of, of anusvara etc. in earlier texts are not yet exactly known, nor do we know where and when e.g., 'inherent a' means a kind of svarabhakti-vowel or a remnant of an old unstressed a respectively, or is mute1. (c) Several words (especially names of hells: cp. VII. 83 Note) are, in the manuscript, given in so corrupted forms that sometimes neither their meaning can be guessed at, nor their Samskrta (or other ) equivalents ascertained, nor yet their proper phonetic shape. 473 (d) In some propernames (e.g., fatura, fazychfa), popular etymology may have exercised an influence, but we do not know how far, nor whether on their actual pronuciation or merely on their spellings (cp. the name of the hero and its explanation in adhyaya 1-2!). 1. Questions which, according to my opinion, cannot be finally decided without a thorough investigation of the general phonetic character of numerous similar texts. As to the methods to be employed here, may suffice to refer e.g., to Professor Sievers' treatment of the relations between Otfrid's spelling and phonology in 'Aufsatze zur Sprach und Literaturgeschichte f. W. Braunme', Dortmund 1920, p. 148 ff.

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474 Dr. Charlotte Krause : Her Life & Literature Transcription, in the following study, is, therefore, merely used as a substitute for the nagari-letters of the original, without regard to the solution of phonetic problems ( such as the questions of 'inherent a', or of anusvara-mark, or ofa, etc.): written `inherent a' is consequently always represented by a printed a, anu-svara always rendered by m; always by sa; a by va; a as usual, by ca; 39 by cha. Spellings like 'Nasaketari Katha', 'Ganga', 'Ura-vamsi' ought, therefore, not to be too offensive to the reader used to the present Indo-Aryan vernaculars, and their phonetics. For the sake of consequence, the few occuring passages in Modern Vernaculars have been rendered in same mechanical way. From this system of transliteration, I have deviated only on pp. 19-23, where rendering a portion of my text in juxtaposition with Tessitori's, I accommodated my transliteration to that of Tessitori. Quotations, of course, retain the transliterations of the respective authors. This study was accepted, in June 1923, as a 'Habilitationsschrift' by the Philosophical Faculty of the University of Leipzig, at the recommendation of my teacher Professor Johannes Hertel, who also most kindly put the manuscript ( and other ) material for my work at my disposal, and allowed me to make use of several of his critical remarks. It would be impossible to me to conclude without expressing my deep obligations to him for all his kind and selfdenying help. Simultaneously with this booklet, the text of Nasaketari Katha, together with an english translation ( but without the parts "Grammar' and 'Glossary'), will be published in 'Asia Major ( Editors B. Schindler et. F. Weller ), Vol. I, Lipsiae 1924, pp. 347-427. Leipzig, August, 2nd 1923 Charlotte Krause

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Introduction I. The Manuscript Our 'Nasaketari Katha' is contained in the manuscript fully described by Hertel on p. 51 f. of his 'Pancatantra' : I refer to this description more essentially, as I have not been able to see the manuscripts myself. My text is edited from an earlier copy of the original, made by Professor Hertel, and kindly placed at my disposal. The colophon runs as follows: "Written by Sivavarddhana in Jaitarana, on the first day of the dark fortnight of Bhadra, of the samvat-year 1786", i.e., in August-September 1729 A.D. The situation of Jaitarana, even if known, could not help to define the home of the copyist, as the latter was ( see Hertel 1.c.) a Jaina monk, and Jaina monks are known to migrate from place to place. Sivavarddhana's colophons of our Nasaketari Katha, of 'Hitopadesapancakhyana' (cp. Hertel 1.c. ), of Suvabahuttari Katha ( cp. Hertel, 'Festschrift fur E. Windisch', Leipzig 1914, p. 138 ff.) and other texts, show two grammatical peculiarities also characteristic of the language of the text itself, and therefore treated below (p. 4): viz. the genitive in -ro, -ri, and the third person pres. indic. of the verb substantive chai. The spelling shows the manner common to devanagari manuscripts of modern vernacular texts coming from North-Western India : the old compound letters are generally avoided; virama is never written (cp. spellings as hoya, asatari, aganaparasana, vanasapati etc., and see p. IX and X; vocalic ? replaced by vowel +r, or r+ vowel; anusvara used to mark the different nasal consonants as well as vowel-nasalizations, and often put without having any etymological value ( cp. spellings as Uravarsi, addhisko ). Other peculiarities are : the use of for and G; of a fora and (cp. Hertel, 'Indische Erzahler' VI, p. 185, note I ); of a different type for 3 (

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476 Dr. Charlotte Krause : Her Life & Literature does not occur ); of the letter which Sir George Grierson transcribes by '^'(L.S., p. 20 ) for both cerebal consonants fr'as well as 'R'; of 37 for t of a special different type for jha, also occurring in combination with ; of a special type for T: for ET ( see Jacobi in his edition of the Kalpasutra of Bhadrabahu, Leipzig 1879, p. 19, foot-note ); and some special combinations of letters, such as ( besides f), GU, U etc. All such peculiarities of spelling have been retained in my edition, as far as possible; also a kind of kolon employed by the copyist as a general mark of punctuation. * The wording of Sivavarddhana's text is good and complete, and almost free from blunders. The copyist has even probably well preserved the linguisitc features of his original, as all the various texts contained in his manuscript - Professor Hertel told me so -- are each truly rendered in their respective different (North-Western) dialects. (As to literal faithfulness, some passages seem to show that he has slightly deviated from the original : such as I, 14-15 [ cp. Te and Si IV, 43!), 1, 37-44, or IV, 34 [ see note ).) The numerous glosses received into the text, show that the source of Sivavarddhana was not the archetype. II. The Language of the Text 1. The Vernacular Text ( a ) Accidence The grammatical forms of our text offer the main characteristics of Modern Rajasthani ( described by Sir George Grierson, 'Linguistic Survey of India', Vol. IX, Part II ), as in various agreements not only in the general paradigms of the inflection of nouns, pronouns, and verbs, and in the absence of the neuter gender; even the shapes of the single classes of pronouns and the way of forming the past of transitive verbs are essentially the same. But we cannot say for certain to which of the various Rajasthani dialects the language of our text more especially belongs,

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Nasaketari Katha 477 as it does not fully coincide with any of the dialects treated in the L.S. Thus, the genitive in -ro, -ri, the nominative of the pronoun of the first person huo, and the imperfect tense formed by combining the pres. part. with the past of the verb substantive are characteristic of modern Marawadi and modern Malavi. A future tense like marasi occuring in singular as well as in plural ( Modern Marawadi knowing only the singular ) and the formation hoya of the present of the root ho are peculiar to Modern Jaipuri. Other features are found in Modern Marawadi only, such as the accusative-dative in -rai, the infinitive in -na, the two adverbial participles in -am. On the other hand, the third person present of the verb substantive chai occurs in Modern Jaipuri, and, in the shape che also in Nimadi and certain subdialects of Marawali, i.e., in the Dhataki Thali of Jaisalmer, in Sirohi and Bikaneri, whereas the past tho, thi occurs in Malavi, Ahirawati, Nimadi, and the Sirohi and Thali subdialects of Marawadi. And, finally, there are a few grammatical forms now only appearing in dialects adjacent to the territory of Rajasthani, such as the sporadic Gujarati genitive in -no, -ni, the Gujarati conjunctive participle in -i, or the Bundeli and Hindi forms mo-, to- of the pronouns of the first and second person singular ( with the -nai accusative ), whereas forms like the sporadic accusative in -nu, a pronominal formation like titarai, etc., have no modern equivalents at all. But apart from such sporadic forms, or heterogeneous peculiarities, the main store of the grammatical forms point towards Marawada, and, within Marawada, towards the territory of Jaisalmer, if we may judge from the short specimens given in the L.S. A number of characteristics of our text point to an earlier stage of linguisitic development : e.g., the distinction between the locative in -ai and that in -e and -i ( the former being confined to strong, the latter to weak nouns, whereas the modern vernaculars have dropped the i-locative, and employ the forms in -e and -ai

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478 Dr. Charlotte Krause : Her Life & Literature promiscuously, but only with strong nouns ); or the formation of the present and imperative of vowel-stems. In our text, the latter are not yet reduced ( as in the modern dialects ) to a uniform type, but still show the following formations : The case-ending added to the stem ( i ) without any modification as with consonant-stems : jau, nau; (ii) the vowel of the stem becoming a semi-vowel : dyum, dyo; (iii) a semi-vowel being developed : javai; (iv) the stem itself being, if possible, modified by the latter : diyai, huvai; and (v) there are even some remnants of the old Prakrta forms which had been regularly developed out of the Samsksta paradigms, such as Jaya from Praksta jai from Samskrta yati; de from Praksta dei from Samsksta dadati; hoya from Praksta hoi from Sarsksta bhavati. Of these types, the first has been generalized throughout Modern Rajasthani with regard to the first person singular, as e.g., haus, jaun, whereas, in the other persons, Modern Marawadi has generalized the third, as e.g., hovai, javai, most of the other Rajasthani dialects, however, the fifth , cp. e.g., Jaipuri jaya; of the second type, only the Jaipuri forms of the imperative plural dyo and lyo have been preserved as special 'irregularities'. Of past participles, our text, similarly, shows the parallel types diyo ( and humvo ) and ayo ( and joyo ), of which the latter survives in Modern Marawadi. Of the types humto, jato and javato of the pres. part., the latter has been carried through in Marawadi ( with the exception of the 'irregular' hoto), the second in the other modern dialects. In the modern Thali dialect spoken in Jaisalmer, also the root ho forms a 'regular' pres. part. hovato. These verbal stems ending in vowels show the interesting phenomenon of the final -va which we have e.g., in our avato, javai, huvai etc., and which originally ( like the ya in diyai etc.) was a sort of glide, becoming, in the course of time, an element of inflection, nay even of stem-formation, as in Modern Marawadi, Nimadi, and, partly, in Jaipuri, too ( cp. e.g., the shape of the stem a, or ava resp. in

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Nasaketari Katha 479 the different dialects, L.S., st. w. No. 80). Whereas, in our text, this -va is still absent before most terminations beginning with a consonant ( as e.g., lena ( nai ), dena ( hara ) ), it has been generalized throughout the modern paradigms ( the corresponding forms of which are levana, devana). (b) Syntax The chief characteristic of Modern Rajasthani syntax, viz. the mixture of the Hindi and Gujarati impersonal construction of the transitive verb. is peculiar also to our text : cp. what has been said below in SS 34.iv of our grammar. In the formation of reflexive verbs by uro. our text agrees with modern Marawadi (cp. grammar 32). But whereas in the latter dialect, the root raha always adds a negative sense to a preceding pres. part., ( as e.g., gato rahano 'not to sing' ) (cp. L.S. p. 29), it has, in our text, kept its old meaning 'to remain' (cp. e.g. XII,29 sadai bhamata rahai 'they remain constantly roaming' ). Another difference between the modern vernacular and the language of our Nasaketari Katha appears in the treatment of the attributive adjective, which, if qualifying a noun in the locative or agent, commonly coincides with the latter throughout modern Rajasthani, in opposition to what has been stated in our $ 24, I, c ( see also L.S. p. 7). (c) Phonology Most of the ( spelling, or rather ) phonological phenomena observable in our Nasaketari Katha, are common to several groups of vernaculars, as shown by a comparison with the materials given in Beames' Comparative Grammar: as e.g., the fact that the vowels a, i, and u, that long and short vowels interchange; the cerebrals are substituted for dentals; mediae for tenues; h for aspiratae; s for s, and in some case also for s; the arbitrary vowel-nasalizations; the substitution of j for y; i for final -in; the dropping of final y; the substitution of kh for s; the dropping medial k and t; the numerous assimilations in consonantal groups; the development of svarabhakti-vowels, of a prothetic a before s, and of various glides, and

Page #525
480 Dr. Charlotte Krause: Her Life & Literature other changes of more or less frequent occurring. The frequent dropping of h ( before all in the aspiratae of younger tadbhavas), however, especially agrees with modern Marawadi and eastern Rajasthani ( cp. L.S., p. 20 and p. 33 ). But the other phonological characteristics of modern Rajasthani do not occur (such as the confusion of c, ch, and s), whereas e and ai, o and au are only occasionally interchanged. The substitution of gy for jn agrees with modern Gujarati. Besides, there are, in our text, some special peculiarities, such as the substitution of dentals for cerebrals, aspiratae for mediae, and even tenues for mediae, and of b and bh for v. (d) Vocabulary In the vocabulary, it was impossible to compare modern Rajasthani throughout, owing to the absence of materials available. With regard to the sense of the individual words, I have chiefly depended on dictionaries of modern Gujarati, in many cases also of Hindi, Hindostani, and Marathi, all these languages in most cases offering homonymous, or nearly homonymous, equivalents. Some results could only be obtained by tracing certain words directly back to Samskrta, Prakrta, Persian, or Arabian. For information about the words marked, in the below glossary, by He., I am indebted to the old Gujarati glossary of Professor Hertel, which has been at my disposal. A comparison of our vocabulary with the 'Lists of Standard words' of Rajasthani in the L.S., shows certain agreements with different groups of Rajasthani dialects at the same time, as e.g., with regard to2 eka, tina, cyara, paca, dasa, pacasa, hu, maro, tu, tu, tharo, hata, mudo, akha, kana, jibha, peta, loha, sono, rupo, bapa, ma, bhai, minakha, lugai, balaka, beti, pani, ghara, ghoro, gaya, gadho, pakheru, ja, kha, a, mara, mar, de, upara, kanai, agai, paili, pachai, kuna, kai, pina, pana, haya, bhalo, uco. On the other hand, there are some agreements with single dialects only, as e.g., with Marawadi in the case of the words doy, hetai, nai, bahu, una ( ro ), jim, jala,

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Nasaketari Katha 481 with Thali in the case of cha, o, manasa, and with Malavi in the case of ubho re, with several Rajasthani dialects except Marawadi and Thali in the words ag, dar, kyu. In some cases, words of our text appear, in the above lists, in different shapes : cp. our tu, tum with a short u, hatha and mumdho with aspiratae, our bahina, etc. Certain younger tadbhavas and tatsamas may be registered as characteristic features of our text ( cp. e.g., pita, mata, devata, putra, asatri, tatha, agna, etc.) in opposition of Grierson's lists. (e) General Result We have seen that the grammatical forms as well as syntax, phonology and vocabulary of our Nasaketari Katha show distinct characteristics of the modern language of Marawada. Of the different modern Marawadi dialects, it seems to be closest akin to the Thali as spoken in the territory of Jaisalmer, as far as our materials admit of comparison. On the other hand, we have seen that a number of peculiarities distinctly point towards an earlier stage of linguistic development. The heterogeneous linguistic features occurring in our text, such as certain agreements with Gujarati, Western Hindi, etc., can not be elucidated without comparing similar texts ( written in earlier modern vernaculars ). But as thorough monographs of such texts do not yet exist, such an attempt would go beyond the intentions of this study. 2. The Samskrta Passages The few Samskrta passages occurring (I, 2-5; XIII, 1; 3; XV, 1; II; XVII, 1; XVIII, I; 18; 19; and the final passages of the adhyayas ) show peculiarities similar to those of the Samskrta stanzas contained in 'Pancakhyana varttika' (cp. Hertel's edition in 'Sachsische Forschungs Institute in Leipzig, Forschungs institute fur Indogermanistik, Indische Abteilung, No. 3', and Hertel's Preface ). The usual spelling (sometimes also the phonology) of the vernacular, have here been carried over to the Samskrta passages, the

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482 Dr. Charlotte Krause : Her Life & Literature language of which is very bad, and abounds in grammatical forms taken from the former. It is, therefore, often difficult to say, whether we have to deal with corruptions, or phonologically exact spellings of what was really spoken. Consequently, I have restricted myself to correcting manifest blunders, and, if necessary, giving explanations in the notes. Into the glossary, these hybrid forms have not been received III. Tessitori's Text The parallel Rajasthani Nasaketari Katha of the Florentine MS. Pav. 759, could only be utilized as far as edited by Tessitori (Rivista degli Studi Orientali, Vol. VI, Fasc. I, p. 113 ff.): viz., for the three first and for part of the fourth adhyaya. I have, therefore, restricted myself to referring to variants of special importance. The relationship of the two texts I have tried to illustrate by a list of parallel passages, retaining Te in the transcription of its editor, and accommodating my own to that as far as possible. ( viz., : anusvara I have transcribed by m, without regard to its various phonetical values : 37 ( see p. 4 ) and it with ai and au, whereas Tessitori marks differences of modern pronunciation. A difference between d and d' could not be marked, as our manuscript has only one letter for both. ] Te I. rasesvara baitha chai |14 eka rasesara Udalaka namail tike pina (eka rasesvara ) namma Udalaka-ji [15 Vrahma-ji-ro putra 116 tikau Vrama-ji-ro putra | moto rasesvaras"? moto tapasi | deha-ro damanahara 118 deha-rau damanahara | veda sastra-no jannanahara 19 veda-ra jananahara i tina-ro ascrama chai 120 tina-ro utama ascrama chail Pipalada rasesara aya | tathai bija pina bhala bhala tathai bija pina rasesara bhela rasesvara rahai chai |21 rahi chail Si

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Nasaketari Katha 483 aiayaba kumja vana chai 122 bohata adara kiyo ! ajaiba vana chail Garga-ji vahai chail pahada ghana chail ramanika jayaga chail mora cikora sarasa koyala suka aneka jinavara bolai chail ghana mora cimkora koyala sarasa aneka pamserum Jiva rahai chai 123 tina-rai ascrama Pipalada rase- svara aya 124 aya-nai gusati kari |25 itara-mai Pipalada rasesvara ditho I ja astri nahi 126 tarai Udalaka-ji-nai puchiyo 127 maharaja thamrai astri nahi (28 so kisai vastai 129 tarai Udalaka-ji boliya 130 mai tapasya vramacari thakai kivi chai 31 tarai Pipalada-ji kahyo|32 vivaha karo 133 astri vina agnahotri na huvai 134 vana-mi amba kela aneka vrisa suvanna virajamana disai chail tina-rai ascrama Pipalada risesara aya chai! aya-nai Udalaka-ji-su gosata karai chail gosata karata Pipalada dikho | asarama-mahi asatari nahil tarai Udalaka-ji-nu puchaul thari asatari nahil so kasai vasatai! tarai Udalaka-ji boliya| mhe tapasya vrimacari-thaka kari chai! tarai Pipalada kaho | the saca kaho chail pina asatri vina aganahotra upajai nahi! pitara devata cena pavai nahil pina pitradevata caina pavai nahi 135 tarai Udalaka-ji boliya 136 mo-nai kurna paranavai 137 mai to chayasihajara varasa vramhacari thakai tapasya kini 138 tarai Udalaka-ji boliya || mo-nu kuna paranavasil me to bayasihajara varasa tapasya kini chail

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484 Dr. Charlotte Krause: Her Life & Literature vale Pipalada-ji boliya |39 putra vina kumlanasa hoya | pitradevata dumsa pavail veda kamhai chai 140 [ tarai Udalaka boliya |11 mo-nai kumna paranavasi |42 phera Pipalada-ji boliya |43 putra vina kulanasa hoyal pitradevata dumsa pavai [44] asatri-nai ritadamna diyam-ro dosa lagai nahi |45 aganaparasana karasyo to astri amnasyo 146 tarai Udalaka-ji boliya (47 mai tapasya kivi chai 148 dehadamana kiyo chai 149 tina-ro nasa hosi 150 phera Pipalada-ji boliya 151 thamra mana-mai samdeha upano chail to the Vramha-ji-nai puychanai nai avo |52 Vrahma-ji kahai so kijyo 153 itaro kaha-nai Pipalada-ji aparai ascrama aya 154 pachai Visvanopaya rasesvara-ji raja Janamai-ji-nai kahai chai 155 Udalaka-ji-ri tapasya-mahe bhamga padyo 156 Udalaka-ji bohata soca karai chai (57 mo-nai kanya kuna paranavasi |58 tarai Pipalada-ji kaho | putra vina kulanasa hosi pitra devata-ja cena na pavil dukha pavil asatri-nu ritadana diya-ro dosana lagai nahi\ aganaparavesa karaso to asatri anaso | vale Udalaka-ji kahi | mhe tapasya kara cha| dehadamana kara cha| tina-ro nasa hosil tarai phera Pipalada-ji boliya | asatri-nu ritadana diya-ro dosa nahi | nai tharai mana-mai buro upajai chai I the Vrama-ji-nu puchau Virama-ji kai sau karo | itaro kahai-nai Pipalada-ji apari ascrama gaya | pasai Visanapaya-ji raja Janame [ja]-ji-nu kahi chai Udalaka-rai tapasya-mai bhamga padau | Udalaka mana-mahai bo [ha] ta soca karai chail

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tarai Vrama-ji-ro dhyamna kiyo 159 Vrahma-ji kanai jaya-nai astuti kivi chai 160 Nasaketari Katha hatha joda-nai kahyo (1 marai [ ascramai ] Pipalada-ji ascrama aya-nai kahyo (62 thamrai astri nahi 163 so aganahotri na hoya 164 pitra devata tripata na hoya [65 tu astri amna 166 tarai mai kahyo chai 167 tapasya kivi chai 168 tina-ro nasa hosi 169 tarai Pipalada-ji kahyo [70 tu Vrahma-ji-nai pucha [71 Vrahma-ji kahai so kijyol"2 tarai hum raja-kanai ayo chu 173 tarai Vrahma-ji boliya [74 tharai putra paila avasi nai bharya pachai avasiNo75 tarai Udalaka-ji kahyo 176 mai tapasya kivi chail tina-mai bhamga padiyo chai \" so raja masakari karo cho 178 tarai Vrahma-ji boliya 179 re putra Vrahmavayaka mithya [ ta] na hoya 180 tharai Rughavamsari asatari avasi (81 Udalaka-ji Vrama-ji-kanau gaya jaya-nai ghani astuta karanalago | 485 Udalaka Vrama-ji nu kahai | mare asrama Pipalada rasesvara ayo tho! tina ma nu kaho | jo tharai asatari nahi| asatari vina aganahotra upajai nahi | deva pitra tripata nahi hoya | tu asatari ana | tarai mai kaho\ me tapasya vramasari-thaka kari chail tina tapasya-ro nasa hosi| tarai Pipalada-ji boliya | tu Vrimha-ji-kanai ja| to-nu Vrimha-ji kahai so karo tarai hu raja-kanai ayo chu-ji | tarai Vrima-ji kaho bharajya pili putra avasi | pasai bharajya avasi | tarai Udalaka boliyo pita-ji mai tapasya bohata kari chail tina-mi bhanga padasi| tarai Vrimha-ji boliya | re putra tina-mahai dosana nahi | tharai Rughvamsa-ri asatari davasil

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486 Dr. Charlotte Krause : Her Life & Literature itaro kahi-nai Vrahma-ji amtara- itaro kani-nai Vrimha-ji antaradhyamna huva 182 dhya huva| Umdalaka-ji pacha aya 183 Udalaka apa-rai ascrama ayo| As these two texts show, their linguistic character is nearly identical. Thus, the grammatical peculiarities of p. 4 foll. are found in Te too. But besides the accusative in -nai, there occurs ( and far more frequently ) one in '-na' which is characteristic of western Marawadi and of Thali of Jaisalmer (cp. L.S., p. 110 and St. W. No. 103 ), and one in '-nu'. Moreover, a genitive in ko, -ki appears besides that in -ro, -ri, as in modern Marawadi, and the old form nau has been replaced by the modern 'ava nahi'. As to syntax, there are no differences, except that the verbs of speaking and asking are sometimes construed with the ablative case in the Hindi-manner. Phonology in most cases agrees with Si. Wherever there are differences, Te shows a closer relationship to modern Marawadi. I here quote some of the statements of Tessitori's on p. (5): "I dittonghi ai, au hanno un'applicazione larghissima. Non solo sostituiscono e, o come in : lai( per le), daiyai ( per devai); sau ( per so), tikau ( per tiko); ma perfino a, i, come in : saiha ( per saha), mainasa (per manusa ), saihaisa ( per sahasa ), kahai-nai (per kaha-nai ), raihaiti ( per rahati); vainai ( per visai), paita ( per pita). Spesso ai diventi i, es.: chi( per chai), mi( per mai), ri ( per rai), pavi (per pavai ). Frequentissime sono gli scambi di ......, c, ch es, come in : ichadi (per isari), dilacha (per dilasa), vamca (per vamsa), cu (per su), sadhiyo ( per cadhiyo), pasai (per pachai), si ( per chi = chai); der, come in : isado ( per isaro ), nagadi (per nagari), parai ( per padai)". A spelling like 'cena, peli, vrama, rasesara' seems likewise to point to a stage of development posterior to our #ta, toit, de, raSesvara. Thus, the linguistic character of Te is completely in agreement with the younger age of the manuscript, which, according to Tessitori, is dated samvat 1857.

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Nasaketari Katha 487 The text itself shows marks of a younger tradition. Not only have descriptive passages been amplified ( such as I, 21ff., II, 14; IV, 1; 32, 1 ), but also have single terms which in the source were and in Si are still, somewhat vague or even ambiguous, been (in Te) brought into a more concise, but less appropriate shape ( such as I, 105; or I, 107 )'. In some cases of disagreement, the reading of Si is borne out to be correct by Be Fi ( see p. 14), whereas that of Te, on the contrary, in some cases directly contradicts BeFi: (cp. I, 33; 38; 40; 46; 61; 80; II, 1 )?. In other respects also, Te is inferior to Si, showing disfigurations ( as I, 76, cp. Si I, 56 )', and even heavy corruptions, which render the text unintelligible without the aid of Si, or the Samskrta text ( as I, 46; 89-91, III, 8 ff.). Elsewhere, Te has inserted absurd passages (such as III, 38 ff.)', or left out important ones ( such as the opening passages I, 1-13; III, 68 ff; IV, 29; or the description of the battle XII, 32 ff., cp. Tessitori, 1. c. p. [3] )". Besides the numerous glosses that have crept into Si particularly, already the common archetype of Si and Te must have contained marginal glosses, one of which has been inserted into both texts : in Si in the right place, in Te in a wrong one, making the whole passage totally unintelligible ( cp. I, 90 and note ). IV. The Matter As remarked before, the matter and its history will not be dealt with in detail here, especially as Belloni Filippi has summarily discussed the earlier recensions in his book "Iti 'Nasiketopakhyanam" (Firenze, 1902). 1. Cp. p. X, note 1. 2. I give the 'standard words' without changing the transcrip tion of the L.S. 3. = 'd' and 'r' of the L.S. 4. Cp. the respective notes. 5. Cp, the respective notes. 6. Nagari Pracharini Granthamala Series No. 2, Allahabad 1901. w

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488 Dr. Charlotte Krause : Her Life & Literature BeFi is the only Samskrta text containing the story of the hero's birth, the motif of which Belloni Filippi believes to have beer. suggested by the modern form of the name 'Nasiketu', into which the old name 'Naciketas' had been transformed in popular tradition. Of this 'Nasiketopakhyana' (or of a text very closely akin to it ), our Rajasthani recension, as represented by Si and Te, is a very short and rather bad abstract. Cp. the following table of contents of Si, compared with that of BeFi : Si BeFi II 1-30 II 30ff.; III 1-18 III IV IV 19ff. 1-47 48ff. VI 1-25 I History of Uddalaka Candravati's conception : ... II The repudiation of Candravati and the birth of Nasiketu . .... III The exposure of N. by C. and his adoption by U .... C.'s coming to the hermitage of U. IV U.'s wooing. His wedding with C ..... N.'s disobedience and U.'s curse. N.'s going to Yama N. visits Yama and Citragupta ... VI N. visits the hells and returns home. The Rsis come and praise him ... VII Questions of the Rsis. N. describes the city of Yama. Enumeration of the hells VIII Enumeration of the sinners .... IX A trial of Yama's court of justice. The condemnation of the sinners. The different punishments of the different classes of sinners ... X Continuation .... XI The burning tree and other tortures. VI 26ff.; VII 1-8 VII 9ff. VIII IX X

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Nasaketari Katha 489 XIII A speech of the messengers of Yama. Continuation of IX and X ... XI XII Description of the messengers. The D battle of the messengers with the Daitya XII The re-births of the sinners ... XVIII 28-49 XIV The celestial joys. The virtuous people and their rewards XIII, XIV XV Puspodaka XV The fate of the soul immediately after death XVII 1-8 The paths in Yama's world ... XVII 9ff. (XVI) XVI Narada visits Yama. The appearing of the celestial cars. Yama's fear ... XVIII Yama's explanation of his fear .... XIX 1-28 XVII Re-births of female and of male sinners ... XVIII 28-49 XVIII The Rsis praise U. and N Sravanaphala XIX 29ff. ( As to details, I must refer the reader to my notes on the single passages.) That the Nasaketari Katha, however, cannot directly go back to the version of the Nasiketopakhyana published by Belloni Filippi, is especially proved by the XVIth adhyaya of Si, and by the abstract Tessitori has given of the corresponding chapter of Te. As to the passage of Te corresponding to Si XVI 20ff., Tessitori says: "L'episodio finale della visita di Narada a Yama ha un'aggiunta di cui non vi e traccia nel testo puranico. Narada, dopo aver ascoltato da Yama l'elogio di Janaka e della sua casta consorte, gli domanda perche egli abbia il corpo lucente come l'oro e il viso nero. Yama risponde : i peccatori communi che vengono a me, mi stanno ritti di fronte e io impartisco loro la pena. Ma i devoti di Visnu mi mettono

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490 Dr. Charlotte Krause : Her Life & Literature i piedi sul capo. Percio il mio viso e nero." Now as I have shown in my note on XVI, 20ff. of Si, a correct interpretation of the whole passage of the Rajasthani recension as well as a solution of the problem of its origin is possible by the aid of the Naciketa-episode of the Varaha-purana, which also helps to explain some more discrepancies between Nasaketari Katha and Nasiketopakhyana. I refer to the respective note. A further argument in favour of the assumption of relations to the V.P., is the fact that the prominence of the Visnu worship (which plays so important a part in our katha) has a parallel in the V.P., whereas throughout BeFi, the worship of Siva is predominent, as Belloni Filippi has shown (1. c. p. 54). Thus we come to the conclusion that the text from which our Rajasthani recension is derived, was, in general, closely akin to BeFi, but in certain features agreed more closely with the V.P. It is uncertain, how far some other differences between the Rajasthani recension and BeFi ( as e.g., the different adhyayadivision ) are due to this source, or to the compiler of the Rajasthani recension, who, by the way, has worked rather arbitrarily, and, sometimes, rather stupidly, as shown in my notes on 1, 97; IX, 10; X, 2. These passages make it even probable that the compiler knew his source only from oral communication : a hypothesis which is borne out by the shape in which some of the Samskrta names ( especially of the hells and of the judges of the lower world ) appear ( see the notes on VII, 83 and LX, 8), as well as by the confusion of some special features in the text of the Nasaketari Katha ( such as of the punishments of all the respective sinners, or of the tortures and characteristics of the respective hells ). That the shape of the Nasaketari Katha text to which Si and Te go back had undergone corruptions, is obvious from I, 107 and II, 16. Li von radistinction to our Rajasthani recension ( contained in the Jaina manuscript of Si and in the younger, Vaisnava

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Nasaketari Katha manuscript of Te ), the Hindi recension of Sadala Misra (see p. VII) goes straight back to BeFi. It agrees with BeFi not only generally, but even in its passages of especially Sivaitic character, although Sadala Misra himself is a representative of the Vaisnava school of Carana Dasa (see Hastings' Encyclopaedia of Religion and Ethics ), and though his booklet belongs to the scriptures of the Vaisnava sect just mentioned. 491

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The Texts The original punctuation of the manuscript which is -- in a very inconsequent manner -- marked by a kind of asterisk, has been preserved. Besides that, the European marks of punctuation have been carried through for the sake of clearness. Passages added to the wording of the manuscript are enclosed in <>, whereas glosses, dittographies, and other, probably, unoriginal passages are enclosed in [ ]. aha~ / / zrIsadgurubhyo namaH! nAsaketarI kathA liNsste*|' sarasati mahAbhAge:! varade kAmarUpiNI:! visvarUpI visAlAMkI* ! devidyA paramesarI* ! 14 ekadaMto mahAbudhIH, sarvaguNo guNanAyakaH! sarvasiMdhakaro devaH! gavarIputa vinAyakaH ! 25 iti sarasvatIjIrI nai vinAyakajIrI stuti / agre kthaasbNdhnN*|' prathama zrIgaMgAjIrai taTiM visanopAya raSesvara [:] bArai varasarI diSyA lenai baiThA chai*| taThai rAjA janamai Aya niisriiyaa*|' tarai rAjA janamaijI visanopAya raSesvarajInai kahyau / ' 0 "mahArAja raSesvarajI ! kAIka pApamocanI kathA suMNAvo* !'1" tarai raSesvarajI bolyA*12 "rAjA, piNa sAMbhalo* !3!" raSesvara baiThA ch|'4 tike piNa eka raSesvara nAma udAlakajI*115 brahmAjIro putra, moTo raSesvaraH," deharo damaNahAraH, veda sAstrano jaannnnhaar*|'' tiNaro Azrama chai*|20 taThai bIjA piNa bhalA bhalA raSesvara rahai chai*121 ajAyaba kuMjavana chai*122 ghaNA mora, ciMkora, koyala, sArasa, aneka paMSerUMjIva rahai chai* 123 tiNarai Azrama pipalAda raSesvara AyA*24 Ayanai gusaTi karI* 125 itarA mai pipalAda raNesvara diittho*| ja astrI nahI* / tarai udAlakajInai pUchIyo*17 mahArAjA ! thArai astrI nahIM*128 so kisai vaastai*|' tarai udAlakajI boliiyaa*|30 mai tapasyA vramacArIthakai kIvI chai*|' tarai pipalAdajI kahyo*132 vivAha karo* !3 astrI vinA agnahotrI na huvai*,34 piNa pitradevatA caina pAvai nahI*135 tarai udAlakajI

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Nasaketari Katha 493 bolIyA* monai kuNa paraNAvai*?37 mai to chayAsI hajAra barasa bramhacArI thakai tapasyA kInI* !38 vale pipalAdajI boliiyaa*|' putra vinA kulanAsa hoya*, pitradevatA duSa pAvai* veda kahai chai*40 : [tarai udAlaka bolIyA*141 monai kuMNa paraNAvasIH phera pipalAdajI bolIyA*:43 "putra vinA kulanAsa hoya, pitradevatA dUMSa paavai|"] asatrInai ritadAna dIyAro doSa lAgai nahI*145 aganaparasaNa karasyo, to astrI AMNasyo*16 tarai udAlakajI bolIyA* :47 mai tapasyA kIvI chai:48 deha damaNa kIyau chai* :49 tiNaro nAsa hosI* !50 phera pipalAda jI bolIyA* :51 'thAMrA mana mai saMdeha upano chai, to the bramhAjInai puchanai aavo*|52 brahmAjI kahai, so kIjyo* !'53 itaro kahanai pipalAdajI Aparai Azrama aayaa*|54 pachai visvanopAya raSesvarajI rAjA janamaijInai kahai chai* :55 "udAlakajIrI tapasyA mAhe bhaMga pddyo| udAlakajI bohata soca karai chai* :57 'monai kanyA kuNa paraNAvasI*?'58 tarai brahmAjIro dhyAna kiiyo*|1 brahmAjI kanai jAyanai astuti kIvI chai*160 hAtha joDanai kahyo* :61 mArai [ Azramai] pipalAdajI Azrama Ayanai kahyo* :62 thArai astrI nahI so aganahotrI na hoya*64 pitradevatA tripata na hoya* :65 tu astrI AMNa* !66 tarai mai kahyau chai*67 'tapasyA kIvI chai* :68 tiNaro nAma hosI* !'69 tarai pipalAdajI kahyo*70 'tu brahmajInai pucha* !1 brahmAjI kahai so kIjyo*!'72 tarai hUM rAja kanai Ayo chu*| tarai brahmAjI bolIyA* :74 'thArai putra pailA AvasI*, nai bhAryA pachai AvasI* !'75 tarai udAlakajI kahyo* :76 'mai tapasyA kIvI chai: tiNa mai bhaMga paDIyo chai* :7 so rAja masakarI karo cho* !"78 tarai brahmAjI bolIyAH' 're putra brahmavAyaka mithyAta [1b] na hoya* !sdeg thArai rughavaMsarI asatrI AvasI* !'81 itaro kahinai brahmAjI aMtaradhyAMna huvA* 182 uMdAlakajI pAchA AyA*183 pachai mana mai asacIrI avileSaNA karaNa lAgA* :34 'isaDI asatrI Avai, to bhalI*, atirUpavaMtI:, sIlavaMtI:, udAraciMtavaMtI:, nipuNa mudhara bolIH, bAhira bhItara sucavaMtI:, bharatAra suM prItavaMtI*, bharatAranI [ kathana ] AgyA lopai nhii*|'85 udAlakajI mana mai IsaDI ciMtavaNA karai chai*186 ___ eka divasarai viSai gaMgAjI sanAMna karaNarai vAstai gayA thA*187 tarai apacharAMrA ratha diitthaa*| tarai mana cAlIyo, nai vIraja priNsiiyo| so tapasyAro vIraja dharatI mai melIyo na jaay*|10 kamalaro phUla toDanai, mAhe

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494 Dr. Charlotte Krause : Her Life & Literature vIraja ghaatiiyo|' upara DAbha lapeTIyo*12 pachai gaMgAjI mAhe pravAha dIyo*13 so phUla tirato rAjA rughA vaMsa]rI nagarI her3ha Aya nIsarIyo*14 taThe rAjA rugha[ vaMsa]rI beTI dasa hajAra sahelIyAM suM [:] gaMgAjI nitya sanAMna karaNanai AI thI*15 eka IdrarI apacharA, tiNanai sarApa hUvo tho* so rAjA ruMgharai dAsI huii| so dAsI thkii| caMdrAvatIrA hIDA karai chai*198 nAMma uravaMsI chai|" tiNanai caMdrAvatI sanAMna karatI kahyo* :100 'kamalaro phUla tirato jAya chai*,101 so tu le Ava* !102 tarai uravaMsI lyaaii|103 caMdrAvatI sUghIyo*104 tarai vIrya nAsakA < peDa > hoyanai pravesa kIyo*1105 [vIrya ] eka mahIMno nai dujo mahIno huMvai* :100 taThai caMdrAvatI phUla [[samI ]tula ]tI thii|' 07 so phUla adbhikA caDhaNa lAgA*/108 iti prathamodhyAya sNpuurnn| 01 bAI caMdrAvatInai doSa laago*|' tarai rAjAjInai rAMNI khyoH| tarai rAjAjI kahyoH' 'tarai caMdrAvatI kanai dasa hajAra sahelIyAM rahatI, tiNAMnai kAI huMvo*?' tarai rAjAjI uravaMsInai bujIyo* : 'thAnai jatana karaNarai vAsatai rASI thI* so thAMnai kAMI huMvo*?" tarai uravaMsI bolI* : 'mahArAjA koI mAMNasaro pravesa hoya to mArI jAMvA* !' piNa paramesarajIrI gatiM jANI na jaay*|10 tarai rAjA kahyo* :11 'mAsyAM, to pApa huMvai* !12 vanaSaMDa mAhe mela aavii*|'13 tarai rAjAjIrA cAkara bana mai mela AyA*14 so caMdrAvatI vana mai raMdana karatI phirai chai*115 taThai tiNabaMdha raSesvara aayaa| kaMda mUlarai vAstai AyA thaa*| tarai caMdrAvatInai ruMdana karatI dIThI*" tarai raSesvara bolIyA* :18 'he kanyA! tu kuMNa chai*?" ruMdana kyaM karai chai*?'20 tarai caMdrAvatI bolI* :21 haM rAjA rughA vaMsa rI beTI chu*| monai AgalA bhavarI kamAI [ karma] karanai doSa lAgo* :13 abakai bhava to SoTI kamAI koI kIvI nahI* 124 tarai raSesvara dilAsA denai, Aparai Azrama le AyA*125 beTI karanai rASI*16 mahInA purA huMvA*,' jaThai nAsikA su putraro janma huvo*128 nAMma nAsaketa dIdho*19 ___ iti dutIyodhyAya sNpuurnn| mahInA tInaro huMo*,' jaThai ruMdana karaNa laago| tarai caMdrAvatI krodha krnai| bAlakanai kaMTha pIjarA mai ghAtinai, gaMgAjI mAhe pravAha diiyo|'

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Nasaketari Katha 495 tarai raSesvara bolIyo* : 're bAlaka! tu thArA bApa kanai jA* !' tarai udAlakajIro Azrama gaMgAjIrai taTi chai*| so piMjaro sAMmai pANI caaliiyo*|' so udAlakajI gaMgAjI nitya sanAMna karaNanai Avai chai*| taThai sanAMna karatAM pija[2a)ro Ayane page laago*|' tInahI virIyAM page lAgo* :10 madhya sanAMna page laago|' saMjhyA saMnAMna page lAgo*12 tarai udAlakajI dITho*13 [tarai udAlakajI joyo*/14] piMjaro uro lenai ssoliiyo|' mAhe deSai, to anopama bAlaka chai* tiNarai AparA sA caina chai*| so deSanai brahmAjIro bola yAda Ayo*18 kahyo tho*19 'asacI pailI bAlaka AvasI*120 tiko bola pugo*21 pachai bAlakanai Aparai Azrama le AyA*122 pAla posa karatA huA*13 moTo huNvo|4 eka dinarai viSai caMdrAvatI dalagIra huI*15 ta? tiNabaMdha raSesvara bolIyo* :26 'beTI! tuM dalagIrAI kyuM karai chai*?'27 tarai caMdrAvatI bolI* :28 'pitAjI! ekalAM AvaDai nahI* !' DAvaDo huvo tho*30 tiko gaMgAjI mAhe pravAha dIyo*31 nahI, tara Ajanai moTo huMo iMto*32 tarai raSesvara jI bolIyo* :33 'jaThInai pijaro jAto dITho chai*,34 putrI, tu taThI sojha, laabhsii*|'35 tarai piMjaro jAto dITho tho*,36 taThInai caMdrAvatI cAlI*137 Agai deSai to udAlakajIrai Azrama baiTho chai*38 tarai caMdrAvatI pUchIyo* :1 re bAlaka! tU kuNa chai*? thAro pitA kuNa chai*?41 thArI mAtA kuNa chai*?42 o Azrama kiMNaro chai*?'43 tarai nAsaketa bolIyo* :44 'o Azrama udAlakajIro chai*145 mArai pitA udAlakajI chai*| monai mAtAjI Sabara nahI*147 tarai caMdrAvatI bolI* :48 re putra! hUM thArI mAtA chu* 149 raSesvara kaThai gayo chai*?'50 tare nAsaketa bolIyo* :51 'kaMda mulanai gayA chai*152 monai baisANa gayA chai*|'53 tarai caMdrAvatI buhAro dIdho*154 coko diidho*|55 haMDavAI mAMjhI*156 pachai gaMgAjI sanAMna karaNa gayA cNdraavtiijii*|57 itarA mAhe udAlakajI piNa aayaa*|58 deSanai kahyo* :59 re putra! buMhAro kiMNa dIyo*?00 coko kiNa dIyo*?61 haDavAI kiMNa mAMjI*?'62 tarai nAsaketa bolIyo* :63 'pitAjI! mAharI mAtA AI thI*164 tarai udAlakajI bolIyA* :65 re putra! thArI mAtA AI thI, to kaThai gaI*?'67

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496 Dr. Charlotte Krause : Her Life & Literature tarai nAsaketa kahyau* :68 'gaMgAjI sanAMna karaNa gayA chai*|'01 tarai nAsaketanai raSesvara kahyo* :7deg 'thArI mAtAnai bulAya lyAva* :1 mAro pitA tonai bulAvai chai* !'72 tarai caMdrAvatI bolI* :73 re putra! thArI bulAI koI nAu* !'4 huM to kanyA chU* !?s monai pitA ke bhAI desI, to AvasuM*76 tarai nAsaketa Ayanai kahyo* !77 tarai udAlakajI nAsaketanai phera pAcho melIyo* : valai jAinai pucha* :' thAro bApa kuNa chai*?70 nai putra kyuM karanai huvo chai*?'81 tarai nAsaketa jAyanai puchIyo*182 tarai caMdrAvatI kahyo* :33 'huM rAjA ruMgharI beTI chu*184 huM gaMgAjI dasa hajAra sahelIyAM saM gaI thii*|'85 talai kamalaro phula tirato thako Aya niisriiyo*| so mai maMgAyane suMghIyo*137 tiNa su mArai AdhAMna rhyo| tarai monai vana mai mela aayaa*|1 tarai hUM ruMdana karatI thI*10 taThai tiNabaMdha raSesvara Aya nIsasyA tiNA monai dilAsA denai, Aparai Azrama le aayaa*| tarai mahInA purA huvA, jaThai nAsakA peDa hoyanai putra huo|' nAma nAsaketa dIdho*15 mahInA tInaro huMvo jaThai ruMdana karaNa lAgo* tarai mai kaThapijarA mai ghAtanai gaMgAjI mAhe pravAha dIyo*197 - jai samAcAra nAsaketa udAlakajI Agai khyaa*| tarai udAlakajI kahyo* 'phera pAcho [2b] jAyanai kahaje* :11 huM rAjA rugha kanai kanyAdAna mAMgaNa- jAu chu*1100 tuM thAre Azrama jA*!101 tarai nAsaketa caMdrAvatInai khyo*|102 tarai caMdrAvatI Aparai Azrama gaI*1103 nai udAlakajI rAjA ruMgha kanai kanyAdAna mAMgaNanai gayA*1104 iti tRtIyodhyAya samAptaM*105 raSesvara AvatA deSanai, rAjA ruMgha sAMmo bahUta astuti kiinii*|' AsaNa diiyo*|' pradakSiNA denai puchIyo* : 'mahArAja raSesvarajI! kiMtaraika kAMma padhArIyA cho*?'4 tarai raSesvarajI bolyo* : monai kanyAdAna dyo* !' tarai rAjAjI kahyo* :' 'kanyA thI, piNa mara gaI* huNtii| to ujara koI karatA nhii*|' tarai udAlakajI mAMDanai vAMta khii| hu~ gaMgAjI sanAMna karaNa gayo tho*' taTai apacharAMrA ratha diitthaa*| tarai mana cAlIyo < nai vIraja piMsIyo>113 so tapasyAro vIrya dharatI melyo na jAya* tarai kamala toDa, vIrya mAhe ghAtinai, gaMgAjI mAhe pravAha dIyo*115 so tirato thako, Aya nIsarIyo*16 so caMdrAvatI

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Nasaketari Katha uravaMsI kanA su maMgAyanai sughIyo / ' 7 tarai nAsakArA peDa mai hoyanai, vIrya pravesa kIyo / " tarai rAjAjI krodha karanai / vana mai mela AyA / " taThe caMdrAvatI ruMdana karaNa lAgI * 120 phiratI Aya nIsarI * 1 21 taThai tiNabaMdha raSesara Aya nIsarIyA* 1 22 tiNa puchIyo 23 'kanyA! tu kuNa chai* ?124 tarai caMdrAvatI ko 25 hUM rAjA ruMgharI beTI chu / 26 monai vigara kIyAM doSa lAgo* / ' 27 tarai raSesvara dilAsA dena, beTI kahine, Aparai oNzrama le gayA * / 28 so uThai chai* / '29 497 rAjAjI bohata rAjI huvA | 30 vadhAI bAMTI, ghaNA uchAha kiiyaa| 31 kavarAMne meMlane, caMdrAvatInai urI bulAI * 1 3 2 vivAha bhalI bhAMta su kIyo / mAMgIyau, so DAyajo dIyo* / 34 beTInai DAhijo, dohitAnai bhalI bhAMta suM denai, Aparai Azrama pohacAyA* 135 nAsaketa moTo huo* 136 eka dinarai viSai nAsaketanai kaMda mUlarai vAsatai aganahotrIrai vAsatai melIyo tho*17 so nAsaketa vana mai gayo / taThai deSai, to valo vana chai*|' sarovara bharIyo chai / 40 vana phala phUla rahyA chai / " daraSata morIyA chai*|+2 mora, cikAra, sArasa, koyala, aneka bhAMtirA jInAvara rahai chai / 43 ramaNIka jAgayA deSanai, nAsaketa joga abhyAsa karaNa lAgo * 144 joga abhyAsa karatAM, cha mahInA lAgA * 145 pAcho Ayo, jarai udAlakajI krodha karanai bolIyA* : 46 re putra ! aganahotrIrI bhalI Sabara lIthI* 1 47 ApaNai to aganahotrI parasaNa kIdhI cAhIjai / ' 48 tara nAsaketajI bolIyA * +9 'pitAjI! the kahI, so bhalAM* : 50 piNa joga mAraga chai, so moTo padAratha chai* !' 51 tarai udAlakajI krodha karanai, nAsakenai sarApa dIyo*, 52 je 'putra ! agananai nidai chai, to jamaloka jA* ! ' 53 tara caMdrAvatI mana mai dalagIra huI * : 54 'raSIsuMrajI ! the bohata burI kInI* 155 AMpaNe ekahIja putra chai! 56 tarai udAlakajI bolIyA 57 'tu dalagIra matI huvai* : 58 jama ApaNa Avai nahI* ! 59 monai mhArI tapasyAro bharoso chai*, 60 je* jama Avai, to SAlI jAya / " mAro putra jamaloka jAvai nahI* 1 62 tarai nAsaketa bolIyo * ' 3 'pitAjI! hUM thAMro sarApa sAco karasuM* 164 jamaloka mAhe jAyane, pAcho AvasUM* 165 the mana mai dalagIra matI huMvo* !" mArI kAyA rUDAM rASajyaujI* !67 63

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498 Dr. Charlotte Krause : Her Life & Literature itarau kahinai, joga abhyA[3a]sa karanai, deha mAMhiM sUM jIva nIsariyo* so jamaloka gayo chai jiiv|68 iti caturthodhyAya sNpuurnnN| 1 nAsaketa rAjA jama kanai gyo|' asatuti krii*| 'sahasrabAha, sahasracaSya, sahasrapada rAja!' asatuti suNanai, jama rAjA rAjI huMvo bohata* jama rAjA puchiyo* 'tonai aThai kuNa lyAyau?' thArI Ava purI koI na huI chaiM*!'7 tarai nAsaketa bolIyo* 'monai pitAjIro sarApa hUMvo chai* :' vAsatai huM aThai Ayo chu*110 rAjA jama rAjI huvo nai kahyo* :11 'tu pAcho jA!12 thArI kathA suMNasI, jiNanai jamadaMta koI Avai nahI, nArakI mAhe jAvai nahI* !13 nAsaketa bolIyo*14 'monai jamapurI diSAvo* !15 tarai rAjA jama dutAnai kahyo*16 'nAsaketanai citragupata kanai le jAvo* !17 so jamadaMta citragupata kanai le gayA*18 nAsaketa asatuti karI* :19 'saraba dharamarA jAMNaNahAra* !deg bohata tejarA dharaNahAra* !! pApa punyarA jAMNaNahAra!'22 itaro kahai nai asatuti krii*|23 itaro kahanai, ubho rahyo chai*124 iti paMcamodhyAya sNpuurnn|25 visAnovAca* citragupata nAsaketanai kahai chai*' 'tu mAMgai, so mAMga* :- huM tonai suprasana huNvo| tarai nAsaketa bolIyo* :4 'monai thAMrI nagarI diSAvo!'5 tarai dutAMne kahyo* 'diSAvo* !? tarai dutAM pApa punyarA karatA dissaaliiyaa*|' vratarA karatA dissaaliiyaa*|' talAva, nIvAMrA karatA dissaaliiyaa*|'deg kuMDa dissaaliiyaa*|' sagalA sahara mai pheraMnai le AyA*112 tarai rAjA jama kahIyo* :13 nAsaketa! tu pAcho jA* !4 thArI kathA sISasI nai suNasI, tiNanai jamadaMta koI Avai nahI*!15 so jamaloka na AvasI* !'' thArA mAIta ducItAI karatA huMsI* !17 tarai namasakAra karanai, pAcho aayo|8 Ayanai, mAtApitAnai namasakAra kiiyo|" itarA mAhe raSesvarAM suNnniiyo*|20 tarai raSesvara aayaa| tike raSesvara kiMsaDAyaka chai*??

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Nasaketari Katha 499 keIka pavana sAjhai cha,23 keIka to mAsapAraNo karai chai*124 keIka to paSapAraNo karai chai* :25 IsaDI tapasyArA karaNahAra aneka raSesara bhelA hoyanai, AyA chai*126 tike kahai chai27 'udAlakajI! thAro vaDo bhAga,28 tiNAra nAsaketa sarISA putra* !?' Aja paihalI dITho na koI suMNIyo* !30 jamaloka jAyanai, pAcho koI Avai nahI!' so nAsaketa jAyane Ayo* !'32 raSesvarAM IsaDI khii| iti SaSTamodhyAya sNpuurnn| AsapUraNa kathA rAjA janamaijI Agai visanopAya raSesvara kahai chai:| "hivai nAsaketanai raSesvara pucha chai, na kahai chai*. 'jamaloka kisaDoka chai? jamadUMta kisaDAka chai*?' jama kisaDAyaka chai*?' citragupati kisaDAyaka chai*?' paiDo kisaDoyaka chai*?" tarai nAsaketa kahai chai* : monai pitAjI sarApana diiyo*|' kripA kiivii| tiNa suM jamaloka jAyanai, pAcho aayo*|| hamai uThArI kathA diitthii| tisaDI kahUM chu*13 the ekAgra hoyanai, sAMbhalo!14 prathama to uThai jAya chai|6 tarai rAjAjI jamanai citragupatanai namasakAra kIjai ch|16 jamapurI sahasra jojana ucI chai*," pacAsa jojana coDI chai*18 cyAra daravAjA chai*|" cyAra SuNA chai*|20 tanAMnA bhAtarA loka rahai chai*121 vAga, vagIcA, talAva, nadI chai*122 caMdaNarA kapATa chai;23 sonArA ghara chai;24 lAla hIrA jaDyA chai*;25 motIyAMrI jhAlara chai*26 IsaDo sahara chai|7 tiNa mAhe devatA rahai chai*128 gadharva gAvai chai*" mRgatagAMmI*,30 talAvara karatA*31 upagAra karatA*,32 vAvaDI kuvA karatA, bhUSAMne anarA deNahAra*,34 IsA manaSa pUrabarai daravAjai praveka karatA dIThA*135 hivai pachimarA daravAjArA kahUM chu* :6 tAMbAro darabAjo chai;37 tAMbArI dhajA chai;38 tAMbArA ghara chai*1 talai ehavA manaSa tAMbArai daravAjai pravesa karatA dIThA* :40 upagAra karatA dIThA*,41 satavAdI dIThA*;42 mAtApitArI sevA karatA dIThA;43 mAharA mahInA mAhe sIyAM maratAMnai tapAvai*;+ thAkAMnai visarAMma de, kula puchai*,45 paga dhovADe [3b], pAvaDI dIyai*46 itarA pachimarai daravAjai pravesa karatA dIThA* 147 hivai utararA daravAjArA kahUM chu* :4s sonAro daravAje chai*;" monArI ghaMTA chai* :50 sonAro camara chai*| taThai ehavA loka pravesa karatA

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500 Dr. Charlotte Krause : Her Life & Literature dIThA* :52 devatAMrI sevA karatA, gau brAMmaNanai pujai*153 SaTadarasaNarAM atItAMnai pujai*,54 visanabhagatAM, nai aganahotrI de*,55 gAMma de, gaUM dAMna de*,57 suMca rahai*,58 sahasa devala de*,5' [jiga] homasAmagrI de,00 vrata karai*,61 mAsa upavAsa karai,62 paSa upavAsa karai,63 asatrI su gamana na karai*,64 tIratha karai,5 nitya dharma karai, jIvadayA pAlai*,67 mAMna na karai*,68 mAraga mai cAlai* :69 tike to utararai daravAjai pravesa karatA diitthaa*| hivai dikSaNarai daravAjai pravesa karatA kahuM chu* :71 kAlAbhamaMga*,72 kucIto, idhaka paiddo*| churIdhAra kAMTA ghaNA* 174 grIjhaNa chai|5 pApI tiNa paiDai jAya chai*16 mudagarAM su mArIjai chai*17 hAya hAya karanai rahyA chai*78 IsaDA pApI diSaNarai daravAjai pravesa karatA diitthaa*|" eka acaMbho vale dITho*18 narakarA kuDa diitthaa| 1 tiNarA nAma kahuM chu* :2 kubhIpAka, abhIca, mahAroravaMta*, patIpAka*, aMgArAMrI rAsa*, churIdhAra*, keSalachaila, asimocana*, aganadhAra, mahAnaMdI*, karamaSudANa*, kuMdaNavasIkachaila*, ghIratapAka*, gulapAka*, mahAbhayAnaka*, tapatavelu, kIDAMro kuDa*, talajaMta, duSajaMta*, viSakupa*, jamacolI*, pavItarohaNa*, surarohaNa*, saMgrAMmarohaNa*, lohakAra*, [mahAroravaMta*,] tathA sUla*183 ___ parAI lugAI dIThAM, netra phoDai*,84 juMTha bolai, 5 jiNarI jIbha kATa*186 sIha sicAMNA, bagherA, syAla, kuMtarA, suMI, musA, viraha, (vArAha,) isai uNAM hArai jamaduta chai*187 . mai to saMSepa mAtra kahyA chai| __iti saptamodhyAya sNpuurnn|" hivai mai pApa karatA diitthaa| tike kahu chu* :' vramhahityA; gauhityA*; putrahityA*; asatrIhityA; mitrahityA*; vesAsaghAtI*;' bAlaghAtI; parAI asatrI kanai jAya*;' virAMmaNa hoyanai, dAru pIvai; kularo nAsa karai*;' devatAMro mAlaro rASaNahAra*;? abhaSa bhaSai; agamarI vAta karai*;" jhUThI sASa bharai; aNadIThI kahai*;16 parAI thAMpaNa rASai;" vratabhaMga karai*;18 AparI tyAgai, parAI su lAgai*;" kapaTa bolai;20 rasabheda karai*;21 pApabheda karai*;2 gAMma, asatrI mArai* :13 IsA to mai aneka pApo dIThA*124 adharamI rAjA dIThA*,25 dharamI diitthaa*| sIma bhAMjai*,27 kuDo

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Nasaketari Katha 501 bolai*, vAjA harai*,' abhimAMna karai* :30 IsA to mai aneka diitthaa*|" nAsaketa khai| iti aSTamodhyAya saMpUrNa*133 dharamarAjAjI darabAra mAMDi baiThA chai*|' pApI durAcArIyAMnu bulAvai chai*|' mudagarAM suM mArIjai chai*|' trAhi trAhi kara rahyA chai*/* raSesvara baiThA chai*| tike piNa karura thakA baiThA chai*|' tyAMrA nAma kahUM chu* : aMtakajI*, bhAradvAjI*, dhIca*, muni nArada*, mArakaMDajI* itarA raSesvara dharmarAjAjIrA muhaDA Agai Aya baiThA chai*| pApa punyaro nyAva kIjai chiN*|' bArai sUrya saMkrAMta tapai chai*|'deg dharamarA, veda sAstranA jAMNaNahAra, trikAladarasI* itarA dharamarAjAjI Agai baiThA chai*|' mAthai mugaTa chai; hAthe DaMDa chai*13 kAMne kuMDala chai*114 devatA sagalA baiThA chai*15 taThai bamahityArAMnai kubhI naraka mai nAMSai chai*16 gohityArAMnai kusaTalakuMDa mai nAMpai chai*117 asatrIghAtInai, varatahIrAnai ghAMNI mai ghAlanai pIlIjai chai*| mAtApitAro ghAtI, tiMNanai churI suM kATIjai chai*" paranArI suM gamana karai, tiNanai loharI putalI uMnI lAla karanai, chAMtI suM bhIDIjai chai*|20 pApI dUrAcArayAMnai mudagarAM suM mAraI chai*121 kanyAnai jhUTho doSa lagAvai, tiNanai, vaitaraNa naMdI mai nAMpai chii*22|| [4a]gurapatanInai doSa lagAvai, tiNanai kuzalakuDa mai nAMpai chai* 123 vesAsaghAtInai tela mAhe nASIjai chai* 24 nai vaDArI nAI talai chai*125 parAI thAMpaNa rASai, tiNanai kubhI naraka mai nAMSai chai*126 iSTI hoya, tiNanai kutAM kanA suM phaDAIjai chai*17 guranai na mAMnai, tiNanai karamakuDa mai nAMpai chai*18 abhiSa bhaSai, tiNanai vaitaraNa naMdIro lohI rAdhi, mahAduragaMdha manaSanai pAIjai chai*129 bahina sATai paraNai, tiNanai hajAra janama naraka mai nAMpai chai* kapaDo corai, tiNanai tapata silA upara baisANe chai*131 kanyAdAna mAhe. bhaMga karai, tiNanai naruchAsa naraka mAhe nAMpai chai*132 vratabhaMga karai, tiNanai SaDagadhArA naraka mAhe nAMSIjai chai*133 gurarI asatarI suM gamana kare, tiNanai nArakI mai nAMSai chai*134 mitraghAtInai peTa phADanai, naraka mAhe nAMSIjai chai*15 sono corai, motI corai, jiNanai jamaparabata sUM nAMSIjai chai*. garIbaro, daladrIro dhana corai, tiNanai naraka mai nAMSIjai chai*|' vigara dIThI sASa bharai, tiNarI AMSa phoDai chai*138 dAMna karatAM varajai, tiNaro muMDho visaTA suM bharai chai*|' asatrIrI naMdyA karai, vramhacArIrI naMdyA karai, tiNanai

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502 Dr. Charlotte Krause : Her Life & Literature jamapola su nAMSai chai / 40 AparI tyAgai, parAI suM lAgai, jyAM mAhe moTo huMvai tiNAMro vuro cAhai, tiNanai sUlI dIjI chai / 1 ekalo SAya, tiNanai naraka mai nAMSai chai*42 dharamasAstranai naMdai, tiNanai kutarAM kanA sUM phaDAIjai chai* 143 asatarInai vigara puna chADai chai, tiNanai lohayaMtra maiM ghAlanai, pIlai * 144 iNa bhAMta suM citAra citAra sajhA dIjai chai* 145 iti zrInavamodhyAya samAptaM * | 46 eka mai acaraja dITho* : ' uradhakesI, 2 mekadaMtA*, 3 SaDagadaMtA *, ' moTA naSa* : isA jamaduta dIThA, jike pApI durAcArIyAMnai pakaDa lyAvai chai / pailAnai dhAha de, tiNanai SaDaga suM mAratA lyAvai chai / parAI lugAI kanai mAMDAMI jAya, tiNanai loharAM tavAM upara unhA karanai baisAMNai chai / jisaDI kamAI karai, tiNanai sabhAla sabhAla tisaDIhIja sajhA dIjai chai* 110 mitra bhAIrI tathA sagA soIrI asatrI suM buro deSai, tiNanai kutarAM kanA suM phaDAvai chai / " muhaDo AgiM su bharai chai / " " sAsa amujhe chai / 13 SaDaga dhaptA mAhe nAMSe chai / ' 4 AtamaghAtInai naraka mai nAMSai chai / 15 pachai paMSerU avatAra de / 16 devatAMro mAla corai, tinai kubhI naraka mai nAMSai chai* 17 haMDavAI corai, tinai cakra suM mArai chai / 18 po<> pAMNIrI bhAMgai, tiNanai kulapAsAM suM bAMdhai chai / " bAMdhanai, naraka mai nAMSai chai* 120 talAMva phoDai, tiNane jokakuDa mAhe nAMSai chai*|+-1 vAga vanAsapati, nIlo ruSa kATai, tiNanai bakakalesa naraka mAhe nAMSai chai / 22 vaDerA na mAMnai, tiNanai rorava naraka mAhe nAMSe chai* 123 gAMva bAlai, dava de, tinai aganakuDa mAhe nAMSai chai / 24 AparA puraSanai tyAgai, parAyA puraSa suM lAgai, AparA puraSaro mAla parAyA puraSanai pavADai tiNa asatrInai loharA tavA UnA karanai uparai baisAMNai chai* 125 sAMmadrohI nai, guradrohInai, mitradrohInai, jiNarA hAtha paga vADhinai, mUMDho visaTA sUM bharanai, naraka mAhe nAMSai chai* 1 26 ana corai, tiNanai muDho visaTA suM bharanai, naraka mai nAMSai chai*127 hasa tacADa huMvai, tiNanai aMdhatAsa naraka mai nAMSai chai*128 asatrInai loga diSAyanai gamana karai, tinai dAhakuMDa mAhe nAMSai cha / 29 iti zrIdasamodhyAya samAptaM / 30 eka acaraja vale dITho : ' eka vraSa dITho : pAMca jojana coDo, dasa jojana uco / taThai pApI chai / tike bo[4a]hata acaina pAvai chai* / unI velUM chai* ' taThai dAjIjai chai / 7 kAlagAMmI chai / bohata ruMdana karai 6

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Nasaketari Katha 503 chai*|' mudagarAM su mArIjai chai*110 re jIva dharma kyuM kIyo nahI*?' tIrathavrata kyuM kIyA nahI*?12 vramhacArI atItarI, bhUSA tisIyArI mana, chA, tripata na kIdhI*?13 SaTadarasaNanai kadeI dAMna na dIyo?' so jama rAjAnai olaSatA kanA nahI*?16 atIta grAsa*, gau grAsa*, svAMna grAsa*, bIlI grAsa*, kAga grAsa*, e pAMca grAsa na diiyaa|" thAkAMnai visarAMma na dIyA*18 so jamadutAMnai olaSatA kanA nahI? olaSatA nhii*|" tihAMnai kahi[kahai|nai, mAra dIjai chai*120 nArakI mai nAMSIjai chai*11 dAna denai giNAvai, so nArakI mai paDai*121 kAga kuMtarAM kanA phaDAvai chai*122 amAvasarai dina bhoga karai, sutaka mai SAvai*, saraba bhaSai, tiNa prAMNI [jIvanai] AMdhA kuMvA mai nAMSai chai*123 vAvarInai lohajaMtra mai ghAtanai pIle chai*124 jalanai, agananai naMdai, devatAM sAdhAMnai naMdai, rAjA atItanai naMdai, brAMmaNanai naMdai*, pujanI kanai naMdai*, pArakI niMdA karai, parAI Ayo* tiNanai kramakuDa mai nAMSai chai* 15 aneka bhAMti bhAMti suM sajhA dIjai chai*16 iti igyAramodhyAya smaapt| jamakikara bhayAnaka diitthaa|' tike kahu chu* :- the sakoI ekAgra ciMta denai sAMvalo* ! gohIDai caDhIyA, sarapa caDhIyA, goha caDhIyA, vIchu caDhIyA* , kutarAM upara caDhIyA, sUra upara caDhIyA, nAhara upara caDhIyA* isA to mai aneka jamaduta diitthaa*| uradhakesA, karAladaMtA chai* kAlai varaNa, moDhA naSa chai| moTA hAtha nai paga chai|' moTA peTa chai* syAlamuSA cha,' lyAlImuSA chai*11deg AgA su rudhara lapeTIyA chai*|'' hAthAM mAhe sApa chai| kAlA kapaDA chai*113 kyAMhIre hAthAM mai SaDaga, trisUla chai*,14 barachI chai,| [hAthAM] tomara cha,16 pharasI chai," mudagara chai, pAsI chai*," cakra, Akusa chai*,20 vajra chai,1 DaMDa chai* :12 isA hAthAM mAhe Avadha chai*123 tyArai gharabAra nahI* 124 sadAI bhamatA rahai*15 tyAM mAhe eka jamaduta balavaMta chai*126 tiNarai agana sarISA netra chai* ghaDI ghaDI mai citragupata kanai kahai chai* :28 'jiNarI Ava purI hoya, so vatAvo* !29 keI to jama rAjArA joDAyata chai*130 tike jama rAjArA huMkama suM pApIyArai mAra de chai*131 eka mai vale acaMbho dITho* :32 eka daita jamadUta sUM laDAI

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504 Dr. Charlotte Krause : Her Life & Literature kIvI*33 [rAjA jama] kAla pAsa [jamanai] mela mela pakaDa, maMgAyo* 14 daitanai aMdhAra vana mai udhomuSa nAMSIyo*135 __ jisaDI kamAI kIjai cha, tisaDI sajhA [mAra] dIjai chai| au jamadutAMrA samAcAra chai*37 mAta loka mai dina mai tIna velA pApI adharamIyAMrI Sabara le chai* : prAta samai, madhyAMna samai, sadhyA samai* : e tIna kAla nitya Sabara leNanai Avai chai*|'' iti zrIdvAdasamodhyAya sNpuurnn*| raSesvarovAca* : 'kiMso dhrama*, kiMso pApa*, kiso paiDo*, kiso tIrathAH] minaSA deha pAvai? so kahau* !'2 nAsaketovAca* : 'vramhahityAro caMDAla hoyA gurupatanI suM gamana karai, so vAvarI hoy| pitAghAtIrai sUlaroga hoy| bahinadrohIrai koso hoya;' pAsI suM marai* vaMsadhAtI chIpo hoya*;' mAthArI pIDA saM mrai*|10 paMSI mArai, so lyAlI hoya*" bhANeja mArai, so syAla hoya*12 bAlaghAtI gaDa sUro hoya*13 bhaiso mArai, so kubo hoy|14 upagAra karatAM varajai, so caMDAla hoy|' peTa mAranai marai, so mIDho hoy| corI karatAM marai, so kAga hoya*17 sono corai, so koThyo hoya*18 vadha bAlakaro dhana corai, so muso hoy|1 [5a]ana corai, so ghaNa hoy*|20 jhUTha bolai, so kira kAMTyo hoya*11 kuDI sASa bharai, so nIlyo hoya*12 duSTa kamAI karanai mare, so, jagara hoya* 123 tIratharI naMdyA karai, so lyAlI hoya* 124 asatarI bharatAra suM vAda karai, sAMmI bolai| tikAja mAro goha rAro pAvai* 125 bAlakanai mArai, so bolo hoya*126 AMdhAnai mArai, so koDhyo hoy| janama janama naraka mai jAya*128 talAva, vAvaDI, kuMvA phoDai, so pAMgalo hoy|1 guraro, atItaro mAla ssaay| so naraka mai jaay*|30 paiDo bhAMjai, so pathararI gati pAvai*131 denai uro le| so kAgalo hoya* 132 gurarI, pitArI AgyA na mAMnai, so jaDha [mUraSa] hoya*;33 pustaka corai, so gugo hoya*134 gAyanai ThokaravAvai, so vAgha hoya*;5 pachai naraka jAya*136 gurapatanI suM gamana karai, so mora hoya*37 parAI asatrI harai, so ghoDo hoya*38 Sata corai, so koDhyo hoya*31 agana nidai, so kIDo hoya*140 vratabhaMga karai, so vIchu hoya*141 visa de, so jalasApa hoya*12 kaMnyA denai naMdai, so preta hoya*143 bhAI bahina mArai, so naraka mai jAya*14 pArakI asatrI su

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Nasaketari Katha 505 kaTubarI asatrI suM, vaDA bhAIrI bahuM bhoga karai, so gadho hoya*145 iti trayodasamodhyAya saMpUrNa / dharamarA karatA diitthaa|' tike kahUM chu* :2 ghratarI naMdI*, saitarI naMdI*, dudharI naMdI*, selaDI rasarI nNdii*| sItala jalarI naMdI* : IsaDI naMdI vahai chai*| ajAba kuMDa chai*| pakavAMna suM bharIyA chai*| maihala sonArA chai* AchI vichAyata chai* saSarI asatrI chai* apacharAM suM bhoga vilAsa karai chai*|' aneka bhAMti bhAMtirA suMSa bhogabai chai*| ___ aThai dIjai, so uThai sahasaguNo pAIjai chai*|' bhomadAna, gajadAna, gharadAMna*, sonA rUpAro dAMna, Apanai bhAvai so dAMna* : aneka jike dAMna dIjai chai*, so dharamarAjArA huMkama su sahasaguNo pAIjai chai*| atIta abhyAgatarI, SaTadarasaNarI sevA karai, tiNa suM devatA bohata rAjI hoy*| saraba devatA caina pAvai], aganahotrI de*, ritadAna de*, kularo kalyANa vAMchai*, dhIrajavaMta, nai satavAdI nai vimAMNa Avai*/14 paMca agana sAjhai, tiNanai padamaNa vimAMNa baisAMNanai, Idraloka le jaavai*|' atItanai, gaunai, kAganai, svAMnanai, bIlInai* e pAMca grAsa niMtyAMna de, tike kAma bhoga vilAsa karai chai saMraga lokarai viSai*116 avalA ana de, so saraga loga viSai vimAMNa pAvai*117 dahI dUdha pAvai*18 eka grAsa rojIno de, so manohara sAgara pAvai*11" nIpano Seta brAmhaNanai de, so svarga loka pAvai*120 unAlA mai paijAra de, so sItala jala pAvai*121 atItanai, anAthanai de, so svarga loka pAvai* dharamI chai, so ratha baiThA Avai chai*13 dharamarAjAjIrA huMkama suM lIla vilAsa karai chai* 124 isA dharamI to aneka diitthaa|25 iti caturdasamodhyAya sNpuurnn|20 . nAsaketovAca*:1 'eka naMdI, jiNaro nAma pusapoda chai*| tiNaro phUlAM saraso jala chai*| sonArI velu chai| vidha vidharA daraSata chai*|' tike sadA phala phUlAM suM lUba rahyA chai*| taThai dharamarAjAjIrI nagarI chai*|' taThai rupavaMtI asatrI chai* nAMnA bhaMtarA AbhUSaNa ch|' dharmajugata chai*, punyavaMta jIva rahai chai*, zrIparamesarajorI bhakta karai, jike uThai rahai chai*|'10 raSesvarovAca*' [5b] saMsAra tiraNaro mAraga vatAvo* !'12

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506 Dr. Charlotte Krause : Her Life & Literature nAsaketovAca*13 'jIva deha choDai, tarai bhAI, baMdha, sagA, soI, sarva aThai rahai chai*14 pApa punya kIyA hoya, so sAthe aavai|' jamamAraga sAro cAlatAM bohata kaThaNa chai*| taThai eka vana chai|" tapatI velU chai*18 vaitaraNI naMdI chai|" aMgArAMrI rAma chai* 10 sUlAM vIchAI chai*11 aThai punya karai, so uThe ADo Avai chai*12 gau dAMna de, so uThai vaitaraNI naMdI mai ADI Avai chai* :23 so uThai pucha pakaDanai, pAra utarai chai*124 pAMca sahara chai*125 tachai eka talAva chai*| taThai eka vana chai*|26 talai tapatI velUM chai*| paijAra joDI dAMna de, tikA uThai ADI Avai chai*28 paiharanai, pAra utarai chiN|" jiko dAMna dIjai cha, tiko uThai ADo Avai chai| iti panaramodhyAya sNpuurnn|| rAjA jamarAyajI vaiThA chai*|' raSesara baiThA chai|' itarA mAhe nAradajI bohata teja dhArIyAM thakAM Aya niisriiyaa|' tiNa samai eka vimAMNa Aya niisriiyo*| tiNarA muDhA Age hAthI chai* : idararo vibho chii| so visana lokarai viSai jAya chai|' rAjA jamajI puhacAyanai aayaa| tarai nAradajI pUchIyo* :' 'gayo [chai] Idra kanA ora koI moTo devatA chai? 10 tarai rAjA jama kahIyo* :11 'o rAjA janaka chai*12 so svarga lokarai piSai jAya chai*|'13 tarai nAradajI puchIyo[:]jama rAjAjInai*14 'thAharI deha sonArI chai*,15 muDho kAlo*16 kisai vAsatai*?17 tarai rAjA jama kahyo* : tIna loka chai*19 so mAMrA muDhA Agai Aya ubhA rahai chai*|20 kamAI karai, tisaDI sajhA DuM chu*11 piNa visana bhagata cha,2 so mArA mAthA upara paga denai jAya chai*123 tiNa vAstai muDho kAlo chai*24, deha sonArI chai*125 rAjA janakarai asatrI chai*126 so patibharatA chai*,7 tiNa rAjArI dharatI mai kAla paDai nahI chai*128 A uSA vigara marai nahI chai*|" rAjA asvameda jyAga kIyo*30 tiNa punya karanai, visana bhagata lokarai viSai jAya chai*131 iti SoDasamodhyAya sNpuurnn| nAsaketovAca* : 'burI kamAI karai chai, tiNarI mai sajhA kahI chiN*|'

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Nasaketari Katha * hivai asatrIrA caina kahuM chu : bharatAra pailI jImai, so suMSaNI kahIjai chai*|' bharatAra suM dhoha karai, so koyala hoya / ' sAsU su laDai, tikA TIToDI hoya / ' nityarI kalaho karai, so kAgalI hoya / 7 bharatAra suM kAMmaNa karai, so mIDakI hoya; pachai janama janama vesyA hoya / ' 8 507 brAmaNa krIyA hINa hoya, suMca na rahai, 10 kAga kutarIrI jauna pAvai / " phUla, vaDa, pIpala kATai, so bolo hoya / 12 dAMna detAM varajai so AMdho sApa hoya / 1 3 dhrohI hoya, so bhila hoya / 14 garbhapAtI hoya, so kasAhI hoya * / '' minaSa deha pAyanai, zrIparamesvarajIrI, mahAdevajIrI, vAsadevajIrI, mAtAjIrI, tIratharI, gurarI, mAtApitArI, devI devatAMrI sevA na karai*, suMca mai na rahai, so janama janama naraka mai paDai / " itarAM devatAMrI sevA karai, tIratha karai, vrata karai, dAMna punya karai, so manuSa mugatagAMmI hoy|'17 iti zrIsataramodhyAya saMpUrNaM / ' 6 118 raSIsvarovAca, ' rAjA janamaijI nai> kahayo chai*2 'nAsaketa jamaloka jAyanai, pAcho AyoM chai / pitAnai raSIsvarAMnai o virataMta sUMNAyo / sakoI sAMbhalanai rAjI hUvA * / nAsaketanai raSIsvara kahai chai* : ' A kathA thAM vigara kuMNa suNAvai* ! dhana the ! udAlakajI dhanyaH; jiNarai thAM sarISA putra* !'' titarai nAsaketa kahai chai* : 10 A kathA sAMbhalai, so naraka jAya nahI* : '' mugataro idhakArI hoya ! 12 jama rA[a] jAjIro huMkama chai / 13 A kathA pApamocanI chai* / 14 suNai, sAMbhalai so baikuMTha jAya !' 15 nAsaketa raSIsvarAM Iso jima lokaro virataMta suNAyo / " pApa, punya, dharamI, duSTAtamA tyAMrI vAtAM khii| 7 18 iti zrInAsaketarI kathA saMpUrNaM / ' liSataM zivavarddhana, jaitAraNa maddhe, saM 1786 rA bhAdravA vadi 1 dine / " Notes and References Chapter I 1. in the shape of the mutilated diagram : see note / / 9. janasai // 14. om. at the end of the line II udAlakajI corr. from 'kI // udA0 / / at the end of the line 11 15. 46.

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508 Dr. Charlotte Krause: Her Life & Literature 46. paramasaraNa ( cp. IV 48 ) / / 56. om. line II 85. sIlavaMtI // 101. for danda instead of * li 106. huMvai taThai* / / 109. (sic!) !! at the end of the Chapter III 6. ka in udAlakajIro above the line 23. pAla gesa | 24. om. line 11 at the end of the 88. om. at the end of the line 11 Chapter IV 9. uttara / / 10. anusvara in aid blotted out I om. at the end of the line 11 13. the passage has 41. rahyo / 42. phUMbha // been completed according to I 89 11 0sa0 / / 55. suM. in raSIsuMrajI corr. from 57. * yA in bholIyA corr. ( gamb. ) from degyo / 69. 8 after caturthodhyAya // Chapter V 7. .om. at the end of the line II 22. the same II 23. in from degf 11 Chapter VII 30. gAMdeg = deg0 // 44. nA in mahInA = 'tA // 48. hame // 73. kucItA / / 81. om. at the end of the line 11 83. abhisocana // kIDAMrI kuDa || is used instead of after kubhIpAka and abhIca || the third name reads mahAreravaMta |ro in saMgrAmarohaNa partly on gamb., it looks like 87. instead of our commas // uNI // Chapter IX 1. GR in the margin (cop. ) II lAvai // 2. 8. mArakaMDajI // 17. gohityarAM ku / / 34. Sai || corr. (cop.) 11 41. tiNaro / / Chapter X 19. pAsA suM / / corr. ( gamb.) Chapter XI 3. pAMca joja (cop.) 11 after: II 19. 22. kuMtarA / / from on gamb.

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Nasaketari Katha 509 27. impAramodhyAya / / Chapter XVI Chapter XII 7. kokarai / / 4. vIchu = vIbu / / 10. om. at the end of the 35. udhaimuSa / / line 11 Chapter XIII 14. rAjArInai / / 8. mArai ( cp. note ) / 16. kAlA corr. from kolo 14. bhai = te / / (gamb.) // 27. degdhA = ghaa|| 29. utara / / 37. mo = so // 32. 16 (xvi) after degdhyAya / / Chapter XIV Chapter XVII 9. after , a superabundant 11. kutarorI // fat the end of the line il * 18. saMpUrNan / / 16. tityAna / / 25. om. at the end of the Chapter XVIII line 11 8. the on gamb. || 26. 14 (xiv) after adhyAya / / 16. the colon above the Chapter XV beginning of NA in suNAyo / / 2. kusapoda / / 19. rA bhAdravA vadi 1 (i) dine* in 31. 16 (xvi) after degdhyAya / / the right margin ( cop. ) 11

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Notes Chapter 1 1. On the Jaina diagram, see Hertel, Indische Erzahler 6, Anh. 2, p. 2. The passages 1-13 om. Te. 2-5. In grammatically correct Samskrta, the text would run as follows: sri-sadgurubhyo namah // Nasaketari katha likhyate / sarasvati mahabhage / varade kamarupini // visvarupe visalaksi / devi ya paramesvari // 1/1 ekadanto mahabuddhih / sarvajno gananayakah // sarvasiddhakaro devo / gauriputro vinayakah // 2 // On the spelling see p. 9. 21-23. Cp. the more detailed description in Te, on p. 10, as well as its different reading of 21. 33. The reading of Te ( see p. 10 ) is probably corrupt, not only because of its inferior sense, but as contradicting BeFi I 22 : 'ayuktam uktam bhavata pippaladas tam abravit'. 38. Te 'bayasihajara'blunder: cp. BeFi I 'sadastisahasrani'. 40. Si 'veda kahai chai' absent in Te : cp. BeFi I 24 'smrtir esa sanatani'. 41-44. Absent in Te. The copyist of Si inadvertently repeats the text of 36-40 with slight variations. 46. The text of Te 'aganaparavesa karaso to asatri anaso'is non-sense. The translation of Tessitori 'Entrate nel fuoco (e, se non vi brucera ), conducete moglie' would presuppose ( i ) a lacuna in the manuscript from which Te is derived, ( ii ) the use of paravesa ('entrance') in the sense of Samskrta pravesana ( 'introducing' ), and ( iii ) a custom of examining the bride by an ordeal before making her one's wife ( which Tessitori assumes, stating : "Si tratta evidentemente di una specie di agnipariksa'). From the reading of

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Nasaketari Katha 511 Si, it is evident that the 'aganaparavesa' of Te must be a corruption of aganaparasana. 52. Te 'If bad thoughts arise in your heart, ask Brahman !'. Tessitori wrongly makes the two clauses coordinate in his translation. 59. Absent in Te. 61. 'hatha jodanai', which is absent in Te, agrees with BeFi I 34 'krtanjaliputo bhutva'. 77. Te's reading is inferior : cp. Si ( and Te ) 1.56! 78. Absent in Te. 80. Te different. Si agrees with BeFi 1.38 'madvaco nanyatha bhavet. 84. Beginning of the 2nd chapter in BeFi. 85. See Te! In Te, the danda must be put before, not after 'bhara-tara-su'. The text of Te proves that the kathana of Si is a gloss upon agya. 88. Te 'apachara dithi'. 89-91. Te : "so mana caliyo/tarai tapasi-rau binda dharatina maliyo jaya / tarai Udalakaji-ro viraja khasiyo / tarai kavalaro phula toti-nai !". "His heart was moved. Then, the semen ( see Molesworth as well as Platts s.v. bimda : the translation of Tessitori by 'fascia'is impossible!) of the ascetic fell to the ground. Then the semen of Uddalaka slided away. Then, he plucked off a lotus." The passage in Te is evidently corrupt : whereas the corresponding passage of Si is good and clear. Probably, 1.90 of Si 'The semen of the penance could not be sent to the earth' had originally been added in the margin in order to explain why Uddalaka puts the semen into a flower and makes it float away ( namely, because, by dropping the semen to the earth, the ground of the herinitage would have been polluted, and the well-known prescriptions, such as Manu IV, 151 etc., would have been violated ). Afterwards, the gloss mentioned was taken into the text, in Si in the right place and

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512 Dr. Charlotte Krause : Her Life & Literature without alteration of the sense, in Te in a wrong place, viz. before 89, and without the negative particle ( as otherwise the passage would have directly contradicted the following one ). 94-95. Te 'Rugha-ri'. 97. Te 'eka apasara-nu devata-ro sarapa huvo'. BeFi knows nothing about this apsaras, and, later on, BeFi II.26, a 'sakhi' is ordered to fetch the flower. Perhaps, the apsara Urvasi owes her textual existence to the celestial being to whom, in BeFi II.13, the mother of Candravati is compared. 98. Tessitori conjectures krida for hida, which would agree with BeFi II.24 'ksanam kriladikam krtva". 105. "Then the nose serving as ( literally : becoming ) a womb, the semen entered." Te : 'tarai nasaka-rai peli bija petamahai paravesa kiyo'"Lo sperma per la via delle narici ( le ) entro nell'utero." In Te, an original peda ( for peta) 'womb' was probably mistaken for paido 'path'. The passages III, 94 and IV, 18 speak in favour of this hypothesis. Cp. also the reading of Te II, 28! 106-107. Te Zeka masa/doya masa/tijau masa huyo/tarai Candravati phullatula thi / ( manuscript 'phulatula'). Tessitori does not stoop to justify either this latter conjecture of phullatula, for phulatula, nor his translation of the word by 'gravida', although no dictionary knows either of the two forms. The difficulty arises again from a corruption in Te, whereas Si is correct : it reads 'phula sami tulati'. Now 'sami' is a gloss upon tulati, and 'phula tulati' means 'like a flower'. This 'phula tulati' must have been in the archetype of Te and Si. In Te it was afterwards corrupted into 'phulatula', which the copyist even perhaps mistook for a corrupted compound of 'phula' pl. 'pregnancy', and 'atura''ill', 'sick'. The reading 'phula tulati' however, of the common arche-type of Te and Si, is itself nothing but a corruption of a pres. part. of the verb phul 'to be pregnant', the meaning of which is, at all events, necessary here, especially as the then following passage refers to 'so phula', 'that pregnancy'

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Nasaketari Katha Chapter II Te before 1. 'tarai Uravasi rani-nu kahai", against BeFi, which says that the queen becomes herself aware of the state of Candravati. aya/". 3-9. Te different Te 9: 'maharaja silamata/kana manasa-ro samcara nahi huvo / garadana mari java /. 11. Absent in Te. 14. Te: "tarai kavari-nai palaki-mai baisari vana-mai mela 513 16. The name of the rsi Tinabamdha occurs four times in Si, and always in the combination 'Tinabamdha rasesvara' (II.16; III. 26; 91), or 'Tinabamdha rasesara' (IV.22). In Te, the name occurs five times, and in the following variations: (i) Tinavida rasesara; (ii) Tainavida rasesara; (iii) Tinabada rasesara; (iv) Tinavada rasesvara, and (v) Tainavaida rasesvara. BeFi III.2 merely speaks of 'kascid tapodhanah', nor does Sadala Misra mention a name of this rsi. The explanation of Tessitori, who thinks the name as given in his manuscript to be a corruption of "Tirnaveda', is impossible for phonological reasons. We have again to start from our manuscript. The tinabamdha of Si is a regular Rajasthani formation, consisting of tina, the oblique sg. of the anaphoric pronoun, and of the masculine substantive bamdha Samskrta bandhu, which still occurs in Si. Thus, the name means 'related to him (or: to her )', or 'a friend of his (or of hers )'. In this sense, the expression tina bamdha rasesvara must originally have been employed as an epithet of the rsi who protects the girl, which (later on) was mistaken for the proper name of this rsi. The spelling of Te makes no difficulty (see p. 13). 22. Te 'Rugha-ri'. 23. Te 'mo-nai agala bhava-ri kamai kari-nai etc'. 28. Te 'tarai nasaka-rai paidai ( Ms. padai ) putra huyo', 'per la via delle narici nacque il figlio.'

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514 Dr. Charlotte Krause : Her Life & Literature Chapter III 1. Te 'tina cyara-ro'. 2. Te 'kata-ra". Cp. BeFi III.22 : 'iti rosat tam adaya trnair avrtya bhuribhih', on which Sadala Misra depends (p. 11 ): 'eka ghasa ke bojhe para rakha'. 8-14. The text of the corresponding passage of Te is in a very bad state. Te too says that Uddalaka used to bath thrice a day: in the hours of twilight ( sijyo ) and at noon ( majha ), but does not say that the cage thrice attached to his feet. 17. Te 'balaka-mahai apa-ri dehi-ka sa cena chai'. 19. Absent in Te. 21. Te 'so putra ayo'. 23. Te 'pala posa-nai'. 25. Beginning of chapter IV in BeFi. 25-35. Absent in Te. 29. Te 'ho pita-ji mo-nai akeli alagai nahi', 'Oh padre ! A me non garba ( star ) sola." (?)(?) ( 'alagai' might be a corruption of the avalai which we find in Si !). After 38. Te : putra-nai ulakhiyo' which is against the following passage. 51-53. Absent in Te. 54 ff. Cp. BeFi IV, 10 : 'toyaharanam alepam agnicalasvaham suta karomi tvam sukham tista ....'(Sadala Misra correspondingly). 56. Te 'handi vayana ( Manuscript : vacana ) maji-nai / 'Lavo la scodella di terra e il mortaio di pietra'. 59. Te 'agai dekhai to buharo / coko / handi / vaina (Manuscript : vaina) Nasaketa-ti maji nahi'. 62. Te : 'aja putra buharo / coko / handi / vayana kina-ri maji chai/'. 68-71. Te 'tarai Nasaketa jaya ma-nai kahai'. 74. Te: 'ava nahi'.

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Nasaketari Katha 515 After 77. Te repeats 75 and 74. 81. Te 'kaina vamca-ri chai'. 94. 'Then, the nose serving as a womb ( lit. : the nose becoming a womb), a son was born' (cf. also I.105; II.28; IV.18). 89-97. Te not published by Tessitori. 98. Te IVth chapter. 'tarai Nasaketa kahai / pita-ji mari ma iyu kahai chai/ hu raja Rugha-ri beti chu / nai ma-rai paila bho-ro papa-su putra ho-nai / sari hakikata mata kahi / so pita-agai Nasaketa kahi/'. Chapter IV 1. Te 'samo aya page lago / pujaracina ( Manuscript : pujaracina) kari-nai /apa-ro sigacana de-nai / rasi-na puchiyo / jai maharaja kisai karaja padhariya chail'. 9-10. Te 'hu raja-su ujara karu nahi / tarai rasi Udalaka madindi thetha-su varata raja-su kahi'. 13. Te 'mharai bija khasiyo / : this, or a similar passage, must have been omitted in Si (Cp. 1.89 ). 18. "Then arriving at the womb of the nose' (i.e. at the nose which served as a womb ) : cp. I.105; III.94. Miss. in Te. 27f. Te "Candravati maharo nama chai / mo-nai agala bhava-ri kamas lachana lago chai / so mo-nai vana-mai meli gaya chai i tarai taina-vaida rasesvara kara beti apa-rai acrama le-nai aya !". For 'kara beti'one would expect 'beti kari-nai'! 29. Te om. 32. Te, after 32 : rasi-nu ghana alanila kalasa karaya-nai', 'fece fare al santo molte fresche tazze ( di legno)'. 34. Here Tessitori has completely misunderstood his text. The manuscript of Te read "cahijai so dayaso diyo'. According to the spelling of Te ( which confounds c, ch, and s ) dayaso stands for dayaco 'dowery', and the meaning of the passage is 'he gave the dowery which was wished for', or: 'which was necessary (i.e. suit able )'. As the former conception would be against BeFi (IV.80),

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516 Dr. Charlotte Krause: Her Life & Literature the latter will be right here. It is even probable that Te is more authentical here than Si: the copyist of Si, may have taken 'cahijai' in the former sense and accordingly replaced it by mamgiyau, so that Si now is in direct opposition to BeFi, which makes Uddalaka, on the contrary, refuse all those gifts. Tessitori's publication ends here. 36. Beginning of the Vth chapter in BeFi. 43. Cp. Te's text of I.23. 45. BeFi 'sardhasamvatsaro gatah' ( V.8 ). 48. BeFi V.11 ksinah'. Sadala Misra just so. 52. Very detailed in BeFi. Chapter V 'agnihotrasya me lopo jato tu tvam prati Beginning of the VIth chapter in BeFi. 3. Instead of this vedic reminiscence, BeFi has a long stotra. 13. This anticipated sravanaphala is absent in BeFi. In BeFi Yama bids Nasiketu utter a wish, and the latter asks to be shown the regions of Yama. Chapter VI 15f. This second sravanaphala is also absent in BeFi. But there Yama grants a second wish to Nasiketu, who wishes for his father's pardon. Yama adds: 'ajaraca camaraca caiva sarvadosavivarjitah/bhava yaksac ca viprendra tapoyogabalad iha //'. 17. 'Your family will be in sorrow'? 20. Beginning of the VIIth chapter in BeFi. 23. BeFi 'vayubhaksah' (VII.4 ). Chapter VII 15f. BeFi 'stutibhis tosito devo maya drsto'tisundarah' (VII.18). 17-18. BeFi 'satayojanavistirnam puram durgaparisthitam' (VII.22). In the following passages, there are many differences between Si and BeFi.

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Nasaketari Katha 30. Cp. BeFi VII.26 'duhsthitanam duhkhitanam asramam vitaranti ye (and Sadala Misra, p. 24 'dukhi jan ko palte haim'). 72. Cp. the description of the paths in BeFi XVII.27f. mahanisa tatha meghair andhakaro bhayavahah // tatra tata sthanam atulam krsnameghasamaprabham / drsyate tatra papanam darsanadarsanam kvacit //. 83. The passage in BeFi enumerating the hells is, according to the editor, 'di disperata emendazione'. The series of names given there does not seem to agree with any Puranic or epic text treated by Kirfel in his 'Kosmographie her Inder' (Bonn und Leipzig, 1920). nor is there any agreement between Si and BeFi. Indeed the list of names in our Rajasthani text seems to be even more arbitrary and unoriginal than in BeFi. The original list can no more be restored. But there are several classes of names distinct with regard to their origin. Considering, throughtout Si, ( i ) all the names which are distinctly marked as designations of 'narakara kuda' ( = k. ), or of 'naraka' (= n. ), and (ii) all the names which are not distinctly marked as proper names, and part of which can also be taken for appellatives, we may distinguish the following groups: (A) Samskrta names ( as known from different texts: cp. Kirfel, 1.1. ), given in their original shapes, or somewhat corrupted or modified by phonology, popular etymology etc., such as: (a) Distinct Proper Names: 1. Amdhatasa (n.) 2. Abhica (k.) 3. Kubhi (n.) 4. Kubhipaka ( k. ) 5. Gulapaka (k.) 6. Churidhara ( k.) 7. Jamacoli ( k.) 8. Tapata Velu ( k.) 9. Naruchasa (n.) for 517 Andhatamas or Andhatamisra for Avici for Kumbhipaka for Kumbhipaka for Gudapaka for Ksuradhara for Yamaculli for Taptavaluka for Nirucchavasa

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518 Dr. Charlotte Krause : Her Life & Literature 10. Mahabhayamnaka ( k.) for Bhayanaka 11. Maharoravamta ( k.) for Maharaurava 12. Rorava (n.) for Raurava 13. Lohakara ( k.) for Lohacaraka 14. Sula ( k.) for Sula (b) Designations not marked as proper names : 15. Amdharavana for Andhatamisravapana 16. Karama Kuda for Klmikunda 17. Krama Kuda for Ktmikunda 18. Kusala Kuda for Kasmala ( +kunda) 19. Kusatala Kurda for Kutasalmali ( +kunda ) 20. Jamaparabata for Yamalaparvata (B) Names representing attempts to translate or transcribe Samskrta names in order to make them generally intelligible for the native speaker : originally, perhaps, nothing but marginal glosses : (a) Distinct Proper Names : 21. Argaramri Rasa ( k.) for Angararasibhavana or Angaropacaya 22. Kidamro Kuda (k.) for Krmikunda 23. Mahanamdi ( k.) for Mahahrada 24. Talajamta (k.) for Taptajantu ( cp. glossary S.V. tal) (b) Designations not marked as proper names : 25. Amgaramri Rasa cp. No. 21 26. Ardho Kumvo for Andhakupa 27. Tapati Velu ( or Velum) cp. No. 8 (C) Names originally expressing only certain characteristics, or tortures, of certain hells, but reminding the reader, by form or meaning, of proper names. of hells, and thus mistaken and handed down as such : (a) Distinct Proper Names : 28. Aganadhara ( k.) reminding of Agnijvala and Ksuradhara etc.

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1. 2. Nasaketari Katha 29. Asimocana (k.) 30. Ghiratapaka (k.) 31. Dusajamta (k.) 32. Patipaka (k.)1 Tailapaka etc. 33. Vimsa Kupa ( k.) reminding of Visakunda and Andhakupa etc. 34. Sadagadhara (n.) reminding of Khadgakunda and Ksuradhara etc. reminding of reminding of reminding of reminding of (b) Designations not marked as proper names : 35. Agana Kuda reminding of Agnijvala and Visakunda etc. Jalaukakhya and 36. Joka Kuda reminding of Visakunda etc. 37. Sadagadhapta reminding of Asipatravana (D) a stock of names which seem to be hopelessly corrupted from Samskrta names (or their translations ), whose original forms can no longer be ascertained: 519 Asipatravana Tailapaka Dusikakunda and Taptajantu Putikunda and (a) Distinct Proper Names: 38. Karamasudamna ( k. ) ( = karama [ Skr. krmi ] + sudamna [ Gu. khodana, n., ground washed away by a current? ] ) 39. Kumdanavasikachaila (k.) (-chaila corrupted from Skr. -salmali?) 40. Kesalachaila (k.) (-chaila corrupted from Skr. -salmali ? ) sr. V.P. 202, 32: "putipakesu pacyate". cp. Glossary. 41. Pavitarohana (k.) (-rohana corrupted from Skr. nirodhana?) 42. Samgramarohana ( k. ) ( -rohana corrupted from Skr. nirodhana?)

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520 Dr. Charlotte Krause : Her Life & Literature 43. Surarohana ( k. ) ( -rohana corrupted from Skr. nirodhana?) 44. Bakakalesa ( n. ) ( perhaps baka, a crane, + klesa, torture : in the sense of a hell where people are tortured by cranes': cp. the tortures of Sulaprota in the texts mentioned by Kirfel.) (b) Designations not marked as proper names : 45. Jamapola ( see Glossary s.v. pola ) 83-89. The corresponding Samskrta passages in BeFi are absolutely corrupt. Chapter VIII Throughout the adhyaya, the agreement with BeFi is evident, although many single items differ. 10. hoyanai, 'having become', viz. in the course of samsara. Cp. Ab. IV.21. 21-22. rasabheda ( Skr. rahasyabheda ) 'disclosure of a secret' being mistaken for Skr. rasabheda 'a species of rasa', the following expression 'papabheda', 'a species of crime' was perhaps added in analogy. 25ff. absent in BeFi. Chapter IX On the whole corresponding to BeFi IX. 8. BeFi mentions far more names : on the other hand, the names Astakaji ( Antaka as a servant of Yama occurs in yet other texts : cp. Ab. p. 191; note I), Dhica ( probably = Dadhici, who is mentioned only in Sadala Misra's text, on p. 26 ), and Muni Narada ( who, later on, plays a part in all the different recensions ) are absent in BeFi. Bharadvaji is Bharadvaja in BeFi ( in Sadala Misra Bharadvaja ), and Marakamdaji is Martanda there. 10. This passage looks like a mechanical transformation of 1. Professor Hertel supposes that papa bheda might be corrup ted from an original "padapa cheda'.

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Nasaketari Katha 521 the Samskrta source : cp. BeFi IX.9 ( and 11 ) dvadasadityasamkasah' ( -so respectively ), which is an epithet of the judges (and of Yama respectively ). The sense of the Rajasthani passage is : 'There were burning (i.e., they were burning like ) twelve united suns.' In Sadala Misra's text, the Samsksta passage has been rendered correctly (p. 26). 16f. In the list of the different sinners and their punishments, there are but few agreements between BeFi and our text which is much fuller here, nor does Sadala Misra exactly agree with BeFi. 18. BeFi 'tailayantre'. 20. Cp. BeFi X.6 : 'tatra lohamayi rambha surupa ca subhusita / agnina jvalavati ca anita papino'gratahll'. 25. Cp. Ab. III.52 and notes. 39. Cp. BeFi IX.32 kanyapradanasamaye ye nara vighnakarinah'. 39. Cp. BeFi IX.33 'dane pradiyamane hi yastu vighnai samacaret'. 41. jyas mamhe moto husvai 'those amongst whom he is growing up' (cp. III.24; 32; IV.36). 44. 'Even without killing her'. Chapter X Corresponding to BeFi X. 2-5. The epithets of the different classes of sinners in BeFi X.3 have, in our text, wrongly been connected with those of the messengers of Yama. 3-4. BeFi X.3 'tiksnadanstra". 14. Cp. BeFi X.13 'niyamanas tato dutair darunaic ca vanantaram / patadbhih talavrksaisca gatracchedah prajayate ll'. 22. BeFi X.20 'aramam chedayed yas tv agnimadhye ksipanti tam'. Cp. Ab. IV.29. As to bakakalesa, see note on VII.83. 24. BeFi X.22 'agnido hi' etc., Cf. Ab. IV.52. 25. BeFi X.25 'mste kante parasakta patidrohakari ca ya /

Page #567
522 Dr. Charlotte Krause: Her Life & Literature jvalantam agnisamkasam stambham lohamayam tatha // taptam alingayati sa...'. 28. BeFi X.31 'dusakah sarvasastranam brahmananam (sic!) ca['nindakah']. Chapter XI Corresponding to BeFi XI. 4. BeFi XI.4 'pancayojanavistirna ekayojanamucchritah'. 5. BeFi gives a detailed description of this burning tree, and of the various tortures the sinners have to undergo there. 16. Belloni Filippi has not edited this part of his text. There is, however, a parallel speech of the messengers of Yama, in BeFi XVI.25, which supports my conception of the clause as an interrogative one (do. Si XI.19) 'na srutam yamalokasya darunam vartma durgamam //'. 66 17. Belloni Filippi's summarizing of the corresponding passage of his text by : la mancata offerta dei resti sacrificati ai cani ed ai corvi ....", and his note. 19. See note on 16. .... 22. Cp. Ab. IV.18 and note. 25. parai ayo 'after having come to another woman' : probably a marginal gloss on the adjective paraki, which, by the glossator, was mistaken for a substantive in the sense of parai ( see Glossary) 'the wife of another'. The original sense of paraki nimda karai tinanai.. was most probably 'he who blames (or: offends) another person'. Chapter XII .... Corresponding to BeFi XII. 4. As to gohidai cp. Belloni Filippi's summary of BeFi XII, 1-6 '.... dei messi infernali, che a cavallo di bufali e gazzelle ....', as well as Sadala Misra p. 29 .... kisiko dekho to bhaimse para ....'. 26. Cp. Belloni Filippi's abstract of BeFi XII.21ff. 'A tutte presiede Kala, il fiero ministro di Yama dagli occhi goccianti sangue, che cavalca un gran bufalo'.

Page #568
Nasaketari Katha 523 32-35. These hints refer to the great battle between Kala and the Asura, described in detail in BeFi XII.32-47. The same episode occurs in Varaha-Purana CCI, with full particulars. In the recension of Sadala Misra, it is missing. As to relations between Si and V.P. see below, XVI. In Te, the whole episode is missing : cp. Tessitori 1.c. p. [3] 34. 'Kala flung his lasso, caught him, and ordered him to be brought before King Yama.' Cp. BeFi XII.42 ( 52 ). kimkarais tu mahaghorair nirjita danavadhipah/ kalaksipati tan pasair baddha daitya mahabalah // dandamudgaraghatena vasikstas tatah ksanat / atas ( taih ) kimkarair nita dharmarajagratas tatah // The corruption of this passage in Si is perhaps due to the fact that the idea of Kala as of a servant of Yama was not very familiar to the common reader, Kala being chiefly known as a name of Yama himself. Thus, in XII.26 the name of Kala is omitted, though this person is described there ( see note ), and the passage XII.38ff. seems to be corrupted from what is told in slokas XII.49ff. of BeFi, which contain a praise of Kala's power : for, in 39 of Si, the copyist, mistaking the proper name Kala for a synonym of vela, omitted an original vela after tina, whereas in 38, an original Kala was omitted for the same reason. Chapter XIII The XIIIth adhyaya of BeFi contains a description of the celestial joys, which are treated in the next chapter of Si. About the states of samsara of the different sinners, which form the subject of Si XIII, some hints occure in BeFi XVIII.28-49, a passage of which Belloni Filippi has edited only 9 slokas. In Sadala Misra's text, this chapter about the sinners is completely missing. Compared with the just mentioned passage of BeFi, as well as with the chapters of V.P. dealing with this subject ( CC, 68ff., CCII, 34ff., CCIII, CCIV ), most particulars of Si are different. 5. The babula-tree reminds one of the salmali-tree, which is

Page #569
524 Dr. Charlotte Krause : Her Life & Literature often mentioned as an instrument of torture, especially for adulterers. See Kirfel. That a man who interferes with the wife of his guru becomes a plant, is related in other texts too : cp. Ab. V.36 ( see also note 7). 7-8. Cp. BeFi XVIII.45 'tadita bhagini yena papas tasya bhavisyati / pandurogo bhaven mrtyur jvaradahah sudarunah//'. 10. Cp. V.P. CCIII.16. 13. Our interpretation is supported by Si XIII.26, 9. v. 19. dhana has probably been substituted for an original dana 'corn', 'cereals' : cp. Ab. V.12 and the texts mentioned there, as well as Garuda-Purana CCXVII.18; Markandeya-Purana XV.9. 25. tikaja maro goha-raro pavai, i.e., 'this very woman gets a destruction in the manner of a lizard', i.e. she is crushed under foot as a lizard. Cp. Ab. V.27. 31. he gets the fate of a stone' (or : of a rock ). Cp. Ab. IV.60-61. 32. 'he who takes for himself what he has given', cp. Ab. V.46. 35. Cp. Ab. V.9. Chapter XIV Agreeing, in general, with BeFi XIII ( and XIV). * 3. BeFI XIII.1f. dharmisthanam pravaksyami sruyatam dvijasttama/ ghetaksirani mistannam ksaudrakhandodakani ca // pakvannarasayas tatra yathestasca'nnarasayah/ kauseyam tu varas vastram bhusanabharanani ca II. The five rivers of Si remind us of five of the seven liquids of the seven ring-shaped oceans surrounding Jambudvipa, salt-water and alcohol being of course omitted. 14. rita damna de : cp. BeFi XIII, 11 stukalabhigami ca'. 15. parca agana sajhai : cp. BeFi XIII.18 'pancagnisevino viprah'.

Page #570
Nasaketari Katha 525 525 16. Cp. Si XI. 17 and note. 20. Cp. BeFi XIII.23 yo dadati mahaksetram dhanyasaliprapuritam / sa yati paramam sthanam vimanaih svargagamibhih // Chapter XV 1-10. corresponding to BeFi XV. Besides here as BeFi XV, 1ff. ( and Sadala Misra p. 31 ), the river Puspodaka occurs in MBh III.199,56f. (Roy 1810, p. 525 ). But whereas this miraculous river is described as a place of happiness in BeFi ( Sadala Misra ) and in our text, it is, in MBh, a means of examining the dead men by a kind of ordeal, giving agreeable cool water to the virtuous and pus to the bad. Te. 'kapoya'(cp. Tessitori p. [3] ). 11-30. What is told here, goes with BeFi XVII, which is, however, more detailed. The XVIth chapter of BeFi ( with which Sadala Misra agrees ) has no parallel in our text. As to Vaitarani and the famous Vaitarani-cow see Scherman and Kirfel. Cf. also BeFi XVII.37ff. Chapter XVI The few and dark passages of this adhyaya of Si correspond to what is told in BeFi XVIII.1-23 and XIX in 53 slokas about Narada's visit of the hells. The matter is as follows: Once, Narada visited King Yama, sent by Visnu in order to superintend the administration of justice exercised by Yama. While Yama and Narada were saluting each other ceremoniously, there appeared, with much pomp and with music, thousands of heavenly cars, at the head of which the king of the gods approached, riding his elephant Airavata, surrounded by celestial nymphs, and followed by many horses and elephants. At this sight, Yama suddenly fled away, together with his ascetics, into his palace, while his messengers ran away in all directions, and the hosts of the preta too. When Yama ventured forth again, Narada asked him why he had fled. Then follows the answer of Yama : in the manuscript B of BeFi immediately, in A after Yama has asked Narada's pardon for first arranging

Page #571
526 Dr. Charlotte Krause: Her Life & Literature his affairs, and after he has given his commands to the messengers (all this is described with full particulars ). In answering Narada's question, Yama tells him about King Janaka's faithful wife Satyavati, who, on account of her virtue, was taken upto heaven in a celestial car, and revered by all the gods. He concludes with the confession that he has no power whatever over virtuous people, of whose tejas his messengers also were greatly afraid. After learning this story (which, in the beginning, Yama had called a great secret), Narada returns to heaven. And now follows the conclusion of all the Nasiketopakhyana: Nasiketu has finished his story, the ascetics return home, and Vaisampayana adds a sravanaphala : srutva ce'mam katham divyam pavitram papanasinim / sarvamllokan atikramya yanti te ca'maravatim // Sadala Misra agrees with BeFi. Now, Belloni Filippi has drawn attention to the older recension of this episode in the V.P. There, we do not hear anything about Indra, but there appear heavenly cars, in which ascetics are sitting with their wives and kindred, passing across Yama's head, tearing down his wreaths. Yama becomes pale with anger and fear, and being questioned by Narada, confesses that he has no power to resist the mighty ascetics who were jeering at him. At this very moment, a beautiful woman appears, in a heavenly car, and bids Yama not to be angry with those powerful and virtuous people, who ought to be revered in all submissiveness. Yama shows his reverence to the beautiful 'pativrata', falling at her feet. Asked by Narada, why he had turned pale, and why he had revered the 'pativrata', he tells him of Janaka's virtuous wife, whose name, in V.P., is Rupavati, and who was a pativrata too, whom all the gods were serving and revering for her virtue. Her story is told with all particulars. This recension must also be taken into consideration. For, with regard to certain features, our Rajasthani text shows a closer relationship to V.P. than to BeFi. Thus, Si XVI.22-23, a passage

Page #572
Nasaketari Katha 527 which has no parallel in BeFi, agrees with what is told V.P. CCVIII. 8-11, and can only be understood, if the whole situation described in V.P. is well-known. Moreover, the strange question of Narada in Si XVI.15-17 and Yama's affirmation in XVI.24-25 directly seem to point towards relations to V.P. CCVIII 3, 5-6, and 7, where the radiant and powerful king of the lower world changes his colour out of fear and anger, when the ascetics pass over his head and tear down his wreaths: vivarnavadino raja prabhatejovivarjjitah/ acirad eva sanjatah krodhena bhrsaduhkhitah // 3 // api tvam bhrajamanastu pasoh patiriva'parah / kasmat te sobhanam vaktram ksanad vaivarnatam gatah // vinisvasan yatha nagah kasmat tvam paritapyase/ rajan kasmad bibhesitvam etad icchami veditum // 5-6 // vivarnam jayate vaktram susyate na ca (sic!) samsayah / yan maya idrsam drstam sruyatam tanmahamune // 7 // Such relations would be possible under the supposition that Si goes back to a recension of Nasiketopakhyana in which the above episode was told in a way corresponding to that of V.P., and that some later story-teller, who laid more stress on Yama's anger than on his fear, related that his face turned black with wrath instead of pale with fear, whereas the rest of his body remained radiant as before. The particulars mentioned in Si XVI.8 'King Yama accompanied (him, or them) with good wishes for (his, or their ) arrival' even directly contradict that of the flight of Yama as told in BeFi, and would likewise presuppose the knowledge of the recension of V.P., according to which the pativrata at least (who is sitting in a celestial car together with her husband), is revered and honoured by Yama. That our compiler has confounded the pativrata ( who really appears) with the wife of King Janaka ( who is only told about) is not to be wondered at. 6. 'it was Indra's property', cp. BeFi XVIII.16 'airavatasamarudho devarajah purahsthitah /

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528 Dr. Charlotte Krause : Her Life & Literature 10. 'Did there not depart, together with Indra, another great deity?' 29. "That woman does not die without her wish' : cp. V.P., CCIX.8 ( also 10,12,13, etc. as a burden in a long stotra praising the pativrata) 'sa na motyumukham yati evar ya stri pativrata' etc.; 28 originally was perhaps a marginal gloss, which crept into the text in a wrong place : apparently, it ought to stand after 29. Cp. V.P. CCVIII.30 'na vyadhir na jara mrtyus tasmin rajani sasati', which refers to Mithi, the krtayuga-shape of existence of Janaka, and the husband of Rupavati. 31. Cp. BeFi XIX.5 'asvamedhakarah sada". Chapter XVII The XVIIth chapter of BeFi contains a list of the streets in Yama's world. Our text here speaks of the re-births of the sinners, which had already been dealt with in the XIIIth adhyaya. The statements of Si are throughout arbitrary and apparently independent of the parallel passage of BeFi (XVII.28ff.). 10-11. Cp. Ab. V.17. Chapter XVIII As to the contents of BeFi XVIII and XIX, see above under XVI. What is told in our Si, corresponds to the contents of the last slokas of BeFi XIX, where, however, the sravanaphala is spoken by Vaisampayana. 19. The colophon, which is written in a mixture of Samskrta and vernacular, has been translated on p. 3, q.v. ( bhadrava (Gu., m.) = the month Bhadrapada; vadi ( Gu. vada, vadi f. ) = Samskrta vadyapaksa; sam= abbreviation of samvata, = Samsketa samvatsara (Gu., Hi.)).

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Grammer In the paradigms, only really occurring examples have been taken account of therefore, it was necessary to combine many paradigms of forms of different examples. Forms of frequent occurance are marked by 'etc.', whereas rare ones are given in all occuring instances. I. Accidence (A) The Noun SS 1. 1. Primary Cases 1. Strong Nouns in -o (masc. ) : Sing. daravAjo etc. daravAjA etc. Nom. Obl. Ag. Loc. daravAje etc. 2. Strong Nouns in -i ( masc. and fem.): Sing. Plur. duSTI etc. pApI etc., m.n.f.; sahelIyAM f. 3 pApIyAM etc.; dUrAcArayAM satavAdI etc. caMdrAvatI etc. Nom. Obl. Ag. Loc. 3. Weak Nouns (masc. and fem.): Sign. hAtha etc. manaSa etc. Nom. Obl. 1. exception: MS. IX.17. 2. exception: MS. XI.22. 3. an. 4. exception: MS. X.19. Plur. 'daravAjA' etc. thAkai' etc. Plur. hAtha etc.; vAtAM etc.; muSA etc. hAthAM etc.

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530 Dr. Charlotte Krause : Her Life & Literature Ag. nAsaketa etc. raSesvarAM etc. Loc. get etc.; afe, afe' aia etc. $ 2. 2. Secondary Cases The 'Secondary Cases' are formed by adding to the obl. the 'younger case-endings' (cp. L.S. p. 328 ), which are : 1. declined as strong nouns in -o and i: Genitive : -1, -; --, -- 2. indeclinable : Accusative : -*; -7: - Genitive-Dative :-* SS 3. 3. Tertiary Cases The 'Tertiary Cases' are formed by adding post-positions to the obl. : 1. Ablative-Instrumental : H: ; U; T; pat : 21 : SATI 2. Locative : #; FIT ( As to further relations expressed by post-positions, cp. $ 19.) $ 4. 4. The Formation of Feminine Nouns 1. To the strong masc. stems in -o as well as the weak masc. stems in -da correspond special strong fem. i-stems which are regularly inflected, e.g. : (a) Strong stems : 39347, 37 oft; o'sit, oftimit; etc. (b) Weak -oastems : masc. : siroda, actdia, prida. fem. : 14ciai, garfeladat, uidcat, Ascidi, hedat. 1. the forms in - and - an.; a primary loc. of a weak fem. noun does not occur. 2.-7, -a, and -- an ( see Glossary ). 3. -] and jan. ( see Glossary). 4. The genitive-dative in - is homonymous and etymologically equivalent to the loc. of -!

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Nasaketari Katha 531 2. The other weak nouns have only one form for both genders. Cp. the fem. adjectives : 3796, 3774 TRUT, 7798, g ik 3. There exist, however, some old feminine nouns in -i to which weak masc. nouns correspond, as e.g. : 37UCIS, 37uisici; 248, tapatI; tulatI; pApamocanI. $ 5. 5. The Formation of Adverbs Of adjectives as well as of both participles a kind of adverbs are formed, which exactly correspond to the obl. plur. : cf. SS 27 and SS 29. (B) The Pronoun I. Substantive Pronouns $ 6.(I) The Primary Cases : (a) The Personal Pronoun First Person Sing. Plur. Nom. Obl. FET, HIE, FT, HI Ag. Plur. Obl. before -nai Second Person Sing. Nom. DI Obl. thAha, thA Ag. Obl. before -nai at A kind of honorific pronoun of the second person is 75, HERIST 'Sir', 'your honour', which is inflected as a weak noun ( see Glossary ). ( In order to show respect, the syllable it is often added to nouns, in one case even to a verb ( see Glossary ).) (b) The Reflexive Pronoun Sing. Plur. Nom. ApaNai Obl. Apa

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532 Dr. Charlotte Krause : Her Life & Literature Sing. Ag., Loc. ApaNai, ApaNa (Gen. Aparo, ApaNo [?]) (c) The Anaphoric and Correlative Pronoun Sing. Plur. Nom. so; tiko m., tikA f. so, tike Obl. tiNa', tiNa tiNAM, tihAM, tyAM Ag. tiNa tiNAM (d) The Demonstrative Pronoun Plur. Nom. o m., A f. e, ai Obl. iNa uNA Ag. (e) The Relative Pronoun Sing. Plur. Nom. faent m. jike Obl. jiNa jyAM Ag. (f) The Interrogative Pronoun Sing. Plur. Nom. kuNa, kuMNa m.; kyuM, kAMI neutr.' Obl. kiMNa kiMNa, kiNa (g) The Indefinite Pronoun Sing. Plur. Nom. koI m.', kAIka f. keI, keIka Obl. gols m. kyAhI Ag. Ag. 1. Used also in a relat. sense : see Gloss. 2. Used also in a demonstrat. sense : cp. Gloss. Also in Modern Marawari, this pronoun has a special neuter form ( kAMI, kaMI, kauM), though a special neuter gender does not exist ! Cp. $ 9, Note 3 ! 4. Cp. 8 9, Note 3 !

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Nasaketari Katha 533 Plur. (h) The Pronoun of Quantity Sing. Nom. Hilm Obl. koI Ag. SS 7.(II) The Secondary and Tertiary Cases : The secondary and tertiary cases are formed in the same way as those of nouns. The irregular obl. which is required in the acc. of the pronouns of the Ist and 2nd persons sg., as well as the irregular gen. of the reflexive pronoun have been incorporated into the above paradigms. 8 8. II. Adjective Pronouns (1) Regularly inflected as strong nouns : (a) Demonstrative : Sari, * 'this' 3011, of 'being there' LEQI, oast; $H, degFT; FHI, degFIT; $HET, degFT; FHET, degFT; faust, 27 'talis'. (b) Relative : FETHET, degET; "qualis'. (c) Interrogative : FAHPH; PHI, ; Parritati; qualis'. ( II ) With inward inflection : Interrogative : fo45740, m. pl. fon 46P 47; *Fonstech, m. pl. f6451405; feasin, m. pl. festoh', 'qualis?'. $ 9. III. Adverbial Pronouns Temporal Local Causal Modal Demonstr. facit 378, 38 Correlat. nd, notc) Relat. jaThInai 1. A femin. does not occur.

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-534 Dr. Charlotte Krause : Her Life & Literature Interrog. kyu kaThe Indef. kadeI SS 10. (C) The Numerals (I) Cardinals 1 eka 3 tIna 'three' 4 cyAra 5 paMca, pAMca 6 cha 10 dasa 12 bArai 50 pacAsa 86 chayAsI 1,000 hajAra, sahasra, sahasa 10,000 dasa hajAra (II) Emphatic Cardinals tInuhI 'all three' (III) Ordinals dujo; bIjo 'second (D) The Verb $11. (I) The Verb Substantive : 'to be' (i) Present Plur. 1st Person 2nd Person 3rd Person (ii) Past Sing. Plur. masc. fem. (iii) Present Participle thako, ko, regularly inflected as a strong noun. ( II ) Inflection of the Regular Verb $ 12. (i) The Verbal Nouns (a) Infinitive (inflected as a weak noun): karaNa etc. Sing. Hao TH chai, chai thI 1. Originally : the nom. sg. m. of the indefinite pronoun ( cp. 86g ). 2. Originally : the neuter of the interrog. pron. ( cp. SS 6f. ).

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Nasaketari Katha 535 (b) Noun of Agency (occ. only in the nom.): Uer etc. (c) Conjunctive Participle : (a) the simple stem : raha (B) in -i after a consonant : mAMji, rAdhi in -y after a vowel : Aya, bulAya (y) in-nai: karanai etc. (8) in -inai after a consonant: Afat etc. in -inai after a vowel : FISH in -ynai after a vowel : GRA, ETA etc. (d) Present Participle' (infl. as a strong noun ) : (a) of stems in a consonant : art, at etc. (B) of stems in a: jAto, tI; Avato, tI () of stems in e: art, at (8) of stems in o: hu~to, tI (e) Past Participle' (infl. as a strong noun ) : (a) of stems in a consonant: el, ei; petit, opt etc. (B) of stems in a : 31141, - etc. (y) of stems in e: (8) of stems in o: E341; BTT, - ; gat; huMvo; hUMvo; joyo SS 13. (ii) Root Tenses (a) Old Present (a) Consonantal Stem Plur. 1st Person doe*, *, * 2nd Person Et* 3rd Person kahai etc. (B) a-stems. Sing. Plur. 1st Person jAu* jAvAM dIyo Sing. 16. fears: the resp. f 16. *means : the resp. forms occur only in the periphr. pres.

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536 Dr. Charlotte Krause: Her Life & Literature 2nd Person 3rd Person etc., , jAvai etc. (y) e-Stems 1st Person 2nd Person 3rd Person (8) o-Stems 1st Person 2nd Person 3rd Person 2nd Person (B) a-Stems. 2nd Person (y) e-Stems. (b) Imperative (a) Consonantal Stems. Sing. pucha etc. 2nd Person - 1st Person 2nd Person 3rd Person (B) a-Stems. Sing. ghuM* to Sing. 2nd Person (c) Respectful Imperative Sing. kahaje 1st Person huvai hoya, havai, huMvai (d) Future (a) Consonantal Stems Sing. GI, 3119 Sing. Sing. karasuM lAbhasI sISasI Sing. AvasuM, sUM -- jAya etc. Avai etc. Plur. de, dIyai Plur. 1 For the huMvo hoya Plur. airci, het Plur. jAvo etc. Plur. dyo Plur. 319 Get Plur. karasyo 1 Plur.

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Nasaketari Katha 537 Sing. Sing, - 2nd Person 3rd Person Avaso (7) e-Stems. Plur. 1st Person 2nd Person 3rd Person (8) 0-Stems. Plur. 1st Person 2nd Person 3rd Person As to the phonological changes, cp. p. 5f. (iii) Periphrastic Tenses Periphrastic Present Sing.. Plur. 1st Person To j etc. 2nd Person karo cho 3rd Person etc. kahai chai etc. SS 14. (iv) Participial Tenses (a) of the Present Participle : (1) (a) CAT 'I am not doing.' (b) Tent etc. "They were staying.' (2) Pori eft etc. She was doing.' (b) of the Past Participle : (a) Of Intransitive Verbs : 1. (g) 3r etc. 'I came.' 2. (C) 21 j etc. "I have come.' 17. Besides these genuine participial tenses, there occur homo geneous combinations of the participles with the verb subst., in which the participles retain their original function as nouns : cp. $ 29, 3.

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538 Dr. Charlotte Krause : Her Life & Literature 3. (huM) gayo tho etc. 'I had gone.' (B) Of Transitive Verbs : 'I told.' 'I have told.' 1. (maiM) kahyo etc. 2. (maiM) kahyo chai etc. 3. (maiM) kahyo tho etc. (c) A kind of Subjunctive Mood is formed by means 'I had told.' of the pres. part. of ho: ' huM huM mara gaI huMtI SS 15. ( III ) The Causatives 1. The Simple Causative 'he would have come. ' 'she will, perhaps, have died.' (a) Of Verbs with a short root-vowel : (a ) The vowel is strengthened by Guna : mAra phera mara phira (B) The stem is amplified by final -A tapa tapA paraNa paraNA suNa suNA giNA vatA (b) Of Verbs with a long root-vowel : (a) The vowel is reduced and the stem amplified 1. by final -A mAMga phADa maMgA phaDA lagA diSA bulA 2. by final -ADa, which becomes -vADa before a vowel : SA lAga deSa bola 1. Only these two examples occur. SavADa

Page #584
Nasaketari Katha 539 3. by final -37161: diSAla (B) The unchanged stem is amplified 1. by final -371: pohacA 2. by final -3715 which becomes -ais before vowels : dhovADa 3. by final baisANa 2. The 'Double Causative' The 'double' or 'second' causative is formed by reducing the final -371 of the simple causative and adding -01 : [Gu. 1951 ] Ona SS 16. (IV ) The Passive Voice 1. Old Passive As in Modern Rajasthani, a passive is formed by adding -$57 to the stem. The following types are found : (a) Consonantal Stems: The kahIja etc. (b)a-Stems : 97 pAIja etc. (c) ?-Stems : dIja etc. 2. Periphrastic Passive! There is also a passive formation, in which a past participle and the present of H1 are combined; it has always a potential sense ( like the modern Marawadi $x7-passive, the Western Hindi 377- passive, and the Gujarati verbal compounds of the root 3). The following cases occur : melyo na jAya / Hotel a gre 'could not be put' Got 7 gry 'cannot be known' Ar gai 'may we be beaten' 1. Cp. Modern Marawari afcuit etc.

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540 Dr. Charlotte Krause : Her Life & Literature SS 17. (V) Irregularities 1. Irregular Past Participles : 1 kara na vaha 5 | | | 2. Irregular Respectful Imperative : kara (E) Indeclinables SS 18. I. ADVERBS kI dho*, kIno*, kIyo*, kIvo dIjo [ ? ], dIgho* lIdho* dITho* gayo * baiTho pugo lAgo* 3. Irregular causative : pI pA 4. Irregular Old Passive : kara kIja kIjyo 1. Old Adverbs of Different Origin ( a ) Local : Age upara, uparai bAhira bhItara, mAhe (b) Temporal : Ajanai Aja paila pachai 'in front' 'above' 'outside' 'inside' 'to-day' 'upto now' 'afterwards' 1. *corresponding to modern Marawari. 2. Gu. besa. 3. Gu. yuga. 4. Gu. lAga.

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pailA (nai) hivai (c) Modal : phera bahuta, vale SAlI sA $ 19. II. Postpositions Nasaketari Katha bohata 2. Adverbs recently formed (a ) by weak adjectives without any change : 'constantly', sAthai sA Agai upara kanai 'once' etc. (b) from strong adjectives by putting them into the obl. plur. : bhalA 'well'; rUDAM 'properly' 3. Pronominal Adverbs: see SS 9. sA sArUM hArai heThai 'at first' 'now' 1. Requiring the Oblique : Besides the postpositions which represent the so-called 'tertiary case-endings' ( see SS 3 ), there occur the following instances : paihalI, pailI mAMhIM sUM vigara' 'back' 'much' 'again' 'in vain' 'together' 1. Sometimes used as a preposition. 'before ' 'on', 'upon' 'at', 'on', 'to' 'previous of' ' out of ' 'without' 'with' 'for the sake of' 'in the company of' 'below' 541

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542 Dr. Charlotte Krause : Her Life & Literature on cco tathA 'or' 2. Postpostions, which, being still felt as a kind of substantives, require the gentive. (a) in- : ard, and fall, fait 'in', 'on', 'at', (b) in - : 'in the way of SS 20. III. Conjunction 1. Coordinative : (a) copulative : 7,7 'and' 'as well as' piNa 'moreover' (b) disjunctive : * (c) adversative : forum 'but 2. Subordinative : (a) opening an apodosis: a1, then' etc. (b) opening an oratio recta etc. (like Skr. 75, 79): 37,5 (c) opening a temporal clause : 51, GO= 'cum inversum' SS 21. IV. Particles 1. Interrogative : HII = Latin 'num' 2. Negative : na, nahIM 'not' mata used in injunctive clauses 3. Enclitic Particles of no distinct shade : so = Samskrta sa at = Greek ye. foot = "thus', 'so' etc. SS 22. V. Interjections 1. Of Vocative : 7,7 2. Of Pain : 6797, IIFE 3. Of Praise : ERI, ET

Page #588
Nasaketari Katha II. Syntactical Remarks (A) Noun and Pronoun SS 23. I. The Functions of the Single Cases 1. The Nominative occurs in the function (a) of a nominative, e.g. so piMjaro sAM pAMNI cAlIyo III 7 (b) of a genuine accusative, in order to mark the direct object, e.g. cart anfet kapaDo corai 2. The Oblique' is used I 82 IX 31 (a) before most postpositions, e.g. mArA mAthA upara XVI 23 (b) of adjectives and pronouns dependent on substantives in any case but the nominative (except the cases treated in SS 24), e.g. sagalA sahara VI 12 fam 31Hi X 25 543 (c) answering the questions 'where?' 'whither?' 'when?' 'how often?' etc., e.g. ratha baiThA XIV 23 jamaloka jA IV 53 madhya sanAMna page lAgo III 11 tInahI virIyAM page lAgo III 10 (d) before adjectives expressing resemblance : phUla saraso jala XV 3 thAM sarISA putra XVIII 9 As to AparA sA caina see note on III 17. 3. "The Agent' is the case of the acting person in the compound tenses of the past participles of transitive verbs: 1. For two special modes of employment of the obl. pl. see SS 18 2, 29 4.

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544 Dr. Charlotte Krause : Her Life & Literature mai kahyo I67 raSesvarAM suMNIyo V20 the kahI so bhalA IV 50 Also in the conjunctive participle of transitive verbs : tiNA monai dilAsA denai I 92 4. The Locative answers to the questions 'where?' 'whither?' 'when?' etc.: page lAo III 9 Aparai Azrama AyA I54 tiNa samai XVI 4 abakai bhava III 9 5. The Genitive in -ro etc. is used exactly like a strong adjective : (a) Regularly as a genitive, e. g. brahmAjIro putra 116 (b) As a kind of possessive dative : tiNaro Azrama chai 120 6. The Accusative in - is (a) the case of the direct object : tarai udAlakajI nAsaketanai phera pAcho melIyo III 78 (b) the case of the indirect object : asatrInai lobha diSAyanai X 29 brahmajInai pucha I71 (c) a kind of possessive dative : tiNanai sarApa hUMvo tho 7. The Genitive-Dative in -rai is used (a) as a real genitive, but is of rather sporadic occur rence : mArai pitA udAlakajI chai III 46 so rAjA rugharai dAsI huI 197 (b) as a possessive dative : pitAghAtIrai sUlaroga hoya XIII 6

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Nasaketari Katha 545 (c) as the case of the indirect object : pApIyArai mAra de chai XII 31 8. The Ablative-Instrumental occurs in all the different functions of the Sanskrit ablative and instrumental: (a) comitative : dasa hajAra sahelIyAM suM ... AI thI 195 (b) instrumental : mudagarAM suM mArIjai chai VII 77 (c) agential : kutAM kanA suM phaDAIjai chai IX 27 (d) local : nAsikA su putraro janma huvo II 28 (e) causal : tiNa suM jama loka jAyanai VII 11 (f) modal : beTInai DAhico dohitAnai bhalI bhAMta suM denai IV 35. . SS 24. II. Hypotaxis of Nouns 1. Concord (a) Each subordinate noun or pronoun agrees with the ruling one in number, gender, and in the primary case, e.g. Dir. tAMbAro darabAjo VII 37 rudhavaMsarI asatrI I81 vratarA karatA VI9 tiNarI AMSa IX 38 Obl. thArA mana mai I52 tiNa rAjArI dharatI mai XVI 28 loharAM tavAM upara X9 mAthArI pIDA suM XIII 10 Old Loc. : pUrabarai daravAje VII 35 (b) Pronouns depending on a noun in the loc., are put in the oblique, e.g. tiNa peDai VII 76

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546 Dr. Charlotte Krause : Her Life & Literature (c) Generally, only the subordinate noun is put in the loc., and the ruling one in the obl., e.g. udAlakajIrai Azrama III 38 Aparai Azrama 154 abakai bhava II 24 kAlai varaNa XII 6 $ 25. 2. Construction (a) The subordinate noun regularly precedes the ruling one, e. g. moTo raSesvara I 17 devatAMro mAlaro rASaNahAra VIII 2 Now and then, however, it is postponed, especially in the case of a weighty adjective or of a participle, e.g. parAI lugAI kanai mAMDAMI jAya x9 lohI rAdhi mahAduragaMdha IX 29 (b) As a rule, the subordinate and the ruling noun succeed each other immediately. Examples see in 8 24. Only sometimes they are separated by other parts of the sentence. Besides the two last examples given above, cp. IV 68 : deha mAMhiM sUM jIva nIsarIyo so jamaloka gayo chai jIva 8 26. III. Parataxis of Nouns __ 1. The strong nouns in i from solid Dvandva-compositions with a following coordinate noun, their i remaining uninflected, whereas the following noun is declined in the ordinary way, e.g. : pApI durAcArIyAMnai X7 devI devatArI XVII 16 etc. 2. The strong nouns in o and the weak nouns form looser compositions, in which the first part keeps its primary case-ending, and which are characterized as a sort of nominal compounds only by omitting the postposition of the first noun, e.g. : devatAM sAdhAMnai XI 25 sIyAM maratAMnai VII 44

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Nasaketari Katha 547 827. IV. Adjectives and Adverbs 1. The adjective has often the function of an adverb, e.g. nityarI kalaho karai XVII 7 so uThai ADo Avai chai XV 22 etc. 2. In other cases, the regular adverb ( cp.8 18, 2 ) is employed, e.g. mArI kAyA rUDAM rASajyaujI IV67 the kahI so bhalA IV50 SS 28. ( B ) Pronouns As in the modern Rajasthani-dialects ( cp. L.S. p. 10 ) the relative pronoun is often used in a demonstrative sense : cp. V.13, VII.86, IX.36,X.7,X.26,XV.2,XV.10. On the other hand, the anaphoric pronoun is once used in a relative sense : cp. VI.29. (C) The Verb 8 29. I. The Verbal Nouns __ 1. The Infinitive, though inflected as a noun, keeps its verbal character by governing the accusative etc., e.g. gaMgAjI nitya sanAMna karaNanai AI thii| saMsAra tiraNaro mAraga vatAvo XV.12 Sabara leNanai Avai chai XII.39. 2. The Noun of Agency governs the genitive, and is thus characterized as a genuine noun : deharo damaNahAra I.18 saraba dharamarA jAMNaNahAra V.20 bhUSAMnai anarA deNahAra VII.34 3. Besides their verbal functions as special tenses ( cp. $ 14), the participles often bear the character of genuine nouns, even in combinations with the verb substantive. Combinations with transitive verbs are construed differently : (a) Nominal construction : pApa punyarA karatA IV.8 kiMtaraika kAmaya dhArIyA cho IV.4 I.5

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548 Dr. Charlotte Krause : Her Life & Literature (b) Verbal Construction : devatAMrI sevA karatA VII.53 mai kahyo I.67 caMdrAvatI kahyo IV.25 4. Of both participles, a kind of 'Adverbial Participle' is formed by means of the obl. plur. m., corresponding to the homonymous formation of Modern Marawadi (cp. L.S. p. 26). It is used independently, and in the sense of immediately on doing', in doing' etc. as in : sanAMna karatAM III.9 mAraga sAro cAlatAM XV.16 bohata teja dhArIyAM thakAM XVI.3 5. The conjunctive participle has the same form in the active as in the passive sense. Cp. Ayanai I.25 tiNAM monai dilAsA denai III.92 830 II. The Tenses 1. The Old Present is used (a) (as in modern vernaculars ) as a kind of Present Subjunctive, especially in negative and in ( chiefly contrary-to-fact) conditional clauses : thArI bulAI koI nAu III.74 .jama Avai to SAlI jAya IV.61 (b) almost regularly in relative clauses in the Present Tense, e.g. : devatAMro mAla corai tiNanai kubhI naraka mai nAMSai chai X.17 guranai na mAnai tiNanai karamakuDa mai nAMpai chai IX.28 (c) now and then simply to denote a Present Indicative, e.g.: pachai paMSeru avatAra de X.16 dAMna denai giNAvai so nArakI mai paDai / kAga kutarA kanA phaDAvai chai XI.22

Page #594
does not occur. Nasaketari Katha regularly with the root, of which a Periphrastic Present 2. Both Imperatives occur only in an affirmative sense. As to negative injunctions, cp. SS 34 v. 3. The Future is used (a) to denote a future action : pAcho AvasUM IV.65 thArI kathA sISasI nai suNasI tiNanai jamaduMta koI Avai nahI VI.15 (b ) in the sense of an Imperative, as in agana parasaNa karasyo to astrI ANasyo 4. The Periphrastic Present is used (a) regularly as a Present Indicative, referring to any kind of present action, state, or institution, such as e.g. tisaDI sajhA ghuM chu XVI.21 mAro pitA tonai bulAvai chai III.72 (b ) as a Historical Present, cp.e.g. hivai nAsakenai raSesvara puchai chai na kahai chai rainAsaketa hai chai 5. The Tenses of the Present Participle. (a) The simple verbal Present Participle occurs (a ) once as a potential Present : to ujara koI karatA nahI IV. (B) twice as a durative Past Tense : dasa hajAra sahelIyAM rahatI II.4 olaSatA kanA nahIM (b) The Present Participle with Past Tense .... * pipalAda raSesvara AyA .... taraihUM ruMdana karatI thI phUlatI thI 6. The Tenses of the Past Participle. (a) The simple Past Participle is the ordinary historical Past Tense : naisi 549 1.46 III.90 I.107 XI.16 and 19 occurs as a durative I.24 1.25 VII.2 VII.8

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550 Dr. Charlotte Krause : Her Life & Literature (b) The Past Participle with is the ordinary Perfect Tense: tarai hUM rAja kanai Ayo chu I.73 mai to saMkSepa mAtra kahyA chai VII.88 (c) The Past Participle with an in the ordinary Pluperfect Tense : nija sanAMna karaNane AI thI I.95 nAsaketanai .... .... melIyo tho IV.37 831. III. The Periphrastic Passive always has a potential sense : see $ 16. $32. IV. A kind of Middle Voice is formed by prefixing to the verbal forms the adjective uro, rI ( which corresponds to modern varo and oruM): pijaro uro lenai III.15 caMdrAvatInai urI bulAI IV.32 denai uMrA le XIII.32 $ 33. V. Verbal Compounds . A kind of compounds are formed from the different conjunctive participles by combining them with such verbs as A, jA, nIsara, raha. Such compounds 'may be said to supply the place of verbs compounded with prepositions in Latin and Greek, or that of such particles as on, down, away, united to verbs in English', as Tisdall states with regard to the Gujarati compounds in his Gujarati Grammar. In our text, the following compounds occur : Aya nIsara 'to approach', 'to appear' mela A 'to take away' le A; lyA; or le jA 'to take with oneself' dene jA 'to give' (in an emphatic sense ) posa kara 'to keep feeding' kara raha; or karanai raha 'to keep doing' Sometimes, however, the second verb merely seems to have the function of an auxiliary, adding no remarkable shade of sense : puchanai A to ask mara jA to die

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Nasaketari Katha 551 The verb gimt 'to begin', governs the infinitive, as in modern Rajasthani (L.S. p. 30 etc.). $ 34. ( D ) The Simple Sentence ___1. The usual order of the parts of the sentence is as follows : Subject, Indirect Object, Direct Object, Predicate : nAsaketa raSIsvarAM Iso jima lokaro virataMta suNAyo XVIII.16 Exceptions occur : tarai rAjAjInai rAMNI kahyo II.2 pachai gaMgAjI sanAMna karaNa gayA caMdrAvatIjI III.57 2. The Predicate agrees with the Subject in gender and number, except in the tenses formed of the Past Participle of transitive verbs, which govern an impersonal construction ( see under 3): taThInai caMdrAvatI cAlI III.37 tike raSesvara kiMsaDAyaka chai VI.22 so phUla tirato rAjA rugharI nagarI her3ha Aya nIsarIyo I.94 To express either respect, or modesty, the predicate is put in the plural, even if the subject is in the singular; with a female subject, the predicate is put in the masc. pl. : Respectful Plural: so rAja masakarI karo cho I.78 ..... tiNArai nAsaketa sarISA putra VI.29 ..." sanAMna karaNa gayA caMdrAvatIjI III.57 Plural of Modesty : to ujara koI karatA nahIM IV.9 3. When belonging to an impersonal subject ( as is regularly the case in the tenses of the past part. of transitive verbs ) the predicate is put in the sg. masc., if the direct object is missing : tarai caMdrAvatI pUchIyo ____III.39 Only now and then, the pl. masc. is used : tarai udAlakajI bolIyA _I.41 Where vAta or kamAI could be added as a subject, the predicate is sometimes put in the feminine : the kahI, so bhalA.

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552 Dr. Charlotte Krause : Her Life & Literature In this case, even the impersonal ruling noun is occasionally put in the feminine : the bohata burI kInI IV.55 raSesvarAM IsaDI kahI VI.33 aNadIThI kahai VIII.16 4. Where there is, in these tenses of transtive verbs, a direct object, our text agrees with what Sir George Grierson has observed in Standard Marawadi (L.S. p. 15): "Whenever a transitive verb in the past tense is used in the impersonal construction in Western Hindi, the verb is always put in the masculine, whatever the gender of the object may be. Thus, usane stri ko mara( not mari), he struck the woman, or, literally, by him, with reference to the woman, a beating was done. In Gujarati, on the contrary, the verb is attracted to the gender of the object. Thus, tene stri ne mari(not maryo), literally, by him, with reference to the woman, she was struck. Rajasthani sometimes employs one construction, and sometimes the other, so that, in this respect, it is intermediate between Western Hindi and Gujarati." (i) Western Hindi construction : tarai dutAMnai kahyo VI.6 tarai rAjAjI uravaMsInai bujIyo (ii) Gujarati construction : **** Fast si gars IV.32 i istanta igi operit alot 11.17 5. In clauses containing a negative injunction, the negative particle is not 7, TET, but at which is construed with the Simple Present : tu dalagIra matI huvai IV.58 the mana mai dalagIra matI huMvo IV.66, SS 35. ( E ) Hypotaxis of Sentences 1. The subordinate clause regularly precedes the ruling one. The protasis is never opened by a conjunction, and but occasionally 11.6

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Nasaketari Katha 553 by a relative pronoun, whereas the apodosis, as a rule, beigns with a correlative pronoun, or with a particle : (i) The protasis is opened by a relative pronoun : jaThInai pijaro jAto dITho chai putrI tuM taThI sojha lAbhasI III.34 aneka jike dAMna dIjai chai so .... ..... pAIjai chai XIV.12 jisaDI kamAI kIjai chai tisaDI sajhA dIjai chai XII.36 (ii) The protasis is neither opened by a relative pronoun nor by a conjunction : relat. : kamAI karai tisaDI sajhA dhuM chu XVI.21 parAI thAMpaNa rASai tiNanai kubhI naraka mai nAMpai chai IX.26 temp. : thArI mAtA AI thI to kaThai gaI III.66f. cond. : koI mANasaro pravesa hoya to mArI jAvAM II.9 monai pitA kai bhAI desI to AvasuM III.76 fin. : agana parasaNa karasyo to astrI AMNasyo __ I.46 caus. : agananai nidai chai to jama loka jA ___IV.53 2. Only if the subordinate clause is opened by jarai or jaThai = cum inversum, it is preceded by the principal sentence : mahInA tInaro huMvo, jaThai ruMdana karaNa lAgo III.96 tarai mahInA purA huMvA, jaThai nAsakA peDa hoyanai putra huo III.93f. 8 36. Appendix : Affixes As Modern Rajasthani ( see L. S. p. 15, p. 35 etc. ), the language of our text shows a certain predilection to pleonastic affixes, such as -ro (nityaro), -lo ( kAgalo), -ka ( koIka), etc. On the other hand, the affixes -I, -hIja, -hI are affixed in order to give emphasis, as in Modern Marawadi. The respectful -jI of our text goes with Modern Gujarati as well as Malvi.

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Glossary Verbs are given in the stem, substantives in the nom. sg., adjectives in the nom. sg. masc.; nominative-forms which do not occur, are marked by '*'. Wherever etymological and semasiological Samskrta equivalents exist, they are rendered in transliteration ( instead of the resp. English translations ). In the alphabetical order, anusvara has not been expecially taken account of. As to the abbreviations "-" and "o", see p. VI. Tatsamas have not been notified here. 37 3ER ET S. m. [Gu. n., Hi, m. ) asca37T see 371 rya: X.1, XI.1. 37T4 a. agamya : - VIII.14. Tetats. (Hi. a.) uneasiness : XI.5. *irt s. m. angara : TT TT (i) Cp. t. angara-rasi : XV.20 ( = 2 ? Cp. 375T and stora a. (?) [Gu. Note on VII.83 ); (ii) n. of a 375114 S. n. sg. and a.; 375rta hell : VII.83 ( see note ) pl. of the former : Ho.. ana and agana s. [Gu. agana f.] agni S. m. and a., Wull s. pl. and (i) 377: comp. -tait agnihotra : a.) wonderful : (i) 375116 XIV. 1.34. (ii) 37TA: XII.27; - IV. 4. (ii) 375G 1.22. 53, XI.25, XIII.40, XIV.15; 317rea see 3THTA comp. -ohs agnikunda ( n. of a 376 pron. adv. ( cp. Gram. $ 9): hell ? Cp. note on VII.83 ): (i) hither : V.6, 10. (ii) here : HTE X.24; -ETT n. of a hell : XIV.11, XV.14,22. VII.83 ( see note ); -YPHUT *3TUICTO a. [Gu; cp. aidi] adrsta : fire-worship : 1.46; -Eisit agni- t VIII.16 ( cp. Gram. SS 34, hotra : 1.34, 64, IV.48, VII.55, III). XIV.14, - A IV.47, -+ IV.37; 3757 suffix, forming substantives -hotrI parasaNa agnihotra- [Ho.] : in mithyAta q.v. worship : IV.48. Cp. 316i 318th Antaka, n. of a servant of 3terat s. m. [Gu. 3tejat) an object Yama : - ft IX.8 ( see note ). of wonder, a puzzle : VII.80, *3 francia a. atirupavant : XII.32. 1.85. Cp. Hiyaa.

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Nasaketari Katha 3 s. m. [Gu.] a mendicant, an itinerant ascetic; [Hi.] a wanderer a pilgrim : XI.17, XIV.13, XI. 25, XIV.16, 22, -rI XI. 13, -ro XIII.30, at VII.54. * addhiMko a. adhika : "kA I. 108. aMdhatAsa n. of a hell : ( -naraka mai ) X. 28 3 f.] the day of new moon: XI.23. sv.i. [Gu. zur f. perplexity, trouble etc., asthma; Ap. mujjhai = muhyate, -ti (Bhav., San., San., Jacobi ) ] muh:X.13. avaloa [Gu. avala] first, best, excellent: XIV.17. erfacquis.f. abhilasa: 1.84. asatarI see astrI asatuti see astuti asatrI see astrI 3s.m. anna: X.27, XI. 15, XIII.20, cp. note). zfun. of a hell: VII.83 (M.S. asibhocana XIV.17, -rA VII.34. Cp. niMtyAMna astuti, astuti, asatuti and stuti and pakavAMna. anopama a anupama : III. 16. antaradhyAMnasm [Hi. antaradhyAna ] antaradhana: - to disappear: 1.82. 37737 s.f. [Gu.] apsaras : 1.96, s.f. [Ho. zregfa 1.60. (ii) 3rejfa IV.1 (iii) zruga V.2, 4, 19, 23. (iv) vifa 17. astrI, asatrI and asatarI s. f. 1.87, IV.12, TY XIV.9. * abako a [Hi abakA ] recent, of present times: II.24. abhaSa and abhiSa s abhaksya : (i) abhaSa VIII. 13. (ii) abhiSa IX.29. erfi s. abhimana VIII.30. abhiSa see. abhaSa [Ho. S] stri : (i) 3rait [ Hi. istrI] 1.26, 28, 34, 46, 63, 66. (ii) asatrI 1.81, 85, III.20, VIII.23, XIII.38 XIV.8, XV.8, XVI.26, -ch VIII.9,- 1.45, X.25, 29, -p XVII.3, - 1.84, IX.40, - X.11, XIII.45, -su VII.64, XIII.45; comp. - ghAtI : - nai IX.18; -hityo : yA VIII. 5. (iii) asatarI XIII.25, - IX.44, IX.34, asvameda s.m. asvamedha XVI.30. (see note on VII.83 ). zres. m. adharmin: VIII.25, -i rI XII. 38. Cp. dharma and dharamI. S zients (?) [Gu. 3s. n.] andhakara : comp. -vana n. of a hell ( for 'Andhatamisravapana' ? Cp. Note on VII.83): - XII.35. Avici, n. of a hell: VII.83 (see note). 3s.m. [Gu.] a guest, a mendicant; [Hi.] a guest, visitor, ascetic - XIV.13. amAvasa s. [Hif; Gu. amAvasyA and 555 (stuti : (i [ stt

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556 Dr. Charlotte Krause : Her Life & Literature A 3171 (i) postp. (Marw. etc. (cp. 37 pron. see. 317. L. S., st. w., No. 90 )] : A v.i. [Hi. A Raj. A and Ava (cp. before : III. 98, VII.1, IX.8, L.S., st. w., No. 80), Gu. cp. p. 11, XVI.5, 20. (ii) adv. (Hi. 13ff.) arya:(i) indep. : to come: 311] soon, then III.38. - et 1.95, III.64, 66, -27 IX.8, 31pret s. f. [Ho. 451 ) ajna : I. XVI. 20,- tot see it, - 85, XII.33. 1.25, 62, III.9, 77, VI.19, - *31101 a. (Gu. 311g dim, not full, 1.24, 54, 83, II.24, 16, III.58, thin, ToT unblown, scarce, VI.21, XVI.8, - VI.26, - U r are, thin, 370g = Hi. 3TEGOT AT II.16, - III.18, IV.46, fine, good] precious (?): 81 VI.18, 32, VII.11, XI.25, - IV.7. V.10, -31 g 1.73,- XVIII.3, 3771 adv. [Gu., Hi.] adya: -* III. -aa IV.1, -aft 1.75 (2), 81, 32. -Erft VI.30. III.20, VI.16, - III. 76, are 31st a (Marw. ( Thali ), cp. L.S. IV.65, -8 1.85, IV.61, XIV.14, p. 117, stanza 16; Gu. 3715 XV.15 etc., - III.8, XII.39, adv., Hi. 371ST) across : XV. XIV.23, XV.22, 23, etc., et ta 22, 30; "XV.23, 28. IV.59, V.13, VI.15, 31. (ii) as 3710T v.t. [Hi. 37) a+ni : 1.66, second member of a verbal - I. 46. compound ( cp. Gram. SS 33 ): 347414art s.m. atmaghatin : - see on, yo,, FaT. Cp. 773. X.15. 31$ suffix, forming abstract nouns 31TETT S.m. (Hi.) conception, [Gu.]cp.goving, getais, M51$. pregnancy : III.88 311$a suffix, forming nouns : cp. Biert a. andha : XVII.13, og mAIta XI.23 ( see gat ) ET * XIII. 3115 s. ankusa: XII.20. 27. 37TT see 37ft. 3114 refl. pron. [Rajasth.) ( see *3T a [Gu.3mi) former : Gram. SS 6): -* XIV.12, -IT II.23. III.17, X.25 (2) - VIII.19, 3nfi and 3 s. [Ap. aggi ( Bhav., IX.41, -1.54, II.25, III.22, San.); Jaip. etc. ITT ( L.S., st. 92, 103, IV.28; 35. Cp. 3779ut w. No. 65 ); Gu., Hi. 37TT f] = and 374uit. anaq.v. : (i) AgiM : -su X.12. (ii) ApaNa and ApaNai refl. pron. ( see 3ITT: XII.11. Gram. SS 6 ) atmana : (i)

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Nasaketari Katha 557 31190t : IV.48. (ii) 3tiqut IV.56, *9H57 and $A$1 = shi and $HT, 59. Cp. 314unt. 9.v. : (i) *5h57 : Sit 1.85. (ii) *3719uit pron. refl. a. ( see Gram. $A$1 : VII.27, ET VII.79, et $ 6,1,b): uft XI.15. Cp. 3719 1.86, VI.26, 33, XIV.3. and 31140t. *SH and $ht pron. a. 'talis' : (i) 377944U . [Gu. s.n.] bhusana : *5 : HX.6, XII.4, 23, XIV. XV.9. 25, VII.87. (ii) $AT: XVIII.16, 37149 (Gu.] suffix, forming colle- ATT VII.35, VIII.24, 31. Cp. ctive nouns : see vichAyata, SHET and SHET. joDAyata. 310 s.f. (Ap. 3173 ( Dhan ).] ayus : V.7, XII.29. $ emphasizing suffix [Gu., Hi.] : in Hi$, FGTS, 2a$. AvaDa v.i. [ Marathi avaDa to be Idra and idara s.m. Indra : (i) Idra : -rI pleasing, delightful, agreeable to; Gu. 31105 v.t. to know, to 1.96. - XIV.10; comp. cilat XIV.15 (ii) GT: - XVI.6 be familiar with] to be pleas / IsaDo see isaDo. ing, agreeable to: STE III.29 iso see iso. (thakA is to be added here ) 3199 s.m. ayudha : XII.22. AMSa s.f. [Gu. Hi. AMkha f.] aksi : uco a. [Gu. UMca Hi. UMcA] ucca : IX.38. XI.4, "O VII.17. 3774 s. (Hi. f.] asa : VII.1. 3916 s.m. (Ho. spal] utsava : TAUT s.m. asana : IV.2. IV.31. JER s. (Ho. is s.m. accomplishsut dem. pron., obl. sg. of 317 m ent of a wish etc.] : - to q. v. : IX.45. Cp. 3u1. comply with the wishes of a. saret pron. a. 'talis': 1.54, 82, IV. p.: IV.9 (MS. 37, see note ). 68, V.23, 24, TT VII.47, IX.8, Jort pron. a. I derived from 38, 11, T H III.58, VI.20, XVI. q.v. ] being there : VII.12. 3, 7 # 1.26, degTT XVII.17. 38 pron. adv. (cp. Gram. $ 9) (i) $G+ see . thither : IV.29. (ii) there : IV. sum a. andhaka: V11.73 ( see note ). 29, XIV.11, XV.10, 22, 23, guchirt a. adhikarin : XVII.12 24, 28, 30. ('entitled to', 'having a right 30T (Marw.] = farur, q.v. : cuir to'). VII.87.

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558 Dr. Charlotte Krause : Her Life & Literature utara s. [ Skr. uttara a.] the north : -rA No. 82] to stand : ubho rahyo chai V. VII.48, -rai VII.70. 24, ubhA rahai chai XVI.20. utara v.t. [Gu., Hi.] to cross : rai chai uradha a. ardhva : XII.5 : comp. XV.24, 29 (MS. utara chai ). -kesI urdhvakesax.2. *udAraciMtavaMta a. udara + cintavant: uravaMsI n.p.f. Urvasi : I.99, 103, II. "tI 185. ____8, IV.17. -nai II.6. udAlaka and uMdAlaka n.p.m. Udda- uro and uro a., prefixed to verbs to laka : (i) udAlaka : I.41, -jI I. denote a reflexive action 15, 30, 36, 47, 57, 76, 86, [Marw. varo ( cp. L.S. p. 30 ), III.8, 13, 14, 46, 58, 65, 78, Marw. of Sirohi-Rathi orauM 99, 104, IV.10, 46, 52,57, VI. ( cp. L.S. p. 98, No. II,1.4)] 28, XVIII.9, -jI Agai III.98, 'for myself' etc. : (i) uro : III. -jI nai I. 27, -jIrI I.56, -jIro 15. (ii) uMro : XIII.32, rI IV.32. III.6, 45, -jIrai III.38. (ii) *uSo s. [Gu. uMkha f.] a wish (?) : SA uMdAlaka : -jI I.83. vigara. udhomuSa a. adhomukha : XII.35 (M.S. udhaimuSa ). *unAlo s.m. [Gu. unALo] the *Uno see unho. .. summer : "lA mai XIV.21. uno and uMno see unho. e see o. *unho, *Uno, *uno, and *uMno a. ekahIja num. [ Skr. eka + hIjaq.v.] [Prk. uNho, Marathi Unha Gu. only one single : IV.56. UnuM] Usna : (i) *unho : "nhA X.9. ekalo a. [Gu. (kaluM Hi. ekalA] (ii) *Uno : 'nAX.25. (iii) *uno: alone : IX.42, "lAM III.29. 'nI XI.6. (iv) *uMno : "nI IX.20. *ehavo pron. a. [Gu. ehevU, evaM] upagAra s. upakara : VII.32, 41, talis' : "vA VII.40, 52. XIII.15. upano a. utpanna : I.52. au see o. upara upari (i) adv. above : I.92. (ii) on, upon : IX.31, X.9, XII.4, o (3),XVI.23. o, A, e, au dem. pron. ( cp. uparai adv., = upara (i), q.v. : X.25. Gram. $ 6) Nom. : (i) o sg. ubho a. [Marw. -Ubo, Gu. U/, Hi. m. [Marw.] : III.43, 45, XVI. ubha] ubha : -raha [Marw. Ubo ho, 12, XVIII.4. (ii) A sg. f.: Malvi Ubho re cp. L.S., st. w., XVI.29 ( see note ), XVIII.7, au

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Nasaketari Katha 559 11, 14. (iii) T m. pl. : XI.17, II.4. (ii) to, towards : 1.60, 73, XII.39, XIV.16. (iv) 37 m. pl. 111.5, 100, 104, V.1, 17, 18, [Marw.] : III.98, XII.37. Obl. VIII.9, X.9, XI.25, XII.28. see sUT. kanyA and kaMnyA s.f. kanya : (i) kanyA 3T a. (Gu. Bir adv., Hi. 34te] 11.19, III.75; comp. -GIA another, a further : XVI.10. III.100, 104, IV.6, IX.32. (ii) olaSa v.t. [Gu. oLakha] to know, to PR : XIII.43. identify : -tA nahIXI.16, 19 (2). kapaDo s.m. [Gu. kapaDaM Hi. kapar3A) a garment : IX.31, "GT XII. 13. Dear s. kutumba : * XIII.45. This s.f. [Gu. Hi. = earnings, To and s. [O. Gu. To ( Suva- gains, profits) karman : II.23, bh. ) He.] kastha : (i) cho: 24, X.10, XII.36, XIII.23, comp. -forrt a wooden cage : XVI.21, XVII.2. Cp. nf. T # III.97. (ii) o : comp. oe v.t. [Gu., Hi.] kar : (i) indep. : fort do. - 7 # III.3. to do : -UT 1.84, III.2, 57, 69, Our a. (Gu.) difficult : XV.16. 96, IV.11, 20, 44, -ut + 1.95, christ pron. adv. ( cp. Gram. $ 9) III.8, -U * 1.87, II.7, -UIER whither (inter.): III.50, 67. VI.26, - (a) verbal VII.35, Ce THRETTI S. katha-sambandhana 40, 47, 52, 70, 71, 79, (b) 1.7. nominal : VI. 8, 9, 10, VII.31, da s.m. [Gu., Hi.] kanda : II.16, 32, 33, 41, 43, 53, VIII.1, III.52, IV.37. XIV.1, -AT TET IV.9, -NI III.9, ang $ pron. adv. [Gu. anait] ever, at IV.45, IX.39, XIII.15, 17, - any time : XI.14. 1.100, II.15, 17, -aft eft III. 90, Chat postp. ( cp. : ):(i) together - 11.23, 26, III.3, 81, IV. 19, with, in the company of : XVI. 46, 52, 68, VI.18, X.9, 25, 10. (ii) by : XI.22, -I IX.27, XVI.31, -* , -TE see E, - - IV.17, - IX.43. IV.64, -rit 1.46, 7 V.2, 19, all inter. particle (cp. Pr. fofuit 23, 4 VII.61-66, 68, VIII. 11, (Hem. Gr. II.216, Triv. 2, 1, 14, 18, 30, IX.20, 32, 33, 34, 17, Var. IX.9 ) and Apabhr. 40, (2), X.10, 29, XI.23, 25, fasat = fon 7 ( Bhav., San.)]: XIII.5 etc., * $ 1.57, 86, 98, 'num': XI.16, 19. II.20, III.27, VI.24, 25, XI. 9 at postp. [Marw. oht : Gu., Hi. etc., u 1.78. (ii) as second at] : (i) in the company of : member of a verbal compound

Page #605
560 Dr. Charlotte Krause : Her Life & Literature (cp. Gram. SS 33 ) see UTH. Cp. 102, IV.7, 25, V.11, 16, VI.6, kIja, kIdho, kIno, kIyo, kIvo XVI. 18, EU1.67, XVIII.2, (cp. Gram. SS 17). EUT III.19. (ii) bei der karama and krama s. krmi : (i) karama : 1.40. comp. -gas n. of a hell ( see this prn. int. ( cp. Gram. SS 6f, note on VII. 83 ): -#IX.28, - Note ): Nom.sg. neutr. of spur, Ciut n. of a hell VII.83 ( see q .v.: II.5, 7. note ). (ii) krama : comp. -kuDa n. kAIka see koI (i). of a hell ( see note on VII.83): dort s.m. [Gu., Hi.] kaka : XI.17, # XI.25. 22, XIII. 17, XVII.11, -* XIV. oft a. [Gu.] krura : IX.6. 16. Cp. Gatimit karma s. karman : II.23 (gloss upon kAgalo s.m. [Gu. kAgaDo] = kAga, This, q.v.). q.v. : XIII.32; a she-crow : Comet s. m. kalaha : XII.7. XVII.7. CAREITUT s.m. kalyana : XIV.14. aalt v.t. [Hi.] to cut : est IX. Cape s.m. [Gu., Hi. Smart) kumara : 19,VII.86, X.22, XVII.12. T IV.32. taniets. [Gu.] kantaka: "ET VII. 74. kasAhI s.m. [Gu., Hi. kasAI) a kAMTyo a. [cp. Gu. kAMTo s.m. in : butcher : XVII.15. parrots, a disease in the throat' kaha and kaMha v.t. [Hi. kaha Gu. keha, ( as to the formation cp. ata] kathay: (i) he: - III.99, antcut, antent and Gu. Hilfseit -*1.54, V.24, P 1.82, IV.28, which belong to Gu. afats )]: 68, XI.20, IV.10, 50, VI. (a parrot ) suffering from a 33, XVIII.17, at XVII.2, disease in the throat : XIII.21. test XVII.4, opet VI.13, ania s. [Gu., Hi.] karna : IX.14. XVI.11, G VII.71, XVII.3, anih s. [Gu., Hi.] kama : XIV.16. VII.82, EU VIII.1, FT Cp. ciner. XII.2, o VII. 13, 36, 48, itu s. = 14, q.v.: IV.4. IX.7, XIV.2, 71.53, 72, V.23, Miqut s. (Gu. 14U s.m. fascinaVIII. 16, 32, (XI.20,] #1.55, tion, enchantment, witchery] VI.1, 27, VII.1, 2, 8, XII. 28, enchantmen : XVII.8. XVIII.6, 10, opt XIII.2, N our s.f. [Gu. apata f] kaya: IV.67. III.98, UT VII.88, UT 1.10, att s.m., ts. : (i) Kala, the minis32, 61, 62, 70, 76, 100, II.2, 3, ter of Yama : XII.34, XVI.28. 11, III.59, 68, 70, 77, 83, 99, (ii) Kala, another name of

Page #606
Nasaketari Katha 561 Yama himself : comp. : -gAMmI kIDo s. m. [Gu.] kita : XIII.40, going to Yama : XI.8 (iii) DAMro kuDa n. of a hell : VII.83 time : XII.39 (see note). (MS. DAMrI kuDa, cp. note); cp. kAlAbha s. kalabhra : -maMga kalabhra- karama kuDa and krama kuDa. magna, VII.72 (see note ). *kIdho p. p. of kara q.v. : 'nI IV.48, kAlo a. (Gu. kALu Hi. kAlA] kala XI.13. black: XVI.16, 24, deglA XII.13, *kIno p.p. of kara q.v. : "nI I.38, "lai XII.6. IV.1, 55. kikara s.m. [Gu. kiMkara ] kimkara : kIyo p.p. of kara q.v. : I.49, 59, XII.1. 105, IV.18, 33, VI.19, XI.11, kiNa and kiMNa pron. inter., obl. XVI.30, "yA IV.31, XI.12,XV. and ag. [Marw.] (cp. Gram. $ 15, 'yAM IV.27. 6f.) : (i) kiNa : ag. III.61. (ii) *kIvo p.p. of kara q.v. : 'vI I.31,48, kiMNa : (a) ag. III.60, 62. (b) 60, 68, 77, II.24, VII.10, obl. -ro III.43. ___XII.33. kiMtaraika pron. a. 'qualis?' : IV.4. kucIto a. [Gu. kacitru] ill-coloured : kira s.m. kira : XIII.21. VII.73 (MS. "tA). kisaDAka see kisaDoka. kuMja s. [Gu., Hi.] kulija : comp. kisaDAyaka and kiMsaDAyaka see kisa- -vana I.22. Doyaka. kuMDa and kuDa s.m. [Gu. kuMDa and kisaDoka see kisaDoyaka. kuNDa] kunda : (i) kuMDa : VI.11, kisaDoyaka, kiMsaDoyaka and kisaDoka XIV.4; see also dAha-, kusaTala-. pron. a. = kiso,q.v. : (i) kisa- (ii) kuDa : VII.81; see also Doyaka sg. : VII.7, kisaDAyaka pl. agana-, karama-, kIDAMro-, krama-, VII.5, 6. (ii) *kisaDoyaka: joka-, kuzala- -. kiMsaDAyaka pl. VI.22. (iii) kisa- kuMDala s. kundala : IX.14. Doka sg. : VII.3, kisaDAka pl. kuDo a [Gu. kuDuM] fraudulent, VII.4. ___wicket : VIII.28, 'DI XIII.22. kiso and kiMso pron. a. 'qualis?' : kuNa and kuMNa pron. interr. m., nom. (i) kiso : XIII.2 (2), "sai vAsatai [Marw.] who : (i) kuNa : III.40, XVI.17, 'sa vAstai I.29. (ii) 42, 80, IV.24, V.6. (ii) kuMNa : kiMsoXIII.2 (2).Cp. kiMsaDoyaka. I.37, 42, 58, II.19. III.41, kIja bel. to kara q.v. ( cp. Gram. $ XVIII.7. Obl. see kiNa, kiMNa; 17,4): "jai chai IX.9. "jai chai VIII. neutr. see kAMI. 16, XII.36, "jyo I.53, 72. *kutaro and *kuMtaro s.m. [Gu. kutarUM]

Page #607
562 Dr. Charlotte Krause: Her Life & Literature keI see koI (i) keIka see koI (i) a dog : (i) *kutaro : zaM upara XII.4, degrAM kanA suM X. 11, rAM kanA IX.43; a female dog: - XVII.11 ( MS.). (ii) * kuMtaro : rA VII. 87, rAM kanA ( MS. *T ) XI.22. Cp. *g. * kuto s.m. [Hi kuttA ] = kutaro q. v. : tAMkanA suM IX.27. guas., n. of a hell: VII. 83 (see note). kupas.m. kupa : see viMSa-. Cp. kuvo. kubo a. [Hi. kubbA, Gu. kubaDo ] kubja : XIII.14. kubhI = kubhIpAka q. v. : ( -naraka mai ) IX.16, 26, X.17, Cp. Note on VII.83. n. of a hell: kumbhipaka: VII.83. Cp. ft. kula and kuMla s. m. kula : (i) kula : VIII.11, - XIV.14; comp. -nAsa kulanasa : I.44, (ii) kuMla : comp. - 1.40. Mrs. [cp. ia] kalapasa: suMX.19. kuvo and kuMvats.m. [Gu. kuvo] = kupa, q.v.: (i) ghat : a VII.33. (ii) kuMvo : 'vA XIII. 29; 'vA mai XI.23 (erie at n. of a hell? Cp. Note on VII.83 ). sn. of a hell ('kasmala' + 'kunda'?): IX.23 (see note on VII.83 ). gens n. of a hell ('kutasalmali'+'kunda'?): IX.17 (see note on VII.83). n. of a hell XII.16 cp note. kesas. kesa: 'sA XII.5; cp. , uradhakesI. kai conj. [Gu. ke] or : III. 76. koI, kAIka, keI (ka ), and kyAMhI indef. pron. somebody, anybody, some: (i) as (a) s.m. sg. (a) nom. VI.31, XVI.10, (a) ag. II.9; (b) adv. somehow, anyhow II.24, III.74, IV.9, V.7, 13, VI.15,30. (ii) kAIka f. sg. I.11. (iii) keI and keika m. pl. XII.30, VI.23, 24, 25. (iv) i obl. pl. : - XII.14. : antcut and atout a. [Gu. afs from as] afflicted with white leprosy (i) eat: XIII.18, 27. (ii) atout: XIII.39. antout see antcut. Hits.m. [Gu., Hi.] kokila: 1.23, IV.43, XVII.5. koso s. m. [Gu. koDa = Skr. kuSTha; Hi. a s.m. curse, malediction] white leprosy (?) : XIII.7 (cp. note ). quist see ants. (cp. (i) pron. inter. ( Gram. $ 6 f, Note): Nom.sg. of uq.v.: III.81. (ii) pron. adv. 'why?': II.20, III.27, XI.11,12. krama see karama. fachrs.f. krpa: VII.10.

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Nasaketari Katha 563 atent s. kriya: comp. -TUT XVII. 111.67, 103, og ef III.85. (ii) as 10 ( see note ). second member of a verbal compound ( cp. Gram. SS 33): T3, TT, TT, ra and TIA S. [Gu. 1, see , . Hi. Skr. Tra (cp. L.S. st. mira a. [Gu.) poor, indigent : - W., No. 69 )] go: (i) 73 : VII. IX.37. 53, XI.17, XV.23, -* XIV.16; Tefurit s.m. (Skr. *mefufam a comp. -ferat (sic!) a murderer killer of an embryo : XVII.15. of a cow: 71 VIII.3. (ii) 8: T v.t. [Gu., Hi.) ga:- VII.29. VII.57. (iii) : XII.4; comp. TIH (i) = via, q.v. (ii) = 73, q.x frant [Gu. TERIT) = 75- "The see T3. hityo q.v. : "rAMnai ( MS. "rAM) IX. gAMva and gAMma s.m. [Hi. gAMva Gu., Hi. 17; - ist (see ist ) a bullock: A grama: (i) tia :X.24. (ii) og XII.4. (iv) TRT: -* XIII. TIH : VII.56. 35. (v) Tia (probably mista- fitur v. caus. [ cp. Gu. TOT Hi. fut, ken for TA] : VIII.23. Tutto count, to deem, to value; Ti see TT3. Ho. Tu to praise, to laud, to TMT n.p. Ganga: -vit 1.87, 95, III. consider) to cause to value, or : 8, 57, 69, 85, IV.11, -GT HITS to cause to praise : -* XI.22. 1.93, III.3, 31, 97, IV.15,-Fit T a. [Gu.) dumb : XIII.34. 1.8, III.6. T and TE s.m. guru : (i) TT: IX. T5 s. (Gu. Ts.m.) a hill, a mount: 28, - XIII.30, -* IX.34, comp. -sUro see sUro: XIII.13. XIII.33, XVII.16; comp. - (Or does ts belong to Ho. us gurupatni: - IX.23, - XIII. a., short in stature, little, 37; -Jtet see ghet: -* X.26. dwarf, manikin ?). (ii) T5: comp. - qaft = TTheres.m. gandharva : VII.29. wait : - XIII.5. tant s.m. [Marw., Mew. (cp. L.S., Ts see Ir. st. w. No. 74 ), Gu.; Hi. TET] TUTC n.p. Gudapaka, n. of a hell: gardabha: XIII.45. VII.83 (cp. Note ). pret p.p. of IT q.v. ( cp. Gram. SS Taft s. gosthi: 1.25. 17): (i) indep. : IV.38, V.1, ot see T3. - 111.50, IV.68, XVI.10, -17 TE S. [Hi. s.m.] a lizard, an V.11, UT III.57, 104, OT OT i guana, a gangetick alligator : 1.87, T 111.52, 53, 69, o XII.4, XIII.25 ( cp. note ).

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564 Dr. Charlotte Krause : Her Life & Literature grAsa s.m. [Gu., Hi.] ts:, in the sense of 'bali' : XI.17 (6), XIV.16, 19. grIjhaNa s. [Hi. garjana s.f.] thunder ing, roaring (?) : VII.75. ghrta : (i) prata : -rI XIV.3. (ii) ghIrata : comp. -pAka n. of a hell : VII.83 (cp. note). gha ghaMTA s.f. ghanta : VII.50. ghaDIs. [Gu.] ghati, 24 minutes : -mai XII.28. ETUT S. (Gu. gur s.n. ) ghuna: XIII. 20. ghaNo a. [Gu. ghaj] much : 'NA I.23, IV.31, VII.74. ghara s. [Gu. Hi.] ts. : VII.24, 39, XIV.12. gharabAra s. [Gu. s.n., Hi. s.m.] a family, a house and its appur tenances : XII.24. uiuft s. [Gu. arft s.f.) an oil-mill: -mai IX.18. ghAta v.t. to put : -nai III.97, XI.24, tinai IV.151, "tinai III.3, "tIyo I. 91. ghAtI s.m. ghatin : IX.19; cp. asatrI-, Atama-, pitA-, bAla-, mitra-, ' vaMsa-, vesAsa-. ghAla v.t. [Gu.] to thrust into, to set to: -nai IX.18,44. ghIratapAka see prata. ghoDo s.m. [Raj. ( L.S., st. w. No. 68 ), Gu.; Hi. ghor3A] ghotaka : olaka : XIII.38. ghrata and ghIrata s. [Gu., Hi. prata] 1. Te, ghaliyo. caTa see caDha. caMDAla s.m. candala : XIII.4, 15. caDha and caTa v.i. [Gu. caDha and caDa, Hi. car3ha] : () caDha (a) to mount, to ascend : "DhIyA XII.4 (6); (b) to augment, to swell : -UT I. 108. (ii) caTa = caDha (a) "TIyA XII.4. caMdaNa s. candana : -rA VII.23. caMdrAvatI n.p.f. Candravati : I.100, 104, 107, II.21, III.3, 25, 37, 48, 54,73, 83, 103, IV.25,54, -kanai II. 4, -jI III.57, -nai II.1, 17, IV.32, -rA I.98. caSya s. [Gu., Hi. cakha] caksus see sahastra-. cAkara s.m. [Hi.,Gu.] a servant : II. 14. cAlav.i. [Gu.] cal: -tAMXV.16, "lI III.37, "lIyo I.89, III.7, IV.13, glai IV.69. cAha v.t. [Gu., Hi.] to love. to wish : "hai IX.41; "hIjai = Hi. degcAhiye, it _is necessary : IV.48. cikAra see ciMkora. ferant and fachle s.m. cakora : (i) ciMkora : I.23. (ii) cikAra : IV.43. ferat s. cinta: XII.3. - ciMtavaNA s.f. [Gu. cintavana s.n.] thinking, considering, music etc. : I.86.

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Nasaketari Katha 565 cha ferare (Gu. s.m. a portrait, an exact description ) : a. manifold (?) < num. [Thali of Jaisalmer (cp. IX.45 (2). L.S. st. w. No. 6). Gu., Hi.] citragupata and citragupati n.p.m. sat : IV.45. Citragupta : (i) fargua : VI.1, 45, $, and v. subst. (cp. Introd. - V.17, 18, XII.28 - VII. p. 12 and Gram. $ 11 ) [Praks. 16; (ii) Farjufer VII.6. acchai] : (i) vs : (a) 3rd sg. : fayefat see festzua. XVI.6; 3rt-, upist-, tidt-, js see s.v. Sale-, ahl, tia, g37. # s. (i) (Hi., # s.m., Gu. Eta (b) 3rd pl. : 1st-see s.v. it . s.f.) rest, ease, repose : 1.35, (ii) $ : (a) 2nd sg. : II.19, III. XIV.14. (ii) s.m. (Gu. E s.n.] 40; ant- see s.v. Cit; etc. (b) cinha: III.17, XVII.3. 3rd sg. I.20, 22, 52, 99, III.6, nicht s.m. [Gu. Zilan, Hi. aitat] 16, 41, 42, 43, 45, 46, 80 etc.; the space in which a Hindu ont, w et-, dit- see s.v. opie, cooks and eats his victuals tet, antat, etc. (c) 3rd pl. III. ( the ground being first plas- 17, VII.19, 20, 23, 24, 26 etc.; tered with mud and cowdung -, HOT- see. s.v. TC, atat etc. [Platts] ): III.55, 61 ( as to - (iii) $ 3rd pl. : TRT- see In. dIdho cp. Hi. baratana kara "to make chayAsI num. [Gu. chAsI Hi. chiyAsI] a cauka ( i.e. to plaster and sadasiti : 1.38. prepare a space for cooking ) IT v.t. [Gu. via shadow, shelter, and scrub the pots and pans". Hi. ui shelter) a shelter : XI.13. * (Platts ). UTS v.t. (Gu. vis) to abandon, to algt a. (Gu. alg) broad, wide : divorce : IX.44. XI.3, "SI VII.18. grat s. [Gu., Hi. f.) the chest, the ate v.t. (Gu.) cur : 4 IX.31, 36 breast of a woman : - IX.20. (2), 37, X.17, 18, 27, XIII.18, 8 chIpo s.m. [Gu. chIpo, Hi. chIpI] a cloth-printer, a stamper : XIII.9. 19, 20, 34, 39. and y v. subst. Ist sg. : (i) C: allt s. [Gu., Hi. f. Ja theft XII.17. III.49, 75, IV.26; 314, ang-, Cp. ak. e-, - etc. see 317, che etc. Er num. [Marw., Jaip., Mew. (ii) g: II.22, III.84; rt-, WM; ( cp. L.S., st. w. No. 4), 5113-, C-, C- etc. see 371, Gu., Hi. Zl) catur: VII. 19, 20. I, JE etc.

Page #611
566 Dr. Charlotte Krause : Her Life & Literature git s. [Gu. f.] ts. : - IX.19; comp. -ER (i) churidhara : VII.74. (ii) n. of a hell : VII.83 ( see note ). and see us. ut v. subst. 2nd pl. : IV.4; post- see ait. uts v.t. [Gu. Jis Hi. Ute) to let loose, to release: XV.14. ja 5 indecl. (i) = , 9.v. (ii) empha sizing particle [Gu.) see it and fraaist s.v. friant. prt s. (Hi. Fituse s.m.) a cricket, a moth : XIII.23. Frott pron. adv. (rel.) whither : III.34. A conj. ( cp. Gram. SS 20, 2c; SS 35 ) 'when' : II.28, III.2, 94, | 96. Cp. Ha. 773 v.t. (Gu.; Hi. ] to inlay : GUT VII.25. Fa. [Gu. 176] jada, stupid : XIII. 10, -f 311 VII.1, - 1.55, XVIII.2. 74 and 9776 s. [Gu., Hi. 47] janman : (i) 4 : II.28. (ii) 14: IX.30, XIII.28 (2), XVII.9, 16. jama and jima n.p.m. [Gu. jama] Yama: (i) 37 IV.59, 61, V.11, 16, VI.13, VII.15, XI.16, (XII. 34,] XVI.11, 18, -* V.1, -uit XVI.8, -* VII.16, XII.34; comp. : -aic Yamaculli, n. of a hell : VII.83 ( cp. Note ); art, a, -ga, -yamaduta : (a) -6:- XII.33; (b) -37 : VII.4; (c) -GA: VII.87, X.6, XII.26,7 * XI.19, TT XII.37; (d) -ja: V.13, 18, VI. 15, XII.4; Tan Yamalaparvata, n. of a hell (cp. Note on VII.83 ): - IX.36; - yamapuri: V.15, VII. 17; -UTA (see UTC) : H IX.40 ( cp. Note of VII.83 ); -ARUT yamamarga: XV.16; - Trh and TTT Yamarajan: (e)-TTT:- XVI.1; (f) -TTT: V.4, 5, -Uit XVI.24, uft XVIII.13, -* XI.16, -T XII.30, 31; -witan yamaloka : IV.53, 62, 68, VI.16, 31, VII.3, 11, XVIII.3, -HTE IV.65. (ii) jima : comp. -loka yamaloka : A XVIII.16. eft conj. ( cp. Gram. SS 20, 20; SS 35 ) 'when : IV.46. Cp. uid. 33. jaMta s. [Gu. janta the intestinal round worm) jantu : see Ta-, A s. (Gu. s.n.] care, heed, pro tection : 11.7. ia and ja s.m. yantra : see -. 76 n.p.m., ts. : XVI.12, -*XVI. 26. 779 see 574 HH n.p.m. Janamejaya: - 1.9,

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Nasaketari Katha 567 STATU s. jalasarpini : XIII.42. X.26, -* VII.86, - XV.2. See also: 19. for see 374. IT v.i. [Raj. (L.S., st. w., No. 77), *flust rel. pron. a. 'qualis': t Gu., Hi.) ya: (i) indep. : III.5, X.10, XII.36.. 101, IV.53, V.12, VI.14, -57 bits. jiva, heart, mind :-# XVII.4. III.79, -3 T III. 100, - III.34, it honorif. suffix (Gu.] : see 36, - IV.61, VIII.9, X.9, 3GIC, sult, bistant, funt, XIII.28, 30, 36, 44, XVIII.15, Har, furg, ECE, ETT, st- VII.15, - $1.101, VII. a etc. 76, XVI.7, 13, 31, - TRT Rs.m. [Gu. FAIR n.) a beast : XVIII.11, -** 1.60, III.82, IV.43. 99, IV.65, VI.31, 32, VII.11, wfter s. (Gu., Hi. f.] jihva: VII.86. XVIII.3, - TET IV.62, V.13. FH v.t. (Hi. <Page #613
568 Dr. Charlotte Krause : Her Life & Literature jha joDAyata s. [joDa + suffix Ayata] DuSTI s.m. *dustin : IX.27. company : XVI.30. Et suffix ( Gu., Marw. etc. ) : see Filst s. [Gu. Filst f., Hi. Hic f. Ja 4651. couple : XV.28. a jauna s. [Gu., Hi. jonI f.] yoni : tacADa s. [cp. Gu. tachoDaq to scorn) XVII.11. contempt, disdain, want of went obl. plur. of futant, q.v. : -AT respect : see -. IX.41. TE s. (Gu., Hi. m. ) tata : fe III.6, jyAga S. yaga : comp. asvamedha-,q.v. f I.8. not = n5 q.v. : III.35, -* do. : SITE s. f. (Gu., Hi.) the fringe : III.37. VII. 26. no pron. adv. ( see Gram. $ 9) (i) To see jo. thither : 1.9, 95, II.16, III.86, slot see jo. 91. (ii) there, then ( a clear distinction between the local TIToDI s. f. [Gu. TiToDI] a female and the temporal use is not of the lapwing kind, a female possible ): 1.21, 107, III.9, 26, IV.12, 20, 22, 39, VII.21, 40, sand piper : XVII.6. 52, IX.16, XI.5, 6, XV.7, 8, 17, 26, 27. Jlantat 2nd caus. ( cp. Gram. SS apei conj. [Gu., Hi.] and : VII.83, 15, 2) [bel. to Gu. Gicht to X.11. stumble ) to cause to stumble: To v.t., ts. : IX.10. - XIII.35. furt a. tapta : IX.31, i XV.18, 27; comp. - Taptavaluka, 55 s. [Gu. 305 m) danda : IX.13, n. of a hell : VII.83 ( cp. Note ), XII.22. el s.f. (Hi.] ts. penance : 1.31, STATS. (Gu., Hi. m. ) darbha: 1.92. 38, 48, 68, 77,- TT 1.90, IV.14, stent and sifets.m. (Gu. Groet 60, - T VI.26, HTE 1.56. and are eit m.] a dowery : (i) 79T v. caus. of aa q.v.: - VII.44. grus IV.34 ( cp. note ). (ii) = at q.v.: III.32. See also it. sifat IV.35. pron. adv. : thereupon, then : I. glass.m. [Marw. ( cp. L.S. p. 10, 12, 27, 30, 41, 47, 59, 67, 63): sagt ) a son: III.30. 70, 73, 74, 76, etc., III.3, 4, 6, DAhico see DAyajo. 13, 14, 28, 33 etc.

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Nasaketari Katha 569 Att v.t. [Gu. Hi. Am] to fry: IX.38, XVII.2, # 1.77, -HITE IX.25. VII.28, - III.88, -I VII.11, Aria n. p., n. of a hell : VII.83 XIV.13, arra V.10, art (cp. Note ). XVI.24, uti pl. : III.92, -* TITA s. (Gu. Tora n., Hi. Stara II.5, -JT IX.41; cp. Fai and frei. m.) a tank, a pond, a small (b) in a relat. sense : oui lake : VI.10, VII.22, X.21, VI.29. (ii) fut: -71.96, IX.19. XIII.29, XV.26. tiNabaMdha n.p.m. :- raSesvara II.16 (see talAvara s. [see talAva] a small pond : note ), III.26, 91, TOT IV.22. VII.31. ferait pron. adv. (Hi. fora] there, *nats.m. [Gu. Hat m., Hi. Har m.] thither, thereupon : XVIII. 10. a griddle, a pan, the iron plate for v. tar: (i) v.i. (Gu. Hi. fare] on which bread is baked : an to swim : - na. ici. III.86. X.25, ai 342 X.9. IV.16. (ii) v.t. (Gu., Hi. ale to *tAMbos.m. [Gu. tAMbuMn., Hi. tAMbA m. pass over, to cross : -ORT ] tamra, copper : ART VII.37, XV.12. FINT VII.39, OR VII.38, ant *fast pron. a., dem. 'talis': si VII.40. VII.13, XII.36 XVI.21, BIETET farat = HI, q.v. : nom. sg. m.: (see HMT): X.10. III.21, 31, XV.30; at sg. f.: *feruirat a [Ap. tisiya (San. )] XV.28, XVII.6; faith f. "this trsita : Uret XI.13. very" XIII.25; votos pl. : 1.15, farei see ui. VI.22, 27, VII.70, VIII.1, IX. ata num. [Raj. (L.S., st. w., No. 6, XI.5, XII.2, 31, XIV.2, 16, 3 ), Hi.) three : XII.38, 39, XV.6. Obl. see faur. XVI. 19, - III.1, 96. See also facut and fut obl. of fateht and of t et. 1 (cp. Gram. SS 6,1): (i) faut: et num. [O. Gu. at both, (a) used in a demonstr. sense that all three ( Suvabh., IV.23, VII.76, X.25, XI.23, He.)] all three : III.10. XVI.4, 28, 31, -* 1.100, VI. men s. [Gu.) tirtha : VII.65, XI. 15, IX.20, 22, 23, 26-34, 37, 12, XVII.17, -* XIII.24, 40-44, X.8-11, 17-19, 21-24, XVII.16. 27-29, XI.25, -t 1.20, 50, 69, I and j pron. of the 2nd person, IX.39, XV.3, -IT VII.82, XVI. nom. sg. [ Marw. j, ej, Gu. j, 5, -+ 1.24, III.17, XII.27, - Hi. U ( Gram. SS 6 ): (i) :

Page #615
570 Dr. Charlotte Krause : Her Life & Literature 1.66, 71, 102, II.19, III.5, 40, 101, IV.24,58, V.12, VI.2, 14, gant a. (cp. Ap. thakka ( Bhav. (ii) A : III.27, 35. and San. ) p.p. of thakkai = *tulata a [Hi. tulita] similar, like fagfa] being : III.86, IV.16, 1.107 ( see note ). TT IX.6, 1.98, 1.31, 38. att s. [Gu., Hi.) tejas : XVI.3, -27 er v. subst. see ent. V.21. e pron., obl. of I, I (Marw. EM, acts. [Gu., Hi.) taila : -HI IX.24. Gu. 1, Hi. TFT) ( Gram. SS 6, at conj. [Gu., Hi.) ( cp. Gram. 1):-III.5, -f 111.42, 49, 66, 20 ) then, there, therefore etc.: 71, 74, V.7, 13, VI.15, -1.75. 1.46, 52, 85, II.9, 12, III. 16, 81, III. 101, -TT III.41, 80. 38, 67, 76, IV.9, 39, 53, 61. Ti pron. see it. at encl. particle ( cp. Gram. ss *echt a. (Gu. era s.m. fatigue. 21 ): 1.38, II.24, 111.75, IV.48, exhaustion, Hi. erao v.t. to tire, VI.24, 25, VII.15, 70, 88, thakA a. tired ] tired : -kAM nai VIII.24, 31, XII.4, 30, XIV.25. VII.45, XI.18. toDa v.t. [Gu. toDa Hi. tor3a] to break thAMpaNa s.f. [Gu. thApaNa] capital, off: IV.15, -1.91. stock, funds : VIII.17, IX.26. aita j ( cp. Gram. SS 6, 1, a): uit and uti pron., obl. of St (Marw. III.72, V.6, VI.3. ui, 7hi, Gu. T Hi. TA] Rai and frei = faruri q.v.: obl. pl. of (Gram. $ 6,1): (i) sie : - # 1, frenat(cp. Gram. 96):(i) XVI.15. (ii) gi : -* 11.7 (2), - RI: -7 IX.7, - XVIII.7, - 11.52, - VI.5, -+1.28, 63, - XII.24, -HI XII.26. (ii) faei : IV.64, VI.28, -far XVIII.7, -* XI.20. - HET XVIII.9. RM v.t. (Gu., Hi.] tyaj : opt et v. subst. see it. VIII. 19, IX.41, X.25. et pron. of the 2nd person plur. als interj. (Marw. et Gu. Site [Marw., et, and, Gu. and, Hi. Hi. ) save ! mercy ! IX.4 A ( cp. Gram. SS 6, 1 ): (i) (2). nom. 1.52, IV.66, VII. 14, XII. faranterar s.m. trikaladarsin : 3, XVIII. 8. (ii) ag. IV.50, 55. IX.11. at, eft, e past of the v. subst. farunt (i) s.f. trpti : XI.13. (ii) a. (Gram. SS 11, Intro. p. 5):(i) trpta: 1.65. et m. sg. : see het, het, faint s. trisula : XII.14. atot-, jat-, get-. (ii) eft f. sg.:

Page #616
Nasaketari Katha 571 IV.3; see AI-, gaI-, karatI-, ritadAMna. phUlatI-, rASI-. (iii) thA m. pl. : dAru s. [Gu. dAru m., Hi. dArU f.] see AyA-, gayA-. alcohol : VIII.10. dAhakuMDa s. dahakunda : -mAhe X.29. daMta s.m. danta : "tA XII.5: cp. meka-, dikSaNa and diSaNa a. daksina : (i) SaDaga-. dikSaNa : - VII.71. (ii) diSaNa :dama v.t. ts. : -Na I.49, -NahAra I.18. VII.79. darabAjo see daravAjo. ___ *dilAso s.m. [Gu. m., Hi. dilAsA darabAra s. [Gu.] a court of Justice : m.] comfort : "sA II.25, III.92, _IX.1. IV.28.. daravAjo and darabAjo s. m. [Gu. dara- diSaNa see dikSaNa. vAjo] a gate, a door: (i) daravAjo diSA and diMSA caus. of deSa [Marw.] VII.49, 'jA VII.19, "jArA VII. (Gram. SS 15 ) to show : (i) 36, 48, 'jai VII.35, 40, 47, 70, diSA : -yanai X.29, -vo VI.5, 7. 71,79. (ii) darabAjo : VII.37. (ii) diSA : -vo V.15. Cp. diSAla. daraSata s. [Ho. m.] a tree : diSAla = diSA, q.v. : "lIyA VI.8-11. IV.42,XV.5. feel s.f. diksa: 1.8. dalagIra a. [Gu., Hi.] grieved : III. dIja pass. of deq.v. (Gram. 816): 25, IV.54,58,66. "jI chai (cp. Gram.817) IX.41, dalagIrAI s. [Gu. dalagIrI f.] sorrow, "jaiXIV.11, "jai chai IX.45,X.10, grief : III.27. XI.20, 26, XII.36, XIV.12, daladrI s.m. [Gu. daridrI, daLadrI, Hi. XV.30. dalidra] daridra : -ro IX.37. dITho p.p. of deSaq.v. (Gram. $17) dava s. [Gu. m.] ts. a forest-confla- [Gu. dIDhuM] : I.26, III.13, 34, VI. gration : X.24. 30, VII.80, X.1, XI.1, 2, XII. dasa num. [Raj. ( L.S., st. w., No. 32, -tho III.36, "ThA I.88, IV.12, 10 ), Gu.] dasa : XI.4; -hajAra VII.35, 40-43, 47, 52, 70, 79, ten thousand I.95, II.4, III.85. 81, VIII.1, 24-26, 31, X.6, dahI s. [Gu., Hi. m.] dadhi : XIV. XII.1,4,XIV.1, 25, 'ThAM VII.84, 18. "ThI II.17, VII.12, IX.38, ( cp. dAja v.i. [Gu. dAjha] to be burnt : Gram. 8 34, III). "jIjai chai XI.7. dIdho p.p. of deq.v. (Gram $ 17): dAMnas. dana : VII.57, IX.39, XI.14, II.29, III.54, 55, 95, degdhau nahI ___15, 22, XIV.12, (6), XV.28, XI.14. 30, XVII.13, 17; cp. kanyA-, dIyai bel. to de q.v. ( cp. Gram. 6

Page #617
572 Dr. Charlotte Krause : Her Life & Literature dITho. 13) : VII.46. dIja, dIdho, dIyo, j, dho. dIyo = dIdho q.v. : I.93, III.3, 31, devatAs.m. ts. : VII.28, IX.15, XIV. 60, 61, 97, IV.2, 15, 34, 52, 13, 14,XVI.10, "tAMXI.25, 'tArI VII.9, XI.15, 'yA XI.17, 18, VII.53, XVII.16, 17, "tAMro VIII. 'yAro I.45; cp. "yai. 12,X.17. ducItAI s. [Hi. ducitAI f.] doubt, devala s. [Gu. devaLa n., Hi. devala m.] _suspense etc. : VI.17. devalaya : VII.59. dujo num. a. [Marw. dUjo Gu. durju] deSa v.t. [Gu., Hi. deSa] dars : (i) to ___dvitiya : I.106. Cp. bIjo. see : 'Sanai III.18, 59, IV.1, 44, duta and duta see dUta. pai III.16, 38, IV.39. (ii) to look dudha and dUdha s.[Gu. dUdha, dudhan., Hi dUdha for, to search for [Marathi] : Sai __m.] dugdha : (i) dudha : -rI XIV. X.11. Cp. diSA, diMSA, diSAla, 3. (ii) dUdha: XIV.18. durAcArI and dUrAcArI s.m. [Gu. deha s.f. [Gu. m., Hi. f.] ts. : I.49, durAcArI] duracarin : (i) durAcArI : XVI.15, 25, XVII.16, -mAMhiM sUM -yAMnai X.7. (ii) dUrAcArI : -yAMnu IV. 68, -ro I.18. IX.2, "tyAMnai IX.21. daita s.m. [Gu.] daitya : XII.33, -nai duMSa s. duhkha : I.40, 44. XII.35. duSajaMta n. of a hell : VII.83 ( see dohitA s.m. [Hi. dohatA] dauhitra : note). ___-nai IV.35. duSTAtmA s.m. dustatman : XVIII.17. yuM bel. to deq.v. (Gram. $13): -chu dUta, dUMta and duta, duta s.m. duta : (i) XVI.21. dUta : see jama-.(ii) dUMta : see jama-. dyo bel. to de q.v. ( Gram. $ 13 ) : (iii) duta : 'tAM VI.8, 'tAM nai V.16, IV.6. (cp. Introd., p. 5f.). VI.6; see jama- (iv) daMta : see jama-. drohI and dhohI s.m. [Gu., Hi. drohI] dUdha see dudha. drohin (i) drohI : see gura-, bahina-, dUrAcArI see durAcArI. mitra-,sAMma-. (ii) dhohi XVII.14. de v.t. [Gu., Hi.] da : VII.45, 55, dha 56, 57, 59, 60, X.8, 16, 24, dhajAs.f. [Gu. Hi.] dhvaja : VII.38. XIII.42, XIV.14, 16, 17, 19, dhana [Gu.] (i) s. dhana XIII.19 (see XV.28, -NahAra VII.34, -tAM note) (ii) interj. see dhanya. XVII.13, -nai II.25, III.92, IV. dhanya and dhana interj. of praise 3, 28, 35, XI.22, XII.3, XIII. [Marw. dhanya Gu. dhanya, dhana] 32, 43, -nai jAya chai XVI.23, -sI hail ! bravo! : (i) dhanya XVIII.9. III.76. Cp. Gram.8 13. Cp. (ii) dhana XVIII.8.

Page #618
Nasaketari Katha 573 *dhapto pres. part. [bel. to Gu. dhaba to drop down] : see 15-. ETT and ETT v.t. (Gu. &TT) to keep : (i) &T : -UIER V.21. (ii) ETC : "rIyAM XVI.3. Ererit s.f. [Gu., Hi.) dharitri : IV.14, -#1.90, XVI.28. ETH see t. petits.m. (Gu., Hi. Ethif] dharmin: VIII.26, XIV.23, 25, XVIII. dhoha s. [cp. O.Gu. dUhava to be angry with ( Pc. V. 8 ), to make angry ( Pc. V.11; 15 ) ( He.)] trouble, grief (?): XVII.5. Ein S.m. dhyana: 1.59. Ta see Etef. stet see stat. 17. ETH, ETH and s. m. dharma: (i) Erf: VII.66, XI.11; comp -Una dharma-yukta : XV.10, -TIT . : -IRT IX.8; (ii) ETH: - V.20, IX. 11, XIV.1; comp. -TTT = Epis: - IX.1, -uft 374 IX.11, -vikt XIV.24, - A XV.7, - XIV. 12; - dharma-sastra : - IX.43. (iii) 8TH : XIII.2. . ETT S. see ERT. ETT v.t. (i) = ER q.v. (ii) (Gu.] to consider : IV.4. dhArA and dhAra s. [Gu. dhArA and dhAra Hi. Ert f. ] dhara: (i) RT : see 5T-.(ii) ET : see 377-, git-. ETTE s. (Hi. f.] screaming : X.8. Efter n. p. m. : IX.8 ( see note !). dhIrajavaMta a. [cp. Gu. dhIraja s.f., Hi. m. = Skr. Eftef] patient, calm : XIV.14. strats v. caus. (cp. Gu. et to wash] (Gram. $ 15): to cause to wash : VII.46. 7 conj. see *. 7 negative particle ts. : 1.80, 90, IV.14, V.7, VI.16, 30, VII.64, 68, IX.28, X.23, XI.13, 15, 17, 18. XIII.33, XVII.10, 16, (2). 7 suffix (Ho.) : see 14. * see fire pet and fat s.f. nadi : (i) 767 XIV.3. (ii) ict: XIV.3 (5), XV.2, 19, -TT IX.29, -* IX.22, XV.23; comp. see. 461-. TE s. nindya : IX.40 (2), XIII.24. 744T n.p. namaskara : VI.19, VII.16. ThorH n.p. Nirucchvasa, n. of a hell :( - T041) IX.32 ( see note on V 78 s.m. nakha: X.5, XII.6. Ti negative particle [Gu. Feit, Hi. 78] : 1.26, 28, 63, 85, II.24, III. 29, 32, 47, IV.9, 49, 62, V.13 (2), VI.15, 31, XI.11, 12, 14, 16, 19, (2), XII.24, XVI. 28, 29. XVIII.11. I postp. see IT. his subst. postp. f. (cp. Ap. 1$ iva

Page #619
574 Dr. Charlotte Krause : Her Life & Literature ( Bhav. )) in the manner of: 716*s. m. (Gu., Hi.) a tiger : XII.4. IX.25. fire and fire nitya : (i) fren: 773 bel. to 371 q.v.: I do not come 1.95, VII.66, XII.39. (ii) fira: III.74. Cp. Introd. p. 5f. III.8. Cp. FARINA. Fiat a. indecl. (Gu.] nana: VII.21. *forert a. [cp. fort) nitya : XV.9. XVII.7. 114 s. naman : 1.98, II.29, III.95, fruia s. (Skr. fratt375T) in the VII.82, IX.7, XV.2. sense of Skr. fra (cp. Hertel, Frat s. [Skr. Trenitet a.] a hell : Tantrakhya, Gloss. ): XIV.16. -HIE V.13, -# IX.34, XI.21, Cp. Thanh, T. 22. nida and naMdav.t. [Gu. ninda] nind : (i) ATG n.p.m. ts. : IX.8, -uft XVI.3, fra: IV.53, XIII.40. (ii) TG: 9, 14. IX.43, XI.25 (5), XIII. 43. Ata v.t. (Gu. TIE) to throw : opitut ficts.f. ninda: XI.25. IX.24, 33, 35, 36, 37, XI.21, freut a. nipuna: 1.85. SIyo XII. 35, Sai cha; IX.22, Sai nI postp, see no. $IX.16, 17, 23, 26, 28, 30, 32, funta. [ O. Gu. frusi (Pc. V.13, 34, 40, 42, X.14, 15, 17, 20- 24, Sb. 69 (2)) (He.)] nispanna: 24, 26-29, XI.23, 25. XIV.20 ( in the sense of : culti7h s.m. naia : 1.50, 69, VIII.11; vated, cp. note ). cp. -, 9769-. finita. (Gu., Hi.) nila : X.22. r4 chat see that. nIvAMNa s. [Gu. navANa n.] a watering Tractant n. p. m. [ cp. p. 14 ] 11.29, place, a water-side : -VI.10. III.44, 51, 63, 77, 82, 95, 98, fiv.i. (Gu., Hi. frete) : (i) in102. IV.36, 38, 44, 63, V.1, 8, dep. : to come out of : Pret 14, 19, VI.4, 14, 32, VII.8, IV.68. (ii) with a preceding VIII.32, XIII.3, XV.1, 13, 3774 : to come, to appear : XVII.1, XVIII.3, 10, 16, -it IV.21, often 1.9, IV.22, XVI.3, IV.49, -* III.70, 78, IV.37, 52, e 1.94, III.86, IV.16, XVI. V.17, VI. 1, VII.2, XVIII.6, 4, "TUT III.91. - # 1.3, XVIII.18, -Friter VI.29. I and termination of acc. ( cp. Tiffah and that s. (Gu., Hi. Gram. 82):(i) IX.2. (ii) 1: T at] nasika : (i) Hat : III.100. - II.28. (ii) TTHCT: I.105, #termination of acc. ( cp. Gram. III.94, -TIV.18. SS2):1.10, 27, 45, 52, 55, 71,

Page #620
Nasaketari Katha 575 95, 96, 100, II.1, 2, 5, 6, 7, 17, Teth num. (Gu., Hi.) pancasat : 23, III.3, 8, 22, 32, 34, 37, 47, VII.18. 52, 53, 70, 71, 72, 76, 78, 102, ufogy a. pascima : - T VII.36, - IV.6, 32 (2), 35 (2), 37, 52, 53, VII.47. V.16, VI.1, 5, 6, 15, 19, VII.2, 18 adv. [Gu. TJ Hi. uut] pascad: 9, 16 (2), 44, 45, 54, XIII.26 1.55, 75, 84, 93, III.22, 57, etc. etc. X.16, XIII.36, XVII.9. #andconj. [Gu. 37a) and :(i)*: 45 v.i. (Gu. 15 Hi. Vs] : (i) to 1.6, 75, 89, 106, III.81, 104 drop, to descend : XI.22, V.11, 23, VI.15, VII.55, IX. XVI.28, XVII.16. (ii) to 25, XII.7, XIV.14 (2), XVI. happen : ostet 1. 77, "SUTI.56. 15. (ii) 7: VII.2. wanit s.f. patni : see h-, 15-. 7, ft, 7 termination of genit. of Tea s.f. [Ho. ] [Gu.) ( cp. Gram. $ 2): (i) 77 pativrata: XVI.27. Cp. an. nom. m. sg. :1.19, XIV.19. (11) giurato n. of a hell : VII.83 ( see of nom f. sg. : 1.85. (iii) T note ). nom. pl. m. IX.11. pathara s. [Gu. patharI a small stone nolyo s.m. [Gu. noliyo] nakula : etc., per a large stone, a XIII.22. stupid, dull-headed man etc., la s.m. (Gu., Hi. Ta] nyaya : Hi. Orere, uerit a stone ] : - IX.9. a XIII.31 'the state of a stone (?)' (cp. note ). 4075 v.t. (Gu., Hi.) to catch, to UGHUT n. p. m. Padmin ( = Visnu): XIV.15. seize : XII.34, X.7, -* XV.24. Wahaia s. pakvanna : - XIV.5. Un s. m. padartha : IV.51. Cp. 379 and Firin. OPRUT V.. (Gu.) pari + ni: out IX.30. U s. [Gu., Hi.) pada : VII.46, X. paraNA v. caus. of paraNa to give (a 26, XII.7, XVI.23, III.9, 10, daughter ) in marriage : -art 11, 12 1.42, 58, -1.37. paMca and pAMca num. IGu., Rai. pAMca parabata see jama* (L.S., st. w., No. 5 ), Hi. Ta u t and sm. Parame and pAMca ] parica : (i) paMca XIV. svara : (i) HERE: - II. 10; 15. (ii) via XI.3, 17, XIV.16, cp. sit-. (ii) RTRE : see sft-. XV.25. paramesvara see paramesara.

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576 Dr. Charlotte Krause : Her Life & Literature U EHUT S. (Cp. Ho. . to wor- urot a. (Gu. Tie] back : III.78, 99, ship; O. Gu. Het worship IV.46, 65, V.12, VI.14, 18, 31, (Sb. 21. ) He.) worship : see VII.11, XVIII.3, UT 1.83. 3717- and 3TTEET-. 47927 VIII.22 : see note. parAyoa. [Gu. parAyuM Hi. parAyA] para- pApI s.m. papin : VIII.24, X.7, kiya : pertaining to another : X1.5, XII.38, - XII.31. COTT X.25 (2); $f.:(i) a VII.84, UR S. (Gu., Hi.) ts. : XV.24, 29. VIII.9, 17, IX.26, X.9, XIII. *oranta. [Gu.org) parakya: mit 38; (ii) = $ That : XI.25, XI.25, XIII.45. Cp. art. - IX.41, - VIII.19. TEU n. of a hell : VII.83 ( see pAla v.t. [Gu. pALa Hi. pAla] palay : III.23, ny VII.67. note ). GS. IGu. 6. 98. Hi gl ast s. [Gu. 1.] a kind of wooden paksa : VI.25, VII.63. shoes, sandals : VII.46. paMSI s. m. [Gu., Hi. patI] paksin: pAsa s. pasa see kula-. XIII.11. art s. (i) [Ho. Luule f. a net, a To see Tii. rope with which the legs of a paMSerUM and paMSeru s. m. [Marw. paMkherU horse are bound; Hi. uit a m. (L.S., st. w., No. 76 ), Gu. rope) a rope, a lasso : XII.19. parcha; n. Hi. pakherU m. ] a bird : (ii) [Mar. yigit, uigst or miyit a (i) TW H 1.23. (ii) 5 : X.16. disease arising to cattle from OT v.t. (i) (Gu., Hi.] prap: -st their not being led to water at XIV.11, 12, -XVII. 16, - the seasons) fever or a similar 1.40, 44, XIII.2, 25, 31, XIV. disease ( see note on XIII.8): 14, 17-20 etc., XVII.11; - XIII.8. XI.5, - 7 1.35. (ii) (Gu.) fust, fuert, and rt s. m. [Gu. caus. of ut, 9. v. (cp. Gram. SS fugt, fusts, uit n., Hi. 17,3): sut s IX.29. fukt) pinjara, panjara : (i) amit a. (Gu. uino] pangula : funt III.7, 36, (ii) furt III.9, XIII.29. 15, 34, T # III.97. (iii) RT : qiz see ten. 7 # III.3. uiuft s.(Jaip. viuft; Thali, Mew. faut conj. [Marw. four, qut, Gu. etc. yiuft (L.S., st. w., No. 66); OUT) punar: (i) stressed : moreGu. Truft n.) paniya : III.7, -* over, however : 1.13, 35, II.10, X.19. IV.8, 51, XVI.22. (ii) encl.

Page #622
Nasaketari Katha 577 ( emphasizing ) : I.15, 21, III. puja v.t. [Gu. puja Hi. pUja] puj : "jai 58, IX.6. VII.53,54. pitA and pitA s.m. [Gu., Hi. pitA] pujanIs: [Gu., Hi. pUjanIya] puja pitar : (i) pitA III.41, 46, 72, niya : -kanai XI.25. 76, -jI III.64, IV.50, 64, VII.9, putalI s.f. [Gu. putaLI, Hi. putalI] -jIro V.9, -nai VI.19, XVIII.4, puttali : IX.20. -rI XIII.33; comp. -ghAtI pitr- putra and pUtra s.m. putra : (i) putra I.40, ghatin:-raiXIII.6 (ii) piMtA :-jI 44,75, 80, III.49, 74, 94, IV. III.29, -rI VII.43. 47,53,62, VI.29,XVIII.9, -ro pitradevatA s.m. pl. 'pitrdevatah' : II.8; comp. -hityo ( sic ! ) a I.35,44, 65. murderer of a son : PT VIII.4. foucitg 'n.p.m. Pippalada : 1.24, (ii) pUtra : III.81. 26. -jI I.32. 39.43. 51. 54. puraSa s.m. purusa : -nai X.25 (2), -ro 62, 70. X. 25, -suMX.25. pI v.t. [Gu., Hi.] pa, to drink : 'vai punyavaMta a. [ punyavanta : XV.10, -rA V.22, VI.8, -ro IX.9. VIII.10. Cp. pA 2. pIjaro see piMjaro. pusapoda n. p. Puspodaka : XV.2 (M.S. kusapoda). pIpalas. [Gu. pipaLo m., Hi. pIpala] : puhacA see pohacA. pippala : XVII.12. pUcha see pucha. pIla v.t. [Gu. pIla, pila, pIDa, Hi. pUtra see putra. pIr3a] pid : 'lIjai chai IX.18, 'lai pUraba a. purva : - VII.35. IX.44, glai chai XI.24. . peTa and peDa s. m. [Gu. peTa and peDu gov.t. (Gu.) to reach, to arrive at, ___n., Hi. peTa] the belly, the womb : to come to hand : "go ( cp. (i) peTa IX.35, XII.8, XIII.16. Gram.8 17, 1) III.21. (ii) peDa : III.94, -mai IV.18. pucha s. [Gu. puccha f.n., Hi. f.] peDa see peTa. puccha : XV.24. paijAra s. [ Gu. pejAra m. a shoe, a pucha, pUcha, and buja v.t. [Gu. pucha Hi. slipper : XIV.21, XV.28. pucha and pUcha] prach : (i) pucha : paiDos. m. [Hi. paiMr3A, paiMDhA m.] a road, I.71, III.79, -nai Avo I.52, "chIyo a highway, a path : VII.7, 73, III.82, IV.3, 23, V.5, XVI.14, XIII.2, 31, "Dai VII.76. "chai VII.45, 'chai chai VII.2. (ii) pUcha : pailA adv. [cp. paihalI] at first : I.75, "chIyo I.27, III.39, XVI.9 (iii) -nai do. X.8. buja : 'jIyo II.6 (see note). pailI see paihalI.

Page #623
578 Dr. Charlotte Krause : Her Life & Literature pha #6 v.t. (Gu. 16, te) to put on : 40, 47, 52, 70, 71, 79. (ii) yeah *XV. 29. VII.35. paihalI and pailI postp. [ Raj. pailI prANI s. [Gu., Hi. prANI] pranin : ( L.S., st. w., No. 90 ); Gu. XI.23. paheluM, pehelu, and peluM a. at first] prAta adv. pratar: XII.39. before : (i) Hart : VI.30. (ii) *vida a. (Skr. vifa + ant) affecerit : III.20, XVII.4. tionate, loving : 1.85. poraya> s.f. [Marathi poya, poI) a preta s. m. ts. : XIII.43. hollow running down from the country towards and into a ST v. caus. (cp.is, see Gram. river, filled at seasons with SS 15, 1) to cause to tear, to water : also a narrow creek or cause to split : $ $ IX.27, inlet ( Molesworth ) :X.19. 43, -##X.11, XI.2. ICT s. [ Gu. ulo f. a street, a lane, et s. [Gu. f.) a battle-axe : 17 m. a bridge; Hi. Ta m. a XII.17. gate, a door, a courtyard ] ?: 415 v.t. [Hi. 415, Gu. 116) to see jabha-. tear :-* IX.35. Cp. 95T. posa v.t. [Gu. poSa, Hi. posa] posay: phira v. i. [Gu. phara] to walk to and Laat III.23 (M.S. TH). fro: -- IV.21, II.15. Cp. pohacA and pahacA v. caus. ( cp. HR v. Gram. SS 15 ) (Gu. uta. Marathi and part s. m. (i) OCT (a) (Gu. utca to arrive] to accompany n., Hi, m.] a flower : 1.91, 94, a p. with wishes for a happy 101, III.86, XVII.12, I HAT arrival ( cp. O. Gu. Etat XV.3, MI I XV.6, (b) (cp. 'Ratnacuda Vyavaharino Gu. swollenness puffedRasa', Ahmedabad 1907, p. ness; see yo v.i.) pl. preg65, 1.7 ( He.)]:(i) JEET; - ET nancy : I.108. (ii) 6 = 1.1. IV.35. (ii) year: -7 XVI.8. IV.41. 07 v. i. [Hi.] to be big with child yuh adv. [Skr., Gu., Hi.) once : -nit 1.107 ( see note ). 1.8. adv. [Gu., Hi.] back : 1.43, 51 ugratuit s. pradaksina: IV.3. III.78, 99. yaao see yah. tot v. t. (Gu., Hi. ] caus. of fine yart and yarato s. m. pravesa : (i) q.v.: to take a. p. round about udh : 1.105, II.9, IV.18, VII. -* 310 VI.12.

Page #624
Nasaketari Katha 579 uts v. t. (Gu. 5, Hi. 175] to ant num. (O. Gu. (Sb.), (He.); Gu. break, to pluck out: VII.84, ar Hi. UE ] dvadasa : 1.8, X.21, XIII.29, o IX.38. IX.10. ba bAla v.t. [Gu. bAla Hi. bAla] to uchanter n. of a hell ( see note on kindle : X.24. VII.83):( --) X.22. alleirit s. m. balaghatin : VIII.8, CERT s.m. (Ho. Thanks :0. Gu. XIII. 13. port (Sb. 5) (He.) ) a tiger's Hit S. (Hi. ait ) bahu : V.3. whelp : TT VII.87. allet adv. (Gu. 16, Hi. 416) s. m. bandhu : XV.14; cp. bahir: 1.85. four-st see 17. *aisit num. a. (Gu. 1) a second, see at. another : GT 1.21. Cp. geit. RU s. (Gu. f.) a sort of spear; a im s. f. [Gu., Hi., Thali (L.S. st. lance, a javelin : XII.15. w., No. 71 ) format] bidali: XI. arian a. balavant : XII.26. 17, -* XIV.16. after s.f. [Hi. alfa Marw.asur, et see yo. Gu. bena] bhagini: XIII.44, -sATai buro and vuro a. [Gu. bUsa, Hi. burA] IX.30; comp. -STA XIII.7. bad, evil : (i) : X.11, -7 als.f. [Hi. , Gu. a vadhu : IV.55 ( cp. Gram. SS 34, III ). XIII.45. (ii) ait : IX.41, 7 XVII.2. bahUta and bohata adv. [Hi. (a.), Gu.. bulA and buMlA v. caus. [ of bola; cp. ( a. and adv.) Jen] bahu : (i) Gram. SS 15; Hi IMT ] to call, to aka: IV.1. (ii) DIET: 1.57, IV. invite : (i) GMT: -$ 111.74, IV. 30, 55, V.4, 21, XI.5, 9, XIV. 32, - ria III.71, - III. 13, XV.16, XVI.3. 72; (ii) GMT: IX.2. s. f. [Gu., Hi.] 'Miss etc. art and art s. m. (Gu., Hi. ( preceding female proper TER to sweep, Hi. CERT, gora nouns ) :-zigrant * II.1. m. a. sweeper, ERI, TERIT f. aic v.t. (Gu. aic Hi. ait] to a. broom] : -a [Hi. gert, al to distribute : C IV.31. sweep : (i) gart : III.54. (ii) AiT v.t. (Gu., Hi.] bandha : -* x. Cart III.60. 20, ost $X.19. act s. f. (Gu., Hi., Marw. etc. (L. 014 s.m. (Gu., Hi., Raj. (L.S., st. S., st. w., No. 56 )] a daughter: w., No. 101 )] a father : III.80, 1.95, II.22, 26, III.27, 84, IV. -07 III.5. 26, 28, -*IV.35. A 21

Page #625
580 Dr. Charlotte Krause : Her Life & Literature co n. p. Vaikuntha: XVIII.15. 7 v. t. [Gu., Hi.] (i) to fill in, to baiTho and vaiTho p.p. [Gu. bercha; cp. put in : -nai X.26, 27, rIyA HIUT ] sitting etc. : (i) 1 : XIV.5, tut IV.40,* IX.39, - III.38, UT XIV.23, OTI. X.12. (ii) to supply : 4 VIII. 8, 14, IX.1, 5, 6, 8, 11, 15, 15, 1X.38, XIII.22. XVI.2. (ii) tot: XVI.1. Par s. m. (Gu.) bhartara : - HIUT V. caus. (cp. Gram. $ 15,1; 1.85, -umit XVII.4, - 1.85, Gu. As caus. of star to XIII.25, XVII.5, 8. cause to sit, to set : 111.53, - THT s. m. [Gu. THT, Hi. CFTAT] XIV.15, ut IX.31, X.9, 25. confidence : IV.60. Cp. 401. *bhalo a. [Gu. bhaluM, Hi. bhamA] good : atat s. m. (see att v.] speech : III. 1.21 (2), W IV.50, M I. * 18, 21. 85, IV.33, 35, 47. a v. t. [Gu., Hi.] to speak : om 970 v.t. [Gu. 40 ] bhaksa : 0 1.85, II.8, 21, III.28, 48, 73. VIII. 13, IX.29, XI.23. e 1.30, 36, 39, 41. 43. 47. 45 s. m. [Gu., Hi., Raj. (L.S., st. 51, 74, 79, II. 18, III.65, IV.46, W., No. 49 )] bhratara : III. 76, 49, 57, mat III.4, 26, 33, 44, XIII.44, XV.14, -AX.11, XIII. 51, ont VII.85, VIII.20, 28, 45. XIII.21, 25, ment 1.12, it is vt. [Gu.) to break : X.19. IV.5. IGT v. t. (Gu., Hi.] to break, to GTCIT S. m. [O. Gu. dan, ICT ( Sb. demolish : VIII.27, XIII.31. 12 ), (He.)] vavvola ( = Acacia HIUIT S. m. [Gu. HIUTHT etc.] bhagiarabica ) : XIII.26, XVII.12. neya : XIII.11. Cp. arat. bhAMta and bhAMti s.f. [Gu. bhAta, Hi. alen see an. Hifa] manner and way : (i) Hia: - T VII.21, XV.9, IV.33, 35, IX.45. (ii) sifa : - IV.43, 9987s. f. bhakti : XV.10. XIV.10 (2), - XI.26 (2). spor s. m. bhanga : 1.56, 77, IX.32. wifet see via. a s. m. [Gu., Hi.] bhakta : see. 4&rsit n. p. m. Bharadvaja : IX.8. fant Ta v. t. [Gu.] to be pleased with : 979 v. i. [Gu.] bhrama :-XII.25. XIV.12. Pelit a. bhayanaka : XII.1. Cp. Het s. m. [Gu., Hi. fict] bhilla : HET-. XVII.14.

Page #626
Nasaketari Katha 581 1.78 note.) vfts v. t. (Gu., Hi. 1975] to come E, AMT ? : XIV.19. into contact with, to embrace: Rev.i. [Gu., Hi.) mar: (i) to die : "DIjai chai IX.20. -u$ gnit IV.8, 7 XIII.10, 16, are adv. (Hi, prep.) within : 1.85. 17,23, TT XVI.29. (ii) to bhUSoa. [Gu. bhUkhaM, Hi. bhUkhA] hungry: undergo any extreme sufferET XI.13, UT A VII.34. ing or sickness etc. [Gu.] :-aiat bhelA ho v.i. [Gu. bheLA tha] to assem- VII.44. ble: -VI.26. Hecht s. [Gu. f.) a jest, a joke : bhaiso s.m. [Gu. bheMsara, Hi. bhaiMsA] a male buffalo : XIII. 14. Hargriet a. mahadurgandha: IX.29. bhogaba v.t. [Gu. bhogava, Hi. bhoga] to mahAdeva s.m. ts. : -jIrI XVII.16. enjoy : XIV.10. Herici n. of a hell : VII.83 ( see 14 s. bhumi : XIV.12. note.) HETHeita n. of a hell : VII.83 iT a. magna: cp. DICIT97-. (see note ). HIT caus. (of HIT, 9.v.; Gu., Hi. HETTET and HERIGT: (i) HERTE HST ) to send for, to order to be honorif. pron. of the 2nd brought : - III.87, IV.17, person (Gu.] Sir, your honour : - XII.34. 1.11, IV.4; cp. 11. (ii) HERIGT ari negative particle, used in the s.m. [Gu.] maharaja : II.9; Cp. imperative mood (Hi., Marw. Isli. Ha] : IV.58, 66. HERIGI see. HERS. HET s. ts. noon :-HATT III.11. . Hortaia n.p. Maharaurava : VII. HEZIT s. [Gu. HERA) madhyahna: 83 ( 2; M.S. 1 HER ) cp. comp. - madhyahnasamaye : XII.39. Ett and Peti s. m. [Gu. HET, FTS. (i) m. (Gu., Hi.] manas :1.89, Hi. HEAT) (i) HETIT : (a) a IV:13, -* 1.52, 84, 86, IV.54, month : 1.106, TT III. 1, 96, IV. 66. (ii) = HIA, q.v. 45, TT HIE VII.44. (b) HETIT PI. 479 see. Th. [Gu.) pregnancy: II.27, III.93. HGH, 498, and former s. m. (Gu. (ii) atat = I.1, 1.106. manakha, Hi. manukha, manusya : (i) mA and mAM see mhA. 4018: XVII.17. (ii) TTY: VII. HI$TT s. m. pl. [O. Gu. m. sg. 35, 40, - IX.29. (iii) firar: (Hem., Vet. 1 ), (He.); as to XVII.16, UT XIII.2. Cp. HIUTH, the formation of the word, cp.

Page #627
582 Dr. Charlotte Krause : Her Life & Literature Beames II p. 104. f.] mother's Are v. t. (Gu., Hi.] ( caus. of HR, house : VI.17 (in the sense of cp. Gram. SS 15 ) to beat, to kill : 'parents'). - $ $ IX.21, NT X.8, HIT v. t. [Gu., Hi. Am] marg: VI.2, XIII.16, GIAT II.9, ( cp. IT -U I III.100, -UT # III.104, 3), fist VII.77, IX.3, XI. opet IV.34, o VI.2. 10, F VIII.23, XIII.8, 11, 12, mAMja and mAMjha v. t. [Gu. mAja] to 14, 26, 27, 44,re chai X.18, "tyAM clean : (i) IGT: FAT III.62. (ii) II.12. III.56. Hrasvit n. p. m. Martanda : IX.8 HiSt see HIST. ( see note ). HIS v. t. (Gu.] manda to arrange: HRT s. m. [Gu., Hi.) marga : IV. - IV.10, fs IX.1. 51, XV.12, -# VII.69, Cp. . mAMDA v. caus. [of mAMDa : cp. Gu. mAro s. m. [Gu.mAro, Marathi mArA] a YUST) to enter into a conjugal: beating, a striking, a violent state, to marry : "GIs X.9. and general destruction : mANasa s. m. [Ap. mANusa (Bhav., XIII.25. San.); Hi. HITA] manusa : - HIST S. m. [Gu., Hi.) property : X. II.9. Cp. HHH. 17, 25, XIII.30, -# VIII. 12. HIT S. (Gu. Pa n., Ho. gro f.) AMA (Gu., Hi.] ts. : VI.24. Cp. death : comp. -110 # XII.38. Helt. FIAT s.f. (Gu., Hi.) matar: III.42, 4 pers. pron. see FT. 47, 49, 64, 66, VI.19, VII.43, HIE S. Gu. m.] magha:- VII.44. IX.19, XVII.16, - III.71, Hii see HT.. -UNRA XVII. 16 ( = Devi). Hie, hift, and # indecl. (Marw. Freit s. m. (Gu. Prej n., Hi. HTETT HIE, #; Gu. HIE, HIE, HI; Hi. m.] mastaka : ogret XIII. 10, HIE, Hift, Hift, HET, #] og 347 XVI.23, 4 IX.12. madhye(i) HIE : (a) adv.: 1.91, mAMna and mana s. [Gu., Hi. mAna] III. 16, IV.15. (b) postp. of mana: (i) 419 : VII.68; (ii) 44 Loc. : 1.93, II.13, III.3, 32, 58, XI.13. 97, IV.15, 65, V.13, VI.20, HIT v. t. [Gu., Hi. I) to obey, to VII.28, 44, IX.24, 32 (2) 33, believe : IX.28, X.23, XIII. 35, 41, X.14, 21, 22, 23, 26, 33. 29, XII.12, 23, 26, XVI.3. (ii) 41 s. [Gu., Hi.) a beating : XI.20, Hif postp.: - out of: IV.68. XII.31, 36 ( gloss upon THT). (iii) # postp. of Loc. ( cp.

Page #628
Nasaketari Katha 583 35. Gram. $ 19 ): I.31, 48, 67,77, muhaDos. m. [Ap. muha ( Bhav., San.) II.14, 15, III.3, 89, 97, V.18, + suffix Do, Gu. moharD n.] a 19, 38, 54, 66, VI.12, IX.16, head : X.12; "DA Agai IX.8.Cp. 17, 18, 34, 37, 42, 44, X.15, muSa. 17, 20, 27, 28, XI.20, 21, 23, mUMDho, muMDho, and muDho s. m. [Gu. muNDa 24, XII.14, 28, 35, 38, (2), _n.] the head : (i) mUMDho: X.26. XIII.28, 30, 44, XIV.21, 23, (ii) muMDho : IX.39. (iii) muDho: X. XVI.28,XVII.4, 16 (2). 27, XVI.16, 24, "DhA Agai XVI. mitraghAtI s. m. mitraghatin : -nai IX. 5, 20. mUraSa s. m. murkha: XIII.33 (gloss fuaferit s. m. a murderer of a ___upon jaDha]. friend : PAT VIII.6. mUla and mula s. mula : (i) mUla : -rai mithyAta s. {Skr. mithyA + suffix -at vAsatai IV.37,-rai vAstai II.16. (ii) (Ho.)] non-fulfilment (?) : mula : -nai III.52. I. 80. mRgatagAMmI s. m. *mrgita-gamin, i.e minaSa see manuSa. one who looks for ( takes care mIDakI s. f. [Gu. meMDaka, meDaka, Hi. of ) the pursued : VII.30 ( see meMDaka m.] manduki: XVII.8. note). mIDho s. m. [Gu. meMDho, meDho, Hi. meMDhA, meka s. [Gu., Hi. mekha f.] a peg etc. : meDhA] medhraka: XIII.16. comp. -daMta (cp. daMta): tA X.3. mugaTa s. [Gu. m.] mukuta : IX.12. mela v.t. [Gu.] to put, to place, to mugata s. mukti: -roXVIII.12; comp. send : XII.34, -AyA II.14, III. ___ -gAMmI s. m. mukti-gamin : 89, IV.19, -Avo II.13, -nai IV. XVII.17. 32, "lIyo III.78. "lIyo tho IV. muDho and muMDho see yDho.. 37, 'lIyo na jAya I.90, "lyo na mudagara s. mudgara : XII.18, "rA suM jAya IV.14, ( see jA 3). _IX.3. 21, XI.10, "rAM su VII.77. mai postp. see mAhe. mudhara a. madhura : I.85. mai pers. pron., ag. of huM, hUM ( cp. mula see mUla. ___ Gram. $ 6 ) [Marw. mhaiM, Gu. muSa s. m. [Gu. mukha n., Hi. m.] me ] : III.87, 97, VII.88, VIII.1, __mukha : see udho-, lyAlI-, 24,31,X.1, XII.4, 32, XVII.2. syAla-; Cp. muhaDo. maihala s. m. [Gu. mehelaM, Hi. mahala] a muso s. m. [Gu. mUSaka, Hi. mUSa and royal palace : XIV.6. mUsA] musaka : XIII.19, 'sA mocana a. [Gu.] ts. : "nI I.11, XVIII. VII.87. 14.

Page #629
584 Dr. Charlotte Krause : Her Life & Literature moTo and moDho a. [Gu. moTaM, Hi. raSIsaMra see raSIsvara. moTA] mahant : (i) moTo : I.17, raSIsvara, raSIsura, raSesvara, and raSesara III.24, 32, IV.36, 51, IX.41, s.m. rsivara: (i) raSIsvara XVIII. XVI.10, "TA X.5, XII.7, 8. (ii) 1, 6, "rAM XVIII.16, "rAM nai XVIII. moDho : "DhA XII.6. 4. (ii) raSIsuMra : -jI IV.55. (iii) moDhA see moTo. raSesvara : I.8, 15, II.16, 18, 25, Hint s. (Gu. n., Hi. m.] cp. Ap. III.4, 24, 50, 70, 91, IV.1, 5, mottiya (Bhav.)] mauktika : IX. 22, 28, VI.21, 22, VII.1, 2, IX. 36, -yAMrI VII.26. 5, 8, XIII.1, XV.11, -jI I.11, monai pron. pers., dat. -acc. of huM, hUM 12, 55, III.33, IV.4, -jI nai I.10, (cp. Gram. $6) I.37, 42, 58, 'rAM VI.20, 33. (iv) raSesara : VI. II. 23, III.47, 53, 76, 89, 92, 26, XVI.2. IV.6, 27, 60, V.9, 15, VI.5, raSesara see raSIsvara. VII.9. raSesvara see raSIsvara. mora s. m. [Gu., Hi.] mayara : I.23, rasabheda s. rahasyabheda : VIII.21. ___ IV.43, XIII.37. see note. mora v. i. [Gu.] to bear blossom : raha v.i. [Gu. rehe, re, Hi. raha) (i) indep. : . rIyA IV.42. to be, to remain : -tI II.4, "hai hA, mAha, mA, and mAM, pron. pers., VII.58, XII.25, XVII.10, "hai chai obl. huM, hUM of (cp. Gram. 86,1) I.21, IV.43, VII.21, 28,XV.10, [Marw. mhA, mA, Thali mAM, mayA 14, I.21, IV.43, VII.21, 28, ( L.S., st. w., No. 16 ), Gu. mA, XV.10, 14, "hyA IV.41, VII.78, mayA Hi.] : I.) mhA : -rI IV.60. XV.6, "hyo III.88; see also ubho-. (ii) mAha : -rI III.64. (iii) mA : -ro (ii) as second member of a III.72, IV.62, -rA XVI.23, -rI verbal compound ( cp. Gram. IV.67, -rai I.62, III.46, 88. (iv) 833 and p.6): kara raha and karane mAM: -rA XVI.20. raha to keep doing : (a) kara raha : ya "hyA chai IX.4. (b) karanai raha : hyA chai yaMtra see. jaMtra. VII.78. yAda s. [Gu., Hi. f.] remembrance : rA . [Gu. rA, rAha f., Ho. xl, f.] a III.18. _manner :-roXIII.25 ( see note). rA, rAM postp. see ro. raMdana see ruMdana. rAja see rAya. ramaNIka a. [Gu.] ramaniyaka : IV. rAjA see rAya. 44. rAjI a. [ Gu., Hi., Pers. Gol.]

Page #630
Nasaketari Katha 585 pleased : IV.30, V.4, 11, XIV. 2, 90, 96, IV.20, XI.9. (ii) IGT: 13, XVIII.5. II. 15. viunt s.f. (Gu., Hi. Tunt] rajni: II.2. FETT a. [Gu. FPER s. n., Hi. s. m. TET v.t. (Gu. Hi. TIET) to cook : of blood !) rudhira, red (?): XII. IX.29. 11. PPT, , and TGT S. V. rajan : (i) *0n a rupavant : i XV.8. Cp. Trus. m. [Gu., Hi.] : see . 3fa-. (ii) TTF honorif. pron. [Marw.) *540 s. m. [Gu. Hoy, Hi. 1941 Sir, your Honour : 1.78, V.3, silver: URT XIV.12. at 1.73; cp. HET-. (iii) TFT 58 s. [Gu. no m.] veksa : X.22. s.m. (Gu., Hi.] a king : 1.94, Cp. 04. 95, 96, III.84, 100, 104, IV.1, **st a. (Gu. 55, el good, 26, V.1, 11, 16, VI.13, VII.1, suitable; "GI IV.67. VIII.25, XI.25, (XII.34,) XVI. interj. of Voc. : 1.80, III.5, 40, 1, 8, 11, 12, 18, 26, 29, XVIII. 49, 60, 66, 74, IV.47, XI.11. 2, -ut II.3, 6, IV.7, 19, 30, + (i) Loc. of the case termination VII.16, -ut II.2, -TRT II.14, 1, q.v. (ii) independent postp. JRT XVI.26; cp. 474-, and (a) of the genit. : 1.97, III.46. HET-. (b) of the dat. of the indirect <79 v. t. [Gu., Hi.) raks : -veit GT object : XII.31. (c) of the possIV.67, -UTER VIII. 12, mit II. essive dat. : I.28, 63, 75, 81, 26, eft eft II.7, VIII.17, IX. III. 17, VI.29, XII. 14, 24, 27, 26. XIII.6, 7, XVI.26, XVIII.9. TTA S. f. [Gu.] : see impri-. t suffix see firkt. fagia s. : - rtum da: veit I. , , T, Ti, 7 termination of the 45, XIV.14. gen. [Marw. Malvi ( cp. L.S., i postp. see it. p. 7)] ( see Gram. SS2):(i) TT her and the n. p. m. Raghu : (i) nom sg. m. : I.16, 18, 20, 45, BE:-on III. 100, -^ 1.94,95; 50, 59, 69, 90, 91, 101, II.9, comp. -ah Raghuvamsa : - 28, III.6, 18, 41, 43, 45, 72, 1.81. (ii) 627: IV.1, - III. 80, IV.14, V.9, VI.28, VII.37, 104, -A 11.22, III.84, IV.26, 49, 51, VIII.2, IX.9, 19, 29, 37, -*1.97. 39, 41, X.17, 25, XIII.19, 30, #67 and 1G s. [Gu. F5H, TGA, Hi. XIV.12, 14, XV.2, 3, 12, XVI. F1 ]:(i) GT: II.17, 20, III. 6, XVIII. 12, 13, 16. (ii) A :(a)

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586 Dr. Charlotte Krause : Her Life & Literature nom. sg. f. : 1.6, (2X), 8, 81, nance, the daily food: --XIV. 84, 94, 95, 96, II.10, 22, 23, 19. III.42, 47, 49, 64, 66, 74, Tan. p. Raurava:(-7705 HTS )X. IV.26, 47, 67, V.7, 13, VI.5, 23 ( cp. note on VII.83 ). 15, VII.12, 26, 43, 53, 83, la (2X), 86, VIII. 14, 19, IX.20, 40, (2X), 41, XI.13, XII.29, PT V. caus. [of Art ( cp. Gram. SS 38, XIII.24, 31, 33, XIV.13, 15, 1 ); Gu. alla, tills, Hi. XV.4, 7, 10, 20, XVI. 15, 25, TTT) to attach to, to fix the XVII.2, 11, 16, (8X), 17, mind upon : - IX.22, 23. XVIII.18. (b) obl sg. f. : 1.56, 5 v. i. (Gu., Hi.) to quarrel : III.71, IX.25, 33, X.11, XIII. XVII.6. 45, XVI.28, (c) dir. pl. f. : VII. AST$ v. t. (Gu., Hi.) a fight : XII. 38, 50, XIV.3, (5X), XVIII. 33. Cp. M5. 17. (d) obl. pl. f. : XIII.10, 45, MUT v. t. (Gu., Hi.) to enwrap, to (iii) T: (a) obl. sg. m.: I.26, envelope, to cover : aut XII. 52, III.5, IV.18, VII.44, IX.8, 11, etut 1.92. X. 25, (2X), XII.31, XIV.12, SIT (Gu., Hi.) lag: (i) t. v. ( with a 24, XVI.5, 20, 23, (b) nom. pl. preceding Infinitive ) to begin : m. : 1.88, 98, II.14, IV.12, 43, TTT 1.84, 108, T IV.20, TT III. V. 20, 21, 22, VI.8, 9, 10, 17, 2, 96, IV.44, (ii) i.v. to come 26, VII.21, 23, 24, 34, 39, 81, into contact with, to appear 82, IX.7, 11, 25, 26, XII.30, etc. : IV.45, o VIII.19, IX. 37, XIV.1, 6, 10, XV.5, 9, 41, 41, X.25 ot TET 1.45, TT II. XVII.3. (c) obl. pl. m. : III.17, 1,23, III.9, 10, 11, 12, IV.27. XI.22. (iv) i obl. pl. m.: TH v. t. (Gu.) labh : - III.35. VII.54, X.1. (v) +: (a) loc. sg. art s. (i) (Gu. f.) a ruby : VII.25. m. : 1.8, 24, 54, 62, 87, (2X), (ii) (Gu. m. a. beau, a precious II.7, 16, III.6, 22, 25, 38, fellow etc., Hi. m. a son, a IV.35, 37, VII.35, 40, 47, 70, darling] : -to caress : IX.20. 71, 79, XI.23, XIV. 16, 17, *attert p.p. of t, q.v. [cp. Gram. S XVI.7, 13, 31, XVIII. 9. (b) 17 ): eft IV.47. independent termination : see on s.f. [Hi., Marw. etc. (L.S. st. w. No. 52 )] a woman : VII.84, tort s. (Gu., Hi. tuft s.f.] mainte- X.9.

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Nasaketari Katha 587 lUba a. [cp. Gu. lUma s. f. a bunch of lyA see le A. fruits and Hem., Des. cjent = mint s. m. [Hi. witta wolf : stabaka ] covered with fruits or XIII.11, 24; comp.-muSa having flowers : XV.6. a wolf's head : degSA XII.10. le v.t. [Gu., Hi.] la : (i) indep. : to va catch, to seize : XIII.32, -chai vagIco ( or "cA ? ) s. [Gu. bagIco XII.38, -Nanai XII.39, -nai I.8, m., Hi. bagIcA f.] a small III.15. (ii) followed by a verb garden : "cA VII.22.Cp. vAga. of going : to take, to lead : (a) vaDa s. [Gu. vaDa, vaTa, Hi baDa, vaTa] le A: -yo II.25, III.22, 92, vata : XVII.12. VI.12, -va I.102. (b) lyA : -I I. vaDero a. [Ap. vaddara (Bhav.)] = 103, -yau V.6, -va III.71, -vai chai vaDo a. 2q.v. : "rA X.23. X.7, 8. (c) le jA : -vai XIV.15, vaDoa. [Gu. vaDuM, Hi. bar3A] vrddha : -vo V.17; (d) le gayo : IV.28, (i) great, grand : VI.28. (ii) V.18. Cp. lIdho. senior : "DA XIII.45. Cp. vaDero, lo suffix : see kAgalo. vradha. loka and loga [Gu. loka, Hi. loka vaDo s. m. [Gu. vaDu n. a. kind of and loga ] loka : (i) loka : (a) fried dish ] vataka ( cp. p. w.): sg. and pl. : a world : XVI.19; 'DAMrI nAMI IV.25 (see note ). see also Idra-, jama-, jima-, vatAva v. caus. [cp. Hi. batA, Gu. visana-, suMraga-, svarga-. (b) pl. batAva, varatAva] to show, to people : XII.21, 52. (ii) loga = explain : 'vo XII.29,XV.12. I.1 : see suraga-. - vadhAI s.f. [Hi. badhAI f. gifts, Gu. lopa see loka. vadhAI f. a. gift given to the lopa v. t. [Gu.] to disobey, to dis- bearer of good news etc.] ___respect : 'pai nahI I.85. remuneration of a congratulaloha s. [Gu. n., Hi. m.] iron : -rAX. tion (cp. Hem, Des. s. v. vardhA 25, -rAM X.9, -rI IX.20; comp. panikA): IV.31. -jaMtra and -yaMtra loha-yantra : (i) vana and bana s. m. vana : (i) vana : I. -jaMtra : -mai XI.24. (ii) yatra : -mai 22, IV.19, 39, 41, XV.17 etc., IX.44. -mai II.13. II.15; comp. -paMDa lohakAra n. of a hell : VII.83 (see _vanakhanda : II.13. (ii) bana : note). -mai II.14. lohI s. m. [Gu.] lohita, blood : IX. vanAsapati s. [Gu. f. vanaspati Hi. m.] 29. _a plant : X.22.

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Dr. Charlotte Krause: Her Life & Literature IX.39, XIII.15, XVII.13. varaja v. t. [Gu. varaja, varja] varj: 'jai vAyaka s. [ Gu] vakya : s. brahma-. vArAha and viraha s. m. varaha : (i) art VII.87. (gloss ). (ii) fate : VII.87. varaNa s. [Gu. varaNaf., auf m., Hi. , m.] varna: XII.6. 588 varata see vrata. a adv. [Gu. varasa s. [Gu. varasa, varaza, varSa, Hi. fm.] varsa: 1.38, -1.8. ] again: 1.39, III.79, VII.80, XI.1, XII.32. Cp. act. acta. [cp. at] a second, a further: IV.39. s. vamsa: comp.: - s.m. a killer of a family: XIII.9. Cp. rugha-. vaha v. i. vah : 'hai chai XIV. 3. vAI s. f. [Hi. bAI f. = 'vrAta' ('Gutaka Hindi Kosa'); Ap. a vrata (Bhav.)]: a multitude, a group: see haMDa, haDa-. vAga s. [Gu., Hi. bAga m. ] a garden, an orchard VII.22, X.22. Cp. avitat. vartta: (i) a: IV.10 (ii) aia: VIII.14. i XVII. 17. as. [Gu., Hi.] ts. a quarrel : XIII.25. alast s. f. [Gu.] a small well with steps VII.33, XIII.29. vAvara vi. [ Marathi bAvara] to be bewildered, lost, overcome by any emotion: XI.24. vAvarI s.f. [Gu. bAvaLI] a species of babul having large thorns (cp. atat) XIII.5. vAsatai see vAstai. aruta n. p. m. Vasudeva: - XVII.16. vAstai and vAsatai subst. postp. [Gu. vAste] on account of : (i) vAstai : 1.29, 87, II.16, XVI.24. (ii) : II.7, IV.37 (2), V.10, XVI. 17. vAgha s. m. [Gu., Hi. bAgha] vyaghra : vichAyata s. f [Gu. bichAyata, Mar. bichAIta f.; cp. vIchA ] a carpet, a mat: XIV.7. XIII.35. ais v. t. [Gu. ai, at] vanch: chai XIV.14. *vAjo sm [Hi. bAja, Gu. vAjI] farer s. [Gu. faer m., Hi. faer f.] vidhi, a kind: -p XV.5. vinAyaka n. p. m. Vinayaka : -jIrI vajin: VIII.29. a v. t. [Gu.] to cut: f X.26. 1.6. vAta and vAMta s.f. [Gu. vAta, Hi. bAta vibho s. m. [Hi, Skr. vibhava ] pro perty XVI.6. fauior s. vimana: XIV.14, 15, 17, vigara [Gu. vagara] without : (i) postp. : XVI.29, XVIII.7. (ii) prep. : IV.27, IX.38, 44. XVI.4. farda s. m. vrttanta: XVIII.4, 16.

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Nasaketari Katha 589 10. viraha see vArAha. (ii) vIrya : I.105, [106,] IV.14, virAMmaNa see brAmhaNa. 15, 18. virIyAM s. [Hi. biriyAM f.] time : III. vIrya see vIraja. vuro see buro. viMSa see visa. veda s. ts. : I.18, 40. viSai and viSai subst. postp. [Marw. velU see velU. viSai; Gu. viSe about] visaye in, velU, velUM, and velu s. f. [Gu. veLu, at, on : (i) viSai : (a) temp. : III. vALu, vALu, Hi. bAlU] valuka : (i) 25, IV.37. (b) loc. : XIV.16, velU : XV.18. (ii) velUM : XI.6, 17, XVI.7, 13, 31. (ii) viSai ___XV.27. (iii) velu : XV.4. Cp. tapata-. temp. : 1.87.Cp. Gram. $ 19, 2. visa and viMSa s. [Gu., Hi. visa and vesAsaghAtI s. m. visvasaghatin : VIII.7, -nai IX.24. viSa] visa : (i) visa: XIII:42. arell s. f. vesya: XVII.9. (ii) viMSa comp. -kupa n. of a vaiTho see baiTho. _hell : VII.83 (see note ). visaTA s. [Hi. viSTA f. dirt; Gu. Hi.. vaitaraNI n. p. ts. : IX.22, 29,XV.19, viSThA f. excrements) vistha : -suM 23. 7 vrata and varata s. vrata : (i) vrata : XVII. IX.39, X.27, -sUM X.26. 17; comp.- bhaMga vratabhaiga : visana n. p. m. Visnu : comp. -bhagata ___VIII.18, IX.33, XIII.41. (ii) visnubhakta : XVI.22, 31, "tAM varata : comp. -hINa vratahina : VII.55; -loka visnuloka : -rai -nai IX.18.Cp. patibharatA. viSai XVI.7. vadha s. m. vrddha : XIII.19. Cp. visanopAya and visvanopAya n. p. m. vaDo. Vaisampayana : (i) visanopAya : vrama see brahmA. ___I.8, 10, VII.1. (ii) visvanopAya : vramha see brahmA. 1.85. vramhA see brahmA. visarAMma s. viframa : VII.45, XI.18. vraSas. m. vrksa : XI.2. Cp. ruSa. visvanopAya see visanopAya. brahma see brahmA. vIchA v.t. [Gu. biMchAva] to spread, to brahmA, brahma, vramhA, vramha, and vrama, s. m. _lay : -I XV.21. Brahman : (i) brahmA : -jI I.53, vIchu s. m. [Gu.] vrscika : XII.4, 72, 74,79, 82, -jIro I.16, 59, ____XIII.41. -- III.18, -jI kanai I.60. (ii) brahma : vIraja and vIrya s. m. [Gu. Hi.vIrya) -jI nai I.71; comp. -vAyaka I.80. * virya : (i) vIraja : I.89, 90, 91. (iii) vramhA : jInai I.52. (iv) vramha :

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590 Dr. Charlotte Krause : Her Life & Literature 10. comp. -cArI brahmacarin : I. Sabara s. [Gu. khabara f.] (i) a news : 38, XI.13, -rI IX.40; -hityo III.47. (ii) -le to take care of : (sic) s. m. a murderer of a IV.47,XII.38, 39, ( cp. le). brahmin : "tyA VIII.2; -hityAro SavADa v.caus. [of SAq.v.; Gu. khavADa] do. : XIII.4,. (v) vrama : comp. to feed : "Dai X.25. Cp. Gram. $ -cArI = vramhacArI I.31; -hityAro = 15. vramhahityAro : "rA nai IX.16. SA v.t. [Gu., Hi. khA] khad : -yaIX. vAMmaNa see brAmhaNa. ...42, XIII.30, -nai XI.23. brAmhaNa, tAmaNa, and virAMmaNa s. m. SAlI adv. [Gu. khAlI] in vain : IV. brahmana : (i) brAmhaNa : -nai XIV. 61. 20. (ii) vrAMmaNa : XVII.10, -nai VII. ghisav.i. [Gu., Hi. khasa] to move, to 53, XI.25. (iii) virAMmaNa : VIII. . slide : "sIyo I.89. *SuNo s. [Gu. khuNo f.] kona : degNA VII.20. zrI honorif. prefix [Gu., Hi.] : Suna s. [Gu. khuna f., n.a murder : gaMgAjI : - I. 8; -paramesarajI :-rI vigara- IX.44. xv.10: -paramesvarajI :-rI XVII. Seta s. m. [Gu. n., Hi. kheta m.] 16; -nAsaketa :-rI XVIII.18. ksetra : XIV.20. ___*SoTo a. [Gu. khoTuM, Hi. khoTA] bad, SaTadarasaNa and SaTadarasaNaro s. m. sad false : "TI II.24. darsana : (i) SaTadarasaNa: -rI Sola v.t. [ Gu., Hi. khola] to open : XIV.13, nai XI.14. (ii) 'lIyo III.15. SaTadarasaNaro : 'rAM VII.54. sa SaTadarasaNaro see SaTadarasaNa. sakoI pron. of quantity : SaMDa see vana-. everybody : XII.3, XVIII.5. SaDaga s. m. [Gu. khaDaga n., Hi. f.] Cp. koI. khadga: XII.14,-suMX.8; comp. saMkrAMta IX.1 see note. -daMta (cp. daMta): "tA X.4; -dhaptA sagati s..f. [Skr. su + gati] welfare : m. pl. 'dropping swords' ( n. -sAruM XI.15. of a hell? Cp. note on VII.83; *sagalo a. [ Gu. saghaLu] sakala : 'lA on X.14):-mAhe X.14;-dhArA n. VI.12, IX. 15. of a hell :(-naraka mAhe) IX.33. *sago s. m. [Gu. saguM a., Hi. sagA] Sata S. [Gu. khata n.] a bond, a wri- sagotra : "gA X.11,XV.14. ting in acknowledgement of a saMgrAmarohaNa n. of a hell : VII.83 debt: XIII.39. (see note ).

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Nasaketari Katha sajhA sf. [Gu, Hi. sajA ] punish - ment IX.45, X.10, XI.26, XII.36, XVI.21, XVII.2. saMjhyA and saMdhyA s. [Gu. saJjA, saGkhyA f. evening] samdhya : (i) saMjhyA III.12 twilight (i.e. morning and evening). (ii) : the evening XII.39. saSa see suMSa. s. samksepa: VII.88. sahara s. m. [Gu. zehera, Hi. zahara ] a city: VII. 27, XV.25, -VI.12. sahasa see sahasra. and AE num. sahasra : (i) HE: V.3 (3), VII.17. (ii) sahasa : VII.59; comp. -guNo thousand-fold: XIV.11, 12. Cp. hajAra. S. Hits. f. [Hi.] a she-friend: -i II. 4, -yAM suM 1.95, III. 85. sAco a. [Gu. sAcuM, Hi. sAMca] satya : IV.64. HIV. t. [Gu. to cleanse, to suit etc., Hi. to prepare, to regulate] to prepare, to feed on: VI.23 (see note), XIV.15. XII.39 (3), XIV.4. *samo a. sama : mI I. 107 ( gloss : sATai postp. [Gu. sATe in exchange for] together with: IX.30. see note). s. m. sarpa: XII.4. Cp. IT. saraba and sarva a sarva : (i) saraba : V.20, XI.23, XIV.14. (ii) of: XV.14. Has. m. satyavadin : VII.42, XIV. 14. His adv. always : XII.25 Cp. $. saMdhyA see saMjhyA. sanAMna and saMnAMnas snana (i) sanAMna 1.87, 95, 100, III.8, 9, 11, 57, 69, IV.11; (ii) III.12. sabhAla vi. [Gu. sambhALa] to take care, to be cautious: X.10 (2). samais. [Gu. same, samaya ] samaya : sarApa and sarApana sm [Gu, Hi. sarApa] sapa : (i) sarApa I.96, IV. 52, 64, V.9. (ii) VII.9. * sarISo a. = saraso, q. v. [Hi. sarIkhA, Gu.VI.29, XII.27, XVIII. 9: cp. agana-. sarva see saraba. A a. [Ap. aft (San., Bhav. ). sadrsa: XV.3. Cp.. sarasvatI ts: -jIrI 1.6. 591 adv. [Gu.] together with XV.15. s. m. [Gu., Hi.] sadhu: &# XI.25. q.v.: XII. 12, XVII. 13, cp. jala-. sAMbhala vt. [Gu. sAMbhaLa] to hear : nai XVIII.5, XVIII.11, 15, I.13, VII.14, XII.3. His. samagri : VII.60. sAMmadrohI s. m. svami-drohin : -nai X.26. sAMmo a. [Gu. sAmuM] sammukha : IV.1, XIII.25, III.7.

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592 Dr. Charlotte Krause: Her Life & Literature sAruM postp. [Gu. sAru] on account of, for XI.15. sAro a. [Gu. sAruM good, Hi. sArA all] whole, intact: XV.16. S. f. [ Gu., Hi. ] attestation VIII.15, IX.38, XIII.22. [Gu. m.] svasa: X.13. sAsU sf. [Gu., sAsu, Hi. sAsU ] svasru - XVII.6. sAstra s. sastra : - nA IX . 11, -no I. 19; cp. dharama-. * sicAMNo s. m. [Gu. sicANo] a hawk, a falcon : VII.87. fum S. [Gu. fact f., Hi. fum, fe f. ] sila: -347 IX.31. a. sitala: XIV.3, 21. Cp. Fiteit. sIma s. [Gu. sImaf., Hi. sImA f.] Siman VIII.27. * sIyo a. [Ap. sIya ( San. ); sIyala = zItala ( Bhav. )] Sita : 'yAM VII. 44. Cp. sItala. * sIlavaMta a. [Hi. sIlavanta] Silavant : tI 1.85. s. m. simha : VII.87. and postp. of the instrum. abl. (cp. Gram. SS 3) [Marw., Malv., cp. L.S. p. 7] (i) : 1.95, III.85, IV.35, VII.11, IX. 19, 20 (2), 27, 34, 39, 41, 45, X.8, 11 (2), 18, 19, 25, 27, XI.10, 26, XII.31, XIII.5, 8, 10, 37, 45, XIV.5, 9, 13, XVII. 5, 8. (ii): II.28, III.88, VII. 64, 77, VIII.19, IX.40, X.12, XIII.45, XVII.6. (iii) : IV. 68, IX.36, X. 26, XII.33. Cp. kanA-. s. [cp. O. Gu. Hat (Sb.) He. ] suki (?): VII.87. suMgha and sUgha v t [Gu. suMgha] to smell : (i) suMgha : 'ghIyo III. 87. (ii) sUgha 'ghIyo I. 104, IV. 17. a. [Hi. ] suci, pure. unpolluted VII.58, XVII.10, - XVII.16. *sucavaMta a. [Skr. zuci + vanta ] pure : tI I. 85. Cp. suMca. suNa and vt. [Gu. suNa] sru : (i) suNa nai V. 4, -sI VI. 15. (ii) suMNa : -sI V. 13, NIyo VI. 20, 30. sISa v. t. [Hi. sIkha ] siks: -sI VI. sutaka s sutaka : - mai XI.23. 15. suNA, suMNA and sUNA v caus. [of suNa etc. cp. Gram. SS 15] to tell: (i) suNA : -yo XVIII. 16, -vai XVIII. 7. (ii) suNA : - vo I. 11. (iii) sUNA : -yo XVIII. 4. a. su-prasanna : VI.3. suraga and suMraga see svarga. gun. of a hell: VII.83. ( see note ). and s. sukha : (i) : XIV.10. (ii) : XIV.8. uit s. f. [Ho.wielo. = Skr. zaGkhinI which denotes, according to Apte: (i) a woman of one of the four classes into which

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Nasaketari Katha writers on erotic science divide women [Apte here adds. a quotation from the Ratimanjari ], (ii) a female spirit, or a kind of fairy] Sankhini: XVII.4. sU see suM. sUgha see saMgha. sUNA see suNA. s. m. sukara: -347 XII.4. s. m. [Marathi 'm. The cypress tree, a shrub, Tamarix Dioica' (Molesworth); Ho. .orm. a tree from which bows are made] a kind of tree XIII. 13 (cp. XIII.26 ! ). Hes. sula : (i) f. [Gu. ch n., Hi. sUlI f. ] a thorn : 'lAM XV.21. (ii) [Gu. f., Hi. & m.] : comp. - gripes, colic, a shooting pain: XIII.6. (iii) n. of a hell: VII.83 (see note). Cp. sUlI. sUlI s. [Gu. sULI, suLo Hi. sUlI f. a stake on which criminals are executed : IX.41. Cp. . selaDI s. [Gu. seraDI, selaDI f. ] a sugar-cane comp. -TH: - XIV.3. s. f., Platts] so s. [Ho. butter-milk: - XIV.3. pron. of the 3rd person, correlative pronoun, definite article etc. (cp. Gram. SS 6) [Marw.]: nom. sg., pl., m. f. 1.29, 53, 72, 97, 98, 102, 108, III.18, 593 87, IV.16, 29, 50, 51, VI.2, 16, XI.22, XII.29, XIII.2, 5, 11, 12, 14, 15, 16, 17, 18, 19, 20. Obl. see faut, t. Cp. frant. particle: then, thus etc. ( = Skr. ): 1.64, 78, 90, 94, II.7, 15, III.7, 8, IV.14, 17, 38, 68, V. 18, VI.32, XI.16, 19. *so a. [Gu. zuM, Hi. sA] like, similar III.17. to: s. m. sodarya: XV.14, - X.11. s. [Gu. m. ] grief, affliction : I.57. Av.t. [O. Gu. v. t. (Sb. 37; 39); s. m. searching (Hem. Vet. 1; 14), [He.)] to search for: III.35. * sono sm [Gu. sonuM, Hi. sonA] suvarna: IX.36, XIII.18, XIV. 12, RT VII.24, XIV.6, U VII.50, XV.4, XVI.15, 25, nAro VII.49, 51. stuti s. see astuti. syAla s. [Gu. siyALa, ziyALa Hi. siyAra, syAra] srgala : comp. -muSa see muSa: SA XII. 9. svarga, suraga and suMraga s. m. svarga : (i) svarga : comp. - loka XIV. 20, 22; - Rs viSai XVI.13. (ii) suraga : comp. -loga : - rai viSai XIV. 17. (iii) suMraga : comp. -loka : - rai viSai XIV.16. i s. m. [Gu., Hi. 1, T) svana: XI.17, - XIV.16.

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594 Dr. Charlotte Krause: Her Life & Literature ha = Rnum. [Gu., Ho. ] = q.v.: 1.38, 95, II.4, III.85, IX.30. haMDa and haDa s. [Hi. har3a f. 'kATha kI ast' ('Gutaka Hindi Kosa') a wooden vessel : (i) haMDa : - vAI a set of wooden vessels: III.56, X.18. (ii) haDa : -vAI = haMDa vAI : III.62. Cp. note on III.56. pron. hamai of the Ist person pl., ag. : VII.12. v. t. [Gu., Hi.] har: VIII.5, XIII.38. s. m. [Gu. ] hamsa, an ascetic of the highest order: comp. -tacADa see tacADa : X.28. Ts. [ Gu., Hi. T, Marw. etc. (L.S. st., w. No. 32), Thali hasta 1.61, X.26, XII.7, thAM XII. 16, thAM mAhe XII.12, 23, thAM mai XII. 14, the IX.13. grets. m. [Gu., Hi. ] hastin: XVI.5. interj. of pain [Gu., Hi.] alas! : VII.78. suffix (cp. Gram. SS 12) [Ho.]: see karaNa, jAMNaNa-, damaNa-, deNa, dharaNa, rASaNa -. hArai postp. [Gu. hAre] in company of: VII.87. furt s. m. Hatya-kara : see p-, vrama-, vramha -. Cp. hityo. the hityo = hityAro q. v. : see asatrI-, gau-, putra, mitra- vramha. fra adv. [Gu.] now: VII.2, 36, 48 (M. S. ) 71, VIII.1, XVII.3. hI suffix, emphasizing : see tInuhI, kyAMhI; cp. hIja. emphasizing suffix [Marw. ,, cp. L.S., p. 30]: see eka-, tisaDI-. hIDA s. m. pl. [Gu. heDo, sg. m.] attachment to, fondness for: I. 98 (see note). Asts. m. [Gu. heDiyo] a bullock : see -. hINa a. hina : see krIyA-, varata-. * hIro s. m. [Gu. hIro, Hi. hIrA ] hiraka: VII.25. huM and hUM pron. of the Ist person sg. nom. [Marw.,, Gu., Hi. (Gram. SS 6): (i) SS : II.22, III.75, 84, 85, 100, IV.11, V. 10, VI.3. (ii) : 1.73, III.49, 90, IV.26, 64. gent, gent, gat, gat, gat, and gat p. p. of (cp. Gram. SS 12 e and Introd. p. 6) : (i) gent: III.94, IV.36. (ii) huMo : III. 1, I 1.97, III. 25, IV.54, V.7, gat (cp. Gram. SS 14 c ) III.32. (iii) gat: II.28, V.4, - III. 81, -tho III. 30, "vA I.82, III. 23, IV.30. (iv) at II.5, 7, III. 24, 96, V.11, VI.3, a II.27, III.93. a 2nd pers. pl. pres. see s. v. huMvo ! (v) hUvo : -tho I. 96, 'vA XVIII.5. (vi) hU~vo : -chai V.9.

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Nasaketari Katha 595 24 s. m. (Gu. 504, Arab..pota] person pl. : VI.17. an order : XVIII.13, -I XIV. 24, - XIV.12. hu~to pres. p. of ho ( cp. Gram $ 12 hUvo and hUMvo see huo. and Introd. p. 6): 31t- see interj. of voc. ts. : II.19. hao; mara gaI tI see mara. her3ha postp. [Gu. heThe] below : I.94. gd and gd = ato q. v. ( S. v. ) : v. i. (Marw. ] ( cp. Gram. SS (i) ga :(a) 2nd person sg. : Heit 12ff. and Introd. p. 5f.) bhu : IV.58. (b) 3rd person sg. : 1.34. - (i) 3rd person sg. pres. : (ii) ga 3rd person sg. : 1.106, I.40, (44), 64, 80, II.9, IX.27, II.12, IX.41, X.28. XII. 29, XIII.4, 6, 7, 9, etc. (ii) huvo and huMvo past p. of ho : see huo. 3rd person pl. : 1.65; ( cp. gd jat 2nd person pl. pres. of Et q. v. and go ); -t 1.105, III.94, (cp. Gram. SS 13 and Introd. p. IV.18, VI.26, VII.14, VIII.10; 5f.): - IV.66. - 3rd person sg. : 1.50, 69 gift = q. v. (s.v. Et cp. Gram. ( see also huMsI). Cp. huo and $ 13, e and Introd. p. 5 f.): 3rd jat.

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Appendix [A] Glimpses From the Letters DR. JOHANNES HERTEL University, Leipzig (Germany) My dear and venerable Muniraj Indervijaya ji, Leipzig Dec. 4th 1920 "Vandan" I should be ashamed of not having answered all the letters, you kindly wrote me in the last months, if a possibility had existed to do so. The two students of Samskrta, which are following all my lectures are Mr. Porsig, of Sena and Miss Krause Ph. D. of Halle. Both of them are very well gifted and very assiduous young people, both of them have the intention of qualify themselves for the charge of university lectures (in German: Privatdozenten), and I have no doubt that in due time they will be promoted to university professors. They are rapidly progressing in their studies. Miss Krause studied for 5 years German and Modern Philology and was, after a very good examination promoted to the degree of Ph. D. of our university, She is a very enthusiastic scholar, pursuing in her studies the only aim of augmenting her knowledge and of preparing herself for activity promoting literary and scientific studies. As her means of substance are scanty and as life is extremely costly now, especially in large towns, I offered her a lodging clear of charges in my family, where she is dwelling now with my wife and my children. In her eager

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598 Dr. Charlotte Krause: Her Life & Literature desire to augment her knowledge she has learned, under Prof. Garbe at Tubingen, the elements of Samskrta and when I began my lectures at Leipzig, she was one of the students to whom I expounded and so made was 'Kathasaritsagara'. During this lecture she took so vivid an interest in Samskrta literature, that she declared to me her intention to devote herself in future wholly to Samskrta studies, she has an excellent memory and a vary keen intellect and her progress is quite astonishing. If she is continuing in the same manner, I have no doubt she will do good service to Jaina literature. As she is dwelling now in my family, she has the free use of my books and of my manuscripts, and she has already began to study the Gujarati language. I explained to her my views on Jaina literature, and she has intention to devote herself not only to the study of Jaina Samskrta and vernacular literature. So you see that even in these extremely sad days Samskrta studies are not quite desolate at our university, and that I have here even two very promising young scholars to whom I am very glad to point out the importance of Jaina studies. But I should like much better your sending me in exchange some books I need very urgently and which I can not otherwise procure for my use there are : I require this book as I write to teach Miss Krause (mentioned before above) the elements of Gujarati. This book is for this aim much more useful than any other, as it contains the text in modern Gujarati as well as in ancient Gujarati both metrical and prose. I should be able to teach this language to Miss Krause who as I told you before, is a very promising scholar and who has declared to me that she eagerly desires to work in the direction of Jaina Samskrta and Gujarati literature. With the most respectful thank, I am my dear and venerable Muniraj Indervijayaji. Yours, Always respectfully and thankfully Prof. Johannes Hertel

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Appendix 599 E. W. HOPKINS 299, Lawrence Street New Haven, Connecticut. 14th Dec. 1930 Dear Friend, I thank you for the little volume translated from Gujarati by Dr. Krause. It is a very worthy addition to our knowledge of the Great teacher Sir Vijaya Dharma Suri and I have read it with much profit as well as pleasure. Wishing you all the blessings of the coming new year and thanking you again for your kindness in sending me this volume which I shall always esteem highly. I remain, Very Sincerely Yours E. W. Hopkins

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600 Dr. Charlotte Krause : Her Life & Literature Dr. HERMANN JACOBI 59, Niebuhrstrasse, Bonn, Germany Bonn, 5th Nov. 1927 Dear Sir, an www. I beg to acknowledge with best thanks receipt of two copies of the lectures by Dr. Charlotte Krause. The one on Jaina Ethics is a very good performance furnishing the reader with clear and substantial information on that section of Jaina Religion. I have lately been persuing studies in Yoga which furnishing interesting results amongst which I may mention that Patanjali in his account one of the Yama's has borrowed some details from the Jainas. I begin next to revise and rewrite the introduction to my edition of the Parisista Parva in the Bibiotheca Indica. It was written nearly 50 years ago, some of my remarks then made will be cancelled and new matter be added. With Kind Yours Truly Hermann Jocoby

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Appendix Dr. A GUERINOT 19, Rue De Boulainvilliers Paris XVI 601 Very Much Revered Sir, I have a great pleasure to acknowledge receipt of this two lectures on Jaina Ethics and Indian Philosophy by Dr. C. Krause, which you were so kind as to send me. Please accept my hearty thanks with the expression of my feelings of grateful veneration. 22, Oct. 1929 I remain, Yours Very Truly A. Guerinot

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602 Dr. Charlotte Krause : Her Life & Literature Dr. JAHANGIR TAWADIA, Ph. D. Hamburg University, Germany 12.9.28 Revered Acharya Maharaj, Please excuse me that I have not written to your for such a long time. I am very glad to hear about Dr. Miss. Krause and Dr. Miss. Johnson. Prof. Schubring wrote to me as well as told me about the services of the former. I have sent long ago a copy of my remarks on the old Gujarati Pancakhyana Varttika ( in German ) to Shivapuri. I do not know whether she has seen this article. The reason why I was not able to write to you was this that I was busy with the work of my Ph. D. Exam. which I passed in July. With most respectful regards to you and your co-workers, I remain, Sincerely Yours Jahangir C. Tawadia

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Appendix St. NIHAL SINGH Staff quarters, Mysore. 603 My Dear Friend, I am grateful for your letters, your student Dr. Krause in Calcutta sent me the book and pamphlets that you had kindly asked him to forward. Many thanks. I shall write to him at the first opportunity to express my indebtedness to him. Dr. Subhadra Devi (Dr. Krause) was present at the address I delivered in opening the Jaina conference on the 3rd inst. She appears to have been surprised that I could tell the Jaina as a thing or too about their past which they did not know. Some of the professors who attended the meeting spoke to me in the same strain. Your may remember that I spoke to you about the need of some one learned in Jaina lore devoting himself assiduously to compiling a complete history of the rise and spread of the culture. I hope that you will take my suggestion seriously and set to work persons with the necessary qualifications. I am anxious that the Jainas should have as brilliant a future as they have had a past. I therefore took the opportunity to call attention to some matters in respect of which Jainas need, in my estimation, toget themselves right. Dr. Subhadra Devi (Dr. C. Krause) is, I believe, sending you a translation of my address and I shell be glad to know what you think of the suggestions I putforward. October 5, 1930 Mrs. St. Nihal Singh and I look forward to the pleasure of calling upon you shortly after my return to Bangalore, probably during the 3rd week of the month. With highest personal regards, Believe me, Yours Sincerely St. Nihal Singh

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604 Dr. Charlotte Krause : Her Life & Literature Dr. LUDWIG ALSDORF Scheidt ( Saar ), Germany. 14th Oct. 1929 Revered Suri Acharya Maharaj, Let me thank you heartily for your kind letter of September 24th, as well as for the packet posts which arrived yesterday. I have pursued the instructive lecture of Dr. C. Krause with great interest and I am very to possess such an important and useful Prakta work as the Mahaviracariya, which I regard as a particularly valuable enrichment of the well-known and renowned sheth Debechand Lalbhai Jain Pustakodhar Fund series. Ever and again I am surprised to see how rich and extensive Praksta literature is and how many unknown and important works it contains. Jaina scholars, indeed, are to be congratulated for the edition and publication of so many beautiful and interesting texts which furnish the indispensable foundation for investigation and research. With my kind wishes for your happiness and welfare, Yours very faithfully devoted Dr. Ludwig Alsdorf

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Appendix 605 FRANKILN EDGERTON Yale University, New Haven Cornecticent (U.S.A.) Oct. 28th 1929 My Dear Sir, I acknowledge with great appreciation receipt of the two lectures by Dr. Krause and your accompanying letter of the 3rd October. I am very glad to have the lectures at hand. I appreciate your repeated expression of readiness to help and shall not forget it. For the most part of my studies have taken me into other fields than Jainism. In recent years, I have published a translation of the Apadevi, a work of the Purva Mimamsa, and certain studies but none on Jainism. My interest remains, however, and I am now giving a course of Jaina Maharastri in Yale University in which we are reading Jacobis AUSGEWAHITE ERZAHLUNGEN in Maharastri. With sincere regards, I am Frankiln Edgerton

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606 Dr. Charlotte Krause : Her Life & Literature Dr. JOHN NOBEL Marburg, Germany. Berlin, 30 Dec. 1925 Dear Sir, I thank you very much for having sent me the Dharmadipika. I have great admiration for Hemcandra who surely was on the learned men in India. The commentary is written in such a way that the text of the Sutras is made very clear. The index are carefully prepared and are therefore very useful for the student. I am surprised to heard form you that Miss Krause is in India. It seen therefore to be possible again for a German to get a passport for India. I hope that later on I would spend some years in India. However, it be necessary for me to find any source of appointment perhaps as a teacher at a university or another institute. Before three years, I had written in this matter to Sir Rabindra Nath Tagore. He had sent me a very kind letter stating his willingness to give me an occasion for teaching in Shantiniketan. But there was that time no possibility for a German to go to India. I hope that I can realise my purpose latter on. As regards Jaina literature and religion I have read many texts and hope that I shall find occasion and time to publish or to collect on the numberous Jaina manuscripts of our library Yours very faithfully John Nobel

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Appendix 607 St. NIHAL SINGH Journalist & Author (India) Government House, Mysore (India) Sept. 9, 1930 My Dear Acharya Ji, I regret my inability to pay you another visit before leaving Bangalore both Mrs. St. Nihal Singh and I would have enjoyed another talk on Jainism. Subhadraben (Dr. C. Krause ) has sent me the information regarding the Tirthankars for which I had asked. Kindly convey to her my grateful thanks the next time you see her. As soon as I am settled anywhere for any length of time, I shall make prints from the negatives. I made for you and send them. In the meantime pray accept our highest personal regards Yours Sincerely St. Nihal Singh

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608 Dr. Charlotte Krause : Her Life & Literature Dr. STEN KONOW Oslo University ( Norway) Kristiania Etnogra Fisk Museum Oslo, 28th October 1929 My Dear Jaina Acharya, Very many thanks for kindly sending me the lectures of Dr. Charlotte Krause, which I have read with great interest. It seems to me as if nothing is more calculated to opening the eyes of the world to the intrinsic value of the able teachings of the Tirthankaras than to assist western scholars in the endeavour to study the Jaina scripture in India under the guidance of Sadhus whose life is a living illustration of the conduct of life enjoyed by the scriptures. The mere study of the ancient books can not convey an understanding as necessary to everybody who is not merely in-tended in logical discussion, a methodical classification, but looks on religion as a means of leading man towards perfection and emancipation. Personally I feel that my short stay with you and other Jaina friends has done more to open my eyes than years of serious study. If ever I shall be able to visit India, I hope to be able to renew the personal contact with you and others. I need not send you my best wishes for your future, because I know that you will continue your unselfish life because of the faith that is in you. But still you will allow me to send you my sincere Pranama in which I am cordially joined by Mrs. Konow. Yours Sincerely Sten Konow

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Appendix Dr. WALTHER SCHUBRING University, Hamburg (West Germany) 609 Dear Acharya Maharaj, It is long since you last heard from me, but you will not take my silence as a sign of indifference. On the contrary, it was the trouble of much working in our common cause that made me silent. I feel very much obliged to you for your kindly having sent me the recent works of Dr. Krause among which the "Sayings of Vijaya Dharma" must be named particularly. She has done her work exceedingly well and brought near to may people the high thoughts of your revered predecessor. 23 Feb. 1931 My book on 'Mahavira sayings', I shall bring with me for your use with the help of Miss Krause to whom please say my kind regards. Yours Sincerely W. Schubring

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[B] jarmana jaina zrAvikA DaoN. krAuz2e* hajArImala bA~ThiyA videzI jaina vidvAnoM meM jarmana kI viduSI DaoN. zailauTa krAuz2e aisI ekamAtra sarvaprathama mahilA vidvAn thIM jinhoMne bhArata meM Akara apane Apako jaina-dharma ke pracAra-prasAra meM samarpita kara diyaa| svayaM itihAsatattvamahodadhi jainAcArya zrI vijayendra sUrIzvara jI ke kara-kamaloM se vi. saM. 1982 kI zrAvaNa bar3I paMcamI ke dina nayA zahara meM pA~ca hajAra jaina-jainetara janatA kI upasthiti meM vidhivata bhagavAn jinendradeva kI pratimA ko sAkSI mAnakara jainadharma meM dIkSita ho gaI aura apanA nAma bhI bhAratIya paddhatinusAra ku. subhadrA devI rakhakara jaina zrAvikA bana gaI aura cauthA brahmacarya vrata bhI dhAraNa kara liyaa| DaoN. zailauTa krAuz2e kA janma mArabarga ( jarmanI ) ke pAsa lepaz2iga zahara meM huaa| ApakI prArambhika zikSA vahIM huI aura Apa 'nAsaketarI rAjasthAnI kathA' para zodha nibandha likhakara pI-eca. DI. kI upAdhi grahaNa kara, mArabarga vizvavidyAlaya, mArabarga meM pro. jaoNna harTala ke pAsa gujarAtI, hindI aura saMskRta meM vizeSa adhyayana karane ke liye A giiN| pro. harTela ne apanI beTI kI taraha apane ghara meM hI rahane kI ijAjata de dii| prArambha se hI DaoN. zailauTa krAuz2e medhAvI chAtrA thiiN| jaina-dharma ke prati Apake mana meM asIma anurAga paidA huA aura zAstra vizArada zrI vijayadharma sUri jI ke sAtha Apane patrAcAra ke mAdhyama se jaina-dharma kI zikSA lenA prArambha kara diyaa| mArabarga vizvavidyAlaya se apanI zikSA samApta kara Apa san 1925 meM pArasI va jaina-dharma para adhyayana karane ke lie sarvaprathama bambaI AIM aura vahA~ kucha dina Thaharakara AcArya zrI vijayadharmasUri jI ke pATavI ziSya itihAsatattva-mahodadhi jainAcArya zrI vijayendra sUrIzvara jI ke pAsa AbU meM aaiiN| jaina dharma sAhitya aura jaina muniyoM ke AcAra aura vyavahAra se prabhAvita hokara Apane jaina-dharma meM dIkSita honA bhI * Published in Sramana, October-December, 1997, Parsvanatha Vidyatha, Varanasi. .

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Appendix 611 svIkAra kara liyaa| zivapurI meM sthAyI nivAsa banAkara Apane AgamoM kA adhyayana upAdhyAya muni maMgalavijaya jI ke pAsa kiyaa| zivapurI meM gvAliyara kI mahArAnI siMdhiyA saira-sapATe ke liye aksara AtI rahatI thiiN| unase samparka hone para Apa mahArAnI sAhibA ke nirdezAnusAra gvAliyara ke zikSA vibhAga meM DipTI DAirekTara pada para niyukta huIM aura kucha dina ujjaina meM hI siMdhiyA zodha-saMsthAna meM kyUreTara pada para kAryarata rhiiN| Apa jaina sAhitya va Agama kA nirantara svAdhyAya karatI rhiiN| jainadharma para gujarAta, madhya pradeza, kalakattA meM kaI jagaha bhASaNa bhI diye jo itane prabhAvaka rahe ki inakI vidvattA kI sugandhi sarvatra phailane lgii| DaoN. krAuz2e ne jo tIna mahattvapUrNa bhASaNa diye ve pustikA ke rUpa meM zrI yazovijaya jaina granthamAlA, bhAvanagara se prakAzita hue| jinake nAma isa prakAra haiM - 1. An Interpretation of Jaina Ethics 2. A Kaleidoscope of Indian Wisdom. 3. The Heritage of the Last Arhat. jaba ye pustikAyeM deza-videza bhejI gaIM to inakI sarvatra prazaMsA huii| inake prazaMsakoM meM haimbarga ( jarmanI ) ke ela. oNlsaDorpha, bona (jarmanI) ke DaoN. harmana jaikobI ke alAvA nArve, svIDana, cekoslovAkiyA, rUsa, amerikA, iMglaiNDa, phrAMsa Adi ke videzI vidvAna mukhya the| inameM se kaI vidvAnoM ne DaoN. krAuz2e ko badhAI dene ke liye AcArya zrI vijayendrasUri jI ko patra diye| ye patra "leTarsa TU vijayendra sUri" pustaka meM san 1939 meM prakAzita hue haiN| DaoN. krAuz2e ke lekha san 1922 se hI lepaz2iga kI patra-patrikAoM meM chapane lage the| san 1925 meM lepaz2iga kI patrikA Asia Major ( Phil. Hab. Schrift, Vol. June 1923 ) meM "nesaketarI kathA : eka rAjasthAnI kahAnI" vyAkaraNa kI pUrNa jAnakArI ke sAtha chapI hai| isI kahAnI para DaoN. krAuz2e ne pI-eca. DI. kI upAdhi prApta kI thii| san 1925 meM bhArata Ane ke bAda inake lekha gujarAtI, hindI aura aMgrejI meM, kalakattA rivyU, jaina-satya-prakAza, anekAnta Adi patrikAoM meM chpe| sen 1944 meM siMdhiyA sarakAra ne 'vikramasmRtigrantha" nAmaka mahAgrantha prakAzita kiyA jisameM "jaina sAhitya aura mahAkAla mandira" para 30 pRSTha kA ApakA bRhat lekha naI zodha dizA ke sAtha hindI meM prakAzita huaa| lekha ke anta meM DaoN. krAuz2e ne likhA hai - "bhAratIya saMskRti ke pragAr3ha prema se prerita hokara maiMne videzI hote hue bhI yaha nibandha hindI meM hI likhaa| ataH yadi isameM kucha truTiyA~ raha gayI hoM to pAThaka kSamA kareM, aisI prArthanA hai : lekhikaa|" jaina-satya-prakAza meM to inake lekha sadA gujarAtI bhASA meM chapate the| san 1948 meM ujjaina se prakAzita "vikrama vaoNlyUma' meM DaoN. zailauTa krAuz2e kA "siddhasena divAkara aura vikramAditya'

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612 Dr. Charlotte Krause : Her Life & Literature nAmaka zodhapUrNa lekha chpaa| isake atirikta Apake aneka zodhapUrNa lekha aneka patra patrikAoM meM prakAzita huye haiN| san 1950 ke dinAMka 5 akTUbara ke eka patra meM pU. munirAja vidyAvijayajI ne mujhako likhA - "DaoN. TaisITorI se bhI kaI gunI sevA jarmana viduSI DaoN. zailauTa krAuz2e ( subhadrA devI ) ne kI hai aura kara rahI haiN| inakI sevA kA kArya itanA vizAla hai ki jitanA likhA jAya, utanA kama hai| isa samaya aisI viduSI kI vidvattA kA lAbha madhya bhArata sarakAra kAphI le rahI hai| ejyUkezana DipTI DAirekTara ke ohade para vaha haiN| pA~ca sau paccIsa rupaye milate haiN| koI hindustAnI jo kAma nahIM karatA yA nahIM kara sakatA, vaha kAma DaoN. krAuz2e kara detI haiM aura yazasvinI banatI haiN|" vi. saM. 2008 meM svanAmadhanya, jaina sAhitya mahArathI zrI agaracanda nAhaTA apane putra ke vivAha ke sandarbha meM jaba gvAliyara gaye, to vahA~ ve DaoN. zailauTa krAuz2e ko nimantraNa dene unake baMgale para gaye aura phATaka khaTakhaTA kara bole -kyA bahina jI bhItara haiM? jaba DaoN. krAuz2e ne phATaka kholA to dekhA zrI nAhaTAjI khar3e haiN| DaoN. krAuz2e ne tatkAla kahA - bhAI sAhaba, mujhe bahina ke nAma se zAyada sambodhita karane vAle pahale vyakti Apa hI haiN| yahA~ ke sabhI jaina-jainetara, bhAI-bahina DaoNkTara sAhaba kara hI mujhe sambodhita karate haiN| isa prakAra DaoN. krAuz2e eka atyanta vinayazIla viduSI mahilA thiiN| DaoN. krAuz2e kA nidhana 28 janavarI san 1980 ko gvAliyara meM huaa| vRddhAvasthA meM koI paricArikA upalabdha na hone ke kAraNa ve girajAghara calI gaI thiiN| vahIM unakA nidhana huaa| vahIM samAdhi banI huI hai| __ vartamAna meM rASTrasanta jainAcArya zrI padmasAgarasUri jI se DaoN. krAuz2e ke bAre meM maiMne jAnakArI cAhI aura unase DaoN. krAuz2e ke bAre meM eka saMsmaraNa likhakara dene kI AgrahapUrvaka vinatI kii| unhoMne nimna saMsmaraNa svahasta likhakara bhejA hai, jo isa prakAra hai - zrImAn suzrAvaka zrI hajArImalajI bAMThiyA, yogya dhrmlaabh| DaoN. subhadrA devI (DaoN. zailauTa krAuz2e) ke viSaya meM itanA hI maiM likhuMgA ki bAlya-jIvana meM jaba maiM 7vIM kakSA meM, zivapurI zrI varatattva prakAzana maMDala meM chAtrAvAsa meM 1949-50 meM abhyAsa karatA thA, taba unheM najadIka se dekhane kA avasara mujhe milA thaa| jinezvara deva kI bhakti-pUjA sAtha meM karane kA maukA bhI milA hai| unakI pUjA, caityavandana, stuti khUba bhAvapUrNa aura anumodanIya thii| ve khUba bhAvavibhora hokara pUjA karatI thiiN| bAlakoM ke prati unakA sneha bhI prazaMsanIya dekhaa| jaba

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Appendix jaba unakA munirAja zrI vidyAvijaya jI ma. ke darzanArtha zivapurI AnA hotA taba baccoM ke liye miThAI-phala Adi kucha na kucha jarUra lekara AtI thiiN| baccoM ke sAtha meM khela meM bhI kaI bAra hissA le letI thiiN| hindI - gujarAtI bhASA kA bhI acchA jJAna thA, uccAraNa bhI sahI karatI thiiN| unakA ceharA bhI unakI dharmapriyatA aura sAtvikatA kA paricaya sahaja hI detA thA / merI smRti meM Aja taka unakI bhakti bhAvanA jur3I huI hai, jo hamezA jur3I rhegii| 613 padmasAgara sUri vi. saM. 1984 meM upAdhyAya muni maMgalavijaya jI ne zAstravizArada zrI vijayadharma sUri jI ke jIvana para kAvyamaya rAsa 'dharma jIvana pradIpa' likhA jo zrI yazovijaya jaina granthamAlA, bhAvanagara se san 1928 meM prakAzita huA thaa| isake pariziSTa meM itihAsa-tattva - mahodadhi AcArya zrI vijayendra sUri jI kA bhI saMkSipta jIvana paricaya kAvya meM likhA hai| isa prakaraNa meM unhoMne jaina jarmana zrAvikA DaoN. subhadrA devI rAsa (DaoN. zairloTa krAuz2e) gujarAtI bhASA meM prakAzita kiyA hai| usI ko yathAvat maiM prastuta kara rahA hU~ jisase pAThakagaNa svayaM nirNaya kara sakeMge ki vaha jarmana zrAvikA kitanI mahAna thIM aura kisa prakAra unhoMne jaina dharma ko grahaNa kiyA tathA apanI sevAyeM diiN|

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[C] jarmana jaina zrAvikA DaoN. subhadrAdevI rAsa* - upAdhyAya maMgalavijaya jI / / dUhA / / siMhAvaloka nyAye karI, kahuM dattacitta avadhAra / yUropadezIya mana dharI, kahuM kiMcit adhikAra // 1 // dRSTi abhyAsaka mana karI, keIka kare tyAM abhyAsa / AcAre nahIM jainatA kharI, vicAraka jaina keI khAsa // 2 // pakSapAta mIzanarI ghaNoM, skaoNlara mAM nahIM gaMdha / madhyastha bhAva skaoNlara taNo, mIzanarI te dharmAMdha // 3 // keI sarala svabhAvI ghaNAM, yaoNkobI, harTela, thomasa / bIjapaNa vidvAn taNA, nAma upalakSe suvAsa // 4 // harTela-zisyA / o kharI, jarmanImAM suprasiddha / abhyAsaka dRSTi dharI, abhyAsa tikAM bahu kiddha // 5 // abhidhA jehanI jANe saha, 'krauz2e' pI-eca. DI. dhAra / / sara cAlaoNTe avara bahu, yUrIpIyana nAma sAra // 6 // / / DhAla-desI / / vilokayA zAstra aneka darzananAM, yUrApamAM bahu bAra re / sahAyaka saMskRta prophesaranAM, TAiTala laeNpajiga avadhAra re // 1 // jamarnadeza mAM strIone padavI, hevI bahu thor3I vicAra re / buddhi-cAlAkI a zrama tyajAvI, prasiddha karAvI te vAra re // 2 // mAravADI purAtana bhASA mAM, nAsaketarI kathA nibaMdha re / anuvAda koza ane TippaNamAM, nipuNatA jANo prabaMdha re / / 3 / / pI-eca. DI. padavI te nibaMdhe, melavI sukhakara saMbaMdhe re / bhASA yUropanI saghalI te dhaMdhe, vAk cAturInA prabaMdha re // 4 / / * "dharma jIvana pradIpa' vi0 saM0 1984 meM prakAzita, saMkalana zrI yazovijaya jaina granthamAlA, bhAvanagara /

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Appendix 615 patra vyavahAra gurudeva saMgAthe, cAle praznottara saMgAthe re / / premaghaNo gurudeva saMgAthe, guru-vacana pramANa sAthe re // 5 // pArasI ne valI jaina dharmanA, abhyAse te bhArate Avere / vizvavidyAlaya anumati mAno, muMbaimAM prathama te jAve re // 6 // Agamana patra khIvANadI dIdho, vijendra sUrijI ne sidhdhore / utAro sakalAta vAlo no lIdho, pArasI dharmano abhyAsa kI dhore // 7 // paricaya jaina zrAvakoM nI sAthe, sUripatra taNe anusAre re / nAgaradAsa sahAyaka saMgAthe, gujarAta mukhya nagara mAM sAra re // 8 // bhramaNa karI sUri-darzanakAje, AbU tIrtha mAMhe sari rAje re / darzana dharma-pracAra bahu rAje, sAta divasa tyAM sthiratA chAje re / / 9 / / zivapurI mAMhe abhyAsanI kAjai, zAsana dIpaka paricaya bAdhe re / prAcIna rAsa uttarAdhyayana rAje, abhyAsa prabala paNe chAje re // 10 // AcAra vicAre zuddha sAdhu nihAlI, bIja zraddhAtaNAM ropAya re / saMvega raMga vAsanAraDhI AlI, aMtara Atame vAsa suhAya re / / 11 // sAdhu ane gRhastha dharma AcAro, vidyAvAridhi samaNAve pyAro re / rAvaka dharma-grahaNa jijJAsA dhAro, vadhe pratidina te manohAro re // 12 // vratagrahaNa-abhilASAo Ave, nayAM zahara sUrIzvara pAsa re / vrata-svarUpa khUba dRr3ha samajhAve, jayaMtavijaya suvAsa re // 13 // zrAvaNa vadipaMcamI zubha divase, byAsI ogaNI saMvata dhAra re / zAhajI zAhanA nhorAne vize, prajA ulaTa taNo nahIM pAra re // 14 // pablIka jana pA~ca hajAra jANo, jainetara-bahuta avadhAro re / madhya maMDapamAMhe nANa bakhANoM, jinarAja caumukhe avadhAro re // 15 // zuddhi kriyA suNe saha zAMta bhAve, samakata cAlA vo mukhya dhAra re / nAma nikSepoM bhAratIya bhAve, devI subhadrA ati manohAra re // 16 // vratASTaka paNa sAtha vicAro, abhayacandra tehamAM avadhAro re / vIra-vANI zuddha ghoSa pracAro, sUrIzvara-mukhathI manohAro re // 17 // zuddhi prathama te jainomAM jANo, sUrIzvara ne 'malyo sAroTANo re / bharatIyonI ghaNI ne jANo, yUropIyana prathama bakhANo re // 18 // jaya jaya kAra nagara phelANo, male bheda bahuta pramANo re / dharma bhaginI sahu pahecANo, jaina dharma vyAkhyAne gavANo re // 19 //

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616 ___Dr. Charlotte Krause : Her Life & Literature devI-vyAkhyAna sundara zailImAM, jaina darzana bahu pramANo re / madhyastha bhAva avara darzana mAM, samabhAva bahu utsAhI re // 20 // bhedabhAva zrAvaka nahIM rAkhe, sAdharmi-vAtsalya sAMca te dAkhe re / bhojana AmaMtraNanA bahAne, satkAra sanmAna na chAne re / / 21 // paryuSaNa parva tihAMpUrNa kIdhAM, vyAkhyAnAdikanoM lAbha lIdho re / zivapurI mAM paThana-kAma sidhyA, dharma-raMga jAme prasiddhA re // 22 // gurudeva-ziSyA mukhyate jANo, vidyA guru vAridhi bakhANo re / siMde sarakAra mahArANI taNo, paricaya thI dharma prema jANo re // 23 // eka saptAha saupura mAM padhAryA, mahArANI AmaMtraNa bakhANo re / AcAra vicAre devI ne nihAlyAM, savI mana Azcarya no rANo re // 24 // ogha niyukti sUtra no abhyAsa, maMgala vijaya pAsa te khAsa re / rAta divasa jJAna dhyAna vilAsa, avara nahIM mana vAsa re // 25 // vrata niyama pAle bahu prite, mohamayI bihAra mAM yukta re / chAtroM sAthe jJAna-goSThIne karate, vyAkhyAna pablIka mAM udyukta re // 26 // lhAvo dharmonatino sAro lIdhau, sadAcAriNI viduSI jANo re / jahAMgIra haoNla mAM bhASaNa kIdhuM zrotAjane vacanAmRta pIdhuM re / / 27 // roma-roma bhASaNanI mAMhe, jainatvapaNaM baha jhalake re / / mauja zokha yUropano tyAgI jaina dharma mAhe raTalAgI re // 28 // dhanya devI ama sahu guNa gAve, dveSI javAsA mukAI jAve re / gujarAtanI yAtrAo siddhAyAM, savI nagaramAM sanmAna pAyAM re // 29 // bhAvanagara mAM sanmAna rUpAkheM, sUnAvAlA no prema nihAluM re / bhaktibhAva savI janatArI dhAre, dharma maMgala mana avadhAro re // 30 // / dUhA / / daivI prakaraNa pUraNa karI, prastuta viSaya javAya / sUri ANA manamAM dharI, zivapurI vihAra karAya // 1 // himAMzu ziSya ratna grahI, zAsana dIpaka no bihAra / upadeze upakAra sahI, mArga mAM aneka vicAra || 2 / /

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__ [D] jaina-darzana-vizAradA jarmana DaoN. krAuz2e kA nidhana* - agaracanda nAhaTA, bIkAnera jainadharma kA pracAra videzoM meM bahuta hI kama huA hai, kyoMki vahA~ lambe samaya taka jamakara dharma-pracAra nahIM kiyA gyaa| jaisA anya dharmAvalambiyoM ne kiyA hai| jaina pratinidhi gae aura kucha samaya bAda hI lauTa aae| eka vAtAvaraNa banA para vaha sthAyI nahIM raha sakA, kyoMki kisI bhI vRkSa kA paudhA siMcita hue binA phala-phUla nahIM detaa| muni suzIla kumAra jI va citrabhAnu jI vahA~ jAkara Thosa kAma kara rahe haiN| AzA hai kAphI nae jainI vahA~ ke vyakti bana jAyeMge aura ve loga jo pracAra kA kAma hAtha meM leMge to dharma-pracAra meM aura bhI tejI aayegii| kyoMki sthAnIya vyakti jitanI sugamatA va saralatA se kAma kara sakate haiM, utanA bAhara kA vyakti jAkara nahIM kara sktaa| _sabase pahalI bAdhA to bhASA kI AtI hai, phira vahA~ kI saMsthAoM aura vizeSa vyaktiyoM, patra-patrikAoM se sahayoga prApta karanA bhI Avazyaka hotA hai| nae-nae jAne vAle vyakti ko pahale usakI Avazyaka jAnakArI prApta karane meM hI kAphI samaya laga jAtA hai| akhila vizva jaina mizana kI sthApanA svargIya kAmatA prasAdajI jaina ne isIlie kI thI ki videzoM ke jaina-dharma premiyoM se samparka bar3hAyA jaay| yahA~ se unheM jaina sAhitya bhejavAkara unakA jaina-dharma ke prati AkarSaNa bar3hAyA jaay| paraM kheda hai vaisI saphalatA milane kI AzA hI prApta ho skii| kAmatA prasAdajI ke svargavAsa hone ke bAda to isa saMsthA kA kAma bahuta hI DhIlA par3a gayA hai| kyoMki upayukta kAryakartA nahIM mila sake anyathA bhagavAna mahAvIra kI 25vIM nirvANa zatAbdI aura usake bAda sarvatra jaina-dharma kI dhUma-dhAma maca jAnI cAhie thii| kyoMki usa mahotsava se bhArata meM hI nahIM videzoM meM bhI eka acchA vAtAvaraNa banA thaa| khaira gaI so gaI rAkha rahI kI, ukti ke anusAra aba bhI jaina-dharma kA pracAra videzoM meM tejI se karavAnA caahie| videzoM meM bhI jaina sAhitya ke prati sarvAdhika AkarSaNa jarmanI ke vidvAnoM meM rahA hai| DaoN. harmana jaikobI evaM unake sAthI aura ziSyoM ne bahuta se jaina granthoM * "ahiMsA-vANI', varSa 30, aMka 12 meM prakAzita /

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618 Dr. Charlotte Krause : Her Life & Literature kA gambhIra adhyayana kiyA, jaina granthoM kA sampAdana va prakAzana karavAyA evaM vidvattApUrNa nibandha likhe| isase jaina-dharma aura sAhitya ko eka nayI dizA milii| kyoMki una niSpakSa vidvAnoM ne eka nayA vAtAvaraNa taiyAra kiyaa| unhoMne bahuta-sI pracalita bAtoM kI saccAI kI jA~ca-par3atAla kii| usa samaya jo bahuta se logoM kI yaha Ama dhAraNA banI huI thI ki bauddha aura jaina-dharma meM bahuta sI bAteM samAnataH haiM, ataH donoM eka haiM yA jaina-dharma bauddha dharma kI zAkhA hai| isa bhrAnti kA sarvathA nivAraNa DaoN. jaikobI ne puSTa pramANoM se kiyA, jisase yaha bhrAnti sadA ke lie dUra ho gayI aura dharma kA gaurava vizva ke sAmane cAhe thor3e rUpa meM hI ho, para pratiSThita ho skaa| jarmana kI hI eka viduSI mahilA ne to bhArata meM Akara bhAratIyatA svIkAra kara lI va apanA nAma bhI subhadrAdevI rakha liyA thaa| yahA~ kI gujarAtI, hindI Adi bhASAoM para adhikAra prApta karake jaina-dharma sambandhI mahattvapUrNa lekha likhe aura kucha varSoM meM hI bahuta acchA aura Thosa kAma kiyaa| sva. pUjya vijayadharma sUrijI ke sAtha-sAtha vijayendra sUrijI aura vidyAvijaya jI Adi se unakA acchA samparka rhaa| zivapurI ke jaina vidyAlaya meM ve rhiiN| phira madhya pradeza kI zikSA vibhAga meM U~ce pada para pratiSThita huiiN| idhara kAphI varSoM se ve gvAliyara meM hI rhiiN| jaina-samAja kI upekSA ke kAraNa idhara ke kucha varSoM meM vaha jaina-dharma se sarvathA udAsIna ho gaIM aura anta meM, IsAI va carca ( girajAghara ) kI zaraNa hI lenI pdd'ii| abhI-abhI unase vizeSa samparka rakhane vAle zrI sUrajamala jI dhAr3IvAla, gvAliyara ke patra se hI vidita huA hai ki misa krAuz2e urpha subhadrA bahana kA nidhana 28 janavarI 80 ko ho gayA hai| unhoMne apanA grantha bhaNDArakara oriyaNTala insTITyUTa pUnA ko de diyA thA aura anya samasta sampatti carca ko de dI thii| bar3e duHkha kI bAta hai ki jaina-samAja ne unakI koI khoja-khabara taka nahIM lii| mere bar3e lar3ake dharmacanda kA vivAha gvAliyara ke zrI cunnIlAla jI pArekha kI lar3akI se huA thaa| ataH gvAliyara jAne kA mujhe kaI bAra maukA milaa| prathama bAra jaba maiM unase unake baMgale para milane gayA aura bahana jI ke nAma se sambodhita kiyA to ve bahuta khuza huIM ki Aja merA eka bhAI merI khoja-khabara karane yahA~ A pahu~cA hai| jaina patra Adi meM prakAzita unake lekhoM se to maiM pahale se hI prabhAvita thA aura unhoMne jaina-dharma svIkAra kara liyA hai, yaha bhI mujhe mAlUma thaa| unase milane para jJAta huA ki ve jaina itihAsa para zodha kara rahIM thIM, ataH maine usa samaya bhI sabhI jAnakArI unheM dI to ve bahuta hI prasanna huii| mujhe apane yahA~ kucha khAne kA anurodha kiyA to maiMne kahA ki mandira ke darzana kiye binA maiM muMha meM pAnI taka nahIM ddaaltaa| vahA~ mere yaha kahane ke sAtha-sAtha

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Appendix 619 hI unhoMne navapada siddhacakra kA gaTTAjI aura jaina mUrtiyoM ke phoTo Adi mere sAmane rakha diye aura kahA ki maiM bhI inakA nitya darzana karatI hU~, aba to Apa inakA darzana karake dUdha-phala Adi kucha to liijie| phira kucha samaya taka to hamArA sambandha patra-vyavahAra Adi dvArA hI banA rhaa| phira unakA mere patroM kA uttara nahIM Ane se mujhe bhI patra denA banda karanA pdd'aa| eka bAra aura bhI unase milanA huA, aisA smaraNa hai| DaoN. krAuz2e sambandhI merA lekha bahuta varSa pUrva jainajagata meM prakAzita ho cukA hai evaM unake lekhoM kI sUcI mere pAsa surakSita hai| kucha varSa bAda gvAliyara jAne para mAlUma huA ki ve carca meM calI gayIM haiM evaM asvastha haiN| jaina-samAja kI upekSA se ve bahuta hI khinna haiN| eka sUrajamala jI dhAr3IvAla hI unakI samaya-samaya para sudhi lete haiN| yaha jAnakara sAdharmI ke sevA kI bhAvanA kI hamameM kitanI kamI ho gaI hai, bar3A duHkha huaa| pUnA meM jo unhoMne apanA grantha-saMgraha bheja diyA hai, usameM se jaina sambandhI sAmagrI kA upayoga vahA~ ke jaina samAja evaM vizvavidyAlaya ke jaina vibhAga ko jarUra karanA caahie|

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[E ] DaoN0 zairloTa krAuz2e ( suzrI subhadrA devI ) DaoN. kapiladeva dvivedI * janmAdivRttam zairloTa krAuz2e saiSA hermona krAuz2e sutA / paJcanavati varSe sA aSTAdaza zatAdhike // 1 aSTAdaze maI mAse hAle zarmaNya nAmake / ------ viduSe vidUSI putrI janiM lebhe zubhe dine // 2 // viduSI DaoN. zairloTa krAuz2e zrI hermona krAuz2e kI putrI thiiN| unakA janma jarmanI ke hAle nagara meM 1895 I0 meM 18 maI ko huA thA // 1-2 // janavarI saptavize dine gvAlIyare sthale / saMvatsare drazItitame UnaviMza- zatAdhike // 3 // paJcAzIni vayaskA sA divaM mAtA guNoccayA / amarA svaguNaiH zreSThau jaina dharmadhurandharA // 4 // unakA dehAvasAna gvAliyara nagara meM 27 janavarI 1980 I0 ko huaa| ve 85 varSa kI thIM / ve jaina-dharma kI dhurandhara viduSI thIM / ve apane zreSTha guNoM ke kAraNa amara ho gaI haiM / / 3-4 // abhinandana zarmaNya dezodbhava krAuz2e sA devI subhadreti zubhaM svanAma zairloTavarmA viduSI vidagdhA / jagrAha zAstresvanusvabhAvA // 1 // suzrI DaoN. zairloTa krAuz2e jarmana mahilA thiiN| unhoMne zAstroM meM vizeSajJatA prApta kI thii| unakI jaina zAstroM ke prati vizeSa abhiruci thI / unhoMne bhArata meM Akara apanA nAma subhadrA devI rakhA / / 1 / / * pUrva kulapati, gurukula mahAvidyAlaya, jvAlApura ( haridvAra ) /

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Appendix harTelavaryasya guroH suziSyA mA bhArataM prApya vijayendrasUrim / upAsya taM jJAnanidhiM vareNyA dIkSAmagRhaNAd jinadharmaniSThAm // 2 // ve DaoN. jaoNna harTela kI suziSyA thIM / unhoMne bhArata meM Akara jaina AcArya zrI vijayendra sUri se jaina-dharma kI dIkSA lI // 2 // jainasya dharmasya pracArakArye aharnize sA satataM pravRttA / sA'yApayat sAtvika jIvanaM svaM sAdhvI satI bhoga viraktabhAvA // 3 // DaoN. krAuz2e jaina-dharma ke pracAra kArya meM dina-rAta lagI rahatI thIM / unhoMne apanA sAttvika jIvana bitaayaa| ve sAMsArika bhoga-vilAsoM se dUra rahatI thIM aura unhoMne eka satI- sAdhvI kA jIvana bitAyA // 3 // zraddhA tapastyAga sumUrtireSA nityaM suzAstrAdhyayane zikSAvibhAge tu nidezikA sA pravRttA / zikSAprasAre vyadadhAt prayatnAn // 4 suzrI subhadrA devI zraddhA, tapa aura tyAga kI mUrti thIM / ve sadA zAstroM ke adhyayana meM lagI rahatI thIM / ve siMdhiyA zAsana meM zikSA vibhAga meM upazikSA ke nidezaka ke pada para kAryarata rahIM aura zikSA - prasAra meM vizeSa yogadAna kiyA // 4 // svazAstrajJAnena budhAn prasAdya 621 svasattvavRttyA kaluSaM pramArNya / tyAgena yogena guNena bhaktyA lebhe satI lokasamAdaraM sA // 5 // suzrI subhadrA devI ne apane zAstrIya jJAna se vidvAnoM ko prasanna kara diyA thaa| unhoMne apane sAttvika bhAvoM se apane pApoM ko dho diyA thA / unhoMne apane tyAga, yoga-sAdhanA, guNoM aura abhibhAva se sabhI logoM kA Adara prApta kiyA thA / / 5 / /

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622 Dr. Charlotte Krause : Her Life & Literature bAlapriyA sAttvikabhAvaniSThA zailauTavarmA vara varNinI sA / jinendra-bhaktA stuti-mantra-dakSA ArAdhabhaktyA hata-kalmaSA''sIt / / 6 / / suzrI DaoN. krAuz2e baccoM se bahuta prema karatI thiiN| ve sAttvika bhAvoM vAlI thIM aura zreSTha vratadhAraka thiiN| ve jinezvaradeva kI bhakta thiiN| ve stutiparaka mantroM ke pATha meM dakSa thiiN| apane ArAdhya kI bhakti se unake pApa naSTa ho gae the // 6 // bAlye'pi yA sattvaguNodayena viraktabhAvA zubhakarmaniSThA / prAcye pratIcye vividhe suzAstre avApa dAkSyaM pratibhA-prabhAvAt / / 7 / / bacapana se hI unameM sAttvika guNa udaya ho gae the, ata: ve saMsAra se virakta-sI aura zubha karmoM meM tatpara rahatI thiiN| bhAratIya aura pAzcAtya zAstroM meM unhoMne apanI pratibhA se vizeSa yogyatA prApta kara lI thI // 7 // bhASAsu bahvISu vidagdhatAM sA lebhe satI svIya parizrameNa / adhyaiSTa sA gurjara-rAjabhASAM tathA''ryabhASAM mahatAzrameNa / / 8 / / DaoN. krAuz2e ne apane parizrama se aneka bhASAoM meM vizeSa yogyatA prApta kI thii| unhoMne bar3e parizrama se gujarAtI aura hindI bhASAe~ sIkhIM thIM / / 8 // samprApya sA bhAratavarSametad jinezvare bhaktimatI babhUva / AdarzabhUtA nijabhaktibhAve __ gaurIva sAkSAd virarAja vijJA // 9 // DaoN. krAuz2e bhAratavarSa meM Akara jinezvaradeva kI bhakta ho giiN| ve apanI bhakti-bhAvanA meM Adarza thiiN| ve viduSI krAuz2e sAkSAt pArvatI jI kI taraha suzobhita hotI thIM // 9 //

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Appendix 623 sA siddhahastA jinadharmazAstre lilekha lekhAn vividhAMzca granthAn / vedoktadharme jinadharmavRtte kathAprabandhe vyalikhat prabandhAn // 10 // DaoN. subhadrA devI jaina-dharma ke zAstroM meM pAraMgata thiiN| unhoMne bahuta se lekha aura aneka grantha jaina-dharma ke viSaya meM likhe haiN| unhoMne vaidika dharma, jaina-dharma kA itihAsa tathA kathA-sAhitya para bhI aneka nibandha likhe haiM // 10 // jinadharmasUrIn avalambya saiSA kRtIranekAH praNinAya vijJA / sA cA'rhatAM jIvanavRttamevam avarNayat cArugirA guNADhyA / / 11 / / guNI evaM viduSI DaoN. subhadrA devI ne jaina-dharma ke vidvAnoM ke viSaya meM aneka grantha likhe haiN| unhoMne arhatoM kA jIvana-carita bhI sundara bhASA meM likhA hai // 11 //

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[F] Reg. Miss Charlotte Krause Miss Charlotte Krause, D/o Hermann Krause, 11th Sept. 1962, she entered into an agreement with the Catholic Diocese of Jhansi to build a bungalow in the compound of R. C. Church St. Johbn Baptist no rent would be charged nor lease money demanded and Roman Catholic Diocese of Jhansi would have possession of the bungalow after her death. She died on 27th January 1980 at 10.30 p.m. with the parish priest at her side. She was burried on 28th January 1980 at about 4.00 p.m after a concelebrated mass by 3 priests Frs. George Chennat, Abraham Palakudy and Alphonse. Her will as below : Will IN THE NAME OF GOD THE FATHER. THE SON AND THE HOLY SPIRIT A MEN I, Miss Charlotte, D/o Hermann Krause, herewith cancel the wills previously made by me, i.e. dated 21.2.1973 and ( Supplementary ) 26.2.1973 and 19th August, 1977. I make this will, which is my last will, on this day 13th of January, 1979 out of my free will, without any compulsion or force, any inducement or favour from anybody and in my proper senses. It will come in force at once on my death. So long as I am alive, I shall remain the sole owner and possessor of all my property, both movable and immovable. On my death, my entire property shall be distributed in the following way : To the Roman Catholic Diocese of Jhansi, I leave the Bunglow built by me in the compound of the Roman Catholic Church of St. John the Baptist, at Lashkar, on the

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II. III. IV. V. Appendix plot belonging to the said Diocese, as per agreement entered upon by me with the Bishop of Jhansi and specified in his letter dated 11th September, 1962, according to which "No rent will be charged nor any lease money demanded for the site where the building is going to be constructed", by the Diocese, and I, on my part, gifted the bunglow to the said Diocese, the Diocese to have possession of the bunglow after my death. 625 Together with the building, I leave to the same Diocese all the masonry-construction, fittings including electrical ceiling fans, and curtains and furnitures. To my brother Erich Hans Krause, 78, Kirk Drive, Rochester, N.Y. 146110 U.S.A. or in case he does not survive me, to his legal heirs, I bequeth my shares and deventures of foreign companies with the dividends and interest as well as the cash balance lying with the Swiss Bank Corporation, Zuerich, in my name under Depot No.. 2333764, which I am holding as per licence No. EC. Co. FAS 218/IAS (K-24 ) dated 13.4.1972 of the Reserve Bank of India, Bombay. To the Bhandarkar Oriental Research Institute, P.O. Deccan Gymkhana, Poona - 1, I leave (1) all my books other than Homeopathy and Medicines, (2) my finished and unfinished research papers and notes with their boxes, if any. To Shrimati Kochuteresa Vakayil, resident of R. C. Church Compound, Lashkar, Gwalior, I leave my sarees, blouses, petticoats, other wearing apparel, pieces of blouse material, sewing machine, bedding, one table fan, table lamp and all items of jewelry that would be found in my residence. To Miss Kamla Chaturvedi, teacher, Caramel Convent School, Lashkar, Gwalior, I leave a sum of Rs. 5000.00 (Rupees five thousand).

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626 Dr. Charlotte Krause : Her Life & Literature VI. VII. VIII. To Mumtaz Dlo Shri Bafati Qureshi Rangrej, resident of Kampoo Road, I leave a sum of Rupees 20,000.00 ( Rupees twenty thousand ), kitchen stoves, pots, pans and tins with contents, and one table fan, provided she is in my service at the time of my death. If not all these items and the amount will go to Shrimati Kochuteresa Vakayil, resident of R.C. Church Compound, Lashkar, Gwalior. To Shrimati Mary widow of Shri Michael Clay, R.C. Church Compound, I leave a sum of Rupees one thousand five hundred ( Rs. 1500.00 ). The Estate duty (Death Duty ) and other taxes as may be due at the time of my death and arrears of Income and Wealth Tax, or any other sum pending against me at the time of my death are to be from my shares and debentures in Indian companies and contents of my sealed packet No. 171 11 dated 7.5.1971, lying in safe custody with the State Bank of India, Gwalior, excepting the accounting about which provision is made in the following para. All the expenditure needed for the execution of this will is also to be charged to the accounts mentioned in this para. For the purpose of meeting expenses connected with my burial, a set of Gregorian Masses for the salvation of my soul, recurring anniversary masses for the same purpose and feeding poor on my death, I have opened a joint saving account in the name of myself and the Roman Catholic Church of St. John the Baptist, Lashkar, represented by the Priest-in-charge of the latter, with the Bank of India, Gwalior, with the following proviso: So long as I am alive, the Pass Book shall remain with me and only myself shall be entitled to operate on it, while after my death, the survivor may withdraw from the remaining sum such amounts as are required for the specified IX.

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Appendix 627 X purposes, change the remaining balance into Fixed Deposits and utilise the interest for helping poor talented children in their studies. I leave the residue and remainder of money referred to in para VIII above, stationary, crockery, cutlery, correspondence records, cooler, heater, type-writing machine, books on Homeopathy, Medicine, my antiquities (brass stateettes etc. ), Medicine, Homeopathic, Biochemic and others kept in various places and all other articles not mentioned herein above, to Shri Xavier Vakayil, resident of R.C. Church compound, Lashkar, Gwalior. If anybody owes me anything at the time of my death, the debt should be considered as written off. As the executors of this will, which still come in force after my death, I appoint (1) The Priest-in-charge of the Roman Catholic Church of St. John the Baptist, Lashkar, Gwalior and (2) Shri Xavier Vakayil, R.C. Church compound, Lashkar, Gwalior. This is my last and only will. Sd/C. Krause XI. XII. Signature of the attested (illegible ) SdHarvallabh Bhargav Notary, Gwalior dt. 13.4.1979.

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General Editor Prof. Sagarmal Jain D Important Publications 1. Studies in Jaina Philosophy -Dr. Nathamal Tatia 2. Jaina Temples of Western India ---Dr. Harihar Singh 3. Jaina Epistemology -1.C. Shastri 4. Concept of Pancasila in Indian Thought -Dr. Kamla Jain 5. Concept of Matter in Jaina Philosophy -Dr. J.C. Sikdar 6. Jaina Theory of Reality --Dr. J.C. Sikdar 7. Jaina Perspective in Philosophy & Religion-Dr. Ramji Singh 8. Aspects of Jainology ( Complete Set : Vols. I to VII) 9. An Introduction to Jaina Sadhana --Dr. Sagarmal Jain 10. Pearls of Jaina Wisdom -Duli Chand Jain 11. Scientific Contents in Prakrit Canons -N.L. Jain 12. The Heritage of the Last Arhat : Mahavira . -C. Krause 13. The Path of Arhat - T.U. Mehta 14. Jainism : The Oldest Living Religion -- Dr. Jyoti Prasad Jain 15. Values of Human Life -Dr. Jagdish Sahay 16. Doctrine of Karma in Jaina Philosophy-Dr. H.V.Glasenapp 17. Aparigraha : The Humane Solution -Dr. Kamla Jain 18. The History of Jaina Art - Dr. U.P. Shah 19. Jaina Monastic Jurisprudence -Dr. S.B. Deo 20. Rsibhasita : A Study -Dr. Sagarmal Jain 21. A Cultural History of Nisithacurni -Dr. Madhu Sena 22. Political History of Northern India from Jaina Sources -Dr. G.C. Chaudhari 23. Jainism in a Global Perspective: Ed.-Dr. S.M. Jain & S.P. Pandey 24. Jaina Karmology -Dr. N.L. Jain 25. Jaina Biology -Dr. N.L. Jain Parsvanatha Vidyapitha, Varanasi-221005 INDIA