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DHURTĀKHYĀNA IN THE NIS'IT'HA-CŪRŅI
DR. A. N. UPADHYE, M.A., D. LITT.
When I wrote my essay "The Dhurtākhyāna : a Critical Study"!, I knew from a reference that the Nisītha-cūrni of Jinadāsa-gaņi Mahattara contained some information about the rogue Elāsādha. Prof. J. C. Jain, Bombay, later on informed me that he had read something like the Dhūrtākhyāna in that Cūrņi to the text of which unluckily I had no access. It is lately that my friends Dr. B. J. Sandesara and Dr. U. P. Shah, Baroda, kindly made available to me the necessary extracts from the N.-cūrņi, cyclostyled-type-script-ed. by Acārya Sri Vijayapremasūri (Bombay V. S. 1995), vol. I, pp. 92-95. The following observations are based on these extracts, which are given at the close of this essay in an Appendix.
To begin with there are the following three găthās of the Niśīthabhäsya (nos. 294-6) which give the requisite clue words of the illustrative tale:
ससएलासाढमूलदेवखंडा य जुण्णउजाणे। सायंतणे को भत्तं अक्खातं जो ण सद्दहति ॥ २९४ ॥ चोरभया गावीओ पोट्टलए बंधिऊण आणेमि । तिलअइरूढकुहाडे वणगय मलणा य तेल्लोदा ॥ २९५ ।। वणगयपाटणकुंडिय छम्मासा हत्थिलग्गणं पुच्छे ।
रायरयग मो वादे जहिं पेच्छइ ते इमे वत्था ।। २९६ ॥ After these gāthās, the Cūrnī gives in Prākrit prose with a couple of metrical quotations in Sanskrit a fully developed story of the Dhúrtas. At the end we have a sentence like this:
सेसं धुत्तक्खागगाणुसारेण णेयमिति ॥ गतो लोइयो मुसावातो। Looking at the clue words in the gāthās, one can say that the Cūrņi has given all that is obviously hinted in them; but the concluding colophon says that something is remaining and that it should be known from, or completed according to, the Dhuttakkhanaga.
The story given in the N.-cūrņī may be analysed thus : Many Dhúrtas assembled in the Old Park to the north of Ujjaini in the territory of Avanti. Three of them, males : Sasaka, Elāşādha, Mūladeva, and the fourth, a female, Khandapānā : every one of them had five hundred rogues 1. This is included in the edition of the Dhurtākhyāna by Jinavijaya Muni.
Singhji Jain Series No. 19, Bharatiya Vidyā Bhavan, Bombay. 1944.
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as their pupils, of their own sex. Once during the rains, it was pouring down for a week; oppressed by hunger these rogues wondered who would give them food. Müladeva said: 'Let every one narrate his experience or information; one who does not believe it should give a feast to all, but one who confirms it with parallels from the Bhārata, the Rāmāyaṇa and other scriptures is not to give anything.' All of them said, 'Very well.'
Elāsādha narrated this incident: 'When I went to the forest with cows, I saw some robbers coming. I packed the cows in my blanket, and returned to my village with that luggage to witness the sports of villagers. The robbers rushed in there. The entire village, all men and animals, entered a cucumber. The robbers went away. A goat swallowed that cucumber; a boa gulped that goat; a crane picked up that boa and perched on a Vata tree, with one of its legs dangling down. An elephant from the king's military camp was tied to it. The crane started flying; the elephant was pulled up; there was a hue and cry; and consequently skilled archers shot the crane down. Its body was vivisected at king's orders; the boa, the goat, the cucumber were taken one from inside the other. The whole village came out of the cucumber along with myself and my cows. They all went to their respective places and I came here. Now tell me whether this is true.' When they said that this is all true, Elāsādha asked, 'How can a blanket contain all the cows, and a cucumber, the village?' Others added that in the Bharata it is said that the whole universe was under one ocean; there was an Egg in the waters, and the entire universe was contained in that egg; if so, why could not your cows be contained in the blanket, and why could not the village be contained in a cucumber. Secondly, the entire universe was in Vişnu's stomach; he was in Devaki's womb; and she lay on her bed; similarly, the cucumber, goat, boa and crane could each be contained in the belly of the next.
Sasaka started narrating: 'After ploughing the field, sesamum seeds were sown during winter, and they grew into big trees. When a wild elephant pursued me, I climbed a sesamum tree. It shook the tree and rushed round, showering the seeds and crushing them under its feet. There was a stream of oil and lot of mud in which the animal got stuck and died. I prepared a bag from its skin and filled it with oil. I ate a load of sesamum cakes and drank pots of oil. Putting that bag on the branch of a tree, I reached home; my son pulled the tree and took the bag. This is my experience : one who does not accept it should give the feast.' Others added thus :
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"These ideas are found in scriptures like the Bharata and the Ramayana. A stream in which the entire army was plunged is described. Secondly, a big sesamum plant is not impossible, for it is said that at Pāšaliputra a drum was carved out of a māşa plant.'
Mūladeva then narrated: 'As a youth, yearning for prosperity, I proceeded to the abode of Isvara for a bath with a gourd-kettle and an umbrella in hand. A wild elephant rushed against me. There being no other alternative I entered the gourd-kettle through the spout. The elephant also followed me, but I could delude and evade it for six months inside. Then I escaped through the spout; the elephant also pursued me, but its tail-end was caught there. I reached the Ganges which I crossed easily, and took the stream of it on my head for six months. Then I saluted Mahāsena, came back here and met you all. Either accept this as true or give a feast to all the rogues.' Others added thus : 'What you say is true and reasonable. Brāhmaṇas, etc., came out from the different parts of Brahma's body in which the entire population was contained; similarly, the elephant and yourself could be contained in a gourd-kettle. Secondly, Brahmā and Vişnu could not reach the terminus of the Linga even after many years; still Umā's body could accommodate it; similarly an elephant and yourself could be contained in the kundikā. Thirdly, when Vişņu was reposing in the ocean, Brahmă came out of his navel, but the lotus (stalk) was stuck at it; similarly the tip of the tail could be stuck even when you both came out of the spout. Fourthly, Rāma ordered Sugrīva to get news about Sītā; Hanūmat was entrusted with this mission which he fulfilled by crossing the ocean by his arms; similarly you also could cross the Ganges. Lastly, when Gangā was invited on the earth, Pasupati received her in his matted hair for years together; similarly you could receive the stream of the Ganges for six months.'
In reply to Khandapāna's suggestion, the Dhūrtas said that they would not sacrifice their self-respect for a meal. She smiled and started narrating thus: 'I am the daughter of a king's washerman. Accompanied by my retinue I went to the river with a cart-load of clothes to be washed. All the clothes spread in the sun were blown off by the wind. Being afraid of the king, I became a lizard and entered the garden where I changed myself into a mango tree. I heard one day that washermen were all forgiven; so I became myself once more. The ropes and stripes of the cart were eaten by jackals; so my father got them prepared from a
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buffalo's tail. Tell me whether you accept all this as true.' Others said in this manner : 'If it is true that Brahmā and Keśava could not reach the terminus of the Linga, how is it that your statement is not true. Secondly, it is heard in the Rāmāyana that Hanūmat had a long tail, which, covered with rags and sprinkled with oil, was lit up and thereby Lankā was burnt; similarly ropes could be prepared from a buffalo's tail. Thirdly, we hear in the scripture that King Gandharva became a dwarf, that Kimaśva became a boa at Indra's curse, and that a boa asked with a human voice seven questions to Dharma who answered them and rescued his brother and then became King Ravi on the termination of the curse. Similarly, that you became a lizard and then again yourself is quite believable.'
Then Khandapānā suggested to them to submit to her lest they might be humiliated, but they were proud of their dignity. She smiled and continued : 'With king's permission I went out in search of my slaveservants who had run away; I visited many villages and towns; and here I find that those slave servants are yourselves and those clothes are on your body; if true, give the clothes; if false, give the feast. What is said is significant.
It is necessary to compare Jinadása's Dhurtākhyāna (JD). with Haribhadra's Dhūrtākhyāna (HD). In JD there are only four Dhūrtas while in HD there are five, the additional name being that of Kandarīka. The order of their .enumeration is slightly different, and Müladeva does not occupy a very prominent position in JD as he does in HD. In JD Elāsādha, Śaśaka, Mūladeva and Khandapānā narrate their experiences one after the other, their experiences being confirmed by all the rogues and not by any one specifically as in HD. What Elāsādha narrates as his experience in JD is put in the mouth of Kandarika in HD where Elāsādha confirms it with Purāņic stories. The patterns of the stories narrated by Śaśaka, Múladeva and Khandapānā are the same in both, with the difference that Müladeva is given the third turn in JD and the narration of Khandapānā is substantially longer in HD with the result that the whole tale assumes a different form at the close in HD. That which is put in the mouth of Elāṣāṣha by HD is absent in JD.
What Elāsādha narrates in JD has some additional details in HD. It is confirmed by other rogues by only two parallel events from the Bhārata etc. in JD, but by six parallel stories in HD. The patterns of experiences of Saśaka and Müladeva are basically the same in both; but, if JD confirms
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them with two and five similar contexts from the śrutis, HD gives ten and eight parallels. Thus it is obvious that HD draws upon a wider range of mythology and gives meticulously more episodes to confirm the obviously incredible details of personal experiences.
Comparing similar contexts one finds that the narration in JD is uniformly simple and direct. Words and phrases from it are bodily found in HD. It is interesting to compare common expressions in JD and HD in similar contexts. A few passages are reproduced below: JD
HD (१) उजेणी णाम नगरी, तीसे उत्तरपासे जिण्णुजाणं (१) ...उजेगी णाम णामेणं ॥२॥ तीसे उत्तर णाम उजाणं । तत्थ बहवे धुत्ता समागया।...एक्के- पासे...उजाणं ॥३॥ तत्थ...... धुत्ताण सयाकस्स पंच पंच धुत्तसता, धुत्तीणं पंचसयं खंडपाणाए। णेगा समागया... |॥ ४॥ ...इकिकरस य तेसिं अह अण्णया पाउसकाले सत्ताहवद्दले भुक्खत्ताणं धुत्ताणं पंच पंच सया ॥ ७ ॥ धुत्तीर्ण पंचसया खंडइमेरिसी कहा संवुत्ता । को अहं देज भत्तं ति । वणाए...॥८॥...सत्ताहदुद्दिणम्मि ...॥१०॥... मूलदेवो भगति । जे जेणणुभूयं सुयं वा सो तं कह- सीअवद्दलाभिहया । भुक्खत्ता बिंति तहिं को अम्हं यतु । जो तं ण पत्तियति तेण सव्वधुत्ताण भत्त दिज भत्तं ति ॥ ११ ॥ अह भणइ मूलदेवो जं जेण दायव्वं । etc.
सुअंच समणुभूअं वा । सो तं कहेउ सब्वं... ॥१२॥ जो तं न पत्तिइजा...तेण सब्वेसिं । धुत्ताणं
...दायव्वं भत्तयाणं ति ॥१३॥ (२) चोरा कलयलं करेमाणा तत्थेव णिवतिता। सो य । (२) कलयलरवं करिता पडिया चोरा णवरि तत्थ ॥ गामो सदुपदचउप्पदो एक्कं वालंक पविट्ठो......
२-१०॥ तो सो सबालवुड्डो सइथिओ जणवओ
सपसुवग्गो । अह घोडएहिं सहिओ वालुंकं सहगओ वडपायवे णिलीणा...सद्दवेहिणो गहियचावा पत्ता...
सम्वो ॥११॥...सा तत्थेव णिलीणा तुंगे वडपतंगसेणा इव भूबिलाओ सो गामो वालुकातो
पायवे विउले ॥१४॥...संपत्ता सद्दवेहिणो जोहा । निग्गंतुमारो।
इसुचावगहियहत्था...॥१७॥...जह सलभाण य
सेणा रेप्फबिलाओ विणिक्खमइ ॥२३॥ (३) तरुणत्तणे अहं इच्छियसुहाभिलासी धारधरण
(३) तरुणत्तणम्मि अयं इच्छिअसुहसंपयं अहिलसंतो हताए सामिगिहं पठितो छत्तकमंडलहत्थो पेच्छामि य धाराधरणछाए सामिगिहं पत्थिओ सुइरं ॥ १-१८॥ वणगयं मम वहाए एजमाण, ततो अहं भीतो छत्तकमंडलुहत्थो...पिच्छामि अगयवरं इंतं ॥१९॥ अत्ताणो असरणो किंचि णिलुक्कणणं अपस्समाणो
अत्ताणो अ असरणो कत्थ णिलुक्कामि हं ति चिंतंतो दगच्छड्डुगणालएण कमंडलं अतिगओ म्हि । सो वि तो सहसा यअइगओ कमंडलु...॥२१॥...मज्झागयवरो मम वहाए तेणेवणालए-]ग अतिगतो।
णुमग्गलग्गो कमंडलु अइगओ सिग्धं ॥ २२॥... ततो मे सो गयवरो छम्मासं अंतोकंडीयाए वामो- हत्थि कमंडलुम्मी वामोहेऊण छम्मा etc. हिओ etc.
The Präkrit passages reproduced in this paper are exactly as they are in the extracts supplied to me. I am aware, they present some difficulties of interpretation in some places.
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• The two Sanskrit quotations found in JD are also there in the same context in HD (namely, teşām etc. HD 4-20, and tava prasādāt ete. HD1-87*1). HD adds more dignified descriptions here and there, and additional details are presented in it in smooth gāthās. JD wants just an illustration of Laukika-musăvăda, and whatever is given by the Curņi serves that purpose.
HD has its own characteristics. It is an independent treatise put in a well thought-out satirical frame: the opening and concluding portions fully bear out this. The satirical effect in HD is worked out more logically and in a subtle and effective manner, which is conspicuously absent in JD. What HD adds after 5-76 has nothing corresponding to it in JD; and it may not be just an accident that the major portion of it is composed in a heavy style. In its concluding portion HD puts together a number of detached episodes, especially from the Bharata and Rāmāyaṇa, and asserts that all of them are incredible.
From the extract I am inclined to believe that the Curņi gives all that is hinted in the Bhäşya-gāthās. The colophon: sesan dhuttakkhāņagāņusārena neyam iti, if it is genuine and belongs to the author of the Cūrnī, would lead us to the conclusion that there was a longer Dhuttakkhāna in Prākrit prose from which the major portion is extracted by the Curņi. • The objective comparison of JD and HD leads me to the conclusion that HD is an elaborated and perfected work based on JD or its predecessor as postulated above. The reasons for this may be stated as below: (1) JD is uniformly shorter in its pattern tales and confirmatory
episodes from the Purāṇas all of which are better worked out
with supplementary details in HD. (2) HD incorporates everything in JD and adds more details to it. (3) The simple and narrative details of JD are presented in a more
elaborate manner and polished style in HD. (4) The number of characters and of references to Purāņic tales
increases in HD, which presents them more logically and
effectively. (5) What is a simple narrative illustration in JD is enlarged into an
effective satire in HD with seeds of religious propaganda which
are later on elaborated in the Dharmaparīkņā texts. Thus Haribhadra has built his satirical masterpiece incorporating or
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using both words and ideas from an earlier Dhuttakkhána preserved in the Curņi. By his literary genius, logical acumen and wide learning he has shaped the simple stuff into a dignified literary masterpiece, unique in Indian literature.
The above objective comparison of the two versions in the JD and HD and the conclusion that Haribhadra used for his Dhūrtākhyāna the story given in the Curņi does not in any way violate the relative chronology of the two authors, Jinadāsa and Haribhadra. Jinadāsagani Mahattara, the author of N. Cūrni, has also written a Cūrni on the Nandīsūtra which was composed by him in Saka 598 or 677 A. D.3 and Haribhadra is assigned to a period about 750 A.D.
APPENDIX
[The story from the N. Curni is presented here with minor correc. tions, adjustments in punctuation etc.)
अवंती। उजेणी णाम नगरी, तीसे उत्तरपासे जिण्णुजाणं णाम उजाणं । तत्थ बहवे धुत्ता समागय ससगो, एलासाढो, मूलदेवो, खंडपाणा य इत्थिया। एक्केकस्स पंच पंच धुत्तसता, धुत्तीणं पंचसयं खंडपाणाए। अह अण्णया पाउसकाले सत्ताहवद्दले भुक्खत्ताणं इमेरिसी कहा संवुत्ता । 'को अम्हं देज भत्तं' ति। मूलदेवो भगति 'जे जेणणुभूयं सुयं वा सो तं कहयतु, जो तं ण पत्तियति तेण सव्वधुत्ताणं भत्तं दायब्वं । जो पुण भारहरामायणसुतीसमुत्थाहिं उवणयउववत्तीहिं पत्तीहिति सो मा किंचि दलयतु। एवं मूलदेवेण भणिते सव्वहिं वि भणियं 'साहु साहु' ति। ततो मूलदेवेण भणियं 'को पुव्वं कहयति'। एलासाढेण भणियं 'अहं मे कहयामि।
ततो सो कहिउमारद्धो। "अहं गावीओ गहाय अडविं गओ, पेच्छामि चोरे आगच्छमाणे । तो मे पावरणी-कंबली पत्थरिऊणं तत्थ गावीओ छुभिऊणाहं पोट्टलयं बंधिऊण गाममागतो, पेच्छामि य गाममज्झयारे गोद्दहे रममाणे । ताहं गहिय गावो ते पेच्छिउमारद्धो । खणमेत्तेण य चोरा कलयलं करेमाणा तत्थेव णिवतिता । सो य गामो सदुपदचउप्पदो एकं वालुंके पविठ्ठो । ते य चोरा पडिगया । तं पि वालुंके एगाए अजियाए गसियं । सा वि अइआ चरमाणा अयगलेण गसिया । सो वि अयगलो एक्काए ढंकाए गहितो । सा उड्डिउं वडपायवे णिलीणा। तीसे य एगो पाओ वलंबति । तस्स य वडपायवस्स अहे खंधावारो हिओ। तंमि य ढेंकापाए गयवरो आगलितो। सा उड्डिउं पयत्ता । आगासिउ पाओ, गयवरो कड्ढिउमारद्धो। डोवेहिं कलयलो कओ । तत्थ सद्दवेहिणो गहियचावा पत्ता । तेहिं सा जमगसमगं सरेहिं पूरिता मता । रण्णा तीए पोट फाडावियं । अयगरो दिहो, सो वि फाडाविओ। अजिया दिहा, सा वि फाडाविआ। वालुक दिह रमणिज । एत्थंतरे ते गोदहा उपरता । पतंगसेणा इव भूबिलाओ सो गामो वालुकातो निग्गंतु3. Shri Jinavijaya : The Date of Haribhadrasūri, A Paper read at the First
Oriental Conference, Poona 1919, p. 144; H. Jacobi: Samardiccakahā, Calcutta 1926, Intro. p. iii. A portion of this essay was presented to the Präkrit and Jainism Section of the XVII Session of the All-India Oriental Conference, Ahmedabad.
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ACÃRYA VIJAYAVALLABHASŪRI COMMEMORATION VOLUME
मारद्धो। अहं पि गहिय गाओ णिग्गतो । सव्वो सो जणो सहाणाणि गतो। अहं पि अवउज्झिय गाओ इहमागतो। तं भणइ कई सच्चं ।" सेसगा भणंति 'सच्चं सच्चं'। एलासाढो भणति 'कहं गावीओ कंबलीए
आयाओ, गामो वा वालंके। सेसगा भणंति 'भारहसुतीए सुब्वति जहा पुव्वं आसी एगण्णवं जगं सव्वं, तम्मि य जले अंडं आसी। तम्मि य अंडगे ससेलवणकाणणं जगं सव्वं जति मायं तो [P.93] तुह कंबलीए गावो वालुंके वा गामो ण माहिति । जे भणसि जहा ढेकूदरे अयगलो तस्स य अतिआ तीए वालुक एत्थ वि भण्णति उत्तरं । ससुरासुरं सनारकं ससेलवणकाणणं जगं सव्वं जह विण्हुस्सुदरे मातं, सो वि य देवतीउदरे मातो, सा वि य सयणिज्जे माता, जइ एयं सच्चं तो तुह वयणं कहं असच्चं भविस्सति ।'
ततो ससगो कहितुमारद्धो । “अम्हे कविपुत्ता, कयाई च करिसणाति । अहं सरयकाले खेत्तं अहिगतो । तम्मि य छेत्ते तिलो वुत्तो । सो य एरिसो जातो जो परं कुहाडेहिं छेत्तव्यो । तं समंता परिभमामि, पेच्छामि य आरणं गयवरं । तेणम्हि उच्छित्तो, पलातो, पेच्छामि य अइप्पमाणं तिलरुखं, तम्मि विलग्गो पत्तो य गयवरो । सो मं अपावंतो कुलालचकं व तं तिलरुक्खं परिभमति, चालेति तत्थ तिलरुक्खं । तेण य चालिते जलहरो विव तिलो तिलवुहिं मुंचति । तेण य भमंतेण चक्कतिला विव ते तिला पिलिता । तओ तेल्लोदा णाम णदी बूढा । सो य गयो तत्थेव तिलचलणीए खुत्तो मओ य । मया वि से चम्म गहियं दतितो कतो, तेल्लरसभरितो । अहं पि खुधितो खलभारं भक्खयामि, दस तेल्लघडा तिसितो पियामि । तं च तेल्लपडिपुण्णं दइयं घेत्तुं गाम पहिओ। गामबहिया रुक्खसालाए णिक्खिविउं तं दइयं गिहमतिगतो । पुत्तो य मे दइयस्स पेसिओ । सो तं जाहे ण पावइ ताहे रुखं पाडेउं गेण्हेत्था । अहं पि गिहाओ उओहि परिभमंतो इहमागओ । एयं पुण मे अणुभूतं । जो ण पत्तियति सो देउ भत्तं।" सेसगा भण्णंति 'अस्थि एसो य भावो भारहरामायणे सुतीसु जति ।।
तेषां कटतटभ्रष्टैर्गजानां मदबिन्दुभिः।
प्रावर्तत नदी घोरा हस्त्यश्वरथवाहिनी ॥१॥ ज भणसि कहं एमहंतो तिलरुक्खो भवति । एत्थ भण्णति-पाडलिपुत्ते किल मासपादवे भेरी हिम्मविया, तो किह तिलरुक्खो एमहंतो ण होजाहि ।'
ततो मूलदेवो कहिउमारद्धो । सो भणति "तरुणतणे अहं इच्छियसुहामिलासी धाराधरणट्ठताए सामिगिहं पहितो छत्तकमंडलहत्थो, पेच्छामि य वणगय मम वहाए एजमाणं । ततो अहं भीतो अत्ताणो असरणो किंचि णिलुक्कणवाणं अपस्समाणो दगच्छड्डणणालएणं कमंडलं अतिगओ म्हि । सो वि गयवरो मम वहाए तेणेवंतं अतिगतो। ततो मे सो गयवरो छम्मासं अंतोकुंडीयाए वामोहिओ । तओ हं छम्मासंते कुंडियगीवाए णिग्गतो । सो वि य गयवरो तेणवंतेण णिग्गतो, णवरं वालग्गं ते कुंडियगीवाते लग्यो । अहमवि पुरतो पेच्छामि अणोरपारं गंगं । सा मे गोपयमिव तिण्णा । गतो म्हि सामिगिहं । तत्थ मे तण्हाछुहासमे अगणेमाणेण छम्मासा धारिया धारा । ततो पणमिऊणं महासेणं पयाओ संपत्तो उज्जेणिं, तुब्भं च इहं मिलिओ इति । तं जइ एयं सच्चं तो मे हेऊहिं पत्तियावेह । अहमण्णह अलियं ति धुत्ताणं देह तो भत्तं।" तेहिं भणियं 'सच्च। मूलदेवो भणइ 'कहं सच्चं ते भणंति 'सुणेह। जह पुव्वं बंभाणस्स मुहातो विप्पा णिग्गया, बाहओ खत्तिया, ऊरूसु वइस्सा, पदेसु सुद्दसुद्दा । जइ इत्तिओ जणवओ तस्सुदरे माओ तो तुम हत्थी य कुंडियाए ण माहिह । अण्णं च किल बंभाणो विण्हू य उड्ढाहं धावंता गता दिव्ववाससहस्सं तहा वि लिंगस्संतो ण पत्तो । तं जइ एमहंतं लिंग उमाए सरीरे मातं तो तुहं हत्थी य कुंडियाए ण माहिह । जं भणसि वालग्गे इत्थी कहं लग्गो, तं सुणसु । विण्हू जगस्स कत्ता [P. 94] एगण्णवे तप्पति तवं जलसयणगतो, तस्स य णाभीओ बंभा पउमगब्भणिभो णिग्गतो णवरं पंकयणाभीए लग्गो, एवं जइ तुमं हत्थी य विणिग्गतो हत्थी
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________________ DHURTAKHYANA IN THE NISITHA-CURNI 151 वालग्गे लग्गो को दोसो / जं भणसि गंगा कहं उत्तिण्णो, रामेण किल सीताए पव्वतिहेउ सुग्गीवो आणत्तो, तेणावि हणुमंतो, सो बाहाहिं समुदं तरिउं लंका पुरि पत्तो, दिहा सीता, पडिणियत्तो / सीयाभत्तुणा पुच्छितो कहं समुद्दो तिण्णो भणाति / तव प्रसादात् तव च प्रसादाद् भर्तुश्च ते देवि तव प्रसादात् / साधूनते येन पितुः प्रसादात्तीर्णो मया गोष्पदवत्समुद्रः // जइ तेण तिरिएण समुद्रो बाहाहिं तिण्णो तुम कहं गंग ण तरिस्ससि / जं भणसि कहं छम्मासे धारा धरिता, एत्थ वि सुणसु / लोगहितत्था सुरगणेहिं गंगा अब्भत्थिता 'अवतराहि मणुयलोगं'। तीए भणियं 'को मे धरेहिति णिवडिंतीं'। पसुवतिणा भणियं 'अहं ते एगजडाए धारयामि'। तेण सा दिव्वं वाससहस्सं धरिता / जइ तेण सा धरिता तुमं कहं छम्मासं ण धरिस्ससि।' - अह एत्तो खंडपाणा कहितुमारद्धा। सा य भण्णइ / 'ओलंबितं ति अम्हेहिं जइ अंजलिं करिथ सीसे ओसप्पेह जति न ममं तो भत्तं देमि सव्वेसिं।' तो ते भणंति 'धुत्ती, अम्हे सव्वं जगं तुलेमाणा किह एवं दीणवयणं तुब्भ सगासे भणिहामो।' ततो ईसिं हसेऊण खंडपाणा कहयति "अहगं रायरजकस्स धूया। अहं अण्णया सह पित्रा वत्थाण महासगडं भरेऊण पुरिससहस्सेण समं णदिं सलिलपुण्णं पत्ता। धोयाणि वत्थाइं, तो आयवदिण्णाणि उब्वायाणि / आगतो महावातो। तेण ताणि सव्वाणि वत्थणि अवहरिताणि। ततो हं रायभया गोहारूवं काऊण रयणीए णगरुज्जाणं गता। तत्थ हं चूयलया जाता। अण्णया य सुणेमि जहा रयगा उम्मिदंतु अभयो सिं। पडहसदं सोऊण पुण णवसरीरा जाया। तस्स य सगडस्स णाडग वरत्ता य जंबुएहिं छागे हिं मक्खिताओ। तओ मे पिउगा गाडगवरत्ताओ अण्णिस्समाणेण महिसपुच्छा लद्धा, तत्थ णाडगवरत्ता वलिता। तं भणह किमेत्थ सच्च्चं।" ते भणंति। 'बंभकेसवा अंतं न गता लिंगस्स जति तं सञ्चं, तुह वयणं कहं असच्चं भविस्सइ'त्ति। रामायणे वि सुणिज्जति जह हणुमंतस्स पुच्छं महंतं आसी, तं च किल अणेगेहिं वत्थसहस्सेहिं वेदिऊग तेल्लघडसहस्से हिं सिंचिऊण पलीवियं, तेग किल लंकापुरी दड्ढा / एवं जति महिसस्स वि महंतपुच्छेण णाडगवरत्ताओ जायाओ को दोसो। अण्णं च इमं सुई सुव्वति जहा। गंधारो राया रण्णे कुडवत्तणं पत्तो, अवरो वि राया किमस्सो णाम महाबलपरक्कमो, तेण य सको देवराया समरे णिज्जिओ, ततो तेण देवरायेग सावसत्तो रणे अयगलो जातो, अण्णया य पंडुसुआ रज्जयभट्ठा रणे हिता, अण्णया य एगागि णीग्गतो भीमो, तेण य अयगरेण गसितो, धमसुतो य अयगरस्स मूलं पत्तो, ततो सो अयगरो माणुसीए वायाए तं धम्मसुतं सत्त पुच्छातो पुच्छति, तेण य कहितातो संत्त पुच्छातो, ततो भीमं णिग्गिलइ, तस्स सावस्स अंतो जातो, जातो पुण रविराया / जइ एयं सच्चं, तो तुमं पि सब्भूतं गोहाभूय सभावं गंतूण पुणण्णवा जाता / ' तो खंडपाणा भणति ' एवं गते वि मज्झ पणामं करेह, जइ कहंचि जिप्पह, तो काणा वि कन्वडिया तुब्भं मुल्लं ण भवति / ' ते भणति 'को म्हे सत्तो णिज्जिऊण'। तो सा हसिऊण भणति 'तेसिं वातहरियाण वत्थाण गवेसणाय णिग्गया रायाणं पुच्छिऊणं, अण्णं च मम दासचेडा गट्ठा, ते य अण्णिस्सामि, ततो हं गामणगराणि अडमाणी इहं पत्ता, तं ते दासचेडा तुब्भे, ताणि वत्थाणिमाणि जाणि तुम्भ परिहियाणि, जइ सच्चं तो देह वत्था, अह अलियं तो देह भत्तं / ' असुण्णत्थं भणियमिणं / सेसं धुत्तक्खाणगाणुसारेण णेयमिति / गतो लोइयो मुसावातो /