Karkanda Chariu

Author(s): Kankamar Muni
Publisher: Karanja Jain Publication
Catalog link: https://jainqq.org/explore/034918/1

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Ilollebic 19%
દાદાસાહેબ, ભાવનગર, ફોન : ૦૨૭૮-૨૪૨૫૩૨૨
300४८४
सम्बादास चवरे दिगम्बर जैन ग्रंथमाला
(कारंजा जैन सीरीज)
ग्रंथ - ४ मुनि-कनकामर-विरचित क र कंड च रिउ
(An Apabbramsa work containing the life of Karakandu, a king and saint of yore, who is rocognised as a Pratyeka-buddha by the Jainas
as well as the Bauddhas. It is also important for its historical information which is fully discussed in the introduction with a dozen
photo illustrations. )
भूमिका, अनुवाद, शब्दकोश, टिप्पणी, परिशिष्टों व बारह चित्रों सहित,
संपादक हीरालाल जैन एम्. ए., एल् एल. बी., संस्कृताध्यापक, किंग एडवर्ड कॉलेज, अमरावती.
प्रकाशक गोपाल अम्बादास चवरे, कारंजा जैन पब्लीकेशन सोसायटी, कारंजा (बरार ).
वीर संवत् २४५९ ]
१९३४
[विक्रम संवत् १९९१
मूल्य ६)

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To
MY ESTEEMED GURU
Dr. Prasanna Kumar Acharya
M A., (Calcutta ) Ph. D., (Leyden ) D. Litt., (London ).
V
Ilead of THE ORIENTAL DEPARTMENTS, ALLAHABAD
UNIVERSITY,
at whose feet I received my first lessons in the methods of critical study and research, I dedicate this volume, as
an humble token of gratitude and
respect.
thern
H, L. Jain.
cas

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अम्बादास चवरे दिगम्बर जैन ग्रन्थमाला-४
मुनि-कनकामर-विरचित
कर कंड च रिउ भूमिका, शब्दकोश, अनुक्रमणिकाओं, टिप्पणों व परिशिष्टों सहित
संपादक
हीरालाल जैन, एम्. ए., एल एल्. पी., संस्कृताध्यापक, किंग ऍडवर्ड कालेज अमरावती,
भूतपूर्व रिसर्च स्कालर, अलाहाबाद यूनीवर्सिटी.
प्रकाशक
गोपाल अम्बादास चवरे, संस्थापक, कारंजा जैन पब्लीकेशन सोसायटी,
कारंजा (बरार)
वार निर्वाण संवत् २४५९ ]
१९३४
[ विक्रम संवत् १९९१.

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THE
AMBADAS CHAWARE DIGAMBARA JAINA GRANTHAMĀLĀ.
OR KARANJA JAINA SERIES
Edited,
With the cooperation of various scholars,
By
Hiralal Jain, M. A., L L. B., Kina EDWARD COLLEGE, AMRAOTI.
Volum. IV
Published by
GOPAL AMBADAS CHAWARE
FOR Karanja Jaina Publication Society, Karanja,
Berar ( India ).

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Karakanda Cariu
OF
MUNI KANAKAMARA
An Apabhrams'a work on the life of Karak andu recognised as a saint or Fratyeka-buddha by the Jainas as well as the Bauddhas.
Critically edited
with
Introduction, Translation, Glossary, Indices, Notes and Appendices,
by
Hiralal Jain, M. A., LL., B., Central Provinces Educational Service, King Edward College, Amraoli. Sometime Research Scholar, Allahabad University.
1934.

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प्रकाशक, गोपाल अम्बादास चवरे,
मर्चेट एण्ड बेंकर, कारंजा ( बरार )
mammmm BROTIBAHAIYALATHIMiH TTLivinitiuffitititituttimthitthasma
अन्योपदेशविरहेऽपि सुसंयमस्य
चारित्रकोटिविधयः स्वयमुद्भवन्ति । प्रत्येकबुद्धमतयः खलु ते प्रशस्यास्तेषां मनाक स्मरणतो मम पापनाशः ॥
जयसेनकृत प्रतिष्ठापाठ, ६७२
TWICIALHITIALAMMOHITHLTAHARAHAMAH miritiritutifmmituntifiittimumnimthit
मुद्रक, टी. एम्. पाटिल, मैनेजर, सरस्वती पॉवर प्रेस,
अमरावती ( बरार)

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CONTENTS.
i
Terapia
2
& TOTEATT ... २ ग्रन्थ का विषय ३ अवान्तर कथाएँ ४ कथा के नायक ५ तेरापुर और वहां के लयन
६ पहली गुफा किसने वनवाई ? Introduction
19-50 1 Critical Apparatus 2 Summary of the work ... 3 The intervening stories and their sources. 4 Popularity of the hero. ... 5 Authorship, time and place of composition. 6 Terapur and its cove-temples. 7 Who cxcavated the first cave? 8 Metre 9 Ackuowledgements ...
10 Addenda et corrigenda Apabhrams'a text of Karakandacariu in 10 chap.
ters with head-lines to each kadavaka in Eng. lish and variant readings in the foot notes. ...
1-107 English translation...
109-191 Glossary ... ...
193-236 Iudex of personal names with notes ...
237-243 Index of geograpbical names with notes
245-256 Notes critical and explanatory ...
256-268 Appendices
... ... ... ... 269--284 A The story in Pāli of Karandū Rājā with English translation ...
271 - 274 B The story in Prakrit of Karakandū Rāyā with English translation
275 - 284
3
4 5 6 7 8 9

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List of Illustrations.
... ... Frontispiece Facing page ( 16 ) intro.
( 44 ) ,
... ...
8
text.
...
...
1 A General view of the Terapur
Hill. ... ... ... 2 Cave No. 1 at Terapur. ... 3 A view of the principal cave at
Terapur. ... ... ... 4 The hall of the principal cave. 5 The chief image in the principal
cave. ... ... ... 6 Another seated image in the
principal cave, ... ... 7 A standing image of Parsvanatha
in the principal cave. ... 8 A portion of the frieze on the
walls of the principal cave. 9 Design of pillars in the principal
cave. ... ... ... 10 Cave No. 3 at Terapur. ... Jl Plan of the hall and design of
the pillars in cave No. 3 at
Terapur. ... 12 Cave No. 4 at Terapur. ...
...
»
... ...
... ,
168
„

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१. तेरापुर की उस पहाड़ी का दृश्य जिसमें चार जैन गुफायें हैं. A general view of the hill containing the caves at Terāpura ( Dhārāśiva ).
( Page 42, intro.)

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ग्रंथ परिचय
'करकंडचरिउ ' के दर्शन मुझे प्रथम बार सन १९.२४ में कारंजा के सन गण भंडार में हुए थे। तदनुसार ग्रंथ का कुछ परिचय सन् १९२६ में मध्यप्रांतीय सरकार द्वारा प्रकाशित संस्कृत-प्राकृत हस्तलिखित ग्रंथों की सूची में दिया गया था। खोज करने पर इसी ग्रंथ की पांच और भी प्रतियां मुझे देखने को मिलीं । इन सब प्रनिया का माम अवलोकन कर प्रस्तुत संस्करण नैयार किया गया है।
ग्रन्थकार
इस ग्रंथ के कर्ता मुनि कनकामर हैं। उन्होंने अपना नाम ग्रन्थ की प्रत्येक सन्धि के अन्त में अंकित कर दिया है । प्रारम्भ में उन्होने अपने गुरु का पंडित मंगलदेव नाम बतलाया है और अन्तिम प्रशस्ति में उन्हे ही बुध मंगलदेव कहा है। विशेष हाल तो इन मंगलदेव का ज्ञात नहीं हो सका किन्तु सम्भवतः ये वेही बुध मंगल हैं जिनका बनाया हुआ धर्मरत्नाकार नामक ग्रन्थ मिलता है। इस ग्रंथ की एक प्रति कारंजा के वलात्कार गण मंदिर में है।
अन्तिम प्रशस्ति में कर्ता ने अपना कुछ और भी परिचय देने की कृपा की है। उन्होने कहा है कि वे ब्राह्मण वंश के चन्द्र ऋषि गोत्र में उत्पन्न हुए थे और वैराग्य लेकर वे दिगम्बर मुनि होगये। तब से उनका नाम कनकामर मुनि प्रसिद्ध हुआ। वे भ्रमण करते हुए 'आसाइय नगरी में पहुंचे और यहीं रहकर उन्होने प्रस्तुत ग्रंथ की रचना की। इस रचना को उन्होने जिन सज्जन के अनुराग से प्रकाशित किया वे एक बड़े योग्य, व्यवहार कुशल, धर्मात्मा पुरुष थे। वे विजयपाल नरेश के स्नेहभाजन तथा उनके मुखदर्पणवत् थे, उन्होने भूवाल नरेश का मन मोह लिया था, तथा वे कर्ण नरेन्द्र के चित्त का मनोरंजन किया करते थे। उनके तीन पुत्र थे, आहुल, रल्हो और गहुल । ये तीनो कनकामरजी के चरणों में अनुरक्त थे।
__ अपने भक्त श्रावक का इतना परिचय देने परभी, खेद है, कनी ने उनका नाम नही बतलाया और न अपने ग्रंथ के निर्माण का समय ही अंकित किया । इस ग्रंथ की प्राप्त हस्तलिखित प्रतियों में से दो में उनके लिखने का समय दिया गया है, एक संवत् १५५८ अर्थात् सन् १५०२ की लिखी हुई है और दुसरी संवत् १५९७ अर्थात् पहली से ३९ वर्ष पश्चात् । इससे यह निश्चय है कि ग्रंथ १५०२ से पूर्व बन चुका था । ग्रंथकार ने अपने ग्रंथ में

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(२) सिद्धसेन, समन्तभद्र, अकलंक, जयदेव, स्वयंभू और पुप्पदन्त का उल्लेख किया है। इनमें से समय की अपेक्षा सबसे अन्तिम पुष्पदन्त ही ज्ञात होते हैं। इन्होने अपना महापुराण सन् ९६५ ई. में समाप्त किया था। अतः इतना तो निश्चय हो गया कि ग्रंथ सन् ९६५ के पश्चात् और १५०२ से पूर्व बना है। जिस 'आसाइय' नगरी में रहकर कवि ने ग्रंथ-रचना की उसका भी निश्चय नहीं होता कि यह कहां थी तथा जिन राजाओं का उन्होने उल्लेख किया है उनका भी कुछ निश्चित इतिहास ज्ञात नहीं है। कारंजा की प्रति में 'आसाइय' नगरी पर 'आसापुरी' ऐसा टिप्पण है। इससे जान पड़ता है कि उस नगरी को आसापुरी भी कहते थे। खोज करने पर इस नाम के अनेक स्थानों का पता लगा । एक तो 'आसाई' नाम का इतिहास प्रसिद्ध वह स्थान है जहां सन् १८०३ में मराठों और अंग्रेजों का युद्ध हुआ था। यह हैदराबाद राज्य के औरंगावाद जिले के अन्तर्गत है। यह अव एक छोटासा ग्राम है। उसका पूर्व इतिहास कछ विदित नहीं है। दसरा खानदेश में आसीरगढ नाम का किला है जिसका यह नाम वहां स्थापित आसादेवी परसे पड़ा। कहा जाता है कि इस किले को मौखरी वंश (लगभग सन् ६००) के एक नरेश ने अपनी पुत्रप्राप्ति की आशा पूर्ण होने के उपलक्ष्य में बनवाया था। किले के पास का एक छोटासा ग्राम अब भी 'आसी' कहलाता है। एक तीसरा आसी नाम का स्थान राजपुताने के वृन्दी राज्य में है। यह भी एक किला है । पंजाब के कांगड़ा जिले के अन्तगत कीरग्राम से बारह मील दूरी पर एक पहाड़ी है जिसकी चोटी पर आसापुरी देवी की स्थापना है और जिसके कारण वह स्थान आसा पुरी कहलाता है। इस मंदिर को एक राजा चंद्रभान के पुत्र विजयराम ने बनवाया था। पाठक नाम पर से विजयराम को इस ग्रंथ के विजयपाल ठहराने का इरादा न करें क्योंकि ये विजयराम सत्रहवीं शताब्दि में हुए हैं और प्रस्तुत ग्रंथ जैसा ऊपर बतला आये हैं, इससे पूर्वही बन चुका था। इत्यादि । किन्तु इन नाम मात्र की समानताओं से हमें हमारे ग्रंथ की रचना के स्थान का निर्णय करने में विशेष सहायता नहीं मिलती, जब तक किसी स्थान के साथ उपर्युक्त राजाओं का भी कुछ इतिहास न पाया जावे । यदि नाम मात्र पर से स्थान का निर्णय करने को जी चाहे तो अंग्रेज-मराठा युद्ध वाली ' आसाई' अधिक उपयुक्त अँचती है। एक तो ग्रंथ में निर्दिष्ट 'आसाइय' से इसमें विशेष शब्द-साम्य है और दूसरे वह आगे चलकर वतलाई हुई करकंडु की गुफाओं के और स्थानों की अपेक्षा, अधिक समीप है। यह सम्भव है कि मुनि कनकामर इन गुफाओं का दर्शन करके ही वहां आये हों और उसी प्रभाव में उन्होंने इस करकंडु-चरित की रचना की हो । सम्भव है विजयपाल और उनके पुत्र यहीं राष्ट्रकृट नरेश कृष्ण के आधीन राज्य करते हो। कृष्ण पुष्पदन्त के समय में थे। पुष्पदन्त ने उनका उल्लेख 'कण्ह · नाम से किया है। उसका अपभ्रंश रूप कण्ण भी हो सकता है।
__ जैसा ऊपर कहा जा चुका है, ग्रंथ में उल्लिखित राजाओं का कुछ इतिहास निश्चित ज्ञात नहीं है । तीनों नाम ऐसे हैं जो राजपुताने के तथा अन्य स्थानों के प्राचीन राजाओं की

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(३) वंशावलियों में बहुत पाय जाते हैं । किन्तु ग्रंथ कार के उल्लख स एसा ज्ञात होता है कि उनके उत्साहवर्धक सज्जन के जीवनकाल में ही ये तीनों राजा हो चुके थे और उनके साथ इनका सम्बंध भी खासा रह चुका था। अतः उक्त नामों के पंस तीन गजा द्वंदना चाहिये जिनका एकही काल में या एक ही जीवन में एक पुरुष से सम्बंध होना सम्भव हो सके। वर्तमान ज्ञात इतिहास में तो मुझ, बहुत खोज करने पर भी, एसा सामक्षम्य नहीं मिल सका, पर मुझे कुछ ऐसे शिलालेखों का पता चला है जिनमें कुछ आशाजनक वार्ता मिलती है । ये तीनों लेख बुन्देलखंड प्रान्त के भीतर या आसपास पाय गये हैं। इनमें का एक लेख अपभ्रंश भाषा में है और नीचे उसका संस्कृत अनुवाद भी दिया गया है । उसमें प्रसंगोपयोगी यह वात दी हुई है कि विश्वामित्र गोत्र के क्षत्रिय वंश में विजयपाल नाम के एक राजा हुये जिनके पुत्र भुवनपाल थे । उन्होंने कलचुरी, गुर्जर और दक्षिण को जीत डाला था। यह लेख दमोह जिले की हटा तहसील में मिला था और अब नागपुर के अजाय. वघर में सुरक्षित है । दूसरा लख बांदा जिले के अन्तर्गत चन्देलों की पुरानी राजधानी कालिंजर में मिला है। उसमें विजयपाल के पुत्र भूमिपाल का तथा दक्षिण दिशा और कर्ण राजा को जीतने का उलेख है। तीसरा लख जबलपुर जिल के अन्तर्गत तीबर में मिला है। उसमें भूमिपाल के उत्पन्न होने का उल्लेख स्पष्ट है तथा किसी सम्बंध में त्रिपरी और सिंहपुरी का भी उल्लेख है । इन लेखों में के दो अन्तिम लेख यहुत ही इंटे ट हैं, इसस उनके पूर्वापर सम्बंध का कुछ ज्ञान नहीं होता, तथा प्रथम लेख पूरा मिलने पर भी अभीतक स्पष्टतः नहीं पढ़ा जा सका है। जो कुछ पढ़ा गया है उस में अपभ्रंश और संस्कृत की वार्ता में कुछ परस्पर विरोध सा पाया जाता है । तथापि उक्त नामों के सम्बंध में कोई मतभेद नहीं है। लेखों में कोई सन् सम्बत् भी नहीं पाया गया. किन्तु लिखावट पर से वे ११ हवीं या १२ हवीं शताब्दि के अनुमान किये जाते हैं। मेरा तो ख्याल है कि सम्भवतः उक्त लेखों के विजयपाल और उनके पुत्र भुवनपाल या भूमिपाल, तथा हमारे ग्रंथ के विजयपालं ( अपभ्रंश विजवाल ) और भूपाल एक ही है । रही कर्ण (अपभ्रंश कण्ण) नरेन्द्र की बात । सो ये कण वे ही हो सकते हैं जिनका उल्लेख ऊपर के दूसर शिलालेख में आया है। यदि ज्ञात इतिहास में इन राजाओं को समाविष्ट करने का प्रयत्न किया जाय तो कालिंजर के चंदेल वंश में सम्भवतः हो सकता है । इस वंश में विक्रम संवत् १०९७ के लगभग एक विजयपाल नामक राजा हुआ है। यह प्रतापी कलचुरी नरश कर्णदेव का समकालीन था। इसके दो पत्र हए, देववर्मा और कीर्तिवर्मा । कीर्तिवर्मा ने कर्णदेव को परास्त कर दिया था, ऐसा उसी विजय की स्मृति में लिखे गये प्रबोधचन्द्रोदय नामक संस्कृत नाटक तथा उस काल के कुछ शिलालेखों से ज्ञात होता है । सम्भव है ये कीर्तिवर्मा तथा उपर्युल्लिखित भुवनपाल, भूमिपाल व भूपाल एक ही हो । उस अवस्था में जिस कर्ण की पराजय का उल्लेख दूसरे शिलालेख में पाया जाता है वह कलचुरि कर्णदेव ही ठहरेगा। सम्भव है हमारे ग्रंथकर्ता के भक्त सजन इन्ही राजाओं के मंत्री रहे हों । इन सब राजाओं के राजत्वकाल

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पर दृष्टि डालने से इस ग्रंथ के बनने का समय सन् १०६.५ ईस्वी के लगभग अनुमान किया जा सकता है । अभी उक्त शिलालेखा की और भी पूरी पूरी जांच होने की, तथा उनमें निर्दिष्ट बातों का पूरा पूरा सामञ्जस्य बैठाने की आवश्यकता है। किन्तु अन्य प्रमाणों के अभाव में हम ग्रंथकर्ता को इन्ही राजाओं के समकालीन मान ले तो हानि नही। इस साम. अस्य के अनुसार काव्य की रचना के स्थान 'आसाइय' नगरी की खोज बुन्देलखण्ड प्रान्त के भीतर की जाने की आवश्यकता है।
ग्रन्थ का विषय
इस ग्रंथ में करकण्डु (अपभ्रंश-करकण्ड) महाराज का चरित्र दश संधियों में वर्णन किया गया है । संक्षेप में यह कथा इस प्रकार है। अंगदेश की चम्पापुरी में धाडीवाहन राजा राज्य करते थे। एकवार वे कुसुमपुर को गये और वहां पद्मावती नाम की एक युवती को देखकर उसपर मोहित होगये । युवती का संरक्षक एक माली था जिससे बातचीत करने आदि से पता लगा कि वह युवती यथार्थ में कौशाम्बी के राजा वसुपाल की पुत्री थी। जन्म-समय के अपशकुन के कारण पिता ने उसे जमना नदी में बहा दिया था । राजपुत्री जानकर धाडीवाहन ने उसका पाणिग्रहण कर लिया और उसे चम्पापुरी ले आये । कुछ काल पश्चात् वह गर्भवती हुई और उसे यह दोहला उत्पन्न हुआ कि मन्द मन्द बरसात में, मैं नररूप धारणकरके, अपने पति के साथ, एक हाथी पर सवार होकर, नगर का परि भ्रमण कम् । ऐसा ही प्रबन्ध किया गया। किन्तु दुष्ट हाथी राजारानी को लेकर जंगल की ओर भाग निकला। रानी ने समझा बुझा कर राजा को एक वृक्ष की डाली पकड कर अपने प्राण बचाने पर राजी कर लिया और आप उस हाथी पर सवार रहकर जंगल में पहुंचीं। वह हाथी एक जलाशय में घुसा। उसी समय रानी ने कृद कर वन में प्रवेश किया। उनके प्रवेश से वह सूखा हुआ वन हरा भरा होगया। इस खबर को सुन कर वनमाली वहां आया और रानी को वहिन मान कर अपने घर लिवा ले गया । कुछ दिनों के बाद ही मालिन को पद्मावती के रूप पर ईर्ष्या उत्पन्न हो गई और किसी बहाने से उसने उसे अपने घर से निकाल दिया। निराश होकर रानी स्मशान भूमि में आई और वहीं उन्हें एक पुत्र उत्पन्न हुआ जिसे एक मातंग [चाण्डाल ] उठा कर ले चला। रानी के विरोध करने पर उसने कहा कि वह यथार्थ में एक विद्याधर था। एक मुनि की शाप से मातंग होगया। उस शाप का प्रतीकार मुनि ने इस प्रकार से किया था कि जव करकण्ड का दन्तिपुर के श्मशान में जन्म हो तव उसे बालक को ले जाकर उसका लालन पालन करना चाहिये । बडा होने पर जब उसे उस नगर का राज्य मिल जावेगा तब वह मातंग पुनःविद्याधर होजावेगा। उसके इस प्रकार कहने पर तथा बालक का यथोचित रूप से लालन पालन करने की प्रतिज्ञा करने पर रानी ने अपना पुत्र उसे सौंप दिया। उस मातंग ने चालक को अच्छी तरह रक्खा और स्वयं खूब पढाया लिखाया । उस के हाथ में कण्डू (सूखी खुजली) होने से उसका नाम.

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( ५ ) करकंड पड़ गया । जब वह युवावस्था को प्राप्त हुआ तब एक दिन दन्तीपुर के राजा का परलोकवास हो गया । उसके कोई पुत्र नही था इससे राजमंत्रियों ने यह व्यवस्था की कि एक हाथी को एक भरा घड़ा दिया जावे, और उससे वह जिस व्यक्ति का अभिषेक कर दे वही राजा बना लिया जाय । इस विधान मे करकंड का भाग्य चमक उठा। किन्त उसे मातंग-पुत्र जानकर मंत्री और नगर-निवासी अपना राजा स्वीकार करने में हिचकिचाये। इसी समय उस मातंग को अपनी विद्याधर-ऋद्धि प्राप्त होगई और उसने सबका समाधान करके करकंड को राजा बनवा दिया । कुछ समय पश्चात ही उनका विवाह गिरिनगर की राजकुमारी मदनावली से होगया ।
एक वार उनके दरबार में चम्पा क राजा का दूत आया जिसने उनसे चम्पा नरेश का आधिपत्य स्वीकार करने की प्रेरणा की। इससे कर कण्डु को भारी क्रोध उत्पन्न हुआ। उन्होने तत्काल ही चम्पा पर चढाई कर दी । घोर युद्ध हुआ, अन्त में पद्मावती ने रणभूमि में उपस्थित होकर पितापुत्र का सम्मेलन करा दिया । धाडीवाहन पुत्ररत्न को पाकर बहुत हर्षित हुए। उन्होंने चम्पा का राजपाट भी उन्ह सौंप, वैराग्य धारण कर लिया।
____ अपने विस्तीर्ण राज्य को पूरा जमाकर करकंड ने एक बार मंत्री से पूछा 'हे मंत्री! क्या कोई ऐसा राजा है जो अभी भी मुझे मस्तक न नमाता हो ? मंत्री ने उत्तर दिया,महाराज! और तो सब राजे आपकी अधीनता स्वीकार करते हैं परंतु द्रविड देश के चोल, चेर और पाण्ड्य नरेश आपको नहीं मानते। राजा ने उनके पास दूत भेजा जिसको उन्होने यह कह कर विमुख कर दिया कि हम जिन भगवान को छोड़ और किसी को भी सिर नही युका सकते । यह उत्तर पाकर करकंडु ने यह प्रण किया कि यदि मैं इन राजाओं के मस्तकपर अपना पैर न रखू तो सब राजपाट का त्याग करदूं । उन्होने तुरंत ही उनपर चढाई कर दी। मार्ग में वे तेरापुर नगर में पहुंचे। वहां के राजा 'शिव ने आकर उनसे भेंट की और बताया कि वहां से पास ही एक पहाड़ी के चढाव पर एक गुफा है, तथा उसी पहाड़ी के ऊपर एक बड़ी भारी वामी है जिसकी पूजा प्रतिदिन एक हाथी किया करता है। यह सुनकर करकंडु शिवराजा के साथ उस पहाड़ी पर गये। उन्होने गुफा में श्री पार्श्वनाथ भगवान् का दर्शन किया और ऊपर चढकर उस वामी को भी देखा। उनके समक्ष ही हाथी ने आकर और पासही के एक तालाव से कमल तोड़कर उस वामी की पूजा की। करकंडु ने यह जानकर कि अवश्य वहां कोई देवमूर्ति होगी, उस वामी को खुदवाया। उनका अनुमान यथार्थ निकला। वहां पार्श्वनाथ भगवान् की मूर्ति निकली जिसे वे बड़ी भक्ति से उसी गुफा में ले आये।
इस बार करकंडु ने पुरानी प्रतिमा का अच्छी तरह अवलोकन किया। सिंहासन पर उन्हे एक गांठ सी दिखी जो शोभा को विगाड़ रही थी। एक पुराने शिल्पकार से पूछने पर उसने कहा कि जब वह गुफा बनाई गई थी तय वहां एक जलवाहिनी निकल पड़ी थी।

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( ६ ) उसे रोकने के लिये ही वह गांठ दी गई है । यह सुनकर करकंड को उस जलवाहिनी के दर्शन करने का कौतुक उत्पन्न हुआ और उस शिल्पकार के बहुत रोकने पर भी उन्होने उस गांठ को तुड़वा डाला। गांठ के टूटते ही वहां एक भयंकर जलप्रवाह निकल पड़ा जिसे रोकना असम्भव हो गया। सारी गुफा जल से भर गई । यह देखकर करकंड को अपने किये पर पश्चात्ताप होने लगा । निदान एक विद्याधर ने आकर उनका सम्बोधन किया, उस प्रवाह को रोकने का वचन दिया तथा उस गुफा के बनने का इतिहास भी कह सुनाया ।
विद्याधर ने कहा कि एक समय दक्षिण विजयार्ध के रथनूपुर नगर में नील और महानील नाम के दो विद्याधर भाई राज्य करते थे, किन्तु शत्रु से परास्त होकर वे वहां से भाग निकले और तेरापुर में आकर रहे। धीरे धीरे उन्होने वहां राज्य स्थापित कर लिया। एक मुनि के उपदेश से उन्होंने जैनधर्म ग्रहण कर लिया और वह गुफा मंदिर बनवाया । इसी समय दूसरे दो विद्याधर भ्राता लंका की तरफ यात्रा को जा रहे थे । मलयदेश के पूदी पर्वत पर उन्होने एक रावण के वंशज द्वारा बनवाये हुए जिनमंदिर में एक सुन्दर जिनमूर्ति देखी। उन्होने विचार किया कि ऐसी ही मूर्ति हम अपने यहां बनवावेंगे, इस हेतु वे उस मूर्ति को उठा कर ले चले। तेरापुर पहुंचने पर वे उस मूर्ति को पहाड़ी पर रख कर जिन मंदिर की वन्दना को गये। लौटकर आने पर जब वे उस मूर्ति को उठाने लगे तब वह नहीं उठी । निदान एक मुनि के उपदेश से उन्होने उसे वहीं छोड़ा और वैराग्य धारण कर लिया। इनमें से एक भाई तो शुद्ध तपस्या करके स्वर्ग को गया और दूसरा मायाचारी के कारण मर कर हाथी हुआ । स्वर्गवासी भाई अवधिज्ञान से अपने भाई की दुर्गति को जान कर वहां आया और उसे जाति- स्मरण कराया जिसके कारण वह उस वामी की मूर्ति को पूजने लगा । ये समाचार सुनाकर विद्याधर ने करकण्डु को एक और गुफा बनवाने की सलाह दी । करकण्डु ने वहां दो गुफायें और वनवाई |
इसके पश्चात् एक बड़े दुःख की घटना हुई । एक विद्याधर, हाथी का रूप धर कर, आया और करकंड को भुलाकर मदनावली को हर ले गया । करकंडु शोक में बहुत ही विह्वल हुए, किन्तु एक पूर्व जन्म के संयोगी विद्याधर के समझाने, तथा पुनः संयोग का आश्वासन देने पर समाधान हुए और आगे बढे । वे सिंहल द्वीप पहुंचे और वहां की राजपुत्री रतिवेगा का पाणिग्रहण किया। उसके साथ जब वे जलमार्ग से लौट रहे थे तब एक भीमकाय मच्छ ने उनकी नौका पर धावा किया। उसे मारने के लिये वे शस्त्र लेकर और मल-गांठ बांध कर समुद्र में कूद पड़े । मच्छ को तो उन्होंने मार डाला, पर वे लौटकर नाव पर न आ सके | उन्हे एक विद्याधरपुत्री हर ले गई। रतिवेगा के शोक का पारावार न रहा। मंत्री झटपट बेड़े को किनारे पर लाया । रतिवेगा ने पूजापाठ प्रारम्भ किया जिससे पद्मावती देवी ने प्रकट होकर उसे आश्वासन दिया । रतिवेगा के दिन वहीं पर धर्म कर्म में बीतने लगे। उधर करकंडु को वह विद्याधरी अपने घर ले गई और अपने पिता की आशा
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लेकर उसने उन्हें अपना पति बना लिया। वहां की ऋद्धि का उपभोग करके अपनी नवल वधू सहित करकण्ड पुनः रतिवेगा से आ मिले । अब उन्होंने चोल, चेर और पाण्डा नरेशों की सम्मिलित सेना का मुकाबला किया और उन्हे हराकर अपना प्रण पूरा किया । अपना पैर उनके मस्तकपर रखते समय राजा को उनके मुकटी पर जिन प्रतिमा के दर्शन हुये । यह देखकर राजा को भारी पश्चात्ताप हुआ। उन्होने उन्हें पुनः गज्य देना चाहा, पर वे स्वाभिमानी दविडाधिपति यह कह कर तपस्या को चले गये कि अब हमारे पुत्रपौत्रादि ही आपकी सेवा करेंगे। वहां से लौटते हुए करकंड पुनः तरापुर आये। यहां उसी कुटिल विद्याधर ने पश्चात्ताप पूर्वक मदनावली को लाकर उन्हे सौंप दी। वे फिर चम्पानगरी को लौट आये और वहां राज्य-सुख भोगने लगे।
एक दिन वनमाली ने आकर खबर दी कि नगर के उपबन में शीलगुप्त मुनिराज का शुभागमन हुआ है। राजा ने नगर में भेरी पिटवाई और भक्तिभाव सहित, पुरजनों के साथ, दर्शन को प्रस्थान किया। मार्ग में उन्होंने एक पुत्रशोक से व्याकुल, हा हा कार में मग्न अबला को देखा जिससे उनके चित्त में संसार की अनित्यता, जीवन की असारता आदि भावनायें उठने लगों । मुनि के पास पहुंच कर उन्होंने धर्मोपदेश श्रवण किया जिससे उनके चित्त में वैराग्य उत्पन्न होने लगा। फिर उन्हान मुनिराज से तीन प्रश्न किय, उनके सुंदर शरीर होने पर भी उनके हाथ में कण्डू क्यों हुई, उनके माता पिता में अतिनेह होने पर भी उनका वियोग क्यों हुआ, तथा उनकी प्रिया मदनावली को उस खचर ने क्यों हरा ? मुनिराज ने इन प्रश्नों के उत्तर इस प्रकार दिये । पूर्वजन्म में करकण्डु एक सेठ के यहां धनदत्त नामक बाल थे । एक दिन यह बाल भेस चराने गया था । उसे एक सरोवर में बड़ा सुंदर कमल दिखा जिसे उसने तोड़ लिया। तब एक देव ने आकर उससे कहा कि तूने यह बड़े साहस का काम कर डाला। अब तेरी खैर इसमें है कि तू इसे जो त्रिभुवन में बड़ा हो उसे चढा देना, नहीं तो मैं तुझे मार डालूंगा। ग्वाल ने विचारा कि मेरा स्वामी ही सब संसार में बड़ा है, उसकी अच्छे अच्छे मनुष्य सेवा करते हैं। इससे उसे ही यह पुष्प चढाना चाहिये यह विचार कर वह सेठ के सन्मुख उपस्थित हुआ और अपना मन्तव्य प्रकट किया । सेठ ने कहा निश्चयतः मुझ से बड़ा राजा है, इसलिये तूं यह फूल राजा को चढा । जब राजा के समीप वह उपस्थित हुआ तब राजा ने मुनिराज को अपने से बड़ा बताकर उसे उनके पास भेजा और मुनिराज ने जिनेन्द्र भगवान् के । अन्ततः उसने उस फूल से भगवान् की पूजा की जिसके फल स्वरूप उसे करकंडु का उत्तम स्वरूप और अतुल वैभव प्राप्त हुआ,और क्योंकि उसने कीचड़ से लिपटे हुए हाथ से वह कमल चढाया, इससे उसके हाथ में कण्डू हुई ।
दूसरे प्रश्न के उत्तर में मुनिराज ने कहा कि पूर्व जन्म में पद्मावती श्रावस्ती नगर के एक सेठ की स्त्री थी। उसने एक ब्राह्मण युवक के साथ दुराचार किया जिससे उसके पति ने विरक्त होकर तपस्या की और वह मरकर चम्पा का घाडीवाहन राजा हुआ। वह ब्राह्मण

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(८) मर कर हाथी हुआ। और सेठानी मर कर पुनः स्त्री हुई, उसने पतिवियोग का दुःख भोगा, किन्तु अपनी एक पुत्री के प्रयत्न से अन्त में धर्मध्यान से मरकर वह कौशाम्बी के वसुपाल राजा की पुत्री हुई, अशुभ जन्म के कारण जमना में यहाई गई,पूर्वकर्मानुबंध से धाडीवाहनद्वारा व्याही गई, उस हाथी द्वारा हरण की गई और अन्ततः करकण्डु की जननी हुई।
तीसरे प्रश्न का उत्तर मुनिराज ने इस प्रकार दिया कि पूर्व जन्म में करकण्डु के पास एक सुआ था जिसे वे एक पिंजड़े में बड़े प्यार से रखते थे। एक दिन उस सुए पर एक सर्प ने धावा किया जिससे करकण्डु ने उसकी रक्षा की और उसे नवकार मंत्र दिया। उस सर्प को भी मरते समय नवकार मंत्र का सुयोग मिल गया जिसके प्रभाव से वह एक विद्याधर हुआ और पूर्व वैरानुबन्ध के कारण उसने मदनावली का हरण किया।
यह वृत्तान्त सुनकर करकण्डु का वैराग्य और भी बढ़ गया और वे अपने पुत्र वसुपाल को राज्य देकर मुनि होगये । उनकी माता पद्मावती भी अर्जिका हो गई और उनकी रानियों ने भी उन्ही का अनुकरण किया। करकण्डु ने घोर तपस्या करके केवलज्ञान और मोक्ष प्राप्त किया।
अवान्तर कथाएँ
करकंडवरित की मूल कथा ऊपर कही जा चुकी है। इस कथा के अन्तर्गत नौ और छोटी बड़ी कथाएँ हैं जो करकंड को नीति सिखाने तथा मूल कथा की किसी बात को समझाने के लिये कही गई है। प्रथम चार कथाएँ दूसरी सन्धि में आई हैं और वे उस मातङ्ग-विद्याधर द्वारा करकण्डु की शिक्षा के लिये कही गई है। प्रथम कथा ( २, १०-१२) में मंत्र-शक्ति का प्रभाव बताया गया है। एक राजा की पुत्री को एक राक्षस हर ले गया था। बहुत समय तक उसे बचाने का कोई उपाय नहीं निकला। निदान कन्नौज के एक ब्राह्मण और एक वैश्य, दो पथिकों ने मंत्र शक्ति से उस राक्षस को वश में किया, राजपुत्री की रक्षा की और राजा से भारी सन्मान पाया। दूसरी कथा ( २, १३ ) में अज्ञान से विपनि का उदाहरण है। दो मित्र धन कमाने घर से बाहर गये थे। मार्ग में एक राक्षस ने उन्हे धर पकड़ा। उनकी बहुत दुर्गति हुई होती किन्तु उसी मार्ग से एक ज्ञानी पुरुष आ निकला जिसने दया कर के उन्हे उस राक्षस के हाथ से बचाया। तीसरी कथा (२, १४-१५) में नीच संगति का कुपरिणाम समझाया गया है। एक होशयार सेठ था। राजा ने उससे कहा कि यदि तुम एक गाथा ऐसी पढ दो जिसमें ओंठ न मिले तो मैं तुम्हें एक जागीर दे डालूं। सेठ ने एक ऐसी गाथा पढ दी। राजा को बडे संताप केसाथ अपना बचन पूरा करना पड़ा। उस सेठ की एक चेटी से प्रीति होगई। चेटी ने एक वार राजा के मोर का मांस खाने की लालसा प्रकट की। सेठ ने राजा का मोर पकड़कर तो छिपा दिया और किसी दूसरे प्राणी का मांस लाकर उस चेटी को खिला दिया ! फिर राजा के प्यारे मोर की तलाश हुई । उस पर इनाम बोला गया । तब उस चेटी ने सेठ का सब हाल राजा को कह सुनाया। राजा ने

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(५) तत्क्षण सेठ को फांसी का हुक्म सुना दिया। किन्तु उस होशयार सेट ने राजा का मार ला उपस्थित किया और इस प्रकार उस नीच चेटी और क्षुद्र राजा से अपना पिंड छुड़ाया। चौथी कथा (२, १५-१८ ) में, इसके विपरीत, उच्च संगति का सुफल बताया गया है। एक वार एक राजा शिकार के लिये वन में गया था । भटकत भटकते उसे खय भूख-प्यास लग आई, पर पास में कुछ न था। निदान उसकी भेट एक बनिये से होगई जिसने उसे तीन फल खिलाये और पानी पिलाया । राजधानी को लौटकर राजा न उस बनिये का बड़ा सन्मान किया, उसे अपना मंत्री बना लिया। बनिये की प्रीति एक वेश्या से थी। एकवार उसने राजकुमार को कहीं छिपा दिया, और उसके आभूषण ले जाकर उस वेश्या को दे दिय,
और कहा कि इन्हे मैं राजकुमार को मार कर लाया हूं। वेश्या ने अपने प्रेमी के हित की अभिलापा से कहा, यह यात मुझसे कही सो कही, और किसी से नहीं कहना। निदान गजकुमार की खोजबीन हुई और किसी ने राजा को यह खबर दे दी कि मंत्री ने उसके प्राण हरण किये हैं। इस पर राजा ने उस मंत्री को बुलाकर कहा-मैं प्रसन्न हुआ। आज तुम्हारे खिलाये हुए उन तीन फलों में से एक का ऋण चुक गया। अब दो फलों का ऋण
और वाकी रहा । राजा के ये वचन सुनकर मंत्री ने राजकुमार को ला उपस्थित किया और वे पुनः बड़े प्रेम से रहने लगे।
उपर्युक्त चारों कथाएँ, जान पड़ता है, कवि ने अपने समय की प्रचलित, लोकप्रिय किस्से कहानियों में से ली है । या सम्भव है वे स्वयं कवि की सूझ का परिणाम ही हो।
पांचवीं कथा कुछ बड़ी है । वह पूरी छठवीं सन्धि में समाप्त हुई है। इसे तेरापुर में एक विद्याधर ने मदनावली के हरण से विह्वल करकंडु को यह समझाने के लिये सुनाई थी कि पति-पत्नी के निराशजनक वियोग के पश्चात् भी उनका पुनः संयोग हो जाता है। नरवाहनदत्त वत्सदेश का राजा था। एकवार उसकी रानी मदनमञ्जपा को एक विद्याधर हर ले गया । शोक से विह्वल होकर राजा ने आत्मघात करने की ठान ली और वह पास ही के वन में गया। वहां उसकी भेंट एक विद्याधरी से हुई जिसका प्रेमी विद्याधर एक ऋषिकन्या के शाप से सुआ बन गया था। उस ऋषिकन्या ने दयालु होकर यह भी बतला दिया था कि जब नरवाहनदत्त का विवाह रतिविभ्रमा नामकी विद्याधरपुत्री से हो जायगा तब वह पुनः विद्याधर रूप पा जावेगा। यह सुनकर नरवाहन बड़े विस्मय में पड़ गये। इतने में ही वहां एक और विद्याधरी आई जो रतिविभ्रमा का चित्रपट लिये थी। उसने कहा कि रतिविभ्रमा ने अपने पिता द्वारा हरकर लाई हुई एक स्त्री से नरवाहनदत्त का नाम सुना है तभी से वह उनके लिये छटपटा रही है। फिर वह विद्याधरी नरवाहन को विजयाध पर्वत पर ले गई । वहां नरवाहन ने अपनी हरी गई पत्नी को भी पा लिया और रतिविभ्रमा तथा उसकी अनेक सखी सहेलियों के साथ विवाह कर लिया। फिर धीरे धीरे वे समस्त विद्याधरों के अधिपति वनगये ।

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(१०) नरवाहनदत्त की कथा संस्कृत साहित्य में प्रसिद्ध है। सोमदेवकृत कथासरिसागर, क्षेमेन्द्रकृत बृहत्कथामञ्जरी और बुद्धस्वामीकृत बृहत्कथा-श्लोकसंग्रह में यही कथा बड़े विस्तार से पाई जाती है। इसी कथा को सबसे पहले गुणाढ्य कवि ने पैशाची भाषा में अपनी बृहत्कथा में रचा था। यह पैशाची भाषा की वृहत्कथा अब नहीं मिलती। सम्भव है हमारे कवि के समय तक वह बृहत्कथा लुप्त न हुई हो और उसी के आधार पर उन्होने अपनी कथा लिखी हो, क्योंकि उपर्युक्त प्राप्य ग्रंथों की कथा से करकण्डचरित में लिखी गई कथा में कुछ भेद पड़ता है। इस कथा में मदोन्मत्त मदनामर विद्याधर के, एक ऋषिकन्या के शाप से, सुआ बन जाने की जो वार्ता कही गई है उससे हमें वाण कवि कृत कादम्बरी में महाश्वेता की कथा का स्मरण आये विना नहीं रहता। बाण ने भी अपनी कथा बृहत्कथा के आधार पर ही लिखी थी।
__ नरवाहनदत्त की कथा के अन्तर्गत ही हमारी छठवीं अवान्तर कथा है [६, ४-७] जिस के द्वारा अपने पिता की मृत्यु के शोक से व्याकुल जरवाहनदत्त का एक मुनिराज ने सम्बोधन किया है। माधव और मधुसूदन भाई भाई थे, परन बड़ा वैर था। दिनों के फेर से माधव यहां तक दरिद्री हो गया कि उसे भोजन-वस्त्र का भी कष्ट होने लगा। माधव की स्त्री ने उसे मधुसूदन का आश्रय लेने की सलाह दी। पहले तो माधव ने अपने स्वाभिमान का ख्याल करके इन्कार कर दिया किन्तु पीछे स्त्री के समझाने पर और अपनी दुर्दशा से विह्वल होकर वह मान गया । मधुसूदन ने उनका बड़ा आदर सत्कार किया और उन्हे प्रेम से रक्खा, किन्तु माधव के हृदय की इर्षाग्नि शान्त न हुई। एक दिन वह घर से निकल भागा और प्रयाग में जाकर उसने यह निदान बांध कर, अनशन द्वारा, अपना प्राणान्त कर डाला कि मर कर मैं मधुसूदन के यहाँ पुत्र होऊँ और फिर उसका प्रेम बढाकर मर जाऊँ जिससे उसे घोर क्लेश हो। हुआ भी ऐसा ही । मधुसूदन पुत्रशोक में मरने को तत्पर होगया तब उसे एक विद्याधर ने माधव के पूर्वभव का हाल सुनाकर उसके चित्त को शान्त किया। इस प्रकार ये पितापुत्रादि सम्बंध सब निदान के कारण हैं इनमें हर्ष या शोक नही मानना चाहिये।
सातवीं अवान्तर कथा (७, १-४) शुभ शकुन की है जिसे विद्याधर ने करकण्ड को सुनाई थी। एक दरिद्री ब्राह्मण को मार्ग में एक मुनि के दर्शन हुए जिससे वह खुशी के मारे नाचने लगा। एक क्षत्रिय कुमार घोड़े पर सवार वहां से निकला ओर उस ब्राह्मण को नाचते देख उसने हाल पूछा । ब्राह्मण ने कहा मुझे वन में मुनि-दर्शन का शुभ शकुन हुआ है जिसके फल स्वरूप मुझे राज्य मिलेगा। क्षत्रिय कुमार ने ब्राह्मण से कह सुन कर उस शकुन का फल आप ले लिया और बदले में अपना घोड़ा और आभूषण दे डाले। ब्राह्मण चला गया और क्षत्रिय कुमार ने वन में प्रवेश किया। वहां सुदर्शना देवी, स्त्री का रूप धर के, साथ हो गई। उन्होने एक अन्धकूप देखा जिसमें एक सांप और मेंडक लड़ रहे थे । युवक ने अपनी देह से एक मांस का टुकड़ा काटकर उनके

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( ११ )
बीच डाल दिया । उसके साहस से प्रसन्न होकर वे दोनो भी मनुष्य का रूप धारण कर उसके साथ होगये। एक राजा ने उन्हे देखा और वह उस स्त्री के रूप पर मोहित हो गया। उसने युवक को एक कुए में ढकेल दिया, और उस स्त्री से प्रेम करना चाहा । इतने में ही उसे एक सर्प ने डस लिया और वह मर गया । स्त्री ने उस युवक को कुए से निकाला और पश्चात् उसका मृत राजा के स्थान पर राज्याभिषेक होगया । सुदर्शना देवी शकुन का यह फल देकर चली गई ।
आठवीं अवान्तर कथा अरिदमन की है, जिसे पद्मावती देवी ने करकंड के समुद्र में विद्याधरी द्वारा हरण किये जाने के शोक से व्याकुल रतिवेगा को सुनाया था (८, १-६६ ) । अरिदमन उज्जैन का राजा था। एक विद्याधर ने सुआ का रूप धरकर अपने को एक ग्वाल द्वारा उस राजा के हाथ बिकवा दिया । सुआ ने राजा को बताया कि उसके मंत्री के पास एक बड़ा सुंदर और प्रतापी घोडा है । राजा ने मंत्री ले इसे प्राप्त किया और सुआ सहित उसपर सवार हुआ । एक चाबुक मारी कि घोड़ा उड़कर समुद्रपार एक द्वीप पर जा पहुंचा। वहां राजा ने बहुतसी कन्याओं को जलक्रीडा करते हुए देखा और उनमें प्रधान रत्नलेखा से उसने विवाह कर लिया । एक दिन रत्नलेखा ने कहा कि मैं आपका पितृगृह देखना चाहती हूं। तब राजा ने एक नौका निर्माण कराई और राजा-रानी, सुआ और घोड़ा सहित, उस पर बैठ कर चल दिये । विपरीत वायु के कारण नाव एक उजाड़ द्वीप पर जा पहुंची। वहां उन्हे रात बसेरा करना पड़ा। रात्रि को ही नाव को कोई चुरा ले गया। तब सुए की सलाह से राजा ने लकड़ी काट और उन्हे बांधकर एक डोंगी बनाई और वे चारों उसपर बैठकर चले । समुद्र की लहरों से डौंगी के बन्धन टूट गये और वे चारों बिछुड़ गये । सुआ उड़ गय घोड़ा कहीं गया, राजा कोकन पहुंचे और रानी खंबायत बन्दर पर पहुंची। वहां उसे एक कुट्टिनी के यहां आश्रय मिला । उसने यह प्रण किया कि जो कोई मुझे सार- पांसे खेलने में हरा देगा उससे ही मैं प्रेम करूंगी। किन्तु उससे कोई भी पुरुष नही जीत पाया । एक दिन वह सुआ उड़कर उसके घर आगया और उनकी पहिचान हो गई । उसकी द्यूतक्रीडा की कीर्ति चारों ओर फैल गई । कोकन में अरिदमन ने भी समाचार सुने । वे आये । खेल हुआ और उन्होने रत्नलेखा को हरा दिया । रत्नलेखा बहुत व्याकुल हुई, किन्तु इसी क्षण उनकी परस्पर पहचान हो गई और वे मिलकर बहुत खुशी हुए। एक दिन एक ठक्क वहां घोड़े बेचने लाया | उनमें अरिदमन ने अपना घोड़ा पहचान कर खरीद लिया । इस प्रकार वे सब बिछुड़े प्रेमी एक बार फिर मिलकर अपने घर आनन्द से आगये !
इस कथा के प्रारम्भ में जो सुए की कहानी है वह एक प्रकार से स्वतंत्र ही है ( ८, ३-८ ) । एक विद्याधर सुए का रूप धर कर उज्जैन के पास पर्वत पर रहता था । उसने राजा के मंत्री की घोड़ी को पर्वतपर चरते व उसे गर्भवती होती हुई देखा था । एक दिन उसने एक ग्वाल से कहा कि मुझे ले बल और पांच सौ सुवर्ण मुद्राओं में राजा को बेच दे ।

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(१२) न्याल उसे लेकर उजैनी में आया। नगर के मार्ग में एक और बात देखने में आई । एक वेश्या एक सेठ को पकड़े पकड़े फिरती थी और कहती थी कि मैंने तुम्हारे जेठे लड़के को स्वप्न में अपनी लड़की के साथ देखा है, इस लिये तुम मुझे धन दो । सेठ वेचारा बड़ी विपत्ति में पड़ा था। सब लोग तमाशा देख रहे थे, पर किसी कि कुछ अक्ल काम नहीं करती थी कि क्या किया जावे । निदान सुए ने इस झगड़े का निपटारा किया। उसने सेठ से धन मंगाया । और एक दर्पण में उसकी छाया डालकर कुट्टिनी से कहा, ले वहिन, तेरा धन लेले! कुहिनी ने कहा, रे नगोड़े सुए ! कहीं दर्पण का प्रतिबिम्ब भी लिया जा सकता है ? सुए ने तुरंत उत्तर दिया, कहीं स्वप्न की बात प्रत्यक्ष हुई है ? इस प्रकार सेठ को उस झंझट से छुड़ाकर यह सुआ राज दरबार में पहुंचा । उसने पांव उठाकर राजा को आशीर्वाद दिया और अपनी यह कपटकहानी सुनाई कि हम पांच सो सुए एक सेमर के झाड़ में रहते थे। एक बार एक भीलों के समूह ने आकर हम सब को जाल में फंसा लिया। तब मैने अपने सब साथियों को यह सलाह दी कि मृतवत् होकर पड़ जावो । उनके ऐसाही करने पर भीलों ने उन्हे मरा जानकर अपना फंदा हटा लिया और सब सए उड़ गये। मैं उड़कर एक तपस्वियों के वाड़े में पहुंचा और वहां मैने सब शास्त्रपुराण सीखे ।
इस कथा को पढकर भी वाण-कृत कादम्बरी के सुए का ध्यान आता है, जो ऐसा ही विद्वान् था और जिसे एक चाण्डाल कन्या, उजैनी में ही, राजा शूद्रक के दरबार में लाई थी। वही सेमर का झाड़, वही भीलों का जत्था, वहीं सुओं पर आपत्ति और इस लुए का तापसों के बाड़े में पहुंचने की वार्ता, दोनों में विद्यमान है। यह कथा भी कथासरित्सागर में है और वृहत्कथा में भी रही होगी। किन्तु हमारी कथा में सुए के बचने का उपाय भिन्न है। इस उपाय में वह हितोपदेश की काक और हरिण वाली कहानी से समानता रखती है । लिखते समय सम्भवतः कवि के ध्यान में उक्त दोनों कथाओं का सम्मिश्रण होगया है।
अन्तिम अवान्तर कथा मुनिराज ने करकंड की माता पद्मावती को यह बतलाने के लिये सुनाई है कि भवांतर में स्त्रीलिंग का परिवर्तन भी हो सकता है। [१०, १८-२२] उज्जैन के राजा की सुमित्रा नाम की पुत्री थी। उस ने उपवास के फल से मर कर एक ब्राह्मण के घर में लड़के का जन्म पाया, किन्तु पिता की मृत्यु उसके गर्भकाल में ही होगई । विधवा स्त्रियों के छोटे लड़के अक्सर बड़े नटखटी हो जाते हैं। ऐसा यह भी हुआ । एक चार अपनी माता से लड़कर वह घर से भाग गया और वन में एक पुरानी मढिया में गत-बसेरा किया। वहां रात्रि को विद्याधरियाँ आई जिनमें से एक का चीर उसने उड़ा दिया । उसे लेकर वह घर आया। माता ने उसे एक सेठ को बेच दिया और सेठ ने उसे गजा को भेंट किया। राजा को उसके जोड़ मिलाने की अभिलाषा हुई और अन्त में उसी ब्राह्मण पुत्र को यह काम सौंपा गया। इस बार वह एक डंडा लेकर वन में गया और एक राक्षसी को वश में कर लाया । उससे उसके जोड़ का कपडा लेकर उसने राजा को दिया । राजा की

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( १३ )
उस पर प्रसन्नता बढ गई । यह बात मंत्री को सहन न हुई। उसने रानी को उभाड़ा और उस ब्राह्मण के प्राण लेने की दृष्टि से कहीं शेरनी का दूध और कहीं बोलता हुआ पानी लाने के लिये उसे भिजवाया | पर राक्षसी की सहायता से ब्राह्मण ने सब कुछ ला दिलाया। निदान राजा को मंत्री का कपटजाल ज्ञात होगया । उसने उसे मंत्री पद से निकाल दिया और उस ब्राह्मण को मंत्री बनाया । अन्त में उस ब्राह्मण ने वैराग्य धारण कर लिया, और अगले भव में वह अर्जुन हुआ । इस प्रकार उपवास के प्रभाव से सुमित्रा अर्जुन होगई ।
इस कथा को कवि ने कोई परियों की कहानियों में से लिया है । यही कथा और परिवर्धित रूप में भावचन्द्र सूरि के शान्तिनाथ चरित नें भी पाई जाती है ।
ये नौ अवान्तर कथायें करकण्डवरित के लगभग चौथाई भाग में आई हैं ।
कथा के नायक
इस ग्रंथ में यह बतलाया गया है कि पञ्च-कल्याण-विधान के प्रभाव से किस प्रकार एक ग्वाला अगले भव में राज्य-सुख को पाकर मोक्षगामी हुआ । इस ग्रंथ के कथानायक का स्थान बड़ा अद्वितीय है । वे दिगम्बर सम्प्रदाय में ही नही, श्वेताम्बर सम्प्रदाय में भी माने गये हैं । यही नही, किन्तु बौद्धों ने भी उन्हे अपना एक महात्मा माना है । वौद्धों के जातक साहित्य में वे करण्ड्र या करकंडू के नाम से प्रसिद्ध हैं। उन्हें वे प्रत्येकबुद्ध मानते हैं । प्रत्येकयुद्ध उन्हे कहते हैं जो स्वयं केवलज्ञान प्राप्त कर लें, किन्तु विना धर्मोपदेश किये ही, शरीरान्त कर, मोक्ष चले जायें। इस प्रकार के चार प्रत्येकबुद्ध बौद्धों ने माने हैं, करकंडू, नग्गई, नमि और दुर्मुख, और इन चारों की कथाएँ पाली साहित्य में पाई जाती हैं । किन्तु बौद्धों की करकण्डू- कथा और वर्तमान कथा में उनके जन्मस्थान व मातापिता के नाम तथा स्वयंवुद्धत्व के अतिरिक्त और कोई साम्य नही है । श्वेताम्बर सम्प्रदाय में भी वे चारों प्रत्येकयुद्ध माने गये हैं और उनकी कथाओं पर बहुतसा साहित्य निर्माण हुआ है। उनका सब से पुराना उल्लेख उत्तराध्ययन सूत्र में है, और कथाएँ उसकी टीकाओं में पाई जाती हैं। इन कथाओं से वर्तमान ग्रंथ की मूल कथा का बहुत कुछ साम्य है, केवल उन कथाओं में करकण्डू की दक्षिण विजययात्रा का हाल नही पाया जाता। छोटी मोटी बातों में कई जगह भेद भी है । उदाहरणार्थ, जब हाथी राजा दधिवाहन और रानी पद्मावती को लिये भागा जा रहा था तब, देवेन्द्र कृत श्वेताम्बर कथा के अनुसार, राजारानी दोनो ने यह निश्चय किया था कि वे एक वृक्ष की डाली पकड़कर बच जायेंगे । किन्तु जब अवसर आया तब राजा तो डाल पकड़ सके, पर रानी स्वभावतः इस काम में फुर्ती न दिखा सकी, और हाथी की पीठ पर ही रह गई । किन्तु हमारे ग्रंथ में कहा गया है कि रानी के समझाने पर राजा अपनी गर्भवती प्रिय स्त्री को भाग्य के भरोसे छोड़कर केवल अपने प्राण बचाने पर राजी होगया । यह सच्चे धीरोदत्त नायक का लक्षण नहीं है । मेरा ख्याल है कि कनकामर ने अपना ग्रंथ

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(१४) पहले लिखा है और श्वेताम्बर कथाकारों ने पीछे। यदि कनकामर को उपर्युक्त वर्णन ज्ञात होता तो वे निश्चय उसे ही स्वीकार करते । श्वेताम्बर कथा में पद्मावती एक मुनि की सहायता से दन्तीपुर में पहुंची थी, वहां वह एक अर्जिकाश्रम में रही, उसने गुप्त रूप से पुत्र प्रसव किया और उसे श्मशान में जा डाला जहां एक चांडाल ने उसकी रक्षा की । कनकामर के वर्णन में, पद्मावती को वन से माली अपने घर ले गया था। वहां से निकाली जाकर उसने श्मशान में ही प्रसव किया था। पुनः, श्वेताम्बर कथा में करकण्डू के वाटधानक निवासी चांडालों को ब्राह्मण वनाने तथा एक अपने प्यारे सांड की वृद्धावस्था देखकर वैराग्य धारण करने का उल्लेख है जो कनकामर के वर्णन में नहीं है। पाली जातक में एक वृक्ष की दुरवस्था देखकर करण्डू को वैराग्य हुआ कहा गया है। कनकामर के अनुसार उन्हे एक पुत्रवियोग से विह्वल स्त्री को देखकर वैराग्य हुआ।
दिगम्बर साहित्य में उपर्युक्त चारों प्रत्येकबुद्धों का उल्लेख तो मुझे अभीतक देखने को नहीं मिला और न ऐसा ही कहीं पढा जहां करकण्डु को ही स्पष्टतः प्रत्येकबुद्ध कहा हो । पर प्रत्येकबुद्धों की महिमा के कुछ उल्लेख अवश्य देखने में आये हैं । उदाहरणार्थ, जयसेनकृत प्रतिष्ठापाठ में उन महात्माओं को अर्घ चढाया गया है जो अन्योपदेश के विना ही संयम की उच्च कोटि को पहुंच जाते हैं, और प्रत्येकवुद्ध-ऋद्धि को प्राप्त कर लेते हैं। उनका थोड़ा सा स्मरण करने से भी पापों का नाश होता है ' (प्र.पा.६७२)। एक संस्कृत सुकुमाल चरित में कहा गया है कि अंगपूर्वप्रकीर्णकों की रचना गणधर, श्रुतकेवली प्रत्येकवुद्ध योगीन्द्रों ने की थी। कनकामर ने भी करकण्ड को कहीं प्रत्येकबुद्ध की संज्ञा नही दी। यह कथा दिगम्बर साहित्य में मुझे श्रीचंद्र-कृत कथाकोप, रामचन्द्र-मुमुक्षु-कृत पुण्याश्रवकथाकोष और नेमिदत्त-कृत आराधना-कथाकोप में भी देखने मिली है। वहां भी मेरी दृष्टि में प्रत्येकबुद्ध का उल्लेख नहीं आया। इस विषय का संस्कृत में एक पूरा ग्रंथ मेरे देखने में आया है। वह है करकण्डू चरित्र जिसे शुभचन्द्र ने सकलकीर्ति की सहायता से संवत् १६११ में रचा था। यह ग्रंथ संस्कृत पद्य में है और पन्द्रह सों में समाप्त हुआ है । कर्ता ने उसे ऐसे वचनों से प्रारम्भ और समाप्त किया है जिनसे जान पड़ता है कि वे एक स्वतंत्र ग्रंथ रचने का दावा करते हैं । पर मैने इस ग्रंथ का कनकामर के ग्रंथ से मिलान किया तो विदित हुआ कि वह इसका अनुवाद मात्र है । मूल कथा तो पूरी वैसी की वैसी है ही, अवान्तर कथायें भी वहां ज्यों की त्यों विद्यमान हैं। कर्ता ने सिद्धसेन समन्तभद्रादि का स्मरण तो अवश्य किया पर जिसके काव्य को साम्हने रखकर वे कीर्ति के ग्राहक बने उसका कहीं कुछ उल्लेख करने में न जाने क्यों लजा गये? इस ग्रंथ में भी प्रत्येकवुद्ध का उल्लेख देखने में नहीं आया। रैघू, जिनेन्द्रभूषण भट्टारक और श्रीदत्त पंडित कृत करकंडूचरितों का भी उल्लेख भंडारों की सूचियों में पाया जाता है।

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(१५) इस बात की खोज करने की आवश्यता है कि दिगम्बर जैनियों न उपर्युक्त चार प्रत्यक वुद्ध माने हैं या नहीं, तथा वौद्धों और श्वेताम्बरों, दोनों ने उन्हे ठीक उसी प्रकार कब और क्यों मान लिये।
__ करकण्डु की इस अपूर्व मानता परंस मुझे उनके समय के सम्बंध में कुछ अनुमान होता है । बौद्ध उन्हे महत्मा बुद्ध से पूर्व हुए स्वीकार करते हैं, और जैन उन्ह भगवान पार्श्वनाथ के तीर्थ में अर्थात् महावीर स्वामी से पूर्व हुए मानते हैं। जिस महात्मा के सम्बध में दो तीन भिन्न भिन्न धार्मिक सम्प्रदायों में समान आस्था हो उसे यह समझना आवश्यक है कि वह उन साम्प्रदायिक भेदों के उत्पन्न होने से पूर्व ही हुए होंगे । अतः करकण्ड महाराज को हम यदि पार्श्वनाथ के तीर्थ में अर्थात लगभग ईस्वी पूर्व ८०० से ५०० के बीच हुए मान लें तो अयुक्तिसंगत न होगा।
तेरापुर और वहां के लयन [ गुफाएँ] ग्रंथ की चौथी और पांचवीं सन्धियों में करकण्डु महाराज के तेरापुर पहुंचन, वहां की पहाड़ी में एक गुफा और उसमें विराजमान पार्श्वनाथ भगवान् का दर्शन करने, गुफा में एक जलवाहिनी प्रकट कराने, तथा वहां तीन और गुफाओं के वनवाने का विशद वर्णन है। यदि कनकामर का वर्णन सच है तो ये गुफाय आज भी किसी न किसी रूप में वर्तमान होना चाहिये ? पर उनका पता लगाने से पूर्व तेरापुर कहां था इसका निश्चय होना चाहिये । करकंडु अंगदेश की चम्पापुरी से चोल, चेरादि दक्षिण के राज्यों की तरफ जा रहे थे तभी उन्हे तेरापुर मिला था। अतः दक्षिणापथ में ही उसे होना चाहिये । खोज करने से हैदरावाद राज्य के उस्मानाबाद जिले में एक 'तेर' नामका स्थान मिला है। यह उस्मानाबाद शहर. जिसका अभी कुछ ही पूर्व धाराशिव नाम था, से वारह मील उत्तर पूर्व की ओर है। वहां अब चौदह वाडियां (छोटे छोटे ग्राम) वसे हुए हैं। इसी 'तेर' को डाक्टर फ्लीट ने इतिहास प्रसिद्ध, प्राचीन तगरपुर ठहराया है। मेरा अनुमान है कि यही कनकामर कवि का तेरापुर है । कवि के दिये हुए वर्णन और इस स्थान की परिस्थिति के सूक्ष्म मिलान से इस अनुमान में कोई सन्देह नहीं रहता । कनकामर के अनुसार करकण्ड तेरापुर से दक्षिण की
ओर जाकर ठहरे थे। वहां से कुछ दूर पश्चिम की ओर एक पहाड़ी के चढाव पर उन्हे वह गुफा मिली । वहीं एक तालाव के होने का भी उल्लेख है। आज भी ये सब वाते उसी प्रकार विद्यमान हैं। तेर के पास पहाड़ी भी है । उसकी वाजू में गुफायें भी है । एक तालाव भी मौजूद है। इस तालाव में कमल भी होते थे जो कुछ वर्षों से नष्ट होगये हैं । अव वहां की गुफाओं का वर्णन देखिये । करकंडू ने जिस गुफा के दर्शन किये उसे कवि ने 'सहसखंभलयन' कहा है। कविता में सहस्त्र का अर्थ साधारणतः अनेक, बहुत से जिनकी संख्या विना सावधानी से गिने न जानी जा सके, लेना चाहिये । वर्तमान प्रधान गुफा बड़ी विशाल है । इसका वरामदा

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(१६) ७८ फुट लम्बा और १०१ फुट चौड़ा है जिसमें पुराने ७-८ खंभे रहे होंगे । एक वाजू में कुण्ड वाला कमरा है जिसमें दो खंभे हैं । पांच दरवाजे भीतर शाला में जाने के लिये हैं। यह शाला ८५ फुट लम्बी और लगभग उतनी ही चौड़ी चौकोर आकार की है । यहां ३२ खंभे दोहरे चौकोर आकार में हैं, १२ भीतरी चौकोर में और २० बाहरी। इस बृहत् शाला की प्रत्येक बाजू में आठ आठ कमरे हैं जो प्रत्येक ९ फुट चौकोर है । फिर गर्भगृह कोई २० फुट लम्बा और १५ फुट चौड़ा है । यहां पांच फुट की पार्श्वनाथ भगवान् की काले पापाण की पद्मासन मूर्ति विराजमान है । इस गुफा को यदि कवि सहसखंभ कहे तो कोई बड़े आश्चर्य की वात नहीं है।
कवि ने गुफा के भीतर एक जलवाहिनी प्रकट होने का वर्णन किया है । जव करकण्ड ने गुफा की मूर्ति के दर्शन किये तो सिंहासन पर उन्हे एक गांठ दिखी । उस गांठ को उनने तुड़वाई और वहां से एक भारी जल का फब्बारा निकल पड़ा। गुफा के भीतर अब भी जलकुंड है। जिस कमरे में जलकुंड है वह १७ फुट लम्बा और १२ फुट चौड़ा है। इसी कमरे में एक सप्तफणी नाग सहित पार्श्वनाथ भगवान की प्रतिमा है । दो पाषाण और भी हैं जिनपर भी जिनप्रतिमाएँ खुदी हैं। कमरे के भूतल में दो छिद्र भी हैं जिनका सम्बन्ध कुंड से है । जान पड़ता है, करकण्डू के समय में यही गर्भगृह था। वर्तमान गर्भगृह में जो मूर्ति है सम्भवतः वही करकण्डु को पहाड़ी के ऊपर वामी में गड़ी हुई मिली थी। बड़ी शाला की बाजू के एक कमरे में भी जमीन में एक छिद्र है जो सदैव पानी से भरा रहता है । इससे कनकामर द्वारा वर्णित जलवाहिनी के प्रकट होने की बात भी सत्य प्रतीत होती है।
कवि ने कहा है कि जलवाहिनी प्रकट कराने से पूर्व करकंडु ने एक लयन चिनवाई और फिर विद्याधर के कहने से दो और लयन बनवाई। मैने लयन चिनवाने का तात्पर्य मूल के प्रसङ्गानसार 'पुरानी लयन की मरम्मत करवाई' ऐसा लिया है। किन्तु यह भी सम्भव है कि जलवाहिनी से समस्त गुफा के नष्ट होजाने के भय से करकंडु ने पहले भी एक नई ही गुफा निर्माण कराई हो और दो फिर पश्चात् । इस प्रकार पुरानी गुफा सहित चार गुफाएँ हुई। ये ही चार गुफाएँ पहाड़ी के इस भाग में आजतक विद्यमान है । यदि करकंडु द्वारा बनवाई दो ही नई गुफाई मानी जावे तो तीसरी गुफा किसी ने और पीछे बनवाई होगी। इन सब गुफाओं में जहां प्रतिमाएँ हैं वहां अधिकतः पार्श्वनाथ भगवान् की ही है, महावीर भगवान् की तो एक भी प्रतिमा नहीं है । इससे भी इस संस्थान के पार्श्वनाथ भगवान् के तीर्थ में निर्माण किये जाने की बात पुष्ट होती है।
इस प्रकार सिद्ध होता है कि कनकामर द्वारा उल्लिखित तेरापुर यही 'तेर' है तथा करकण्डु की निर्माण कराई हुई गुफाएँ वर्तमान गुफाएँ ही हैं। इनके समीप जो धाराशिव नाम का नगर वसा है, सम्भवतः उसका नाम इसी जलधारा के कारण पड़ा। करकण्डु ने

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२. तेरापूर की गुफा नं. १
Cave No. 1 at Terãpura ( Dhārāśiva ).
( Page 43, intro. )

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( १७ )
तेरापुर के राजा का नाम शिव सुना था । शुभचन्द्र ने तेरापुर के दो भिल्ला 'धारा' और 'शिव' नामधारियों का उल्लेख किया है। यह भी सम्भव है कि वहां कोई शिव का मंदिर बनने से वह नाम पड़ा। मूल गुफा के साम्हने जो आजकल शिव का मंदिर है वह बहुत प्राचीन नही है ।
पहली गुफा किसने बनवाई ?
(
अब प्रश्न यह उपस्थित होता है कि जिस प्राचीन गुफा को करकण्डु ने तरापुर में बनी पाई वह किस ने बनवाई होगी । यह प्रश्न करकण्डु को भी उपस्थित हुआ था और उन्हे एक विद्याधर ने इसका उत्तर दिया था । सौभाग्य से कनकामर ने उस का वर्णन अपने ग्रंथ में किया है । विद्याधर ने करकण्डु से कहा था कि दक्षिण विजयार्ध में नील और महानील नामके दो विद्याधर भ्राता राज्य करते थे। शत्रुओं से पराजित होकर वे वहां से भागे और तेरापुर आये। यहां उन्होने धीरे धीरे एक राज्य स्थापित कर लिया । एक मुनि ने उन्हें जैन धर्म का उपदेश दिया और उन्होने फिर वह गुफा मंदिर बनवाया । है तो यह पौराणिक कथा, किन्तु खोज करने से इसमें कुछ ऐतिहासिक तथ्य प्रतीत होता है ! आठवीं शताब्दि और उसके पश्चात् के कई शिलालेखों में एक शिलाहार नाम के राजवंश का उल्लेख मिलता है । इनकी तीन शाखाओं ने क्रमशः उत्तर कोकण, दक्षिण कोकण तथा कोल्हापुर के आसपास राज्य किया। तीनों शाखाओं के राजाओं ने अपने शिलालेखों में अपने को 'जीमूत वाहन विद्याधर के वंशज' तथा तगरपुर के अधीश्वर' कहा है। इससे विदित होता है कि उनके पूर्वजों ने कभी तगरपुर में राज्य किया होगा । तगरपुर वही 'तेर ' व कनकामर का तेरापुर सिद्ध हो चुका है। अतएव शिलाहार वंश के सम्बन्ध की उक्त दो बातों पर से ऐसा प्रतीत होता है कि यह वंश सम्भवतः कनकामर द्वारा कथित नील महानील से ही चला । कथासरित्सागर में वर्णन है कि जीमूतवाहन विद्याधरों का राजा था। उसने एक वार अपने दान और त्याग की बड़ी प्रशंसा की इसी से वह पदभ्रष्ट हो गया । वहीं पर दक्षिण विजयार्ध या वैद्य का भी वर्णन है, और बताया गया है कि हिमाचल पर्वत की दो श्रेणियां हैं, कैलाश से उत्तर की श्रेणी उत्तर वेद्यर्ध और दक्षिण की दक्षिण वैद्यर्ध कहलाती है । कथासरित्सागर से यह भी पता चलता है कि एक वार वत्सदेश के नरवाहनदत्त और विजयार्ध के विद्याधरों के बीच बड़ा घोर युद्ध हुआ था जिसके अन्त में विद्याधर हार गये और नरवाहनदत्त के अधीन हो गये । सम्भवतः यही शत्रुबल था जिससे पराजित होकर नील और महानील विद्याधर दक्षिण को गये । पद्मगुप्त-कृत नवसाहसांकचरित नामक संस्कृत काव्य में नर्मदा के दक्षिण में एक विद्याधर राजकुल का उल्लेख है । इन विद्याधरों ने मालवा के सिन्धुराज की सहायता की थी। इस प्रकार कनकामर की कही हुई बातों की अन्य ग्रंथों तथा शिलालेखों से भी पुष्टि होती है । इससे अनुमान होता है कि सम्भवतः नील महानील के वंशज ही शिलाहार वंश के नाम से

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(१८)
प्रसिद्ध हुए, और या तो स्वयं नील महानील ने ही या उनके किसी वंशज ने तेरापुर की प्राचीन गुफा बनवाई । इतिहास में पता नही चलता कि इस वंश का राज्य तेरापुर में कर रहा । वह बहुत प्राचीन काल में रहा होगा । इससे भी उन गुफाओं के पार्श्वनाथ के तीर्थ में बनने की बात अयुक्ति-संगत सिद्ध नहीं होती।
जिस पार्श्वनाथ की मूर्ति को करकण्डु ने पहाड़ी के ऊपर वामी में से निकालकर गुफा में स्थापित की उस के सम्बंध में कहा गया है कि दो अन्य विद्याधर उसे मलयदेश में पूदी पर्वत पर रावण के एक वंशजद्वारा बनवाये हुए जिन मंदिर से लाये थे । यह पूदी पर्वत सम्भवतः वर्तमान मलावार के अन्तर्गत पोदियल नाम की पहाड़ी ही होगी।

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INTRODUCTION
CRITICAL APPARATUS
In preparing the present edition of Karakandacariu the editior has fully collated four MSS. (DJNS) and has consulted one recent MS (J2). They are as follows:
MS. D
This ms. is deposited in Baba Dulichand's Bhandar in the Terapanthi Digamhara Jaina temple of Jaipur. It was collated on the spot. Teaves 61; size 10" × 43"; lines per page 12; letters per line about 37; margin right and left 17". top and bottom 7. Leaves No. 12 and 60 as well as 62 on which the colophon was obviously contimue are missing. The incomplete colophon is as follows:—
॥ छ ॥ समाप्तमिदं करकंडचरित्रं ॥ छ ॥ छ |
संवत् १५९७ वर्षे शाके १४६१ प्रवर्तमाने दक्षिणायने श्रीसूर्ये फाल्गुणमासे कृष्णपक्षे द्वादश्यां तिथौ रवि. वारे मूलनक्षत्रे श्रीमूलसंघ नंद्यानाये बलात्कारगणे सरस्वतीगच्छे श्री कुंदकुंदाचार्यान्वये महारक श्रीपद्मनन्दिदेवास्तत्पट्टे भ० श्री शुभचन्द्रदेवास्तत्पट्टे भ० श्री जिनचन्द्रदेवास्तत्पट्टे भ० श्री प्रभाचन्द्रदेवास्तत्शिष्य मंडलाचार्य श्री वर्मचन्द्रदेवास्तदानाये खंडेलवालान्वये गोधागोत्रे साहानांदा तद्भार्या नयणश्री तत्पुत्र साह मेहा तद्भार्ये द्वे प्रथमा महादे द्वितीया सुहागदे तत्पुत्रौ द्वौ प्रथम साहकरमा ...... .. ( Iucomplete )
From this we learn that the ms, was completely copied on Sunday the 12th of the dark fortnignt of the month Phalguna in samvat 1597 equivalent to A. D. 1540, for a layman of the Khandelwal caste and Godhi gotra whose spiritual genealogy was as follows:
Kundakundācārya
Padmanandi
Subhacandra
Jinacandra
I Prabhācandra
I
Dharmacandra (A. D. 1540)

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MS. J
This ms. belongs to the Patodi Digambara Jaina temple of Jaipur. Leaves 68; size 10" x 4"; lines per page 11; letters per line about 36; margin right and left 1", top and the bottom ". Leaf No. 19 which contained Kadavakas 18, 19, 20 and a part of 21 of Sandhi 3 is missing. It bears the following colophon:
॥ छ ॥ संवत् १५५८ वर्षे कार्तिक वदि तीज ३ बुधवासरे आद्रनक्षत्रे श्री मूलसंघे बलात्कारगणे • सरस्वतीगच्छे श्री कुंदकुंदाचार्यान्त्रये भट्टारक श्री पद्मनन्दिदेवाः तत्पट्टे भट्टारक श्रीजिन चन्द्रदेवाः तत्पट्टे भट्टारक श्री देवेन्द्र कीर्ति देवाः तत्पट्टे भट्टारक श्रीविद्यानन्दिदेवाः तत्पट्टे भट्टारक श्री सिंघकीर्तिदेवाः तत् शिष्य ब्रह्मचारि.. . स्वहस्तेन लिखितं कर्मक्षयार्थम् | शुभं भवतु ॥ छ ॥ श्री ॥ ज्ञानवान् ज्ञानदानेन etc.
From this colophon we learn that the ms. was copied on Wednesday the 3rd of the dark fortnight of the month of Karttika in Samvat 1558 equivalent to 1502 A. D., by a pupil of Bhaṭṭaraka Simhakirti for whom the following genealogy is given:
Kundakundacārya
Padmanandi
Jinacandra
Devendrakirti
I
Vidyanandi
Simhakirti (A. D. 1551)
MS. N.
This is a ms. acquired by the editor during one of his tours in search of inss. Leaves 87; size 10" x 4"; lines per page 9; letters per line about 32; margin right and left 11", top and bottom 3". The first and the last leaves are missing as also leaves Nos. 15, 73 and 75. Leaves Nos. 25, 26 and 60 are written in a different hand on different paper. These seem to have been substituted later in place of the leaves worn out or lost. It is an important ms. as it has supplied many variant readings and a few additional lines which have been given in the present edition in foot-notes. No colophon is available as the ms. goes only upto almost the end of Kadavaka 28 of the 10th Sandhi. But in appearance it seems to be of the same age as iss. D. and J Shree Sudharmaswami Gyanbhandar-Umara, Surat

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This ms. belongs to the Senayana Bhandār of Kūranjā. It was the earliest to be discovered by the editor and forms the busis of the present edition. Leaves 103; size 11"x5"; lines per page 8; letters per line about 35; margin right and left 11", top and bottom 1”. It is written in a bold and beautiful hand and is sell preserved. It bears Sanskrit and vernacular glosses on the margin. Unfortunately, it gives no information about its date or place of copying. But it appears to ine to be Some what later in age than the mss. D and J. It en is as follows: -
समाप्तमिदं करकंडचरित्रं । छ ॥ छ ॥ श्री ।। श्री ।।
JS. J2. This ms. belongs to Ailak l'annāla! Saraswati Bhavana of Loin!'ay. Leaves 51; size 129"72"; lines per page 13; letters per line about 40; margin right and left :' top and bottom 1". It bears the following colorilon:
समाप्तमिदं करकंडूचरित्रं । श्लोक संख्या १७०० ॥ हस्ताक्षराणि अजेमरागोत्रोत्पन्न फूलचन्द्रेण जयनगरमध्ये लिखितमिदमस्ति संवत् १९७८ मिति कार्तिक कृष्णःऽमी चन्द्रवासरे लिखितम् ॥ शुभं भूयात् । कल्याणमस्तु ।
From this we leara that the copy was completed by Phoolchanıl Ajinera on Moulay the Sth of the dark fortnight of Kartika in Samvat 1975 equivalent to 1921 A. 1). at Jaipur. Thus, it is only thirteen years oll. On examination I found out that it was copied from ms. J with which it agrees throughout aud omits the portion containerl in the missing leaf of the former. The copy is a very poor pierforrnance being full of mistakes and omissions. It is a telling example of how old literature can not now be well preserved by means of copies made by persons who have alsolutely no knowledge of the language. I did not think it worth while to take down variants from such a second hand, recent and ill-executed mg. though I went through it and tried to check the rearlings of ms J. from it.

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SUMMARY OF KARAKAŅDACARIU.
The poet begins the work by proclaiming victory to Jina and expressing his own humility and memory of the writers of yore like Siddhasena, Samantabhadra, Akalamka, Jayadeva, Svayambhu and Pushçadanta. Then the story begins. In the Jambudvipa and Bharata-kshetra there was the beautiful country of Anga in which was situated the prosperious city of Campā. Its powerful and righteous king Dhādivābana once went to Kusumapura and saw there a beautiful girl brought up by a gardner who told him that he recovered her from a box found floating in the Ganges by his wife. The king examined the box closely and learnt from the inscription on the seal that she was the daughter of Vasupāla king of Kausāmbi and that her name was Padmāvatī. He then married her and returned with her to his capital. In due course she became pregnant and entertained a desire to dress herself like a man, and ride about the town on an elephant in drizzling rain in the company of her husband. It was summer but arrangements to satisfy her longing were made by the aid of the rain-deity ? Meghakumāra). Unluckily, the elephant on which the royal couple was riding suddenly became restive and ran away towards the forest. The queen prevailed upon the king to save himself by catching hold of the branch of a tree and leave her to her own fate. The elephant, with the queen on its back, reached a deep lake where the queen jumped off and entered the forest which was dry and deserted. Suddenly, however, the forest became green and full of blossom. This extraordinary event was reported to the forest-guard in Dantipura, who instantly came there and met the queen resting under a tree. He addressed her as bis sister and induced her to accompany him home. But there the gardener's wife Kusumadattā became jealous and apprehensive of her beauty and soon found out an excuse to drive her away. The queen bent her way to the cemetery where she gave birth to a son.
No sooner as the child born than a certain Alātanga appeared there and attempted to take the child away. Being challenged by the mother he told her that he was in reality & Vidyadhara of the Vijayārdba mountain. Once he was out for a joy-ride in his serial car with his wife, when his car suddenly stopped. While intestigating the cause of the interruption, he saw below him a sage absorbed in meditation. Taking him to be the cause, he got very angry and drew out his sword to

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kill him. But the sage cursed him as a result of wbich he lost his l'idya. Peing sostened by his importunities, lowever, the sage modified his curse by the rider that be would regain his Vidyā when Padmavati's son, born in the cemetery and brought up by himself, will acquire the throne of Dantipura. This, he said, was tho reason wliy he was taking the child away with himn. The queen consented and the Mätanga brouglıt the child home and handed it over to his wife saying that it was her child. Padmārati, in her double bereavement, joined a nunnery and took vows from sage Samālhigupta. The child grew in the home of the Mātanga wlu, having observed dry scab on his lind, gave bim the name of Karakawla. He instructed him in all arts and sciences and illustrated to him tlie benefits and ovils of good and bad company by means of stories. One day the king of Dantipura died leaving no natural heir to the thirone behind. The ministers of the state applied a divine method for selccting the king. They released an elephant with a jar full of water in its trunk and charged it to empty the jar over him who may bo destined to be the king. The elephant passed through the town, came to the cemetery and emptied it over the head of Karakanda. When the citizens were lovrailing their lot and the miuisters were hesitating to acknowledge a Mūtanga as their prince, the guardian of Karakanda, having regained his Vidyā, appeared on the scene in all his glory and assured them all about the high parentage of the lucky boy who was then haileil with joy by all.
III
Karakanda was then low into the capital on an elephant with all the the paraphernalia of royalty and was installed king. One day, while passing through the town, he saw a man carrying a female portrait in his hand. At its sight Karakanda became enamoured. He learnt from the man that the portrait was of the daughter of Ajavarmā, king of Girinagara, in the Soratha country, and that her name was Madadāvali. She bad heard the glories of king Karakanda sung by the Khecaras and bad become love-sick. Her father had sent bim in search of the object of her lore. On hearing this the king revealed his identity and despatched reliable persons to bring Madanăvali whom he subsequently married. During the marriage-celebrations his mother paid a visit to him.
Soon after the marriage, there arrived a messenger from the king of Campā who claimed homage from Karakayda. In wrath, the latter dismissed the ambassador and led an invasion against Campā He crossed the Ganges and besieged the capital of his enemy. A ferce battle ensued during which victory swung now to one side and not to another, till the forces of Karakanda were completely roated.

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Karakanda then recalled the Vidyā which was imparted to him by his goil-father, the Mātanga-Vi dyādbara, and began to deal personally with his powerful opponent. At a critical stage of the combat his mother Padmavati suddenly appeared and turned the battle-field in to a scene of family affections. The father embraced the son and led him into his capital with rejoicing. He subsequently renounced the kingdom in førour of his son in order to lead an ascetic life and attain salvation.
IV
Having consolidated all his dominions Karakanda once asked his minister whether there was any person who did not acknowledge his suzerainty, and on being told that the Coda, Cera and Pandya kings of the South did not pay homage to him, he sent an ambassador to those kings. He was, however, dismissed with scant courtesy by them. In warth, Karakaưda took a vow that either he would place his foot on their heads or renounce the world. He then marched out with a Fast army and seached Terāpura. He halted in the vicinity of the town. The king of the place called Siva came to pay him a friendly visit. From him Karakanda learnt that on a hill to the west of that place there was a cave-temple of a thousand pillars and on the top of the bill there was a huge antbill which was regularly worshipped by an elephant. Being struck with curiosity, Karakanda, accompanied by Siva, mounted the bill on the slopes of which he found the cave containing a Jina image. Climbing further to the top he saw the anthill and in bis very presence an elephant came which fetched water and lotuses from the neighbouring lake and worshipped the anthill. Karakanda amused himself by the scenery of the beautiful lake and then caused the anthill to be excavated. Exactly as he had anticipated, an image of Pārsvanātha flashed forth from the deep. The king conveyed it to the cave where, on the lion-seat, le noticed a patcb. On inquiry from an old artisan of the town he learnt that it was the mouth of a fountain of water. His curiousity was aroused. He caused the patch to be scraped off and, lo! water gushed forth with great force, and filled the whole cave. The king became repentant fearing the destruction of the cave-temple. The guardian Vidyādhara of the cave, bowever, appeared and consoled the king.
V
On inquiry by the king as to who built the cave temple, the Vidyā:lhara informed him as follows. In the city of Rathnepura situated in the Southern Vijayārdha there ruled two brothers Nila and Mahānila. Being pressed by enemies they fled and came to Terāpura where they gradually built a kingdom. They were converted to Jainism by a Muni and oxcavated the cave-temple dedicated to Pārsvanātha. At

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this time, another two Vidyadhara brothers from the Northern Vijayārdha made a religious trip to Lankā. Ou their way, they saw a beautiful Jina temple on the Pudi hill in the Malaya country and from there they pickerl up a tinc Jina image While returning home they temporarily deposito'l the image on the Terīpura bill and went for worship into the Jina temple. On their return they tried to lift up the image but it would not move. Seeing no other way, they buried the image in a box at the very spot. Later, they learnt from a sage that the place where they had left the imaye was destined to become a holy spot and that ove of the brothers in his next birth will gain enlightenment there. At this information the brothers renounced the world and became ascetics. Amitaveya, the elder, by his holy practices, died and attained heaven, while the younger, Suvega, spoiled his religious austerities by hypocracy, as a result of which he was born an elephant in the next birth. Amitavega came to know of the misfortune of his younger brother, reminded him of bis fate and preached religion to him, Thus the elephant became & worshipper of the holy spot where they had buried the image. Later, when he found that the image was removed from there be took sanyasa and went to heaven after death. The Vidyadhara then advised Karakanda to construct one inore cave on the upper side of the previous cave. Karakanda more than fulblled this pious wish of the Vidyadhara by excavating two more caves.
While Karakanda was yet encamping there, a wild elephant came to drink water from the lake. Catching the smell of the army-elephants, it advanced towards the camp which was atonce thrown into a tumult. The king came out with his arms but the elephant suddenly vanished out of sight. Returning to his camp he found, to his utter amazement, Madadāvali missing. The search that followed prored futile. In his overwhelming sorrow, he was consoled by a Sura who told him the story of his former birth, He had a pet parrot which ras once attacked in its cage by a snake That snake was reborn as a Vidyadhara who had now assumed the form of an ele. phant and stolen his wife from bim. He, however, assured the king that he would regain her when he returned from his victorious campaign. The Sura revealed his own identity as no other than the king's parrot in his former birth. The king doubted the possibility of his ever regaining Vadanāvali and to remove his doubts the Vidyādhara cited the example of Naravāhanadatta whose story is told in the next chapter.
VI
This chapter is entirely taken up by the story of Varavāhapadatta told by the Vidyadhara to Karakanda.

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VIT
The Vidyādhara then advised Karakanda to march away immediately as he had observed & good omen. Accordingly, the king marched away and reached the Simhala island. He encamped in the vicinity of the capital and went into the heighbouring woods for sport. He saw a big hunyan tree of which he pierced all the leaves by means of his shots. This fact was reported to the king of the place who thereupon desired to see him. But Karakanda would not care to visit his palace unless the king came personally to invite him. So the king himself came out and conducted karakanda to his palace where he met princess Rativogā who instantly fell in love with him. They were then married. Taking leare of his father-in-law Karakanda, with his new wife and large dowries, sailed off. During the voyage, they encountered a sea-monster which threatened their boat. The king drew forth his sword and jumped into the sea. He succeeded in killing the monster but was himself carried away by a Vidyādhari. His disa ppearance caused a great commotion in the boats. To the young bride it was a great shock and she burst forth into heart-rending lamentations. The minister who was on board consoled all and brought them to the shore where they all oncamped. Rativegā devoted herself to the worship of goddess Padmavati who appeared in person and informed ber of the fate of her lord who had been taken by the Vidyādhari to Tilakadvipa and had been married by her. He had also shown great valour in killing the enemy of the Vidyadhari's father and in recognition of this achievement all the Vidyadharas had accepted him as their master. The goddess then agsured Rativegã that her lord will return to her with a large fortune. On Rativegā's expressing her doubts about the truth of the forecast, the goddess set forth to illustrate her prophecy.
VIII
Rativegā asked the goddess to tell her whether any person who had gone away like her husband had ever come back. On this the goddess narrated to her the story of king Aridamana, and saying that, like him, her husband will also soon return, she went away. Rativegā, thence forward, passed her time in the practice of religious vows und alms-giving, till, one day, Karakandı arrived there with his now wife. After passing a few days there in merry-making, he resumed his course of conquest of the Dravida country. He defeated the Coda, Cera and Pandya kings in an open fight, took them prisoners, and, as promised. touched their crowns with his foot. But when he saw Jina-images on the tops of the crowns, he felt remorseful, released the prisoners and offered to reinstate them in their kingdoms. But the latter replied that their sons would, thence forward, serve him, and retired to

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forest for penance. Karakan, then turned his way back aml come to Terapuru where Jadanivali hlid been abducted. There, the Vidyādinara brought her back tu him and recounted to him the events of his past lift- how he, as : serpent, had attacked his pet parrot, but was warded off by him. ioil how le, being sul sequently crushed under the lioof of a horse, was imparteil the Navakāramantra by a sage as :: result of which he became a Vidyadhara anul avenged himself by abducting his past enemy's wife. He then bowed down to the king and asked for pardon. Tie Vilyādhara then went his way and the king returried to Campū where lie ruleil happily for m:iny days.
IX
One day, when the king was sitting in the assembly: the forest-yuard came and reported the arrival of sage Silaguptı. Hearing this, the king rose from his seat to honour the auspicious report, and then caused the happy news to lie proclaimed in the capital by beat of drum. He then marchied out in il procession for paying homage to the holy yuest. On his way, he saw a woman piteously weeping and woefully beating her breasts. On inquiry, he learnt that the sorrow for her chiki which was snatched away by the hand of Death had brought about the wretched condition in the wonin who was once so happy. This account arvused feelings of renunciation in the mind of the king who then began to brool over the fruilty of the mortal world, the miseries of existence, the helplessness of man and such other problems of life. In this contemplative anal pious mood, he reached the saye whum le honoured and from whom he received a religious sermoni.
At the end of the sermon, the king askel the save the reason why his hand had dry scab when the rest of his body was so comely, why his mother was carried away by the elephant and thus separted from his father who loved her so deeply, anıl why his own wife Mudanā vali was abducted by the l'idyadhara. lo answer to the first question the sage said that in Terāpattana there once lived : pious merchant Dhanumitra. His cow-buy, while looking out for the buffalves one night, saw an extraordinarily big and beautiful lotus in a lake. He plucked it, but while walking away with it, he was interrupted by : Sura who told him that since he had plucked a fluwer which was inaccessible even to gods, he should ofter it at the feet of one who may be the highest and most worshipable being on earth, failing which he would be killed. Dhanadatti agreed to this and thought his master who was respected by all people to be worthy of the flower. But when he approached his master and told him

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about his intentions, the latter took him to the king thinking him to be more worthy. But when the king was approached, he thought sage Yasodhara to be worthier. The latter himself, when approached, directed them to Lord Jina as the worthiest of all. Dhanadatta then worshipped the Jina with that flower as a result of which he was born the son of the king of Campā in Karakanda's person, and since he performed the worship without washing off the slime from his hands, he had inherited the dry scab.
As to his second question, the sage said that in the city of Srávasti there once lived a merchant named Nāgadatta whose wife Nāgadattā became faithless to him and seduced a Brāhmana boy, who was brought up in the family, to make love with her. The merchant came to know of her faithlessness and retired to forest in sheer disgust. He practised penance, attained heaven and was reborn as the son of king Vasupāla of Campă and was named Dhādīvāhana. In the mean-while, the Brāhman boy, having lead the life of a debauch, died and was reborn as an elephant in the country of Kalinga. Nāgadattā, through her faithlessness, was reborn in Tāmmlipti and, in due course, became the wife of a merchant named Vasumitra. She got two daughters Dhanavati and Dhanasri who were married to two merchants in Nālandā and Kaušāmbi respectively. Vasumitrā died and the widowed Vāgadattā went to live with her younger daughter who induced her to take the vow of not dining at night. Subsequently she went to her elder daughter wbo caused her to break the vow. In this way she took the vow thrice and thrice was it broken. However, she visited her younger daughter the fourth time, died there and was reborn as the daughter of king Vasupāla of Kaušāmbi, who, considering her birth to be ina uspicious, put her in a box and threw her into the Jumna, whence it was carried into the Ganges and recovered by the gardener of Kusumapura. She grew up and became Padmāvati the mother of Karakanda.
In reply to the third question of the king, the sage repeated the story of the parrot and the snake wbich has already occurred twice before (V, 18; VIII, 20.).
On hearing all this Karakaụda became disgusted with the world. At this stage, his mother Padmavati also arrived there and the sage gave her a discourse on the religious efficacy of fasting during the course of which he narrated the story of Sumitrā who subsequently became Arjuna. Padmavati took the vow and, in due course, attained heaven. Karakanda also relinquished the throne for his son Vasupála and became au ascetic. Elis many wives followed suit and attained heaven. Karakanda toured through many countries, practised severe penances, acquired omniscience and shaking off the mortal coils attained ever-lasting bliss.

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THE INTERVENING STORIES AND THEIR SOURCES
The bulk of the present work is considerably increased by no less than nine independent stories, short and long, introduced to illustrate some point in the main story. Four of these are recited by the gol-father of Karakanda in order to explain to him the fruits of magic skill, the penalty of ignorance,2 the evil consequences of low company and the advantage of noble company.4 These stories are brief and occupy no more than four kadavakas each. They seem to have been taken from folklore. The story of the appearance of the elephant in Sanlhi V, 14, and its onslaught on Karakanda's forces reminds us of the story of Priyamvada who, in the form of an elephant, rushed upon the army of Aja on the bank of the Narmala in the Raghuvamén of Kalidasa, canto V. The story of Naravahanadatta, recited by a Vidyadhara in order to assure Karakanda how he might still hope to get back his lost wife, occupies the whole of the sixth Sandhi. Naravahanadatta, as we know, is the hero of the Katha-sarit-sagara of Somadeva, the Brihat-katha-manjiri of Kshemendra and the Brihat-katha-sloka-samgraha of Budilhaswami. Our story is in substantial agreement with the account found in those works, though it varies in detail from them about as much as they differ among themselves. It appears, our author had used some version of the Brihat-katha of Gunahya. The episode of Madanamara of this story being turned into a parrot by the curse of a sage's daughters reminds us of a similar incident occurring in the Kadambari of Bana, which is itself based on the Brihat-katha, where Mahasvetä turned Vaisampayana into a parrot for a similar indiscretion due to the madness of love. Within the framework of the story of Naravahanadatta we have the interesting story of Madhava and Madhusudanas recited by a sage to the hero in order to illustrate the evil results of revengeful feelings. Current fiction seems to be the source of this story, as well as of the story of a good omen which follows the story of Naravahanadatta from the mouth of the same Vidyadhara. Another long story is that of Aridamana which is told by goddess Padmavati to Rativega in her separation from her husband. It occupies almost the whole of the eighth Sandhi. It is an interesting legend of a sea-voyage, fondering, separation, and ultimate reunion. The account of the parrot at the beginning of this story atonce reminds us of the parrot which was introduced to king Sudraka in Bana's Kādambari. The big Salmali tree full of nests, the party of hunters and the parrot's reaching the residence of ascetics and acquiring knowledge of the Sastras, strike one
1. II, 10-11.
2. II, 13.
3. II. 14-15.
4. 11, 15-18.
5. VI. 12.
6. VI, 4-7.
7. VII, 1-4.
8. VIII, 1-16.

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as similarly described in both. The story also occurs in the Kathā -sarit-sāgara X, 3 and must have been present in Gundhya's Brihat-Kathā from where Bāna borrowed his theme. The method of escape of the parrot, however, is different in the present work. While the parrot in Kādambari was yet very young and escaped by the oversight of the fowlers, our parrot was more grown up and wise and showed a great skill in planning not only its own escape but of the whole pack. For this part of his story the author probably drew his inspiration from the story of the deer and the crow in the Hitopadeśa where the latter saved the former by a similar plan. The author also seems to have had in his mind the story of the pigeon-king Citragrira in the Pancatantra. The story of Sumitrāl told by the sage to the mother of Karakanda is a fanciful fairy tale very much similar to the story of 'atsarāja occurring in Bhāracandra Suri's Sāntinātha-carita which belongs to a much later date.2 These nine stories together constitute about one-fourth of the whole book.
POPULARITY OF THE HERO
The hero of this work has the unique distinction of being reconized as a saint in the hierarchy of Buddhism as well as Jainism. He is the first of the four Pratyekabuddhas, the other three being Durmukha, Nami and Naggai. To the Bauddhas, a Pratyeka-buddha (Pali-Paccekabuddha ) meant one enlightened by himself, who attains supreme insight, but dies without proclaiming the truth to the world. He has his hair and beard shaved, is dressed in yellow robes, is detached from all family and tribal connections and dwells in the Nandamūla cave on thơ Himālayas. The same four Pratyeka-luddhas are recognized by the Svetämbara Jainas in their canonical books. 5 The Digambaras have also reconized them as wor
1. X, 18-22
2. Hindi translation, Calcutta, 1924, p. 227. 3. Dr. Jarl Charpentier, in his book Paccekabuddhageschichten, Upsala, 1908, has collected many references to Karakanda and other names associated with him. Besides the Karandu Jataka ( see Appendix A), le mentions the Dadhivahana Jataka (No. 186 ) which ig only vaguely connected with Karakanda through the name of his father. In bis attempt to find some Brahmanic parallel also, the author, following up the clue furnished by Devendra's story (see Appendix B), collects any epic aud Pauranic mentions of the Candalas of Vatadhana who became Brahmanas. But he has failed to find out any real recognition of Karakanda in the Brahmanic literature.
4. Majjhima Nikaya III, 86; Samyatta Nikaya I, 92; Jataka 408, for which see Appendix A. 5. Uttaradhyayana Sntra XVIII, 46-47.
करकण्ड् कलिंगेसु पंचालेमु य दुम्मुहो । नमी राया विदेहेसु गन्धारेसु य नगई ॥ एए नरिन्दवसभा निवसन्ता जिणसाणणे । पुत्ते रखे ठवेजणं सामग्णे पग्जुवद्विया ॥

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shipful beings who attaineil perfection in conduct withont being in-truciel by anyindi else. But neither their numer is specified nor their names viven im we dio not fimi much literature on them. At one place, however, they are attrilitel with the compilation of a part of the Jaina canon.2
Comparing our siory with the Buidhist Jitak:1. we find the hero in the latter work named Karanu i his parents and his capital are given the saine nines as in our work. The father is namer! Dahivahana and the Sanskrit translators of our story have translated Dhā divāliana of our work by Dadhivāhana. The hero is sai i to have ultimately resigned the kingdom anil lecome a saint. The comparison ends here anil there is nothing that is common in the details of the narrative of the two storie story given by Devendra in Prakrit aurees better with our story and the first part of it up to the coronation of the hero on his paternal throne of Camā is more or less similarly described in both. The southern campain of Karakayla is, however, entirely wanting in Devendra's account. Besides a few clifferences in detail in the tiro barratives, there is one remarkable improvement in Devendra's version. The manner of Dhādivāhana's escape from the runaway elephant, leaving his wife to her fate, strikes one as very unchivalrous in the present work, but Derendra's account is free from the fault. Had this version been known to our author he would certainly have allonted it.
If Karakanda is to be regarded as a historical person, anıl, as we shall, see, he ought to be so recognized, the only period to which he can be assigned is prior to the 5th century B. C. The Jainas say that he flourished between the period of lord Pārsvanāth and of Mabăvira, and the Bauddhas put him prior to the advent of Buddha. In as much as he is reconized as a saint by the Bauddhas as well as the
1. In the Pratishthapatha of Jayasena, for example, the Pratrekabuddhas Ale thus inroked
अन्योपदेशाविरहेऽपि सुसंयमस्य चारित्रकोटिविधयःस्वयमुद्भवन्ति । प्रत्येकबुद्धमतयः खलु ते प्रशस्यास्तेषां मनाक् स्मरणतो मम पापनाशः ॥ ६७२ ॥
ओं ही प्रत्येकबुद्धत्व- ऋद्धिप्राप्तेभ्योऽर्घम् ।
2. In one manuscript of Sukumalauarita in Sanskrit, deposited in a Bhandar at Jaipur. I found the collowing Ferse
अंगपूर्वप्रकीर्णानि रचितानि गणाधिपः प्रत्येकबुद्धयोगान्दैःश्रुतकेवलिभिर्मुदा ॥ २५ ॥
3. See introduction in Hindi, page 13-14.

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Svetambara and Digambara Jainas, he has to be assigned to a period sufficiently removed from the origin of Buddhism as well as the sectarian split amongst the Jainas.
The old literature which I have been able to find out on Karakanda is as
follows:
BUDDHIST
1. The story of Karandu forming part of the Kumbhakara Jātaka (Jātaka No. 403 ).1
SVETAMBARA
2. Uttaradhyayana Sutra XVIII, 46, mentions Karakandu as the king of Kalinga who, like Durmukha of Pancala, Nami of Videha and Naggai of Gandhara, renounced his kingdom in favour of his son and became a sage.2
3. Säntisuri, in his commentary called Sishyahita on the Uttaradhyayana Sutra, gives the story of Karakandu, like Devendra. He is said to have died in Samvat 1096-1040 A. D.3
4. Devendra in his commentary called Sukhabodha on the UttaradhyayanaSutra gives the story of Karakandu. This work, according to the prasasti, was completed at Anhila-patana in Samvat 1129-1073 A. D.4
5. A pupil of Caritravijaya wrote Pratyeka-buddha-caritra in Sanskrit verse. This work does not seem to be very old. 5
6. Subhasilagani, in his Kathakosha, gives the story of Karakanda. 6
7. Samayasundara Upadhyaya wrote Karakandu-chaupai in Hindi verse about the beginning of the 17th century.7
1. Appendix A
2. Dr. Charpentier's edition, Upsala, 1922.
3. Pattavali-sanuccaya, Viramgaon, Gujrat, 1933. p. 54, 153.
4. Charpentier's Introduction to Uttaradhyayana, p. 56; Appendix B.
5. Printed, Jamnagar, 1920.
6. Translated by Tawney.
7. Misra-bandhu-vinoda part I p. 378.

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DIGAJBARA
S. Sricandra, in lis Kathakosha written in Apabhrain a. has included the story of Karakanda. He wrote about the time of Mülarāja of Inhilaval of either the 10th or the 12th century. The story is in substantial agreement with our version.
!!. Subhacanilra, helped by Sakalabhashana, wrote Karakanlucaritra in Sanskrit verse in Samvat 1611 =15.55 4. 1). This work is a translation of Kanakimara's work which it follows quite closely not omittin, even the intervening stories. The author has, however, no wbere recognized the lebt. I have used a manuscript of this work in writing the notes 2
10. Raidhu is said to have written Karakanducarita in Prakrit.3 Probably this work was also written in Apalhransa as most of the known works of Raidhu are in Apabhramia. He tourished in the 15th century.
11. Jineudrabhushana Bhattāraka is said to have written karakanducarita in Prakrit about 1676 A. 1.3
12. Sridatta Pandit is attributed with the authorship of a Karakanducarita. 3
]:). Rāinacandrit Mumukshu wrote a collection of stories in Sanskrit called Punyášrava-katha-kosha in which he has included the story of Karakandu. One of the Vss. of this work is datei in Samrat 1555 = 1501 A. D.5
11. Vemidatta wrote Arādhana-kathă-kosha in Sanskrit velse in which he has included the Karakanda story.6
15. Karakandu-srāmi-ki-kathả in Hindi verse bied on the Ārādhan, kathi-kosha of Nemidatta.7
16. The present work of Kanakāmara.
1. Allahabad Cniversity Journal Vol. I p. 170. .. The MS. belongs to the Balatkara gana Bhandar, Karanja. 3. aurat ma iubi ait 37 Dy loy Wathuran Premi. 4. 777HITE FOAR, Intr., Bombay 1923. 5. Hindi translation by Nathurain Premi. Bombay 1907. 6. Text and Hindi translation. Bombay 1915. 7. Deraband 1910.

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AUTHORISHIP, TIME AND PLACE OF COMPOSITION
OF THE WORK.
In the colophon at the end of each of the nine sandhis of the work we are told that the Karakanda-Mahārāja-carita was the composition of Muni Kanayāmara (Sk Kanakāmara ). The name also occurs in the ending verse of each Sandhi where, however, it also gives a sense suitable to the context. Froin these mentions we know that the author's name was Kanakāmara and that he was a Muni i. e. an ascetic. A few more particulars about the author are obtained from the second introductory stanza of the work and the last two stanzas which form the author's prašasti. Here are are told that the author Kanakāmara was born in a Brāhmana family of the Candă-rishi-gotra. This gotra may be identical with the Candrakula which is said to have been a division of the Vairi Sākhă sprung from the Kotika gan... Santisuri the author of a commentary on Uttarādhyayana ( 11th century ), and Devendra's teacher Amaradeva ( 12th century ) belonged to different subdivisions of this kula.1 It is, However, noteworthy that these authors were Svetām bara while Kanakāmara was avowedly a Digambara monk. In the introductory stanza as well as the prasasti, the author mentions the name of his teacher as the learned Jangaladeva ( Budha Mangaladeva or Pandit Mangaladeva ) who may be identical with the author of Dharma-ratnākara a compilatory work on Jain religion and philosophy:2
Our work does not mention the time of its composition, nor hue I been able to discover any mention of the author in other works. Thus we are thrown upon the internal evidence of the work to determine its dite. Of the four old manuscripts used for preparing the text of this edition, the two from Jaipur are dated in Vikrama samvat 1558 and 1597 respectively. Therefore V. S. 1559 i. e. A. D. 1502 is the terminus ad quem for the date of the work. For fixing the upper limit we have the mention of Siddhasena, Samantabhadra, Akalım kadeva, Jayadeva, Svayambhu and Puspadatta at the beginning of the work. The first of these is the celebrated
1. Charpentier: l'ttaradhyayana sutra, introdaction p. 04 57
2. I saw a ms, of this work in the Balatkars yana temple at Karanja. It consists of 151 leaves and was copied in saciat 1667. At the end of the work the author says
कृतं मयेदं सकलादिशास्त्रं रत्नाकराख्यं बुधमंगलेन ।
नीत्वा रहस्यं च समस्तशास्त्रात् नंदत्वहो वै चिरकालमूर्धन्या ॥ ? The time of the composition of the work is unknown. (See Catalogue of C.I.& Berar Mos., and fansat fa 19a ai gali ja ly lit. Nathuram. )
3.
1, 2, 8-9.

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author of the Yyayāvatāra and other works. There has been a renouat of controversy about his date which fluctantes lietween the first century B. C. ? the 7th century A. D.1 Five works of Samantabhadra have so fill come to lizhit. His date has also been a subject of controversy and he has been assi meil to various lates between the 2nd and the 7th cent. A. D. What we are alsolutely certuin is that he lived prior to 705 A. I). when the Harivamáa purana of Jinasen: which m ions him, was completed. 2 Akalaın kadeva is tive author of many works. His olete is also uncertain though some inscriptional :nd literary recorils connect him with the court of Sālusatunya whi is generally identi!ied with the Rislotrakota king Krishna I. and therefore he is assigned to the middle of the 7th century A. D.2 Vo work of Jayadeva has so far come to my knowledge but he is day author Mallibhushauna in his Nagakumāracarita, as the tirst of those who wrote a life of Vägakumāra 3 Svayambhu is known to be the uthor of two burgo Apabhramsa works. He flourished between the 7th and the 10th century A. D.4 Pushpadlanta las now become well known liy his three Apabhrams: works twi) of which, Jasibaracariu and Nāyakumāracirin have already been publisheid. ilis Mahāpurāna is proved to have been completed in A. D. 96.).
Thus, of the six authors mentionel lg Kanakāmarn the latest to have livel is Puslapаdanta. In fact, the author geems to hain mentioned them in their chronological order. Therefore t. D. 965 proves to be the form 11,3-14-70 for the date of our author.
In the author's prasasti mentioned above, there is soine inforination of historical value which may ultimately help to determine precisely the late of our author. Here the author says that he produced the work at Asaiya town, out of regard for the minister to whom king Vijarāia was attached, who was a veritable nirror to the face of king Vijavāla, who attracted the miud of king Bbūrāla and who amusell the heart of king Kamna. Thus, the kings mentioned seem to be named Vijarapāla, Bhūpāla and Karṇa who lived within the life time of a single ininister and who actually ruled at Asaiya or had it included in their king lom.
After a long search, I feel inclined to identify these kings with those mentioned in a few oligcure inscriptions which have not yet been assigned their
1. Dr. P. L. Vaidya: Nrayavatara, Borubar, 1928. Introduction. 2. Catalogue of C. P. & Berar Mssi introduction. 3. H. L. Jain: Nasakumaracariu, introduction p. XXI. 4. H. L. Jain: Apaburanusa literature, Allababad l'niversity Journal V. I, p. 109.

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(36) proper place in the royal dynastic lists. The first of these inscriptions is the Damoh Stone Inscription which was discovered in the Hatta Tahsil of Damoh in C. P., and is now deposited in the Nagpur Museum.' It is written in Apabhramsa with a free translation in Sanskrit. It recites that one Vijayapāia Kshatriya was born in the Viśvāmitra Gotra. He conquered a hero named Kai. His son was Bhuvana pāla who defeated the Kalacuris, the Gujaras and the Deccan kings.2 Rai Bahadur Hiralal thinks that this inscription probably belongs to the 12th century and that the persons named in the record were, perhaps, commanders of armies and possibly, related to the Gubila princes of Mevād in which dynasty there was one Vijayasimba who married Syāmaladevi daughter of Udayāditya of Malwā by whom he had a daughter Albanadevi who married Gayákarna of Dábala.3 The Second record is a fragmentary inscription found at Kalinjar which speaks of a king named Bhūmipāla the son of Vijayapāla, and goes on to say, after a lacuna, that the son had made himself the ornament of the southern direction and had vanquished the ocean-like Karna. Bhūmipāla is found mentioned in a third fragmentary inscription found at Tewar." All the three inscriptions, on palaeographic grounds, are assigned to
1. Rai Bahadur Hiralal: Inscriptions in C. P. & Berar. Nagpur 1932 p. 55.
2. The following lines of the inscription are taken from the Nagari-I'racariniPatrika Vol. VI, p. 5, compared with a havd rubbing copy of the inscription kindly furnished by R. B. Hiralal.
विसामित्त गोत्त उत्तमचरित विमल पवितो गाण ।
अरघड घडणो संसजिय दूवडो भूवाण ॥ दूवड्डा पटि परिठिअउ खत्तिय विजयपालु । जेणे काइउ रणि विजिणिउ तह सुअ भुवणपालु ॥ कलचुरि गुजर ससहरह दक्खिण चइ सुख अंड ॥ चहुरा अहरण विजिणण हरिसराअ भुजदंड ॥
3. Inscriptions in C. 1. & Berar, p. 55.
4. Nilakantha Inscription No. II, JASB Vol. XVII. I am obliged to Prof. V. V. Mirashi for kindly drawing my attention to this inscription as well as the one next mentioned. It contains the following lines:
अजनि विजयपालस्तत्सुतो भूमिपालः शिततरकरवालध्वस्तराजन्यमालः। ......3: LFHÌ Aluargarita
यो दक्षिणाशाभरणीकृतात्मा कर्णार्णवं तूर्णमपाचकार ॥ 5. Intian Antiquary Vol. XX p. 85. The following broken lines have been read
4 महासमुद्रात्सा श्रियां समभवद् भुषि भूमिपालः
...............aggiaag:ù i ............... Paare sit idegaia ll

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the 12th century. 4.)). My ite: is that the Vijayapāla of the Dainoh inscription is identical with the Vijayapāla of the Nilakantha inscription of Kalinj:ır and that the Bhuvanapāla of the first inscription is identical with the Bhumipiin of the other two inscriptions, aul further tha: the Vijayapāla and Bhuvanpāla or Bhumipäla of these inscriptions are identical with kings Vijavāla sul Bhuvāla mentionel by Kankūmara.
It is not quit: etsy' to fit in these kings in any of the known (lynastic listy, but the locality of the inscriptions as well :15 their contents tmpt one to look for their jientification amongst the rulers of Bundelkhula of the llti or 12th century: In the Candela snasty of Kulinjar we finil mention of a king nuned lijayaprīla who succeeded Viilrādlara, a contenporary of king Bhojadeva of Malwa. One of the eons of this Vijayapāla proved very illustrious. He scored a victory over the mighty Karnadeva Kalacuri anul annexed his soutbern dominions. This event was commemorated by the production of a dra:na Prabodbacindroday in Sanskrit. Can Fe not take this son of Vijayapāla as identical with our Bhuvanapāla, Bhumipāla or Buůvāla who in one inscription is said to have detented the Kalacuris and in another king Karna! The only difficulty is that in the Prabodhacandrolaya as well as in a few inscriptions this king's name has been mentioned as Kirtivarma. But this may have been his other name, pronal assume l after his victory over Karna. Prior to this victory, Kamma hail raide:l the Candela kingilom. It was, probabiy, oluring this period of Karna's ascendancy that Kanakānara wrote his Karakandacariu apil mentioned his patron minister as the lelighter of the heart of Kanna narinda.
If these identifications are accepted, there is no difficulty in fising the time of the composition of the work. From several inscriptions it is known thai Karna must have ruled from alvout 1043 to 1068 and Kirtirarma alias Bhuvanapālu, Bhūmipāla or Bbūvāla from about 1063 to 1098 A. D. Our work, therefore, inay bare been composed about 1065 A. D. Isīiya where the work as produced must have existed some where in Bundelkhand,
A brief account of some of my inconclusive attempts at the identification of the kings mentioned by Kavakāmara and the place where be wrote, may, now, be given here for the benefit of those who might make a further attempt in the field. At the very outset of my inquiry I came across the following note in the Archaeological Survey Report for 1972-73 by Alexander Cuquingham, f. 193, on Asāpuri:
"Twelve miles to the south-west of Baijanāth (in the Punjab ) there is & lofty bill crowned with a temple dedicated to Isapuri Devi. It was built, according
1. Alfi gatituir qafar Vol. XII p. 3.77 and 367.

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(38) to an inscription, by Vijayarıma the eldest son of Rājā Candrabhäna." So far it was very encouraging, for Āsāpuri might be our Asõiya and Vijayarima may be the same as Vijayapāla. But the note went on to mention yet another two inscriptions of the same king dated in samvat 1744 and 1721 which showed that this Vijayarāma could never be the Same as our Vijayapāla, who, as we have seen, must have lived prior to Samvat 1558. In the same work, however, I found another reference which definitely connected the locality with Jainism. We are told that in the temple of Baijnath there is placed, in one corner, a stone with a Jaina inscription. This I found published in Epigraphia Indica Vol. I page 118. The first part of it runs thus:
ओं० संवत् १२९६ वर्षे फाल्गुण वदि ५ रवी कीरग्रामे ब्रह्मक्षत्रगोत्रोत्पन्न व्यय. मानू पुत्राभ्यां व्य. दोल्हण आल्हणाभ्यां स्वकारित श्री महावीरदेवचैत्ये श्री महावीरजिनमूलविवं आत्मश्रेयोर्थ कारितं
This means that in samvat 1296 =1240 A. D. two merchants Dolhana and Albana, sons of merchant Mānu of Brahma-kshatra Gotra built a temple at Kiragrāma and installed therein the image of Mahavira. Kiragrāma is in the Kangra district of the Punjab where the Baijnath temple exists. The names of the two merchants mentioned here are similar to those of the three sons of the minister who patronised our poet. But such names are freequent amongst the Rajputs. This was all and nothing further could be discovered about the locality.
The names of the kings, and more particularly, those of the minister's sons, suggested to me Rajputana as a possibly hopeful field. Looking into the 'Andals and antiquities of Rajputāna' by James Tod' I found mention of Asi a fortress which was assigned to Anuraj by his father Bisaldeo who reigned about A. D, 1064 a8 the ruler of Bundi State. It was, most probably, this very Asi which was mentioned by Alberuni when he says " Marching from Kanoj towards the South-west, you come to Asi eighteen parsakhas from Kanoj. "2 Āsi, I thought, inay do for Asiya. The son of Anuraj was Ishatpal which showed that the kings of this dynasty did bear names ending in Pāle, and in the Caulan genealogy we find two names Knp Rao and Vijayaraj which resemble our Kanna and Vijavāla. The latter i. e. Vijayaraj is said to bave been the adopted successor to Prithiraj3 and they appear to have lived about 1100 or 1200 A. D. But, firstly, there is no direct connection between Kan Rae and Vijayaraj as would be necessary if they were to be accepted as
1. Oxford 1920, p. 1461. 2. Each farsakla being equal to four miles or one kuroh (kroglia ). Alberuni's ludia rol.
I Trubner's Cr. S. p. 202. 8. It is also said by James Tod that his naine was on the pillar at Lellii. (?)

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those mentioned by our author. Secondly, they are separated from each other by nearly two generations. Thirdly, they were junior members of the family and are not shown to have reigned any where; and, lastly, the list is compiled from the accounts of hards without much corroborative evidence. Therefore they are mere names to us and no emphasis could be laid upon their identity.
Passing on to other Rajput dynasties I found the mention of Vijayachandra in the Gaharwal dynasty of Kannoj. Two copper plates of his dated A. D. 1168 and 1169 respectively, and two stone inscriptions both of A. D. 1169 have come to light.1 Probably this same king is mentioned as Vijayapala in Prithviraja-raso. 2
In the Solanki dynasty of Gujrat there was one Karna who ruled from A. D. 1064 to 1094. He was the son of Bhima. He had three ministers Munjal, Sautu, and Udaya, the last two of whom built Jain temples. I'daya had five sons Ahada, Chahaḍa, Bihaḍa, Ambaḍa and Solla. Karna's son was Siddharaj Jayasimha.3
Amongst the Ranas of Chittor is mentioned one Karansimha who was the son of Samarsi, whom he succeeded in A. D. 1193. His son was Mahup.4
In the same dynasty, a little earlier, we find mention of Vijayasimha the son and successor of Vairisimha. One of his inscriptions is dated in A. D. 1116.5 His daughter Alhanadevi was married to Gayakarna of the Kalacuri dynasty of Cedi for whom we have epigraphical records of A. D. 1122 and 1151. Kings that succeeded Vijayasimha in order, were Arisimha, Chodasimha and Vikramasimha; but nothing, in particular, is known about them. The last was succeeded by Ranasimha who is also called Karnsimha, Karanasimha or Karna.6
These mentions, by themselves, do not justify any identification with any of the kings mentioned by Kanakamara because any identification must not only suit the time of our author but must also explain the mention of the town and of the other two princes. A variant reading in place of ayar is found in Ms. J. which reads it as. If we accept this reading then no longer remains a
6
1. Ep. Ind. IV. P. 118: Ind. Ant. XV. p. 7. Arch. Sur. XI P. 125, and JA OS VI P. 548.
2. भारत के प्राचीन राजवंश Vol III, P. 107.
3. Bom. Gaz. Vol. I. History of Gujrat.
4. Tod: Annals of Rajputana p. 303-4.
5. Raj. Mus. Re. 1915-16 p. 3.
G.
Hist. of Rajputana by G. H. Ojha Ajmer 1927 P. 444-445.

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proper name and there remain only wo names Vijavāla and Kamna to be identified and the town Asäiya. It was on this basis that I once felt inclined to identify our Vijavāla with Vijayasimha of Udaipur and Kanna with his son-in-law Gayakarna who might have been staying with his father-in-law and felt friendly with the former's minister at the time when Kapakāmara wrote lis work at Asi which though far away from Udaipur aud even Chittor, is on the borders of the state.
This, however, did not seem very satisfactory as it had obvious weak points. So, in order to strengthen the identifications further or to discover a more satisfactory solution, I turned to the history of the Kalacuris of whom Gayākarnadeva was already thought as probably identical with our Kanna. Their genealogy showed two other kings who could be thought of as equivalent to our Karna. These were Karnadeva son of Gangeyadera, who conquered many neighbouring kings and for whom we have an epigraphical record of 1042 A, D.1 and his son Yas’alıkarna leva of whom . one copper plate is dated A. D. 1122. His son was Gayakarnadeva of whom we have already spoken. We also fiind in this genealogy one Vijayasimhadeva of whom two copper plates are dated A. D. 1180 and 1196.2
Besides these, we have an account of a Kalacuri prince called Vijjala or Vijana who was at first the minister af war under Tailap II of the Cālukya dynasty froin whom he usurped the thrown of Kalyana and extended his dominions further. The earliest epigraphical record for him is of A. D. 1157 and the latest of A. D. 1165. One of the titles used by him was 'Kalinjarapura-varādbiśvara' or lord of the best city of Kalinjar. From the account given of him in Bāsava purāna, a Lingāyat work and Vijjalarājacarita, a Jain work, he appears to have been a great patron of Jainism and to have been assassinated in A. D. 1167, as a result of a Lingayat confederacy led by Basava.3 Thus, in the Kalacnri dynasty there have been kings who could be thought of as identical with Vijavāla and Kange of Kanakāmara.
The place where the work was composed at once reminds & student of modern history of the battlefield where Sir Arthur Wellesley defeated the Marathas in 1803. It is Assaye now a small village in the Bbokardan Taluka of the Aurangabad district of the Hyderabad State. No previous history of the place is known, but it was certainly included in the kingdom of the Rastrakutas. Could it,
1. Ep. Ind. Vol. 11 p. 305.
J. B. 2. S. VIII p. 491. JAXVII p. 838; 3. Early History of the Deccan), Sec. XII and XIII.
पदण्डनायक

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( 41 )
then, be that the Kanna narinda of Kanakamara was the Rashtrakuta king Krishna III who has been mentioned by Pushpadanta as Kanha If it be so, then Vijayapala and Bhuvanapala may have been his deputies ruling at Assaye. Krishna III is known to have conquered the Cera, Cola, Pandya and Simhala,2 and Kanakāmāra may have been led to attribute these conquests to his hero by this example of his time. In that case he would be a contemporary of Pushpadauta whom he has mentioned. This Assaye is not very far away form the Terapura caves which the author must have visited and which probably inspired him to write this work while returning from there and staying at Assaye.
Another possible conjecture identifies the Asaiya with Asiragarh in Khandesh which was named after Asadevi enshrined there. A small village near the fortress is still called Asi. In our text there is a marginal note Asapuri on the word Asaiya. Before the building of the existing fortress, the place may have been called Asapuri. It is wellknown to have been a seat of government during the preMuhammadan period.
TERAPURA AND ITS CAVE-TEMPLES
Chapters IV and V of Karakandacariu are taken up by the description and previous history of Terapura and a cave-temple in its vicinity. The Terapura mentioned in the work is identifiable with Tera a village in the Osmanabad district of Hyderabad State, situated in 18-19 N and 76-9 E on the Tirna river, twelve miles north-east of Osmanabad. It was known to the ancients as Tagara which name had baffled the attempts of scholars at identification for more than a century. Sir R. G. Bhandarkar, writing about it in his Early History of the Deccan, said "Tagara is placed by the author of the Periplus at a distance of ten days journey to the east of Paithan. It is mentioned in a copper-plate grant of the first half of the seventh century and the princes of the Silahāra dynasty call themselves sovereigns of Tagara, the best of towns, in all their grants. Some have identified it with
1. Nayakumaracariu, Introduction.
2. The colophon of Yasastilaka of Somadeva runs as follows:
'शकनृपकालातीत संवत्सरशतेष्वष्टस्वे का शत्यिधिकेषु गतेषु अंकतः ८८१ सिद्धार्थ संवत्सरान्तर्गत चैत्रमासमदनत्रयोदश्यां पांण्ड्य-सिंहल - चोल- चरमप्रभृतीन्महीपतीन्प्रसाध्य मेलपाटी प्रवर्धमानराज्यप्रभावे श्री कृष्णराज - देवे सति.........
"

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( 42 )
Devagiri and others with Junnar, but in both cases its bearing from Paithan as given by the Greek geographers has not been taken into account. I have elsewhere discussed the question and have proposed Dharur in the Nizam's territory as the site of the ancient city". It was only in 1901 that Dr. Fleet was finally able to show that the ancient and famous Tagara exists to this day known by the natural modern form of its former name as Tera in the Nizam's dominions.2 The town is so ancient that it was possibly known in the Buddha's time. A teacher of olden times named Tagara-sikhin is several times mentiond. Sikhin is otherwise known as a name and the distinctive epithet Tagara may possibly be local and mean of Tagara' the medern Tera '.3
According to Kanakāmara, Karakanda was encamping to the south of Terapura. The king of the place known as Siva visited him and told him about the existence of a large cave containing a Jina image at the foot of a hill in deep forest. Karakanda visited the cave and worshipped the Jina. He renewed the temple (or built a fresh cave ), installed in it another image of Parsvanatha which he discovered on the top of the mountain, buried in an ant hill, and built two more caves on the upper side of the existing cave. He also discovered a fountain of water in the old cave. Now, I give below a summary of the description of the existing caves of Dhäräsiva as noticed by Burgess-4
Dhārāśiva is about twelve miles north of Tuljapura and twenty-four west by south from Barsi standing just above the brow of the Balaghat which forms the watershed between the Sina on the west and the Ternă, a large feeder of the Manjira, on the East. It is the chief town of a Taluka or district of the same name, and, like Tuljapura, is fully 2000 feet above the sea-level.
About two miles north-east from the town, in a ravine facing the west, is a group of caves known as the Dabar Lena or Torla Lena. Four of them are in the north side of the ravine and three on the opposite side facing the north-east. The former are Jaina excavations but some of the latter are probably Vaishnava. They are cut in a soft conglomerate rock, of very unequal texture, containing much haematite, and which is easily abraded. By the decay of the rock they are much dilapidated.
1. Early History of the Deccan, 1927, page 59.
2. The missplet Thair, Ther, Tair, etc. of maps. Imp. Gaztr. Vol. II, 1908, page 82; J. R. A. S. 1901, page 537 ff.
3. Rhys Davids: Buddhist India, page 31.
4. Arch. Survey of Western India, Vol. III.

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In front of the principal cave on the north side has been erectel a Saiva temple surrounded by a small court enclosed by a high wall with a Dharmaśālā on ong side and a platform on the other. A few yards to its vest, on a lower level, is the cave No. 1 which is only subsidiary to the principal cave No. 2. Its front verandah me:sures 26 feet by 7 feet with two pillars each about 2 feet 10 inches squire. It has three doors leading into as many separate apartments which were never finished ani hence present an irregular size. The central room was intended for a shrin- but the dividing walls have given irag.
To the east of the principal cave is cave No. 3. It is better preserved tut has been long occupied and divided by stone and mud walls. The hall of it is about 39 ft. square and 11 ft. 3 inches high, the room being supported by twenty columns leaving an open area of 35 ft. squa re in the centre. Two of the columus in each side are round, standing on thin square plinths, the other columns being square and all have capitals and a neat collar of carving, a foot deep, round the head of the shaft. The shafts taper from about 2 ft. 10 inches to 2 ft. 7 inches square. The sis octagonal columns in the verandah have a beautiful frieze over them which has mostly fallen. At the east end is an apartment 19 ft. by 8! ft. and another inside the verandah about 13 ft. square with a large rough mass left in the middle about 5 ft. by 5 ft. as if intended to fastened into an image. The verandah measures 60 ft. by 8 ft. 8 inches and five doors enter from it into the hall. In each of the sidewalls are five cells and four in the back, besides the shrine 19 ft. by 8 ft. containing an image somewhat similar to the one in the principal cave. In the cell to the west of the shrine also there is a figure of a Jina seated on a high seat with figures behind similar to those in the principal cave, only, instead of the snake hoods there is a plain nimbus.
Cave No. 4 is close to the east side of this and consists of a hall 28 ft. by 26 to 27 ft. with four round columns supporting the roof, surmounted by a sort of architrave 131 inchas deep. But the shafts of the columns have all disappeared. to have had a verandab, properly so called, but only a projecting drip over the front wall which is pierced for one large central and two smaller side doors. There is one cell at each side of the ball, near the front, one of them unfinished, and there were two more in the back wall, but the partition between the east one and the shrine has been broken through. The shrine is about 9 ft. 6 inches by 12 ft. and contained a Jina similar to those in other caves but very much disfigured by the crumbling away of the rock and the soot of ages as it has long been used as a dwelling. The central door is surrounded by the plain fascias, & roll moulding and a border of leaves.. Over the main door is a shallow arched recess.

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( 44 )
The principal cave, i. e. care No. 2, is the largest of the group. Unfortunately, the rock bas split down from above and the whole front, with the exception of a small fragment, had fallen down. It has, however, been recently repaired. The verandah, 78 ft. by 10 ft. 4 inches, in all probability, bad six or eight pillars with massive bracket capitals supporting its front. Five doors through the back wall lead into the great hall of the cave. The court in front of the verandah is now quite filled up, but its entrance is still visible its pediment being carved with a sitting figure of a Jina with a nimbus behind the head and Nāga figures on either side and other indistinct figures.
In the west end of the verandah has been a door into a small adjoining excavation containing a cistern, and in front of it a boiler-shaped cistern has been built which can be filled by pouring the water into a channel that passes through the wall from the apartment where the cistern is. In the room of the cistern there are three loose blocks of very hard stone, sculptured with figures of nude Jinas. One of them is on a slab and represents Pārsvanatha with the snake behind him and its seven hoods spread out over his head. Another is a square block, apparently, part of a pillar, on each side of which a standing nude Jina is represented with a triple chhatri orumbrellas, over their heads. A third is a slab with a Jina seated cross-legged under a chhatri and having a worshipper at each knee, and four small figures below, some apparently worshipping and others engaged, perhaps, discoursing music. The chamber, in which these fiignres are, measures about 17 ft. by 12 ft. with two square pillars in front and two openings in the floor into the cistern, which probably extends far back under the rock.
The great Sālā or hall of the cave is not quite square, being wider at the back thap in front, the former width being 85 feet, the latter only 79 feet, while the depth is about 80 feet. In this area are thirtytwo pillars, arranged in two coucentric squares; the inner square has twelve pillars, and encloses an area 23 ft. 9 inch. square, and 10 ft. 2 inch. high; the outer, about 9.! ft. from the walls, has twenty pillars and encloses an area about 55 ft. deep by 58 wide, leaving an aisle round the central square about 13 ft. wide in front and back while along the sides it is 14 ft. wide. The roofs of the aisles on each side of this outer square vary in height, with a tendency to increase towards the back, the back aisle being 12 ft. 6 inch. high and the one in front of it 11 ft. 7 inch. at the back, and slightly less in front, while the aisles are about 10 ft. 4 inch, in height.
In each sidewall are eight cells, each about 9 ft. square and in the back are sis, three on each side of the shrine which occupies the centre. The cells are all

Page #58

३. तेरापुर की प्रधान गुफा का बाहरसे दृश्य. A view from outside of cave No. 2, the principal cave of the group. The cross mark indicates the entrance to the water cistern attached to this great cave.
( Page 44, intro. )

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( 45 )
plain and exactly of the character of those usually found in Bauddha caves. In the floor of one cell, in the north-west corner, is a small hole which is constantly filled with water, and may possibly have some connection with the cistern: in one of the cells in the back is an imeve now worshippod 24 Hari Narayana, but this has, probably, been imported into its present position; and in a recess in the next cell to the left ol' the sbrine, is a black statue of a nu le Jina 6 ft. 1 inch high with a triple chhatri over his head. The recesy and figure have all been carefully done up with plaster some ten or twelve years ago and without breaking this coating it was impossible to sily whether the innage had been carved in situ, or not. There seems no reason, however, to doubt that it belongeel originally to the cave.
The skrine is 19 ft. 3 inches wide by fully 15 ft. deep and 13 st. high, the threshold being raised by two steps considerably above the level of the floor of the cave. It is occupied by a large, black image, seated on a simkäsand or lion-throne 4 ft. high ani 6 ft. 10 inch, wide with a passage or pruilokshini, 5 ft. wide quite round it This image has also been carefully repaired with plaster and represents Pārsvanātha, the 23rd Tirthamkara, seated crosslegged in the ascetic attitude or Dhyāno. Mudrā with his hands in his lap, the palms being turned up. The ends of the seat are represented as supported by lions, one of them, however, much damaged. In front are two deer one on each side of an object now quite obliterated, but which from other examples, I have no doubt, was a whrel much like those on the fronts of the thrones in the Bauddha caves at Ajauta :ind Ellora and on the large Pārsvanātha image of the 13th century at the latter place. Behind the image are represented the ends of a pillow against which he rests; from behind it issue the heads of sõrdlas ( mythological animals allied to the lion, but usually with a head some what resembling & goat's), and bebind them again two chawri-bearers with high, jewelled headdresses and necklaces over the heads of whom are fat Vidyādharas, flying in the air, each of which holds one end of a garlaud which is supposed to hang behind the head of the Jida. The great snake, with its seven hoods, shades his head, forming a sort of aureole round it, while on each snake-head is a small crown. These figures are all covered over with plaster and printed in a variety of colours The image itself is perfectly black, and, in the darkness, looks grim enough. It measures 6 ft. from knee to knee, 4 ft. 21 inch. across the shoulders, 3 ft. 6 inch, from the palm of the band to the chin, the face is 2 ft. 5! incb. from ear to ear over the eyes, and I ft. 5 inch.in length upto the hair which is in curled folds with a top-knot, and the ears are 7 inches in length.
The description of the temple hall with its double row of pillars and twenty two cells besides the central shrine and other chambers affords enough justification for

Page #61

( 46 ) its being called a temple of a thousand pillars by our poet, while the description of the chief image agrees in substance with that which we find in our work of the image discovered by Karakanda and imported into the temple (Iv, 9). The chamber connected with the cistern and having two holes in the floor is probably the old shrine where Karakanda discovered the fountain of water. As said above, there is yet another cell where we have a hole in the floor consta ntly filled with water. On comparing the old and the new description of the cave closely, one can not help feeling that in Kadakāmara's narrative has been preserved, for about a thousand years, a substantially correct account of this monument of great antiquity and interest.
The name Dhārāśiva is probably derived from the fact that there was a spring of water ( Dhārā ) and that one ancient king of the place was named 'Siva'. In the sanskrit version of the story by Subhachandra we are told that the persons who called upon Karakanda when the latter encamped near Terapura, were two forest guards named Dbārā and śiva. S
WHO EXCAVATED THE FIRST CAVE ?
We have seen above that according to Kanakāmara Karakanda built two new caves and either renewed the first cave or built yet another cave before causing the fountain to be opened. The question naturally arises ' Who excavated the first cave ?'. This question occurred to Karakanda himself as it does to us, and he got some one to tell him the story of its origin. † A Vidyādbara told Karakayda that two Vidyādhara brothers Nila and Mahāpila, originally ruling in Southern Vedyardha (Veyaddha or Vijayaddha ) came and settled down at Terāpura, became converted to Jainism and excavated the cave.
While investigating whether any historical basis could be found for this origin of the cave, I came upon the following statement about the Silahāra princes in the Early History of the Deccan by Sir R. G. Bhandarkar. S.
"The Silāhāra princes trace their origin to Jimūtavāhana the son of Jimūtaketu who was the king of a cortain class of domigods called Vidyadbaras, and who saved the life of a serpent named Sankhacuda by offering himself as a victim to Garada in his place. One of the titles borne by the princes of all the three families was Tagara
६ धारा-शिवाभिधानी द्वौ भिल्लो भीतिप्रदौ भुवः।
एतद्धननियंतारावासाते दारि दूरतः ॥ ७, २६ ॥ † Chapter V.
l'oona, 1927, p. 119.

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puraraiāllistara or lords of Tagara, the best of cities, which fact has a historical significanec. It shows that the Silāliras belonged to a family that once possesseil supreme sovereignty and reigned at Tagara. In one Silāhāra grant it is expressly stated that the race known by the name of Silābāra was that of the kings who were masters of Tagara " ( TOTEITIETalsi
G a ra ), As mentioned in a former section, Tagara was a famous town in the early centuries of the Christian era, anni retained its importance till a very late period, but, unfortunately, the town has not yet been identified, nor have we found any trace of the Silābāra kingdom with Tagara as its capital. Perbaps it existed between the close of the Andhrabhrtyn period and the foundation of the Călukça power."
From this account, two facts emerge very prominently; firstly, that the Silabāra princes, according to their own statement, were the descendants of a Vidyadhare, and secondly, that they once had their capital at Tagara which, as already shown, is the same as our Terapura. I, therefore, conclude that the first Jaina cave at Tera was excavated by one of the early Silāhāra princes who also installed the image of Pārsvanatha. Kapakāmara bas also incidentally given to us the origin of the Silāhāras which substantially corroborates and amplifics the information gathered from inscriptions. He tells us that the Vidyādharas, Nila and Mahānils came from the Southern Vijayārdha. In Somadera's Kathāgaritsāgara † we are told that on the Himācala mountain there were two Fedyard has of Vidyadharas, the Northern and the Southern. On the upper side of Kailasa is the Northern Vedyardha and ou the lower side is the southern Vedyardha.
From this we might conclude that the ancestors of the Silāhāra princes originally came from the Soutbern Himalayas. Kanakāmara tells us that they had to leave their ancestral home and fly away from Rathnupura (Rabaneura) in Vedyardba on account of the pressure of the enemies. On this point also the Kathāsaritsāgara throws some light. In Lambaka XIV of that work we have an account of a protracted war between Naravābanadatta and the Vidyadharas of the Southern Vedyardha in which the latter were completely vanquished and Naravăbanadatta was crowned king of the Vidyādharns. The coronation is described in Lambaka XV. We also find
† Kathasarit-sagara XIV, 3. 65-66.
इह विद्याधराणां द्वौ वैद्यों स्तो हिमाचले। उत्तरो दक्षिणश्चैव नाना तच्छंगभूमिगौ । परतः किल कैलासादुत्तरोऽक्तुि दक्षिणः ।

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( 48 ) mention of Jimūtavāhana (XVI, 3, 7 ) as the king of the Vidyādbaras who lost hig. overlordship because he belauded his charity and sacrifice before Nārada.X
The existence of a ruling dynasty of Vidyādbaras to the south of the Narmada is also voucbsafed by Padmagupta in his Navasāhasānkacarita where his contemporary hero Siodhurāja is said to have been helped by a Vidyadhara chief Sankhacūda the son of Sikhandaketu, against the Asura king Vajrănkuša of Ratnavati.
I may appear to be making history out of fables and fairytales, but the pieces of information culled here fit in so well with what we know from epigraphical records and literary traditions that the temptation to regard them as historical is irreristible. At any rate, the conclusion can sa sely be drawn that the ancestors of the Silābāras, came from the border of the Himalayas, that they founded the city of great fame and antiquity, Tagara, and that they early became converts to Jainism and built the large cave-temple near their capital. Perhaps the name . Silābāra 'also points to their mountain origin.
Burgess has assigned the caves roughly to the period between 500 and 650. A.D But this is only a conjecture. As we have seen, all of them may not be of the same period. The Silāhāras are known to have been reigning near the coast in the Thana district from 810 to 1260 having their capital at Puri ( Elephanta ). They were the governors of Konkan under the Rashtrakuta kings. Their three branches ruled in the Deccan in different parts, but the period of their supremacy at Terapura or Tagara is quite unknown. As we bave already seen, Karakanda seems to have lived some time between 800 B. C. and 500 B. C. No wonder if that was the period of the Silābāra ascendancy at Terapura.
As to the image of Pārsvavātba whiclı Karakanda found buried in an anthill on the top of the hill, and which he then installed in the first cave, Kanakāmara tells us, as Karakanda was told by the Vidyādbara, that another two Vidyādharas who were brothers and friends of Nila, while on a religious tour from their home in the Northem Vedyardha to Lapkā, picked it up from a bill called Siripudi' in Malaya country ( Malabar ), and deposited it on the present hill. It is also said that the Jaina temple, at Siripudi was built by Suraprabha the king of Lankā who was a descendant of Răvana.
X' sfinarea cà gai agitat:
चक्रवर्तिपदप्राप्तिकारणं नारदर्षिणा ॥ ७ ॥ वाचल्यो कल्पवृक्षस्य दानं निजतनोस्तथा तेनाभ्रश्यत्पदात्स्वस्मात्सुकृतोदारेगन सः ॥ ८ ॥ Ś Indian Antiquars, Vol. LXII, 1933, pr. 101-107.

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JETRE
The prevailing metre of Karakandacarin of Kanakimara is पज्झटिका intercepted by a few lines or single Kadarakas here and there in अलिलह or पादाकुलक, besides the Dhruvakas. The variations in complete stanzas are as follows:
Sandhi Kadavaka Yame of metre
Yature of the metre.
7-81 12-13
समानिका
17
III
14
14
A vritt& metre with the scheme 1 7 in
each foot. Half of the stanza is 776 which is double of
समानिका. Consisting of four र. Has 10 matras ending in a short. ( See abore ) Has two य.
समानिका & तूणक स्रग्विणी दीपक समानिका सोमराजी or संखणारी समानका दीपक समानिका
15& 18
17 16
VII
VIII
चित्रपदा सोमराजी समानिका प्रमाणिका दीपक समानिका
( See above) ( See above) ( See above) Has 24 matras in each foot with caesura aftor the 10th and 18th; two such feet rhyming
with each other. With the scheme भ म गग (See above) (See above)
With the scheme ज र ग ग (See above ) (See abore) Has the first foot of 16 matras rhyming with
the second of 8 matras.
17 26

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ACKNOWLEDGEMENTS
It is now my pleasant duty to acknowledge the help that I received in the preparation of this volume. To Swami Virasena Bhaṭṭāraka of Karanja I am indebted for the first, and, by far, the most beautiful manuscript of the work that I saw. I am obliged to master Motilal Sanghi of Jaipur, and Dr. Tarachand Gangwal, palace surgeon, Jaipur, for securing me the facilities to collate the Jaipur MSS. of the work. To Mr. Nemichand Walchand Gandhi, pleader, Osmanabad, I am very highly obliged for his valuable help in taking the photos of the Terapur caves. He also sent me some local information about Terapur and its caves. To my colleague and esteemed friend Mr. J. W. Kulkarni, M. Sc., King Edward College, Amraoti, I am indebted for the reproduction of seven smaller pictures from the Western India Survey Report. It was his expert and scientific handling of the camera and his keen interest in the matter that enabled me to reproduce those pictures exactly in their original size and beauty. I received a loan of some books and pieces of information from my personal friends Dr. Baburam Saksena M. A., Ph. D., Allahabad University, Dr. Ludwig Alsdorf of Germany and Mr. V. V. Mirashi M. A. of Morris College Nagpur. My hearty thanks are due to all these gentlemen and to all other authors whose books I have consulted and quoted from.
NK

Page #66

ADDENDA ET CORRIGENDA
TEXT.
Sandhi
Kad.
Line
5
Iv
10
For पाणिवहेन्नई चोरचार বাই जय जय सिरि० सप्तकंतदिवायर. सग्गमि वि अद्धि आएं भाविऊण आसिवरायउ सुंदर
VII VII VII VIII
Read पाणि वहेन्बई चोरजार तुम्ह जय जयसिरि. ससिकंत दिवायर. सग्गम्मि विअद्धिआएं थाविऊण आसि वरायउ Add a foot pote on it that K.. reads ga and the टिप्पणकार regards it as the name of the cowherd.
107 11 3
घणमंसपवडि
घणमसपवति वरचमई
वरचमरई
जो
महिहरु संकठी उच्च
महिहरे सकंठी बुच्चा
TRANSLATION.
II 8 2 These three These three bamboos
mighty etc shall become the mi
ghty staffs etc. II 183 I shall be
Two crimes more I excused etc shall still forgive,
breathed heavily moaned long. x 26 21 with the eight with the eight fold
foremost qualities renunciation, In the Index of Geographical names, after the word aastaia, add "तेरापुर, नगर, पट्टन IV, 2,4; IV, 3, 1; V,2,6; VIII, 19, 9. For identification and history see Introduction, page 41 ff.

Page #67

Page #68

करकंडचरिउ

Page #69

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Victory to Jina. मणमारविणासहो सिवपुरिवासहो पावतिमिरहरदिणयरहो।
परम पयलीणहो विलयविहीणहो सरमि चरणु सिरि जिणावरहो ॥ जय अगुवमसिवसुहकरण देव देविडमणिदरिंदसेव । जय गाणमहोवहिकलियपार पागविय सिवपहे भवियसार। जय कम्मभुवंगमदमणमंत मंताण पीज सणगहकयंत । 5 जय चउगइडरियजणेक्कसरण रणरहिवसुयणदुहणिवहहरण । जय संजमसरबररायहंस हंसोबमवुहयणक्यपसंस। जय कोहहुआसणपउरवारि वारियतम केवलणाणधारि। जय सासयसंपयहिययवास वासवनयसेविय सुहणिवास। जय भवियसरोरुहकमलबंधु बंधुरगुण णिवरसबहुलसिंधु ॥ 10 घत्ता-जय देव णिरंजण भवभयभंजण मंडण सुवणमहाघरहो।
तव चरण णमंतहो मणे सुमरंतहो होइ समिच्छिउ फलु णरहो ॥ १ ॥
The poet introduces himsell to his readers. मणि धरिवि सरासह दिव्ववाय तह पंडियमंगलएवपाय । जणसवणसुहावउ मढेरु ललिउ कल्लाणयविहिरयणेण कलिउ । पुणु कहमि पयड गुणणियरभरिउ करकंडरिंदहो तणउ चरिउ । जर दुजण वंकुड मणि णिरुत्तु जइ जणवउ णीरसु मलिणचित्तु ।
वायरणु ण जाणमि जइ वि छंदु सुअजलहि तरेन्कै जइ वि मंदु। 1. १ J गय. २ D पिहुल. 2. 1 D N महुर. २ D N विहि अण्णेण. ३ D N तरेवउ.
- ३ -
5

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कणयामरविरइयउ
[1. 2. 6जह कह व ण पसरइ ललियवाणि जइ वुहयणलोयहो तणिय काणि । जइ कवियणसेव हु मई ण कीय जइ जयणसंगई मलिण कीय। तो सिद्धसेण सुसमंतभद्द
अकलंकदेव सुअजलसमुद। जयएव सयंभु विसालचित्तु वाएसरिघेरु सिरिपुष्फयंतु । घत्ता- इय हियए सरंतहो विणउ करतहो मह संजायउ जंजि फल। 10
तम्हा सुहभरियउ दुहपरिहरियउ पयामि वंछिउ णत्थि छलु ॥२॥
The story begins. The country of Auga. दीवाण पहाणहिं दीवदीवे जंबूदुमलंछिए जंधुदीवे। वेढियलवणण्णववलयमाणे जोयणसयसहसपरिप्पमाणे । वित्थिण्णउ इह सिरि भरहछेत्तु गंगाणइसिंधुहु विष्फुरंतु । छखंडभूमिरयणहं णिहाणु
रयणायरो व्व सोहायमाणु। एत्थरिथ रवण्णउ अंगदेसु
महिमहिलई णं किउ दिव्ववेसु जहिं सरवरि उग्गय पंकयाई णं धरणियणि णयणुल्लयाई । जहिं हालिणिरूवणिवद्धणेह संचल्लहिं जक्ख ण दिव्वदेह । जहिं बालहिं रक्खिय सालिखेत्त मोहेविणु गीयएं हरिणखंते। जहिं दक्खई भुजिवि दुहु मुयंति थलकमलहिं पंथिय मुँहु सुयंति । जहिं सारणिसलिलंसरोयपंति अइरेहइ मेइणि णं हसंति। घत्ता- तहिं देसि रवण्णइं धणकणपुण्णई अस्थि णयरि सुमणोहरिय ।
जणणयणपियारी महियलि सारी चंपा णामई गुणभरिय ॥३॥
10
The town of Campa. जा वेढिय परिहाजलभरेण णं मेइणि रेहह सायरेण। उत्तुंगधवलकउसीमएहिं
णं सग्गु छिवइ बोहसएहिं । ४ J जडइण. ५ DN वाएसरि व्व. 3. १ JS सिंधुय. २ SJ वयण'. ३ D टंत. ४ DN जिम्मिवि ५ DN सुहि.
६ DN सलिलि. 4. १. J बहुसीसएहिं; DN कउसीसएहिं.

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5
1.6.2.]
करकंडचरिउ जिणमंदिर रेहहिं जाहिं तुंग गं पुण्णपुंज णिम्मल अहंग। कोसयपडायउ घरि लुलंति ण सेयसप्प णहि सलवलंति । जा पंचवण्णमणिकिरणदित्त कुसुमंजलि णं मयणेण चित्त । चित्तलियहिं जा सोहइ घरेहि णं अमरविमाणहिं मणहरेहिं । णवकुंकुमछडयहिं जा सहेइ समरंगणु मयणहो णं कहेइ। रत्तुप्पलाई भूमिहिं गयाई
णं कहइ धरती फलसयाई। जिणवासपुजमाहप्पएण
ण वि कामुय जित्ता कामएण। घत्ता- तहिं अरिविदारणु मयतरुवारण धाडीवाहणु पहु हुयउ ।
जो कलगुणजुत्तड गुरुयणभत्तउ विजासायरपारगड ॥ ४ ॥
10
King Dhadivahana. जो धम्ममहारहधुरधरणु कार्णाणदीणदुत्थियसरणु। जसु कित्तिएं धवलिउ भुवणयलु जसु दाणई पीणिउ जणु सयलु । गुणकित्तणु सुरयणु जसु करइ भयभीयउ अरियणु संचरइ । जसु सरसइ सोहइ मुहकमले लच्छी विवसइ सिरिवच्छयले । धणु देवएं पसरइ जासु करु णउ पाणिवहेव्यहं धरइ सरु।। जसु आणई हरिणई आहयई परिभमई ण महियलि खंजयंई । संपुण्णवयणु जो सजणाहं भूभंगुरभीसणु दुजणाहं । जसु धस्मरॉएं रंजियउ मणु ण विलित्तउ दुरियई एक्कु खणु। पत्ता- मणे जलहि व गहिरउ मेरु व धीरउ गयणु व पिहुलउ जसु तणउ ।
जमु परियणु भत्तउ गुणअणुरतउ सो जायउ जगे मंडणउ ॥५॥ 10
6
The king falls in love with a maiden of kausambi. एक्कहिं दिणे धाडीवाहणेण कुसुमउरो गमु किउ ताउ तेण । जा सुंदरि पालिय मालिएण तहिं दिट्ठी तेण णराहिवेण । २ DJN कहव. 5. १ S inserts m after अरियणु in second hand. २ DN° याइं. ३ J धम्मराय',
४N मणि.

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कणयामरविरइय उ
सा पेक्खिवि मणहर कयमपण विरह ग्गिताव संतत्तएण
भगु सहयर एह कसु तणिय बाल णरणाहहो तेण वि कहिय वत्त कोकादेवि मालिउ कुसुमदत्त तुह तणिय बाल किं होद पह
विडियर सुणरवर कामएन । को वि पुच्छिउ णरु तें राणएण । णं कामविडविपरिफलियडाल । मालियो धीय ऐह लडहगत्त । संसएण पपुच्छिउ णिविङगतु । किं अण्णहो कासु वि कहि सह ।
घता -- ते कहिउ णरिंदहो महियलि चंदहो घरिणिएं महो कुसुमत्तई । सुट्टु अगाहे पाविय एह मंजूराई ॥ ६ ॥
गंगा जलवाहे
7
[16. 3
The king discovers that his lady- love was a princess.
तक्खणेण मालिएण
लेवि पेयाखणेण
माहिं की सेव जाणिया ण सामिसाल सा वि जोइया णिवेण
धम्मभारु पालिरण । दाविया शिवस्स तेण । छुद्धिया विएत्यु देव | कासु धीय एह बाल । णाणसायरं गएण ।
अंगुलीउ णामवंतु ।
वाइयाई अक्खराई । कामगेहु जावि हूव ।
तमि दिडु हेमकंतु ताव तेण सुंदराई
एह बाल रायधूव
वत्ता-- कबियेरायहो पसरियछायहो वसुपालही पउमावइ दुहिय | अणुराएं सा खणि परिणिय दुहमहिय ॥ ७ ॥
विराएं
8
He marries her. Her dream foretells the birth of son.
ताराएं मालियासु कायकंतिसंगएण मंदिरं सुउच्छवेण
देवि दषु भव्वु तासु । तेण तीएं संजुएण । पावियं कयस्थपण ।
6.१] ए. २ S कोक्काइउ. ३ SJ कुसुमदत्तए. 7. १J एइया. २ ] कउसंबिए. ३ S मुणेवि .
5
10
5
10

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1. 10. 3.]
करकंडचरिउ तम्मि ताई सुंदराई
तोसरण कीलिराई। भामिणाएं तासु ताए जामिणीसु सुत्तियाएं। दिटु कुंभि सुप्पयंड णिज्झरंतु उद्धमुंड। उट्टियाएं पत्थिवासु
अक्वियं पि ताव तासु। पिवखं सामि हस्थि इट्ट, जामिणीहि एंतु दिट्ठ। घत्ता-- तं वयणु सुणेविणु सउणु मुणविणु राएं अक्खिउ ताहि फलु ।
तुह होसइ गंदणु महो मंडणु जणमणरंजणु हणियस्खलु ॥ ८॥
10
She becomes pregnant.
पिएण समाणिय अच्छइ जाम दिणेहिं पसत्यहिं हूयउ ताम। चियभिय अंगे अउम्बिय छाय कवोल समुज्जल पंडुर जाय । पओहरतेयविवियसार
उरम्मि ण छजइ मोत्तियहारु । घुलंतई तेण थणाहं मुहाई सकजलवण्णई ताई कयाई। खलो वि रणेहिं विणामियसीसु णिमच्छरु होइ गुणीण गुणीसु। वलित्तउ लजएं जुत्तु खणेण पण?उ बालहो णाई भएण। सुपोट्टभरेण हुआ गई मंद
समालसजिभ पवड्डिय तंद । कुणंतउ अच्छइ मायहिं तुंगे सुरेहंई गभहो सारई अंगे। दिवायरचंदणिवारियधामु
सुछंदई गंथिउ मोत्तियदामु । घत्ता-सा पेक्खिवि राणी जयहो पहाणी राएं किउ ता सोहलउ ।
तहिं तेहई अवसरे पयडई वासरे हूँयउ तहिं मणि दोहलड ॥९॥
10
10
Her longing. ते पीडिय माणिणि मयणलील ण पयंपइ कारइ का वि कील । किउं पावर चितिउणियमणम्मि पडिखलइ महीयलि तक्खणम्मि । सापेक्खिवि पुच्छिय णरवरेण विहाणिय किं तुहं कारणेण ।
8. १J°ई. २ J पिविख. ३ ND ताहे. 9. १ S सुमाणिय. २ JDN रलेहिं. ३ J लजई. ४ J गयमंद. ५ J तुंद; D रुंद.
६ JND सुचिण्हइं. ७ DN जायउ.
-
७

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कणयामरविरइयउ
[1. 10. 4किं दुक्खई सुंदरि तउ सरीरे पडिवयणु ण जंपहि जेम धीरे'। ता दुक्खु वहंतीए णरवरासु पडिवयणु दिण्णु तोसियसुरासु। 5 तुह कहियई णरवइ किं मएण पहु अंगुं खणद्ध सुक्कं जेण। महो अत्थि गरेसर चिंत का वि संपडइ ण मणुवहं जा कया वि । वरिसंतई जलहरे मंदमंदे
णररूर करेविणु णियगइंदे।। घत्ता-पई सहुं चडेवि गरेसर पुणे परमेसर पट्टणु भममि सगोउरउ।
इउ हियवई वट्ट जइ ण विघट्ट तो णिच्छई एवहिं मरउं ॥ १०॥ 10
11
Arrangements to satisfy her longing. किं चिंतिउ सुंदरि इउ हिएण विहसंतई बोल्लिउ राणएण। मई जाणिड केण वि कारणेण उप्पण्णउ दुह तुहं महो तणेण । पई केत्तिउ सुंदरि गणिउ एहु मा खवहि अलीढई णिययदेहु । ता माणिणि पभणइ गिंभयालि दावाणललग्गई अइवमालि। कहिं अच्छइ जलहरु सामिसाल संभवइ ण एहउ गुणविसाल । 5 ता राएं णियमाणि कलिवि एउ संचिंतिउ मेहकुमारदेउ। सो आयउ तहो चिरणेहएण परिणिम्मियमेहसरूवएण । संछायउ णहयलु तेण जाव जलकणहिं पवरिसिउ देउ ताव । घत्ता-पुणु रोएं उत्ती महिल सुचित्ती पेक्खहि जलहरु कसणतणु ।
लइ लेहि पसाहणु मयणहो साहणु संथवहि भडारिए णिययमणु ॥११॥ 10
12
The restive elephant flies to kalinjar with the royal couple.
जा णिवेण पोट्ठिवंतु कुंजरो सुदित्तिवंतु। तूरयाई वाइऊण
मंगलाई गाइऊण। मंडिऊण सजिऊण
भामिणीहि अप्पिऊण । सा चडाविया णिवेणं
खंधे तासु सुंदरेण। तम्मि भाइ सो णरिंदु तीए जुत्तु णं सुरिंदु। 10. M N अधीरि. २ N अंग. ३ DN सुक. ४ DN पुर. 11. १ DN रायएं. २ DN सचित्ती. 12. १S णिएण; J गएण.

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४. प्रधान गुफा का सभामण्डप,
The hall ( Sabhā mantapa ) in cave No. 2. The main supports have been newly erected as the old ones had collapsed. An old pillar is also visible.
( Page 44, intro. )

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Page #78

1. 14. 8 ]
करकंडचरिउ चंदणण मीसियाउ
ता सुअंधु वाउ आउ। मेहजालु मंदु मंदु
मोकलेह तायबिंदु । ताउ तेण संभरीउ
चित्ति विमु विष्फुरीउ। घत्ता-सा कुंजरु दुट्ठउ चित्ति पहि?उ भग्गउ जाइ कलिंजरहो । ता जणवउ धाविउ कह व ण पाविउ बाहुडि गउ सो णियपुरहा ॥१२॥ 10
13
They escape but separately. जाव कुंभि भग्गमाणु
काणणं पबजमाणु । राणियाए वीहियाए
ताव कंतु वुत्तु नाए। देव देव उत्तरेहु
मझु लग्गि मा मरहु। तुम्हि होति होइ रज्जु
तुम्हि हाति धम्मकजु । तुम्हि होति सयल लोय
तुम्हि हानि जीवभाय। पट्टणासु राय जाहि
लउ हन्यि मझु बाहि । राणएण तं सुवि
रुक्स लग्गि उल्ललाव । संसएण पट्टणम्मि
राउ पच तक्त्रणम्म । एत्यु ताव कुंजरेण
सा विणीय दुद्धरण। घत्ता- सो कुंजरू जंतउ सरवरु पत्राउ पइटउ तहिं डाहंतु जल्लु। 10 सा गरवहभामिणि णं मुरकामिणि ता लि पडिय कवि छलु ॥ १३ ॥
14
The miracle in the forest. अदुक्खु वहंती णियमणम्मि सरु मुवि महामर गय वर्णाम्म । ता दिट्ठउ उववणु ढंखरुपनु । मयरहियउ णीरमु णाई मुम्बु । तहिं रुक्खहो तले वसिमइ जाम गंदणवणु फुल्उि फलिउ नाम । ता दंतीपुरे केण वि विचित
भडमार्लािह अमाइ कहिय वन । वणवाल णिसुणि महो तणिय वाय वर्ण दीसह अनु अउच्च छाय। पप्फुल्लिय चंपय वउल चूय
लयमंडव सयल वि हरिय हय । अण्णण्णहि समयहिं फलहिं जे वि फलभारं नम्बर णमिय ने वि। भमरावलि परिमलगंधलुद्ध
णं वणसिरि गायइ सर विमुद्र ।
14. १. J गायमुत्यु.

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कणयामरविरड्यउ
[1. 14,9किं वम्महु आयउ तहिं वण्णमि तं सुंदर भावइ महो मण्णामि । आयण्णिवि तं वणवालु तित्थु खणि गयउ वियंभिउ मयणु जित्थु। 10 घत्ता-ता पेक्खिवि सो णरु तं वणु सुंदरु हरिसइं तरलिउ एकै खणु ।
णउ अम्हहं पुण्णई फलियउ धण्णई इउ हियई वियप्पिउ तेण पुणु ॥१४॥
15
5
The forest-guard discovers her and takes her home, वणवालु वणेणे य परिभमेह वणरिद्धिहे कारणु सो णिएइ । ता परिमलमीसिउ पवणु आउ वणरिद्धि कहइ ण णियसहाउ । मग्गेण य आयउ पवणु जेण गउ रक्खवालु गंधेण तेण । ते तरुतले दिट्ठी दिव्व बाल णं वणसिरि सोहइ गुणवमाल । पुणु चितइ णउ सामण्ण एह रूवेण अउन्वी दिव्वदेह। बुल्लाविय पुणु णिय सुअ भणेवि उहाविय सा करयलु धरेवि।। किं दुम्मण अच्छहि पुत्ति एहि लइ चलहि जाहि महो तणए गेहे । तहो वयणु सुणेविणु सवणरम्मु संचल्लिय कामिणि तासु हम्मु । वणवालहो घरि सा वसह जाम कुसुमत्तएं चिंतिउ हियई ताम। घत्ता- एह णारि विसिट्टी ते तहिं दिट्टी किंणरि किं विजाहरिय।
णयणाण पियारी महिलहं सारी चंपयगोरी गुणभरिय ॥ १५॥
10
16
Her beauty makes Kusumadatta jealous of her. तणुरूवरिद्धि एह अइविहाइ णहरूबई रविससि सरिय णाई। सारउ सरीरु इच्छंतियाए
इह सारिउ जंघउ कयलियाए। करिराएं मण्णेवि करु ण चंगु णं सेविउ मेरुहि आहि तुंगु । सुरगिरिणा गणियउ कढिण एह । अणुसरिय णियबहो ललियदेह । पिडुलराणु मणहरु सोणियाहिं घर माण्णवि मयणे विहिउ ताहिं। मयरहरदं गहिरिम णाहियाहे णं धीय भणेविण दिण्ण आहे। तहिं लिहियई पीणुण्णयथणाई णं कुंभिहे कुंभई णववणाई।
२ N एकखणु. 15. १ वणे य. 16.1J तह.
5

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10
1. 17. 11.1
करकंडचरिउ किं वण्णमि सरालिम भुवलयाहिं करपल्लवसोहासंजाहि। दंतावलि सोहइ विप्फुरंति णं दाडिमवीयहं अणुहरंति । णासहे उण्णइ असहतएण रत्तत्तणु धरियउ अहरएण। सियकसण नयण सोहंति तार णं केयएं दलि गय भमर तार । अइकुडिली भउहावलि विहाइ धणुलट्टि व मयणे धरिय णाई । सोहामहग्घु भालयलु भाइ
अद्धिंदु व लग्गउ सहइ णाई। अलिणीलकेस सिररुह घुलंति मुहइंदभयई णं तम मिलंति । घत्ता- जइ आयहिं रूवई मयणसरूवई महो पिउ होहइ विमणमणु ।
ता कलहु करेविणु मई मेल्लेविणु णिच्छउ माणइ एह पुण ॥ १६ ॥
15
17
The birth of the hero at the cemetery. ताव ताए रोसियाई
दोसु देवि घल्लियाई। सा घराउ मेल्लि राउ
तक्खणेण चल्लियाउ। दुक्खएण जतियाए
भूयथाणु दिहु ताए। सूलभिण्ण चोरचार
तुंड खंडे धिटुंघार। दारियाहं जीवयाहं लोहिएण थिप्पिरं ___आमिसाण गिद्धएहिं भूयएहिं णश्चिरं । 5 लोलजीह भल्लुएहिं फाडियं मयोवरं मंसरत्तफेक्करंतरक्खसाण गोयरं । उडिराण रिंगिराण पक्खिलक्खसंकुलं चिच्चिजालजीववग्गडझमाणआउलं । वायएण सीसभूयकेसभारलोलिरं थामि थामि बद्धियाहिं चिंधियाहिं घोलिरं । देहिदेहगंधएण माणुसेहिं जूरियं कहिं मिथामे भग्गएण खप्परेहिं पूरियं । घत्ता- देहहो अवसाणई भीममसाणई तहिं तहे जायउ पुत्तु वरु। 10
कणयामरवण्णउ लक्खणपुण्णउ जणमणणयणाणंदयरु ॥ १७ ॥
इय करकंडमहारायचरिए मुणिकणयामरविरहए भन्वयणकण्णावयंसे पंचकल्लाणविहाण
कप्पतरुफलसंपत्ते करकंटजम्मोप्पत्तिवण्णणो णाम पढमो परिच्छेउ समत्तो ।
॥ संधि ॥१॥
17, 9 JDN ġa. DN read forgå in place of farg art,
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5
A Matanga attempts to take the child away. उप्पण्णए बालए विमलदिणे मंगलई अणेयई तहिं हुयई ।
णं दिणयरु उइयउ णिम्मलई संजायई पयडई दिम्मुहई ॥ १ ॥ तें जायएं तहे वीसरिउ दुक्खु णं अडविहे जायउ कप्परुक्खु । गं मेइणि भिंदिवि महिहरिंदु णं जायउ णियकुलणहि छर्णिदु । सो गंदणु जायउ जाव लेइ मायंगु ताम अग्गइ णिएइ। कसणच्छवि लोयण रत्त जासु सो आयउ तहिं गंदणहो पासु। उच्चायिउ ते सो णियकरण णं हेमकलसु कुंजरवरेण। तहिं करयलि थक्कउ सोह देइ गं फणिवइमत्थई मणि सहेइ। णियाणिलउ लपविणु जाइ जाम पुकार पमेल्लिय ताए ताम। अरे भग्ग मलीमस केत्थु पचुकि लेवि जाहि महो तणउ पुत्तु। ण वि एक्कहो दुक्खहो पारु जाम संपत्तउ गरुवउ दुक्खु ताम । घत्ता- मायंगहो रूवें खेयरई कर जोडिवि पउमावइ भणिय ।
मा रोवहि बाहिणिए सुंदरिए आयण्णहि वत्त महो तणिय ॥ १ ॥
10
The Matanga explains. His parentage. एत्थाथि भरहि पव्वयपहाणु विजयद्ध पसिद्धउ अप्पमाणु। पुवावरसायरलग्गमाणु णं तोलादंड सुसोहमाणु। सुरकिंणरखेयरसुरहं संगु तारेण विणिम्मिउ जो अहंगु। तहिं दाहिणि सेढिहिं णयरि अस्थि जहिं जणहिं जाहिं जाणाहि पंथि।
विज्जुष्पह णामें जा पसिद्ध वरगुणपरियाणिय जा समिद्ध। 1. १ DN उच्चायउ. २ DJS ता.
5
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2. 4. 6.1
करकंडचरिउ जो विजाणियरहिं हुउ समिद्ध तहिं गरवइ विजुप्पहु पसिद्ध । तहो घरिणि सुविजलया पहूय णं गउरि महेसहो कामरूव । तहि जायउ णंदणु गुणणिकेउ हडं धरणिहिं पयडउ बालएछ । अणुराएं रत्तिय सयलकाल महो घरिणि पहूई हेममाल । घत्ता-हउं ताएं समउ दक्खिणदिसिह रम्ममाणु गयणयले गउ। अंधेकलिंगहो अंतरिण विज्झसेलु अग्गई ठियउ॥२॥
3
10
His insolence towards a sage. चलंतु खलंतु सकिंकिणिरोलु परेजियतेयदिवाकरबोलु। णहेण वि जंतउ तीएं समाणु तहो णउ चल्लइ दिव्वविमाणु । थिरटिउ पेक्खिवि तं अयमाणु सरोसई कडिउ तिक्खकिवाणु । पलोइवि दिम्मुहुं थाउ खणेण पणटुउ तोसु विसण्णु खणेण । अहोमुहु होएवि जोवउं जाम मुणीसह दिवउ सुब्बउ ताम। 5 पवडियकित्ति जणाण पसंसि णिवेसिय लोयण णासपएसि। पलंबियबाहु करि व्व पयंडु
पयासिउ दुद्धरु इंदियदंड। अकंपउ मेरु व सुद्धे सुयाणु णिरूवउ झायइ णिच्चलु झाणु । घत्ता-सो पेक्खिवि रु?उ बहिणि हउं जहिं अच्छइ झाणपरिट्टियउ ।
असिलय करयलि करिवि पुणु सो कोहे हणणहुं उट्टियउ ॥ ३॥ 10
The sage's curse. महो जंतहो कीयउ कजणासु इउ मण्णिवि किउ उवसग्गु तासु । ते रूसिवि पुणु महो दिण्णु साउ उ भग्ग लहेसहि विजयाउ। ते सावें विजउ गउ खणेण मई चिंतिउ बहिणिए णियमणेण । एहे मुणिवरु णउ सामण्णु होइ त होइ खणद्ध ज भणेह । इय मण्णिवि चलणहिं लग्गु तासु किं मुणिवर महो किउ विजणासु। 5 हउ किंकर तुह्महं देवदेव
जम्मे वि ण छंडउं तुज्झ सेव । 2. 1 N corrects अंध into अंग. २ SD अंतरेण. 3. १ D परिजिय. २ JS अपमाणु. ३ N दिम्मुहं. ४ सुट्ट. ५ D सयाण; J सयाणु. 4. 1 DJS ए. २J किंकर हउं.
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कणयामरविरइयउ
[ 2. 6. 7कोहाणलु सामहि सामिसाल मा पसरउ तणुवणे सयलकाल । ते वयणे उवसमु गउ मुणिंदु मंताण पहावे णं फर्णिदु। घत्ता-सो मुणिवरु जाणिवि तुटमणु कमकमल णवेविणु पभणियउ ।
हे मुणिवर करुणई कहहि महो कह होहहिं विजउ रमणियउ ॥ ४॥ 10
5
Modification of the curse. तं सुणिवि मुणीसह परमणाणि महो सम्मुहूं बोल्लइ दिव्ववाणि । हे खेयर चंपणराहिवासु
सिरिधाडीवाहणवंधुरासु। पोमावइ तहो भामिणि गएण णवेवी दुढे हेरिवि तेण। पौवेवी सा पुणु मालिएण
दंतीपुरे णेवी तुरियएण। तहो घरिणिए कलहु करेवि सा वि णीसारिय आवेसइ इहावि । तहो णंदणु होसइ पवैरतेउ पालेसहि सो तुहुँ गुणणिकेउ । सो रज्जु लहेसइ पुरि विसालि तुहं विजउ होर्सेहिं तम्मि कालि । इउ मणिवि सेविउ मई मसाणु हउं पॉलिमि जा होहइ सयाणु । घत्ता- इउ मण्णिवि मई तउ सुउ गहिउ मा रोवहि हियवउ संथवहि ।
जो अजिउ अण्णभवंतरहं ते दियह महासइ अणुहवहि ॥५॥
'T
10
Padmavati allows him the guardianship of the child
and herself takes vows. जं विजाणाहे भणिउ वाए
तं चिंतिवि पोमावइए ताए । तहो अप्पिड गंदणु दुक्खियाए पालेसहि बुद्धिए णिउणियाए । जं भणहि बहिणि तं करमि सव्वु पालेसमि एहु सव्वंगभव्छ । सो खेयरु एहउ तहे भणेवि
गउ णियघरु णंदणु तणउ लेवि । तं अप्पिवि घरिणिहे वयणु वुत्तु लइ हेममालि एहु तुज्झ पुत्तु।
3 D रुट्ठमणु, ४ J होसई. 5. 9 J Aitra. S'omits, obviously by mistake, the following portion
of this $and the first two and a half lines of the next upto जं भणहि बहिणि तं करमि सव्वु. ३ D पउरतेउ. - DN होहहिं. ५ D पालेसमि; N पालेसु.
६ DJ सई. 6. १S मुज्झ.
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2. 8. 7.1
करकंडचरिउ सो लइयउ ताई तुरंतियाई परिपालिउ पुत्तु भणंतियाई । ता दुक्खिए मणि पोमावयाएं समणियरहो णयरहो स्वणि गयाएं । समणिरया अजियकंतियाहे __ अच्छंतिएं जम लई ताव ताहे। घत्ता- तहिं देक्खिवि मुणिवरु झीणतणु णामेण समाहिगुत्तु पवरु ।
वउ लइयउ ताएं तुरंतियएं तहो पासि मुर्णिदहो दुक्खहरु ॥ ६॥ 10
पा
The child is named Karakanda. A miracle. सा पुत्तहो णेहें दिणि जि दिणे
गुडसकरलड्ड व लेवि खणे। संपाडइ तहो खेयरहो घरि परिपालह गंदणु वहरिअरि। तहो पउरकंड देखवि करि
करकंड णामु किउ पयहु धरि । सो वड्डइ दिणि दिणि कलणिहाणु णं रेहइ ससहरु फुरियभाणु । तहिं अवसरि आया सुअसमुद्द जसहद्द मुणीसर वीरभद्द । अइझीणा दुद्धरतवभरेण
संघेण समउ चउविहवरेण । के वि झाणसमग्गल णाणवंत के वि जल्लमलेण विलित्तगत्त ।
के वि जल्लमलेण ते भीममसाणएं आय जाम तहिं एके दिट्ठउ चोज्जु ताम । घत्ता- णरहो कवाले समुट्टियउ णयणवयणे वंसहो विडउ।
ईउ कारणु पभणहि मुणिपवर जं पुच्छिउ तं सयलु वि घेडउ ॥ ७ ॥ 10
Sage Jasa hadda explains the miracle. Karakanda
acquires the lucky bamboos, तं वयणु सुणिवि जसहद्दएण लह मुणिहि पयासिउ तं पि तेण । तिहिं वंसहिं एयहिं अइपयंड होसहिं धयअंकुसछत्तदंड। जसु हत्थे चडेसहिं वंसलेस पावेसइ मेइणि सो असेस। मुणिणाहहो पासि परिट्ठिएण आयण्णिउ इउ सम्मइदिएण । पुणु हियवए मंतेइ दिणवियाले मुणिवयणु ण चुक्का कहिं मि काले। 5 ता एक्कहिं दिणि ते वंस तेण खंडाविय तिणि वि तुरियएण ।
किर जाइ लेवि सो णियघरासु करकंडु परायउ पासि तासु । 7. १ SJ सममूल. २ SJ कवाल; DN कवाल. ३ J एउ. ४ S घडिउ. 8. १N चिंतइ.
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कणयामरविरइयउ
[2. 8. 8उद्दालिय भट्टहो पासि तेण ते भट्टे अप्पिवि भीयएण। तहो पुरउ तेउ असहतएण
पुणु भट्टे भणिउ विसण्णएण। तुहुं जयहुं रज लहेहि मित्त मई मंति करेसहि ललियगत्त। 10 घत्ता-करकंडई मण्णिउ तं सयलु जं भणियउ भट्टे मणहरई । गउ वंस लएविणु णियघरहो पुणु अक्खिउ तायहो कलसरहं ॥ ५॥
9 Karakanda is taught various arts and sciences, करकंडहो उप्परि खयरासु
अइपउरु पवडिउ गेहु तासु। पाढाविउ सो णीतिए जुयाई वायरणतकणाडयसयाई। कविविरइयकव्वई बहुरसाई वच्छायणगणियई णवरसाई । मंताई असेसई तंतयाई
वसियरण सुसोहई जंतयाई। असिचक्ककुंतछुरियउ वराउ धणुवेयसत्तिदिढतोमराउ। मल्लाण जुझ तणुघट्टणाई
उल्ललणई वलणई लोट्टणाई। फलफुल्लपत्तछेयंतराई
जाणाविउ सयलई सुहयराई । पडु पडह मुरय वीणाइ वंसु विजाइं असेसई कलिउ एसु । घत्ता-जं किं पि पसिद्धउ भुवणयले खेयरई जणाविउ सो सुरह ।
लोहेण विडंविउ सयलु जणु भणु किं किर चोजई णउ करद ॥५॥ 10
5
___10
The story of learned company. हियएण गरुउ उवयारु वहइ करकंडहो सो पुणु खयरु कहह । विजाहिवेण सहुं संगु करहि घरे जाएवि सो णियमेण सरहि । करकंड भणइ किं ताऐ तासु उवयारु अस्थि विजाहिवासु। ता कहह खयरु सुणि सरलचित्त कणउजणयरे दुइ अत्थि मित्त । वणिविप्प कलिय विजाए संत गय चोडदेसे धणलोल संत । 3 धणु अजिवि पुणु ते घरहो चलिय अद्धवहिहे दियसासुरउ वलिय । तहिं दिट्ठा ससुरई दियवरासु णिय तेण तुरिउ ते णियघरासु ।
सम्माणिय ते वीसमहिं जाव वजंतउ डिंडिमु आउ ताव । 9. १ N adds before this in the margin वसियरणु सुसोहई जंतयाई कण्णाडयाइ.
भासासयाई। 10. १S ताय. २ DN चलिय.

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2. 12. 10.]
करकंडचरिउ घत्ता- आयण्णिवि डिडिमु खरविरसु परिपुच्छिउ सुसुरउ तेहिं खणे ।
के कब्जे वजह माम इहु असुहावउ कण्णहं पयदु जणे ॥ १०॥
10
11
The story continues. ते कहिउ एत्थु गरणाहधूव णिय मंडई रक्खस कामरूव । छंडावह को वि ण सा वराय रक्खेण जित्त णरणियर राय । णइपारि णयरि उव्वसि वसेइ तहो भीएं को वि ण ऊससेइ । विजाहिउ णरु आयउ णिएइ ने कजें दिवि दिवि इहु भमेइ । तं सुणिवि वयणु पहसियमुहेहि सदंतउ डिडिमु धरिउ तेहि ता तक्खणे डिडिमवाइएण
णरणाहहो कहिउ पराइएण । जर दोण्णि पराइय देव इत्थ
णं धम्मपुंज णिम्मल पसत्य । ते भणहिं देव मणे धरहिं गब्बु । ज भणइ राउ तं करहुं सखु । घत्ता- ताराएं जाइवि बे वि जण सम्माणिवि णीया णियघरहो ।
परिपेसिय तक्खणे तेण पुणु रक्खसहो पासि अइदुद्धरहो ॥ ११ ॥ 10
in
12
The story of learned company concluded. गय विण्णि वि ते रक्खसणिवासे परिभमइ ण कवणु वि जासु पासे । तहिं थोरपओहर दिट्ट कण्ण लायण्णतरंगिणि कणयवण्ण । पुणु दिट्ठउ रक्खसु कविलकेस उच्चारई मंतहो गलियदेखें। असहतउ पभणइ मंततेउ हउं किंकरु तुम्हहं पवणवेउ । संसिद्धउ मणिवि तेहिं रक्खु गय कण्ण लेवि जहिं णिउ समक्षु। 5 रक्खससमेय कण्णाए जुत्तु
आवंत दिट्र लोएहिं वुत्तु । जण भणहिं अजु हुय एत्थु संति एवंविह आया जेत्यु मंति। ते दिक्खिवि राणउ हिट्ठचित्तु ___ अइपउरु पइण्णउ ताहं वितु । पत्ता-कण्ण भणेविणु णियबहिणि तेहिं समप्पिय णरवरहो ।
पुणु करिकरपीवरथोरभुये गय लीलएं ते णियपुरवरहो ॥१२॥ 10 ३ J सुसरउ. 12. १ DJ °वेसु. २ J पवरु. ३ J ताहिं. ४ J°भुव,

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कणयामरविरइयउ
[2. 13. 1
13
The story of foolish company. किड विजावंतहो संगु जेण सुहसंपइ लभइ णरहो तेण । ते विजावंतहो तणउ संगु
सयमेव करेन्वउ जह अहंगु । विजाविहीणु मा करहि मित्तु विवरीउ करइ सो विहुरे चितु। किं विजएं हीणहो दिड दोसु सो खयरु कहइ तहो जणियतोसु। वाणारसिणयरहो मित्त वे वि देसंतरु गय अण्णाण ते वि । धणु अज्जिवि आवहिं वलिंवि जाव ता अंतरि रक्खसु दिट्ट ताव । सो पेक्खिवि ते भयभीय ण? पाविट्ठ जेम तवचरणभट्ट । णउ मुणहिं कि पि हियवएं अयाण ते पाविय तेण पलायमाण । घत्ता- ता णिसियरें सहुं जुज्झवि फुड ते केण वि बद्धई पंथियई।
छंडाविय सहयर वे वि जण परउवयारे संठियई ॥ १३ ॥
5
10
14
The story of low company.
5
तह णिचएं सहुँ संसग्गु धीर इहु कह व ण किजह लडहवीर । जिच्चेण समउं में कियउ संगु उप्पजइ तहो खेवेण भंगु। सुणु णीचकहाणी कहमि तुज्झु इह णीइ सुलक्खण हियएं बुज्झु । को वि अत्थि सुदंसणु णाम वणिउ सो णिच्चरिंदें लहु जि भणिउ । जइ अहरअलग्गी पढहि गाह हां देमि धरित्ती तुह अवाह ।। उट्ठउडअलग्गी गुणसणाह
ता वणिणा तुरिएं पढिय गाह । गाथा-अरितेयजलणजालासंजलिया धरणि काणणे सयले।
असिजलधारातोएं संसित्ता णिहणयं जाया ॥ ते राएं तूसिवि वणिवरासु महि दिण्णी खेवें सुंदरासु । ता एकहिं दिणि गुणसायरेण संपीणिय दुत्थिय वणिवरेण । घत्ता-संसग्गु कियउ सहुं चेडियई कुडिलेण य वणिणा जाम तहिं ।
ता जायउ गम्भु खणेण तेहे संजणिय मणोरह सयल जहिं ॥ १४ ॥ 14. 1 S णीचएं. २ S णीचेण. ३ J सलक्खण. ४ J तहो.
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10

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2. 17.2]
करकंडचरिउ
15
The story of low company concluded. ता तुरिउ ताएं सो वणिउ उत्तु महो एक्कु वयणु तुहं करि णिरुत्तु । एह रायहो बरहिणिमंसुएण महो दिजइ जीवमि णिच्छएण। ता गयउ तुरंतउ वणिपहाणु तहो वरहिणि सम्मुहूं लद्ध ठाणु । सो बरहिणु ल्हिक्किवि जीउ अवरु । घरे जाइवि तें तहे दिण्णु पवरु । वणिवरहो तुरिउ आससि देवि तं खद्ध ताई मोरउ भणेवि। 5 ता णयरिहिं सिहि अलहंतएण देवाविउ डिडिमु राणएण। सो सुणिवि ताएं चेडिएं णिवासु सिहिवइयरु अक्खिउ सयलु तासु । सो णरवइ रुद्वउ वणिवरासु मारणहं समप्पिउ तलवरासु । घत्ता-अणुहुंजिवि णिञ्चहो संगफलु भयभीएं वणिणा तुरियएण।
घर जाइवि णिच्चणराहिवहो मोरुलउ अप्पिउ तक्खणेण ॥ १५॥ 10
16
The story of noble company. पुणु उच्चकहाणी णिसुणि पुत्त संपजइ संपड जे विचित्त । परिकलिवि संगु णीचहो हिएण उच्चेण समउ किउ संगु तेण । वाणारसिणयरि मणोहिरामु अरविंदु णराहिउ अस्थि णामु । संतोसु वहंतउ णियमणम्मि पारद्धिहें गउ एकहिं दिणम्मि । जलरहियहिं अडविहिं सो पडिउ तहिं तण्हएं भुक्खएं विण्णडिउ । अमिएण विणिम्मिय सुहयराई तहो दिण्णइं वणिणा फलई ताई। संतुट्टउ तहो वणिवरहो राउ घरि जाइवि तहो दिण्णउ पसाउ। उवयारु महंतउ जाणएण
वणि णिहियउ मंतिपयम्मि तेण । घत्ता-अणुराएं विण्णि वि तहिं वसहिं दिणयरतेयकलायर ।
गुणगणरयणहं सीलणिहि गहिरिमाइं णं सायर ॥ १६॥
5
10
17
The story of noble company continues, ता एकहिं दिणि मंतीवरेण तहो रायहो णंदणु हरिवि तेण ।
आहरणइं लेविणु दिहिकरासु गउ तुरिउ विलासिणिमंदिरासु । 15. १ J अह. २ J महु. ३ J तहिं. ४ Sणीचहो. 16. १ S अरिविंद.
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कणयामर विरइयउ
मोल्लई जणणयणहं पियाई संरयागमससहर आणणीहे मई मारिउ णंदणु णरवईहिं तं सुणिविताइं पभणिउ सणेहु एत्तहिं अलहंतें सुउणिवेण जो रायहो णंदणु कहइ को वि
The story of noble company concluded.
धत्ता-ता केण विधिट्टै तुरियएण णरणाहहो अग्गइं भणिउ । उवलक्विड तह सुउ देव मई सो णवलेई मंतिएं हणिउ ॥ १७ ॥
18
तं वयणु सुणेविणु सरलबाहु तिर्हि फलहिं मज्झे एकहो फलासु अवराह दोणि अज वि खमीसु परियाणिवि मंतिई रायणेहु अहोहि णरेसर परममित्तु वणवण सुविणु णरवरेण गुरुआण संगु जो जणु वहेइ एह उच्च कहाणी कहिय तुज्झु
धत्ता - करकंडु जणाविउ खेयरई हियवुद्धिएं सयलउ कलउ ।
तं वयणु सुणेविणु यरासु णियमंदिरु मेल्लिवि रम्ममाणु रह करइ तेत्थु लीलाए जाम वियरंतवइरिविद्दावणासु
जणु आण ण लंघइ तणिय जासु
तहिं वणिणा ताहे समप्पियाइं । पुणु कहियउ तेण विलासिणी । इउ कहियउ सयलु वि थिरईहिं । मा का विपs करेहि एहु | देवाविउ डिंडिमु णयरे तेण । सहुं दविणई मेणि लहइ सो वि ।
-
इय णित्तिएं जो णरु ववहरड़ सो भुंजइ णिच्छउ भूवलउ ॥ ६८ ॥
19
The king of Dantipur dies heirless. Selection of a successor by a divine method.
2. 17. 3
17. D सुरयागम. २ S आणणा. ३ ] थिरमंईहि. ४ D करेवि. ५ SJ नवलई.
19. J टुण्णील; S दुण्णी इ.
२०
[ 2.
संतु मंति धरणिणाहु | णिरहरियड रिणु मई मइवरासु । खणि हुयउपसण्णउ धरणिईसु । rajaणु अपि दिव्वदेहु । मई देव तुहारउ कलिङ चित्तु । अइपउरु पसाउ पइण्णु तेण । हियइच्छिय संपइ सो लहेइ । गुणसारणि पुत्तय हियई बुज्छु ।
करकंड ण मेल्लइ पासु तासु । करकंड ण मेल्लइ तं मसाणु । दंतीपुर एक्कहिं दिवसि ताम । दुस्सीलेरायभयदावणासु । हुउयरि णरिंदो णासु तासु ।
――
5
10
5
10
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2. 21. 5.]
कर कंडचरिउ
हा हा रउ उट्टि पुरवरम्मि जणु जंपर को विण अत्थि कुमरु ता मंतिमणहो परिपुरिङ मंतु
अदुक्खु पवड्ढि जणवयम्मि । जो रज्जु करेसद्द एत्थु पत्ररु । अवलोयउ गयवरु लडहदंतु । परिपुण्णउ कुंभु समप्पियउ |
जो रज्जु करेसइ नहो उवरि ढालेसहि एउ वियनियउ ॥ १९ ॥
20
Karakanda's luck.
धत्ता - तं पुजिवि मयगलु मइवरई
पढंत दिएसर साम सरेण
सख सडिंडिम काहल घराउ विणिग्गड वारणु तुंगु तुलावियसुंडु चलावियॠण्णु स पुण्ण कुंभु करेण करंतु पुरम्मि घरेण घराई लहंतु
भविणु पट्टणु चच्चरवंतु मसाणहो मज्झे अउव्वउ मारु सोहण कुंभु सिरेण णपण
धत्ता-सो देखिव लोयहिं सिरु घुणिउ हा हा रउ गरुयउ घोलियउ । किं की एवं कविरिण मायंगहो कलसु णिवेसियउ ॥ २० ॥
21
Karakanda is made king of Dantipur,
इउ मण्णिवि ते सामंत मंति
उद्दुमण अच्छहिं जा मणम्मि मुणिदिणसावें जउ णासियाउ
ता हरिसुक्कंठएं खेयरेण मायंगहो उ उ होइ पहु
20. J मंदल. २ S धुणेवि ३ S करिवरेण. 21.9N मुणिदिणं.
मिलाविय देवणिकाय वरेण । पत्र जिउ मेहलु मेइणिपूरु । विलासिणिगेहहो जाई भुयंगु । बिलोलसुलोयणु उज्जलवण्णु । छवि पच्चयसिंग सरंतु समुण्णइ तो विसमग्ग वहंतु । गाउ गाउ बाहिरि दूरे भमंतु । गएण तुरंतएं दिट्टु कुमारु । सिरम्मि विरेइड तासु गएण ।
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उ अग्गइ चलहिं णउ नियंति । यरहो ताम तर्हि तक्खणम्मि | विजाउ पराइड तासु ताउ । लोयहं परिक्खि सुंदरेण । विदणु हउ दिव्वदेहु |
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कणयामरविरइयउ
[2. 21. 6मा संकटु वच्च सरर अग्गि करु लायहु तुम्हई करिकरग्गि। जा विज्ज लखई पर संगरम्मि करकंडहो सौ देविण करम्मि । इउ करिवि खयरु विजावलेण णियभवणु गयउ पुणु णहयलेण । घत्ता-जयघोसु पवडिउ गयणयले अमरेहिं सुमंगलु पूरियउ ।
कणयामरवण्णाहिं माणवहिं करकंड रजे वहसारियउ ॥ २१॥ 10
इय करकंबमहारायचरिए मुणिकणयामरविरइए भव्वयणकण्णावयंसे पंचकल्लाणविहाणकप्पतरुफलसंपत्ते करकंडरजलभो णाम
पीठ परिच्छेउ समत्तो।
॥ संधि २॥
. N लक्ष्य देवेण रम्मि. ३SJ सो.
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]
5
Karakanda enters Dantipur with pomp and ceremony. ध्रुवकं-पुणु मंतिहिं भाणयेउ णवउ णिउ तुहुं गयवरखंधि समारुहहि ।
चलु चलु सुंदर लहु वलहि दंतीपुरि रजहो भरु वहहि ॥ १॥ णिज्झरझरंतमयगिलगंडे करकंडु चडिउ ता करिपयंडे। कवि लीला मणहर अवहेह णं सुरवइ अइरावरं सहेइ। संचल्लिउ सो सहुं परवरहिं विजिजमाणु चलचामरेहिं । लीलाविलाससुहसामिणीहि गाइजमाणु वरकामिणीहिं । कलयंठिरावकयहीलणेहिं संथुन्वमाणु वंदीजणेहिं । गुणपउररायतग्गयमणेहिं सेविजमाणु णायरजणेहिं। परलोयकज्जे उजुवगईहिं सलहिजमाणु सजणमईहिं । अवरेहिं वि लोयहिं कलियमाणु गउ सुंदरु पुरवरे जणसमाणु। घत्ता- सो पुरवरणारिहिं गुणणिलउ पइसंतउ दिट्ठउ णयरे कह ।
णं दसरहणंदणुं तेयणिहि उज्झहिं सुरणारीहिं जहँ ॥ १॥
10
The flutter amongst the damsels of the town at his entry. तहिं पुरवरि खुहियउ रमणियाउ झाणट्ठियमुणिमणदमाणियाउ । कवि रहसई तरलिय चलिय णारि विहडफ्फड संठिय का वि वारि। क वि धावइ णवणिवणेहलुद्ध परिहाणु ण गलियउ गणह मुद्ध। कवि कजलु बहलउ अहरे देह णयणुल्लएं लक्खारसु करे।
णिग्गंथवित्ति क वि अणुसरेइ विवरीउ डिंभु कवि कमिहि ले। 5 1. १ S भणिउ. २ D JN भामिणोहिं. ३ S किह. ४ S जिह. 2. १ चारि. २ D बहुलउ.
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[ 3. 2. 6क विणेउरु करयलि करइ बाल सिरु छंडिवि कडियले धरइ माल । णियणंदणु मण्णिवि कवि वराय मजारु ण मेल्लइ साणुराय । क विधावर णवणिड मणे धरंति विहलंघल मोहइ धर सरंति । पत्ता-कवि माणमहल्ली मयणभर करकंडहो समुहिय चलिय । थिरथोरपओहरि मैयणयण उत्तत्तकणयछवि उजालय ॥ २॥ 10
3 He enters the decorated palace and is crowned king. णवरजलंभरंजियहिएण
करकंडइं पुरे पइसंतएण। गयखंधे चडिण्णय जंतरण णिउ राउलु लीलएं पत्तएण । ते दिट्ठउ रायणिकेउ तुंगु
अइमणहरु णं हिमवंतसिंगु । मुत्ताहलमालातोरणेहिं
ण विहसइ सियदंतहिं घणेहिं । किंकिणिरणंतु धयवडवमालु णं णश्चइ पणयिणि विहियतालु।
5 चामीयरमणिरयणेहिं घडिट णं सग्गहो अमरविमाणु पडिउ । तहिं पइसइ णवणिउ विमलबुद्धि पारंभिय गुरुयणु मणविसुद्धि । करहेमकुंभु मंगलु करंति
क वि माणिणि णिग्गय ता तुरंति । परिमंगलु किउ वरदीवहिं। जय कारिउ पुणु णारीसएहि । सोवण्णकलसकयउच्छवम्मि पइसारिउ सो णिवमंदिरम्मि। 10 पत्ता- सो सयलगुणायरु सीलणिहि विणयभावसंजुत्तउ । सामंतमंतिजणपरियरिउ पुरि अच्छइ रज्जु करंतउ ॥३॥
4 Karakanda sees a portrait and feels attracted. तहिं तेण वि रज्जु करंतएण आणाविय वंस तुरंतरण। आएसवसेण व जे धरिय
धयअंकुसछत्तहं दंड किय । आसावसेण जो तहिं जि ठिउ
पुणु आणिवि दियवरु मंति किं । ता एक्काहिं दिणि करकंडएण वरलीलएं पयरे भमंतएण। देसंतरु जो हिंडंतु पत्तु
तहिं दिट्टउ सो णरु ललियगत्तु। 5 पुणु दिट्ठउ तहो करे पडु विचित्तु जो मोहइ लोयहं तणउ चितु ।
सो भणियउ करकंडई णिवेण पडु अप्पहि देक्खहुं सहुं हिएण । ३ J मिय. 3. . D N पणएं. २ N गुरयण; D गुणरयणमणसुद्धि. ३ N सामंति. 4. १J ठियउ. २ J कियउ.
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3.6.5.1
करकंडचरिउ ता तेण समप्पिउ पत्थिवासु
जणु रत्तउ अणुराएण जासु । सो पंचवण्णु गुणगणसंहंतु करकंडई जोयि पडु महंतु । तहिं रूउ सलक्खणु तेण दिट्ठ णं मयणबाणु हियवएं पइह। 10 मुहकमलु सउण्हउ दीहसासु जरु दाहु अरोचकु हुयउ तासु । घत्ता- करकंडई जोइउ पड्ड पवरु थिउ हिर्यवएं विभिउ एक खणु । जणपुलयई कहियउ तहो विरहु ते मउलिउँ णवणिउ विमणमणु ॥४॥
5 He learns that the portrait was of the princess of Saurastra. णिवहियउ मुणिउ पडधरणरेण वरु होहइ कण्णहे एहु भरेण । इय मुणिवि तो वि पडिलविउ भाय पडु अप्पहि अम्हहं जाहुं राय । णउ छंडइ सो पडु उल्लसंतु
पुणु भणइ गरेसरु णीससंतु । महो सहयर अक्खु पयत्तएण पडु लेवि भमहि कजेण केण । आयण्णिवि ते वयणाणुसार तहो रायहो कहियउ पडवियारु। 5 एत्थथि देव सोरटु देसु
सुरलोउ विडबिउ जे असेसु । तहिं णयरु अत्थि गिरिणयरु णामु सुरखेयरणरणयणाहिरामु । तहिं राउ अत्थि अरिसिरकयंतु अजवम्मु णोउ अजियंगिकंतु । घत्ता तहे रूवकरंडी कलसरिय जा णयणपियारी णरवरहं ।
मयणावलि णामइं तेयणिहि सा हूई धीय मणोहरहं ॥ ५॥ 10
She herself had become enamoured of him. मयणावलि सा एकहिं दिणम्मि गय सहियहिं सहुं गंदणवणम्मि । तहिं खेयर जणमणणयणइट्ट दोल्लहरि चडीणा ताई दिट्ठ। गायंता गेयई मणहराई
कागलियई करकंडहो किराई। गेयाई मणोजई सा सुणेवि धरणीयले णिवडिय तणु धुणेवि । विहलंघल गयकल झीणदेह कसणम्मि पक्खि णं चंदलेह।
३ महंतु. ४ DJ जोयउ. ५ S हियएं. ६ Mss. मउलिय. 5.१D णामु. २J तहिं. 6. १ S डोलहरि. २ S scores this out and substitutes तणाई in its place in
the margin in second hand.
5
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कणयामरविरइयउ
। 3. 6. 6वायाहयकोल व कंपमाण
णिय सहियहिं घर सोएं समाण । समसीलहिं जणमणदुहहरीहिं परिपुच्छिय विणएं सहयरीहिं । विहलंघल किं हूई सहीए। अम्हहं कहि बहिणिए वच्छलीए । मोहेण वि सहियहिं सरलियाए विरहाणलु अक्खिर बालियाए । घत्ता-जो गीयउ गायउ खेयरहिं मई सूवउ करकंडहो तण। 10
तो तेण वियंभिउ महो हियड पुणु चउदिसु लायउ रणरणउ ॥ ६॥
Marriage-proposal. महं तुज्झ सहिए पायडिय वित्ति जह सकहि ता महो करि परित्ति । विरहग्गिजालपजलियमाण महो णासहिं जाव ण सहिए पाण । ता दुक्खु वहतिए णरवरासु संखेवें अक्खिय वत्त तासु। करकंडगेयआयण्णणेण
मयणावलि पीडिय कामएण । आयण्णेवि बालहे तणिय वत्त राएण लिहाविय हरिणणेत्त । 5 जयभूसण कुलगयणम्मि चंद पडु अप्पिउ राएं महो णरिंद। अरिसहमोडण भडसहाउ
हउं तुज्झ गयरे पडु लेवि आउ । पहु पेक्खिवि गच्छह मोहु जो वि वरु होइ गरेसर तोहे सो वि । पत्ता- मई एहउ पिसुणिउ तुज्झ णिव एउ इत्तिउ तम्हा महो सरउ ।
सा कमलदलच्छी ससिवयण तउ करयलु करपल्लवे धरउ ॥ ७॥ 10
8
Madanavali is brought and is married to Karakanda. तहो सुणिवि वयणु पडधरणरासु पडिवण्णिउ राएं सयलु तासु । ते सरिसा कुलणहससहरेण संपेसिय णियणर णिववरण । दिवहम्मि पसण्णए कयसहाय मयणावलि लेविण ते वि आय । किय हट्टसोह घरि तोरणाई संबद्धई तहो करकंकणाई। गाणाविह वजई वाइयाई
गीयाई रसालई गाइयाई। भावहुई ण णश्चियाई
गयतुरयहं थट्टई खंचियाई । उग्घाडिउ मुहवड विहिं जणाहं णं मोहपडलु तग्गयमणाहं । 7. J 1 महु. २ Jणु सहिय. ३ J ताहि. 8. 1 D करे.
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3. 10. 5.]
करकंडचरिउ घंयजलिअजलणभामरिउ सत्त देवाविय भट्टहिं पढिवि मंत। करु बोलहे अप्पिउ णववरेण किय सवहणाई दाहिणकरेण । भउ तारामेलउ णिविडु तेम जम्मे वि ण विहडइ णेहु जेम। 10 पहिलारउ मिलियउ मणु पसत्यु किउ लोयचारु जणरंजणत्थु । सुविसुद्धदिहिं रंजियमणाहं सामंतहिं कियउ विवाहु ताहं । घत्ता- णरणाहहो हुयेउ विवाहु तहिं सुर खेयर देक्विवि उल्लसिय ।
णियभोयहो उवरि विरत्तमणु तहो तणिय रिद्धि मणि अहिलसिय ॥८॥
Karakanda's mother appears at the marriage.
Ambassy from the king of Campa. तहि अवसरि पोमावा वि माय णियणदणु देक्खहुं तुरिय आय । सा दिट्टी करकंडे णिवेण
पुणु पणमिय भावें णवणवेण । णियपुत्तविवाहें हरिसियाएं आसीस पदिण्णी तुरिउ ताएं। चिर जीवहि णंदण पुहइणाह कालिंदी सुरसरि जाव वाह । वइसारिय विणएं सा णवेवि दिणु अजु सहलु पहउ भणेवि। सम्माणिय वयणहिं कोमलेहिं परिहाविय वहिं उज्जल्लेहि । आसीस देवि सा गय तुरंति करकंडकित्ति णं विप्फुरंति । ता एत्तहि जणमणजणियराउ करकंडपुरउ पडिहारु आउ । घत्ता-- करकमल णिवेसिवि सिरकमले पडिहारु पयंपा पुट्टसरु ।
चंपाहिवरायहो दूर णिव सो अच्छइ सिंहवारम्मि वरु ॥९॥
10
10
The king of Campa claims homage from Karakanda. तं सुणिवि वयणु करकंडएण पडिहारु पउत्तउ तुरियएण । लइ जाहि तुरिउ सो सुहडु जेत्यु चंपाहिवदूवड आणि एत्थु। तं रायहो वयणु सुणेवि तेण लहु आणिउ सो पडिहारएण । सो देक्खिवि दूवर राणएण संमाणिउ दाणई आसणेण । संसिद्धी मेइणि सयल जासु भणु कुसलु दूव चंपाहिवासु। 5 २ J घिय ३ J बालहिं. ४ SJoriginally read हुहउ which is corrected
__ in S as हुअउ and in Jas हुअउ. 9. १ JN तुट्ठसह or टुसरू. 10. M N संदिट्टी.
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कणयामरविरइयउ
[ 3. 10. 6दूवेण भणिउ तहो कुसलु राय पई जेहा अच्छहिं जसु सहाय । अणवरउ परिंदहिं विहियसेव सो सुमरइ तुम्हहं देवदेव । जह जलहं ण भिण्णउ सीयलत्तु तह चंपरिंदहो तुहुँ णिरुत्तु । घत्ता-लइ पालहि णिव करकंड तुहुं चंपाहिवरायहो केर वर ।
होएविणु एक्कहिं वे वि जण अणुहुंजहु तुम्हई भोय धर ॥ १०॥ 10
11
5
10
10
Karakanda proposes to decide the issue by an open battle, विणु केरई लब्भइ णाहि मित्त एह मेइणि भुंजहुं हत्थमेत्त । ण वि पालहि जइ पुणु सेव तासु तो ठाउ करहि अह कहिं मिणासु । तं सुणिवि वयणु करकंडएण ते हियवएं कोहु धरतएण। आयंबणयण भालयले णीय णं चंददिवायर सेग्गि ठीय। जाजाहि दूव तउ सामि जेत्थु तुहुँ खणु वि एक्कु मा वसहि पत्थु। संखेवें कहि चंपाहिवासु
हउं आयउ तुरियउ तुज्झ पासु । जइ संगरि अस्थि भडावलेउ संगामु मझु ता तुरिउ देउ । इउ सुणिवि वयणु गउ दूउ तेत्थु सिरिधाडीवाहणु वसइ जेत्थु । घता-तें कहियउ दंतीपुरिणिवई सो पई देव णे वि णवइ । संगामरंगि तुम्हेहिं सहुं अइजुज्झइ धीरउ इउ लवइ
12 Karakanda's march. The Ganges. Siege of Campa. तं सुणिवि वयणु चंपाहिराउ सण्णज्झइ ता किर वद्धराउ । तावेत्तहिं दंतीपुरिणिवेण
कंपाविय मेइणि मंदरेण । णिण्णासियअरियणजीवएण उड्डाविय दहदिसि रय रणेण · गहु छायउ खलियउ रवि वएण लहु दिण्णु पयाणउ कुद्धएण गंगापरसु संपत्तएण
गंगाणइ दिट्ठी जंतएण। सा सोहइ सियजल कुडिलवंति णं सेयभुवंगहो महिल जंति । दूराउ वहंती अइविहाइ
हिमवंतगिरिंदहो कित्ति णाई । २] सहाई. 11. R S सग्गे. . J तुझु. ३ DN ण णवि. 12, सुणेवि. २ SN अरिणर.
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3. 14.6.1
करकंडचरिउ विहिं कूलहिं लोयहिं पहंतएहिं आइञ्चहो जलु परिदितएहिं । दम्भंकियउड्डहिं करयलेहिं
णइ भणइ णाई एयहिं छलेहिं । हउं सुद्धिय णियमग्गेण जामि मा रूसहि अम्हहो उवरि सामि। णइ पेक्खिवि णिउ करकंडेणामु गउ जणणणयरु गुणगणियधामु । घत्ता-जे संगरि सुरवरखेयरहं भउ जणियउ धणुहरमुअसरहिं ।
ते वेदिउ पट्टणु च उदिसिहिं गयतुरयरिंदहिं दुद्धरहिं ॥ १२ ॥
10
13
The king of Campa receives information. तं वेढिउ जा राएण तेण
ता आउलि पुरयणु हुड खणेण । णरणाहहो कहिउ परेण केण उवरुद्धउ परवलु सयलु जेण। हे णरवइ परवलवणहुआसे बंदीयणसजणपूरियास। उइंडसुंड गय गुलुगुलंत
कुडिलाणण वरहय हिलिहिलंत । संचल्लिय रहवर घरहरंत
फारकहिं फुरियहिं फरहरंत । करवालकिरण रविकरहरंत वंकुडिय कउत्तल थरहरंत । छरिएहिं कोत अइविष्फुरंत पवणा इव वेएं संचरंत। सीहोर्वेमदुद्धरु अइपयंडु तुहँ उवरि पराइउ वदरिदंडु। घत्ता-तं सुणिवि गरिंदहो मुहकमलु संजायउ रत्तुप्पलसरिसु।
डसियाहरु भूभंगुरणयणु कोहाणलु वडिउ गउ हरिसु ॥ १३॥
10
14
The Campa-king marches out with his forces. ताव सो उढिओ धाइया किंकरा संगरे जे वि देवाण भीयंकरा। वाउवेया हया सजिया कुंजरा चकचिक्कार संचल्लिया रहवरा । हक्क डकार हुंकार मेलंतया
धाविया के वि कुंताई गेण्हंतया । के वि सम्माणु सामिस्स मण्णतया
पायपोमाण रायस्स जे भत्तया । चावहत्था पसत्था रणे दुद्धरा
धाविया ते णरा चारचित्ता वरा। के वि कोवेग धावंति कप्पंतया के वि उग्गिण्णखग्गेहि दिप्पंतया।
5
३ करकंड गामु. 13. १ J सु. २ SJ थरहरंत. ३ SJ थलहरत; N घरहरत. ४ D सीहो इव. ५ DN तहो.
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कणयामरविरहयउ
[ 3. 14.7के वि रोमंचकंचेण संजुत्तया के वि सण्णाहसंवद्धसंगत्तया। के वि संगामभूमीरसे रत्तया सग्गिणीछंदमग्गेण संपत्तया। घत्ता-चंपाहिउ णिग्गउ पुरवरहो हरिकरिरहवरपरियारउ ।
उदंडचडपीवरकरहिं भणु केहि ण 'केहिं ण अणुसरिउ ॥ १४॥ 10
15
5
Fight begins. ता हयई तूराई
भुवणयलपूराई। वजति वजाई
सजंति सेण्णाई। आणाए घडियाई
परबलई मिडियाई। कुंताई भजंति
कुंजरई गति । रहसेण वग्गंति
करिदसणे लग्गंति । गत्ताई तुझंति
मुंडाई फुर्हति । रुंडाई धावंति
अरिथाणु पावंति। अंताई गुप्पंति
रुहिरेण थिप्पंति। हड्डाई मोडंति
गीवाइं तोडंति। घत्ता-के वि भग्गा कायर जे वि णर के वि भिडिया के वि पुणु।
खग्गुग्गामिय के विभड मंडेविणु थका के वि रणु ॥ १५ ॥
10
Karakanda requisitions the Vidya. ता रोसे चंपाहिउ गरिंदु
रहे चडिवि पधायउ णं सुरिंदु। सो तुरिउ गयउ परबलणिवासु अभिडियउ करकंडहो णिवासु । ता कलयलु वडिउ विहिं बलाह बाणावलिछाइयणहयलाहं । करकंडे कोहाणलजुएण
अइरावइकरदीहरभुएण। ता तुरियई चंपणराहिवासु
सहसत्ति पमेल्लिय सत्ति तासु। रहु छिण्णिउ चिण्हद्धउ खणेण पुणु सारहि पाडिउ तुरिउ तेण । 14. १ SD केहें. 15. १ Jomits कुंजरई गर्जति. २ J कि वि. 16. १ S चंपाहिव. २ N अन्भडियउ.
5
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3. 18. 5.]
करकंडचरिउ
। जा चपाहिवण
ता खेव वंपणराहिवेण
संपसिय वाण तुरंतएण। सर पेसिय जा चंपाहिवेण करकंडहो वलु भग्गउ खणेण। घत्ता-करकंडएं पेच्छिवि यलु चलिउ मणि रोसु महंतउ विप्फुरिउ । जा विज्ञ पइण्णी खेयरहं तहे पेसणु दिण्णउ ते तुरिउ ॥ १६॥ 10
17 Thc havoc wrought by the Vidya until overpowered
____by Campa-king. ताव तेण दुद्धरेण
मुक्क विज मच्छरेण । ता खणेण विज धिट्ट धाविया तुरंत दिदै। फे करंति हुं करंति
वाउवेय संचरंति रक्खसी व वावरांति
भासुरा वि से मिलति । कुंभिकुंभ णिद्दलंति
रहवरेण रह दलंति संगरम्मि जे वि दिट्ट दंसणेण ताहे णट्ठ। के वि मुच्छमोहियाई के वि जोह जोहियाई। के वि घायखंडियाई
के वि जीव छंडियाई। घत्ता-ता कुवियह चंपणरसरई तुरिएण वि असिलय करे धरिय ।
जा विज गिलंती परसयहं वलसत्ति खणद्धे तहे हरिय ॥ १७॥ 10
18
Karakanda takes up his bow in wrath. गय विज तडीय
करकंडे दिट्टीय। रोसं वहतेण
करे धणु हु किउ तेण। तहो चप्पे गुणु दिण्णु तपेक्खि जणु खिण्णु। ता गयणे गुणसेव
खोह गया देव। टंकारसद्देण
घोरें रउद्देण। 17. 1 NS दु. २ JNS omit this foot and D gives it in the margin.
३ J जीय. 18. १ Folio No. 19 of J containing the portion of this कडवक beginning ___with हु किउ तेण and कडवक 19, 20 and the first eight lines of 21 is
missing. २ SJ घोरेण.

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कणयामरविरइयउ
[3. 18.6धरणियलु तडयडिउ तसे कुम्मु कडयडिउ । भुवणयलु खलभलिड
गिरिपवर टलटलिउ। मयरहरु झलझलिउ
धरणिंदु सलवलिउ। खगणाहु परिसरिउ
सुरराउ थरहरिउ। पत्ता-सो सद्द सुणेविणु धणुगुणहो रह भग्गा णट्टा गयपवर । 10 मउ गलियउ चंपणराहिवहो भयभीय ण चल्लहिं कहिं खयर ॥१५॥
19 Karakanda's mother appears on the scene. सुरलोयहं छुडु हियवउ विभिण्णु छुडु परबलु भयभीयउ णिसण्णु । संबद्ध छुडु वइसाहथाणु
छुडु भग्गउ चंपरिंदमाणु । छुडु चाउ खणखें सजियाउ
छुडु सेयजले गुणु मजियाउ। करकंडे गुणे किउ बाणु पवरु
चंपाहिवेण ता मुकु अवरु । हुउ बाणु णिरत्थउ सो हु जाव पोमावइ संगरे पत्त ताव । सा दिट्ठिय तेण णरेसरेण
पुणु पणैमिय दूरहो णयसिरेण । हे माए माए संगरे असज्झे किं आइय तुहुं भडनियरमज्झे । सा भणइ पुत्त संवरहि चाउ एहु धाडीवाहणु तुज्झ ताउ । पत्ता- कहि माए महासह गुणणिलउ किमु ताउ महारउ णिउ हवह ।
___ ता ताई तुरंतई तहो कहिउ सुणि पुत्त महाबल धरणिवइ ॥ १८॥ 10
5
20
Padmavati recalls the incidents connected with his birth. चंपाउरिरायहो घरे रमणी हउं होती जणवयमणदमणी । संजायउ जइयहुं गन्भे तुहुं। उप्पण्णउ तइयहुं दुक्खु महुँ । हउँ हरिवि णीय ता करिवराई दंतीपुरि बाहिरि दुद्धरौई। तहिं जायउ भीममसाणि तुहुँ पई पेक्खिवि जायउ मज्झु सुहुँ । करकंडु णरेसरु एक खणु
तं सुणिवि वयणु थिउ विमणमणु। णियपुत्तहो अक्खिवि चत्तभया पुणु तुरियउ कंतहो पासे गया। सा दिट्ठिय चंपणरेसरेण
गंगाणइ णं रयणायरेण। ३ N तसु. ४ D धणुहरहो. ५ SJखेयर in place of कहि खयर. 19. १N वराह ठाणु. २ N पणविय लहु पहु णियसरेण. 20. १ N हुतिय. २ DJS ई.
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3. 22. 6. ]
जाणतें एह पोमावइया
अह गरुवउ जो वयभरु धरेइ
धत्ता
करकंडचरिउ
परिपुच्छिय चंपणराहिवरं कह छुट्टिय तुहुं तहो गयवरहो ।
10
ता कहियउ ताइं तुरंतियएं णिव गयएं पमुक्की तडे सरहो ॥ २० ॥
The battle field becomes a scene of family embraces.
तहो पासे मसाणएं महो सुयउ परिपालिउ केण वि वेयराई दंतीपुरिराणउ ता मुयउ सो जाहि एवहिं तुह भिडिउ
कुलमंडणू णंदणु सो हुयउ । वउ लइयउ तहिं मेई णिव भराई । तहिं णयरे णराहिउ सो कियउ । तुहुं को पिसाएं परिणडिउ । णिव णंदणु तेरउ एहु पहुँ । संतुर तक्खणे सो हियई । जो संगरे धीरउ दिढभुयउ । करकंडपासु गउ णिवपवरु |
मा मुज्झहि छंडहि एहु गहुँ तं वयणु सुणिवि चंपा हिवइ हउं घण्णउ जसु एहउ सुयउ परिछंडिवि धणुहरु गलियस रु
21
धत्ता - पुणु जाइवि धाडीवाहणां आलिंगिउ णंदणु सो खणिण । जह संगरे जाइवि तेयाणहि पजुष्णु कुर्मरु दामोयरिण ॥ २१ ॥
करकंडई वृत्तउ णियजणणु मा गिण्हहि मेरउ देव छलु तं सुणिवि वयणु चंपाहिवई उ लेविणु णयरहो सहुं णिवेहिं सायरी करकंडे सहेइ
र रयण लेविणु साणुराय
तो वि तेण सहावं सा णमिया । तें राणउ कंत थुइ करेइ ।
Karakanda is crowned king of Campa and his father retires for penances.
22
३३
३N णविया ४ DJS गरुयउ जो वयभारु घरइ.
21. १ N सई. २ N गाहु. ३ N जाहु. ४ N धणु गंभीर सह. ५ N करकंड पयासिउ णिउ पव
६N णाई in place of
कुमरु.
परं सरिसउ जं मई कियउ रणु । तं वमहि भडारा महो सयलु । उल्लसियउ तक्खणे सो हियई । पइसारिउ णाणा उच्छवेहिं । अमराउरि लज्जा तहो वहेइ । णिवमंदिरे वद्धावणहुं आय ।
-
10
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कणयामरविरहयउ
[3. 22. 7ता दुद्धररायहं जो घरेष्टु
करकंडहो बद्ध रायपट्ट । पुणु अप्पुणु राएं तफ्खणेण तणु मंडिउ तवसिरिभूसणेण । कम्मट्ठगंठिणिट्ठवणसारु
तउ चरिवि सुदुद्धरु काममारु । तणु छंडिवि खंडिवि हिययगंठि सो लग्गउ सिववहुतणएं कंठि। 10 घत्ता- गउ धाडीवाहणु सिवणिलउ कणयामरवण्णउ गुणहं घरु ।
करकंडु करंतउ रज्जु पुरि सो अच्छह माणिणिहिययहरु ॥ २२॥
इय करकंडमहाराय चरिए मुणिकणयामरविरइए भन्वयण-कण्णावयंसे पंचकलाणविहाणकपतरुफलसंपत्ते करकंसचंपापुरिपवेसो णाम तइउ परिच्छेउ समत्तो।
॥ संधि ॥ ३ ॥
22. IN मरहु.
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Karakanda's resolve to subdue the kings of the South. व्रवकं-करकंडई साहिवि महि सयल परिपुच्छिउ मइवरु विमलमह ।
भणु सम्मइ मइवर को वि णरु जो अजु वि दुदृउ ण वि णवइ । सो मइवरु पभणइ देवदेव तुह महियलु सयलु वि करइ सेव ।। परि दिविडदेसे णिव अस्थि धिट्ठ ते णमहिं ण कालु वि हियई दुट्ट। सिरिचोडि पंडि णामेण चेर णउ करहिं तुहारी देव केर। 5 आयण्णिवि तं चंपाहिवेण संपेसिउ दूवउ तहो खणेण। ते जाइवि ते चोडाइराय इउ भणिय णवहु करकंडपाय । णिभत्थिर दूवउ तेहिं सो वि जिणु मेल्लिवि अण्णु ण णवहुं को वि। करकंडहो आइवि कहिउ तेण णउ करहिं सेव तुह किं परेण । तं सुणिवि वयणु करकंडु राउ जइ देमि ण तहो सिरिणिययपाउ। 10 तो महियलपुत्तइंदियसुहासु महो अत्थि णिवित्ति परिग्गहासु । एह पैइज करिवि करकंडएण लहु दिण्णु पयाणउ कुद्धएण । घत्ता-चंपाहिउ चल्लिउ तहो उपरि गय चडिवि विणिग्गउ पुरवरहो।
चउरंगई सेण्णई संजुयउ सो लीला धरइ सुरेसरहो ॥१॥
His march and camp at Terapur. तही जंतहो महि हयखुरहिं भिण्ण गयणंगणि गय रय धूमवण्ण । पसरंतहिं तेहिं दिगाणणाहं णं मुहवड किउ दिसिवारणाहं । महि हल्लिय चल्लिय गिरिवरिंद कंपंत पणट्ठा खे सुरिंद। दक्षिणवहे गउ तेरापुरम्मि तहो दक्खिणदिसिहि महावण्णम्मि ।
आवासिउ तहिं बलु चाउरंगु खणे सीहपुलिंदहं हुयउ भंगु। 1. १N पर. २ S पयज.
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4.2.6
कणयामरविरइयउ
[ संताडिय दूसय पंचवण्ण
णं अमरगेह भूमिहिं पवण्ण । गय करिवर लेविणु जलहो मेट्ठ रासहियहिं धाविय खर पहिह । लोलाविय धय णिवणरवरेहिं महि णच्चइ णं उब्भियकरेहि। घत्ता- आवासिउ अच्छइ जांव तहिं करकंडणराहिउ परबलु।
पडिहारु परोइउ तहो पुरउ दूराउ णमंतउ हरियमलु ॥ २॥
10
5
Siva, the king of Terapur, visits Karakanda. णिउ अस्थि देव तेरापुरम्मि सिउ णामें रूढउ भूवलम्मि। सो तुम्हहं पेक्खहुं एत्यु आउ किं आवड किं सो वलिवि जाउ। करकंडे वयणु सुणेवि तासु
पडिहारु भणिउ तेराहिवासु। पईसारु खणद्ध तासु देहि
तुहुं अप्पुणु जाएवि लेवि एहि । पडिहारे सो णिउ आणिओ वि। करकंडएं पुणु सम्माणिओ वि। पुणु तेण पपुच्छिउ करिवि वाल तुह कुसलु णरेसर सयलकाल । ते भणिउ गरेसर कुसलु मज्यु जं सिंचिउ करुणजलेण तुज्यु । तहो वयणे करकंडहो णिवासु तहो उवरि पवडिड णेहु तासु । अइपउरु पइण्णउ पुणु पसाउ किउ दाणई वयणई साणुराउ । घत्ता-पुणु पुच्छिउ सिउ करकंडएण महो भाइय अक्खु पयत्तएण
जं दिट्ठउ किं पि मणोहरउ अच्छरिउ वणम्मि भमंतएण ॥ ३॥
10
Karakanda, guided by Siva, explores the locality. तं वयणु सुणिवि तेराहिवेण करकंडहो अक्खिउ पुणु सिवेणे । पत्थथि देव पच्छिमदिसाहिं अइणियडउ पन्वउ रम्मु ताहिं। तहिं अत्थि लयणु गयणावहारि थम्हाण सहासहिं जं पि धारि । तहो लयणहो उप्परि गिरिवरम्मि चूडामणि णं मउडहो सिरम्मि ।
गुरु वामिउ अच्छह सोहमाणु केणावि ण कलियउ जासु माणु। 2. १ DJN गय. २J जाम. ३ N पवर ४ J परायउ. 3. १D पयसारु. 4. १ SJ वि तेण. २ SN अत्यत्थि.
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4. 6.8. 1
करकंडचरित जलु पउमई लेविणु तहिं पघण्णु तं पुजइ करिवरु सेयवण्णु । एम अच्छइ सो करि बहुअकाल एउ कहियउ मई तुहं सामिसाल । आयण्णिवि तं करकंडु राउ गउ पब्वयसम्मुहं सिवसहाउ । घत्ता- महिमहिलहे थणु व मणोहरउ कीलाघरु देवहं जो भरेण |
करकंडई सो गिरि दिट्ट खणे कइलासु णाई भरहेसरेण ॥ ४॥
10
Discovery of an old cave-temple. करिकुंभ वियारिवि जहिं भमंति मुत्ताहल चरणहिं हरि मुअंति। रंजंति सीह कत्थई सहति
जहिं मयजलु मयगल गउ वहति । सारंग णिरंतरु जहिं चरंति
साहामय कत्थई ७ करंति । परिभमहिं कहि मि दाढाकराल हरिसम्मुह दिंतहो दुक कोल । थोवंतरि तहिं सो चडइ जाम करकंडई दिट्ठउ लयणु ताम। णं हरिणा अमरविमाणु दिटु
करकंड णराहिउ तहिं पइट्ट। सो धण्णु सलक्खणु हरियदंभु जे लयणु कराविउ सहसखंभु। पुणु दिहउ ते जिणु वीयराउ । संथुणणहिं लग्गउ साणुराउ । घत्ता- जय चउगइणासण मलहरण जय माणगिरिंदहो दलणपवि।
महो देव णिरंजण तुहं सरणु अण्णाणतिमिरपरिहरणरवि ॥ ५॥ 10
5
An elephant is found worshipping an ant-hill. जिणेसह वंदिवि पत्थिव बे वि गिरिंदहो उप्परि सिग्घ चडेवि। णिहालिय तेहिं दिसाहं मुहाई मणम्मि णिवाहहं जाई सुहाई। णिहालिय अच्छहिं जाव वणम्मि सुवारणु पत्तउ ताव खणम्मि । सरोवरे पोमई लेवि करिंदु समायउ पध्वउ णाई समुद्द। झलाझल कण्णरएण सरंतु केवोलचुएण मएण झरंतु । सुपिंगललोयणु दंतहिं संसु चडावियचावसमुण्णयवंसु । दुरेहकुलाई सुदूरे करंतु दिसामुह सुंडजलेण भरंतु । करेण सरोयसयाई हरंतु
सुमोत्तियदाम सिरेण घरंतु।
6. 9 ) omits this and the following three feet.
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कणयामरविरइयउ
[ 4. 6. 9. पत्ता- ते करिणा लेविणु पंकयई करु भरेवि जलेण तुरंतएण।
परिदक्खिण देविणु सिंचियउ ते पूजिउ वामिउ भवियएण ॥ ६॥ 10
10
Karakanda sees the lake and examines the ant-hill. गउ वामिउ पूजिवि करि सुराउ ता गयउ सरहो करकंडु राउ। आवंतहो तहो अइदिहि जणंतु खगरावई आवहु णं भणंतु । जलकुंभिकुंभकुंभई धरंतु
तण्हाउरजीवहं सुहु करंतु । उइंडणलिणिउण्णइ वहंतु
उच्छल्लियमीणहिं मणु कहतु। डिंडीरपिंडरयणहिं हसंतु
अइणिम्मलपउरगुणेहिं जंतु। पच्छण्णउ वियसियपंकरहिं णञ्चंत विविहविहंगएहिं । गायंतउ भमरावलिरवेण
धावंतउ पवणाहयजलेण । णं सुयणु सुहावउ णयणइ? जलभरि उ सरोवरु तेहिं दिट्ठ । घत्ता- जलु लेविणु दोहिं चि णिववरहिं पय धोइवि मुहं पक्वालियउ। जं पुजिउ कारणा पंकयहिं तं वामिउ तेहिं णिहालियउ ॥ ७॥
8
The ant-hill is excavated, करकंडें चितिउ मणि मणोजु एउ वामिउ णिच्छउ वंदणिजु । इह अच्छइ को वि महंतु देउ परिपूजिवि करि गउ ते सुवेउ । जें वामिउ पुजइ करि पसण्णु ते धमें हुउ ण सेयवण्णु। मणि चिंतिवि इउ सो साणुराउ उववासई थिउ करकंडराउ । अण्णहिं दिणि वामिउ तं पि तेण खांणाविउ करकंडे खणेण। तं समथल तेहिं खण कीउणं पावपडलु णिण्णासु णी। थोवंतरु खणियउ पुणु वि जाब मणिकिरणदित्ति णीसरिय ताव । पत्ता-ता मिलिय णहंगणे अइबहल चउदिसिहिं भमेविणु णिम्मलिय।
करकंडहो णावह कित्ति वर अमराहिउ देक्खहुं संचलिय ॥ ८॥
5
8. १ N adds before this in the margin जं अच्छइ वामिए किं पि वत्थु तं पेक्खउ जइ
ता महु पसत्थु. २ S खण्णाविउ. ३. SJ खणियई.

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4. 11. 2.1
करकंडचरिउ
नाव
Discovery of a Jina image. ते रहसे तरलिय खणहिं जाव जिविंबु विणिग्गउ तत्यु ताव । मणिरयणविणिम्मिउ फणकडप्पु छत्ताइमाणु तहो सहइ सप्पु । दुंदुहि भामंडलु चमर वे वि सुहु जहिं सवणणयणाण ते वि। सिंहासणु वहुरयहिं जडीउ सुरराएं णं अप्पर्ण घडीउ। तं पयडउ किउँ वाहिरे विहाइ महि भिंदिवि धम्महो पिंडु णाई। 5 ता अमरहिं दुंदुहि णहे हर्हय घणकुसुमविट्ठि गयणहो पडीय । अइणिम्मल दिम्मुह सयल जाय संभूया परिमलसहिय वाय । गुणरयणणिहाणहो पत्थिवासु संपुण्ण मणोरह सयल तासु । घत्ता- अणुराएं तहो कंटइयतणु पप्फुल्लिउ तोसे मुहकमलु। जलु लेवि सरोवरि जिणु हविउ बहुकमलहिं पुजिउ विगयमलु ॥९॥ 10
10 Karakanda's hymn to the Jina. वरभत्तिभारसण्णयसिरेण
पारंभिय पुणु थुइ णिववरण । जय सुरतिरीडमणिलिहियपाय जय भुवणणयरपालणसुराय । जय कम्मविडविछिंदणकुठार जय चउगइसायरपरमतार । जय पावतिमिरफेडणदिणेस जय णिजियमयभडणिरवसेस । जय रायंभुवंगमदमणमंत
जय मयणइक्खुपीलणसुजंत। 5 जब केवलकिरणफुरंत संत जय रुभियकम्मासववहंत ।। जय जय सिरिवहुकण्णावतंस जय भवियणमणसररायहंस । जय णिञ्च णिरंजण कलविहीण जय सिवगइमहिलहे वयणे लीण । घत्ता- जय जय देव जिणिंद पहु पई झायई अणुदिणु णियमणिण ।। तर्वे दंसणे गयणई अन्ज पुणु संजायई णिद्धई महो खणिणें ॥१०॥ 10
11 The Jina image is carried into the cave. उच्चायिउ सो जिणु णिववरेण कालासु णाई लंकेसरेण ।
विहिं करहिं धरिउ सिरउवरि भाइ गोवद्धणु हरिणा कलिउ णाई । 9. १ JN अप्पुणु. २ SD किय. 10. १ N काम. २ DN माण. ३ S मणेण, ४ N तउ. ५ खणण. 11. १ JDN उच्चायड. २N लंकेसुरेण.
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कणयामरविरइयउ
[4. 11. 3तहिं अवसरे देवहिं कुसुमविट्टि परिमेल्लिय तहो मणे भइय तुट्ठि। अमरहिं मि केहिं मि धरिउ छत्तु घुसिणेण वि चञ्चिउ किहिं मि गत्तु । परिचालिय केहिं मि चमर तार दुंदहि अप्फालिय केहिं फार। 5 के वि तंडउ णचहिं साणुराय दूराउ णमहिं के वि जिणहो पाय । जिह अमरहिं हाइवि मंदराउ घर णियउ जिणेसह मंदराउ। एयौई विहिएं तह गुणणिकेउ करकंडे णीयउ लयणु देउ । घत्ता- जिणु लयणे णिवेसिउ ते णिवणे परिपुजिवि अञ्चिवि चंदणिणं ।
अवलोइय पढमी पुणु पडिम अणुराउ वहंते णियमणिर्ण ॥ ११॥ 10
12
Karakanda discovers a knot ou the lion-seat of the first
image and an sculptor explains to him its purpose. ता तक्खण तहो जिणे गइय दिट्टि हरिवीढहो उप्परि दिहि' गंठि । णं फलिहसिलहे हरिमाण विहाइ उडुरायहो लग्गउ हरिणु णाई। सा पेक्खिवि मणे चिंतेइ राउ गंठीएं हयउ जिणबिंबराउ । जो सयलकम्मपरिकरणकारि कोकाविउ सो तें सुत्तधारि । भो परममित्त अक्खहि पसत्थु तुहुं जाणहि सयलु वि कम्मसत्थु। 5 परिपुच्छिउ बोल्लिवि अइपियाई जिणपडिमहे दीसइ गंठि काई। तं णिसुणिवि पभणइ पावहारि पडिमागयरूवअणेयकीर। जं पुच्छिउ देव मणोहिराउ तं अक्खमि तुम्हहं दुहविराउ । घत्ता-जिणपडिम घडिय जइयहुँ णिवद जलवाहिणि सिर तइयहो खपेण ।
मई णिसुअउ दिट्ट परंपरएं एह धरिय गंठि ते कारणेण ॥ १२॥ 10
13
Karakanda desires to see the water-spring blocked by the koot, ता भणइ गरेसरु परममित्त किम दीसइ जलवाहिणि विचित्त । तं सुणिवि भणइ भो ललियदेह णीसरइ कह व जह देव एह । बहुरोय करइ जणवएं पसत्थ जे सलिलु पियहिं ते चिरु असत्थ । बहुदुक्खपरंपरभरिएं आएं
इऊ मण्णेवि किं पयडाई आएं। ताराएं भाणयउ तं सुणेवि
जलु धरमि मित्त लयणु वि चिणेवि। 5 ३ S एयइं. ४ DN णियेण. ५ S चंदणेण. ६ Sमणेण. 12. १ DN दीह. २ DN गई.

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६. प्रधान गुफा की एक जिनमूर्ति The seated Jina carved on a slab in cave No. 2.
(P. 44, intro.)
५. प्रधान गुफा के मूलनायक The principal image of Pārsvanātha in cave No. 2.
( P. 45, intro.)
७. प्रधान गुफा में एक खड्गासन जिनमूर्ति The standing figure of Pārsvanātha carved on a loose block of stone in cave No. 2.
( P. 44, intro.)

Page #111

Page #112

4. 15. 6.]
करकंडचरिउ कोऊहलु एउ दक्खालि तो वि
पुणु सुप्तधारि पभणइ सुधि । जइ एह गंठि फेडेहुं देव
णीसरहुं तुरिउ जलभरि केव । तं वयणु तुरंत णिववरण
दहुरउ कराविउ नक्सणेण। घत्ता-तं लयणु चिणिवि णिउणउ करिवि सणरालहिं वहुविहपत्थरहिं ।
सो राणउ सिलवह दो यि जण जिणपडिमहे सम्मुहं संचरहिं ॥१३॥ 10
14
The knot is scraped and water gushes forth. जा राएं असुहाई गणिया सिलवइणा टंकिएं सा हणिया । गुरुघायवडणे णिग्गय फुलिंग णं कोहवसई अहिजलणलिंग। तहे गंठिहे वयणहो बहलफार ता णिग्गय तक्षणि सलिलधार । पढमउ भुभुक्कड णिग्गमेइ
पं मेइणि भीएं उब्वमेह । णिग्गंती बाहिरि सा विहाइ महि भिंदिवि फणिवइयरिणि णाई। 5 परिसहइ सा वि भूमिहिं मिलंति गंगाणइ णं खलखल खलंति पसरंतिएं ताएं खणेण भव्बु
तं भरियउ लयणु जलेण सन्छ । णं अमियकुंहु वहुरसजलेण णं धम्मसारु थिउ जलछलेण पत्ता- अह पयडिउ गिरिणा णिययमणु हउं पत्थउ सजणु हिययहरु ।
णं तुट्टे तासु णराहिवहो संखवें दिण्णउ अमियधरु ॥१४॥ 10
15
Karakanda's repentance. तं पेक्खिवि ते मणे भयभरीय
तम्हाउ दहेण विणीसरीय। दहरहो उवरि सो गयउ राउ चित्ताविवण्णु थिउ मंदराउ। णं कुलिसणिहाएं महिहरिंदु णं भग्गए बले थिउ सुरवरिंदु । णं मयगलु केसरिणहविभिण्णु थिउ गरवह तहिं दुक्खेण खिण्णु । पुणु कंपइ डोलह सलवलेइ अणवरउ दुहेण सुकर मलेह। सिरकमलु धुणइ दीहरु कणेइ घग्घरसरेण पुणु पुणु भणेइ ।
5
13. १ SJ जलभरिय. 14. १ J असुहा. २ DN तहे वयणहो बहलई देइ फार. ३ J अमियतरु. 15. 1 DN गरवरिंदु.

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कणयामरविरइयड
[4. 15.7हा कि किउ मई दुढें खलेण हा दुरिउ लहेसमि एह फलेण । हा कम्में केण गलत्थियउ
करु वयणे णिवेसिवि णिउ थियउ । घत्ता-जो अमरणिकाहि वंदियउ पुजमहिम धम्महं णिलउ ।
सो हा हा पावे देउ मई कहिं आणित्रि मुकर जगतिलउ ॥१५॥ 10
16
A Sura appears and consoles the king, णिवो सोयभिण्णो
थिओ जा विसण्णो। सुरो को विधण्णो
णहाओ पवण्णो। गुणाणं णिवासो
दुहाणं विणासो। विराय हणंतो
सरायं जणंतो। तिरीडेण जुत्तो
जिणे दिण्णचित्तो। महादित्तिवंतो
णहेणं भमंतो। सुरूवं धरतो
गिरिंदं सरंतो। धराएविसारो
भुजगो कुमारो। णएणं णमंतो
विसुद्ध चवंतो। सुसंपुण्णगत्तो तहिं ताव पत्तो।
10 णिवेणावि दिट्टो
मणेणं पहिड्रो। णिवाणंदयारी
जणाणंदयारी। घत्ता-सो भणइ गराहिव दुहु मुहि मा सोयहिं छंडहि पहु गहु ।
जं चिंतिउ णियमणे किं पि मई पई कीयउ तं पुणु करिवि बहु॥१६॥
15
The Sura congratulates the king for what he had done. भो जरवइ हउँ चिरु वसउं एत्यु जलवाहिणि एह धरणहिं समत्थु । जा रूसमि पाडमि गहगणो वि धरणीयले तोडमि फणिफणो वि। मुसुमूरमि भूधर विष्फुरंत
पडिखलमि देव संगरे सरंत । संचरह ण महो भीएं सुरो वि किं अवरु विरुद्धउ पुणु णरो वि। पर अच्छिउ पडिमहे रक्खवालु भारियड हवेसह दुसमु कालु।
17 , N वि कुद्धउ. २ N अर अत्थित.
- ४२ -

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4. 17. 10.]
करकंडचरिउ चिरकाले कलियउ सरलचित्त पेच्छंतहं तुडं आयउ सि मित्त । मई रक्सिय पत्ति कालु भद्द थिय णिक्वय सट्ठिसहास अद्द । लइ सुंदर सुंदरु कियउ एउ जललयणि णिवेसिउ परमदेउ । घत्ता-जिणु आणिवि धरियउ रयणमउ कणयामरलयणे समुज्जलए ।
पई कीयउ णिव हडं मोकलउ स हिंडमि लीलएं महिवलए ॥१॥ 10
इय कर कंडमहारायचरिए मुणिकणयामरविरइए भष्वयण-कण्णावयंसे पंचकल्लाणविहाणकप्पतरूफलसंपत्ते करणजिणपडिमादसणो णाम चउत्यो परिच्छेउ समत्तो।
॥ संधि ॥ ४ ॥
३J पायमो सि; S माउसि, ४ SJ सुंदर.
-१३
-

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V
1
Who built the ancient cave.
ध्रुवकं - करकंडे पुच्छिउ सो अमरु भणु केण कराविउ इहु लयणु । वररयण विणिम्मिय के पडिम रंजियर जाएं महो तणउ मणु ॥
तं सुणेवि वाउवे पुच्छियं पिजं णिवेण
पत्थु जंबुदवयम्मि
तत्थ अस्थि सोहमाणु खयरेहिं रम्ममाणु तासु तुंग बेवि अग्ग
चक्कल जोयणाई
तुंगण पंचवीस
यत्ता - जोयणदसहिं मि उष्परिण अत्थि सेणि दाहिणिय वर । विजाणाहहिं परियरिय अहिलसहिं जा वि देखिवि सुर ॥ १ ॥
तहिं अस्थि जयरु खयरवमालु हिं खेर भायर अस्थि वे वि
ते अच्छहिं रज्जु करंत जाव उद्दालिउ ताहं वि विजयाउ सिरिपासजिदिहो ताई काले
४४
ता फणीकुमारु एउ
तं कहेइ तक्खणेण ।
भारहम्मि खेत्तयम्मि |
विजयडू अप्पमाणु |
कुंजरेहिं गजमाणु |
2
Nila and Mahanila came from Vijayardha, settled at Terapur and became devotees of Jina.
सायरस जाइ लग्ग ।
पंचवीस दूनियाई ।
जोयणाई अत्थि तस्स ।
णामें रहणेउरु चक्कवालु I णामेण णीलमहणील ते वि ।
पडिपेल्लिय दोणि वि अरिहिं ताव । णिद्धाडिवि धल्लिय पट्टणाउ । सुरखेयरकिण्णररववमाले ।
-
5
10
5

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5. 4. 7.1
करकंडचरित
आदुम्मण दुक्खु वहति भाय महि लंधिवि तराणयर आय । तहिं थाइवि कीयउ रज्जु भव्वु उपसाहिउ महियलु तेहिं सव्वु । कह पासजिणिदहो दुरियणासि सुय एकहिं दिणि मुणिवरहो पामि । घत्ता-सा सुणिवि मोहर दुहमहिय परिओसे ते कंटइयतणु ।
थिय णिञ्चल धम्म दयसहिब जिणु प्रायहिं भत्तिण एयमण ॥ २॥ 10
They built the beautiful care. अणुराएं तेहिं मि भायरहि
पुणु लयणु कराविउ खयरेहिं । थंभाण सहासहिं णिम्मवीर अभंतर सुंदर कारवीउ। मणिरयणहिं मणिणिम्मविययाहं किउ ठाउ तेहि जिणपडिमयाहं । अणवरउ ण्हाणपूया करंत थिय बहुयकाल जिणु अणुसरंत । तहि वड़िय अणुदिणु मणहरीय णाणाविह महिमा सेयरीय। पहु पन्चउ वेडिउ खेयरेहि गं मेरु महागिरि सुरवरेहि । मा सोहा पेक्सिवि सुरगणेस ठिय विभियमण तहिं णिरवसेम । नहिं अवसरे भो भो सरलचित्त नावाइय णीलहो परममित्त । घत्ता-वेयड्रहो तहो उत्तरदिसिहि जयरु अत्थि गयणयलु पिउ।
सुरकिण्णरखेयरवल्लहउ णं अमरणयरु आववि घिउ ॥ ३॥
10
Amitavega and Suraga find a Jina temple on Pudi
mountain on their way to Lanka. तहिं खगवह अच्छहिं बे वि भाय अण्णोण्णणिक्डिसंबद्धराय। मसिकंतदिवायरपउरधाम ते अमियवेयसुव्वेयणाम। मुविसुद्धसील संगरे अहंग सम्मत्तरयणपरिभूसिवंग। ने पव्वदिवहिं वंदण करत
संचल्लिय एकहिं दिणे महंत । देक्खिणदिसि लंकहिं जंतरहि मलयम्मि विसएं ता दिट्ट तेहिं । 5 सिरिपूदी णाम गिरिवरिंदु जहिं कीलणत्थु आवह सुरिंदु
तहो उवरि खणखें ऊबडीय णं सग्गहो सुरवा परिवडीय। 2. 1 J उहंमण. 4. ON adds before this in the margin कियअकियपडिमउ अनुसरंत पयराठ तो वि जिणगुण वहंत । २D जंबडीय.
-१५ -

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कणयामरविरइयउ
यता - ते पेक्खिवि छुहपंकैयधवलु चउवीसजिणालउ गयगयणु ।
तं पेक्खिवि हरिसहि तर्हि जि गय विणिवारिउ दूरहो जेहिं मयणु ||४||
5
The temple was built by a descendant of Ravana.
सुहभावें लंकाणाहरण सूरप्पहणामपसिद्ध. एण एकहिं दिणि रमणहिं णिग्गएणे मलयम्मि विसपं परिजंतपण
रावणहो धंसे उप्पण्णएण ! सिरिसेणारिणिहिं कंतपण । पुणु पूदीमंदरु पत्तएण । अद्दरमणभूमि देक्खंतएण । चवीस पडिम भत्तीभरेण । चडवीस जणालउ जिणवराहं । झायं हं मणे फेडियमलाई । परिपुजिउ झायड आयरेहिं ।
कलासे जेम भरहेसरेण तहं ते कराविउ सुहयराहं मणिरयणविणिम्मियणिम्मलाई जो सयलकालु वंदिउ सुरेहिं
धत्ता - देखतहं णयणहं सुहु जणहिं झायंतहं फेडहिं दुरियमलु | संसारणिहोडणु खणे करहिं जं चिंतिउ तं पावहिं सयलु ॥ ५ ॥
6
Hymn to the Jina.
जिणे सरबिंबई दिट्ठई तेहि सरीरहं वायइं सद्धमणेह ण अत्थि जयत्तए तेत्तिय वाणि तिलोयसरूवहो लद्धपमाण णमो मणमारमहापडु देव णमो गयराय मयारिविणास णमो कलहीण सिवम्मि णिलीण णमो हयकम्म सुझाण खणेण
[ 5. 4. 8
धत्ता - जय जिण केवलणाणरवि मिच्छत्ततिमिरणिण्णासयर । ते दिवि पूजिवि संधुणिवि पक्केक णिहालहिं पुणु खयर ॥ ६ ॥
३ D पंकई.
5. N adds after this in the margin तं रम्मि बिसए परिजंतएण 6.1N सुहिं.
-
णिवारिउ मिच्छमहातमु जहि । जिनिंदु अणिंद सुदेउ थुणेहिं । सुथुव्वइ जत्तिएं केवलणाणि । णमो जयणाह अमेय अमाण । णमो भयवंत अरुव अलेव । णमो णरदेव सुहाण गयास । णमो जयमार वियारविलीण । णमो तुह पाय णमामि मणेण ।
$$
5
10
5
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5.9.2.1
7
They brought the image to Terapur.
करकंडचरिउ
ते पडिमड देक्खिवि सुंदराउ पुणु भणहिं ते वि विजयडूयम्मि पडिछेदे आयहं केरएण उ मणिवि अइभत्तीभरेहिं जिणपासहो बहुरयणहिं कलीय गयणयलि सुणिम्मल विष्फुरेइ णं विज्जुं लवंती अइविहाइ जिणजनियराय परिणिविडगत्त
धत्ता
उच्चाएव सा ते संचलीय | णं चंदलेह विवरीसरेइ | गय उत्तरदिसि जमु मुएवि नाई । ते बे वि सहोयर एत्थु पन्त ।
परिमेल्लिवि उप्परि गिरिवरहो रयणेहिं विणिम्मिय सा पडिम । गय लयणहो सम्मुहुं गुणहं घर अवहरिय जेण भवभयपडिम ॥७॥ 10
8
But they could not carry it further.
अणवरउ जणिउ मणे साणुराउ । सुरकीलाथाणहो उवगयम्मि । जिणबिंब करावहुं तहिं रपण । संगहिय पडिम वेहिं मि करेहिं ।
तर्हि वंदणहत्ति कवि बे वि तर्हि जाइवि सा पुणु लेहिं जाम णं भय केण वि खेयरेण सा णिच्चल पेक्खिवि नियमणम्मि परलोकजे परमुट्ठेपहिं जं थाणहो चालिउ जिणहो लिंगु विहुं थाणहुं एक ण हुयउ थाणु मंजूस करेवि ता भयगएहिं
धत्ता - सा इंपिवि ते परिझणतण गय तुरियउ सहसकूडभवणु । तं वंदिवि झाणपरिट्ठियउ मुणि जसहरु दिट्ठउ जित्तमणु ॥ ८ ॥
7.
D संवलीय. २ N विश्व.
8. N परमुट्ठिएहिं. २ N भाणु.
9
Amitavega practised penances and attained heaven. सो दिवि पुच्छ तेहि जई भो मुणिवर णिसुणहि सुद्धमई । उवलद्धिय बहुविहकयमहिमा ।
अम्हेहिं भमंतहिं जिणपडिमा
४७
पिडिमहिं सम्मुहं गय वलेवि । नियथाणहो ण चलइ पडिम ताम । णं रम्मु णिविणु थिय भरेण । संपीडिय दुक्खें तक्खणम्मि । हा किं कि अम्हहिं दुट्टएहिं । तं होइ णरयपडिवडणलिंगु । परिवडि केवल पउरु णांणु । णिक्खणिवि मुक्क भूमीपं तेहिं ।
5
-
5
10

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कणयामरविरइयर
। 5.9.3. सा लेविणु जंतहिं णिययपुरे परिधरिय एत्थु गिरिवरसिहरे । बंदण करेवि लयणाम्म वर
सा तुरिय लेवि जा वलहुं किर । ताण चलइ थाणहो किं करहुं किं सामिय जीवहुं किं मरहुँ ।
5 तं सुणिवि भणइ तहं मुणिपवर इत्थम्मि हवेसह तित्थवरु । अण्णहिं भवि भायरु तुह तणउ सम्मत्तु लएसइ बहुगुणउ । तं सुणिधि खणखें बे विभाय तवे संठिय ता ते साणुराय । घत्ता- अमियवेउ विजाणियरु परिछंडिवि तणु व मणोहरउ ।
गउ सग्गहो तक्खणे तउ करिवि तहिं हूयउ सो सुरु बंधुरउ ॥९॥ 10
10
Suvega practised religious hypocrisy and was
___reborn an elephant. एत्तहिं लहुभायर जण महिउ ते वारहवरिसई संगहिउ । गुरुपासि पसिद्धउ अइतुरिउ एकंतरेण भोयणु सरिउ । ता एकाहिं दिणि सो सलवलिउ वावीसपरीसहपरिमलिउ । छुहतण्हएं पीडिएं किं किया गामंतरे गमणु सुचिंतियट । तहिं जाइवि भुत्तर जलु पियउ जणपयाडिउ अणसणु.मई क्रियउ। गामंतरि पुणु अण्णहिं जि दिणे उववासु पघोसिउ पयडु जणे । एयाई विहिएं बहुदिण थियउ जणु सयलु सुउत्तिएं वंचियउ । मायाएं सुवेएं कियट तर
पुणु मरिवि सो वि वणे हत्थि भउ । यत्ता-जो डिंभे धम्मु समायरह घगवेसे वंचिय णिययतणु ।
सो विरसु रसंतउ भग्गडउ परदुक्खई पावह मूढमणु ॥ १०॥
5
10
11
He is, however, re-enlightened by Amitavega. ता अमियवेएण
अमरेण हुएण थियएण सग्गमि
चिंतियउ हिययम्मि महो भाय लहुओ वि
उप्पण्णु कहिं होवि । पुणु ओहिणाणेण
परिकलिउ सो तेण । तहो तणएं करुणेण
संचलिड वेएण। करि वसह वणे जम्मि सो पतु खणे सम्मि। मुणिवेसु परिकरिवि
सो कुंभि अणुसरिवि।
-१८
-

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5. 13. 3 ]
10
करकंडचरिउ अइमहुरवयणेण
पुणु भणिउ करि तेण। भो णिसुणि सुअवेय दुहु पत्तु बहुभेय । मिच्छत्तमूलाई
तउ कियउ मायाई। तुहुं तेण बलिएण
करि हुवउ दुरिएण। तं सुणिवि तहो वयणु करि सरइ मुणिचरणु । चिरजम्मु सुमरंतु
सिरे णयण कुव्वंतु । दुक्खेण वेलंतु
सरु पउरु मेलंतु । पत्ता- ते देवें जाणिउ करिहियउ पुणु भणियउ वयणु सुकोमलउ।
सम्मत्तरयणु मा मुयहि तुहुं जे पावहि णाणु सुणिम्मलउ ॥ ११ ॥
15
12
The religious elephant attains heaven. पुणु दिण्णहं अणुवयगुणवयाई जणसोक्खकरहं सिक्खावयाई । णिसिभोयणविरमणु बहुगुणालु पंचुंवरवजणु सयलकालु। चिरजम्ममुणियभयवेविरासु पूजाफलु कहियउ करिवरासु । पुणु कहिय पडिम तहो मणहरीय जा वामिएं तेहिं मि चिरु धरीय । जं किं पि पयासिउ सुरवरेण तं सयलु वि गहियउ करिवरेण। 5 इउ कहिवि गयउ सुरु णियघरम्मि सो करि एहु अच्छइ इह वणम्मि। अण्णहिं दिणे जलु पोमाइं लेवि जा आवइ वामिए पुणु वलेवि । णउ देक्खइ तहिं जिणु वीयराउ जलु पोमई मेल्लिवि करिवराउ । घत्ता- सम्मत्तु लएविणु दिढु करिवि सण्णासु करेविणु सो खयरु । सुहभावे भाविवि देउ जिणु करि हूयउ तइए सम्गे सुरु ॥ १२॥ 10
13
Karakanda constructs two more caves. भो णरवइ जं पहं पुच्छियउ मई सयलु वि तं तुह अक्खियउ । पर सुंदर कीयउ महो मणिउ जं लयणु णरेसर पई चिणिउ । तम्हा तुहुं एवहिं इउ सरहि लयणोवरि अवरु लयणु करहि ।
12. 1 N reads णियपरामु and adds in the margin करि गयउ तुरिउ ता सरवरासु ।
कर भरिवि अलें पोमाइं लेवि आहारु चउन्विहु तहिं मुएवि ।
४९ -

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कणयामरविरइयउ
[ 5. 13. 4इउ भणिवि पयत्ते णिववरहो गउ सुरवरु लीलई णियघरहो । लयणोवरि करकंडे लयणु
काराविउ जिणवरवरभवणु। 5 तहो उप्परि पुणु खुडुयलयणु अइमणहरु कारिउ हयमयणु । तिहु लयणहो सोहा वहइ कह सुरणाहघरहं अणुहरई जह । णिउ करिवि ताई जिणमंदिरई सइं पूजिवि अंचिवि मणहरई । अइतोसु वहंतउ हियएं बहु
आवासहो गउ पुणु धरिणिपहु । घत्ता- जावच्छइ तहिं आवासे ठिऊ करकंडु णरेसरु अरिमहणु। 10 ता आयउ करि थिरथोरकरु जलु पियणहं सरवरे मयमहणु ॥ १३ ॥
14 A ferocious elephant threatens Karakanda's forces and
disappears. जा अच्छइ तीरे सरोवरासु सेण्णाहिं गंधु ता गयउ तासु । उचाइवि करयलु सिरु धुणेवि अवलोइय करिणा मुहु वलेवि । सा पेक्स्त्रिवि सो करिवरु विरुद्ध उद्धोविउ करि मयगंधलुद्ध । करु दसणे करतउ गुलुगुलंतु पयभारें मेहणि णिद्दलंतु। सो पेक्खिवि लोयहिं अइणिरुत्तु करि धरणहुं णिभरु कियउ चित्तु। । ते उहिवि तुरियहिं करिहे लग्ग करिवायभयएं पुणु सयल भग्ग । तो धाइउ गरवह करकबाणु पडिखलियउ वारणु जुज्झमाणु । करणाई देवि किर हणइ जाम अहंसणु वारणु हुयड ताम।। यत्ता-- अइंसणे हूयएं करिवरई णिद्दरियणयणु सो तक्षणिणे ॥ १४ ॥ पेक्खंतहं णासिवि करि गयउ थिउ विभिउ णरवह णियमणिणे ॥१४॥ 10
15 Madanavali is found missing. आवासहो आवह जाव राउ
मयणावलि णउ पेच्छा विताउ । जोइयइ चउहिसु हिययहीणु उब्वेविरु हिंडइ महिहे दीणु। ता संकिउ णरवड गलियगब्बु कहिं गउ कलच सव्वंगभन्छ । मयणावलि जा आणंदभूब
सा एवहिं किं विवरीय हूअ । ता पेसिय किंकरवर णिवेण अवलोवहु सामिणि दिसिवहेण। 5 14. 1 N उहाविउ, २ N करुणाई. ३ J ण. 15. १J चउरिसि.
- ५०
-

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5. 17.5.1
करकंडचरिउ जोएवि दिसिहिं आगय वलेवि पुक्कारहिं उभा कर करेवि। ता राएं देक्खिवि ते रुवंत परिमुक अंसु णयणहिं तुरंत । हे पर्यवय तुहं सवणाणुबंधु महु अक्खहि सुंदरि णेहबंधु । हा मुद्धि मुद्धि तुहुं केण णीय किं एवहिं ल्हिकिवि कहि मि ठीय । हा कुंजर किं तुहुं जमहो दूर कि रोसई महो पडिकूलु हउ। धत्ता-- चिरु मोहु वहंतउ को वि हियई लडहरूउ अग्गई हुयउ ।
विजाहरु आयउ सो वि तहिं विजासायरपारु गउ ॥ १५ ॥
10
16
The king in his bereavemement is consoled by a Vidyadhara. बोल्लाविउ तें खेयरवरेण
अहो णरवइ कि रोवद भरेण । कि महिलहे कारणे खवहि देहु जणे महिल होइ दुहणिवहगेहु । जा कीरइ णारी गरयेवासु कह किजइ णारीसहुँ णिवासु । परिफुरिए चित्ते जा जरु करे दुहकारणु सा को अणुसरेइ । भववल्ली वट्ट जाहे संगि
रामा लायइ दुह मणुयअंगि । बलवंता कीरइ बलविहीण सा अवला सेवहिं जे णिहीण । तं वयणु सुणेविणु णीससंतु अवलोवइ मयणावलि भणंतु। तो खेयर देविवउ णियमणम्मि हेट्ठामुहूं लजई हुउ खणम्मि । घना-- ते खयरे पुणु पुणु सो भणिउ किं अच्छहि तुई परिचत्तजणु । कोमलवयणपउत्तियहिं वुज्झाविउ परवइ विमणमणु ॥ १६॥ 10
17 The Vidyadhara rccalls an incident of his past lifc. तं वयणु सुणेविणु समरधीरु संतुट्ठउ मणे करकंडु वीर। ते भणिउ खयह संजणियधम्मु कहिं लद्धउ वयणविलासु रम्मु । दूराउ पणासियहरिसरोसु किं मुणिवर सेविउ विगयदोसु । तव दंसणे णयणई णिद्धयाई पइं पेक्खिवि अण्णहिं ण वि गया । कुलगयणचंदआणंदभूत
किं बंधउ अण्णहि जम्मि हु। 5 २ S पायव तुहु सउणाणुबंधु. 16. HJ परिफरिय चिति. २ J रामा लायइ जा मणुउ अगि; DN को रामा लायइ मणुउ अगि.
३ JDN सो.

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कणयामर विरइयउ
परिपुच्छिउ पई हउं संसएण तं वयण सुणेविणु मइगहीरु पारावयकुले चिरलद्धजम्मु
अवलोइवि तें महो गहिउ पाउ मई करुणई रक्खहुं विसहरासु तो भीएं हउं मुच्छापवण्णु तो फल सुंओ विजाहिवासु मई जाणिउ तुहुं अइसंसएण उवयारु महंत तुह वहंतु किर होमि तुज्झ वि हउं सहाउ सो विसहरु खेरु हुउ खणेण
धत्ता - तर्हि अवसरे तें परिहवगएण
धत्ता-- तहिं अच्छहिं जा पंजरे ठियां रम्ममाणु घरिणिहिं वलिउ । ता गुरुफुक्कारहिं फुक्करिवि महु समुहउ विसहरु संचलिउ ॥ १७ ॥ 10
18
He explains to Karakanda his friendship and the other Vidyadhara's enmity towards him,
ता धाविउ खणे तुहुं मिउसहाउ । छंडावि पुणु हउं पई मि तासु । पई करुणई महो णवयारु दिष्णु । उप्पण्णउं हउं गुणणियरवासु । जुज्झत पेक्खिवि सहुं गएण । विज्जाहरकुमरहिं सहुं रमंतु । इउ मणिवि तुरियउ एत्थु आउ । णवकार मुणिणा दिण्णएण । मयणावलि पीणपओहरिया |
तँ करिवररूवें खेयरई णिय तुह घरिणि मणोहरिया ॥ १८ ॥
19
उद्धाणणु उरु हत्थे हणंतु रोवंत परं पेक्खवि आउ अइपवर महाबल अवगणेवि एहु खेरु मणिवि गुणविसालु छणवासरससहरआणणीय करकंड सुणिवि तहो ललिय वाणि
18. १ J सुहउ; D सुरू.
He assures the king that he will regain Madanavali and illustrates his point by the story of Naravahanadatta.
page
[5.17.6.
किं को विदेउ कहि णिच्छरण । आहासइ खेरु णिवहो धीरु । हउं हुंत तुज्झु वि णयणरम्मु ।
५२
हा मुद्धि मुद्धि पहउ भणंतु । मा रोवहि छंडहि मणि विसाउ । आवेसहि जयहुं महि जिणेवि । पणवेसइ परं पुणु सामिसालु । पावेसइ पुणु इह कामणीय । पडिवयणु भणइ ता दीहपाणि ।
19. १J अह.
-
5
10
5

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5. 19. 10.1
कर कंडचरिउ
भो खरे सुलक्खण गुणविणीय तो खयरु भइ महुरई सरेण
घप्ता - णरवाहणदत्तहो वल्लहिया कणयामरवरगुण णिम्मलिया ।
सा मिलिय तुरंती तहो णिवहो विज्ञाणियरहिं संवलिया ॥ १९ ॥ 10
किं आवहिं तिये जे हरिवि णीय । ह अक्खमि तुम्हहं किं परेण ।
इय कर कंडम हारायचरिए मुणिकणयामरविरइए भव्वयण - कण्णावयंसे पंचकल्याणविहाणकप्पतरुफलसंपत्ते णीलमहाणीलआयष्णणो णाम पंचमो परिच्छेउ समतो |
॥ संधि ॥ ५ ॥
*
२ S खयर सलक्खणु ३ Sति JN ते.
५३
*

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Naravahanadatta is crowned king. करकंडें पुच्छिउ सो कहइ गरवाहणदत्तहो तणिय कह ।
आयण्णहि तुहुं पक्के मणिणे आणंदिय जं सुरवरहं सह ॥ एत्थम्मि भरहे बच्छावयंसि कउसंबिणयरि तहिं अस्थि संसि । तहिं अस्थि गराहिउ बच्छराउ जसु अणुदिणु णिम्मलु धम्मि राउ । तहो घरिणि सुवीणा णाम जाय हियएण सरह जिणवरहो पाय। तहो गंदणु अइसयगुणमहंतु परवाहणु हयउ जसमहंतु। जो सयलकलालउ पउरधामु रूवेण विडंबिउ जेण कामु। सो पिउणा पेक्खिवि बुद्धिवंतु किउ पट्टबंधु राएं तुरंतु । अप्पुणु पडिवण्ण रिसिंदवित्ति वित्थारिय तिहुवणे णिययकित्ति । तउ करिवि घोरु मयणावहारि गउ सिद्धिविलासिणि तणई वारि। 10 घत्ता-णियजणणविओएं विमणमणु गरवाहणदत्तु ण कहिं रमइ । वाहजलोलियमुहकमलु विहलंघलु उद्धाणणु भमइ ॥१॥
2
In sorrow for his father's retirement, he goes to the forest
___and meets a sage.
परवाहणदत्तहो अमियलच्छि हिययम्मि वहंतउ जणणसोउ पियसोउ वहंतउ णियमणम्मि सुरखेयरणरवरहिययरम्मि विजाहरकिण्णरणयणबहु
दिणी ण वि भावह रायलच्छि। ण समीहइ सुंदर अंगभोउ । ता गरवइ लहु एक्कहिं दिणम्मि | संपत्तउ गिरिकालिंजरम्मि। कुसुमावलिणंदणवणे पाहु।
5
1. 1S मण. २ SN जइ महंतु; J जाइमंतु.
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'ण कुणतु
6. 4. 7. 1
करकंडचरिउ धम्माणुराउ जणमणि कुणंतु सहजायविरुद्धहं दिहि जणतुं। मिच्छामयजणवयमणु हरंतु परमप्पयपर्वयणु अणुसरंतु । दूराउ णिवारिउ जेण दोसु तहिं दिट्ठर जइवरु हरियरोसु। पत्ता- तेण तुरतएं मुणिवरहो पयकमलहि जुजिउ णिययमणु। पुणु वंदिउ गुरु गुरुभत्तियएं पयपाडिउ सयलु वि जेण जणु ॥२॥ 10
3 The sage preaches the householder's dharma to him. पयपाडियफणिसुरवरणरिंद तुहं करुण करेविणु मुणिवरिंद। महो अक्खहि णिम्मलु धम्मसारु । परिपावलं जे संसारपारु। ता कहइ भडारउ वीयराउ जे बद्धउ सिर्वपहे णिविडु राउ । बहुएण पलावे किं किएण भाविजह जिणवरु सहुं हिएण। अणवरउ णराहिव दाणबुद्धि
अइणिम्मल किजा मणविसुद्धि। 5 अणुवयई पंच सिरसिहरे देवि सिक्खावय गुणवय दिन्व लेवि । भेसहआहाराभयसुणाणु
चउभेयभिण्णु जो देह दाणु । हियइच्छिय णिम्मल फलसमिद्धि सो लहह गरेसर विउलरिद्धि । घत्ता-णिसिभोयणु णरवह परिहरह मोणवएण भोयणु असइ ।
सो अच्छरगणियहिं परियरिउ सुरहरलीलएं परिवसइ ॥ ३॥ 10
The sage illustrates the bad effect of expecting penitential
reward by the story of Madhava and Madhusudana. उवहसिय सुरूवें णरसुरिंद मणि सोउ ण किजह हे गरिंद । सोएण णिबज्झर गुरुउ कम्म णउ पावह सोहणु मणुवजम्म। उप्पजई वयरहं हिययहारि जयणाण पियारी लडहणारि। मणरंजण गंदण टु भाय
वइराण णियाणई सयल आय । जउ सकहिं तहिं भवि दुहु करेवि णीयाणु करहिं परिभरे वहेवि । अण्णहिं भवि एहं दुहु देहुं जेव होएजहि अम्हहं जीव तेव
चिरु पयडी जा कह मुणिगणेण सा णिसुणि णरेसर थिरमणेण । १. १ S जणयण; N जणमण. २ D परमप्पयवयणु वि. 3. १ Mss सिवपहु.
4.१J परिहउ.
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कणयामरविरहयउ
[ 6.4.8एत्थथि पसिद्धी जयणरम्म महुराउरि मणिचित्तलियहम्म । तहिं दियवर दाइय णाई हत्थि माहवमहुसूयण दोण्णि अस्थि । ते वहरु महंतउ मणे वहंति
अवरोप्परु गुणगणु णउ सहति। 10 घत्ता-दिवसेहिं गलंतहिं माहवहो धणरिद्धि परम्मुह लहु भइय । ___णउ णिवसणु घरिणहिं संपडइ बलसत्ति वि सयल वि तहो गलिय ॥४॥
Madhava in his penury goes to his rival Madhusudana. तहो परिणिएं ता एक्कहिं दिणम्मि संचिंतिउ दुत्थिएं णियमणम्मि । तुहुं पिययम णिसुणहि वयणु किं पि। महुसूयणु तुरियउ सरहु गंपि। भुक्खाई किलावियणिद्धणाहं सो देहह भोयणु विहिं जणाहं। तहे वयणु सुणेविणु माहवेण पडिवयणु भणिउ खलिएं रवेण । माणुण्ण छंडिवि किं परासु घरि जाइवि पइसहुं दुहयरासु। वरि कवलहिं खाइवि विसु मुयउ जउ दुजणघरि किंकरु हुयउ। पुणु भणियउ माहवघरिणियाई माणुण्णइणियरिं किं कियाई । तहे सुणिवि वयणु महुसूयणासु गउ माहउ तहो घरि सजणासु। घत्ता-सहुं घरिणिएं माहउ दुहणिलउ घरे आयउ पेक्खिवि विमणमणु ।
महुसूयणु करपंजलि करिवि तहो सम्मुहूं हूयउ एयमणु ॥ ५॥
5.
10
6
The latter receives him well but Madhava thinks of a
peculiar way of punishing him in his next birth. विणएण विणामियसीसएण भणियाई ताई महुसूयणेण। महो पियरं तुम्हरं कवणु चोज हउं तुम्हहं दिण्णउ असमि भोजु । जगि करुणचंतु भइमण्णणिजु कह होह ण सजणु वंदणिज्नु । हियएहिं ताई मच्छरु वहंति तहो तणिय रिद्धि माण गउ सहति । एकहिं दिणि रोसे माहवेण किउ गमणु पयागहो तुरिउ तेण। तहिं दिक्षु तवोहणु कसणु एक्क तहो पायमूलि खणु एकु थक्कु । सो पुच्छिवि जइवरु माहवेण तवचरणु लयउ णिहरहिएण ।
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6. PN जणमण्णिणिज्बु. २ N पूजिवि.
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6.8.10.2
करकंडचरिउ तणु खवियउ ने सल्लेहणेण सो मुयउ णियाणई तस्खणेण । घत्ता- हउ होसमि महुसूयणहो सुर महराउरिविप्पहो वल्लहट ।
पुणु देविण सुक्खु महंतु तहो महो पच्छई मरणु वि संभवउ ॥६॥ 10
Madhava is reborn Madhusudana's son and dies young thus
causing grief to the latter. सो माहट महसूयणघरम्मि उप्पण्णउ दियहहिं सुंदरम्मि । जणसूहउ सयलकलाणिहाणु लहुओ वि हुयउ लोयहं पहाणु । ता एक्कहिं दिणि जमदूवएहिं लहु विप्पहो णंदणु णियउ तेहिं । महुसूयणु पुत्तहो तणु सरंतु धरणियले णिवडिउ सिरु धुणंतु । तहो कंटु ण मेल्लइ मरणे जाइ रोवंतउ एक्कु वि स्वणु ण थाइ। 5 वुझाविउ गउ वुज्झइ वराउ संबद्धउ तणयहो उवरि भाउ । सुअदुक्खई मरणहुं बंभणाउ पायागहो गउ तग्गयमणाउ । दुक्खाणलदट्टउ मरह जाम
खयरई केण सो धरिउ ताम। पत्ता- ते अक्खिउ वइयरु माहवहो तवचरणणियाणइं जो मुयउ । महुसूयणु महुराउरिणयरि तुह गंदणु मणहरु सो हुयउ ॥ ७॥ 10
8 Naravahapadatta narrates his experiences; how he lost his wife.
सो सुणिवि वयणु विजाहरासु गउ सोउ मुएविणु णियघरासु । सोएण विडविय गरसुरिंद ने सोउ ण किजइ हे णरिंद। ता लद्धावसरई तहिं ठिएण णिउ पुच्छिउ केण वि खेयरेण । भो गरवइ किम पई दिव्वदेह उवसाहिय मेइणि पवर एह । ता कहइ गरेसरु खयरासु
मणिरयणमउडमंडियसिरासु। 5 कुमरत्तणि हउं बलवंतदेहु महो माणिणि कवण ण करइ णेहु । महो णामें अरिणर थरहरंति भयभीयचित्त वणु अणुसरंति । जा अच्छउं हर सहुँ सयणरेण ।
महो घरिणि ताव णिय खेयरेण । घत्ता- तहे तणएं विओएं दुम्मियउ विहलंधलु कह व ण रई करमि ।
किं देसहो हुंतउ णीसरमि कि केत्तहो जाइवि हउं मरमि ॥ ८॥ 10
8. १ D नहयरेण; N सह घरेण. २ SD मइ.
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कणयामरविरइयउ
[ 6. 9. 1
How he meets a young woman near Paithan. इउ चिंतिवि सयलु वि णियघराउ गउ सुरसरितीरु सुरोहराउ। पइट्ठाणसमीवई सुहणिवासु मई जिणवरु देक्खिवि दुहविणासु । पणवेप्पिणु जिणु वीसमिउ तेत्यु कुसुमाउहसरु पइसइ ण जेत्थु । णिहाभरमउलियलोयणेण
पडिसद्द सुणिउ तहिं तक्खणेण । किं सोवहि कुमर विरत्तचित्तु तुह तुरिउ मिलेसइ णियकलत्तु ।। परिफुरियउ तं महो वयणे राउ णीसरियउ हउं जिणमंदिराउ । अवलोइय चउदिसु मणहरीय ण वि जयहिं दिट्टिय सुंदरीय । णीसरिवि गयउ उववणहो जाव तहिं दिट्टी सुंदरि का वि ताव । घत्ता-मुहकमलु करती करकमले अंगुलिएं लिहती धरणियलु ।
कोमलवयणपउत्तियहिं सा परिपुच्छिय मई सयलु ॥ ९ ॥
5
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The woman tells him about her love troubles. तुहं सुंदरि अच्छहि किं वणम्मि समणयणहिं झायहि किं मणम्मि । सेण्णाणसरोरुहखरदिणिंद
ता ताई पयासिउ महो खमिंद । विजाहरपव्वयदाहिणंगे
पुरि अत्थि जयंती सिंधुसिंगे। तहिं धूमकेउ विजाहिणाहुँ
घरि घरिणि सुणंदा अत्थि ताहुँ। अवरुप्पर विरइयतिलरिणाहं हउं धूव हृव तहु बिहिं जणाहं ।
5 एक्कहिं दिणे सहियहि अणुसरेवि एत्थागय कीला मणे धरेवि । णाणाविहकीलाकीलिरीहिं
सहुं सहियहिं खेलमि सुंदरीहिं । जा कील करेविणु सुहाठियाउ ता खयरु मयणामरु इहाउ । घेत्ता-सो पेक्खिवि मयणे हर णडिय वायाहय केलि व कंपविय । महो हियउ मुणंतिएं सहयरिएं तहो सहयरु जाइवि अणुसरिय ॥१०॥10
11 How she had fallen in love with a Vidyadhara. सो पुच्छिउ ताएं महासईएं को अक्खहि पहु णिम्मलमईएं ।
सो भणइ एत्थु विजयड़े रम्मि सिरिउप्पलखेडि मणोहरम्मि । 10. १ DJN अण्णाण. २ D विनाहिवासु. ३ D तासु. ४ N adds before this in
_the margin विणु सुयणहु तहो को करद गेहु जाणविणु वलह परममोहु.
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5
10
6. 13. 4.1
करकंडचरिउ नहि खेयरु हृयउ पउमएर
नहीं तणउ तणउ पहु मयणवउ । उत्तरवेयड्डहो गुणणिकेउ
मणवेयहो णंदणु पवणवेउ। तहो णेहएं तहिं किर जाइ जाव ता तुम्हई दिट्ठउ एण ताव । परिपुच्छिवि सो कुलु महो महंतु मणु मेरउ हलु सा लहंतु । इउ कहिवि ताहे गय खयर बे वि मयणामा आयउ पुणु वलेवि । तहो लज्जएं ण वि महो वयणि वाणि बोलंति वि ते सहुं वहां काणि । ता सहियएं भणिउ तुरंतियाएं भो सुंदर णिवसहि सहुं पियाएं। पत्ता-णियकंठउ लेविणु णियकरई मुत्ताहलमाला सुंदरिय । जा घल्लइ कंठई महोतणई ता कोकहुं आइय सहयरिय ॥ ११ ॥
12 How her lover was turned in to a parrot by the curse of an
ascetic girl whose modesty hc outraged. ता केउमइएं हां घरहो णीय विवणम्मण घरे दुक्खेण थीय । पुणु वलिवि आय हउँ पंथ जाव। मयणामरु मई ण वि दिट्ट ताव । तहो तणउ विरहु विजाहरीएं परिअक्खिउ काएं वि दुहहरीएं। सुविरुद्धवयणु पुणु पुणु लवंतु उद्धाणणु विहलंघलु भमंतु। विरहाणलताविउ पई सरंतु रिसिकपणहे लग्गउ सो तुरंतु। ता तुरिउ विलक्खी हूइयाएं मयणामरु सूयर कियर ताएं। तहे सहियएं धम्म तरलियाएं सा भणिय तुरांतय करुणियाएं । तुहुं देवि अणुग्गहु करहि तेव णियभजहे सहुं कीलइ जेव। घत्ता-ता भणियउ ताएं महासइएं णरवाहणदत्तई जं दिवसि ।
परिणेवड रूउ मणोहरउ रइविभमणामउ लद्धजसि ॥ १२॥
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Avother woman arrives there with a portrait. हे सहियरे सुंदरु ललियदेहु णरु होसइ तइयहुं पुणु वि एहु । हे सुंदर इउ महो ताई कहिउ इउ मण्णिवि मई वणवासु गहिउ। आयण्णिवि तं हर थियउ जाव लीलावइ आइय तेत्यु ताव ।
तहे करयले णिहियउ पडु विचिचु पेच्छंतहं मोहइ जणहं चित्तु । 11. १ DN णियकुलु.
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कणयामर विरइयर
परिपुच्छिय सा मई उज्जएण ता भणिउ ताएं सुणि पवर वीर विजयहो दाहिणसिंधुतीरे रयणाण लिउ णयणा हिरामु
घत्ता- • तहिं राणउ णामें हंसरहु विज्जाहरणियरहिं परियरिउ । हंसिणिएं हंसु व मणहरउ सो विमलाएविएं अणुसरिउ || १३||
14
She gives information
तें आणि माणिवि हरिवि का वि तहो मंदिरे अच्छर सरियधम्म ण वि जंपिउ केण वि समउ ताएं सो पेक्खिवि नियमणि रमइ जाव परिपुच्छिय सरमंजूस ताएं किं खयरु किंणरु सुरणरो वि arast कहियउ ताएं सारु अवलोइय जातं फलहु लेवि
धत्ता
[6. 13,5
तं कोडएं देक्खहुं लद्धसलहु परिभावर जा पुणु तं मणम्मि दुक्खेण सचेयण कह व हूअ मुच्छाई पर्वण्णी सहिए काई सा भइ बहिणि इह फलहिं चिचु किं सुरेउ माइ किं होइ कामु तो विरहें अइविमणम्मणीहिं
एत्यागय तुहं कजेण केण । जणवल्लह सुंदर मेरुधीर । सुरखेयरपरिमलवरसमीरे । तहिं अत्थि यरु कणयउरु णामु ।
Naravahanadatta is attracted by the portrait brought by her.
लेवाधिड कणयमईए फलहु । धरणियले णिवडिय सा खणम्मि । परिपुच्छिय सहियहिं सरलभूअ । तुहुं दुक्ख भणु हिययम्मि जाई । महो कीयउ एण णिरत्थु चित्चु । लइ भावइ एयहो तणउ णामु ।
हउं पेसिय ताहिं म बिहिं जणीहिं ।
-
about his lost wife.
अहिलासहो कह व ण तग्गेया वि । जा मयणकरंडी रयणरम्म । णियरमणु अलेहिउ तग्गयाएं । वेगवs सुखेयरि आय ताव । को लिहिउ पई एहु भणहि माए । किं मं संधिय गुणसरो वि । वाणु महु पिउ एहु चारु । धरणियले णिवडिय तणु धुणेवि ।
परिपुच्छिय जाणिवि वेगवइ किउ हासउ कणयमईए तहे ।
ण विरुश्च कवणु वि ताहे वरु रुवेण वि दिई गय धरहे || १४ || 10
15
14 १ J तहो गया वि. २ वम्महं संधिउ.
15. १ J also reads लेहाविउ २ N पवण्णा. ३ N पडु विचितु. ४ DN मणउ .
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10

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6. 16. 10 ]
तं ताहिं मिणियमणि परिंगणीउ । सो होसइ अम्हहं तणउ कंतु ।
सो पड एवि हउं एत्थु भय ।
धत्ता - जा पडु विलएविणु णियकरदं पुणु भाविउ रूउ मणोहरउ | ता मुच्लएँ रुंभिउ हियउ महो हे खेयर किं पिण संभरउ ॥ १५ ॥
16
कर कंडचरिउ
त्रिरु चारणमुणिणा जं भणीउ रविभम जो परिणेइ संतु सा तुरिउ लिहाविय पडे सुराय
Naravahanadatta concludes his story by saying that he went and married all those girls.
सहियाण मज्झे णिम्मलमईएं ता जाइवि गरुवई उच्छवेण arasएं सहुं चणमई वि अवराई वि पंचसयाई तेत्यु वेयर तेण जा हरिवि णीय संसाहियाइं खेयरसयाई संसिद्धी मेइणि जलहि जाम आणाविउ जणवइ ताउ देव
५N मुच्छिउ.
तहिं णीयउ हउं लीलावईएं । रविन्भम परिणिय मई णिवेण । वैवाहिय पुणु लीलावई वि । वैवाहियाई थिउ मयणु जेत्यु | महो मिलिय धरिणि सुमनोहरीय । उपाइयाई अरिमणे भयाई । जहिं वसहिं णिरंतर विउल गाम । के पट्टबंधु जणविहियसेव ।
इय करकंडमहारायचरिए मुणिकणयामरविरइए भव्वयणकण्णावयंसे पंचकलाणविहाण कप्पत६फलसंपत्ते वाहणदत्त - अक्खाण - आयष्णणो णाम छट्ठो परिच्छेउ समत्तो ॥ ॥ संधि ॥ ६ ॥
धत्ता- इउ वइयरु अक्खिर खगवईहे परिपुच्छिउ परं हउं जं सयलु | कणयामरदा जणु थविउ परिवंदिउ मई जिणपयजुयलु ॥ १६ ॥ 10
16. Jताव J क्रिउ. ३ JS खगवय हो.
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VII
The story of good omen. A Brahmin sees a good omen
and dances over it. करकंड सुवंधव भणमि पई लहुं देहि पयाणउ तुरिउ तुहुं।
अइसउँणु सुहावउ सुंदरउ बहुफलई लहेसहि णारिसुहु॥ भणु कवणहो सउँणहो फलई धीर महो णारि हवेसइ खयरवार । तहो कहइ खयरु मुणि पुरउ पेक्खु फलु देह णिरुत्तउ दिन्वचक्खु कहि सउणहो फलु संपत्तु केण ता कहइ खयरु संपत्तु जेण। को वि बंभणु भुक्खउ खीणदेहु संचल्लिउ देसहो मुइवि गेहु। ते काणणि जइवरु एक दिटु तहो तोलु महंतउ मणे पहु। एहु संउणु सुहावउ मणि धरेवि सो णच्चिउ उभा कर करेवि । खेलंतु अहेडउ रायउत्तु
ता तेत्यु खणद्धे को वि पत्तु । एकल्लउ अडविहिं तुट्ठमाणु ते दिट्टउ बंभणु णच्चमाणु। पत्ता-भो विप्प भडारा भणमि पइं कि रण्णे पणञ्चहि मोकलउ ।
अह लद्धउ किं पि मणोहरउ किं भायर हूवर वावलउ ॥१॥
10
2
A prince acquires the good omen in exchange for his
___ ornaments and horse.
तहो कहइ दिएसरु सरलचित्त णउ वायगहिउ हउं होमि मित्त । गयभूसणणिवसणजंतएण आणंदमहारसु पत्तएण। पंचाणणु णिवसइ जहिं समत्यु मई सवणु सुहावउ लद्ध एत्थु ।
तहो फलई लहेसमि रायलच्छि भुजेसमि मेइणि हरियकुच्छि । 1. १ SN लइ. २ DJN सवगु. ३ DJN सवणहो. ४ S अहेटूठ.
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7. 4. 8.1
करकंडचरिउ ता कुमरई तुरिउ पउत्तु भट्ट उज्झाय तुहारउ हउं मि चहुँ । महो देहि भडारा सवणु बहु लइ भूसणु घोडउ दिबदेहु । आहरणसमाणउ तुरउ लेवि गउ विप्पु घरहो तहो सवणु देवि । अहिणवमुणालवेल्लहलदेहु संचल्लिड कुमरु पइण्णणेहु ।। पत्ता-जिणसासणदेविएं तहो पुरउ णियविजएं णिम्मिट जं जि तणु ।
तं मेल्लिवि कीयउ अवरु पुणु पेक्खंतहं पसरइ जेण मणु ॥ २॥
10
3
The prince finds divine companions, तहो अग्गई हूई हरिणणेत्त णं राहवघरिणि सणेहचित्त । हउं तुज्झु कुमर अणुमग्गयारि संहूई तुह अरिपलयकारि। सो ताएं समउ गउ अडविमज्झि परखेयरकिंणरसुरअसज्झि । तहिं कउ चिराणउ तेहिं दिट्ट हिययम्मि महाडरु णउ पछु । सहुं दिट्ठउ विसहरु दद्दुरेण जुझंतउ तहिं णिहरकरेण ।
5 जुझंता पेक्खिवि तुरिउ तेण णियअंगु पमण्णिवि तिणु व जेण । असिधेणुआएं खंडेवि खाहु णियमंसु णिवेसिउ मन्झि ताहु । ता विण्णि वि साहसु तहो मुणेवि अवयरिया अग्गई मणुच होवि । घत्ता- आहीरई रूवई एकु हुउ अण्णेकु वि वद्यहं स्वधरु ।
तिहिं जणहिं सुसोहिउ सो कुमरु णं सग्गहो आयउ को वि मुरु॥ ३॥ 10
Another prince attempts treachery and reaps the evil reward. दिट्ठाई ताई केण वि णिवेण सम्माणियाई वयणुच्छवेण । देवखविणु स्वकरंडणारि
माण पइठी णं तहो पलयमारि । तहे णारिहे अहिलासहो गएण तहो पाणणासु वितियउ तेण । पारद्धिहिं राणई कुमरु णीउ तहिं अंधकूउ एकंति ठीउ। तहिं पेल्लिवि घल्लिउ कुमरु सो वि। गउ राणउ महिलहे सम्मुहो वि। सप्पेण डसिउ सो मुयउ जाम सालूररं आणिउ कुमरु ताम। नहो कुमरहो बद्धउ रायपटु सन्वेहिं समप्पिउ तुरयथट्ट ।
सो लीलई माणह रायलच्छि ते पुच्छिय सा चकोरअन्छि। 2. 1 Dadds before this विप्पहु वयणाउ वि गहिउ सट्ट.
5
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कणयामरविरइयउ
। 7. 4. 9पत्ता- हे सुंदरि का तुहं कहहि महो गेहभरेण कयायरिय ।
ता वित्तु चिराणउ तहो कहिवि णियमंदिर तक्खाणि अणुसरिय ॥४॥10
5
5
Karakanda starts ott and reaches the Simhala island. गुणसायर सुंदर णिसुय पइं एह सवणकहाणी कहिय मई । इउ भणिवि खयरु गउ णियघरासु णामेण सञ्चलच्छीपुरासु। ता एकहिं दिणि करकंडएण पुणु दिण्णु पयाणउ तुरियएण। गउ सिंहलदीवहो णिवसमाणु करकंडु णराहिउ परपहाणु । जहिं पाडलपिल्लई मणु हरंति सुर खेयर किंणर जहिं रमंति गयलीलई महिलउ जहिं चलंति णियरूवें रइरूउ वि खलंति जहिं देक्खिवि लोयहं तणउ भोउ वीसरियड देवहं देवलोउ । आवासिउ णयरहो बहिपएसे अरिसंक पवड्डिय तहिं जि देसे । आवासु मुएवि सहयरसमेउ करकंड गयउ रमणिहिं अमेउ । तहिं गरुवउ सवणसएहिं भरिउ णं कप्पवच्छु देवेहिं धरिउ । दलवंतहिं पत्तहिं परियरिउ
बहु दिह राएं समु वित्थरिउ । घत्ता-- करकंडे पेक्खिवि तहो वडहो दीहई सुटु सुकोमलई ।
ता लेविणु गुलिया धणुहडिया विद्धाइं असेसई सद्दलई ॥ ५ ॥
____10
6
The Simhala kiug invites Karakanda to his palace. वडपण्णई विद्धइं जं सरेण णरणाहहो कहियउ सो चरेण । जो भासिउ चारणमुणिवरेण वरु आयउ णरवइ सो भरेण । ण वि जाणहुं किं सो वरुणु चंदु अह होइ णरेसरु किं सुरिंदु । खेलंतें वणे णिवसुयगणेण
वडपत्तणिवहु विद्धउ खणेण । ता राएं पेसिय णरपहाण
गय सिमिरहो खेवें ते सयाण चंपाहिउ भणियउ तेहिं मित्त पई कोकइ गरवइ सरलचित्त । सो तुम्हह उवरि णिवद्धणेहु संचल्लहु तुम्हई तासु गेहु । तं सुणिवि भणह करकंडु राउ जइ आवह सम्मुई तुम्ह राउ । रयणाण विणिम्मियसुंदरासु
ता जामि तुम्ह णिवमंदिरास । तं सुणिवि तेहिं खणि णियणिवासु घरि जाइवि अक्खिय पत्ते तासु। 10

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८. प्रधान गुफा में भित्तिपर की चित्रकारी. A portion of the frieze of the great cave
at Terapura.
९. प्रधान गुफा की शाला के स्तम्भों की चित्रकारी. Design of the pillars in the hall of the great cave.

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Page #138

7. 8. 11.]
करकंडचरिउ घत्ताः-सा आवइ णरवइ तुझु घरि जइ तुम्हई लेणहं जाहु तहो । तं सुणिवि णराहिउ णीसरिउ गउ सम्मुहुँ सो चंपाहिवहो ॥ ६॥
7 Karakanda marries the Simhala princess. सो दिट्ठउ राएं अइसुतेउ णं विग्गहवंतउ मयरकेउ। अणुराएं ता गुणसायरेण
णिउ णयरे णराहिउ आयरेण । पइसंतउ सो पुरि जणहिं दिट्ट गोपालसहिउ णं देउ विट्ट । जुईजणमणसंताउ दिंतु
करकंडु णराहिउ गेहु पत्तु । रहवेयहें णामें णियसुआहे
दक्खालिउ सो सुललियभुआहे। सो बालएं अवलोइउ जुवाणु णं हियएं पइट्ठर कुसुमबाणु । विहलंघल काइं वि णउ मुणेइ सो पेक्खइ कि पि ण ण वि सुणह । ण वि जणणहो लजा ताहे जाय कंपतिहे पुलएं खलिय वाय। पेक्लेविणु धूयहे सेयवाहु
पारंभिउ राएं खणे विवाहु । घत्ता- केउ मंडड मोत्तियतारणहिं गुरुचउरिय हेमें णिम्मविय । अइउच्चिय मणहर वेइ किय रयणविणिम्मिय णिम्मलिय ॥ ७॥
8
5
10
5
Karakanda returns with the bride by the sea, ववाहु कियउ लहु ताहु के वि खेयर अहिलासहो जाहिं जे वि। दाइजई दिण्णा तहे पयंड
णिज्झरझरंतमयगिलगंड। वरतुरयथट्ट किंकिणिरवाल
रयणेहिं विणिम्मिय दिण्ण माल । जं अवरु किं पि गयणाहिरामु तहे राएं दिण्णउ'लेवि णामु । एएहिं समउ मणि तुट्ठएण जामायहो अप्पिय दुहिय तेण । बहुरयणई दिण्णइं तुरियएण पहिराविय राणा राणएण। णरणाहे विसजिउ णिवपहाणु संजोइउ राएं सलिलजाणु । दुट्ठारिणरिंदहो पलयकालु
तहे जाणे चडिण्णउ धरणिवालु । धयवडवमालु परिघुलिउ भाइ तं पवणवसे जलमझे जाइ । घत्ता- अवराई सहासई छण्णवई णरणियरणिरंतरपूरियई।
णं अमरविमाणइं धर सरहिं जलगमणहो आसाऊरियई ॥ ८॥ N किउ.
8. १ J लइवि. २ S छणवई.
10
7.
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कणयामर विरहयउ
9
He encounters a sea monster.
जाम सिंधुमझि जाहिं जाणयाई ताव दिट्टु राणएण मच्छु फारु ते रूणाई विण्हु कीलएइ जोयणाई सट्ठि अत्थि तुंगिमाई सो विसट्ठित्त पाय दीहमाणु मंदरो व्व तोयमज्झे अप्पमाणु मंदु मंदु सुप्पयंड रंगमाणु सो वि देखि राणयाहं भग्गमाणु
घत्ता - भयभीयणरिंदहिं दुत्थियहिं सयलई जलजाणई उब्भियई । णं काई विदुट्ठएं देवयएं मंताण पहावे थंभियई ॥ ९ ॥
10
Karakanda is carried away by a Vidyadhari
सुद्धभाउ छंडिऊण । बद्धमाणमच्छरेण ।
खग्गधेणु कड्डिऊण ।
रोसएण धाविऊण ।
सो वि मच्छु पेक्खिऊण ताव तेण दुद्धरेण
मल्लगंठि बंधिऊण तं पि जाणु छंडिऊण
रोयिणा तुरंतएण उल्ललेवि दुक्कु तित्थु पोटमज्झे भाविऊण
लूरियाई वम्मयाई जत्थ अस्थि सच्छणीरु ताँव तम्मि खेयरीएं
सो वि णीउ पेक्खिऊण दिण्ण झंप सायरम्मि
मंडिऊण ताडिऊण सज्जियाई । णाईं तेण सायरस्स लड सारे । सायरो व्व रायरिद्धि णं णिएइ । अद्धओ वि अद्धि आएं होइ ताई । सायरं पि रुंधिऊण थक्किमाणु । उच्छलंतु पक्खलंतु छजमाणु । रोसएण धाविऊण लग्गमाणु । खंचियं पितक्खणेण तोयजाणु ।
६६
दिण्ण झंप कुद्धएण ।
धूलका मच्छु जित्थु ।
सो वि मच्छु घाइऊण । फाडियाई चम्मयाई ।
7.9.1
उच्छलंतु णट्टु वीरु । णीउ राउ दुद्धरीएं। सुभडेहि चिंतिऊण । दुक्खिहिं तक्खणम्मि ।
5
10
5
9.१S पारु.
10. १ J रायणा; N राइणा. २ N adds before this सायरो महागहीरु. ३ N adds before this ताव तम्मि जुज्झदच्छु. ४ N adds before this णांउ हेरि सुद्धियाई मइगहरु मुद्धियाई.
10

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7. 12. 2.]
करकंडचरिउ घत्ता- हल्लोहलि हूयउ सयलु जलु अपरंपरि जाणई संचलहिं ।
हा हा रउ उद्विउ करुणसरु तहो सोएं णरवर सलबलहि ॥ १० ॥
11
Lamentations of Rativega. जा गरपंचाणणु वियसियआणणु जलि पडिउ । ता सयलहिं लोयहिं पसरियसोयहिं अइडरिउ ॥ रइवेय सुभामिणि णं फणिकामिणि विमणभया । सव्वंगे कंपिय चित्ति चमक्किय मुच्छगया ॥ कियचमरसुवाएं सलिलसहाएं गुणभरिया ॥ उहाविय रमणिहिं मुणिमणदमणिहिं मणहरिया ॥ सा करयलकमलहिं सुललियसरलहिं उरु हणइ । उव्वाहुलणयणी गग्गिरवयणी पुणु भणइ ॥ हा वइरिय वइवस पावमलीमस किं कियउ । मइं आसिवरायउ रमणु परायउ किं हियउ हा दइव परम्मुह दुण्णय दुम्मुहु तुहुं हुयउ। हा सामि सलक्खण सुट्ट वियक्खण कहिं गयउ ॥ महो उवरि भडारा णरवरसारा करुण करि । दुहजलहिं पडती पलयहो जंती णाह धरि ॥ हउँ णारि वराइय आवई आइय को सरउं। परिछंडिय तुम्हहिं जीवमि एवहिं किं मर ॥ इय सोयविमुद्धई लवियउ सुद्धई जं हियई ।
हउँ बोल्लिसु तइयतुं मिलिहइ जइयर्ल्ड मझु पइ ॥ घत्ता-अइसोउ करेविणु मंतिवरु संबोहिवि परियणु दुम्मियउ । गउ जाणइं लेविणु जलहितडे तं परियणु तहिं णिच्चलु कियउ ॥११॥ 20
12 Rativega worships goddess Padmavati, आवासिय सेण्णा तित्थु जाव रहवेयएं उजउ कियउ ताव । पुणु तुरिउ विलक्खीहूइयाई अणुसरिय देवि कोमलगिराई । ५ J जाणहिं.
11. १ D दुष्णइ दुम्मुह. २ J करउं.
15

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कणयामरविरइयउ
17. 12. 3उद्धरियउ मंडलु ताएं रम्म
णं धम्मु जिणेंदें हरियछम्मु । तहो मज्झि णिवसिय दिव्य देवि पोमावइ णामें थिर करेवि । पुव्वाहि मि दिसिहि मि जउ थियाउ आह्रयउ देविउ आइया।
5 रत्तंदणकट्टे जा घडीय
ससिचंदणकुंकुमसमलहीय । फलफुल्लणिवजहिं पुज कीय उववासं पढम अणुसरीय । उवएसे लद्धउ बीयवंतु
णवकुंकुमकुसुमहिं जविड मंतु। घत्ता-आरत्तहिं दवहिं आलिहिवि आरत्तहिं वत्थहिं परिहणिय ।
आरत्तद्माणु झापचि पुणु णिज्झाइय देवअ थिरमणिय ॥ १२ ॥
10
13
Goddess Padınavati appears. समश्चिवि पूजिवि झायइ जाव __ समागय देवय पोमिणि ताव । समंथरलालसकोमलअगि
कुणतिय का वि अउब्धिय भंगि । विणिम्मियरूवसमिद्धि खणेण सरीरइं रत्तिय सुद्धमणेण । करहिं चऊहिं करंति गुणाल सपोत्थयभिंग समुद्दमुणाल । सकुंडलकण्णफुरंतकवोल
सणेउरकिंकिणिमेहलरोल । 5 फणीफणपंच सिरेण धरंति
पसण्णिय णिम्मल का वि करंति । महीयाल पायसरोय थवंति
सुहाविएं वाणिएं किं पि चवंति । दिसाहं मुहम्मि पसारियधामु उरम्मि णिवेसियमोत्तियदामु । घत्ता-वरु देमि भणंती देवि खणे रइवेयहें अग्गई गुणभरिय ।
तुहं मग्गि किसोयरि जं हियई नउ कारणे धरणिहं अवयरिय ॥१३॥ 10
14
The goddess grants a boon to Rativega wino asks for
information about her husband.
जा देविहे दिहउ मुहकमलु
रइवेयहे जायउ अंसुजलु। महो देवि भडारिए दुरियमलु तउ दसणे ण?उ तं सयलु । पइं देवि सहावे जो थुणइ
सो दुक्खपरंपर णउ मुणइ । जो अणुदिणु झायइ तुज्झु मुहूं तसु होहि तरंडउ देवि तुहुँ। 12. १ Jआढयाउ, २ J रत्तूंदिणकट्टे; D रतंदणुकहें ३ Jomits the portion from
समलहीय to णवकुंकुम in line 8.

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7. 16. 5.]
महो दीणहे तुहुं कारुण्णु करि हउं किं पिण मग्गम्मि देवि परं जइ सच्चाउ भयवह देहि वरु
हसायरे मई णिवडंति धरि । अभत्थिय तुहुं वरु एकु मई । महो वयणु एक तुहुं देवि करू । किं जीवइ अह किं सो मुयउ ।
रयणायरे महो सामिड गयउ
प्रत्ता- ता कहइ सुरसरि तुह रमणु जो जाणहो होतउ परिपडिउ । कणय पहविज्जाहरसुअहे सो हियवई तक्खणे संचडिउ ॥ १४ ॥
15
करकंडचरिउ
Karakanda, says the goddess, had been taken to Tilakadvipa where he had become the lord of all.
ता मोहवसे कणय पहाएं
दक्खालिङ जणणहो ताय पेक्खु एहु सामि महारउ रिसिहिं सिट्ठ अणुराउ मुणेवि विज्ञाहिवेण करकंडई ता एकहिं दिणम्मि जो सुअणु पराय असइ भोजु कणय पहवइरिउ हयउ जेण इय मुणिवि र विजाहरेहिं
The goddess assures Rativega of her reunion with her husband.
तर रमण कीयई साहसाई वाहिय तेण अणंगलेह पुणु ललिएं परिणय चंदलेह कुसुमावलि चारुचरित्तचित्त अवराहं मि कण्णहं सयई सत्त
15. J तहिं.
खणि तिलयदीउ सोणियउ ताएं । मई सायरि लद्धउ दिव्वचक्खु । जह लच्छिएं लद्धउ देउ विट्टु । वेवाहु किय ते उच्छवेण । हउ वइरिउ ससुरहो तक्खणस्मि । उवयारु करइ किर कवणु चोजु सो सामिउ होसइ किं परेण । पडिण्णिय तुरिय कयायरेहिं ।
धत्ता- अणुराएं मउलेवि करजुवलु सिरु णविवि पयते अणुसरिय | विज्जाहरु सो ण वि अस्थि तहिं तसु तणिय केर जें ण वि धरिय ॥ १५॥10
16
६९
को वण्णहुं सकइ बहिणि ताई | णं कामकिरायहो तणिय रेह । णं मयणसहोरि दिव्वदेह । रयणावलि परिणिय कणयदित्त । परिणीय महं तुह कहिय वन्त ।
5
-
10
5
5

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कणयामरविरइयउ
ता सोउ णिवारिवि करहि धम्मु अइतुरिउ लपविणु पउरदव्यु रइवेएं भणिय तं सुणेवि
धत्ता-- पडिवयणु भडारी तहे भणइ महो वयणहो संसउ किं करहि । कणयामरतेयसमग्गलउ सो अणुदिणु जिणवरु संभरहि ॥ १६ ॥
॥ संधि
इय करकंडमहारायचरिए मुणिकणयामर विरइए भव्वयणकण्णा वयंसे पंचकल्याणविद्दाणकप्पतरुफलसंपत्ते करकंड विज्जाहर विवाहलंभो णाम सत्तमो परिच्छेउ समत्तो ।
:
करकंडु मिलेसइ गलियछम्मु । अणवरउ देहि तुहुं दाणु भव्वु । किं सायरे गउ आवइ वलेवि ।
[7.16.6
॥ ७ ॥
I
10

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VIII
The goddess illustrates her point by the story of Aridamana.
रइवेय भणइ हे देवि सुणु तुह वयणु सुहावउ भावियउ।
महो अक्खु पसाउ करेवि तुडं किं को वि गयउ णरु आइयउ॥ तं सुणिवि भडारी कहइ ताह दुरिएण विलित्तउ मणु ण जाहे। हे सुंदरि णिसुणहि सरलचित्त जिणणाहहो चलणहं परमभत्ते । हउं अक्खमि णेहें तुझु किं पि अरिदमणणराहिवचरिउ तं पि। पत्थथि अवंती णाम देसु णं तुट्टिवि पडियउ सग्गलेसु । तहिं णयणपियारी णयरि अस्थि उज्जेणि णाउ गयरविगभत्थि। तहिं अस्थि पसिद्धउ पवरतेउ अरिदमणु णराहिउ गुणणिकेउ । तहो विमला भामिणि णयणरम्म आसण्णभन्च परिगलियकम्म । तहो अत्थि मंति जणजणियराउ वरदत्तु णराहिवैदिण्णभाउ घत्ता-तहो मंतिहे वडवा सुंदरिय गय वरणहं वाहिरे पुरवरहो।
सा रमिय तुरंतई मयणभर पेक्खेविणु तुरयई गिरिवरहो ॥१॥
10
Aridamana's minister got a colt which was watched by
a Vidyadhara in the form of a parrot. सा गया पट्टणं मंतिणा पेक्खिया सव्वसल्लक्खणा गम्भिणी लक्खिया। तेण संरक्खिया मंदिरे धारिया हवंताई खाणाई सा वारिया । सोहणो वायवेओ किसोरो तहे जायउ वासरे सुंदरे सोरहे। णीलवण्णो सउण्णो मुहे वंकुडो मज्झणिो उरे पच्छले वित्थडो। दीहफुक्कारहिकारउद्दो धुरो तालुतंबोवमो लोयणा भंगुरो। 11 SJ णराहिउ.
2. १ Jहो.
-७१ -
-.--

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कणयामरविरइयर
[ 8. 2.6णण्हरोमावलीकण्णसंसग्गओ थोवएहिं दिणेहिं पyि गओ। मंतिचित्तस्स अञ्चंतु सो भाविओ सूरतावेण वारण णे पाविओ। भूमिगेहम्मि जा छुद्धओ अच्छए सग्गिणीछंदकीरो वि तं पेच्छए । घत्ता-जउलगि गभि परिट्टियउ गिरितुरयहो गंदणु जयपवरु ।
तउलगि पेक्खइ दिणि जि दिणे को वि खेयरु कीरसुरूवधरु ॥२॥ 10
The parrot asks a cowherd to take it and sell to the king
___for 500 gold coins.
खेयरु हूयउ कीरो
पव्वयमत्थयधीरो। भोयसपहिं णभग्गो
कंतहे णेहरं लग्गो। अच्छह जाय सुहेणं
भुंजइ भोय चिरेणं । ताव सधम्मु सुसीला
मत्तयकुंजरलीलो। पीवरदीहरबाहो
सुंदर गोहणणाहो। तेत्थ वणम्मि पवण्णो
चेट्टेइ जाय णिसण्णो। दिट्ठउ ता गयणेहि
कीरई सो सगुणेहि उत्तउ कोमलवाएं
छंदई चित्तधयाएं। घत्ता-तुहुं गोवाल लएवि मई णेहि तुरंतउ पुरवरहो।
कंचणपंचसएहिं फुड जाएवि देहि गरेसरहो ॥ ३॥
10
On the way thcy see a merchant caught by a harlot
who demanded money. सुणीऊण वाणी
मुंणीऊण णाणी। णएणं विणीए
मणे मण्णणीए। सुएणावि जुत्तो
पुरं झंत्ति पत्तो। खणे दितु दिट्ठी
तहिं दिटु सिही। सुही कुट्टिणीएं
धरीओ गणीएं। २ J पविडी.
3. १ D वड; N वेट्टइ. 4. १D खगें उत्तमाणी. २ DN मज्झि.

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8. 6. 2.]
भणीओ बलाएं
तुम रायआणा तुम जे उत्त
महं पुत्तियाएं सुछंदें विराएं
तहे देहि' द
णिवारेहि गव्वं ।
धत्ता - तहो कोलाहलु अइपवरु हट्टहं मज्झेण पसरियउ ।
विसकइ वारहो को वि णरु जामच्छर वणिवरु धरियउ ॥ ४ ॥
5
ताव उत्तु सूयएण आणि सेट्ठि आरिसो वि आणियं च तं पितेण
कर कंडचरिउ
The parrot settles the dispute by a wit.
तो भइ चारुकीरु भो कहेइ सेट्ठि मज्झ
ता कहेइ सेट्ठितासु
तं सुणेवि सूयण उत्तु सेट्ठि अक्कयाहिं सो सुणेवि दिव्ववाणि
आणपवि जाव द
दप्पणस्स मज्झे बिंदु गूढचित्त जाणिया वि
हराविय कुट्टिणि जाम सुएण सुवण्णपरिग्गहु हु सरेहु
३ D देबि ४ ] मज्झि पसारियउ.
गिरा कोमलाएं।
म जाही अयाणा | सुई वित्तो। घरे सुत्तियाएं ।
कया सोमराएं ।
1
७३
वच्छलेण वाय धीरु । वारयामि जेण जुज्झु । कारणं पि कंदलासु ।
घत्ता - तां बोल्लइ कुट्टिणि भग्ग सुय पडिबिंदु किं लेणहुं जाइ वले । तं सुणिवि पडत्तरु सा भणिय सुइणई किं गहणउ लहइ चैले ॥ ५ ॥
6
The parrot reaches the palace.
णाणसायरं गएण |
देहि दव्वु सजयाहिं ।
तासु जाय चित्तकाणि ।
कुट्टिणीहे देइ सब्बु । णीमग्गु जाणपण |
देमि दव्वु जेम को वि ।
सूयपण तक्खणेण ।
लेहि अक्के एहु दव्वु । छंदिणा समाणिया वि ।
पप सेट्ठि सुयस्स गएन । लपविणु भावइ तं जि करेहु ।
10
5
10
5.१ SJ सक. २ J तो. ३ J लेणहूं. ४ JN वले.

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[ 8. 6. 3सुणेविणु सूयई बुचइ तेम वणीसरु चित्ति चमका जेम । हिरण्णई अम्हई काई करेहुं सुसजणलोयहं चित्तु हरेहुं । सुणेविणु कीरहं भावविसुद्धि अहीरहं दिण्णिय दाणपविद्धि। अहीरु पउत्तउ सूयएं एहि
लएविणु रायदुवारहो हि । पिओ खणि रायवारहो सो वि हुओ घर बुद्धिसमिद्धिहे जो वि । दुवारिउ उत्तउ कीरएं मित्त
सुमोत्तियदामपसारियचित्त । घत्ता-लइ अक्खहि वत्त महो तणिय णियरायहो अग्गई सरल तुहूं।
पेक्खेसमि जयणाणंदयरु छणससहरतुल्लउ तासु मुहु ॥६॥
10
It gives an account of itself to the king. पडिहारई रायहो कहिउ एव सुउ बाहिरे अच्छइ देवदेव । तं सुणिवि णिवाविउ राणएण संभासिउ सो पोमाणणेण । ता सूएं उच्चाएवि पाउ
अहिणंदिउ आसीवाएं राउ । भो णरवइ करिकरदीहबाहु चिरु जीवहि सुरसरि जाम वाहु । मैणि तुट्ठएं राएं कीरु वुत्
किं आयउ को तुहुं भणु णिरुक्षु। 5 पडिवजइ जैगवर णाहचारु तह कवडकहाणउ रयउ फारु । ता कहा कीरु णरवह पुरम्मि सुय पंचसयई सेंबलितरुम्मि। जावच्छहुं ते मई भणिय वेल्लि लइ छिण्णहुं महु हय तेहिं लल्लि । गुंजारुणणयणउ कसणवण्णु भिल्लाण णिवहु ता तहिं पवण्णु। घत्ता-तहिं रुक्खे चडेविण सुयघरहिं पासि समोडिय तेहि खणे। 10
ता बद्धा अम्हई सयल सुअ मई चिंतिउ को वि उवाउ मणे ॥ ७॥
How it reached a hermitage and learnt the sastras. It then
informs the king about the minister's beautiful horse. मई वुत्ता सयल वि सुय करेवि कवडेण वि अच्छहु खणु मरेवि ।
भिल्लेण चडेविणु सयल दिह तले घल्लिय मण्णेवि ते णिचिट्टे। 7. Jalso reads अणाविउ. २ S मणतुट्ठयं. ३ D जिणवर; N corrects जिणवर as जिह णर. ४ J सेंमलियरुम्मि. ५ D मुहु. ६ D adds before this गउँ छिण्णिय तेहिं
जाहि सो वि आहिय विडोवरि गुरुय होवि. 8. . DJN णिविह.
-७४ -

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5
8. 10. 4.1
करकंडचरिउ ता उड्डिवि गय दसदिसिहिं ते वि हउं तावसवाडउ गउ वलेवि । मई सयलई सत्थई जाणियाई पव्वयसिरि सोक्खई माणियाई। तहिं दिहउ गिरिवरतणउ आसु गउ वडवासंगहो कामवासु। अइसुंदरु घोडउ ताई जाउ धरणियले लग्गइ णाहि पाउ । मई जाणिउ सो विजाहरण तुह अक्खिय णेहपरवसेण । घरि अच्छइ मंतिहे सो चरंतु तं सुणिवि गरेसरु गउ तुरंतु । पत्ता- धरु जाइवि तासु महतयहि पुणु भणियउ वयणु णरेसरई ।
महो कन्जु ण रयणहिं माणिकहिं तुह तुरयई पुजई मणहरई ॥ ८॥ 10
The horse takes the king and the parrot across the sea
where they sce a hundred maidens. णियहियवएं दुक्खु वहंतएण सो अप्पिउ तेण महंतएण। गउ तुरउ लेयि णियमंदिरासु पल्लाणु विहिउ तहो बंधुरासु। तहिं चडिउ परेसरु सहुँ सुएण
देवाविउ फेरउ दिढभुएण। कारेण णिवारिउ देव घाउ मा पयडहि ठंडहि णियसहाउ । णरणाहें तुरयहो सुयछलेण कसताडणु किउ कोऊहलेण । ता तुरउ तुरंतउ णहयलेण गउ सायर लंधिवि दूरएण । समरीणएं राणएं भणित कीरु कहिं लभा बंधव विमलगीर ता कोरे गयणंगणु सरेवि अवलोइउ पाणिउ थिरु करेवि । आवेविणु कीरई भणिउ तासु लइ चलहि तुरिउ रयणायरासु । घचा- जाएविणु सायरि कण्णसउ दिट्ठउ तेत्थु रमंतियउ।
सुर्यवयण ठाणे तहो तणई खणे रायई देउ समच्चियउ॥९॥
5
10
10
The king wins the heart of Ratnalekha. पहाणचणु देवहं फेरिवि ताउ कण्णाण णिवहु णियघर गयाउ । सूएण णराहिउ तक्खणेण अणुमग्गे णीयउ तहुं तणेण । छोहारदीवसंपत्तएण
कण्णाण णिलउ राणएं गएण। अवरोप्पर चित्तें मिलियएण ता तक्खणि भणियउ सूयएण । 9. १ N राउ. १ D सुर. 10. १ N करइ.

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(8. 10. 5हे गरवइ तुहुं एह रयणलेह लइ परिणहि कंचणदिव्वदेह। 5 चिरु कहिय मुर्णिदहिं आरिसेहिं परिणेवी एह तुम्हारिसेहिं। तं सुणिवि गैरिंदें सा भणीय अंभोरुहदीहरलोयणीय। हे सुंदरि सूयउ भणइ जाई पडिहासेंहिं तुहुं वयणाई ताई । घत्ता-- तं सुणिवि कुमारी पडिलवइ अणुराएं वयणु पडिक्खलइ ।
मई केर तुहारी मणि धरिय सुयवयणु णरेसर किं चलइ ॥ १०॥ 10
11
He sails with her for home and reaches a deserted island. तं वयणु सुहावउ सुणिवि तेण सा परिणिय राणई तुरियएण। तहिं णेहई भोयसहास भुत्त ता एक्कहिं दिणे पडिलवइ धुत्त । पयांतिए णिभरु परमैं णेहु हे णरवइ पेक्खहुं तुम्ह गेहु । तहे वयणु सुणेविण सोहमाणु परसजिउ राएं सलिलजाणु । तं भरियउ रयणहिं मणहरेहि परिसोहिउ धयवडसुंदरेहिं । सुयतुरयएं घरिणिएं सहुं णरिंदु तहिं चडियउ रेहइ णं सुरिंदु । तं सलिलजाणु रयणायरम्मि वारण गयउ दीवंतरम्मि। उव्वसि परिलग्गउ गयदिणम्मि ता राएं चिंतिउ णियमणम्मि । घत्ता-पुणु भणियउ कीरु णरेसरई किम रयणि गमेवी एत्थु सुहि ।
तं सुणिवि कीरु पडिलवइ णिव अइणिभरु होइवि मा सुयहि ॥११॥ 10
12
Their bad luck on the island and the sea, हयणारिकीरणिव थिरमणेहि किय तुरिय जाम चउहि मि जणेहिं । णिवपहरएं तुरियई हयसमाणु ता चोरहिं हरियउ सलिलजाणु। रविउग्गमे णरवइ णियइ जाव ण वि पेक्खइ बोहिथु तुरउ ताव । पुणु वत्त कहिय कीरहो णिवेण गउ बोहिथु णे जाणहुं किं पहेणं । मणि खेउ वहंतएं सूयएण पुणु भणि उ णराहिउ तुरियएण। 5 खंड कट्टिवि बंधहु तुरिउ तेव रयणायरु लीलएं तरहु जेव ।
२ Jomits this foot. ३ गरिंदई भणिय सा वि. ४ N °लोयणा वि. ५ N पडिहासई. 11. १N मुणियएण. २ ॥ तेहई. ३ JN परमणेहु. 12. १ J omits ण. २ N परेण. ३ S खडि कडेवि.
-७६
-

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8: 14. 101
करकंडचरिउ तं रइवि चडिण्णउ सरलराउ णियघरिणिहे सरिसउ सुयसहाउ । तहो लहरिहिं बंधई तोडियाई देसंतर राएं हिंडियाई।। घत्ता- ता उडिवि सूयउ वडि गयउ णि णरवः लहरिहिं कोंकणहो । तहो घरिणि मणोहर विहिवसई णिय खंभायच्चहो पट्टणहो ॥१२॥ 10
___13 Ratnalckha at Khambhagacca. तहिं लंवझलंबा कुट्टणीएं
सा दिट्ठी ताई वियखणीएं। घरि रयणलेह णेवावि ताएं जलगंधु णिवारिउ सुललियाएं । ता लंवझलंबएं भणिय मुद्ध विणु गहणई वेसण होइ सुद्ध । तं णिसुणिवि जंपिउ सुंदराए इह जूवई जो मई जिणइ माए । सो सोवइ मई सहुं भणिउ ताएं ता जिणिया जूवे पर तियाएं । 5 तहं दब्बु लेवि वसहे विइण्णु पुणु दहिउ कृरु अंगणे पइण्णु । रयणायरवडे सूयहं णिकाउ तं चुणिवि वलिवि पुणु तहिं गयाउ । सुयणाम पुच्छिय कर्हि गयाय तुम्हई सुहि भोयणु लेवि आय । तहो कहिय वत्त तेहिं मि सुएहिं पुणु भणिय ते वि वयणुल्लएहिं । घत्ता-- मइं लेविणु तुम्हई णेहु तहिं जहिं कर पइण्णउ बालियएं। 10
ताणीयउ तेहिं तुरंतयहिं घरु वेसहिं दिट्ठउ सो वि तएं ॥ १३ ॥
11
Her fane in the game of dice reaches Aridamana's ear. चुणंतई कीरई अंसुवमाल पमेल्लिय पेक्खिवि सामिणि बाल । चिराणउ सूयउ ताएं मुणेवि अणाविउ सो सुयणामु भणेवि । अरे सुय भायर आवहि एत्यु तुहारउ सामिउ अच्छइ केत्यु । ण जाणउं देवि कहिं गउ राउ पवडिउ ताहे मणम्मि विराउ । णिवारिय सूयएं देवि विसाउ कुणंतहं णासइ सुद्धउ भाउ । 5 महारउ चित्तु कहेइ मयच्छि मिलेसह सामिउ पावियलच्छि । सुणेविणु कीरहो वाणि सणिद्ध। रमंतिय अच्छइ भावविसुद्ध । पवडिय कित्ति समुद्दपमाण सुमोत्तियदामई बद्ध जुवाण । घत्ता- अरिदमणहो केण वि इउ कहिउ पट्टणु खंभायचु जहिं ।
ण वि सारिहिं जूवइ को वि गरु ण वि सक्का जिणणहं वाल तहिं॥१४॥ 10 ४J तहिं.
14. १ N पविडिउ. - ७ -

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Reunion of Ratnalekha and Aridamana.
15
तं सुणिवि णरेसरु थिरमणेण तर्हि जाइवि टिंटहिं गउ तुरंतु तहं मज्झि णिविट्ठउ सो सहेइ जीयाई गरिंदहं आयरेण धणु दिंत भंडहं णग्गुडाहं जूपण पसिद्धी कित्ति जाहे अणु पुणु रयणिहिं गयउ तेत्यु सा भणिय तेण णं मयणदूउ
धता - सा जित्ती तेण णराहिवई जा हुई मणे विहडप्फडिय |
रेवेयं ता दुम्मण मणाएं जं देविएं भणियउ वयणु किं पि
गउ खंभाइच्चो तक्खणेण । जूवारहं सयलहं मणु हरंतु । छणइंदहो लीला णं वहेइ । सोवण्णहं सत्तसयाइं तेण । गउ वेसहं घरु धणलंपडाहं । देवाविउ गहणउ तेण ताहे । सूयएं सहुं रमणि णिविट्ठ जेत्थु । लइ सुंदरि खेल्लहिं सारिजू ।
ताताएं वियाणिविणियरमणु खणे अंगें अंगु समुभिडिय ॥ १५ ॥ 10
16
The goddess reassures Rativega and goes away.
जावच्छह तिएं सहुं तेथु राउ तर्हि मैज्झि णिहालिउ राणएण बोलाविउ राएं णामु लेवि अद्ददुब्बलु ऊहणु जो किओ चि तियकीरणराहिव अस्सयाहं भुंजंतई सोक्खदं तहिं ठियाई म कहिय हॅलि तुह सो जि राउ जह आयउ सो गुणगणमहंतु
तातुर लेवि को वि टक्कु आउ । कि ऊहणु तें सेहुं टक्करण । ता घोडें जोइड मुहुं वलेवि । सोवण्णु देवि तें किणिउ सो वि । मेलाविउ हूइ दुत्थियाहं । णियदेसहो पुणु तइय वि गयाई । रयणायरे पडियउ घैरहो आउ । तुह मुद्धि मिलेसइ तुज्झु कंतु ।
धत्ता- इउ कहिवि भडारी तहें सयलु सव्वंगे णिरुवम कोमलिय । सा गइय तुरंती नियणिलउ चंदाणण देवहं परिमिलिय ॥ १६ ॥
17
Karakanda returns to Rativega.
[8. 15. 1
16] तित्थु २ S मझे ३J omits सहुं. ४ S इले. ५ ] घरहिं. 17. D रवेयएं.
पंकय रुहकोमल आणणाएं । अणुसरि खणद्धे ताएं तं पि ।
5
5
10

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8. 19. 3.1
करकंडचरिउ धणु पेवरु लएवि तुरंतियाई अहिणवमुणालवरगत्तियाई । तं सयलु विहंजिवि दुत्थियाहं सुहभायणु दिण्णउ भुक्खियाहं । जावच्छइ सा तहिं रइ करंति जिणणाहहो चलणइं मणि सरंति। 5 रयणावलिविहिभारे मंति मुत्तावलिमोत्तियदाम दिति । कुसुमंजलिकुसुमहिं विप्फुरंति पल्लोवमविहिपल्लवें चरंति। चउसत्थियविहिसत्येण जंति वसुहारविहाणहो मणु थवंति । ता एक्कहिं दिणि कणयप्पहाएं तहिं आणिउ सो करकंड ताएं। घत्ता- रश्वेयई दिट्ठउ णियरमणु तहिं हरिसई वड्डिउ अंसुजलु। 10
ता विजु चमक्किय कसणतणु सिहिकंतएं णं जलहरु सजलु ॥१७॥
18
Karakanda covquers the Southern kings. रइवेयएं पुणु कणयप्पहाहे गुरु आयरु कीयउ सयलु ताह । परिओसु पवडिउ परियणाहं सामंतमंतिविभियमणाहं । तहिं अच्छिवि कित्तिय दिण सराउ संचल्लिउ ता करकंडु राउ । ता दिविडदेसु महियलु भमंतु संपत्तउ तहिं मच्छरु वहंतु। तहिं चोडिचेरपंडियणिवाहं । केणावि खणद्ध कहिउ ताई। 5 अरि आयउ तुम्हहं उवरि देव तिम किजइ दूरहु जाइ जेव । तं सुणिवि खणद्धे ते मिलीय करकंडहो जाएवि पुणु भिडीय । करि करिहिं भिडिय रह रहवराह हय तुरयहं ता गर णरवराहं । रोसारुण दारुण अइभिडंति धयदंडछत्तसीसई पडंति। अंतउ ललंति पर पक्खलंति जसलुद्ध महाभड पुणु मिलंति। 10 कउ संगरु तेहिं महंतु केव गयणंगणि सुरवर डरिय जेव । घत्ता-करकंडएं धरिया ते वि रणे सिरमउड मलिय चरणेहिं तहु ।
मउडग्गहिं देक्खिवि जिणपडिम करकंडहो जायउ बहलु दुहु ॥१८॥
19
He reinstalls them and returns to Terapur. हा हा मई मूढई किं किया जिणबिंबु वि चरणे आहयउ। इह पावफलं दुग्गइणिवासु णउ जाणहुँ होसह कहिं मि वासु ।
मणि दुम्मिय मउलियलोयणेण चोडाहिव मुक्का ते वि तेण । २D पउरु.
18. १ DN सणद्धे.

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पाड
कणयामरविरइयउ
[8 19.4जं संगरि मइं तुम्हहं खलीय जं चरणहिं मउडई दरमलीय । तं खमहु सयलु महो बंधवासु पडिगाहहु देसु सपिंडवासु ।। 5 तं णिसुणिवि तेहिं पडिवयणु उत्तु तुह सेव करेसहिं अम्ह पुत्त। इय जंपिवि ते चंपाहिवासु पुणु सरिय खणखें अडविवासु । तणु तिणु व गणेविणु ललियगत्त तउ करिवि तेई सग्गग्गि पत्त । घत्ता-करकंड तहं तउणीसरिउ गउ संमुहं तेरापट्टणहो।
जहिं सुंदरि मयणावलि हरिय संपत्तउ तं पएसु वणहो ॥ १९॥ 10
20
5
Karakanda regains Madanavali and returns to Campa. जावच्छइ सो तहिं आयरेण मयणावलि अप्पिय खयरेण । ता तेण तुरिउ विजाहिवेण तहो कहिउ भवंतरु णियहिएण । अहि होतउ हउं अण्णहिं भवम्मि हिंडंतु पराइउ तुह घरम्मि । ता दिट्ठउ मई पंजरठिओ वि पारावउ पाराविएं जुओ वि । सो पाएं गहिउ मई चडफडंतु ता पत्तउ तहिं तुहं परिभमंतु ।। छंडाविउ सो पई तुरियएण
णवकारु पइण्णउ करुणपण । सो खयरु जायउ तहो फलेण हउँ णासिवि गउ तुज्झु वि छलेण । एकहिं दिणि चप्पिउ हयखुरेण मुणि कण्णजाउ दिण्णउ वरेण । हउँ खेयर जायउ फलई तेण तुहुं एत्थु दिहु संपत्तएण । चिररोसे हरिय मई घरिणि तुज्झु लइ अक्खिउ मई तुह एउ गुज्झु। हउं एवहिं किंकरु तुह भरेण पुणु णमिय चरण सेण्णयसिरेण । अवराहु कियउ जो मई वि देव सो खमहि ण छंडमि तुज्झ सेव । घत्ता-संमाणिवि दाणई सो खयरु गउ चंपहिं साहिवि महि णिवइ ।
सो रज्जु करंतउ बहुयदिण तहिं अच्छइ कणयामरणिलई ॥ २० ॥
10
इयकरकंडमहारायचरिए मुणिकणयामरविरइए भव्वयणकण्णावयंसे पंचकल्लाणविहाणकप्पतरुफलसंपत्ते करकंडपुरइसाहणी चंपापुरिपवेसो णाम अहमो परिच्छेउ समत्तो ।
॥ संधि ॥ ८॥
20. १ DN सविणय.
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Ix
5
The forest guard reports the arrival of sage Silagupta.
चंपाहिउ वुहयणवेढियउ सुहलीलई अच्छइ जाव तहिं ।
ता आयउ उजाणाहिवइ अत्याणि णिविट्ठउ राउ जहिं ॥ सो पुच्छिउ करकंडएं णिवेण कहि आयउ तुहुं कजेण केणे । सो कहा णरेसर उववणम्मि जो झायहिं सुमरहिं णियमणम्मि । जसु दंसणे हरि उवसमु सरह करिकुंभहो गाहु ण सो करे। अवरुप्परु वरई जे वहंति तहो दसणे मद्दउ मणे लिहंति। जसु दंसणे अणुवय के वि लिंति जिणु छंडिवि अण्णहिं मणु ण दिति । केहि मि मणि गहियई गुणवयाई अवराई मि पुणु सिक्खावयाई। धम्मालउ संजमणिलउ भाइ किं जिणवरु मुणिवेसेण णाई । तहिं आयउ मुणिवरु णाणजुत्तु णामेण पसिद्धउ सीलगुन् । पत्ता-करकंडु सुणेविणु तं वयणु अत्थाणहो उट्ठिउ तक्खाणण ।
गउ सत्तपयई मउलेवि कर सुमरंतउ मुणिवरपय मणिण ॥१॥
10
People start on a visit to the sage. ता आणंदभेरि तुरंतएण
देवाविय तुटुइं राणएण। तहे णडु सुणेविणु लैद्धभोय परिमिलिय खणद्ध भवियलोय । क वि माणिणि चलिय ललियदेह मुणिवरणसरोयहं बद्धणेह । कवि णेउरसहे रणझणंति संचल्लिय मुणिर्गुण थुणंति। कवि रमणु ण जंतउ परिगणेइ मुणिदसणु हियवएं सई मुणे । कवि अक्खयधूव भरेवि थालु अहरहसई चल्लिय लेवि बालु।
5
1,१J जेण. 2. 1 DJ गंदिय'. २ DN सद्द. ३ DN गयरलोय. ४ N मुणिवरगुण थुगंति.
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कणयामरविरइयउ
[ 9. 2.7क वि परिमलु बहलु वहंति जाइ विजाहरि णं महियलि विहाइ । घत्ता-काइ वि छणससहरआणणिय करे कमल करती संचलिय । आणंदिय भेरिहे सुणिवि सरु लहु भवियण सयल वि तहिं मिलिय॥२॥
3 On his way Karakanda sees a miserable woman. जिणिदधम्मरत्तओ
मुर्णिदपायभत्तओ। सुवण्णकतिदित्तओ
सरोयपत्तणेत्तओ पलंबपीणहत्थओ
विबुद्धसव्वसत्थओ। विसुद्धसंधिगत्तओ
पणेण जाव पत्तओ। तहिं पि ताव दिट्ठिया
भणंति हा पसूढिया। पुरंधि का वि दुखिया हगंति दो वि कुक्खिया । रुवंति अंसुवाहुलं
जणाण दुक्खसंकुलं। कुणंति चित्तु आउलं
धरंति वेसु वाउल। घुलंति जा वि मुच्छए
पडंति भूपएसए। सुवि तं णरेसरो
सुवारुणिद्धांसरो। घत्ता-करकंडई पुच्छिउ को वि णरु एह णारि वराई किं रुवह ।
विलवंती हियवई दुहु करइ अप्पाणउ विहलंघल मुअह ॥ ३॥
10
4
He learns the cause of her troubles and becomes disgusted
with the ways of the world. ता अक्खिय रायहो वत्त तेण दुक्खाउर हूई एह जेण। तं कारणु णिसुणहि सामिसाल भुजंतिहे भोयई सयलकाल । उप्पण्णउ णंदणु विहिवसेण सो णीयउ आयहे वइवसेण । ते रुवह सदुक्खउ महिल एह
अप्पाणउ घल्लइ बद्धणेह । परिमेल्लइ पासु ण णदणासु वीसरइ ण सो पुणु णियमणासु। तं सुणिवि वयणु रायाहिराउ संसारहो उवरि विरत्तभाउ। धीधी असुहावउ मंचलोउ दुहकारणु मणुवहं अंगभोउ ।
रयणायरतुल्लउ जेत्थु दुक्खु महुबिंदुसमाणउ भोयसुक्खु । 4. ON सम्वलोउ.
5
-८२
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9.7.2. ]
करकंडचरिउ घत्ता- हा माणउ दुक्खई दट्टतणु विरसु रसंतउ जहिं मरह ।
__ भणु णिग्घिणु विसयासत्तमणु सो छडिवि को तहिं रह करइ ॥४॥ 10
5
Transitory nature of worldly existence. कम्मेण परिट्टिउ जो उवरे
जमरायएं सो णिउ णिययपुरे । जो बालउ वालहिं लालियउ सो विहिणा णियपुरि चालियउ । णवजोव्वणि चडियउ जो पवर जमु जाइ लएविणु सो जि गरु । जो बूढउ वाहिसएहिं कलिउ जमदूयहिं सो पुणु परिमलिउ । वलहद्दएं सहुं हरि अतुलबलु सो विहिणा णीयउ करिवि छलु। 5 छक्खंड वसुंधर जेहिं जिया चकेसर ते कालेण णिया। विज्ञाहर किंणर जे खयरा बलवंता जममुहे पडिय सुरा। फणिणाई सरिसर अमरवा जमु लिंतउ कवणु वि णउ मुअइ । घत्ता-णउ सोत्तिउ बंभणु परिहरइ णउ छंडइ तवसिउ तवि ठियउ।
धणवंतु ण छुट्टइ ण वि णिहणु जह काणगे जलणु समुट्ठियउ॥५॥ 10
Fickleness of worldis pleasures. दइवेण विणिम्मिउ देहु जं पि लायण्णउ मणुवहं थिरु ण तं पि। णवजोव्वणु मणहरु जं चडेइ देवहिं वि णं जाणिउ कहिं पडेह । जे अवर सरीरहिं गुण वसंति पा वि जाणहुँ केण पहेण जीते। ते कायहो जइ गुण अचल होति संसारहं विरई ण मुणि करंति। करिकण्ण जेम थिर कहिं ण थाइ पेक्खंतहं सिरि णिण्णासु जाइ । जह सूयउ करयलि थिउ गलेइ तह णारि विरत्ती खणि चलेह । भूणयणवयणगइ कुडिल जाहं को सरल करेवई सक्क ताहं । मेल्लती ण गणइ सयण इट्ट
सा दुजण मेत्ति व चल णिकिट्ट । घत्ता-णिज्झायइ जो अणुवेक्ख चल वरायभावसंपत्तउँ।
सो सुरहरमंडणु होइ णरु सुललियमणहरगत्तउ ॥६॥
5
10
Helplessness of the mortals, रयणीए परिसमणु
संगामे सुरदमणु आवइएं पत्ताई
हिययम्मि सुत्ताई। 6. १ N गु. २ DN याई. ३ SJ संपण्णउ. 7. J रमणाए. २ DN सत्तादं.
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5
कणयामरविरइयउ
[ 9.7.8तहो कि पि णउ फुरद उठेइ वइसरह। अह विवरे पइसरउ
सुरलोउ अणुसरउ। मुरगिरिहिं आरुहर
पंजरहिं तणु छुहउ। बंधवहिं मित्तेहिं
करधरियकुंतेहिं । पुत्तेहिं सुत्थियउ
मंतेहिं रक्खियउ। भडणियरपरियरिउ
णउ तेहिं पुणु धरिउ । वलएउ चकहरु
सुरणाहु णहे खयरु। जमु वरुणु धरधरणु
ण वि होइ कु वि सरणु। 10 पत्ता- असरणअणुवेक्खउ जो वि पुणु अणुदिणु भावइ णिययमणे । सो सुरणारिहिं ललियतणु भोयवंतु भुंजियइ खणे ॥ ७ ॥
8
Troubles of life. संसारे भमंतहं कवणु सोक्खु असुहावउ पावइ विविहदुक्खु । रयालई णाणाणारएहिं
चिरकियहिं णिहम्मइ वइरएहिं । हियएं ण वि चिंतहुं सकियाई तहिं भुत्तई पवरदं दुकियाई । अवरुप्परु जाइविरुद्धएहिं
तिरियाण मज्झे उप्पण्णएहिं । मुहबंधणछेयणताडणाई
पावियहिं तेहिं तणुफाडणाई। 5 मणुयत्तणे माणउ परिमलंतु परिझिजैह णियमणे सलवलंतु । सुरलोएं पवण्णउ गट्ठबुद्धि
मणि झिज्जर देक्खिवि परहो रिद्धि गैडणारि जेम रूवई करेह
तिम जीउ कलेवर सई धरे । घत्ता-संसारहं उवरि णिहालणउ किउ जेण णरेण कयायरेण ।
भणु काई ण लद्धउ तेण जह पवररयणरयणायरेण ॥ ८॥
10
9
Sole responsibility of each individual. जीवहो सुसहाउ ण अत्थि को वि गरयम्मि पडतउ धरह जो वि। सुहिसजणणंदणइट्ठभाय
ण वि जीवहो जंतहो ए सहाय । णिय जणाण जणणु रोवंतयाई जीवे सहुं ताई ण पड गयाई ।
घणु ण चलइ गेहहो एकु पाउ एकल्लउ भुंजइ धम्मु पाउ । 8. १ S पायालएं. २ N परिमिजइ. ३ D णरणारि; S णरु णारि. 9. . Jomits the portion from भुंजइ to एकलउ in line 6.
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10
5
9 11.7.1
करकंडचरिउ तणु जलणि जलंतई परिवडेइ एकल्लउ वइवसघरि चडेह । जहिं णयणणिमेसु ण सुहु हवेइ एकल्लउ तहिं दुहु अणुहवेइ । अहिणउलसीहवणयरहं मज्झे उपजइ एकु वि जिउ असज्झे । सुरखेयरकिंणरसुहयगाम नहि भुंजइ एक वि जियइ जाम । घत्ता-- इह अणुवेक्खा जो अणुसरइ सीले मंडिवि णिययतणु। सासयपए सो सुहणिलए एकल्लउ सोहद्द मुक्कतणु ॥ ९॥
10 Senses and qualities arc alien to Self. इउ भासह मुणि गुणगण वहंतु जीवहो परिभिण्णउ तं कहंतु। परिपोसिउ उसहसएहिं जं पि भिण्णउ सरीरु जीवाउ तं पि। लोयणई सुतारई दीहराई जीवहो परिभिण्णहं सुहयराई । जीहा तरुपल्लवसण्णिहा वि जीवहो दूरेण वि सा थिया वि। तणुफंसगंधकण्णहं समिद्धि जीवहो अइभिण्णी रूवरिद्धि । जे अवर वि गुण कायहो मिलंति ते जीवहो भिण्णा संचलंति । जे कायहो धूला बहुय के वि अइसुहमा जीवहो दूरे ते वि। कोहाइचउक्कु वि पुण्णपाव
ते जीवहो भिण्णा कम्मभाव । घत्ता- एह अणुवेक्खा थिर करिवि णियमणि झायइ जो जि णरु । सो परमप्पउ णिम्मलउ देहविवजिउ होइ वरु ॥ १० ॥
11 Impure nature of the physical body. एहु देहहो भणु गुणु को विहाइ कउ मंडणु असुइ सहावे जाइ । जे णयण तरल विभमगया वि ते दूसाणिवहहिं दूसिया वि। भणु णासारंधहो का विसुद्धि । जहिं गलइ सिंभु पयडउ असुद्धि । गुण अमिउ अहरे जणु किं कलेइ जहिं लालासारणि परिघुलेइ । गुणु दीसइ कवणु उरोरुहाहं परिपूरिय पूयएं वणणिहाहं। घणमसपवडियपिंडयाहं
को करइ रई तहो दूसियाहं । कडिमंडलु भणियेउ किं बुहेहिं परिसवह असुद्धउ बिहिं मुहेहिं ।
२ DNS जलणु. ३ J अणुपेक्खा, 11. 1 N सहाव. १ JDN omit this foot. ३ S भणिउ.
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कणयामरविरइयउ
वसरुहिरमंसहडाइं जेत्थु जइ भिंतरु बाहिरु विहि करंतु धत्ता - उप्पण्णउ सुक्कई सोणियई असुइसहावर जो जणु झायइ । एह अणुवेक्खाणित्तुलिय तं पुणु सिद्धिहे मग्गएं लायइ ॥ ११ ॥
12
How Karmas are contracted.
रयणायरे जलसंघाउ जेव
जह सलु पणउ चुंबएण सद्दंसणेण परिचन्तएण वज्जरइ जिणेसरु गलियछम्म कम्मासउ कोहें माणएण मणमारणु सीलड जइ हवेइ हिंसालउ वयणु वि जो सरेइ जो हिंसई क उ समायरेइ
जो समत्तु धीरंचित्तु उद्धरेइ जो खमाएं सुद्धियाएं वावरेइ मद्दवेण जो चरेइ सुंद्धएण अजवम्मि चित्तु देइ जो महंतु कायपिंडे सुंदरे वि जो णिरीहु धम्मे संतु भड देवि जो सरेवि पूययाएं पूयएइ बीयराउ धम्मसव्वु भावसुद्धि झाणजोइं
13
How the inflow of the Karmas is checked.
[9. 11. 8
भणु सुद्धिहे कारणु कवणु तेत्यु |
भणु जणव को तर्हि रइ सरंतु ।
-
धत्ता- बंधहो कारणु करेवि तणु अणुवेक्खा जो झायइ पुणु हियएं । सो धण्णउ सासयसोक्खरसु अविराम सो रु तर्हि पियर || १२ || 10
कम्माण विहु आसवर तेव । आणिइ कम्मु तह जीवएण । संमिलइ कम्मु मिच्छत्तरण । अविरइपरिणामें मिलइ कम्मु । तह डंभई लोहई कोयएण । कम्मासववइरि ण संभवेइ । तो कम्मु मिलंत को धरेइ । सो कम्म सहुंता रद्द करेइ
८६
10
सो विदुट्ठमिच्छदिट्ठि संवरेइ । कोहवारि दुक्खकारि सो हरेइ । माणखंभु तासु जाइ णिच्छएण । सो हवे वंचणाविसो हिंतु । सो णिरुत्तु पक्खलेइ लोहसीहु । तं मणो वि मक्कडो वि सो धरेवि । तक्खणेण सो हणेइ दुट्ठराउ । जो करे सो धरे कॉउलाई ।
5
S हटाई.
13. १ SJ घी. २ S adds भावएण before सुद्धएण. ३ S सोह देव, ४ S भाष.
५ DN केउलोई.
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9. 15. 6.]
करकंडचरिउ घत्ता- खमदमसहियउ गुणणिलउ एयउ जो पयडिउ संवरह ।
अणुहुंजिवि सोक्खई सग्गे पुणु सो सिद्धिहे सम्मुहं संचरह ॥१३॥ 10
14
How the Karmas are got rid of. बिहिं भेयहि णिजर खवियणेह सविवायावायहिं मुणहिं एह । 'चिरकाले सचिउ कम्मु फारु उप्पायइ भुंजइ बहुपयारु। रविकिरणहिं गिंभे जो तणु खवेइ जो तरुतले वरिसार्लेउ गमेह सिसिरम्मि तुसारु जो सिरे धरेइ सो कम्मु पयत्तें अवहरेइ । जो दुद्धरु तवभरु उवहेइ उववासहिं जो तणु मणु करे । अणिबंद्धउ वयणु जि संवरेइ __ सो सयलई कम्मइं णिजरेइ ।। मणु मारइ जो बाहिरे चरंतु सो हणइ कम्मु जणु मणि तुरंतु । चंदायणे भोयणु जो चरेइ
सोवीराहारु जो आयरेह । बहु कायकिलेस जो अणुसरेइ वावीसपरीसह जो सहेइ। अविवाय सो णिजर जणु वहेइ जो दुविहु परिग्गहु परिहरेइ । सयमेव समावइ कम्मु जासु णिजर हवेइ सविवाय तासु । घत्ता-णिजरइ कम्मु संसुद्धमणु मणवयाएं जो वि णरु ।
देवाण मज्झे भुंजेवि सुहु सो णिच्छइं सिवपए लहह घरु ॥ १४ ॥
10
15
Divisions of the universe. तिहिं खंडहिं खंडिउ लोउ एहु सो चउदह रज्जुय उड्डदेहु। णारयणिवासु पढमउ विहाइ पल्हत्थिउ मल्लउ धरिउ णाई। घरु बीयउ तिरियहं जं अमेउ झलरिसमाणु तं तिरियलोउ। जहिं अमरहं विरइ ण अत्थि भोउ अमरालउ मुरयसमाणु होह। दुहु दीसइ जहिं ण वि णिमिसमेतु तहो उवरि पसिद्ध सिद्धखेतु।
जं कहियउ मुणिगणवरगुणीहिं तं थक्कउ वायवलेहिं तीहि । 14. 9 N 'देह. २ N adds before this तिरियहं हवेइ अविवाइ फारु । संभवइ णरहं सववाइ
साह। ३ J सो पायइ. ४ SJ वरिसाउल. ५ N तिणु. ६ N अणुबद्धउ. . All my Mss read this foot after line 10. It has been placed here as it
seemed a suitable counterpart of the preceding foot. ८ N 'काएहि. 16. S reads विरियहिं and explains it as जानीहि. २ SJ मुरइ.
-८७
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कणयामरविरइयउ
[9. 15.7गयणंगणे रवि अच्छेइ जेव
एहु भवणु ण केण वि धरिउ तेव । किरियाविहीणु णहु किं परेण तह भुवणु ण केण वि किउ परेण । पत्ता- पालिवि पंच महन्वयई लोयाणवेक्खहे जो मणु जुंजइ ।
सो गरु धण्णु सलक्खणउ अमरहं सुहई अणेयई भुंजइ ॥ १५॥ 10
16
Pious thoughts. जिणणाहपायपंकयरुहाहं
संभवउ पयत्तई भत्तिं ताहं। सदसणणाणचरित्तयाहं
महो होउ जम्मु कुले सावयाहं । महो जम्मे जम्मे पंच वि वयाई संपजहं बिहि भेयहिं गया। परियाणिउ जे संसारसारु
जिणसासण महो संपडउ चारु । समदमजमणियमकयायराहं महो भत्ति होउ मुणिसायराहं ।। दहलक्खणधम्महो सुंदरासु महो भत्ति होउ सिवसुहयरासु। जरजम्मणमरणई अवहरंतु
मग्गण मणे चउदह विप्फुरंतु। वउदहगुणठाणहं महो घडंतु गुण सिद्धहं महु थिर मणे चडंतु । घत्ता- अणुवेक्खा वोहिएं अणुसरिवि पुणु हियएं चडाविय जेण लहु ।
सिवकामिणिवयणहो मंडणउ कियउ खणद्धे तेण बहु ॥ १६॥
10
5
Fruits of observing Dharma. दहलक्षणलक्खिउ होइ धम्म जो पालइ तहो स कियत्थु जम्मु । धम्मेण तुरंगम संपडंति
वरचमई लीलई तहो पडंति । धम्मेण विमाणहिं रह करे। रहकुंजरजाणहिं संचरेइ । धम्मेण लहइ वरलच्छि फार संसारमहण्णवरयणसार । संपजहिं धम्मई विविह भोय णउ आणालंघणु करहिं लोय । धम्मेण सरासइ वयणि ठाइ हियइच्छिय मणहरु लहइ भाइ । धम्मेण सत्तभोमई घराई। वररयणई णाणासुहयराई। सुर सेवहिं धम्में जिणवरिंद धम्मेण सयल सुरवर परिंद । धम्मेण सलक्षण होइ णारि मयमत्तजुवाणहं पलयकारि। पत्ता- दामोयर जिणवर धम्मे फुड पडिकेसव संकर सन्गि सुर
कल्लाणई सयलई ते हवहिं धम्मेण वि हलहर चक्कहर ॥ १७ ॥ 16. १ S 'सारयाहं.
17. 1 S कि वत्थु.
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9. 20. 1 ]
करकंडचरिउ
With the pure thoughts Karakanda reaches the sage.
अणुवेक्खउ एयर मणे सरंतु महिलाण विहु तिणसमु गणंतु मणु चवलु चलंत संधवंतु जं किण्णरखेयररववमालु कोहाइजलणविद्दमणमेहु जो कामकिरायहो हिययसल्लु दहलक्खणधम्महो जो णिवासु जो तवसिरिकामिणिवयणरचु
विसयाण परम्मुहं से करंतु । सवणाण पियारी गिर भणंतु । संपत्तउ णंदणवणु भमंतु । तं दणंदणवणु विसालु । जो णाणकिरण विष्फुरियदेहु । जो मोहभडहो पडिखलणमलु 1 परसमयकयारहो जो हुवासु । जो कम्मणिबंधणवंधचचु |
18
धत्ता - जो जम्मणमरणविणासयरु दुविहभेयसंजमणिलउ । सो उववणे दिट्टउ सीलाणिहि सिवकामिणिवयणहो वरतिलउ ॥१८॥ 10
―
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The king hymns the sage and requests for a religious sermon.
तो दंसणें जायउ हरिसु अंगे भारि ति देविणु थुइ करेवि जय तिमिरपणासणखरदिनिंद जय माणमहागिरिवज्जदंड जय मोहविड विछिंदणकुठार तुहुं दूरि णमंत हरहि पाउ पई सुमरइ अणुदिणु जो मणेण कमकमलई वंदिवि मुणिवरासु सो भणइ भडारा हरियछम्म
कमलाण जेम रविकिरणसंगे । पुणु चरणकमलजुवलड सरेवि । पयपाडिय पई सुरणरफणिंद । जय णिरुवम मोक्खहो भरियकुंड । जय चउगइसायरतरणकार । जह दिणयरु तमफेडणसहाउ । सो सिवपुरि पावs तक्खणेण । उवविट्ठउ अग्गएं तवघरासु । महो को विपयासहि परमधम्मु । धत्ता - जें कियइं पणासइ दुहणिवहु परिवढइ सिवसुहु अणुवमउ । तं कहहि भडारा करुण करि हियलोयहं भव्वहं सग्गमउ ॥ १९ ॥
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20
The sage's sermon on holy conduct and ways of charity. तं सुणिवितो वयणु मणि भणइ हयमयणु ।
5
18. १ DN मइ. २ Folio No. 73 of N containing the portion from here upto line 4 of Kadavaka 23 is missing.
८९
C
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10
कणयामरविरइयर
[9. 20.2. तहो कहा वरधम्मु
जं करइ सुहजम्मु । जो धम्मतरु राय
सो होइ दुहुँ भेय वयजलई सिंचियउ
वड्डेइ सुत्थियउ। णरजम्मलद्धण
भावएं विसुद्धण। जिणपुज जो करह
मुणिचरण मणे धरह । सज्झाउ अणुसरह
संजमई संचरह। तवणियमभारेण
दिण गमह सारेण । चउभेयपरिभिण्णु
जे दाणु जणे दिण्णु। तिविहस्स पत्तस्स
सुविसुद्धपत्तस्स। जिणगेह जाएवि
भत्तीएं आणेवि। अह गेहि पत्तस्स
कालिं भमंतस्स। मुणिगणहं भत्तण
सुविसुद्धचित्तेण । मज्क्षण्ण हूयम्मि
णियगेहपत्तम्मि। ठा भणेवि गेण्हेवि
तहो पट्ट पुणु देवि । पयकमल धोवह
जलु तं पि वंदेइ। चंदणइं अक्खेहिं
फुल् णिवजेहिं। दीवेण धूवेहिं
पूजेहि पूगेहिं । अंजलियणीरस्स
वंदेइ पय तस्स। घत्ता- छहिं कम्महिं जो णरु संचरइ छव्वासयछायउ जासु तणु।
20 असुहत्तउ लेसउ परिहरिवि जिबिंबहो जुंजा णिययमणु ॥२०॥
15
21
Right faith and righteous living. किं बहुयई णरवर जंपिएण सहसणु पालइ जो हिएण। सइंसणु जिणवरणिच्छएण
सहसणु फिट्टइ मिच्छएण । सदसणु तच्चहं सहहेण
संकाइयदोसहं णिग्गहेण । पुणु मजु मंसु महु णवणियाई वडपिप्पल जेण विवजियाई। पिल्लि क्खिणि फेंफरि उंबरी वि जो वजह इह पंचुंबरी वि। ण वि खेलइ जूउ ण पियह सीहु जो होसह मंसहो णरु णिरीहु । जो वजा वेसा गयणरम्म
पारद्धि ण खेलइ जो अहम्म ।
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५ 23. 10. J
करकंsatta
जो हरइ ण परधणु णरु कथा वि दूराउ विवजह परतिया वि । धत्ता- जो सत्त वि वसणई परिहरइ विसतस्वरु जह सव्वायर | सो सोक्ख निरंतर अणुहवइ ण वि खजइ दुक्खणिमायरई ।
वहीणु ण णरवर महइ को वि विहि भेयहिं ताई समासियाई अणुवयई सुधूलई अक्खियाई तसजीवहं रक्खा जो करेइ rs बोल्ल धूली अलियवाणि उ चोरिएं गिण्इ दव्बु जो वि जो णारि पराई गणइ माय परिमाणु परिग्गहे जो करेइ
धत्ता
Religious observances for a householder. वयवंत रंकु वि पुज्नु होइ । घरवयद्दं जईसरसंठियाई ।
असुहुमई ताई महत्र्वयाई । सो माणउ पढमउ वड धरेह । सो बीउ अणुव धरइ णाणि । सो पाल अणुव तइयओ वि ।
सो अणुव तुरियउ धरइ राय । सो णरवइ पंचमु वउ धरेइ ।
णिसिभोयणें सहुँ दिसिगमविरमु पसुपासु जु बंधणु परिहरइ । भोई उपभोयई तणु करिवि सो सुरहरि लीलई रद्द करइ ||२२||
23
22
समभावई जीवई जो णिएइ जो अट्टरउद्दई परिहरेइ उववासु करइ मासहो चयारि जो णरवरु चउविहु देव दाणु वाहीणहं ओसहु जो करेइ जो भोयणवेलहे पत्तदाणु कारुण्णई दीणहं दुत्थियाहं जो पच्छिमयालि सलेहणेण
229] सिड्s.
Householder's Dharma continues.
धत्ता - जो एयई अणुवयगुणवयई सिक्खावय पालइ दुद्धरई । सो सासयवहुर्मुहलंपडउ पावेसइ सुक्खपरंपरहूं ॥ २३ ॥
23. N सुद्द.
परिभावइ संजमु जो हिएई । सो रवरु सामाइड धरेछ । दो अट्ठमि चउदसि दुक्खहारि । दय जीवहं देइ जो अवरु णाणु । सो सग्गु अलीढई अणुसरेइ । अणुराएं दिष्णउ खाणु पाणु । जें भोयणु दिण्णउ भुक्खियाहं । सुहि पाण विसज्जर थिरमणेण ।
९१
10
5
10
5
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कणयामरविरइयउ
[9.24.1
24
Ascetic duties.
5
घरधम्मु णरेसर एम होइ
इउ भणहिं चिराणा परमजोइ । रिसिवयई पंच णिसुणेहि राय खलु एक्कु ण पइसइ जेत्थु माय । तसथावरजीवहं करइ रक्ख सो भुंजइ भोय असंखलक्ख । अणुरायएं अलिय ण कह भणेइ सो वयणई सुरगुरु आहणेह । जो परधणु कह व ण अवहरेइ सो सुरवइ विवणम्मणु करेइ। जो णवविहु कीरइ बंभचेरु
सो पावइ सिवसुहु ण?मेरु । जो दुविहु परिग्गहु परिहरेइ संसारमहण्णउ सो तरेइ । मूलगुणई जो रवइ धरेइ
आलिंगणु तहो सिववहु करेइ । उत्तरगुण जेत्तिय मुणिवराह णिव पारु ण पावइ को वि ताहं । बिहिं भेयहिं जं थिउ सवणरम्मु तं गरवइ मई तुह कहिउ धम्मु। घत्ता-एयाइं वयइं पंच वि णिवह परिपालइ सत्तिएं जो वि णरु ।
कणयामरसिवमाणिणि वरहि सो होइ णिरुत्तउ ताहे वरु ॥ २४ ॥
10
इय करकंडमहारायचरिए मुणिकणयामरविरइए भन्मयणकग्णावयंसे पंचकल्लाणविहाणकप्पताफलसंपत्ते करकंडधम्मायण्णणो णाम णवमो परिच्छेउ समत्तो ।
॥ संधि ॥९॥
24. १ MSS णरु वइ.
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5
Karakanda's questions and the sage's reply. आयण्णिवि तं चंपाहिवेण पुणु भणिउ मुणीसरु णयसिरेण ।
महो अक्खहि करुणई मुणिपवर जं पुच्छिउ मइं हउं तुच्छे सरेण । जइ अंगु सलोणउ हुयउ महु करे कंडु कीस तं कहहि लहु । अइवल्लहु महु जणणिहे रमणु विच्छोयउ के कम्मेण भणु। के कमें सा करिणा हरिया महो घरिणि काई खयरेण णिया। तं सुणिवि पयासइ तासु मुणि जं भणमि गरेसर तं णिसुणि । एत्थम्मि भरहे वेयदृगिरि
तहो दाहिणदिसिहि समिद्धसिरि । रहणेउरु चक्कवालु णयरु तहिं णीलु णराहिउ हुउ खयरु । णिद्धाडिउ सो दाइयहिं तहो गउ णासिवि तेरापट्टणहो। उवसाहिय मेइणि तहिं ठियई जिणघरई अणेयई ते कियई। धणमित्तु गाउ तहिं अत्थि वणि जो सेवहि अणुदिणु सयलगुणि । सम्मत्तरयणरयणायरहो
घरे धणवइ गेहिणि अत्थि तहो घत्ता-जं वुच्चइ तं सयलु वि करइ गुणवंतउ ताहे वि हरइ मणु ।
धणयत्तु अस्थि गोवालु वरु सीलेण विहूसिउ जासु तणु ॥१॥
10
Cowherd Dhanadatta of Terapur once plucked a lotus. सो एकहिं दिणि णिसि मोकलेवि गउ दाहिणदिसि महिसिहं लएवि । तहिं दिट्ठ सरोवरु तेण रम्म वरकमलहिं फुल्लिउ णाई धम्म । कमलायरु रेहइ अइसुतारु
णं धरहिं समागउ णहु सुतार। 1. 9 Folio No. 75 of N containing the portion from here upto line 3 of kadavaka 4 is missing.
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[ 10. 2. 4पोमिणिदलउप्परि पुंडरीय णं हरियधरहिं णिवपुंडरीय । रेहति अह व वियसियसुराय हरिभायणे णं मणि पोमराय। 5 तहो मज्झि परिट्ठिउ एकु पोमु उड्डगणहिं सुसोहिउ णाई सोमु । तं देक्खिवि तहो मणि फुरिउ राउ सरि पाठर लेणहिं साणुराउ । जलि पइसिवि लइयउ पोमु तेण णं खुडिउ सरोवरसिरु खणेण । घत्ता-तं लेविणु जा सो णीसरह हरिसुकंठियणिययतणु। परिफुल्लियपोमहो संगएण ते वियसिउ णिम्मलु तासु मणु ॥ २॥ 10
3 A Sura charged him to present the flower to the greatest
person on pain of death. तं सररुहु लेविणु चलिउ जाम सुरु आयउ णायकुमार ताम । गोवालु भणिउ ते सुरवरेण सरु रक्खिउ मई इउ आयरेण । जं फुल्लु ण लेणहं लहइ को वि णउ खेयरु विसहरु सुरवरो वि । तं लइयउ सुंदर पई परेण मई भणियउ तुहुँ सम्बायरेण । ता एह करेजहि मझु वाय जो वडउ तिहुवेणे णमियपाय । 5 जसु दंसणि तुरियउ दुरियणासु इड कुसुमु चडावहि चरणि तासु । जो मझु वयणु ण करेहि मित्त तो णिच्छउ मारमि सुद्धचित्त। फणिदेवें भणियउ वयणु जं पि धणयत्तु गयउ मण्णेचि तं पि। घत्ता-ते वितिउ वड्डर सेट्ठि महु जो पणविउ सयलहिं णरवरहिं ।
पं फुलं अंचमि पाय तहो जं रक्खिउ देवहिं विसहरहिं ॥ ३॥ 10
The cowherd in search of the greatest man, तं मुणिवि गयउ सेटिहे समीउ तहो पुरउ परिट्रिउ सो विणीउ । ता पुच्छिउ सेट्टिहिं महो पुरो वि किं थक्कर तुहुं पंजलियरो वि । घणयत्तु भणइ भो सेट्टि ताय एं पोमें पुज्जमि तुज्झु पाय ।। कहि कारणु पुच्छिउ सो कहेइ सरे लयउ पोमु महं सुरु भइ । जो वहुउ तिहुवणि पुजि सो वि उ पुजहि जइ मारेमि तो वि ।
इउ सुणिवि ताय चिंतंतु आउ लइ अप्पहिं पुजमि तुज्झु पाउ। 3. Jतिहुअणि.
4. १ SN सुणेवि, २ N पंजलि घरेवि. - ९४ -
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10.6. 4.]
करकंडचरित तुहुं वड्डउ जणवयवंदणिज फुलण वि एणे पुजणिञ्ज। तं सुणिवि सेट्टि पभणेइ पुत्त महो णरवह बडउ चारुचित्त । वणि लेवि गयउ सो णिवघरम्मिणिउ दिद्वउ ता जिणमंदिरम्मि। पुबुत्तउ सयलु वि कहिवि तासु तुहुं वहुउ पणवह लोउ जासु। 10 घत्ता-ते आयई पुजहुँ पाय तुहं फुल्लेण सरोवरलद्धरण।
तं सुणिवि णरेसरु पडिलवइ महो वड्डउ मुणिवरु णिच्छहण ॥ ४॥
Hc worshipped the Jiva with the flower with his hands and
fcet un washed. Hence he was reborn as Karakanda. गय सव्व पुरउ ते मुणिवरासु तं फुल्लु चडावहुं जसहरासु। तुहुं वडुउ मुणिवर वीयराय परिपुजहुं पोमें तुज्यु पाय । हउं वडुउ होमि ण मुणि भणेइ सबहं गरुआरउ जणु गणेइ । देवाण देउ जिणवरु पसिद्ध अरिकम्म हणेविणु जो विसुद्ध । जो णाणसमिद्धउ सिद्धिपत्तु
सो पुजहि तुहुँ अणुरायरच।। धणदतु सुणेविणु तासु वाणि धोवंतउ ण वि पुणु चरणपाणि । जिणु अंचिड ते पोमें वरेण चिरु मेरुहिं णाई पुरंदरेण । तहो लोयहिं साहुकारु दिण्णु भत्तीभरेण मणु जासु भिण्णु । तहो एकहो फुल्लहो फलई सो वि वंपाहिवणंदणु तुहुं हुओ वि। जिणमहिम विसुद्धिएं जो करेइ सिवकामिणि करयलि सो धरे।। 10 घत्ता- कद्दमई विलित्तहिं पयकरहिं जं. अंचिउ जिणवरु जयतिलउ । ते कंडू तुह पए करे हुइय इउ अक्खिउ मई तुह सुहणिलउ ॥५॥
6 Past life of Karakanda's parents. Nagadatta and
his faithless wife. भो णरवा गुणगणहरिय सहाँ सुणि एवहिं जणणहो तणिय कहाँ । इह भरहे अत्थि साँवत्थिपुरि जहिं रमई णिरारिउ चिरु खयरि । तहिं अत्थि पसिद्धउ महुरझुणि सिरिणायदत्तु णामेण वणि ।
तहो णायदत्त णाम घरिणि चिंताणलउम्भव सा अरणि । 5. १ अणुराएं तुरंतु.
6. १ J सह. २ J कह. ३ N वासत्थि,

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कणयामरविरइयउ
[ 10. 6. 5तहो पासु वणीसरु णउ मुअइ णउ रयणिदिवसु कत्थई सुवह। 5 ते वणिणा जो परिपालियउ कामिणिकरपल्लवलौलियउ। वणिणंदणु णरवइ रूढिगउ णियगुणहिं विणीयउ तहिं भयउ । सो एक्कहिं दिणि बंभणहो सुओ कुंजरकरदीहरपीणभुओ। घत्ता-फणिदत्तई सो बंभणसुयउ अवलोयउ पंकयणेत्तियएं ।
अणुराउ पवड्डिउ तहो उवरि मणि चिंतिउ सुललियगत्तियएं ॥६॥ 10
Her love advances out of wedlock. सा जोवह पुणु पुणु सो कुमार पच्चक्खु णाई ससरीरु मारु । णवकणयवण्ण सिसुहरिणणेत्त ता हूई खणे विवरीयचित्त । सव्वंगमयणसरसल्लियाहे
हिययम्मि ण भावह किं पिताहे। कर विहुणइ रोमंचउ वहेइ
तहो पयडी रोमावलि वहेई । थण दावइ छोडइ णीविबंधु भणु किं किंण करइ मयणअंधु। कुसुमाउहसरणियरेण जित्त णउ संकइ कासु वि चलियंचित्त । परलोयकजे उजुवमणाहं । णउ गुरुवणलोयहं सजणाहं । णउ वीहिये पुत्तहो बंधवासु णउ मायहे लजइ पिययमासु । पत्ता-जो सयलगुणायरु णिउणमइ विणयभाव संजुत्तउ ।
कोमलवयणपउत्तियहिं सो किं ताएं ण उत्तउ ।। ७ ।।
5
___10
The Brahmin boy resists but ultimately succumbs. तं सुणिवि वयणु कयउच्छवेहि ता पिहिय सवण करपल्लवेहिं । विप्फारिवि लोयण सिरु धुणेवि सो जंपइ दुट्टिय सा मुणेवि । हा माए माए किं चवहि एत्यु विहलंघल कय मजेण जेत्थु । हउं गंदणु तुहुं महो तणिय माय बोल्लंति हियएं तुह कवण छाय । गयणयलु व लीला जो वहंतु परियाणहि किं ण वि कुलु महंतु। 5 सम्माणदाणसम्माणियाए
इउ साहसु किमु पई कियउ माए। जणणयणसवणआणंदभूय
किं माए बुद्धि विवरीय हूय । Y SJ चालियउ. ५ JS omit this foot and N gives it in the margin. S हवेड; N कहेइ. २ SJ चलइ. ३ N थाहिय.
7.
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10. 10. 3.]
करकंडचरिउ नं हणिवि वयणु करे धरिवि ताएं सो णिश्चलु किउ मयभिंभलाएं। पत्ता-हरिहरबम्हपुरंदरहं देवाहं वि तिय खणे मणु हरइ । जो माणउ पडियउ ताहे पिडि मइहीणु वरायउ किं करइ ॥ ८॥ 10
9 Her faithlessness discovered by her husband who retires
for penance and is reborn as Dhadivahana. समावें कामुउ सयलु जणु तिय झायइ हियवएं एयमणु । जह अणमह पावइ तहो तणिय ता भणहि णारि किं अवगणिय । तहे संगई जासु ण चलइ मई सो लहइ गरेसर सिद्धगई। ता एत्तहिं रवि अत्थरि गउ बहुपहरहिं णं सूरु वि सुयउ । वहुवण्णिय संझा सरह गहु रत्तंबर साणं गयणवहु। 5 तमु पसरिउ बहलउ जाव तहिं पुण्णाय महायणु चलइ जहिं । फणियत्तएं मयणई मोहियएं परिचिंतिवि अंधारउ हियएं। सो बम्हणु पुणु अवरुंडियउ अहरुल्लउ छुड तहे खंडियउ । ता ससहरु उइयउ तहिं जि खणे असईयणे दुहु पयतु मणे । ता वणिणा दिट्ठउ तहो चरिउ वणवासु तुरंतहं अणुसरिउ । 10 तउ चरिवि णिसंगउ सग्गि गउ तहिं सोक्खई भुंजिवि पुणु वि मुउ । पुरि चंपहिं णिववसुपालसुओ वसुमहहिं गन्भे दिवसेहिं हुओ। धत्ता-जो जणवयवल्लहु जयतिलउ सिरिधाडीवाहणु पीणभुओ। परिझाइवि महिहरु पंचगुरु सग्गग्गि परिहिउ अमरु हुओ ॥९॥
10 The Brahmin reborn an elephant and the faithless wife
a family woman again. सो वम्हणु परयारहो फलेण । संसारि भमाडिउ ते खणेण । दुहु भुजिवि अडविहिं दुप्पवेसे उप्पण्णउ कुंभि कलिंगदेसे। सो केण वि कम्में णिम्मिओ वि चंपाहिवणिवकरिवरु हुओ वि।
8. १ 0 मई. 9.१ SJ मुयउ. २ N मयगवहु. ३ N सुण्णाय महीयणु ( सुण्णाय being explained in
the margin as दुश्चारिणी. ) SJD महीहर; N महाहर.

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5
कणयामरविरहयउ
[10. 10. 4परपुरिसु रमेप्पिणु णायदत्त संसारमहण्णवदुहहं पत्त ।। एत्यत्थि भरहे पुरि तामलित्ति जोयंतु ण सुरवइ लहद तत्ति । वसुमितु ताहे वणि अत्थि साहु सो णायदत्तघरिणिएं सणाहु। एक्कहिं दिणि सुहई रमंतयाहं । दुइ धूयउ जायउ तम्मि ताहं । पहिलारी णामें धणमई वि
पुणु दुइजी णामें धणसिरी वि । घत्ता-णालंदणयरि धणदच वणि धणमित्ता गेहिणि तहो सुयउ ।
घणपालु गाउ बंदियणिरउ घणवइकंतु पढमहिं हुयउ ॥ १०॥ 10
11
5
She loses her husband and takes to religious ways. कउसंविणयरि वसुपालु सेहि वसुमह तहो गेहिणि जणियतुट्टि । वसुदत्तु पुत्तु तहो हुउ जियारि जिणपायपोमअणुरायकारि। तहो दिण्णी धणसिरि गुणकरंडि जयणाहहो ईसहो णाई चंडि । तहु लीलई सुहई रमंतयाहं बहु दिणई गयई भुंजियसुहाहं । ता एक्काहिं दिणि णिहरकरेहिं
वसुमित्तु णियड जमकिंकरहिं ।। वहराएं ता कउसंबियाहे
गय णायदत्त घरु णियसुयाहे । धणसिरियएं कुवलयत्तियाएं वयहीण जणणि जाणंतियाएं । जिणमंदिरु णीय तुरंतियाएं मुणिचरणसरोरुहमत्तियाएं। देवाविय णिसिभोयणविरत्ति मा भुजहि भोयणु माए रत्ति । तं' सुणिवि जणणि पडिलवह पुत्ति वयणियमहो केरी दिव्वजुत्ति । मुणिचरण णवेप्पिणु णयसिरेण सा लेवि महासह णियमणेण । घत्ता-संसारहो तारणु रोयहरु गुणणियरकरणु जाणंतियएं ।
जं किं पि पयासिउ णिसिविरमु तं लइयउ धणसिरिजणणियएं ॥११॥
10
12
She was reborn as the daughter of king Vasu pala who
threw her in the Jumna. ताणायदत्त पक्काहिं दिणम्मि गय घणवहगेहहो सा खणम्मि। तहिं दिवह बहुय अच्छंतियाहे गुरुदुहियएं णिसिवउ भग्गु ताहे। जह तहे वउ भग्गउ पकवार
सह तिण्णिवार भग्गउ सुतार। 11. + N adds before this in the margiu वि जमा तहि सा मंतिमाएं.
-९८
-

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10. 14. 2.1
करकंडचरिउ पुणु चउथियवारहे णायदत्त घणसिरिहे गेहु गय विमलवित्त। ता णायदत्त जमवएहिं
काले सा णीय तुरंतरहिं। 5 कउसंविएं वसुपालहो णिवासु मणभामिणि वसुमइ अत्थि तासु । पुणु णायदत्त तहो तणिय धूव उप्पण्णिय सा अइसइसरूव । तहे तणए जम्मे वसुमइ वि माए बहुवाहिं गहिय करतणुविपाए । ते राएं छुहिवि मंजूसियाहे ____ लइ घल्लिय पुणु जउणापवाहे । यत्ता-सा जउणहे सोहइ कसणजले रयणेहिं विणिम्मिय उज्जलिया। 10 णं णाइणिमत्थएं अमलमणि णियथाणहो होती संचलिया ॥ १२॥
13 She turus out to be Padmavati, Karakanda's mother. कहाण विणिम्मिय अवर जा वि तहे मझे छुद्ध गुप्पविय सा वि । णिच्छेदिय सुंदर जा घडीय सा बूढमाण गंगहिं पडीय। उल्लोलहिं कत्थएं पडिखलंति भमणम्मि पडिय कत्थई चलति । अइउजुव कत्थई परिवहेइ जलजाणु णाई सायरे सहेइ। सा दिवसहिं कुसुमउरम्मि पत्त तहिं मालिणि अच्छइ कुसुमदत्त। 5 गय गंगहे सा पर अणुसरंति मंजूस दिट्ठ ता ताएं जंति । सा कडेवि णियघरु गइय लेवि अतुट्टपहिई थियई बे वि। उग्याडिवि जोयहिं सा वि जाव सुय दिट्ठी मणिकंबलई ताव । सा दिवहहिं पुणु जोव्वणे चडीय तुह जणणहो पुणु दिहिहे पडीय।। पोमावइ णामें जणपसिद्ध
तगुछायसलोणी अइसणिद्ध 10 सा परिणिय जणणइं तुह तणेण तहे गम्भे परिट्टिउ तुहुँ सणेण । घचा-तहिं अवसरे सा करिवरि चडिवि परिभामियउ पट्टणु ताई किर ।
चिरमोहु वहंतई कुंजरेण सा णीय तुरिय भयवेविर ॥१३॥
14
Previous births of Madanavali and the Khecara who had
temporarily abducted her. सा छुट्टिय दुक्खें कह व तासु उजाणहो गय भीसावणासु ।
मालियई केण णियघरहो णीय तहो परिणएं ता कलि खणिण कीय। 13. I J रुप्पविय. २ DN कंचनई.

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कणयामरविरइयउ
[10. 14.3दुक्खाउर पेयवणम्मि पत्त
तहिं जायउ तुहं मई कहिय वत्त । सुणि एवहिं मयणावलिहे वत्त जीवाण होइ विसमिय भावेत्ति । पारावयकुले जा लद्धजम्म
पाराविय सा हुय जयणरम्म। दहिऊरु कुरु पंजरे चरंति
जा रमणई सहुं अच्छइ रमंति । तावायउ विसहरु परिभमंतु भीसाणणु णं पत्तउ कयंतु । ते पाहिं धरियइं बे वि ताई पई करुणई धाविय रक्खियाई । णवयारइं सा उप्पण्ण एह
तव उवरि गरेसर वद्धणेह । घत्ता-पारावउ अहि खयर वि हुय णवयारई लद्धई मुणिवरहो। 10
अहिस्खयरई रोसे तुह वहुय णिय हरिवि तुरंतई णियघरहो ॥ १४ ॥
15
Padmavati comes and requests the sage for religious instruction.
जं पुच्छिउ णरवइ कि पि पई तं अक्खिउ णियसत्तीए मई । तं सुणिवि गरेसरु विभियउ तवचरणु मणेण विचिंतियउ । पोमावह एत्तहिं आय तहिं
मुणि धम्मु पयासइ ललिउ जहिं । पुणु वंदिवि भत्तिएं णयसिरेण बोल्लाविवि गंदणु कलसरेण ।। ता पुच्छिउ मुणिवरु णाणदेहु थीवेउ णिहम्मइ जेण एहु । को वि अम्हहं सामिय भणु विहाणु दुहणरयणिवासहो गुरुपिहाणु । संसारमहण्णवसंकियाहं
उवभोयणिवहसुहछंडियाहं । करुणेण जईसरु दुक्खियाहं सुहसंपइविहि अक्खेइ ताहं । घत्ता-पडिवई आइ करेवि तहिं उववासहं पुत्ति सया करहि ।
हियइच्छिय सो सुहु अणुहवइ सुरसेजहिं लीलए रइ करइ ॥१५॥ 10
5
16
Efficacy of fasts. पडिवई उववासिएं पढमु सग्गु वीयाई दुइजउ देववग्गु । तइयाई तइजएं सम्गि वासु
चउथीएं तुरीयई सुहणिवासु । पंचमि तह पंचमि सुक्खु देइ सग्गम्मि छहि छट्ठीएं णेइ । सत्तमा सग्गु सत्तमिएं जाइ अट्ठमएं सग्गे अट्टमिएं भाइ।
पुणु णवमिएं णवमउ देवलोउ परिपावर दहमिए दहमे भोउ। 14. 1 SJ विभत्ति २ J धाइय. 15. . S णिवहु.

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10. 18.8.1
करकंडचरिउ
एयारसि एयारहमि सग्गे
दोवालसि बारहमम्मि वग्गे । तेरहमउ तेरसि पायडे
चउदहमउ चउदसि संघडेइ । पण्णरसमु पुण्णिम दक्खलेइ सोलहमउ तासु जु उजुवेइ । पत्ता- अह पाणाहारइं जो करइ जिणपुज करेविणु मणहरिय ।।
सोवाणहिं एयहिं खणे चडिवि सिवकामिणि णिच्छउ त सरिय॥१६॥10
17
Completion of a fast. जो विहाणु चारुचित्त
उजमेइ भावजुत्त । सहएण रत्तएण
दित्तएण वत्थएण। सोक्खवीहिं अंचएवि
कुंभु अग्गए थएवि। सो वि वत्थकोरएण
पंगुरेवि सुंदरेण । अप्पिऊण सव्वएहिं
पूजिऊण केणएहिं। तेत्थु पोथर द्धरेवि
तूरएण जागरोवि। चारुपत्ति दाणु देवि
पोत्थयाई पूजएवि । हाविऊण देवदेउ
आयरेहु तुम्ह एउ। घत्ता-चंदोवा सोलह जिणभवणे धय देविण किंकिणिरवमुहलं ।
एहो वयहो उवासई मणहरहो पावेसहि छहि सुह सयले ॥ १७ ॥ 10
18
5
The story of Sumitra who was reborn a boy. पुणु ताएं पपुच्छिउ मुणिवरिंतु पेयकमलहिं पाडिउ जे सुरिंदु । हो मुणिवर कहिं इउ कियउ केण को पत्तउ एयहो वयफलेण । तं सुणिवि मुणीसरु भणइ एव मणि संसउ फिट्टइ ताहे जेव। उजेणीरायहो पुत्तियाएं
मणि गहिउ सुमित्तएं धुत्तियाएं उववासे पहिल्लएं सा मुया वि घरे विप्पहो उजेणिहिं हया वि। दुइघडियहिं पालिवि इउ विहाणु थीवेउ हणेविणु दुहणिहाणु। गम्भम्मि हुयउ तहो जणणणासु जणणीएं कियउ सुहु सयलु तासु।
एकहिं दिणि कलहु करंतियाएं णीसारिउ णंदणु जणणियाएं । 17. १ DJ णण्हएण. २ SJ मुहलु. ३ SJ सयलु. 18. J reads पय पाडिय कमलहि.
- १.१ -

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कणयामर विरइयउ
[ 10. 18. 9
वत्ता - गउ रूसिवि बाहिरि पट्टणहो सो स्यणिहिं जुण्णएं मढे वसिउ । तहिं आयउ विवाहरिणियरु ते देक्खिवि सो मणि उल्लसिउ ॥ १८ ॥ 10
Good fortune of the boy.
तो अंचले लग्गउ सो खणेण तो करयले चडियउ तं जि चीरु आणंद किय जणणीएं तासु तं लयउ वणीसें देवि दव्बु सो पुच्छिउ राएं अवरु अस्थि कहियउ णंदणु बंभणा सु सो पेसिउ राएं दव्वु देवि देवंती कत्ती विकरेण
19
अवराहई किं पिण मई कियाई बोलंत बंभणु तहे ण भाइ णिद्दुरियणयण भयकंपियाई मा मारहि सामिय संवरेहि तें ताहे कराविउ रूउ रम्मु सा कप्पड मग्गिवि बंभणेण तं पेक्खिवि तुट्टड राउ तासु सो देक्खिवि भट्ट महंतपण
घत्ता-- • जाणेविणु रक्खसि बम्हणई सिरि लउडउ लीयउ तहे तंगई । कर जोडिवि रक्खसि वम्हणहो भयकंपिर अग्गइं तहो भगइ ॥ १९ ॥ 10
20
The king's minister becomes jealous of the boy and devises means to get rid of him.
सव्वा पणट्टउ तहो भएन । पुणु वलिवि समागउ घरहो वीरु । तं विणु गय घरु वणिवरासु । तें अपि रायहो अंसु भव्वु । जई आणहि ता तुह देमि हत्थि । सो बीउ आणइ देव वासु । कारोहणे गउ बम्हणु वलेवि । तहिं दिट्ठी रक्खसि ताव तेण ।
19. J देवंती DN येवंती. २ D गए.
१०२
-
तुहुं कुवियर अम्हहं उवरि काई ।
एउ लउडउ रक्खससयई खाइ
तो चलणहो लग्गि तुरतियाइं । तं करमि सव्वु जं तुहुं भणेहि । ता तेण णीय अप्पणउ हम्मु ।
आप्प राहो तक्त्रणेण ।
अइ दिण्णउ पवरु पसाउ तासु । तो पाणणासु चिंतिउ मणेण ।
धत्ता- तें मंतिए जाइवि खणे भणिया तहो रायहो राणी वल्लहिया । आणावहि वग्धिहे दुद्ध तुहुं ता तापं वि सेज्जा खणे गहिया ॥ २० ॥ 10
5
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10. 23. 11
करकंडचरिउ
One device fails; another is tried. पह वत्त सुणेविणु राणियाहे गउ राणउ तुरियउ पासु ताहे । तं कहियउ ताएं णरेसरासु ने दिण्णउ पेसणु दियवरासु। घरि जाइवि रक्खसि ते दिएण किय वग्घि संकठी तुरियएण । घरि णीय परिंदहो बम्हणेण सा अप्पिय वग्धिणि तक्खणेण । तहे दसणे जणवउ सयलु भट्ट इहे मंति दुहह तुह देव सुट्ट।। भयभीयएं मंतिएं भणिउ राउ णिव कन्जु ण दुद्धइं पह जाउ । तहिं मंतिएं मंतु करतएण
पुणु राणिय भणिय तुरंतरण । बोल्लंतउ जलु आणावि देवि
पह णावह तिम करि गउ वलेवि । पत्ता- ता भणिउ ताएं णिव सुणहि तुहु बोलंतउ लइ आणेवि जलु।
तं सुणिवि दिएसरु ते भणिउ ए? पेसणु केरउ तुज्झु छलु ॥ २१ ॥ 10
22
The Brahmin dies with austerities and is reborn as Arjuna.
Padmavati accepts the vow. ते रक्खासि आणिय जलु करेवि बोलायिउ णिवअग्गएं धरेवि । तं. भणइ महंतउ राणिया वि हउं भक्खउं णरवइ दुइजणा वि । इउ सुणिवि गरिंदहो चोजु जाउ तं सयलु दिएसरु पुच्छियाउ । ते कहियउ मंतिहे तणउ कम्म णीसारिउ राएं सो अहम्म। ते राएं बम्हणु कियउ मंति तहो गयरहो लोयहो होइ संति। 5 ता पक्कहिं दिणि भट्टो वि चारु तउ करिवि गयउ सो सग्गदारु । उप्पण्णउ अजुणु होवि सोइ फलु एहउ पुत्ति विहाणे होइ । तं गहियउ ताई तुरंतियाएं
पणु कियउ जिणेसरभत्तियाएं । घत्ता-तहो वयहो फलेण वि दुद्धरई थीलिंगु हणेविणु मणहरिय। सण्णासु करेविणु पुणु मुइय सा तुरिउ सग्गु स्खणे अणुसरिय ॥२२॥ 10
23 Karakanda transfers the kingdom to Vasupala and retires
___ for austerities. ताव नहिं करकंडहो णिवासु तं सुणिवि पडिउ दुक्ख तासु । 21. 1 Jआह. २ J महु.
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कणयामरविरइयत
[10. 23. 2जिणचरणलग्गु टुक्खाउ भीउ संसारहो उवरि विरत्तु थीउ । दुहजम्मणमरणपरंपराएं
चिरु कवलिउ हडं दुकियघराएं। ता भणिउ भडारउ करुणभाउ जिणपडिमहो लग्गउ मझु पाउ । तहो दोसहो महो पच्छित्तु देहि इउ दुरिउ खणद्धे खयहो णेहि । मोकल्लि भडारा तउ करेमि कोहाइमहाभड जह हरेमि । पडिवण्णउ मुणिणा करणएण वसुपालहो देविणु रजु तेण । संसारमहादुहखिण्णएण
तवयरणु लयर करकंडएण । उप्पाडिय कुंतल कुडिलवंत
णं कम्मभुवंगम सलबलंत । तिणसमउ गणिवि अंतेउराई परिहरियइं अंगहो अंवराई। 10 घचा-जा तेण वि लइयड तवचरणु सामंतमंतिमहि परिहरिवि ।
ता पुरवरि अक्खिय वत्त खणे दुहभरियई केण वि पइसरिवि ॥२३॥
24
All his queens also take to religious austerities. ता उट्ठिय तुरियउ संवरेवि
मयणावलि माला परिहरेवि । रइवेय पधाइय उरु हणंति कप्पूरकरंडउ तिणु गणंति । कुसुमावलि कुसुमई विक्खरंति रयणावलि रयणई णउ धरति । मणि छडिवि चलिय अणंगलेह खणे मंददेह हुय चंदलेह । सव्वाउ पधायउ वहुवडाउ मुणिअग्गएं हुउ णिवलंपडाउ। णिउ देक्खिवि ता उवसमु गयाउ कर मउलिवि सन्वउ तहिं थियाउ। परिपुच्छिउ मुणिवरु देहि तिक्खु वउ सामिय अम्हहं चरहुं दिक्खं । मोकल्लिउ मुणिणा ताव तेहिं वउ लइयउ वम्महु हयउ जेहिं । पत्ता- तउ घोरु करेविणु दुद्धरउ सवाउ गयउ सुरपुरवरहो।
करकंडु सरंतउ जिणु हियई विहरंतउ गउ देसंतरहो ॥ २४॥
5
10
25
Efficacy of Panca-kalyana-vidhana. पुणु तेण भोयणिविण्णएण संसारमहण्णवखिण्णएण । अण्णाणु पणासह जे धिएण मणु णिश्चलु थक्का जें किएण।
बलएव गरायण जर सधम्म जै हवहिं महाबल मणुयजम्म । 24. १ N तिणि गुणंति. २ SJ विविखरंति. ३ DJN तित्थु. ४ DJN दित्थु.

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5
10. 26. 20.1
करकंडचरित देविंद फणिद गरिंद राय
जे कियएं होहिं जिण वीयराय । कल्लाणई सयलई जे घडति वरकेवलदसणे जे चडंति। जै कामएव मणहरण हॉति गुणणिहिलसमुद्दहो पारु जंति । मलरहिउ सदसणु जै यहंति णिबाणविलासिणि लहु लहंति । दुहणरयाणिवासहो जं पिहाणु जे लद्धएं केवलु लहइ णाणु। घेत्ता- णामेण पसिद्धउ भुवणयले पणकल्लाणविहाणु णिरुत्तउ। केवलणाणिहिं महरिसिहि जं सव्वविहाणहं तिलउ पउत्तउ ॥२५॥ 10
26 Manner of performing the Panca-kalyana. जं कियउ आसि चकेसरेण
सग्णयसिरेण । जिणण्हवण पंच घियदहियरहिं पयरडसएहिं । अच्छंतई दिणयरे करिवि तिण्णि रयणीहिं दोण्णि। जयरयणकरावलितृरएहिं
महिपूरएहिं। गम्भावयारु कल्लाणु तेण
सुपसण्णएण। कसणम्मि पक्खे भद्दवई मासे
पडिवएं पयासे। उववासिउ चारुचरित्तएण
सिद्धिहे करण । किय किरिया रयणिहिं सिद्धभचि चारित्तभत्ति। तह पच्छएं किय ते सत्यभाचि पासियभवित्ति। पुणु दिण्णउ काओसग्गु चार विहिं सयहिं फारु।
10 तह पंचमि दिणि जम्मावयार
वउ कियउ सारु। पुषुत्तिय किरिया मणहरीय
किय गुणभरीय । उववासु करेविणु अट्ठमीहिं
दुहणिट्ठवीहिं। णिक्खवण जोयभत्तीसमेय
किय किरिय सेय। पुणु दहमिहि किरिया केवलीय सा तेण कीय।
15 पुवुत्तिय सुयभत्तिएं समाणु
सुहसयलठाणु। चउदसि उववासिवि आयरेण गुणसायरेण । विउसग्गहिं अट्टहिं विष्फुरंति गुणगण धरंति। पंचमकल्लाणहो अणुसरीय
सा किय किरीय। अंतिमउ जाउ किउ बिहुसएहिं अटुत्तरेहिं । 25. १ Folio No. 60 of D containing the portion from here to line 4 of kadayaka 28 is missing.
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कणयामरविरइयउ
[10. 26. 21
घत्ता-तं तेण वि कीयउ वयतिलउ हियएं वहंत परमरसु । जो अवरु विकीरइ णिउणुजणु सो महिहिं भमाडइ णिययजसु ॥२६॥
27
Karakanda attains the highest heaven. तउ घोरु करेविणु सो गुणालु णाणातरुमूलहिं किउ तियालु । तोडेविणु माया माणु मोहु णीसारिउ दूरहो तेण लोहु । पंचिंदियजं ता संवरेवि
मणवयणसरीरई तणु करेवि । पालेविणु संजमु दुविहु सो वि परमप्पर हियवएं परिकलेवि । झाणाणले जालिवि कम्मरुक्खु सिविणे वि ण दीसइ जित्थु दुक्खु। 5 तिणणिवहसमाणई कंचणाई सम भाविवि वासी चंदणाई । परिहरियई कामुकोयणाई
णासग्गे णिवेसिवि लोयणाई । णिजंजिवि अप्पउ परमणाणि कलरहियएं णिम्मलणहसमाणि । यत्ता-णियरूउ लहेविणु सो णियइ फेडिवि कम्मणिबंधणई। सम्वत्थसिद्धि संपत्तु खणे कणयामरमुणिवरवयफलई ॥ २७ ॥ 10
28
Author's eulogy. चिरु दियवरवंसुप्पण्णएण
चंदारिसिगोत्ते विमलएण। वइरायई हुयई दियंवरेण
सुपसिद्धणामकणयामरेण । वुहमंगलएवहो सीसएण
उप्पाइयजणमणतोसएण। आसाइयणयरि संपत्तएण जिणचरणसरोरुहभत्तएण अच्छंतई तहिं मई चरिउ एहु धर पयडिउ भवियणविणउ णेहु। 5 मई सत्थविहीणई भणिउ किं पि सोहेविणु पयडउ चिबुहु तं पि । परकजकरणउजुयमणाहं
अप्पाणउ पयडिउ सजणाहं । कर जोडिवि मग्गिउ इउ करंतु महो दीणहो ते सयलु वि खमंतु । घत्ता-जो पढइ सुणइ मणि चिंतवइ जणवएं पयडइ ईउ चरित।
सो णरु भुवणहो मंडणउ लहइ सकित्तणु गुणभरिउ ॥ २८॥ 10 28. 9N ends here, the last leaf being missing.
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10. 29. 15.1
करकंडचरिउ
29
5
The author eulogizes his patron. जो णवजोवणे दिवसहिं चडियउ अमरविमाणहो णं सुरु पडियउ । कणयवण्णु अइमणहरगत्तउ | जसु विजवालु णराहिउ रत्तउ । धम्ममहातरु सिंचिय अप्पुणु जो विजवालहो णं मुहदप्पणु । जो अरि णिहणइ दुस्सह लीलई जसु मणु रंजिउ कुंजरकीलई। वंधवइट्टमित्तजणरोहणु
णिवेभूवालहो जो मणमोहणु। दीणाणाहहो जो दुहभंजणु कण्णणरिंदहो आसयरंजणु । जो बोलंतउ णिव संखोहइ जो ववहारइं णरवह मोहइ । जो गुरुसंगरि अइसयधीरउ जो जणपयडु ण कायरहीरउ । जो चामीयरकंकणवरिसणु जो वंदीयण सहलउ करिसणु । जो जिणपायसरोयहं महुयरु जो सव्वंगु वि जयणहं सुंदरु । जो कामिणिहिं मणम्मि ण मुच्चइ जो जणसीलतरंगिणि उच्चइ । कित्ति भमंतिय कह व ण थक्का जसु गुण लिंती सरसइ संकइ । तहो सुय आहुल रल्हो राहुल मुणिकणयामरपयउबाहुल। घत्ता-तहो अणुराएं इउ चरिउ मई जणवई पयडिउ मणहरउ ।
ते वंधवपुत्तकलत्तसहु चिरु णंदहु जा रविससि हरई ॥ २९॥
10
15
इय करकंडमहारस्यचरिए मुणिकणयामरविरइए भव्वयणकण्गावयंसे पंचकल्लाणविहाणकप्पताफलसंपत्ते करकंडसव्वत्थसिद्धिलाहो णाम दहमो परिच्छेउ समत्ता ।
॥ संधि ॥१०॥
29. J णिय. २ SJN सह.
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Page #182

TRANSLATION OF KIRAKANDACARIU
(HAPTER I
1. I recall to min the feet of the most gracious Jimit, thic clestroyer of Cupiel, «lweller of the city of salvation, the sun that removes the darkness of sin, who rests in the highest abole anil is absolved from death. Victory, oh Goil, the giver of the matchless happiness of salvation, and serveil by the rulers of gods, serpents au men. Victory; oh soor of the other end 5 of the ocean of knowledy, who has brought the most deserving to the path of salvation. Victory, oh charm for overpowering the snake of Kurina, the root of all incantations, the allaver of the ghost, the mind. Victory, oh sole asylum of people lying in the four forms of life anil remover of the mass of miseries of the good men who are warless. Victory, oh royal 10 swan of the lake of restraint, praised by the swanlike wise men. Victory, oh ample water to the fire of wrath, clispeller of darkness and holder of supreme knowledge. l'ictory, oh dweller of the heart of eternal bliss, waited upon by a hundreil Indras, aml abode of happiness. l'ictory', oh sun ( lit.-friend of the lotuses) to the lotuses in the form of the deserving, 15 having lovable virtucs, and the rich ocean of the nector of self. Victory, oh God, the stainless, destroyer of the l'ear of worldly existence, ornament of the great mansion, the world. Jay the desired fruit Lc of the man who bows to your feet or l'ecalls them to minl.
2. Bearing in mind Saraswati of divine speech, as well as the feet of the leamed Mangaladera, I narrate the life of king Karakanda pleasing to the ears of men, sweet, graceful, endowed with the gem of prosperous acts, well-known anrl brimmel with multitudinous excellences. Though the wicked are exceedingly perverse, though the people are tasteless and 5 sullied in their mind, tho!gh I know no grammar or metre anul ain
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KARAKANDACARIU
[ 1. 2. 7
10
dull in crossing the ocean of scriptures, though yraceful spicech does in no way flow forth, though I fight shy of the learned, though I did not sit at the feet of poets and though I sullied my fame by the company of the stupid, still, whatever fruit has accrued to me hy recalling to any heart Siddhasena, worthy Samantalhalra, Akalamkadera the ocean of the water of scriptures, Jayadera, the large-ininded Svayambhu and the honourable Puspadanta, the abode of the god less of speech, and by paying my respects to them, from that I express the theme of my heart full of interest anil devoid of unpleasantness. Here there is no simulation.
15
;
3. In this Jumbuilcīpa, the foremost of the continents, the lamp of the islands, marked by the Jambu tree, girt up with the surrounding briny occan and measuring a hundred thousand Yojanas, there is the vast and prosperous Bharata country shining with the rivers Gangū and Sindhu, the depositary of the jewels of the earth consisting of six parts and beautiful like the mine of genis ( i. e. the ocean ). Here is the pleasant Anga country as if the lady earth had put on a divine apparel; where lotuses have blossomed in lakes like eyes on the face of the earth; where the divine-bodiel Yakshus having their affection fisel on the beauty of the farmers' wives, do not move off; where fields of paddy are protected by girls by enchanting the flocks of deer with their music; where travellers rid themselves of the fatigue by feasting upon grapes and sleep happily on earth-lotuses anil where the row of lotuses in the waters of canals looks extremely beautiful as if the earth were siniling. In that pleasant country, full of corn and gold, there is the attractive city by name Campā lovely to the eyes of people, the best on the surface of the earth and abounding in all excelleuces.
10
1.5
5
4. It is surrounded by a inoat full of water like the earth looking beautiful with the ocean. With lofty and white ( mansions painted with ) Kāsisa, it is, as it were, touching the sky with hundreds of arms; where lofty Jina-temples look beautiful as if they were pure, unbroken heaps of merit; where silk-banners are shaking on every house as if white serpents were gliding; which is resplendent with the rays of five-coloured geins as if a handful of flowers had been offered by Cupid; which is beautiful with picture-houses like fascinating aerial cars of gods; and which looks beautiful with streaks of saffron as if declaring itself to be the battle-field of Cupid. There are red lotuses on earth as if it declares to be holding hundreds of
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1.7. 5. ]
TRANSLATION
fruits(?). By the livine virtue of the Jina Vasupījya, the lustful persons were not overpowered by love. There ruled king Dhālivāhana who shattercil his enemics anrl was an elephant to the tree of arrogance, who was en lowed with fine arts anal virtues and was clerotell to his superior's.
5. He bore the yoke of the great car of virtue and was a shelter to the helpless, the poor an: the miserable. By his fame the surface of the carth was whiteneil; by his largess all people were pleasel. Gols sing his virtues and the enemics walk about terror-stricken. The goddess of speech a lorns his lotus-like mouth, the go liless of wealth resicles in his spacious busom. His hand stretches forth to give wealth", but never wields the allow for the lestruction of the living. Being struck with his commands the leer become maimed and do not roam about on earth. He was full-faced to the good: terrible, with kuitteil eyebrows, to the wickel. His mind was lyel in the colour of virtue anul was never, for a moment, lippel in sin. His heart was deep like ocean, stearly like Jerue anil wile like the sky. To him his attendants were loyal being pleased by his virtues. He became an ornament of the world.
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6. One day Dudīvīkuna made an excursion to Kusumapura. There the king sair a beautiful girl bronght up by a gardener. Seeing her so attrac. tive, the gool king became stricken with love thich aroused his passion. Being afflicted by the heat of the fire of separation, the king inquired of a certain man " Tell me, oh frienil, whose daughter she is, a veritable fruited branch of the tree of Cupid". The man then told the facts to the king that the beautiful person was the daughter of the gardener. The gardener kusumadatta was then summoned and the stoutly built man was asked hesitatingly " Is she your daughter or of somebody else; kindly tell me.” He told the king, the moon on earth “ My wife Kusumadaitā found her in a bos in the very deep current of the Ganges.”
7. The very moment, the gardener, bearing the responsibility of virtue, took the box and speedily showed it to the king (saying ) " Ol lord, served by men, she was placed in this. It is not kuown, sir, whose daughter the girl was". The king, who had reached the ocean of knowledge, examined it and found in it a golden finger-ring imprinted. Then he read
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the beautiful letters "This girl is the daughter of a king, She was born the very mansion of Cupid, the daughter Padmavati of Fasupula the king of Kausambi, of spreading glory ". Knowing this the king, who had already felt attached, instantly married her who could shake off his woe.
S. Then the king, having given good wealth to the gardener and being accompanied by her who was endowed with a lustrous body, feeling satisfied, came. to his palace with great rejoicings. There the two lovely ones indulged in sports with satisfaction. One night, the wife, in sleep, saw monstrous, rutting elephant with its trunk raised up. Getting up, she reported to the king "Look, my lord, I have seen, during night, a desirable elephant approaching". Hearing those words and considering it as an omen, the king told her its bearing "There will be a son born to you, an ornament of the family, a delight to the mind of the people and destroyer of the wicked".
a
10. Afflicted by it the resolute and sportive lady would not talk or indulge in any pastime. "How should I fulfil the longing of my heart"? She fell on the ground at the very moment. Seeing her, the good king
9. While she lived in the company of her lord, in the course of the happy days, it so happened that an unprecedented shadow became manifest on her body. The bright cheeks became pale. The pearl-necklace, having its brilliance set at nought by the majesty of the breasts, no more adorned her bosom, but in turning round it made the mouths (nips) of those breasts dark like collyrium as a wicked person becomes prideless towards the best of the qualified when his head is bent down in a combat. The three folds vanished in a moment with shame as if through the fear of the child. Her gait became slow due to the burden of the belly, and weariness increased along with sloth and yawning. Thus (the child) quickened developing these 10 symptoms of pregnancy over the whole body of the mother. A pearl garland was then tastefully strung which surpassed the lustre of the sun and the moon*. Seeing the queeu, pre-eminent in the world, like this, the king made rejoicings. At this occasion, on one bright day, a longing arose in her mind.
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inquired " what is the cause of your affliction ? What ailments are there in your borly on account of which you clo not make a reuils, oh couraycous laily" ? Then, putting up with her troubio, she maile an answer to the gracious king who had satistied the gols "What is the pool of ny telling it to you, oh king, why my ainple burly has shrunk in half al moment. I have a longing, oh loril of men, which is never attainable by nuen. In drizzling rains, dressing myself as a man aml mounting on the mightiest clephant in your company, oh loni of men, I woulil go round the city including the principal gatwar. This is in my heart. Il it is not accomplished, then lilie eren now,
11. • Is it this clesize that you have in your heart. oh darling ** saiil ile king smilingly: " I thought it was some cause. Lloc: culing from me, that was giving you trouble. How great have you couniel it, oli charming ladly; do not wear out your boly in vain. " Then the resoluilaily sily's ** During summer, when terrible forest-confagrations rise up, where can i cloul be, iny lord ? It is not possible, oh illustrious one." Then the king, considering it in his mind, thought of the eleity Meyha-kunara. The latter came because of his long attachment, having assumerl the form of a cloud. When the sky became overcast by him, it began to drizzle. Then the king saril to the larly who was casy at heart "Look at the dark clousl: quickly put on your clress, suitable for sport, anl make your heart courageous, oh mailam".
12. Then the king got really a fat, brilliant clephant, and having orleroil trumpets to be blown an auspicious songs to be sung anıl having decoraterl it and presented it before his wife, the gracious king got her mounted on its back. The lorl of men, in company of her, shone forth on it as if he was the lord of the gods. Then, sweet wini, blended with sandal, began to blow and the mass of clouls gently sent forth a spray of water. Then the memory came and the Vindhyas finshed forth in its mind; so the vicious elephant, excited at beart, r'an off to Kalinjara. People ran after it but it could not be overtaken and it passed out of the town.
13. When the elephant was flying, heading for the forest, the queen, being lookcrl at, said to her husbanıl- " My lord, oh lorıl, get down; do not die for my sake. In your survival the kingdom will survive; in your presence righteous deeds will prevail; in your life all people will live, in your existence the pleasures of life will exist. Return to the city, oh king:
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let the elephant take me away". Hearing that, the king caught hold of a tree and jumping off, came back instantly to the city with anxiety. In the mean while the irresistible elephant took her away further. The elephant, as it went on, came to a lake where it entered into deep water. Then that wife of the king,l'esembling a heavenly damsel, jumped in to the water with a trick.
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14. Bearing deep sorrow in her heart, the highly virtuous laily, leaving the lake, went into the forest. There she sair a garlen with (lecaying trees, decr-less and sapless like salvation devoid of passion and feeling. There, as she rested under a trec, the pleasure-garilen blossomed up and became fruitful. Then some one reported the wonderful happening to the gardener inclarge, in Dantipur " Listen, oh gardener, to my words; an unprecedented brilliance is visible to-day in the forest. The Bakula the Campaka and the mangoes have blossoineil and all creeper-bowers have become green. Even the good trees that bear fruit in different seasons are bending with their crop of fruits. Swarms of bees, greedy of the fragrance, are humming, as if the forest-beauty is enchanting pure notes. Has spring arrived in that forest so that it appears so beautiful to my mind” ? Fearing that, the forest-guard went there in a moment there the spring had manifested itsel! Then, seeing that forest so lovely, the man was thrilled with joy for a moment and then he argued in his mind “Surely this has blossomed through no good luck of ours."
15. The forest-guard wandered through the forest; he looked for the cause of the affluence of the forest. Then wipil, misel with fragrance, blew as if the richness of the forest was declaring its nature. The guard went by the smell, by the way the wind was coming. He saw the heavenly damsel under the tree as if the forest-deity was shining forth in all her grace. He then thinks" She is not an ordinary woman; of divine bodly, she is extraordinary in appearance.” He then called her out addressing her as his daughter and raised her up by catching hold of the palm of her hand, "Why are you waiting here, sour at heart, oh daughter; come quick to my home.” Hearing his words, delightful to the ears, the lady walked up to his house. While she lived in the gardener's house, Kusumadattā thought in her heart, " This woman, geen by him there, is extra-ordinary. Is she a Kinnarī or a Vidyādhari ( classes of demigods )? She is lovely to the eyes, the best of women, air coloured like Campaka and brimmed with virtutes.
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16. The richness of her personal beauty is very splendid. The sun and the moon are, as it were, moving in the form of her nails. Her legs are like the plaintain tree which emulates her whole body (?). Thinking its trunk no good the lord of elephants has, as it were, resortel to the high peak of Meru The mountain of the gods (Sumeru) thought it to be harder and so has followed the tender bodied at her hips. The ampleness of her hips is attractive as if Cupid has made it so, thinking it to be his home. The depth of the navel has, as it were, been given to her by the ocean calling her his daughter Her large, protruding breasts, with scratches, look like the frontal globes of an elephant with fresh wounds. How can I describe the shapeliness of her creeperlike arms accompanied by the beauty of the leaf-like hands. The line of teeth is resplendent as if imitating the pomegranate scels. Not tolerating the elevation of the nose, the lip has assumed redness. The pupils in the white and dark eyes look beautiful as if big bees were sitting on Ketaki leaves. The well curved line of eye-brows appears like the bow-stick taken up by Cupid. The forehead, in its great elegance, appears like the half-moon sticking and shining there. The hair, with bee-black locks, shake like darkness gathered there for fear of the face-moon. If by her beauty, matching Cupid, my husband becomes perturbed in mind, then. with a quarrel, he would certainly leave me and honour her ".
17. Thus, feeling jealous, she turned her out giving her a bad name. The latter, without any resentment, walked out of the house the very moment. Proceeding on with great trouble, she saw the cemetery where kites were sitting on the pieces of the bodies of thieves and adulterers pierced with spikes; which was thick with the blood of the persons torn; where the animals, greedy of flesh, bad commenced a dance; where the bellies of beasts were split by bears with restless tongues; which was haunted by demons rapturously feasting on flesh; which was crowded with tens of thousands of birds sporting and hovering, and beset with multitudes of creatures being consumed in the flames of fire; where masses of hair on the heads were fluttering in the air and where strips of rags, tied to each post, were shaking; which was sickening to people on account of the smell of human bodies and
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wbich at one place was overspread with skulls of the fractured. In that dreadful crematory, the terminus of corporeal existence, was born to Lier an excellent son, like gold or god in appearance, endowed with good signs and delighter of the cres and minds of people.
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Hcrc cnds, in the life of the great king kurikuula, composed by Sage kunakamara, which is an
omament to the cars of the buly aml which prescuts the richness of the fruit of the desire-giving tree of the five auspicious rites, the first chapter,
describing thc birth of Karakanda.
SECTIOXI
CHAPTER II
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1. On the bright day the child was born, there occurred many auspicious signs as if the sun bac dawned, and the faces of the directions hail visibly brightened up. By his birth her misery was forgotten, as if the desire-giving tree hail sprung up in the forest; as if the lords of the mountains hail shot forth tearing the earth; as if the full moon had risen in the sky of its family. No sooner did she take up the born child than she saw a Miitanga ( a man of the lowest caste ) in front of her. He was of a dark counplexion and his eyes were red. He came close to the child and took it up in his hanel like a gollen jar lifted up by an excellent: elephant. Lying in his hand it exbibited the beauty of the jewel shining on the crest of the Serpent-king. When he started for home, taking it away, she raised a cry “ Oh sinful vagabond, whence have you come to take away my son. Not one calainity was crossed over when another, greater than the first, has cropped up: "Then the Khecaru, in the garb of # Matanga, with foldeil hands, said to Parlmcīvati" Do not weep, my lovely sister; listen to my account.
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2. Here in this Bhurata country is the famous and imineasurable Tijuyårdha, the foremost of the mountains. It touches the eastern and the western seas, thus looking very benutiful like tlie bram of a balauce. It is the meeting place of the Surur, the Kinnurus aud ile K'hecaras established entirely by Tūra. On its southern range is a town wherr various travellery go about in conveyances. It is known by the name of l'illynul prabhu. It is prosperous aud famous for its excellent qualities. There was the renowned king Tilyulprabha profusely endowed with multitudinous lores ( Vidyae ). His wife was the yood Vidyullatā like Gauri of Mahesu assuming beauty as desired. Of her was born a son, an abode of virtues, who became kuown on earth as Bāladeva; I aun he. Hemamala became my wife ever devoted with aflection to me. In her coinpany I went through air to the southern sido for amusement. The l'indhya mountain stood before pic between Amhra. and Kelinga.
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3. Moving and jolting with jingling bells, surpassing in splendour a multitude of suns, iny divine car went on through the sky till it would proceed no further. Seeing it standing still, through wrath, I drew forth my long, sharp sword. I stood looking in all directions for a moment; my pleasure was gone and I became dispirited in an instant. When I looked downwards, I saw the great sage, Suuruto, whose fanne had grown and who was praised by people. He had his eyes fixed on his nose. His arra was extra-long like ( the trunk of ) a mighty elephant, a visible, irresistible stick for the chastisement of the senses. He pay unshakable like the Meru, pure, all-knowing and absorbed in formless, steadfast meditation. Seeing him, angry as I was, oh sister, I took the sword in my hand and wrathfully got up to kill him where he stood meditating
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4. “ He frustrated my purpose as I was going” thinking so, I disturbed him. Getting angry he then pronounced a curse on me" Ob vagubond, you will no more possess your lores. By that curse the lores were gone instantly. I then thought in my mind, ob sister, " This agge is not ordi. nary; in half a moment it happens as he says”. Thinking so I cluug to his feet ( saying ) " Oh holy sage, why have you destroyed my lores. I am your servant, oh lord of lords; I would never leave your service eren in the next birth Pacify this fire of wrath, my lord; let it not prevail in this forest of grasslike body for ever". By these words the best of the age
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[ 2. 4. 10became pacified like the lord of serpents by the might of incantations. 10 Knowing the sage to be pleased at heart, I bowod to his lotus-like feet and said "Oh gracious sage, kinilly tell me when the pleasant lores shall be mine avain ?".
5. Hearing that, the best save, prossessing the highest knowledge, made a divine speech in frout of me- "Oh Khecaru, of the handsome king of Compā, the gracious Dhādivāhaua, the wife Pacliuivatī would be carried away by a vicious elephant. She would then be found by a gardlener who would instantly take her to Dentīpur. Being turned out by his wife, with a quarrel, she would come here and a son of exceeding lustre would be born to her, and you, an abode of virtues, shall bring him up. He shall obtain the kingship of that extensive city and at that time the lores shall be yours again”. Bearing this in mind, I have been residing at this crematory. I shall keep him till he attains majority. With this idea I have caught hold 10 of your son. Do not weep; make your heart easy. As has been earned in the previous birth so you have to experience these days, oh highly virtuous lady!”
6. Considering what was said in his speech by the master of lores, Pudmucti gave him her son rather painfully ( saying ) “ You shall keep him with wise consideration". "I shall do all that you say, sister. I shall bring him up graceful in all his person". Saying this to her, that Khecara went to his home taking the small baby with him. Giving it over to his 5 wife he spoke these words- “ Take it, oh Hemamālā, it is your son". She took him instantly and kept him addressing him as son. In the meanwhile, Padmāvati, afflicted in her mind, went at the very moment, to the town nearby, Residing there, she took religious practices from an Arjikā (a Jaina nun ) who was devoted to peace. Seeing there the 10 emaciated but exalted and noble sage, Sandkiguptu by name, she instantly took a vow by the side of the great suge, thus relieving herself of all vexations.
7. Through her attachment for the son, she would frequently secure balls of molasses and sugar and send them to the house of the Khecaros who was bringing up her son, the terror of his enemies. Seeing a big scar on his hand he gave him the naine Karakanda', which became wellknowu all over the earth. He, the abode of all fine arts, was growing up day
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by day like the moon with its ligits gradually shining forth. At this juncture, there arrival the great sages Vosoblacilr'it, anul l'irabhudni, the ocean of scriptures. They were lean with the unbearable weight of penances and were accompanieil by the excellent fourfold order. Some of them were absorbed in ineclitation anıl were vcry learned, while others had their bodies covered over with a mass oflirt. When they arriver at the dreadful crematory, one of them sair a miracle there. A bamboo-cluinp harl grown from the eyes on the face of a human skull. He then asked - Tell me the cause of this, oli great sage: low has all this happenel?"
8. Hearing those words the matier was reveal. I by y'asoberlin to the younger ascctic. " These three mighty bamboos shall become the stafss of bonner, goarling hook and umbrella. In whose so-ever han.ls these bamboos vroull fall, he shall obtain the entire carth". This was hearil by a
onmati, who was stan ling close to the sage. At the close of the dlay he counciller in his own heart " The words of the sage woulil never go false". So, one day he got all the threc bamboos cut quickly. But when he was going home with them, Karalandı came up to him and wrested them from the Brahmaun. The Brahmana, through fear, allowed him to have them, not being able to withstand his might. But being disappointed he said " Whenever you obtain the kingdom, make me your minister, oh beautiful friend ". Karakanda acceded to all that was said by the lovely Brahmana, and himself went home with those bamboos and reported the matter to his guardian in sweat tones.
9. For Karakanda, the affection of the Klicon increased very much. He was taught, along with politics, grammar, logic, hundreds of dramas, poetic compositions abounding in various sentiments, Vātrāyana (erotics ), mathematics, the nine sentiments, the Jontres and all the Tantras, the art of winning thc hearts of people anl of making good machines, good use of stords, disks, spears and daggers, the science of bots, missiles and strong jarelins, wrestling, acrobatic feats, jumping, turning and rolling of the body, and the cutting of various kinds of fruits, flowers and leaves. He was made to know all these pleasent arts and he also acquired dexterity in playing upon drums, tabors, lutes and flutes. Thus, erery art that was renovuell in the world ras taught by t!le Khemire to him who had a good
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[ 2. 9.12liking. When any man is vexed by desire, tell me what wonders he may not perform
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10. Feeling very grenteful at heart, the Khecara then says to Karakanda " Dlake company with a master of Vidyas. Go to his house and follow him up regularly ". Karakanda says " what is, oh father, the use of that master of Vidyo:s ?". Then the Khecara says “ Listen, ob innocent-minded. There were two friends living in the city of Känyoku.bjo, a merchant and a Brāhmana, endowed with Vidya. The good men went to the Coda country desirous of wealth. Having acquired some money, they turned back for home. On the way, they met the father-in-law of the Brāhmana. The father-in-law saw them and immediately took them Tiome. Being honoured as they lived there, a sounding-drum went round. Hearing the harsh, unmusical drum they instantly inquired of the father-in-law “ For what purpose is this being beaten so harshly in public, ob maternal uncle ?"
11. He said " Here, the beautiful daughter of the king has forcibly been eloped by a Rökshasa. No body can rescue tbe poor one; companies of people and kings have been overcome by the Rakshasa. He lives in a deserted town beyond the river. No one can breathe there for his fear. ('The king) is looking for a new-comer preeminent in Vidya; for this purpose this ( proclamation ) goes round daily”. Hearing those words, with smiling faces, they held up the drum as it was being sounded. Immediately, the drum-man returned and reported to the king- “ Two men have arrived here, my lord, like pure praiseworthy heaps of virtue. They assert, Your Majesty, with confidence in their mind" We would do all that the king would say ". Then the king went and brought the two persons to his palace with honour, and inmediately despatcherl them to the vicinitr of that invincible Rakshaso..
12. They both went to the abode of the Ruslasu whom no body else would approach. There they saw the mailen with large breasts, & river of beauty, of golden hue. Then they saw the tawny-haired Rakshaaa. By the repetition of the incantations he lost his malignity. Incapable of bearing the power of the incantations he said " I, Pavona-vega, am your servant". Knowing the Rakshasa to be subdued, they went into the presence of the king along with the maiden. Accompanied by the Rakshasa
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TRANSLATION
and the muiden they were seen by people coming. The people said " Today peace bas been established here wlien such conjurers arrived". Seeing them, the king became pleased at heart and give them ample wealth. Addressing the maid as sister, thes restorel her in the king and then ther with stout and long arms like elephant-trunks, went joyfully to their own town".
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13. “Whoever male company with a man of l'ulyar obtains happiness and wealth. Therefore, the company of the man of l'idynz shoull be courted so that it may be uubreakable. Do not make friends with a man devoid of learning, for, he would change his mind in time of calamity". What fault has been seen in a mau devoiil of 17.ype, the Kharcain with pleasure, narrated thus
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* Two friends, belonging to the town of Bemlics, went to another count's; ignorant as they there. Having acquireil wealth, while returning, they encountered a Rakshası on their way: Seeing him thes fled awar terror-stricken like the sinful, swerved from austerities. The fuols did not kuor anything in their mind. They were overtaken by him as they fledd. Then, being arrested, the two frienils were released by another traveller after an open fight with hiro. Thus they subsistril by the help of a stranger".
14. - Similarly, never form company with the mean, oh courageous handsome hero. Whoever fell in the company of the mean, he reaped a woeful doom. Listen, I tell you the story of the mean; know this moral in your heart, oh lucky one. There was a merchant by name Sularzana. He was casually told hy a mean king “ If you can recite a rerse rithont joining the lips, I would grant you lan is without encumbrance". Then the merchant recited a verse of some beauty without allowing his lips to touch each other " The earth, set ablaze in the whole forest by the flames of fire of the enemies' might, has been restored to pacificatiou by being sprinkled over with a current of water in the form of the sharp edge of the sword". The king, being pleased: gare lands to the good merchant, though with reluctance. Then one day, the good merchant, the ocean of virtues, satisfied the miserables (by his largess ). But then the crooked merchant formed connections with a slave girl who goon became pregnant and entertained all sorts of longings.
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15. Then, instantly, she told the merchant "You must carry out this one word of mine. Give ine the flesh of this peacock of the king so that I might live without doubt". Then the foremost of the merchants went out and found the place of the peacock, in front of him. He hid the peacock and going to her house, gave her another creature. She instantly blessed the merchant and ate it calling it a peacock. Then, not finding the peacock in the whole town the king ordered a proclamation with a drum. Hearing that, the slave girl narrated he whole account of the peacock to the king The king became very angry with the merchant and handed him over to the executioners for slaying. Thus, having experienced the fruit of the association with the mean, the merchant, through fear, quickly went home and instantly restored to the mean king that trifle of a peacock.
16. Now listen, oh son, to the story of the noble by which wonderful prosperity is achieved. Being aware in mind of the company of the mean, one man courted the company of a noble man. In the town of Benares there was a delightful king, Arabinda by name. Being content at heart, he once went out ahunting. He fell in to a waterless tract and became afflicted with hunger and thirst. A merchant, however, gave him three fruits very represhing ( as if ) made of nector. The king became pleased with the merchant and showed his favour to him on reaching home. Realising his great service, he appointed him to the office of ministership Both of them lived there with affection, lustrous like the sun and the moon, 10 the virtuous abode of numerous gems of good qualities like ocean in depth.
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17. Then, one day, the great minister, abducting the son of the king and removing his ornaments, went to the delightful house of a harlot. There the merchant presented those invaluable ornaments, pleasant to the eyes of people, to her. He then told the harlot whose face was like the moon at the advent of the autumn I have killed the son of the king'. All this he told her whose love was unshakable. Hearing that, she said affectionately, Do not make this known to any body'. In the meanwhile, not finding his son, the king ordered a proclamation with the beating of a drum in the town- Whoever would give information about tho king's son, would be rewarded lands along with money". Then some rash fellow 10 instantly said in the presence of the king I have noticed your son, oh lord; he has been murdered by the new minister'.
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18. Hearing those words the lord of the eartlı, possessing shapely arms, becaine pleased with the minister (an'l said ) I have paid off the debt of one fruit out of the three to the noble-minded; I should be excused for the other two that remain still outstan ling'. In a moment, the lord of the earth became pleased. Having known the afloction of the king, the minister restored the son who had a heavenly body, ( saying). You are a great friend of mine, oh lord of men; I had simply tested you mind, my lord'. Hearing the words of the minister, the king conferred great favour upon him. Whichever person bears company of the great, he obtains fortune after the desire of his heart. I bave narrated to you this story of the noble; bear it in mind, my son, as a channel of virtues”. Karakan.la was taught by the Klosecara all the arts by the wisdom of his heart." Whocrer porson would conduct according to this moral, would certainly rule over the entire globe".
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19. Hearing that speech of the Kheccoria, koruhond would not Icare bis side. When out of home for play, Korolundu would not leave that crematory. While he was amusing playfully like this, one day, in Duntipuro, there occurred the death of the king who had shattered the enemics that were roamivg about, who had destroyed the forest-fire of inmorality, passiou and fear, and whose orlers people dared noć transgress. Cries of woe arose all over the great town; a very great calamity befell the people who said " There is no prince who, being pre-eminent, might rule here". At this time an idea flashed forth in the mind of the minister and he looked at a great elephant with beautiful iusks. Having worshipped the rutting elephant, the wise one entrusted to him a brimful jar baving presumed in his mind that he would empty it over one who may be destined to rule.
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20. The best of the twice-born l'ecited the Sums with proper accent and groups of gods were assembled by the excellent ( minister ). The drum resounded along with the conch, the tabor, the Kahalu, and the trumpet that filled the earth. The mighty elephant started from the palace like a paramour from the house of a harlot, shaking its trunk and moving its ears, with eyes rolling, and white in appearance. Holding the brimful jar with its trunk, like the moon following up the peak of a mountain, passing from bouse to house in tile town and still maintaining all its dignity, the elephant, having wandered through the toira sportively, went
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far outside iu its wanderings. Iu the midst of the crematory the elephant quickly perceived the prince, an extraordivary Cupid. Bending its head, the elephant eunptied the beautiful jar over his lead. Observing that, tlie people beat their foreheads and raised loud cries of sorrow ( saying) " What has this elephant doae ? It bas placed the jar oa a low boro ".
21. So thinking, the feudatories and the ministers rould neither walk forward por look up. While they stood tlus perplexed in mind, the Vidyas that had vanished by the curse of the sage, returned to the Khecora at the very moment. Then, thrilled with joy,tbe gracious Khecara told the people " He is not the son of a Matanga; he is the son of a king and bas a splendid böly. Do not hesitate because he would go and move in the first rauk; you put your hand on the forepart of the elephant's trunk”. Then he gave in to the hand of Karakanda the Vidya which people look fur in battle. Having done all this, the Khecaro, by the power of bis Vidyas, went to his home by the aerial path. The proclamation of victory spread through the sky, the immortals made celebrations, and men, like gold anil gods in appearance, placed Karakanda on the throne.
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Here ends, in the life of the great biuz Karakunda, composed by Sage Kanakamana, which is ao
ornament to the ears of the boly and wbich presents the richness of the fruit of the desire-giving tree of the five auspicious riter, the second chapter, describing the acquisition of the throne by Karakanila
SECTION II
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CHAPTER III
1. Then the new king was thus addressed by the ministers "Get, oli gracious one, on the back of the elephant, come quick and bear the burden of the administration of Dantipur". Then Karakanda got on the mighty elephant whose temples were wet with an incessant flow of ichor. He exbibited a very charming grace as if the lord of gods was adorning the back of Airavate. He proceeded alongwith the prominent persons being fauned by the moving chowries, being entertained with music by excellent women who were mistresses of sport, elegance and pleasure, being eulogised by bards who threw in to shade the notes of a cuckoo, being attended by the citizens who had set their minds upon him on account of 10 their attachment for noble qualities and being praised by the well-disposed who had bent their foot-steps for the world to come. Being served by other people also, the charming hero went into the town along with all the persons. That repository of virtues was seen entering by the women of the city like the son of Dasaratha, the store-house of lustre, by the heavenly 15 women in Ayodhya,
2. There in the town, the beautiful women that would overpower the minds of sages absorbed in meditation, felt perturbed. One woman pushed on speedily feeling agitated, while another stood at the door being dumbfounded. Another ran being greedy of the affection of the new king, unmindful of her dress got loose. Some one applied collyrium profusely to her lips and lac paste to her eyes. One followed the manner of the dressless and another took her baby upside down on her hips. One young woman put the anklet on her wrist and bore the garland on her waist leaving the bead. Another simple woman would not let off a cat thinking it to be her baby. Yet another ran up full of the new king in her mind but fell on the ground 10 overtaken by the illusion of love, while one, rich in pride but overladen with love, with hard and ample breasts, fawu-eyed, bright and lustrous like heated gold, walked straight towards Karakanda.
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[ 3. 3. 1
3. With his licurt delighted by the acquisition of the new kingdom, Karakanda, entering the town riding on an clephant, arrived sortively at the palace. He saw the high, royal mansion, very attractive like a Himalayan peak. With arches of pearl-strings, it was, as if, siniling with its close, bright teeth. It was jingling with small bells and flourishing with banner's as if a lovely woman was dancing with the strokes of her palms. It was inlaid with gold, gems and jewels as if a celestial car had dropped from heaven. There the pure-hearted new king entered being preceded by the elder people pure in mind. Then came out a woman with an auspicious golden jar in her hand. The auspicious rites were performed with excellent lamps and he was hailed with words of victory by hundreds of women. With his coronation performed with golden jais, lie was madle to enter the palace. He, the mine of all virtues and store of good character, endowed with the feeling of modesty, lived in the town and carried on the goveruinent, attended by the feudatories and ministers.
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4. While ruling there, he ordered to be brought immeiliately those bamboos which were kept on account of the prophecy, and they were turned in to the staffs of his banner, goading hook and umbrella. He then called the good Brahmana who was waiting there on account of bore, and made him his minister. Then, one day, while roaming through the town for sport, Karakanda saw a mau of graceful features who had arrived, in his wanderinys, into a foreign country. He also saw in his hand a wonderful portrait which attracted the minds of the people. King Karakanda askerl him "Give me the portrait, I shall see it with all my heart". He handel orer to the king the portrait to which people had been attracted through affection. Karakanda saw the grand portrait five-coloured and shining with inanifold qualities. There he saw the seemly beauty painted as if the arrow of Cupid was lodged in to his heart. Hot and long sighs procceded from his lotus-like face and he felt a burning fever that made him uneasy. Karakanda saw the most excellent portrait aud stood bewildered for a moinent. By his horripilation he told the man about the separation: by it the new king closed his eyes with a depressed heart.
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5. The man, holding the portrait, knew the heart of the king “ Probably, he will be the husband of the maid". Thinking so, he said " Oh brother, give me my portrait so that I may go, oh king". But the latter,
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TRANSLATION
5
feeling excited, would not leave it. With sighs, the king then said " My friend, tell me confirlently for what purpose rou arr wandering about with this portrait?". Hearing that, he, obering the words, garn to the king an account of the portrait. “There is, my loril, the M ontre country which fully imitates the worll of the gods. There is the town called Girinagare pleasant to tlic cyes of the Sun, Klucarns and men. There rules king Ajicrocurrues, the splitter of the hears of his cncinies, with his wile #jitangi. Froin the latter, the attractive king got a daughter wameil Jadenccali, a basket of beauty of sweet voice, pileasant to the cres of gooul men and a store-lionse of lustre.
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6. Mailanārali, one lay, wout to the pleasur surlen in the company of her friends. There she saw some kinecanus pleasant to the eyes anul minil of men, riling on swings and singing pleasing songs about Koronada, to the accompaniment of a low-tuned lute. Listening to the heart-winning songs, she fell on the groupl, shaking her body. Perplexel. unconscious, ema - ciated in body like the ligit of the moon in the dark fortnight, wiltreinbling like a plaintain tree struck hy the wind, she was brought home, along with sorrow, by her comrades. She was then askel meekly by her friends agreeable in nature and removers of the moutal agonies of men, “ Why have you become ristressed, fi'ienil; tell us, oh clear sister : " Through her affection for her companions, the young girl in her simplicity, told them about the fire of separation " That song which the Kreorcs sang with reference to Karokanda ras heard by me. Jy heart got exciter hy it anul then all the four quarters became full of uneasiness.
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7. I have tolil you, frien:1, the circumstances; satisfy me if you can, before my life which is being consumed in the flames of separation, dies out, oh friend ". Then with sorrow, the latter reporteil the matter, in brief, to the king " Vaulonivali has become lovesick br listening to the songs about Karakanda”. Hearing that about the maid, the king got the portrait of the cleer-eyed one painted, and handled it over to me, oh lord of men, adorned with victory and the moon in the sky of your family. I then came to your town with the portrait, oli rauquisher of irresistible foes and endowed with the spirit of a warrior. Whoever becomes struck with attachment at its sight, he is going to become her husbund, oh lord of men! I have told it all to you, oh king; agree to it now. Let the maid with
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[ 3. 7. 12eyes like a lotus-leaf and face like the moon, hold your palm of the hand in her tender hand ".
8. Listening to the words of the man who was holding the picture, the king agreed to it all. The excellent king, the moon in the sky of his family, sent suitable persons from his side. On an auspicious day, well attended, they returned, bringing with them Mudanavali. The market places were decorated, arches were flung at every house and a wristlet was fastened on to him. Various kinds of musical instruments were sounded and sentimental songs were sung. Higlily emotional dances were performed and lines of horses and elephants were drawn up. The reil on the face of both the persons was opened up like the mass of affection of their hearts. They were made to go round the butterfed fire, seren times, by the priests who 10 recited the sacred formulae. The bridegroom offered his hand to the bride and performed the sacred rites by his right hand. A close' union of the stars' took place so that the affection may not be split even in the next birth. The union of the hearts hail taken place before hand; the formalities were gone through merely for the satisfaction of the reople. 15 Thus, on an auspicious day, the courtiers performer the marriage of the two whose hearts were steepeil in love. The marriage of the king took place seeing which even the Suras and the Khocards became excited and feeling discontented with their own pleasures, became envious of his fortune in their minds.
9. On that occasion, his mother Puulmávisti also came hurrying to see her son. King Krorokanda saw her and howed to her feelingly. Being delighted by the marriage of hier son, she instantly pronounced her blessings “ Live long, my son, the lord of the earth, as long as the current of the Jumna and the Ganges lasts ". With obeisauce and respect, she was Š brought in with the words “ This day is rery auspicious to me". She was honoured with sweet words and was made to dress herself in bright clothes. Pronouncing her blessing, she soon went out like the brilliant faine of Karakanda. In the meanwhile, the gatekeeper, arousing affection in the hearts of men, came into the presence of Karakanda. Placing his lotus 10 hands on his lotus-head, the gatekeeper said in a loud voice “The good Ambassador from the king of Camprī is waiting at the porch, oh lord!".
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10. Hearing those words. Karakanda instantly ordered the gatekeeper to go quickly and bring in his presence the ambassador of the king of Comp. Hearing the worls of the king, the gatekeeper brought him in instantly. Seeing him, the king honoured the ambassador with presents and a seat, (and asked ) Oh ambassador, tell me about the welfare of the king of Compe, all of whose dominions are well settled. The ambassa lor said Happy is he, oh king, who has persons like you for friends. Being ever served by lords of men. he remembers you, oh lord of lords. As coolness is not separate from water, so are you to the king of Campa, undoubtedly. Accept, oh king Karakanla. the excellent service of the lord of Comp. Thus getting united, may you both enjoy all the pleasures and the earth.
4:
TRANSLATION
11. Without service, oh friend, even a cubit of earth can not be obtained for enjoyment. If you do not accept his service, then doom will some how make room for itself". Hearing those words, Karakanda, becoming wrathful in his heart, and stretching his red eyes towards his forehead as if the sun and the moon stood in the sky, ( said)" Go away you ambassador, go where your master is; do not stay here even for a moment. Tell the king of Camp in brief that I was quickly coming to him. If he has the warrior's pride for battle, let him offer me battle immediately". Hearing this, tho ambassador went where Dhadirākuna was (and reportel) "The king of Dantipera has said, my lord, that he would not bow to you but would rather fight with you on the battle field. This is what the courageous one has sail".
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12. Hearing those words, the king of Campa made his preparation. seriously setting his mind upon it. In the meanwhile, the king of Dantipura caused the earth to shake along with the Mandara mountain. The destroyer of the lives of his foes caused dust to rise up in all the ten directions by his marching. The sky was covered up and the sun began to fluctuate by the hurry. In wrath, he ordered a quick march. He came to the region of the Ganges and saw the river Ganges as he proceeded. It looked beautiful with its white and zigzag stream as if the wife of the white serpent was moving. As it flowed from a distance it looked very pretty like the glory of the great mountain Himalaya. By means of the people bathing 10 on both its sides and offering water to the sun with their hands holding
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[ 3. 12. 12durbhu grass and raised up, the river was, as it were, under these guises, declaring “I am pure and go any own way; do not get angry with me, iny lord !”. Having observed the river, the king named Karalanda vrent to the town of his father, the abode of numerous excellences. He who 1.5 caused fear to the great gods and the Kherarus by means of the arrows discharged from his bov, besieged the town on all the four sides with his irresistible elephants, horses and commandlers of men.
13. When the siege was laid by the king, the people of the town became inmediately perturbed. A certain person informed the king “Oh lord of men who has subdued all the forces of the enemy, the very fire to the forest of the opponent's army, who has satisfied the desires of the panegyrists and good men, clephants having formidable trunks are 5 groaning: excellent horses with curved mouths are neighing: chariots are moring with a rumbling noise and fluttering with shining banners, the lustre of the swords surpasses the rays of the sun; hooked spears are quivering: lances are shining with daggers and are speadily active like wind. Thus the forces of the enemy, very mighty and irresistible like lion, have made an 15 attack on you”. Hearing that, the lotus-face of the lord of men came to resemble a red lotus. He bit his lips; his eyes had frowning eyebrows, the five of wrath increased and delight was at an end.
14. He then got up. His servants, dreadful even to the gods in battle, ran up. Horses swift like wind, and elephants were got ready. Excellent chariots moreil on with rattling wheels. Some rusheil forth bearing lances, uttering various notes of challenge, while other excellent persons regardful of the honour's received from their master anil loyal to 5 the lotus-feet of the king, praiseworthy anıl irresistible in battle, advanced bow-in-hand and delighted at heart. Some marched forth trembliog with rage and others shining with drawn swords. Soine were thrilled with horripilation; other's put on their bodies their armours. Some, being steeped in the sentiment of the battle-field, went by the path pleasing to the 10 heavenly damsels.* The king of Campa marched out of the town attended by horses, elephants and excellent chariots. Tell me, by whom with formidable, mighty and stout arms, was he not followed ?
This also indicates that the metrc of the Kidaraka is Srugrini,
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TRANSLATION
15. Then trumpets were blown that filled the entire earth. All musical instruments are sounding, the armies are preparing At the command, they draw up in ranks and fall upon the forces of the enemy. Lances are breaking: elephants are thundering. They gallop with speed; they cling to the tusks of elephants. Bolies break; skulls crack; headless trunks run about and rush into the enemy's lines; entrails get dislocated and drop out along with blood bones are twisted and necks are being broken. Cowardly people fled away, others fought the enemy at close quarters, while yet others, drawing up their swords, stood firmly engaged in fight.
3. 18. 2. ]
16. Then, with anger, the lord of Compe, riding in a chariot, rushed forth like the lord of gods. He quickly went into the ranks of the enemy's forces and encountered king Karakundo. There was then an uproar in both the armies which covered the sky with showers of arrows. Karakanda who had long arms like the trunk of iravato, through wrath, suddenly flung a sakti (a kind of missile) at the king of Campa The chariot with the banner-ensign was, in a moment, shattered and then the charioteer was quickly laid low by him. Angrily, the king of Compa discharged his arrows very quickly. When the arrows were shot by the king of Camp the forces of Karakanda took to their heels in a moment. Karakanda saw his army routed and extreme anger flashed forth in his mind. So, he immediately commissioned the Vidyo which was given to him by the Khecura.
17. Then with irresistible anger, he discharged the Vidyo. In an instant, the bold Vidya was seen rushing forth quickly, producing hushing and humming sounds, matching the wind in speed, acting like a demoness, touching the sky with its brilliance, crushing the temples of the elephants and shattering the chariots against one another. Whoever were seen on the battle-field, fled away at her sight. Some were made to fall in to a swoon while others were forced to fight. Some were split with strokes and others were deprived of their lives. Then the king of Campo, getting enraged, quickly grasped the sword in his hand and in half a moment, shook off the power and energy of the Vidya which was devouring hundreds of men.
18. Karakandu saw his the bow in his hand. He put the
Vidyo gone and getting rageful, he took string on the bow seeing which people
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[ 3. 18. 3became alarmed. At this time, the gods in heaven who follow virtues, became perturbel. By the terrific and dreaulful twang, the globe of the earth tottere:l and its very base ( Kūrma ) crasle:1, the surface of the 5 earth was ruffled and the biggest mountain was shaken, the abode of sharky (i. e. the ocean ) became unsteadly, the god presiding over the earth ( Dloranindra ) trembled, the god of the aerial beings whirlel and the king of gods was thrilled. Hearing that twang of the bowstring, chariots broke, the mightiest elephants fled away, the arrogance of the king of 10 Compis melted off and the Kl.cclr'cus, being horror-striken, could not more.
19. Then the hearts of the gods were rent and the enemy's forces stood dumbfoundel through terror. He took the shooting position, the pride of the king of Cumpa was broken, the bow was got ready in a moment and the string was bathed in the water of perspiration. Korclunda fised the mighty airow to his bow and the king of Compa discharged another. When that arrow also went fruitless, Padmavati arrived on the battle-field. She was seen by the king and was saluted with the bending of the head from a distance. “Oh, mother, mother, why have you come to this uncontrollod battle in the midst of the multitucles of warriors ?” Slic replied “ Hold back your bow, my son; this Dhadivahana is your 10 father ”. “ Tell me, noble mother, how this king, the home of virtues, is my father ?” Then she instantly told him “ Listen, oh powerful lord of the earth, my son
20. I was the wife in the home of the king of the town of Campos, subluing the hearts of peɔple. When you came into my womb, a calamity belell me. I was taken away to the outskirts of the town of Dentipuris by an uncontrollable elephant. There you were boru at the dreadful crematory. I was delighted to see you ". Hearing those words, king Karokande, 5 for a moment, stood bewildere:l. Having said this to her son, she fearlessly went with quickness to her husband. She was seen by the king of Compa like the river Ganges by the ocean. Though he recognised her to be Poilmavati, still, through his good nature, he saluted her. Since she bore the weight of the vow, the king praised his wife. She was questioned by 10 the king as to how she escaped from that elephant. The latter told him immediately " Oh king I got free from the elephant on the bank of a lake.
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21. Close to it in the crematury was born this son, the ornament of the family. He was brought up by a certain Khecara and I took a vow theu and there through heaviness (of heart ). Then the king of Dantipuro died and he was made the king. Know this who is fighting against you, to be the same; you have been rexed by the monster wrath. Do not be silly, give up this tenacity; oh king, this king is your own son". Hearing those words, the king of Cuinque Lecame pleased at heart instantly “Blessed am I who has such a son long-armel and steadfast in battle". Leaving aside his boir with the arrow dropred, the great king went near Kurakanda. Theu Dhiadivahana, advancing instantly, embraced his son as prince Prulyomna, the repository of lustre, was embraced by Dainodara going to the battle field.
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22. Kurkundle then addressed his father - That I declared a war on you, do not inind this mischief of mire, oli lord; forgive it all, my sire". Ou hearing those words, the king of Campu felt instantly thrilled at leart. He took hien to the capital along with all other kings and conducted bim in with celebrations. That town luokeri so beautiful with Karakanda that 5 the city of yods fought shy of it. People, taking jewels, came affectionately to the palace for offering their felicitations. Then the royal fillet was fastened on Kurakarua who was a millstone to recalcitrant kings. For his part, the king soon adorned his body with the beautiful ornament of penance. Having practised very difficult, passion-killing austerities that bad the 10 power to break the tie of the eight Kormas, he, abandoning his body and cutting off the knot of the beart, became attached to tbe neck of the damsel salvation. Dhadivahana of goldly and godly appearance and abode of virtues, went to the house of salvation, while karakardla lived on iu the town looking after the governinent and winning the bearts of proud women. 13
Hcrc enda, in the life of the great king Karakundu, composed by Sage Kiemakamara, which is an
ornament to the ears of the holy and which presents the richness of the frait of the desire-giving tree of the five auspicious rites, the third chapter, dercribing the arrival of Kazakanda in the toto of Campa.
SECTION III
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CHAPTER IV
1. Having consolidated all his dominions Karakanda questioned Mativara of pure intellect "Tell me your opinion, oh Mativara; is there any man who, being insolent, does not bend to me even now?" Then Mativara said "Oh lord of lords, the whole earth serves you. But in the Dravida country there are kings who, being bold and haughty in their heart, do not bow to any one. The kings of the prosperous Cola, Pandya and Cera do not accept your service, oh lord!" Hearing this, the king of Campa instantly despatched an ambassador to them. He went and told the Cola and other kings" Pay homage to the feet of Karakanda". But they rebuked the ambassador saying "We do not bend to any one except 10 the Jina". He returned and told Karakanda, "In brief, they will not serve you". Hearing those words, king Karakanda took a vow If I do not place my foot upon their heads then I shall have no concern with any wordly possessions such as territories, children and the pleasures of the seuses". Taking this vow, Karakanda immediately ordered a march in wrath. The king of Campa marched against them. Mounting an elephant he passed out of the town accompanied by the fourfold army, thus exhibiting the grace of the lord of gods".
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2. As he marched, the earth was rent by the hoofs of the horses and smoky dust rose to the sky and enveloped the directions as if a veil was cast on the faces of the quarter-elephants. The earth trembled, the mightiest mountains shook and the lords of gods in the sky fled away quivering. Bending his way to the South, he came to Terapura. On its southern side in the great forest, he encamped his fourfold army. In a moment, the lions and the Pulindas were disturbed. Five-coloured tents were pitched up as if the houses of gods had alighted on earth. The elephant-drivers took the elephants to a watery place and the excited donkeys ran after their mates. The officers of the king unfurled the banners 10
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TRANSLATION
as if the earth began to dance with her hands up. While kinil karennet was halting in camp there with all his mility forces, the guileless voorkeeper came in to his presence and paid his salute from a distance.
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3. "Your Majesty', there is in Teropuerat a king who is known over the globe of the earth by the name of Sirt. He has come here to visit yon; shall he come in or shall he go back?” Hearing these worils of him, knuldunum, ordered the gate-keeper “ Allow admission to the king of Tero in half a moment; you yourself go and bring him in." The king was brought in by the gatekeeper and was honoured by Kurokon. After (luing ille formalities the latter asked “ You are ever lapiy, I hopie, oh lord of men ?" He replied “ I am happy in as much as I have been sprinkleil over by the water of your kindness." By his words the affection of Krkaula, was roused for him. He then favoured him immensely in jilcaseil him by presents and by speech. Since was then asked by Kumlamla" My brother tell me, particularly about some striking wonler that you may have observed during your excursions?"
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4. Hearing those words, Sind the king of Terizpuru, told Karakoruto, " My lord, to the rest of this place, close by, there is a cave attractive to the eyes, which is supported by a thousanıl pillars. Above the cave, on the great hill, like a crest-gem on the crown of its hearl, there is a large and beautiful ant-hill whose extent no boily has found out. A white elephant comes there with water and lotuses anil worships it. This the elephant has been doing for a long time. This is all that I have to say, my gool master !” Hearing this, king Karokanda, accompanied by Siva, went towards the bill. That hill which was beautiful like the breast of the lady earth and which was, verily, the house of sport for gods, was seen by Karakanda, in an instant like Kailasa, by the emperor Bhanda.
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5. Here, lions wander about having torn the frontal globes of elephants, and drop the pearls from their paws. At places, lions are indulging in roars and elephants do not shed the rut. Here, antelopes always graze and at places monkeys hoop. At places are wandering boars with terrible tusks, offering a front even to lions. Proceeding for some distance over the hill, Karakanda saw the cave as if Indra had found his celestial car. King Karokanda entered it ( saying ) " Blesseıl is lie, lucky and
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deceitless, who has built this cave of a thousand pillars ". He, then, sau the Jina free from attachment, and bogan to sing a hymn with devotion “ Be Victorious, oh destroyer of the four forms of existence, remover of impurities. Be victorious, oh thunderbolt to the mighty mountain of pride. You are my shelter, oh lord, stainless, oh sun to ranquish the darkness of ignorance.”
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6. Having worshipped Lord Jina, both the kings quickly mounted over the hill. They looked in all directions and the kings became happy in their mind. While they stood in the forest looking around, the very instant the gooil elephant arrived. The lord of the elephants came into the lake to get lotuses, like a mountain going to the sea. It moved on with the sounil of its fanning ears and giving out rut flowing from the temples, having beautiful, taway eyes, ailinirable by its tusks, having a prominent back bone like a stringed bow, driving away the swarms of bees and filling the faces of the directions with water from its trunk, plucking lotuses by hundreds with its trunk and bearing a string of good pearls on its headl". The elephant took the lotuses, quickly filleil its trunk with water and circumambulating the ant-hill he bathel it and worshipped it devoutly.
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7. The devout elephant went away having worshipped the ant-hill. Then king Karakanda went to the lake. He saw the lake full of water producing confidence in him as he approached it, and uttering 'come', as it were, through thc chattering of the birds; holding jars of water in the form of the frontal globes of water-elephants; giving satisfaction to beings nfflicted with thirst; flourishing through its lotus plants with uprising stalks; proclaiming its mind through the flying up fish; laughing with its teeth in the form of foamy bubbles; going with very pure and numerous qualities; joyful through blossomed lotuses; dancing through the various kinds of birds; singing through the humming of the bees and running through the water agitated by the wind, as if it was a noble person, agree. able and worthy of & visit. Taking out water, both the kings washed their feet and cleansed their mouths and then they examined the ant-hill which had been worshipped by the elephant with Totuses.
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TRANSLATION
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8. Kurcewe thought in his mind " This beantiful ant-hill is certainly worshipful. Some grent leity is residing here on account of which the elephant has worshippeil it and gone away siccilily: Surely, it is because of its worshipping this anthill that the elephant hus becoing white in c.lour." Thinking so in his minil king Kern:16devoutly stayel there observing a fast. On the next day, Karakanila got the anthill excavatel quickly. They levelled up the ground as if a mass of sin hal been carriel to utter (lesstruction, When they dug a little further, the lustre of the rays of gems flasheil forth. That very jurosusc and bright lustre perrale:l the expanse of the sky and roumel in all the four directions as if the brilliant fame of Karakanda was advancing to see the lorl of the immortals.
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9. As they lug on getting thrilleil, a Jionee image was cliscovereil there. serpent, ma le of gems nil jewels with a large hood, shone over it like an umbrellin. The kettle-lrun, the halo of light anl the two Chouries furnishel delight to the cars and eles of all. The lion-scat wils inlaid with various jewels as if the king of gols hail workeil it out himsell. When it was brought out, it shone forth like a mass of virtues ( come up) rending the earth. The immortals then beat their kettle-ulrum in the sky and a dense shower of flowers fell from heaven. All the directions becaine cle: and sweet wind blew forth. All the ainbitions of the king who was a repository of all gems of virties, became fulfille:l. Through devotion, lis body became horripilated and through delight the lotus of his face became full-blown. Fetching water froin the lake, he bathed the Jinan, who was free of all impurities and worshipped it with many lotuses.
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10. With his head ben.ling low by the weight of excessive dero. tion, the virtuous king began to sing a hymn. "Be victorious, oh lord, having your feet scratcheil by the jewels of the crowns of gods, excellent king to protect the entire world like ons town, an axe to cat lown the tree of Karma, the best means to cross the ocean of the four fornis of existence, the sun to remove the darkness of sin, the utter vanquisher of the warrior-infatuation, a secret charm to subilue the snake of attachinent, a good machine to crush the sugarcane of Cupid, shining with the rays of supreme knowlelge, the stopper of the flow of Karmas, the ear-ornament of the young goddess of victory, the swan in the lake of the minds of the faithful, eternal. stain. -less, free from the elements of a physical body and attached to the face
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[ 4. 10. 12of the lady salvation. Be victorious, Oh god Jinciulra, my lord; I have meditaterl upon thee in my mind day and night, but to-day my eyes have become cool in a moment by your sight.”
11. The Jinc was lifted up by the good king like the Kailūsa by the Lord of Londr. Held up on his head with both the hands, it shone forth like the Govardhana wielded by Hari. On that occasion, the gols sent a shower of flowers and delight was caused in his mind. Some of the immortals held up the umbrella while others annointed the body with saffron. Some ware big Chowries and others beat the loud kettle-drum. Some devoutly performed the Tindava, dance while others paid homage to the feet of the Jina from a distance. As the lorl Jina, of fading passions was bather by the immortals and was brought back home froin the Vandlar (mountain), in the same way, the god, the mansion of virtues, was brought to the cave 10 by Karakanda. The king installed the Jince in the care anil having worshipped and anointed it with sanılal, he observed, once again, the first image, bearing devotion in his inin.l.
12. Then at the moment when his siglt fell on the Jina, he observed a protuberance on the lion-seat, as if a green-jewel was shining on a crystal slab or the loer wils clinging to the lord of the stars ( the moon ). Seeing it, the king began to think in mind that the protuberance was marring the beauty of the Jina image. He called an artisan who was 5 clever in executing all artistic work“Oh great friend ! tell me, since you know all the best canons of fine arts", asked the king speaking sweet words, “Why do we see this protuberance on the Jinne image ? " Hearing this, the remover of evils, who used to make innages of diflerent shapes, said “Whatever you have asked, my lord, I shall tell you, pleasant anel 10 pain-removing as the account is. When the Jinc image was carreil, oh king, a stream of water flowed forth the very moment; for this reason the protruding patch was put up. This is what I have heard and seen by tradition.”
13. Then the lorrl of men said “My great friend ! how can I see the wonderful stream?” Hearing that he said "Oh my gracious lord ! if it flows forth some how, it will cause many diseases in the country, oh admirable one, and those who would drink the water, will, for ever, be incapacitated; the stream is so woeful. Knowing this, why should you cause it 5
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4. 15. 13. ]
TRANSLATION
to be brought forth : " Hearing this, the king said " I shall check the water, my fricud, and shall also rebuild the cave: but you must show me the wonder.” The artisan, Roaring it, said again “ If I scrapo off' this protuberance, oh Jord, how shall I get away from the consequent Hood ? " At those words, the king immediately caused a mound ( Darulurce ) to be raised instantly. Repairing the cave carefully with various kinds of stones with sewers, the king and that artisan, only the two persons, went in front of
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14. That which was cousidered ugly by the king was struck with his chisel by the artisan. As the hard strokes fell, sparks of fire were emitted like the marks of the fire of wrath that was about to burst forth. Then, from the mouth of that protuberauce rushed forth a profuse and strong current of water. First it came out bubbling as if the earth was vomitting through fear. Corning out, it shone forth like the wife of the lord of serpents come up tearing the earth. Meeting the earth, it looked beautiful like the yurgling Genges. Sprearling about, it instantly filled with water the whole of the beautiful cave like a pool of nector with the liquid of different kinds of juice, or, as if, the essence of religion stood in the form of water and as if the hill had made its mind manifest “ I am gentle and attractive to the heart", and as if, getting pleased, it gave to the king the store of nector in a nut-shell.
15. Seeing that, they, becoming fearful in their minds, moved off from the place. The king went over the mound and stayed thercareirorn and depressed. Like the lord of the moutaius by i stroke of the thunderbolt or the lord of gods with his army fled away, or an elephant torn by the nails of a lion, did the king stand there misery-stricken. He trembled, whirled, shook, constantly rubbed his hauds in grief. beat his brow, breathed heavily and said again and again in hoarse voice "Alas: what have I done this, wicked and mischievous as I am. Alas : I shall acquire sin as fruit of this. Alas: due to what action of mine have I been so misled?" The king stood there covering his face with his hand (and saying ) " Who was worshipped by hosts of immortals, of adorable might and the home of righteousness, that same god, the most prominent in the world, alas, alas, where have I brought and abandoned through my siu ?",
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16. As the king, rent by sorrow, stool there in distress, some blessed Sura arrived from the sky. Abocle of virtues, destroyer of sorrows, removing detachment and creating interest, endowed with a crown, with heart set ou Jine greatly lustrous, Hying through the sky, beautiful in form, following up the best of the mountains, a Bhujange prince alighted ou earth and bowing with a nod and speaking pure, perfect in all his limbs, came up there. He was seen by the king as delighted in mind, delighter of the king, delighter of men. He said "Oh lord of inca: give up your grief; do not leave off the undertaking through sorrow. Whatever I had thought in my mind, you have done and much more shall you do.
17. Oh lord of men : I have Leen living here for long and am able to chcek this current of water. If I get enragel, I would knock dowo the cluster of stars, brcak the hood of the serpent at the bottom of the earth, crush the emineut mountains and stop the gods allvancing in battle. Eveu a you cannot more about through fear of me, what to say of any man who may be perverse ? I have been staying here as the guard of the image. A great a:lverse period of time is going to come. Being expected for a very long time, oh słucere hearted, you have come now, my friend. I have guarded it for such a long tine, good sir; sixty thousand years have come and gone. You have done well, oh gracious one, that you have installed the great god in the water-cave. Bringing the Jina inlaid with jewels, you have placed him in this spiendid, golden and immortal care. You have accoinplished this. I am now frec to trip it over the globe of the earth merrily.
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Here ends, in the life of the great king Karakanda, composed by Sage Kanakamara, which is an
ornamcut to the ears of the holy and which presents the richness of the fruit of the desire-riving trec of the fire auspicious rites, the fourth ohapter describing the discovery of the Jina image by Karakanda.
SECTION IV,
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90. auge ai par i. R. Cave No. 3 at Terāpura. The main pillars have been newly erected as the old ones had collapsed.
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CHAPTER V
1. Karakanda asked that immortal Tell me who caused this cave to be constructed and who made this exquisitely jewelled image which has pleased my mind?" Hearing that, Vayuveje, the Naga prince, told instantly what the king had asked "In this Jambudvipa and Bharat country, there is the beautiful, measureless Vijayārka where Khecarus rejoice and elephants trumpet. It has two high peaks that stretch up to the ocean. Their circumference is twice twentyfive Yojanas. Their height is twentyfive Yojanas. At a height of ten Yojanas there is the excellent Southern Range which is inhabited by the Vidyadharus, and seeing which even the Suras feel covetous.
2. There is a town abounding in Khecares, by name Rathangpura the circular. There were two Khecara brothers by name Nila and Mahanila. As they lived there ruling, they both were pressed by the enemies. Their Vidyas were done away with and they were cast out of the town. This was during the period of Tirthamkara Parsva when the din of the Suras, Khecaras and Kinnaras rebounded. Being sorely troubled at heart, the brothers, traversing the earth, came to Teranagara. Staying there, they established a good kingdom and acquired all the territory. One day, they heard from a sage, the sin-destroying story of Parsva Jinendra. Hearing it charming and refreshing (lit. misery-removing) they were thrilled with delight and became steadfast in religion, with compassion. With concentrated mind they devoutly thought of the Jina.
3. Out of devotion, this cave was constructed by the Khccara brothers. They built it with a thousand pillars and made the inside so beautiful. For the Jina images made of gems, they built this shrine with gems and jewels. Constantly bathing and worshipping, they lived for a long time following the Jina. There developed, day by day, the pleasing
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and multifarious power of the Khecaras. This mountain was surrounded by Khecaras like the great mountain Meru by the excellent Suras. Observing that beauty, the lords of the Sura groups stood thoroughly wonderstruck. At this time, oh ye sincere minded, there arrived the great friends of Nila. In the Northern Range of that Vijayārdha there is the lovely town Gaganatala dear to the Suras, Khecaras and Kinnaras as if tlie city of gods had come and stood there.
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4. There dwelt two Khecara brothers who had a deep affection for each other. Pleasant like the moon and immensely powerful like the sun, they were called Anitaveja and Suvega. Pure in conduct and unconquerable in battle, they had their bodies adorned by the jewel of Right Faith On one holy day, the mighty one started for worship. Advancing south wards towards Lanka in the Malaya country, they saw the great ani auspicious Püdi mountain where the lord of gods would come for amusement. They descended upon it as if the lords of gods had alighted from heaven. Seeing there a temple of the twenty-four Jinas, white with lime and touching the sky, they went there to see those who had far driven away Cupid.
5. With pure thoughts, the king of Lanka, born in the family of Rāvana, renowned by the name of Suraprabha, husband of Srisen, while on a pleasure trip, one day, arrived at the Pūdi mountain. As he wandered in the Malaya country, he saw that most beautiful site, like Bharata on the Kailãsa. He got the twenty-four images made, out of devotion, and also the temple of the twenty-four Jinas the givers of happiness, bright being made of gems and jewels, and destroying sin in the minds of their devutees. He who was ever adored by the Suras, was worshipped and meditated upon with reverence. They gave pleasure to the eyes of those who looked upon them, removed the dirt of sin of those who medidated upon them, stopped in an instant the worldly cycle of existence and gave all that one might desire.
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6. They who had removed the great darkness of wrong belief, saw the images of the Jinas. In body, speech and pure mind, they eulogized the escellent god, the unblemisherl Jinendra. “ There is not, in the three worlds, as much speech as would suffice to praise adequately the omniscient.
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TRANSLATION Oh Ye, wbo has fathomed the mystery of the three rorlds, bow to you, lord of victory, unfathomable, immersurable. Borr, ob god, the great master of Cupid; bow, oh loru, formless, stainless. Boiv, oh passion-less destroyer of the enemy of infatuation; bɔw, oh lord of mea who has done away with the desire for pleasures. Burr, oh jartless, absorbed in final beatitude; bow oh conqueror of Cupid, prart in meditation. Buw, oh rem:Ver of karmas by pure meditation in a mome:t; I bow, with my mind, to your feet. Victory, oh Jind, the sun of omniscience destroying utterly the darkness of wrong faith". Thus having adored, worshipped and ealogized, the Khouras loukel at each other.
7. Seeing the images so beautiful they felt a great liking in their mind. They then said " In 1 ijayarlles which has become the sporting ground of the Sitrus, we shall devoutly inake images after these patterns. " Thinking so, with great derotion, they seized with both hands, this image of Parsya Jina, male up of many jewels. Lifting it up, they starte 1 off. In the sky it shone forth as if the digit of the moon was moving along; as if the lightning was flashing forth. They rent n’rthwards as if escaping the god of death. With their devotion arouseil in the Jina, the two brothers, of muscular bodies, arrivel here. Leuring the ješel-ma'le image on the escellent mountain, they, the storehou es of virtues, who ha-l reinovel the shadow of worldly fear, went in front oi tho care
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8. There, having finished their devout a:loration, both of them came back to their own image. Having reached there, when they attempted to take it up, the image would not move from its place, as if it was arrested by some Khecara, as if it had stopped there fiocling the place so beautiful. Finding it immovable, they felt añcted with sorrow in their mind at the moment. “Out of enthusiasm for the next world, alas, what have we done this, sinful as we are ? The image of the Jina that we removed from its place, is going to be the symptom of our falling into hell, Out of the two places, not one could be secured ". Pure knowledge developed in them. Having made a bos, they fear-stricken, put it into it having dug the ground. Leaving it there, thes, reluced in their bodies, went hastily to the temple of a thousand summits, having adored which, they saw sage Yasodhara who had conquered his min 1 and was absorbed in meditation,
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[ 5. 9. l
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9. Having adored him, they asked the ascetic "Oh excellent sage: listen to us, pure-uninded as you are. While wandering about, we obtained a Jina image which possessed multifold powers. While proceeding with it to our own town, we placed if on this mountain-peak. But when, after worshipping in the cave, we went back to fetch it, it would not move froin the place. What shall we do? Shall we live or shall we die, oh lord ? " Hearing that, the great sage told them " This shall be a great sacred place. Your brother, in his next birth, shall obtain the Right Faith of manifold virtues.” Hearing this, both the brothers, in half a moment, devoutly betook themselves to penances. Amitavega, having multitudinous Vidyās, abandoning his handsome body, went to heaven, having practised penance:, aar there became a pleasing god.
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10. In the mean while, the younger brother, honoured amongst people, took, for a period of twelve years, in the presence of his preceptor and in a great hurry, the famous row of eating on alternate days. Then one day, he felt very uneasy under the pressure of the twenty-two penitential hardships. Being afflicted by hunger and thirst, what he dil was that he thought of going to another village. Going there, he ate and drank water but declared to the people that he had kept a fast. In another village, the next day, he declared a fast openly to the people. In this manner, he lived on for many day's deceiving people by street words. Fraudulently did Suuega practise renance and having died, he became an elephant in the forest. Whoever observes religion with hypocrisy controlling his body after the manner of a crane, he, the hoarse yelling vagabond, foolish-min.led, obtains the greatest miseries.
11. Then, Amitavega who had become an immortal, dwelling.in heaven, thought in his mind“ Where could my younger brother be born ?".
Then by clairvoyance it became known to him. Out of kindness for him, he started swiftly and in a moment came to the forest in which the elephant dwelt. Assuming the garb of an ascetic he approached the elephant and in very sweet words he spoke to the elephant " Oli listeu Suvega; you have had troubles of many kinds. You practised penance with hypocrisy which has false belief for its root. By that powerful sin you have become an elephant". Hearing those words of his, the elephant came to the feet of the sage, recollecting his previous life, turning his eyes up to his head, rolling
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5. 14. 3. 1
TRANSLATION
with distress and trumpetting loudly. The god then kne the heart of the elephant and spoke soft words " " Do not abandon the gem of Right Faith by means of which you would obtain pure knowledge".
12. Then were given to him the Anw:ratus and the G rotus as well as the Sikshrates that give happiness to people, the highly incritorious abstention from taking food in the night and the avoidance of the five Clumborns for all time. The fruit of worship was also preached to the excellent elephant which was trembling on account of the dangers experienced in past lives. Then he was informed about the beautiful image which they had long ago placed in the antivill. Whatever was preached by the excellent Sura, all that was accepted by the good elephant. Having so preached, the Suriy, went home anl the elephant is living here in the forest.” On another day, having taken water and lotuses, as it returned to the anthill it did not see there the passionless Jiul. Having droppe: the water and the lotuses the good elephant betook himself to the Right Faith with determination; anıl with complete renunciation having concentrated himself upon Lord Jina with purc thoughts, that Rhecaro, tlie elephant, became a Sura in the third heaven.
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13. “Oh king, whatever you inquired of ine, I have told it all to you. You have done well after the wish of my hcart that you rcuewed the cave, oh lord of men! So now, you do this; make another care above this cave". Having said so carefully to the king the good, Surcs sportively went home. Abore the cave was built by Karikanda another cave, au excellent abode for Jinavarc. Above it, again, he caused to be built a small cave exceedingly beautiful and removing lust. How beautiful the three caves looked? They matched the mansions of the lord of Surces. The king, having made those Jinc temples and having himself worshipped the beautiful ones, being exceedingly delighted at heart, went to his camp. As king Karokando, the destroyer of his enemies, stood in his camp, there came an elephant with strong and stout trunk and profusely rutting, inorder to drink water in that lake.
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14. As it stood on the bank of the lake, the smell of the army reached it. Raising up its trunk and shaking its head, the elephant, turning round its face, saw the army. Seeing it, the the great elephant became hostile
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and ran up greedy of the smell of ichor, taking its trunk in its mouth, trumpetting and crushing the earth by the weight of its steps. Seeing it so determined, the people made up their mind to capture it. They got up and instantly fell upon the elephant. But they all fled away for fear of the strokes of the elephant. Then the king ran, sword in hand, and the fighting elephant was checked. As be was going to strike it with his arms, the elephant became invisible. Wlien te elepliant disappeared, he became startled in his eyes for a moment. The elephant dis-appeared under his very eyes. The king stood astovished in his mind.
15. When the king returned to his camp le did not find Mudanavali. He looked into the four directions absent-minded, and pitiably wandered about the land. Then the king became apprehensive with his pride gons." Where has my wife gone, gracious in all her limbs ? How could Madarayaii who was the delight of my heart, become so ferverse now?” Then good servants were sent cut by the king" Look for your mistress in the directious.” Having lo.ked in the directions, they came back crying, with their hands stretched upwards. Then the king, seeing them crying, instari tiy shed tears from his eyes. “ Oh virtuous lady ! speak to me about the tie of love pleasing to the ear. (or, according to the alternative reading, oh tree! you are the friend of birds; tell me a!out the beautiful lady, the object of my love ). Os innocent lady, by whom have you been takeu assay? Are you hiding yourself somewhere ? Oh elephant, were you the messenger of Death ? Why did you become angrily perverse to me?” Then a certain Vidyallarc, who had crossed the ocean of learning and was fair-looking, bearing in his heart old attac!:ment, presented himself before him.
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16. The good Khecard called out " Oh king: why are you weep. ing bitterly? Why do you cause your bɔdy to decay for the sake of a woman? Woman is the house of a volume of woes to people. Woman brings about residence in hell; why should one live with a woman? She causes fever in a throbbing mind; who would follow her the cause of misery ? The creeper of worldly esistence groirs by her company; a woman brings troubles to the person of man. Powerful persons are rendered powerless by her; wretched are they who serve a woman." Hearing such words a:d heaving a sigh, he looked about, uttering Madlanavali !'. Theu he saw
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the Khecara and becaine downcast through shame in a moment. He was addressed orer and orer again by the Khcrura " Why are you here, berest of your attendants ?” With tender expressious was the king, who tras distracted in mind, consoled.
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17. Hearing that speech, the hero:c Kurekanda, courageous in battle, Lecame comforted in mind. He asked the Khecarce “ Where did you acquire such charming, sweet speech inspiring religion ? Did you serve some great sage free from all faults, who had left joy and sorrow far behind ? My eyes have become attached to your sight; seeing you, they do not go elsewhere. Are you some relative of mine of another birth delightful like the moon in the sky of family? I ask you hesitatingly; are you some god ? Tell me definitely?" Hearing those words, the courageous and deeply wise Khccara said to the king " Formerly, being born in the species of a dove, I became an object of amusement to your eyes. Once as I stood in the cago dallying with my mate, a serpont, hissing sharply, advanced towards me.
18. Seeing me, it caught hold of my leg. Thea you, gentle by nature, ran up inorder to save me, kindly, from the serpent. I was delivered by you from it. From its terror, I became senseless; you kindly gave me the Nacakām. As a reasult of that, I was born a son to a Vilyalhora, an abode of multitudinous virtues. Seeing you fighting against the elephant at great risk, I recognisel you. Bearing ( in mind ) your great obligation, as I was playing with lilyodlara princes, I came here hastily, thinking that I shall certainly be of some help to you. That serpent, on account of the Navakāra given by a sage, had soon become a Khecara. On that occasion, that Khecara, feeling humiliated, carried away your beautiful wife Dadanavali of large breasts, under the disguise of an elephant.
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19. Seeing you weeping, with your face turned up, beating the chest with the hand and crying 'Oh darling, ob darling' I have come here. Do not weep; abandon the grief of your mind. Wben you will return, having defeated the great and the mighty, and having conquered the earth, then this khecora, realising that you were illustrious in virtues, would bow to you as his master a:d you will then regain your wife whose face is like the full moon." Listening to his sweet speech, Karakanda,
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of long arms, said in return "Oh graceful and virtuous Rhecara, can women that have been abducted, ever return?” Then the Khecara said in sweet tones “What of the rest, I tell you how the beloved of Naravahanadatta pure and endowed with golden and imperishable excellences, was soon reunited to him accompanied by numerous Vidyās,
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Hcrc cnils, in the life of the great king Karakanda, composed by Sage Kanakamara, which is an ornament to the ears of the holy and which presents the richness of the fruit of the dcsire-giving trec of the five auspicious ritcs, the fifth chapter called listening about Nila and Mahanila
SECTION V.
CHAPTER VI
5
1. Being asked by Karakanda, he narrated the story of Naravāhanadatta " You listen, with one mind, to what gave delight to the assembly of the excellent Suras. Here, in Bharata, in the country of the Vatsas, there is the praiseworthy town of Kausambi. There was the king Vatsarāja who, day after day, had a pure attachment for religion. His wife was Suvina who remembered the feet of the excellent Jina in her heart. He got a son Naravāhana great in excellent virtues and preeminent in fame. He was the residence of all arts, and possessed a great splendour. By his beauty he ridiculed Cupid. Seeing him intelligeni, his father, the king, soon coronated him and himself taking to ascetic-life, spread his fame in the three worlds. Having performed hard austerities which banished Cupid, he reached the portals of the damsel Salvation. Feeling depressed by the bereavement of his father, Naravāhanadatta would not feel amused any where. Having his lotus face wet with the water of tears he wandered about distressed with his face turned up.
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2. The unbounded fortune of royalty bestowed upon Naravāhanadatta gave him no pleasure. Bearing in his heart the grief of his father the handsome one did not like any bodily enjoyments. Being struck with sorrow for his father in mind, the king, one day, casually came to the Kalinjara mountain pleasant to the hearts of Suras, Khecaras and good men. Agreeable to the eyes of Vidyadharcs and kinnaras, he entered a pleasant flower-garden. There he saw a great ascetic who created love for piety in tho minds of people, inspirod mutual confidence in born enemies, attracted even the minds of persons holding false beliefs, meditated upon the words of the supreme self and had banished far away all defilement and anger. He instantly set his mind upon the lotus-feet of the sage and then adored, with great devotion, the teacher who had made all people bow to his feet.
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3. “Oh foremost of the excellent sages, who bas caused the lords of serpents, gods and men to fall at his feet, have compassion on me, and tell me the pure essence of religion by which I might cross over the cycle of existence.” Then the worshipful one who was free from attachment and had firmly set his affection on the way to salvation, said " What is the good of talking much ? Bear in your heart the excellent Jino. Have always a charitable disposition, ob king, and make your mind absolutely pure. Having the five small vows on the top of his head, and bearing the heavenly Sikshū vartas and Guna vartas, whoever gives the fourfold alms vamely medicine, food, safety and knowledge, obtains, ob king, ample fortune abounding in all the fruits after the wish of his heart. Whoever, oh king, avoids eating by night and takes food observing silence, lives sportively in the heavenly mansions waited upon by hosts of nymphs.
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4. Laughing, by your comeliness, at the lords of men and gods, you should not feel sorrowful in your mind, oh king. By sorrow, a great karma is contracted and one does not obtain human birth. By enmity come a heart-attracting, affectionate wife dear to the eyes, pleasant children and dear brothers. All these come by one's enemical desires. Not being able to trouble in one birth, they entertain a desire, with a feeling of humiliation, “ May I be born in the next birth so that I might cause pain to him ". Listen, oh king, with steady mind, the story that was of old revealed by numerous sages. There is the famous and
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[ 6. 4. 10delightful-to-the-eyes city of lathurā where there are mansions decorated 10 with pictures esecuted in precious stones. There were two Brāhmana brothers, like elephants, named Madhava and Madhusudana. They bore great enmity in their minds and would not tolerate the manifold virtues of each other. As days passed by, the riches of Mādhava soon turned their face away from liim. He could not even secure clothes for his wife and 15 all his strength and power had also melted away.
5. One day, his wife, in her misery, thought out some thing (and said) "Oh my dearest, listen to my words. Let us instantly go to Madhusudana. He will certainly provide food for us both hungry and poverty-stricken as we are ". Hearing her words, Māillcva made a reply in faltering tones “ Setting aside the grandeur of self respect, how shall I enter the house 5 of another who is so disagreeable to me? Better to eat morsels of poison and die than to be a servant in the house of a wicked person ". Then Mādhava was again addressed by his wife " What is the good of this voluminous grandeur of self respect ? ” Hearing her words, Vādhcuo, went to the house of the good Madhusudana. Seeing Madhava come to 10 his house with his wife, misery-stricken and distressed in mind, Madhusudland, with folded bands and one mind, stood before him.
6. Modestly bending his head Madhusudana spoke to them “ Oh my parents ! what anxiety have you? I eat the food given by you. How is not a gentleman, kind and very honourable, adorable in this world ? " But they, bearing jealousy in their heart, could not put up with his fortune. One day, Mādhava. out of wrath, inade a sudden exit for Prayāga. There 5 he saw an emaciated ascetic and stood at his feet for a moment. With his permission, Madhava, cruel at heart, took to austerities. He wasted his body by abstinence and soon died with the desire " I should be born a dear son to Madhusudand the Brulmance of the town of Mathura, and having given him much pleasure, I should afterwards die ".
10 7. That Mālhavo, was, in course of time, born in the beautiful house of Madhusīdana. Favourite of all people and repository of all arts, he, while yet young, Lecame pre-eminent amongst the people. Then, one day, the young son of the Brahmana was suddenly carried away by the messengers of Death. Madhusudand, following the body of his son, fell 5 on the earth beating his head. He would not leave his neck but
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would go to death. He would not stop even for a moment in his lamentations. He would not be consoled by any consolations, poor soul, he had so set his feelings upon his son. The Brahmana, out of sorrow for his son, went to Prayūga for dieing, with his mind set on him. When about to die being scorched by the flames of grief, he was held back by a certain Kl.coarce. The latter gave him an account of Müdlauwho had clied by entertaining a desire as a reward for his austerities. "He was born your dear son in the town of Jothurn, oh Jadhusudanu!”
8. Hearing the words of the l'ulyllarc, he returned hoine abandoning sorrow. By sorrow have been bothered lords of men and gods. Therefore, do not give place to sorroir, ou king". Then, getting an opportunity, a Recaro who was there, inquire:1 of the king, " Oh lord of men of super-human personality : hou have the rast dominions heen acquired by you ?". Then the king told the Klecard whose head was adorned with a diadem of gems and jewels, “ In youth I was strong-bodied. What proud woman would not have love for me? Enemies trembled at my name and resorted to jungles being terror-struck in mind. As I lived with my people, my wife was carried away by a Klecard. In her separation, I felt despondent and distressed and could not be amused in any way. ( I thought ) shall I leave the country, or, going some here, shall I die?'
9. Thus brooding in all sorts, I left my home and came to the bank of the Ganges liked by hosts of Suras. Near Paithan I saw the excellent Jina, the abode of happiness and destroyer of surrow. Having bowed to the Jinu I rested there where the shaft of the flower-weaponed would not enter. As I closed my eyes with heaviness of sleep, I heard a sound“ Why do you sleep, oh prince, with indifferent mind? You are soon to meet your wife.” Then love flaslied forth on my face and I went out of the Jinu temple. I looked in the four directions for the love of my beart but the beautiful one could not be seen. As I went out of the garden, I saw a certain beautiful woman with her lotus-face resting on her lovely band and scratching the ground with her finger. With tender espressions I inquired of her all about it.
10. “Why are you in this forest, oh beautiful lady? What are you thinking about in your mind with steadfast eges ?” Ob Khagendra the
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[ 6 10, 3hot sun for the lotus of knowledge, she then reveal-d to me ( as follows ) "In the southern part of the Vidyāıllara mountain there is a town Jayanti at the top of the Sindhu. There lives Dhumalcetu the supreme 5 lord of the Vidyas. He has in his home Sunandā for his wife. Of the two who love each other, I was born a daughter. One day, I came down here for sport in company of my friends. I played with my beautiful companions who indulgel in all sorts of games. After the play, as we stood at ease, there arrived the Khecara Modanāmaru. Seeing him I was shaken 10 like a plaintain tree struck by the wind. My companion, knowing my heart, approached the friend of the youth.
11. He was asked by the highly virtuous Nirmalamati “ Tell me who he is." He said “Here, in the beautiful Vijayārdha, in the pleasant Utpala-khedi, lives the Khecara Padma-cieva. He is his son Madunavega. In the Northern Vijayārdha lives Pavance-vega the house of all virtues and son of Nanovega. He was going there out of affection for him when 5 he has been seen by you". Then inquiring about my high family and taking away my loving heart, both the Khecaras, having told her 80, went away. But Madonāmara came back again. Through shyness, I found oo words in my month. I felt abashed even to talk to him. Then instantly my companion said to him " Oh handsome one, live with your 10 beloved". Then taking the beautiful pearl-garland off his neck with his own hand, as he put it on my neck, a companion came to call me.
12. Then I was taken home by Ketumati. Distracted in mind, I remained sorrowfully at home. When once more I came back by the same way, I did not see Madanūmarı. His ( pang of ) separation as narrated to me by a Vidyādhari the dispeller of woes.“ Talking, orer and over again, incoherent words, wandering distressed with his face turned up, 5 afflicted with the fire of separation and remembering you, he soon clung himself to an ascetic-girl. Instantly feeling disconcerted, she turned Madanāmara into a parrot. Her companion, being stirred by piety and feeling compassionate, told her · Be pleased, oh goddess ! Do it so that he may sport with his wife'. Then the highly virtuous lady said “ On the 10 day on which Naravāhanadatta marries the beautiful and renowned person named Rati-vibhrama.
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13. on that day, oh friend, he would become a tender-bodied, handsome man again". Ob handsome one, this is what she told me. Knowing this, I took my residence in the forest". Hearing this, as I stood there, Lilavati arrived there. She held in her hand a portrait which infatuated the minds of on-lookers. I readily inquired of her "For what purpose have you come here?" Then she told me Listen, oh great hero dear to all people, good looking and firm like Mere! On the southern side of Sindhu in Vijayardha where blows the wind excellently fragrant on account of the Suras and the Khecaras, there is the town of Kanakapura a mine of jewels and delightful to the eyes. There rules king Hamsaratha served by hosts of Vidyadkaras. He is accompanie 1 by Vimaladevī as a charming swan is by a female swan.
TRANSLATION
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14. He has brought, by abduction, some woman who has no liking for him. She lives in his palace observing religion, a basket of love and delightful to the eyes. She would not talk to any body. With concentrated mind, she drew the picture of her husband. While she was feeling happy in her mind looking at it, the good Khecari Vegavati arrived there. Madana-manjusū was questioned by her "Who has been drawn by you in this picture? Tell me, oh mother Is he a Khecara, a Kinnara, a god or a man, or is he Cupid with his shaft fixed to the bowstring?" To Vegavati she told the truth" He is Naravahana my beloved husband." When she looked at it taking the portrait, she fell to the ground shaking her body. 10 Knowing her to be Vegavati, Kanakavati cracked a joke with her She did not use to like any suitor but has now fallen to the earth at the mere sight of a figure.
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15. Then Kanakamati took the portrait in her lap inorder to see the praiseworthy picture. As she thought about it in her mind, she also, in a moment, fell upon the ground. Some how, with difficulty, she came to her senses and the shapely-armed one was asked by her friends
"f
your
Why did you go into a swoon, oh friend? Tell us the pangs of heart." She said "Oh sister, here is this picture on the board. It has baffled my mind. Is he a god or is he Cupid, oh mother? Just think of his name?" By the two distracted in their minds in his separation, I have been sent. What a wandering sage had once declared they considered in their minds "Whoever lucky one would marry
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[ 6. 15. 11Rativibhrama, would become our husband”. She was thin immediately caused to be painted on a canvas in beautiful colours. I hare come here taking that portrait.” When, taking that portrait in my hand, I observed the beautiful form, my heart was stunned, oh Khecara, and could not think of any thing.
15 16. Then I was taken there in the midst of those friends by the pure-minded Lilāvati. Rcaching there, I married Rativibhrama with great celebrations as king. Along with Vegavati I also married Kancanamati as also Lilāvoti. Another five hundred ( maidens ) also I married there where the very Cupid was residing. My beautiful wife who 5 had been carried away by that Khecara, also joined me. I subdued hundreds of Khecaras and struck terror in the hearts of my enemies. The earth, right up to the ocean, where-in stood thickly populated big villages, came under my control. Then all the country-people were called together, oh Deva served by men, and the coronation was performed. This was the account 10 given to the Khecara as you asked it all of me. People were established with lasting gifts of gold and I worshipped the pair of feet of the Jina.
Here ends, in the life of the great king Karaku nu, composed by Sage Kana kamara, which is an
ornament to the ears of the holy and which presents the richness of the fruit of the desire-giring tree of the five auspicious rites, the sixth chapter called listening to the story of Yararalunadatta.
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CHAPTER VII
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1. My good friend Kurakanda, I tell you. Make a start immediately. A good and auspicious omen ( forebodes ) that you will obtain the happiness of wife along with many acquisitions. “Tell me, oh courageous Khecara marrior, as a result of what omen shall I obtain a wife?” The Khecara told him " See the sage in front of you; the divine-eyed one is sure to give you the fruit". "Tell me who has obtained the fruit of the omen ". Then the Rhecara told him who had obtained the fruit. A certain Brahmana, hungry and decaying in body, started from his country, leaving his home. He saw an ascetic in the forest and great satisfaction entered his mind. Holding in mind the auspicious omen, he began to dance, stretching up his arms. A certain prince sporting in hunting soon reached there. He saw the Brahmana joyfully dancing alone in the forest." Oh respectable Brahmana, I ask you, why are you dancing freely in the forest ? Have you obtained some thing beautiful or have you gone mad, my brother ?".
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2. The Brahmana then told him " Oh simple-hearted, I am not seized by the wind, my friend. By the passing of one devoid of ornaments and clothes and enjoying the great relish of bliss, I have obtained the auspicious omen here where the mighty lion dwells. As a result of this, I shall gain royal fortune and enjoy the green-bowelled earth. Then the prince quickly said to the Brahmana. "Oh master, I am your pupil. Give to me this omen, my respected sir, and take my ornaments and this divine-bodied horse." Taking the horse along with the ornaments, the Brahmana went home, giving to him the omen. The prince, tender-bodied like fresh lotus-fibre, went forth full of joy. Then the Jina-tutelary-goddess, abandoning the body that she had put on formerly by means of her Vidyā, took up another by which the mind of the on-lookers may be attracted.
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3. The fawn-eyed one came before him like the loving wife of Raghava. I am your attendant, oh prince, being the destroyer of your enemies. Along with her he went into the thicket inaccessible to men, Khecaras, Kinnaras and Suras. There they saw an old well, but no terror entered their heart. In it they saw a serpent fighting with a frog. Seeing them fighting, he, with unkind hand, counting his body as straw, instantly cut off a piece of flesh with his sword and threw it between them. Knowing his courage, both of them came before him becoming men. One of them was in the form of a cowherd and another a boy. Adorned by the three persons that prince looked as if some god had come down from heaven.
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4. They were seen by some king who honoured them with felicitous words. Seeing the woman a box of beauty, he felt as if a destructive pestilence had set into his heart. Becoming desirous of that woman, he thought of murdering him (the prince). The king took the prince for hunting. There was a dry well in a secluded place. Having pushed the prince down into it, the king came face to face with the woman. Being bitten by a serpent he died and the prince was then taken out by the frog. The royal fillet was then tied to the prince and a host of horses was presented to him by all. He enjoyed the royal fortune sportively. He then asked that Cakora-eyed lady "Oh beautiful one tell me who you are ". Being honoured with overflowing affection, she told him the old story and went to her home the very moment.
5. Oh handsome one, ocean of virtues, you have listened to this story of an omen told by me". Saying so, the Khecara went to his own home called Satyalakṣmipura. Then one day, Karakanda ordered a quick march. King Karakanda, the foremost amongst men, halting on the way (or along with the princes), reached the Simhala island where young ruddy geese attracted the mind, where Suras, Khecaras and Kinnaras indulged in sports, where women walked with the grace of an elephant and rendered ineffective the beauty of Ruti by their own beauty, and where, seeing the luxury of the people, the gods lost the memory of the heavenly world. He encamped outside the city. The apprehension of an enemy arose in that locality. Leaving his camp the immeasurable Karukanda, with his companions, went out for sport. There the king saw an extensive
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TRANSLATION
bunyan tre, big, full of hundreds of birds like the Kolpa tree protected by gods and laden with thick leaves. Seeing the large and very soft leaves of that Bunyan tree Karakanda taking up small balls and shooting them with his bow, pierced all the leaves.
6. As the Bunyan leaves were pierced with an arrow, the matter was reported by a messenger to the king" Who had been foretold by the excellent wandering sage, that suitor has come, oh king, with a retinue. I know not whether he is Taruna or the moon, a king or the lord of gods. Sporting in the forest in the company of princes he, in a moment, pierced all the Bunyan leaves". Then the king sent prominent persons who, being elderly, struggled their way to his military camp. The Campa king was told by them "Oh friend, frank-minded, the king is calling you. He has his affection fixed on you. You come to his house". Hearing this, king Karakanda said "If your king comes before me then I go to your king's palace beautiful being finished with jewels". Hearing that, they returned home immediately and reported the matter to their king. He would come to your home, oh king, if you go forth to receive him". Hearing it the king went forth and presented himself before the king of Campā.
"
8. Soon her marriage was performed so that even the Khecaras felt enamoured. Big dowries were bestowed on her. Elephants with their temples wet with rut flowing incessantly, multitudes of excellent horses jingling with bells and garlands made of jewels, were given. Whatever
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7. The king saw him of great lustre, as if he was Cupid incarnate. With attachment, the ocean of virtues took the king into the town with honour. While entering, he was seen by people like god Visnu accompanied by cowherds. Causing affection in the minds of young women, king Karakanda reached the palace. He was shown to his daughter named Rativega of tender arms. The youth was seen by the maiden as if the flower-shaft had entered her heart. In her distraction she could not mind any thing, She did not see nor hear any thing. She did not fight shy of her father. She trembled and her words faltered by the thrill. Seeing the flow of perspiration of his daughter the king instantly began the 10 marriage. A pandal was erected with arches of pearls, big chowries were made of gold and a very high, beautiful and bright altar executed with jewels, was made.
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else is pleasant to the eyes was given to her by the king calling out her name. With all these, being pleased in mind, he bestowed his daughter upon the son-in-law. Many jewels were soon given and the princes were dressed by the king. The foremost king was then sent off by the lord of men. The king got ready a boat. The doomsday of all vicious kings and protector of the earth got into the boat. It shone forth shaking with the fluttering banners. It sailed in water by the help of the wind. Thousands of other smaller boats were filled entirely with crowds of people. They moved like the celestial cars on earth, fulfilling the desire of moving in water.
9. As the boats sailed in water furnished with decorations and tents, the king saw a large fish as if he had come upon the essence of the sea, as if Visnu was sporting in that form, as if the sea was seeing the royal fortune. In height it was sixty Yojanas and in breadth half of this. Sixty-seven feet long it stood covering the ocean. Like the Mandara in water, immeasurable it shone forth jumping up and dipping in. Moving on slowly (at first), the monster came up running through wrath. Seeing it running the kings instantly stopped the boats. The kings being terrorstricken, stopped all the boats, as if they were rendered motionless by the the power of an incantation by some wicked deity.
10 Seeing that fish and setting aside his equanimity, irresistible and hostile, fastening the wrestling tie and drawing out the sword, leaving the boat and rushing forth with rage, the king in an instant furiously made a jump, and swimming, reached where the monster-bodied fish was. Placing himself inside its belly and killing the fish he cut off its protective parts and split its skin. Swimming on to clear water the hero became invisible. The king was taken away by an irresistible Khecara woman. Seeing him carried away and having thought about it, the good warriors instantly made a jump into the sea feeling distressed. The whole water was ruffled, the boats clashed against each other, piteous cries of woe went forth and all people were perturbed with sorrow on account of him.
11. When the lion amongst men, of blooming face fell in water, all people, with pervading sorrow, were very much alarmed. The good wife
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TRANSLATION
Rativega, resembling a Naga woman, feeling disconsolate, trembled in all her body, was stunned at heart and fell senseless. By the swoet fanning of the chowries and with the help of water the virtuous and charming lady was made to rise up by lovely young women who could tame the mind of sages. She beat her bossom with tender and shapely, lotus-like hands and then with anxious eyes and faltering speech said "Oh hostile fate, sullied with sin, what have you done? Why have you snatched away another's husband who had been made by me my own? Oh adverse ill-luck, you have been unjust and evil-faced. Oh my lord, graceful and happily wise, where have you gone? Have pity on me, oh my master, the best of the best men. I am falling in the ocean of grief and heading towards doom, oh lord, save me. I am your wedded wife. Now fallen in misery, whom shall I look to? Being bereft of you shall I now live or die?" Thus did the virtuous lady, overhelmed with grief, lament in her heart " I shall now speak only when I meet my husband.
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The excellent minister feeling highly grieved but consoling all his people who were heavy at heart, went ashore with all his men there.
12. When the army was encamped there, Rativega celebrated her vow. Then feeling uneasy, she soon invoked the goddess in soft tones. She drew forth a beautiful circle like guileless faith propounded by Jinen-dra. In the middle of it she installed firmly the divine goddess named Padmavati. The goddess residing in the eastern quarter came as she was invoked. The goddess was made of red sandal-wood besmeared with camphor, sandal and saffron, worshipped with fruits, flowers and eatables and honoured with a fast on the first day. The incantation with the seed, which she obtained by teaching, was muttered along with an offering of fresh saffron and flowers. Drawing with red materials, wearing red garments she, having concentrated herself with devotion, thought of the goddess with a firm mind.
13. When thought of with worship and honour, the goddess Padmavati came up with slow, graceful and tender limbs and putting on an indescribable, unprecedented look, being endowed with a richness of beauty, red in person and pure at heart, bearing in her four hands the meritorious book along with the gourd and the signet ring along with the lotus- fibre. Her cheeks were shining with the earings and she wore
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[7. 13.7
anklets, bells and a girdle. She held over her head the fivefold hood of a serpent and looked joyful and pure excercising a mysterious influence. Placing her lotus-like feet on the ground, speaking something in charming speech, shedding lustre in all directions and wearing on her bosom a pearl necklace, the virtuous goddess stood in front of Rativega in an instant saying "I grant you a boon. Ask for what may be in your heart, oh lady of slender belly! For your sake I have descended upon the earth."
14. When she saw the lotus-face of the goddess, Rativega began to shed tears. "Oh worshipful goddess, all the dirt of my sins has vanished at your sight. Whoever spontaneously belauds you, does not experience a succession of woes. Whoever thinks of your face day after day, him you serve as a boat, oh goddess Have mercy upon me helpless. Save me from falling in the ocean of calamity. I do not ask for anything, oh goddess! I only implore you for one boon. If you really confer a boon on me, oh goddess, reply to one question of mine. My husband has gone into the ocean; is he alive or is he dead?" Then the goddess of the gods says "Your husband who fell from the boat, occupied, the very moment, the heart of Kanakaprabha the daughter of a Vidyadhara.
16. Your husband has performed great feats. Who can describe them, oh sister? He married Anangalekha the very streak of the bowman Cupid. Then he married sportively Chandralekha the veritable sister of Cupid, of divine body. He also married Kusumāvali of agreeable
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15. Under the influence of infatuation, he was instantly taken to Tilakadvipa by that Kanakaprabha. She showed him to her father "See, father, I have obtained this divine-eyed one in the sea. He has been ordained to be my lord by the sages, even as Lakshmi obtained god Visnu". Knowing her love the Vidyadhara married her with festivities. Then one day, Karakanda killed, in a moment, an enemy of his father-inlaw. A gentle man who eats the food of another, does a good turn to him. What wonder is here indeed? Whoever killed the enemy of Kanakaprabha shall become our master, what else!'. Thinking so, his service was immediately accepted by the Vidyadharas with a show of respect. Loyally 10 folding their pair of hands and bending the head they followed him carefully. No Vidyadhara was there who did not hold his service.
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conduct and mind as well as Ratnávali resplevdent like gold. He married yet other seven hundred maidens; I tell you the truth. So, banishing sorrow, you observe piety. You would le united to Karakanda with the fraud vanished. Very quickly taking ample wealth, constantly make holy gifts.” Hearing this. Rativega said “ Does one who has gone into the ocean return ? " The worshipful one makes a reply to her "Why do you enter- tain a doubt in what I say. You cherish, day after day, the excellent Jina endowed with the immortal lustre of goll."
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Horc enis, in the life of the great king Karakaniu, composcil by Sage bralanara, which is an
ornament to the ears of the holy and which presents the richness of the fruit of the desirc-giving tree of the fire auspicious rites, the serenth chapter describing the acquisition of the land of a Vidyadhari by Kiralanila.
SECTION. VII.
CHAPTER VIII
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1. Rativegā says " Oh goddess, listen ! I hare taken to heart your pleasant words. Be pleased to tell me whether any man having gone (in to the sea ) has ever returned ”. Hearing this the worshipful one tells her whose mind was not steeped in sin. "Listen, oh beautiful lady, innocent-minded and highly devoted to the feet of lord Jina. Out of regard I tell you some thing, the story of king Aridamana. There is a country by name Avanti as if a portion of heaven has broken and fallen down. There is a city, pleasant to the eyes, by name Ujjaini which wards off the rays of the sun. There was the famous king Aridamana of great might and abode of virtues. His wife was Vimală delightful to the eyes, virtuous and free from evil deeds. His. minister was Varadatta who had created attachment in people and was liked by the king. That minister had a
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[8. 1. 18
beautiful mare which went for grazing out-side the town. Seeing her hot-blooded a horse mated her on the mountain.
2. She returned to the town and was marked by the minister as endowed with all good signs and pregnant. He protected ber, kept her in his mansion and fed her on oily eatables. On a pleasant and sweet day, a beautiful colt, swift like the wind, was born to her. Sky-coloured, tall, curved-faced, slender in the middle and broad in chest, with long sneeze and terrific neighing, fit for the harness, copper-like in palate, fickle in eyes and having soft hair in ears, it grew up in a few days. It appealed very much to the mind of the minister. It could not be matched by the heat of the sun or the wind. As it lived kept in an earthly house, a free parrot was watching it. As long as the young one of the mountain horse, mightily victorious, remained in the womb, a certain Khecara, assuming the form of a parrot, watched it day after day.
3. The Khecara become a parrot and established itself on the mountain-peak. With hundreds of pleasures as the wanderer of the sky, affectionately attached to its mate, as it lived happily and enjoyed pleasures for long, a good looking cowherd, virtuous, well-behaved, sportive like an infatuated elephant and having stout and long arms, came into the forest and sat there busy in amusement. He Was seen by the parrot with its eyes possessing good qualities, and was wilfully addressed in soft words moving the heart, "You take me, oh cowherd, and carry me instantly to the town and going to the king give me to him for five hundred gold.
4. Hearing that speech and thinking over it the wise one, with the parrot which was humble, submissive and respectable in mind, came quickly to the town. Throwing his sight, in a moment he saw there & prosperous merchant caught by a brothel-keeper who was telling him in sweet words, You are a prince; do not became ignorant. Your eldest son, in dream, has slept with my daughter as she slept at home, at ease, unattached and in peaceful harmony. Give wealth to her setting aside your pride.' The great noise of this spread through the market. No man was able to extricate the merchant as he stood being caught.
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5. Then the good and courageous parrot spoke affectionately. "Oh merchant, tell it t, me so that I might avoid the quarrel.” Then the merchant toid him the cause of the quartel. Hearing that, the parrot who had reached the ocean of knowledge, said to the merchant " Give wealth to my well-dressed sister.” Hearing the divine words, his mind was struck with leniency. Having brought mealth as he began to give it all to the bawd, he was told by the parrot well-versed in the ways of policy " Bring also a mirror, ob merchant; I would give some unique wealth.” That also was brought by him. Instantly, the parrot threw the reflection of the wealth ) in the mirror (and said ) " Take that wealth, oh sister!” Her depth of miod was known to him and she was similar to the self-willed one* Then the bawd said " Oh mischievous, crooked parrot, can a reflection be caught ?” Hearing this a reply vas given to her " Can one get ornaments in dream, oh fickle one ?"
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6. When the bawd was defeated by the parrot, the merchant justly said to the parrot “Count this wealth of gold and taking it do what you like.” Hearing this, the parrot spoke so that the merchant was astonished in mind. " What shall I do with gold ? I attract the minds of good people." Hearing that purity of feelings of the parrot, he made the large gift to the cowherd. The cowherd was then told by the parrot " Take me to the royal gate.' In a moment he who was the home of rich wisdom was brought to the royal gate. The gatekeeper was addressed by the parrot “Friend, whose mind is broadend by a good pearl garlandf, report me soon to your king, oh honest one ! I shall see his face delightful to the eyes and resembling the full moon.”
7. The gatekeeper told the king thus " Oh lord of lords, a partot is waiting outside." Hearing that, the king caused it to be brought in and with lotus-like face, accosted it. Then the partot, lifting up its leg, greeted the king with a blessing " Oh king with arms long like the trunk of an elephant, live long, as long as as the heavenly river flows." Pleased in mind the king asked of the paitot " Who are you and why have you come ? Tell me truly.” The sky-wandering animal replied fabricating &
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The line suggests that the metre of the Kadavaka is Mauktikadama,
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false account. The parrot said "Oh king, there were five hudred parrots in a silk-cotton tree. As I lived there, they were told by me "Let us cut quickly this creeper. It was then eagerly bitten by them. In the mean while a multitude of Bhillas, with eyes red like Gunja and dark in colour arrived there. Mounting upon the tree they soon entrapped in a net the nests of the parrots. Then we all parrots were caught. I then thought of some plan in my mind.
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8. Then all the parrots were told by me" Remain for a moment feigning to be dead. " Having mounted (the tree), a Bhillu saw them all and threw them down thinking them to be life-less. Then they flew away in all the ten (lirections. I turned my way to a hermitage. I learnt all the sciences and enjoyed life on the peak of the mountain. There I saw the horse of the mountain mating with the mare in heat. A very beautiful colt has been born of them. Its feet would not touch the earth-surface. I knew it, being a Vidyadhara and have told it to you being overpowered by affection. It is now grazing in the house of the minister. " Hearing this the king immediately went there. Reaching the house of the minister, the king said to him "I have no purpose for gems and jewels; my desires will be satisfied by your horse."
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10. After finishing their bath and worship of the gods, the party of maidens returned home. At that time the parrot took the king after them. Reaching the Chohara island and coming to the house of the maidens, bringing about the union of the hearts, the parrot said at that moment" Oh king, you marry instantly this Ratnalekha of golden and
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9. Bearing sorrow at heart, the minister gave it to him. Taking the horse, he went to his palace and put the sadle on the beautiful one. The king mounted it along with the parrot. The long-armed one took it on a round. The parrot warned "Oh lord, do not give any stroke; it will lose its temper." Unnoticed by the parrot, the king gave a whip-stroke out of curiosity. Instantly, the horse flew through the sky and went far beyond the sea. The king, feeling fatigued, asked the parrot "Where can clean water be obtained, friend?" Then the parrot, going into the sky, carefully looked for water. Returning, the parrot told him "Come quick to Going there, he saw a hundred maidens sporting in the sea. By 10 the words of the parrot the king worshipped the god of that place.
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divine body. It has long been foretold by divine sages that she would be married by a person like you. Hearing that, the king told her of lotuslike large eyes, "Oh beautiful maid, do you grasp the words that the parrot is saying? Hearing that, the maid said. her words faltering on account of love," I have accepted your service in my mind. How can the words of the parrot go false, oh lord of men?
11. Hearing those pleasing words, the king married her immediately. In love, they enjoyed a thousand pleasures. Then, one day, the wife said, showing excessive love "Oh lord of men, I would see your home." Hearing her pleasant words, the king prepared a boat. He filled it with attractive gems and decorated it with beautiful flags. Mounted on it with the parrot, the horse and his wife, the lord of men shone forth like the god of gods. That boat was drifted on by the wind to another island in the sea. When it touched a deserted island on another day, the king felt anxious in his mind. He then spoke to the parrot "How is the night to be passed here, oh friend?" Hearing that the parrot replied "Oh king, do not sleep 10 very forgetfully.'
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12. The horse, the woman, the parrot and the king, all the four, with firm mind, established four watches. During the watch of the king, the boat, along with the horse, was quickly carried away by thieves. At sunrise when the king sees, he does not find the boat and the horse. Theu the king reported the fact to the parrot "I know not which way the boat has gone. Bearing sorrow in mind, the parrot then told the king immediately" Cut logs of wood and tie them up soon so that you might easily cross the sea. Making that, the innocent king mounted upon it along with his wife and accompanied by the parrot. The ties of it were broken by the waves and the king wandered from land to land. Then the parrot 10 flew to a bunyan tree, the king was carried by the waves to Kokana while his beautiful wife, by dictates of fate, was carried to the town of Khambhayacca.
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13. There she was seen by a clever bawd Lambajhalamba. She took Ratnalekha home and the tender one removed her watery smell. Then the innocent one was told by Lambajhalambā “ Harlots do not become perfect without ornaments. Hearing that, the beautiful one said " Who
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over would win me here in gambling, oh mother, shall sleep with me." This she said. Then men were defeated by the woman in gambling. Taking their wealth she gave it to the bawd and then put curds and boiled rice in the courtyard. The flock of perrots residing in the buuyan tree of the sea pocked at it and returned. Then that parrot inquired of them " Where had you gone whence you have returned with food, oh friends ?” To bim the parrots told everything. They were then again asked by him " Take me to that place where boiled rice has been offered by the young woman." Then he was immediately taken by them to the house of the harlot whero he was seen by her.
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14. The parrot, as it recked, shed profuse tears, seeivg its young mistress. She, knowing it to be the old parrot, called it to her, pronouncing its name "Oh parrot, iny brother, come here. Where is your master living ?" "I know not, mistress, where the king has gone.” Disappointment grew in her mind. She was dissuaded by the parrot " Oh mistress, purity of heart is destroyed in those who give way to sorrow. My mind says, oh fawn-eyed lady, the master shall meet us having acquired prosperity." Listening to the affectionate words of the parrot, she felt consoled with pure feelings. Her fame advanced like the sea. Young men were traped in good pearl garlands.* Some-body told Aridamana" In the town of Khambhāyacca no man can play the game of dice; none can defeat the girl there."
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15. Listening to that with concentrated inind, the king immediately went to Khambhāyacca. Reaching there, be quickly went to the gambling house attracting the mind of all the gamblers. Sitting in their midst he shone as if bearing the beauty of the full moon. With honour, he won seven hundred gold from the kings. Giving wealth to jesters and loafers, he went to the house of the harlots greedy of richess. He sent a challenge to her whose fame in gambling had gone wide. He thea himself went there at night, where the young woman was sitting with the parrot. He told her “Let us play the game of dice which is a harbinger of love, oh beautiful one! " By the king she was defeated and she became perplexed. Then knowing him to be her husband she embraced him limb to limb.
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TRANSLATION 16. As the king lived there with her, a Tuhka came with horses. The king looked amongst them and made bargain with the Talika. The king called out by name and the horse looked at him turning its face. Whatever little price was settled, he gave the gold and bought it. Of the woman, the parrot, the king and the horse, the miserables, the union took place. Enjoying pleasures, they lived there, and then all the three ( four ? ) weut to their own country. I have tolil youl, friend, how that king, fiullen into the sea, came back home. As he, great in multitudinous virtues, came back, eren so your husband, oh innocent one, shall be united to you." Having told all this to her, the worshipful goldess, matchlessly tender in all her body, went immediately to her home, and, haring her face like the moon, joined the gols.
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17. Then Rativegjā, depressed at heart, with face tener like lotus, followed instantly all that the goddess had recommended. Taking ampla wealth, she, with body excellent like the fresh lotus-fibre, instantly divideil it all amongst the poor', and gave gooil food to the hunger-stricken. Ay she lived there with devotion, meditating in mind upon the feet of Lord Jina, bending with the weight of the obserrance of Raticīvoli fast, bearing the pearl-garland in the form of the Juktīvoli fast, shining with the flowers of the hasiranjali, observing the powerful Puly pamuk fast, going by the Shastras in the form of the fast of the four scriptures, and steadying her mind upon the ritual of the Vasuhāra, one day, Kancka prabha brought karakanila there. Rativegā sasv her husband; her tears greir through joy and the slender-bodied one flashed forth like lightning as if a cloud laden with water ( had been seen ) by the female peacock
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18. Ratiregā then accorded all great honour to kanakaprabhu. Satisfaction grew amongst all the atten:lants and amongst the feudatories and ministers who were astonished in their mind. Having lived there for some days with joy, king Karakanda started off. Touring upon the land, he came to the Dravida country, bearing hostility. There, somebody reported, in an instant, to the Codo, the Cera and the Pandya kings “An enemy has come upon you, oh lord. Let it be so arranged that he may go away from a distance.” Hearing that they met in half a moment and going to Karakanda, fought with him. Elephants fell upon elephants, chariots upon chariots, horses upon horses and men upon men. Red with
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rage, they engaged in a fierce combat. Banuer-posts, umbrellas and heads fell down. Entrails shook, men stumbled and great warriors, greedy of fame, met. They put up such a great fight that even the gods in heaven were terrified. Karakanda caught them on the battlefield and rubbed their crests with his feet. But seeing Jinck images on their crowns, Karakanda felt very remorseful.
19. “Alas, alas! what have I, a fool, done? I struck even a Jincimage with my foot. As a result of this sin, I know not in what evil form of life I shall have to live.” Disturbed at heart, with eyes closed, he released the Coda kings “That I ranquished you in battle, that I rubbed your crests with feet, forgive it all, my friends : Reoccupy your hereditary kingdoms." Hearing that, they made a reply " Our sons will serve you." Saying so to the Campā king, they instantly made their residence in the forest. Counting their bodies as strair, the tender-limbed, having performed penances, attained the highest heaven. Karakanda marche out thence towards the city of Terce. He reached that region of the forest where the beautiful lady Madanānali was abclucted.
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20. As he lived there honourably, the Kliccara restored Madavāvali to him. 'The Vidyadhara then quickly narrated feelingly the events of past life." I was a serpent in my previous birth. Wandering about, I crept into your house. Then I saw, in the cage, the pigeon accompanied by its mate. I caught it by the leg, struggling. You then arrived there casually walking. It was released by you instantly and was kindly given the Navakāra. It became a Khecara as a result of it. I glided away from there, escaping you. One day, I was crushed under the hoof of a horse. A sage recited the
formula in my ear. As a result of that. I became a K'hecara, I saw you, having come here. On account of the old quarrel, I took away your wife. I have told you this secret of mine. I am now fully your servant." He then bowed to his feet with bent head, “ Whatever crime I have committed, oh lord : forgive it; I shall not leave your service.” Having honoured the Khecara with a gift, the king went to Campā, conquering the earth. He lived there, ruling the kingdom for many days, in the golden, divine palace.
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Here ans, in the life of the great king Kurakaniu, composel by Sage Eanakamara, which is an
Ornament to the ear of the holy and which presents the richness of the fruit of the desire-giving tree of the fre auspicious rites, the cighth chapter describing the conquest of the earth liv karakanda and his entry into Campapuri.
SECTION VIII.
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११. गुफा नं. ३ व उसके स्तम्भों का नकशा. Plan of cave No. 3 and the design of its pillars _in the hall.
( Page 43, intro.)
१२. तेरापूर की गुफा नं. ४. Cave No. 4 at Tarāpura.
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1. As the king of Campu, surrounded by wise people, lived there in happy enjoyment, the keeper of the garden came into the council-ball where the king was sitting. He was asked by king Karakanda "Tell me for what purpose you have come. He said "oh lord of men, whom people meditate upon and remember in their mind, at whose sight a lion resorts to peace and would not pounce upon the frontal globes of the elephant, at whose sight those that bear mutual enmity assume tenderness in their mind, at whose sight some take Anuratas and do not devote their mind to any body leaving the Jina, by some have been taken in their mind the Guna vratas and by others the Siksha vratas, who appears to be the abode of righteousness and home of restraint as if he were the excellent Jina in the guise of an ascetic, such a good sage endowed with knowledge and fame, by the name of Silagupta, has arrived in the garden. " Hearing these words, Karakanda got up from the throne the very moment and advanced seven steps, folding his hands and recollecting in mind the feet of the excellent sage.
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2. Then the drum of joy was immediately ordered to be beaten by the king who was pleased. Hearing its sound, the faithful persons who were enjoying happiness, met together in half a moment. Some proud, tender-bodied woman started with her affection fixed upon the lotus-feet of the sage. Some one walked forth producing a jingling sound by her anklets as if she was singing the virtues of the sage. Some one did not care for her husband going ( by her side) but thought in her heart of the sight of the sage. Some one, filling a plate with rice and frank-incense, walked with great haste carrying her child. Some one walked along giving out profuse scent as if a Vidyadhari was shining forth on the surface of the 10 earth. A certain lady, with face like the full moon, walked along, bearing lotuses in her hand. Being delighted to hear the sound of the drum, all faithful persons met there together very soon.
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3. Attached to the Jinendra Dharma, devoted to the feet of the great sage, splendid like the lustre of gold, having eyes like a lotus-leaf and arms long and stout, knowing all the Sastras, having a body with faultless joints, as he passed by the market, he saw there a miserable woman crying" Alas, I am confounded", beating both the sides of her belly, weeping with profuse tears, causing grief to people, making the mind bewildered, bearing the dress of a mad person, rolling in a swoon and falling upon the ground. The king heard that sound like the roar of the sea. Karakanda asked a certain man Why does this poor woman cry producing pain in the heart by her lamentations and herself dieing in delirium ?"
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4. Then he told the facts to the king, "On account of which she became so miserable, listen to that cause, my good lord! As she enjoyed incessant pleasures, a son was luckily born to her. But it was snatched away from her by Death. For this, the woman laments woefully and throws herself through affection. She dces not leave the side of her son. She does not forget him in mind. Hearing these words, the king of kings entertained feelings of detachment from the world
Fie, fie upon this ugly mortal world. The personal enjoyments of men are the causes of their woe. Like the ocean is the extent of misery here, while the happiness of enjoyments is only comparable to a drop of honey. Alas, where man dies with scorched body and crying hoarse, who, except a shameless voluptuary, would feel attachment there?
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5. Who is conceived in the womb through Karma, he is removed by the god of death to his own abode. The child which is fondled by a young woman, is marched off to his own town by Fate. Who attains fresh youth, him also the powerful god of death walks away with. The old man who is caught by a hundred deseases, is also mis-handled by the messengers of Death. Along with Balabhadra even Hari of matchless prowess, was stealthily taken away by Fate. Who conquered the earth divided into six parts, those emperors were led off by time. The Vidyadharas, the Kinnaras the Khecaras and the mighty Suras have all fallen in to the mouth of Death. The lord of the immortals as well as the lord of the serpents, none are spared by Death in taking its toll. It does not forego a learned Brahmana,
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nor leave an ascetic devoted to pedancos. Neither the rich vor the poor escapes as when a consagration is ablaze in the forest.
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6. Whaterer Lody fate creates, the beauty of man is not stable there. The charming youth that grows, is cast out, no body knows where, by destiny. Whatever other qualities dwell in the body, it is not known which way they go. If the qualities of the body were stable, sages would not practise detachment from the world. Not stopping anywhere like the cars of an elephant, fortune vanishes under one's very eyes. As mercury held in the palm of the hand, oozes down, so a woman being dis-affected soon walks away. Whose eyebrows, eyes, words and gait are all crooked, who can make her upright ? She does not mind deserting her kingmen and friends; she is fickle and mean like the friendship of the wicked. Whoever meditates upon this idea of fickleness entertaining a feeling of detachment, becomes the ornament of the house of gods, having a very graceful and charming body.
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7. Resting at night and subduing the Scrus in battle, when the calamity comes and the heart goes to sleep, nothing in him throbs, rises or sits. Let him enter a cave, follow beaven, climb the learenly mountain, place his body in a cage, be fully guarded by his kinsmen, friends and children wielding lances in their hands, be protected by Mantras and be attended by a host of warriors, still he would not be saved by them all. Baladeva, the wielder of the disk, the leader of the gods, the Khecara in the sky, Yamna, Varuna, the supporter of the earth, none can afford shelter. Whoever contemplates in his mind, day after day, this idea of helplessness, graceful in body and enjoying pleasures, is soon courte: by the heavenly women.
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8. What bappiness is there for one revolving in the cycle of existence ? He gets various unpleasant woes. In hell he is tormented by many liellish beings with whom he contracted enmity of yore. There, he experiences great afflictions which can not be imagined by the mind. Being born amongst lower animals opposed to each other by birth, they have to undergo the gagging, piercing, beating, splitting of the body and the like. Even in humanity, a man, being suppressed, pines uneasily in his heart. Born
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[ 9. 8. 8in the world of gods, lie, being inconsiderate, feels woeful iu his mind at the sight of others' prosperity. As the dancing girl assumos various forms, eveu so life takes various bodies. Whichever person studiously throws his sight 10 on the world, tell me, what he did not obtain in the world being himself the mine of all high-class gems.
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9. There is no good helpmate of the soul, who could save it from falling into hell. Friends, relatives, sons and dear brothers, these render no help to the departing soul. One's mother and father Feep but do not go oven a foot-step with the soul. Wealth does not go out of the house even a stop; it alone experiences the fruit of piety and sin. The body falls in blazing fire; it alone mounts to the home of death. Where no happiness is found even for the twinkling of an eye there single-handed it suffers misery. Amongst sorpents, icbneumous, lions and dwellers of the forest, the soul alone is born helplessly. In the beautiful towns of the Surug' Khecards and Kinnaras it alone enjoys life as long as it lives. Whoever follows this view adorning his body with goodness, shines forth alone and free of the body, at the place of eternity which is the abode of happiness.
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10. This is what the sage holding numerous virtues, declares. He declares it all alien to the soul. What is nourished with hundreds of drugs: even that body is separate from the soul. Eyes with beautiful pupils, large and pleasing, are no part of the soul. The tongue resembling che leaf of a tree, also stands apart from the soul. The richness of the body, touch, smell and ears, and the excellence of beauty, is all quite separate from the soul. The other qualities that are found in the body, all of them, go detached from the soul. The excessive fatness and fineness of the body are far removed from the soul. The four, anger and others, as well as virtue and vice, which are Karmic entities, are alion to the self Which ever person meditates in his mind upon this idea with firmnes, attains the highest status and becomes bright, absolved from body and excellent.
11. Tell me what quality shines forth in this body which has been given the ornament of impurity by vaturo ? The fickle eyes that become sportive, are defiled by lots of evils. Tell me what purity is there in the cavity of the nose whose excreta is visibly impure. How do people
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imagine inuumerable qualities in the lip which is looded with a current of saliva ? What merit is seen in the breasts which, like wounds, are full of pus? They are grown up balls of thick flesh; who would feel an attach. ment for them which are so defiled? What do wise people say about the middle zone ? It sheds impurities at two points. Wbere fat, blood, flesl and bones are assembled, tell me, what cause of purity is there? Tell me what man in the world would feel attachment for it, if he observes inner and outer purity? Whichever person would think of this as impure by nature being produced by somen and blood, bim this matchless idea would bring on to the path of salvation.
12. As water is collected in the ocean, even 60 a multitude of Karmas flows in. The soul contracts Karmas as an invisible point of iron is caught by a magnet. By the loss of the right; faith, Karmas are contracted owing to the false belief. The guileless lord Jina declares that Korma comes in as a result of non-abstinence. The inflow of the Kormas takes place by falling into anger, pride, deceit and greed. If one forms the habit of controlling the mind, the enemy Karma can not be born. If one indulges in violent speech, who can prevent the Karmas meeting him? Whoever uses bis body for violence, makes love with Karmas. Having given rise to a slight cause for Karmas, ifone contemplates in his heart upon this idea, he is blessed; that man, without delay, relishes the juice of eternal bliss.
13. Whoever, being firm-minded, holds up right faith, checks the wicked false sight. Whoever conducts bimself with pure forgiveness, geta rid of the water of anger, the cause of misery. Whoever conducts himself with pure gentlenes, his pillar of pride surely goes off. Whichever Doblo person gets his mind on straight-forwardness, becomes an antidote to the poison of fraud. Whoever is indifferent even towards a beautiful body, cortainly vanquishes the lion of greed. Whichever good man shall follow religion with his heart, shall arrest the monkey mind. Whoever worships the passionless ( Jina ) with adoration, immediately destroys 'wicked desires, Whoever obserres all the forms of religion, keeps pure at heart and practises meditation and concentration, escapes low birth. Whoever, being endowed with forgiveness and self-restraint and being an abode of virtues, visibly checks those ( evil tendencies ), he, having enjoyed the pleasures of heaven, bende his way towards perfection.
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14. Nirjara, which destroys attachment, is considered to be of two kinds, fruitful and fruitless. The multifold Karmas that are collected in the past and are created now, have to be borne in experience. Who emaciates his body by the rays of the sun during summer, passes the rainy season under a tree and bears the frost on his head during winter, he confidently gets rid of the Karnas. Who bears the unbearable weight of penance, wears out his body by fasts and checks irrelevent talk, be shatters all the Karnas. Who controls his mind from wandering outside, that man destroys the Karma in his mind immediately. Who regulates his meals according to the waning and waxing of the moon, who prefers sour gruel for food, who adopts various forms of physical austerities, who bears the twenty-two trials and who foregoes the two kinds of worldly possessions that man performs fruitless Nirjara. Whose Karmas exhaust by themselves, in his case the Narjarā is fruitful. Whichever person, being puro in mind, shatters bis Karma by mind, speech and body, having enjoyed happiness amongst gods, does surely make his abode in salvation.
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15. This universe is divided into three parts. It is fourteen chains ( rajju ) in height. The first ( part ) is the abode of hell in the shapo of an overturned, shallow cup. The second is the abode of animals, which is immeasurable, and is like a bell. It is the animal world. Where the immortals have no self-restraint but have enjoyments, that is the world of the immortals resembling a drum. Above it is the well-known region of perfection where misery is not to be found even for the twinkling of an eye. It is described by the many highly qualified sages as held fast by three circles of winds. As the sun is poised in the sky, even so, this 'world is not supported by any thing. The sky is inactive,what else ? Even so, no person has created the world. Having observed the five great vows, who applies his mind to this idea of the universe, that man, blessed and lucky, enjoys numerous heavenly pleasures.
16. May there arise devotion to the lotus-like feet of lord Jina. May I be born in the family of the faithful endowed with right faith, knowledge and conduct. In every life, may the five vows of the two kinds be mine. May the beautiful teachings of Jina by means of which the essence of existence is known, be available to me. May I have devotion for the ocean-like sages who hold peace, restraint, religious practices and
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observances in high esteem. May I have devotion for the beautiful torfold piety which brings about the happiness of salvation. May the fourteen search- lights that remove old age, birth and death, flash forth in my mind. May the fourteen 'states of qualities' be clear to me and may the qualities of the perfected be firmly fised in my mind. Who brought into his heart, soon, this idea, having followed it with wisdom, he profusely adorned, in half an iustant, the face of the lady salvation.
17. Dharma is characterised by the ten qualities. Fruitful is the birth of him who obserres it. By dharma horses are obtained and excellent chouries are sportively wared over him. By dharma one would sport in celestial cars and more about in chariots, on elephants or by other conveyances. By dhorma one would get ample richess which is the essence of the jewels obtainable from the great ocean-the world. By dharma, various enjoyments become available and people do not transgress his orders. By dharma the goddess of speech stars at the tongue and one obtains the beautiful desires of his heart, ob brother : By dharma sevenstoreyed buildings and excellent gems giving various pleasures (are obtained). By dharna the gods worship the excellent Jinas; by dharmo all may become great gods or lords of men. By dharma an accomplished woman, the doom of the infatuated young men, becomes yours. By dharma are born Damodarcs, the excellent Jinas, Proti-Kesavas, Sankcoros, and the Suras in heaven. By charmo, all those good fortunes are born as also Haladharas and Cakradharas.
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18. Reflecting upon these ideas in his mind and making himself averse to sensual pleasures, counting a host of women as straw and speaking words pleasant to the ears, steadying the fickle mind, he (i. e. the king ) reached the pleasure-garden. He saw the extensive pleasure-garden resounding with the noise of the Kinnaras and Rhecaras. In that garden he saw the repository of goodness, who was a shower for suppressing the fire of anger and the like, whose body was resplendent with the rays of knowledge, who was a dart in the heart of the huntsman Cupid, a wrestler to vanquish the warrior infatuation, the residence of the tenfold dharma, the fire to consume the fluel of antagonistic philosophies, who was attached to the face of the lady in the form of severe penance, and was free from the shackles of Karma, who was destructive to birth and death, the home of
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the twofold austerities, and who was the excellent forehead mark on the face of the lady salvation.
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19. At his sight, he was thrilled in all his limbs like lotuses at the touch of the sun-rays. Having gone round thrice and bowing to his lotus-like feet, he sang a hymn "Be victorious, oh hot sun to destroy the darkness! You have brought the lords of gods, men and serpents to your fest. Be victorious, oh thunderbolt to the great mountain of pride; be victorious, oh incomparable, full tank of salvation. Be victorious, oh axe to cut the tree of delusion; be victorious, oh boatsman in the ocean of the four forms of life. You remove the sin of those who bow even from a distance, as the sun is, by nature, the dispeller of darkness. Whoever recalls you to mind every day. soon attains to the town of salvation." Having adored the lotus-feet of the excellent gage, he sat down in front of the home of penances. He then said " Oh master, reveal to me the highest religion which is free from deception. Tell me that, kindly, oh master, by practising which the multitude of woes be destroyed, the incomparable happiDess of salvation may increase and which may give a right lead to well- meaning, faithful people.
20. Hearing those words of him the sage who had shaken off Cupid spoke. He told him the excellent dharma which leads to good birth "The tree of religion, oh king, is divided into two parts. Being sprinkled over with the water of holy observances, it grows steadily. Having obtained a human birth, one should, with pure heart, worship the Jina and hold the feet of sages in his mind. He should read the scriptures and observe the forms of restraint. He should pass the days in bearing the useful burden of rules and austerities. He should bestow the four kinds of charity upon the three kinds of deserving, holy recipients either going to the temple of the Jina and bringing him with devotion or receiving him in the home as be happens to come to the house during his tour at the proper time. If a sage arrives at his house at noon, being devoted to the sages with pure miod, he should say 'Stay' and receive him. Then offering him & wooden seat he should wash his lotus-feet and honour even that water (used for washing ). He should then worship him with sandal rice, flowers, eatables, lamp, frank-incense and nuts. He should adoro his fast with a handful of water. Whichever person conducts himself by the
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six professional duties and whose body is covered with the six religious duties, he ridding himeelf of the inauspicious humours, applies his mind to the Jina image.
21. Why talk much, oh best of men : Whoever holds right faith in his heart- the right faith which comes from the belief in the excellent Jina and which is spoiled by a false belief, the right faith which comes from a confidence in the realities and the remedying of the faults of doubt and the like, whoever, again, abstains from liquor, flesh, honey, butter, bunyan, fig, pilli, lhinni, phenphari and umbari, and the five udumbarię, whoever neither gambles nor drinks wine and has no desire for flesh, who shuns harlots charming to the eyes, and does not indulge in the sinful hunting, who does never steal others' wealth and avoids, from a distance, the women of others, who eschews the seven vices with all consideration like a large poison-treo. he enjoys unbroken happiness and is not feasterl upon hy the demon-misery.
22. Nobody becomes great, oli king, without religious observances; with sacred vows, eren a poor man becomes respectable. These are summa. rised into two classes-vows for the householders and those for ascetics, The anuvralas are said to be less rigorous while the same, observed very minutely, become Vahávratas. Who protects the lives of the mobile animals, that man holds the first vow. Who does not speak false in a broad sense, that wise man wields the second row. Who does not acquire wealth by stealing, he observes the third row. Who regards the wife of another as mother, he maintains the fourth row, oh king. Who sets a limit to his worldly possessions, he, oh king, keeps the fifth vow. Who abstains from eating at night as well as going into the directions ( beyond a set limit) and shuns tieing cattle with ropes, he, lessening the volume of his enjoyments and pleasures, easily gets delight in the heavenly home.
23. Who looks upon all creatures with equanimity, who reflects upon the religious observances in his heart, and who eschews distressful and violent feelings, that good man maintains the customary vow. Who observes the four grief-removing fasts in a month on the two eighth and fourteenth days, whichever good man gives alms of the four. kinds, who bestows upon creatures compassion as well as knowledge and who affords medical treatment to the deseased, be surely follows heaven. Who at the meal-timo,
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gives to the deserving, food and drink with affection, or gives food to the poor and hungry through compassion, and who, at last, gives up his breath in penance with a steady mind, who observes all these difficult Anuratas, Gunavratas and Silzīvratas, he, being coretous of the face of the bride eternity, shall obtain a succession of happiness.
24. The religion of the householders is like this, oh king : This is what the great sages of yore have declared. Listen, oh king, to the five Pows of the ascetics where not a single fault is admissible. Who gives protection to the mobile and the immobile creatures, he enjoys pleasures by innumerable lakhs. Who does not tell a false story eren for amusement, he out-wits the preceptor of gods in oratory. Who never misappropriates the wealth of others, be makes the mind of the lord of gods anxious. Who observes the ninefold celibacy, he attains the boundless happiness of salvation. Who avoids the two-fold worldly possessions, he crosses the great ocean of metempsychosis. Whoerer holds the basic qualities, oh king. is embraced by the bride salvation. The secondary qualities of the sages are so many that no one is able to survey them, oh king. I have told you, ob lord of men, the dharma, pleasant to the ears, which stands two-fold. Wbicherer person observes, according to his ability, these five vows, ob king, courts the golden and immortal, proud maid salration, and he, without doubt, becomes her lord.
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Here ends, in the life of the great king Huraka nau, composed by Ange Kurakamara, Fluich is an
ornament to the ears of the holy and slich presents the richness of the fruit of the denire-girlog tree of the five auspicious rites, the ninth chapter called the
listening to a religious discourse by Karakanda
BECTION IX.
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1. Hearing that, the lord of Cuirpā, again asked the sage with bending bead "Tell me, kindly, oh best of sages, what I ask you in a meek tone. If my body was so lovely, why this scab on my hand ? Tell me quickly. The husband of my mother was so much attached to her; by what Karma the separation took place, tell me? By what Karmo she was carried away by the elephant ? Why my wife was abducted by the Khecara ?” Hearing that, the sage revealed to him " Listen to what I say ob king ! Here, in the Bharato country, is the Vaitālya mountain. On the southern side of it is the prosperous town of Rathanepura the circular. There, the Khecara Nila was the king. He was hard pressed by his copar. coners; so he fled away to Teri-pattano. Rasiding there, he acquired a territory and built several Jina temples. There was a merchant named Dhanamitra who daily waited upon all learned men. A mine for the jewel of right faith, he had in his liome for wife Dhanawati. He had a good cowherd Dhonadatta who did all that he was told to do; who, being virtuous, delighted her mind also, and whose body was adorned with gentle nature.
2. He, one day, at night, released the buffaloes and went towards the south with them. There, he saw a beautiful lake fowered with excellent lotuses like Dharma. The lotus-lake shope forth very brightly as if the sky with the stars had descended! on earth. The white lotuses on the lotus-leaves looked like the royal parasols on the green earth. Or, being fully blossomed, they shone like rubies in a green receptacle. In the midst of it stood one lotus which looked like the moon adorned by the clusters of stars. Seeing it, a desire flashed forth in his mind and he entered the lake inorder to fetch it joyfully. Entering into the water, he took the lotus as if he had, in a moment, plucked off the head of the lake. Taking it, as he came out, with his body excited with joy, his pure mind bloomed up by the possessoin of the full-blown flower.
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3. As he walked away with that lotus, Nagakumāra, the Sura, came there. The good Sura told the cowherd " I have been protecting this lake with great care. The flower which no body could take, not even a Khecara, a serpent or a Sura, has been taken away by you a man, oh fine fellow, I tell you with all respect. Now you shall obey these words of mine. Whoever be great, with his feet worshipped in the three worlds, and at whose sight sin quickly flies off, at his feet you shall offer this flower. If you do not obey my words, oh friend, I shall certainly kill you, oh inno. cent-minded!" Dhanadatta went away having accepted the words uttered by the lord of serpents. He thought" My merchant is great as he is saluted by all good men. I shall worship his feet with this flower which has been guarded by the serpent-gods.
4. So thinking, he went near the merchant and stood up humbly before him. The merchant then asked him "Why are you standing before me with folded hands?" Dhanadatto, said "Oh merchant, my father, I shall worship your feet with this lotus. " "Tell me the reason?" Being so questioned he said "I plucked this flower from a lake and a Sura has told me "Whoever is great in the three worlds, worship him. If you do not worship, I shall kill you." Hearing this, I have come, thinking, oh father, that I shall worship your feet. You are great and adorable by the people and so deserve to be worshipped with this flower. Hearing this, the merchant said "Oh son, the king is greater than myself, oh good minded!" The merchant then took him to the king's palace and saw the king in the Jina temple. Having repeated to him as before ( he said) You are great, as people bow to you. Therefore, I shall worship your feet with this flower obtained by me in the lake." Hearing this, the king replied "Greater than myself is the sage, surely. "
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5. All of them went in front of the good sage Yosodhara in order to offer that flower to him. "You are great, oh passionless, excellent sage ! I shall worship your feet with the lotus. I am not great" said the sage; 'People esteem the famous god of gods, Jinavara as the greatest of all, who has become purified having destroyed the enemies- Karmas, who is bright with knowledge, and has achieved perfection. Worship Him, steeped in devotion. Hearing his words, Dhanadatta, without washing his hands and feet, worshipped the Jina with that excellent lotus, as Indra did on
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the Meru of yore. People offered felicitations to him whose mind was bursting with the flood of devotion. As il result of that single flower, he was born as the sou of the king of Campū in you. Who glorifies the Jina with purity; he takos the lady salvation by the palm of his hand. The excellent Jincs, the forehead-mark of the world, was worshipped with hands and feet splashed in mud. Therefore, this scab has come on to your hands and feet. I have told you this pleasant story:
6. "On king, endowe:l with numerous virtues, friend, listen now to the story of your father. Here, in the Bharata country, is the town of Srīvasti where Khecara women mostly sport for long. There was a famous, sweet-tongued merchaut by name Vagadatta. His wife was named Nāgadotto. She was an arani stick for producing the fire of ansiety. The great merchant would not leave hier side and would not sleep any where ( else ) day or niglit. The merchant adopted a son who was fondled by the tender hands of his wife. This son of the merchant, oh king, grew up and became very gentle with his virtues. One day, this Brahmana boy whose arms were long and stout like the elephant-trunk, was seen by the lotus- eyed Nāgadatti who felt attached towards him and the lovely-bodied one began to think in her mind.
7. She looked again and again at the youth as if he was visible Cupid incarnate. Like new gold in appearance, with eyes like those of a fawn, she soon became perverted in her mind. Being shot with the sharp arrow of Cupid in all her body, notbing appeared pleasant to her heart. She would shake her hands, bear horripilation, exhibit her line of hair to him, show her breasts and loosen the tie of skirt. Say what a person blinded by lore,may not do. Being overpowered by the bunch of the arrows of the flower-armed, the wayward one did not feel apprehensive of any body, not even of the elderly gentlemen whose minds were prepared for the welfare of the next world. She did not fear her son or relatives, nor fight shy of her dearest mother. Was riot that mine of all virtues, clerer-minded and modest youth addressed by her in tender terms ?
8. Hearing those words, he shut his ears with his upraised, tender hands; and broadening bis eyes and shaking his head, he, thinking her to be wicked, said " Alas, mother, oh mother! what do you say this, as if you have heen thoroughly intoxicated by wine? I am your son and you
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[ 10. 8. 5. are my mother. What grace is there in your telling me this ? Do you 5 not remember your higli parentage which bears the excellence of the sky ? Respected as you are with honours and gifts, why have you resorted to tbis rashness, oh mother? How is it that your intellect, which was the delight to the eyes and ears of peuple, has become so perverted ? " Interrupting his speech and grasping him by the band, the love-stricken woman 10 made him quiet. A woman attracts the mind of even gods like Hari, Hara, Bruknā, and Indra; what can a poor, stupid man, fallen in to ber clutches, do?
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9. By nature, every one has the feeling of love and thinks of woman in his heart with one mind. If he gets her consent, then, tell me, is the woman to be disregarded ? Whose nind does not shake in hør company, he obtains the way to perfection, oh lord of men. So, in the mean while, the sun set. After many hours, even the sun went to sleep. as it were. The multicoloured evening pervaded the sky; she was, as it were, the bride of the sky, dressed red. Thick darkness spread about where an adulteress can follow many men. Nāgadattā, infatuated with love, thought of the darkness in her heart and embraced that Brahmana who bit her lip. But, in the meantime, the moon rose up in a moment. arousing sorrow in the mind of the unchaste woman. Then the merchant observed her conduct and instantly retired to forest. Having practised pedance, he broke all ties and went to beaven, where, having enjoyed happiness, he died again, and, in course of days, came into the womb of Vasumati as the son of king Vasupāla in the town of Campā. That gracious Dhādīvāhana, beloved of the people and foremost in the world, having stout arms, meditated upon the Five Teachers on the mountain, occupied the topmost heaven, and becamo immortal.
10. That Brahmana, as a result of adultery, wandered in to the cycle of existence. Having experienced misery in an inaccessible thicket of the forest, he was born an elephant in the country of Kalinga. Under the arrangement of some Karma, it became the best elephant of the king of Campā. Having cohabited with a stranger, Nagadattă experienced misery in the great ocean of transmigration. Here, in the Bharata country, is the town Tāmralipti, seeing which the lord of the gods does not feel satiated. There was the good merchant Vasumitra, who came to have Nāgadattā
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10.12. 12.)
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for his wife. As they lived in enjoyment, one day, two daughters were born to them. The first was named Dhanarati and the second Dhanasri. In the town of Nalanda, there was the merchant Dhanadatta whose wife was Dhanamitrā. His son named Dhanapāla, a patron of panegyrists, became first the husband of Dhanavali.
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11. In the town of Kausanibi there was the merchant Vasupala whose wife was Vasumati a source of pleasure. He got a son named Vasrdatto, the vanquisher of his foes and devoted to the lotus-feet of Jina. Dhanasri, the basket of virtues, was given to him as Candi was given to Isa the lord of men. She passed many days in ihe enjoyment of pleasures and sports. Then, one day, Vasumitra was spatched away by the cruel-handed messengers of Death. Out of sorrow, Nagadatta left Kausambi and went to the house of her daughter. Knowing her mother to be without any religious votrs, the lotus-eyed Dhanasri, devoted to the lotus-feet of the sages, took her iustantly to the Jina temple and gave her the row of abstaining from food at night, ( saying) "Do not take your food at night, oh mother." Hearing that, the mother replied “ Wonderful is this system of religious rots and practices." Having bowed to the feet of the sage with bending head, the excessively good woman took the vow in her mind. Knowing it to be a means of getting over the cycle of existence, destroyer of all ills and girer of many excellences, the mother of Dhanasri took the vow of abstaining from food at night as it was revealed to her.
12. Then, Nagodatta, one day, went to the house of Dhanavati. As she lived there for many days, her elder daughter violated her row of night. As it was violated once, so it was successively violated thrice. Then, for the fourth time, Nāgadattā went to the house of Dhanosri with pure mind. Here Nagadattā was, in course of time, carried away by the burrying messengers of Death. In Kavsambi there was Vasumati the agreeable wife of king Vasupāla. Nagadottā was born her daughter exceedingly beautiful. At ber birth, the mother Vasumati, by the ripeness of Karma, was overtaken by a serious desease. So, the king placed her in a box and threw it in the current of the Jumna. Being made of precious stones, it shone forth brightly on the dark waters of the Jumua, like the brilliant jewel on the crest of the female serpent. It moved on from its place.
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[ 10. 13. 1
13. There was another (box) made of wood in which the first one was concealed. As it was beautifully made without any leak, it fell in to the Ganges being carried by the current. At places, it wavered by the waves, at places, it fell into a whirl-pool and at places it floated on very smoothly, thus exhibiting the beauty of a boat on the wide sea. After some days, it reached Kusumapura where lived the gardener's wife Kusumadatta. She went to the Ganges for water and saw the box floating on. Taking it out, she went home with it. Both of them stood delighted with great expectations. As they opened it and looked in, they saw a female child wrapped in a jewelled shawl. In course of days, she attained youth and fell into the sight of your father. She, who had become known amongst people by the name of Padmavati, charming by the lustre of her hody and very smooth, was married by your father, and, in time, you came into her womb. On that occasion, she mounted on the great elephant and rode about the town. The elephant, bearing the old infatuation, carried her off trembling with fear.
14. She escaped from it some how and went to the dreadful garden. A certain gardener took her home, but his wife soon quarrelled with her. Afflicted with grief, she went to the cemetery where you were born. I have told you the facts. Listen now to the account of Madanavali; mys terious is the destiny of creatures. Having obtained birth in the species of dove, she became a female-pigeon pleasing to the eyes. Feedings on curds and boiled rice in the cage, as she lived sporting with her mate, there came a snake gliding, as if the dreadful god of death had arrived. Both of them were caught by the legs by it, but you kindly rushed and saved them. By the Navakara, she has been born in her who has her affections fastened on you. The pigeon and the snake became Khecaras on account of the Navakara obtained from a sage. Out of jealousy did the snake Khecara carry away your wife to his own home.
15. Whatever you asked me, oh king, I have told you to my ability." Hearing that, the king was wonderstruck and thought in mind of practising austerities. In the mean while, Padmavati arrived
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10 17. 7. ]
where the sage was revealing the charming religion. She adored the sage devoutly bending her head and called out her son in sweet tone. Then she asked the sage who was the embodiment of knowledge "Tell me oh master, of some religious practice which may serve as a strong bolt to the house of misery and hell and by means of which my female sex may be changed." To her who was afraid of the great ocean of existence, who had abandoned all pleasures and numerous comforts, and who was feeling miserable, the great ascetic compassionately preached the religious practice that may lead to happiness and prosperity. Beginning with the first (of the month) whoever would observe fast always, oh daughter, would realise the happiness desired in his heart and enjoy sportively on the heavenly couch.
TRANSLATION
16. By fasting on the first (of the month) the first heaven is attained; by fasting on the second the second class of gods is achieved. By a fast on the third, residence in the third heaven is secured and by the fourth a happy abode in the fourth is obtained. The fifth gives happines in the fifth, and the fast on the sixth leads to the sixth heaven. One goes to the seventh heaven by a fast on the seventh and to the eighth by one on the eighth. Then, by a fast on the ninth the ninth world of the gods is obtained and by one on the tenth, one gets enjoyment in the tenth. By a fast on the eleventh one goes to the eleventh heaven and by one on the twelfth to the twelfth. The thirteenth brings one into the thirteenth and the fourteenth secures the fourteenth. The fifteenth shows the fifteenth and the sixteenth fast brings it to a conclusion. He, who takes his food and drink after this, baving performed the pleasant worship of the Jina, he, having climbled by these steps, certainly follows up the lady salvation.
17. This ceremony should be completed devoutly with a pleased mind, dressed in a fine, red and bright garment. Having worshipped the path to happiness, and placing a jar in front, covering it also with a new and beautiful cloth, it should be worshipped with all the materials of worship by offering them into it. Then, placing a religious book there and obserring sleeplessness by the trumpet, bestowing the four kinds of gifts on the deserving recipients, the book, should be worshipped and the Jina bathed.
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[ 10 17.8You should honour this ( coremonial ). Sixteen canopies and flags jinging with small bells, shoall be presented to a Jina temple. By the fast of this beautiful vow you shall obtain all your desired happiness."
10 18. Again, she asked the great sage who had brought the lord of gode to his lotus.feet " Oh excellent sage, has any one observed this any where and obtained the fruit of the vow?" Hearing that, the lord of sages spoke so that the doubt of her mind might be removed " Sumitrā the young daughter of the king of Ujjaini took this vow in her mind. 5 At the first frst she died and was born in the home of a Brahmana in Ujjaini. By observing the fast for two Ghatikus only, she changed her miserable female sex. While the child was yet in wonnh, the father died. The mother looked after all his happiness. One day, the mother quarrelled and expelled her son from home. Feeling angry, 10 he went out of the town and lodged in an old temple at night. There came a multitude of Vidyādhara women, seeing whom he felt excited.
19, He caught the border of the garment cf one of them. All of them fed away by his fear. But the garment fell into his hand. The hero then returned home. The mother welcomed bim and took the cloth to a big mercbant. The merchant purchased it for money and presented the excellent cloth to the king. The king asked him “ Hare you got another ? 5 Il you bring one more I shall give you an elephant.” He sail “ The son of the Brabmana might bring another such cloth, oh lord :” The king sent him out with money. The Brahmana went back to the forest. There he saw & Rakshasa woman sharpening a sickle with her hand. Knowing her to be a Rokshas woman, the Brahmana stretched his stick over her 10 head. The Rohshasa woman, then, folding her hands, stood in front of the Brahmana, shaking with fear, and said
20. “I have committed no crime; why have you got enraged with mo?” The Brabmana spoke unpleasant words to her “ This stick devours hundreds of Rakohsas." With scared eyes and trembling with fear, she elung to his feet at once." Do not beat me, lord; hold back. I shall do U that you say,” He then made her assume a beautiful appearance and 5
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TRANSLATION
brought her home. Having secured the cloth from her, he presented it instantly to the king. Seeing that, the king was pleased with him and bestowed a great favour upon him. Observing that, the minister- Brahmana thought of destroying his life. The minister went to the dear wife of the king and told her " Ask for tiger-milk." Then she instantly took her bed.
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21. Hearing about the condition of the queen, the king immediately went to her. She told that to the king who commissioned the good Brahmana for it. The Brahmana went home and instantly turned the Rakshasu woman into a tigress with a rope fastened to her neck. He brought her to the palace and presented her to the king instantly. At her sight, all people fled away. (The Brahmana said) "Your minister shall milk her well." The minister, being terrified, told the king " There is no purpose of the milk; let it go away." Then the minister, in secret consultation, told the queen soon again, "You ask for speaking water to be brought. Do it so, that, being gone, he may never return." Then she said "Listen, oh king; get soon speaking water. "Hearing that, the king told the Brahmana It is for you to devise means for the accomplishment of this mission. "
22. He brought the Rakshasa woman turning her into water and made it to speak in front of the king. It said "I would eat away both persons, the minister and the queen, oh king!" Hearing this, the king felt wonder-struck and asked the Brahmana about it all. He told the doings of the minister, and the king turned out the wicked one. The king then made the Brahmana his minister and the people of the town were satisfied with it. On a subsequent day, the good Brahmana retired for austerities and entered the portals of heaven. He was reborn as Arjuna. This is the fruit of the ceremonial, oh daughter!" She then accepted it immediately and observed it with devotion to lord Jina. As an inviolable fruit of the vow, the lovely lady set aside her female sex, and then renouncing the world, died and soon entered heaven.
23. In the meanwhile, Karakanda, when he heard of this, felt highly grieved. He clung to the feet of the Jina, became afraid of the afflic
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tions and felt detached from the world. "I have, for long, been devoured by the succession of sorrow, birth and death, the home of sin. " Then he said to the worshipful, compassionate sage" My foot has touched the Jina image. Prescribe some expiation for the sin and nullify the crime quickly. Release me, oh holy sir, so that I may practise penance and vanquish the great warriors, anger and others. The sage kindly accepted (his prayer). Karakanda transferred the kingdom to Vasupala, and, being weary of the great miseries of the world, took to the practice of austerities. He plucked off his curly hair as if they were the gliding serpents the Karmas. Counting all the inmates of the harem as straw, he removed the clothes from his body. When he took the vow of austerities leaving aside the feudatories, ministers and the earth, the fact was reported into the town by some one who came in heavy with sorrow.
25. Then, he, who was disgusted with the pleasures of the senses and was weary of the ocean of metem-psychosis (practised the vow) famous in the world by the name of Panca-kalyāņa-vidhana in the presence of which ignorance vanishes, by practising which the mind becomes steady, by which people become mighty and religious like Baladeva and Nārāyaṇa, by performing which people become lords of gods, serpents and men and even passionless Jina, through which all good fortunes are attained, by means of which one advances to the stage of supreme knowledge
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24. Then Madanavali got up restraining herself and abandoning the necklace. Rativega ran beating her breasts and regarding her camphorbox as straw. Kusumavali threw away the flowers, and Ratnavali ceased to wear the pearls. Anangalekha left aside her jewels and walked away, while Candralekha lost the lustre of her body in a moment. All 5 the queens ran up and stood before the sage, being attached to the king. But seeing the king, they became peaceful and stood there folding their hands. They requested the sage "Recommend hard vows to us, oh master! we shall practise austerities. The sage gave them the liberty and they who had suppressed Cupid, accepted the vow. Having practised hard penance, they all went to heaven; while Karakanda, thinking of the Jina in his heart, toured from country to country.
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by which people become heart-winning Kimyleous and cross over the entire ocean of virtues, by which unbleniishel faith is lield and the clamsel salvation is easily achieved, which is a sheath ( i. e. remedy ) against the abode of miserable hell, by obtaining which one can obtain supreme knowledge, and which hils been declared by the great sages enjoying supreme knowledge as the foremost of all forms and ceremonies.
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26. He performed what the sole emperor bail performed with bent head i. e. five baths to the Jing with hundreds of jars full of boiled butter, curds and milk, giving three latls during the day and two at night, along with the sound of trumpets and shouts of victory that filled the earth. He performed the auspicious rite of Coning into the wool,' with joy, on the first of the dark fortnight of the month of Blüdrupala. He, of gentlec onduct, observed a fast on that day for the sake of perfection. During night, the form called Devotion to the perfected' was observed as well as the • Devotion to right conduct.' After that, hic performed the 'Devotiou to tbc Scriptures' destructive of future worldly existence. Then the good form of the 'Renunciation of the body' was observed accompanied by the repetition of the sacred formula two hundred times. Then, on the fifth day, bo observed the potent vow of the Holy Birth.' The aforesaid, pleasant and virtuous ceremony was rehearseil. Having closerved a fast on the misery removing eighth day, the bright ceremony of Renunciation' was performed accompanied by the Derotion to Self-concentration.' Again, on the tenth day, he performed the ceremony of. Supreme knowledge'as said above, together with the Devotion to Scriptures' which is the abode of all happiness. Having devoutly observed a fast on the fourteenth, the ocean of virtues performed the ceremony of the fifth auspicious rite which is resplendent with the eight foremost qualities and which holds uumerous merits. The last muttering of the prayers was clone two hundred and eight times. This foremost vow was observed by him bearing great delight in bis beart. Whichever other wise man does the same, causes his fame to go round the earth.
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27. Performing severe penance, the meritorious religious meditation was observer three times a day under different trees. Breaking off dishonesty, pride and attachment, le cast, at a distance, greed. Restraining the actions of the five senses, cousilering mind, speech and body as straw,
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observing self-restraint of the two kinds, setting his heart upon the highest status, consuming the tree of Karma in the fire of meditation so that misery may not become visible even in dream, valuing gold as a heap of grass and sandal as mud, he warded off his eyes that arouse passion by fixing them on his nose. Uniting himself to supreme knowledge which is devoid of parts like the clear sky, he found his self in himself, and, breaking the ties of Karmas, he soon attained to the region of All desires fulfilled', by the fruit of the vow now recommended by Sage Kanakāmara.
28. By me born in an old Brahmana family, of the gotra of sage Candra,pure, become skyclad through the growth of ascetic spirit, whose name has become well-known as Kanakimara, the pupil of Budhamangaladeva, and who has caused satisfaction to the minds of people, has this life been published on earth for the training and pleasure of the faithful, out of devotion to the lotus-feet of the Jina, having arrived in the town of Asai and living there. Whatever has been said by me, ignorant of the sacred books, wise people might proclaim with more beauty. I have expressed myself to those gentlemen whose mind is ever ready to help others. I ask with folded hands. Let all forgive me for my (boldness in) composing this work. Whoever reads, listens to, reflects upon in mind and popularises among people, this life, that man, the ornament of the world, shall obtain the glorification of his own virtues.
29. Who, in course of days, attained fresh youth as if a god had dropped down from a celestial car, who was golden in appearance and had charming limbs, to whom king Vijavāla was attached, who had nourished in himself the great tree of righteousness, who was, as if, the mouth-piece of Vijavāla, who vanquished invincible foes easily, who used to divert his mind with elephant-sport, who was the supporter of his relations, dear ones and friends, who was a charm to the mind of king Bhāvāla, who removed the miseries of the poor and helpless, who amused the mind of king Karna, who perturbed kings by his speech, who charmed the king by his business-ability, who was extremely courageous in a great fight, who was well known to people as in no way a coward and
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dullard, who was a shower of gold-bracelets, ho fulfilled the desires of the panegyrists, who was a bee on the lotus-feet of Jina, who was beautiful to the eyes in his whole person, who was never forgotten by the minds of sportive women, who was addressed by people as a stream of good nature whose fame was never tirel of wandering about, and in recounting whose virtues the goddess of speech felt diffideni, he had as his sons, Ahula, Ralho and Rāhula who were eager for the feet of sage Kanakāmara. Out of regard for luim I published this pleasant life amongst people. May he, along with his kinsmen, children and wise, enjoy long, as long as the sun and the moon subsist.
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Here curls, in the life of the great king Karnkande, composel by Sage Kumakamura, which is an
ornament to the ears of the holy and which presents the richness of the fruit of the desire-giving tree of the fire auspicious rites, the tenth chapter describing the achievement of Sarrarthasildhi by Karakanila.
SECTION X.
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शब्दकोशः
The figures indicate Sandhi, Kadavalka and line respectively. As a rule, only one reference to a place of occurrence has been given. Words which seemed to me to be Desi ( i. e. for which, strictly speaking, a Sanskrit equivalent does not exist ) have been marked with an asterisk. Sanskrit equivalents are given through out, and, wherever necessary and possible. Apabhramsa grammars and lexicographies have been referred to, and, Hindi, Marathi and Gujrāti equivalents are also giren. The following abbreviations have been used:
_D-Desināmamala of Hemacandra; ex.-example; G-Gujrati; H-Hindi; HemHemacandra's Prakrit Vyākarana; K-Kaparese; M-Marathi; Mal-Malayalam; MarMarwadi; Pai-Paiyalacchi-nāma-mālā of Dhanapăla; S-Sanskrit; T-Tamil; VarVararuci's Prakrit-Prakisa: दे-देश; न-नगर; प-पर्वत; पु-पुरुष; टि-टिप्पण,
अइ-अति I, 3, 10. अइ-अहो ( सम्बोधनार्थे ) II, 18, 5. अइच्चिय-अति+उचित VII, 7, II. अइउज-अति+ऋजु X, I3, 4. अइकुडिली-अतिकुटिला I, 16, 12. अइजुज्झइ-अति+युष्यति III, II, I0. अइझीण-अति+क्षीण II, 7, 6. अइडरिअ-अति+टत VII, II, 2
(H. डरना to fear ). अइणिम्मल-अतिनिर्मल IV, 7, 5. अहणियड-अतिनिकट IV, 4, 2. अइणिरुत्त-अति+निश्चित V, I4, 5.
(D. IV, 30) अतुरिअ-अति त्वरित V, 10, 2. अइतोस-अति+तोष V, 13,9.
अइदिहि-अति+धृति IV, 7, 2. अदुम्मण-अति+दुर्मनस् V, 2, 6. अइपउर-अति+प्रवर II, 9, I. अइपिय-अति+प्रिय IV, 12, 6. अइपयंड-अति+अलण्ड II, 8, 2.
बहल-अति बहल IV, 8, 8. आहभत्ती-अति+भक्ति V, 7, 4. *अइभिड-अति युध् इति VIII, 18, 9.
(HMG EFT to fight ) अइभिण्ण-अति+भिन्न IX, I0, 5, अइमणहर-अति+मनोहर III, 3, 3. अइमहुर-अति+मधुर V, II, 8. भारमण-अति रमण V, 5,4. आरावअ-ऐरावत III, 16, 4. 'अइवमाल-अति+तुमुल I, II, 4
(D. VI, 9%; Pai. 47)
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करकंडचरिउ
[ अप्प
अइविहाह-अति+विभाति III, I2, 7. अइसअ-अतिशय VI, I, 5. अइसणिद्ध-अति+स्निग्ध X, 13, 10. अइसुहम-अति+सूक्ष्म IX, I0, 7. अइसंसअ-अति+संशय V, 18, 5. अउव्व-अपूर्व I, I4, 5. अकलंकदेव-पु. I, 2, 8. *अक्क-भगिनी, अम्बा VIII, 5, 5. ( D. I, 6. S अका-Mother; M. अक्का-Sister; ।
K. आके She). अक्ख-आ+रव्या मि V, I9, 8; हि IV, I2,
5; °क्खु III, 5, 4; खवि III, 20, 6. अक्खय-अक्षत IX, 2, 6. अक्खर-अक्षर I, 7, 7. अक्खिअ-आख्यात I, 8, 10 अग्ग-अग्र I, 14, 4. अञ्चंत-अत्यन्त VIII, 27. अच्छ-आस् °इ I, 9, I; °हि I, 15, 7. ( Hem. IV, 215. probably from
Sans. आ+क्षि निवासगत्योः) अच्छर-अप्सरस् VI, 3, IO. अच्छरिअ-आश्चर्य IV, 3, II. अच्छिअ-उषित IV, I7, 5. (see अच्छ ). अजवम्म-अजवर्मन् , पु. III, 5, 8. अजियगि-अजिताडी, स्त्री III, 5, 8. अजव-आर्जव IX, 13, 4. अज वि-अद्यापि II, 18, 3. अजिअ-अर्जित II, 5, I0. अजिय-आर्यिका (a Jain nun ) II, 6, 8. अजिवि-अर्जीयत्वा II, I0, 6. अजु-अद्य I, I4, 5. अजुण-अर्जुन, पु. X, 22, 7. अहरउद्द-आत+रौद्र (ध्यान) IX, 23, 2. अट्ठम-अष्टम X, 16, 4. अहत्तर-अष्टोत्तर X, 26, 20.
अडवि-अटवी VII, 3, 3. अणवरअ-अनवरत III, I0, 7. अणसण-अनशन V, I0, 5. अणाविअ-आनायित VIII, 14, 2. अणंगलेह-अनफुलेखा,स्त्री VII,16,2;X,24, 4. अणिंद-अनिन्य V, 6, 2. अणुग्गह-अनुग्रह VI, 12, 8. अणुदिण-अनुदिन IV, I0, 9. अणुमग्गयारि-अनुमार्गचारिन् VII. 3, 2. अणुराअ-अनुराग IV, II, IO. अणुवम-अनुपम I, I, 3. अणुवय-अनुव्रत V, I2, I. अणुवेक्ख-अनुप्रेक्षा VI, 6, 9. अणुहव-अनु+भु वेइ IX, 9,6; 'हिं II, 5,10. अणुसर-अनु+स °उ IX, 7, 4; °रेइ III, 2,
5; रेवि VI, I0, 6. अगुसरिअ-अनुसृत III, 14, IO. अणुहर-अनु+ह, °F V, I3, 7; रति I, 16, 9. अणुहुंज-अनु+भुज हु III, Io, I0. जिीव ___ II, I5, 9. अणेय-अनेक II, I, I,. अण्णण्ण-अन्योन्य I, I+, 7. अण्णभवंतर-अन्य+भवान्तर II, 5, 10. अण्णाण-अज्ञान II, 13, 5. अण्णोण्ण-अन्योन्य V,4, I. अत्थइरि-अस्तगिरि X, 9, 4. अत्थाण-आस्थान IX, I, 2. अत्थि-अस्ति I, 10, 7. अद्द-अन्द IV, I7, 7. अइंसण-अदर्शन V, I4, 8. अद्धवह-अर्धपथ II, I0, 6. अद्धिंदु-अर्धेन्दु I, 16, 13. अपमाण-अप्रमाण II, 3, 3. अप्पमाण-अप्रमाण II, 2, I. अप्प-अर्पय् हि III, 4,7; पिऊण I, 12, 33
प्पिवि II, 6,5.
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अप्पिा
[ अंगदेस
अप्पिअ-अर्पित II, 6, 2. अप्पुणु-आत्मन् IV 3, 4. ( AM. आपण ) अफ्फालिय-आस्फालित IV, II, 5. अभंतर-अभ्यन्तर 1, 3, 2. अम्भात्थिय-अभ्यर्थित VII, I4, 6. 'अभिडिय-समागत III, 16, 2.
( Hem, IV, 164.) अमराउरि-अमरपुरी III, 22, 5. अमराहिअ-अमराधिप IV, 8, 9. अमिअ, 'य-अमृत II, I5, 6. अमियवेअ-अमितवेग, पु , 4, 2. अमेअ-अमेय VII, 5, 9. अयाण-अ+जानत् VIII, 4, 7. अरिदमण-°न, पु. VIII, I, 5. अरिथाण-अरि+स्थान III, 15, 7. अरिमहण-अर+मथन V, I3, IO. अरिविंद-पु II, 16, 3. अरूव-अरूप 1,6, 5. अरोचअ-अरोचक III, 4, II. अलग्ग-अलग्न II, I4, 5. अलहंत-अलभमान II, I5, 6. आलिय-अलीक IX, 24, 4. अलीढ-अलीक I, II, 3; IX, 23, 5. अलेव-अलेप V, 6, 5. अलेहिअ-आलेखित VI, I4, 3. अवयारेय-अवतरित VII, II, 10. अवर-अपर II, 2, 2. णवराह-अपराध VIII, 20, 12. *अवरुंडिय-आलिङ्गित X, 9, 8.
(D. I, 11.) अवरुप्पर-अपरापर VI, I0, 5. अवलोइअ-अवलोकित IV, II, IO. अवलोव-अव+लोकय °३V, I6,7; हुV, I5,
58 °इवि V, 18, I. अवसाण-अवसान I, 17, 15. अवहर-अप+ह तु IX, 16,6; रेइ IX, I4,4.
अवहरिय-अपहत 1,7, I0. अवंती-दे. VIII, I, 6. अवाय-अपाक IX, II, I. अवाह-अवाध II, I4, 5. अविरह-अविरति IX, 12, +. अविवाय-अविपाक IX, I4, I0. अस-अश् इ VI, 3,9; मि VI, 6, 2. असईयण-असती+जन X, 9, 9. असझ-असाध्य III, I9, 7. असत्थ-अशक्त IV, 13, 3. असरण-अशरण IX, 7, II. असहंत-असहमान II, 12, +. असिलय-असि+लता II, 3, I0. असुइ-अशुचि IX, II, I. अनुहत्त-अशुभत्व IX, 20, 21. असुहाई-असुभाविता IV, 14, I. असुहावअ-असुभावित II, IO, IO
(H. सुहावना. good-looking) असेस-अशेष II, 8, 3. अह-अथ VII, I4, 8. अहम्म-अधर्म X, 22, +. अहर-अधर II, 14, 5. अहरुल्ल-अधर+उल्ल ( स्वार्थे ) X, 9, 8. अहंग-अभंग I, +3. अहिजलण-अभिज्वलन IV, I4, 2. अहिणव-अभिनव VII, 2, 8. अहिणंदिअ-अभिनन्दित VIII, 7, 3. अहिराम अभिराम III, 5, 7. अहिलस-अभिलष् हिं V, I, I2. आहिलास-अभिलाष VI, I4, I. अहीर-आभीर-VIII, 6, 5.
(H. अहीर cowherd ). अहहुअ-आखेटक VII, I, 9. अहोमुह-अघोमुख II, 3, 5. अंकुस-अंकुश II, 8, 2. अंगदेस-शदे. I, 3, 5.
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आ
अंच ] करकंडचरिउ
[ उच्चा अंच-अर्च् मि X, 3, 10; °एवि X, 17, 33 आसय-आशय X, 29, 6. "चिवि IV, II, 9.
आसव-आ+त्रिइ IX, 12, 1. अंत-अत्र III, 15, 8. ( H आंत).
आसाइय-न. X, 28,+. अंतेउर-अन्तःपुर X, 23, I0.
आसाऊरिय-आशापूरित VII, 8, 11. अंध-आन्ध्र, दे. II, 2, II.
आसीवाअ-आशीर्वाद VIII, 7, 3. अंधारअ- अंधकार X, 9; 7.
आसि-आसीत् VII, 11, 10. अंसु-अश्रु V, I5, 7. ( H आंसू ).
आसीस आशी: II, 15, 5. अंसु-अंशु X, I9, 4.
आसु-अश्व VIII, 8, 5. आहण-आ+हन् ‘णेइ IX 21, +. आहय-आहत I, 5, 6.
आहास-आ+भाष °इ V, I7, 7. आअ-आगत I, 15, 2; °इवि IV, I, 9.
आहि-आधि I, 16,3 आइ-आदि X, 15, 9.
आहरण-आभरण II, I7, 2. आइच्च-आदित्य III, I2, 8.
आहीर-आभीर VII, 3, 9. आइय-आगता III, 19,7.
आहुल-पु. X, 29, 13. आउल-आकुल I, 17, IO.
आहय-आहूत VII, I2, 5. आउलि-आकुलिन् III, 13, I. आएस-आदेश III, 4, 2. आण-आज्ञा I, 5, 6. आण-आ+नी ‘णि III, I0, 2; णिवि IV, इअ-इदम् I, IO, Io.
15, I0; °णावहि X,20,10; णियइ IX,12,2. इक्खु-इक्षु IV, I0, 5. आणाविअ-आनायित III, 4, I.
इट्ट-इष्ट III, 6, 2. आणिअ-आनीत III, IO, 3.
इत्तिअ इयत् III, 7, 9, आय-आगत II, 7, 8.
इत्थम्मि-एतस्मिन् V, 9,6. आयंब-आताम्र III, II, 4
इह-एतत् II, IO, IO. आयण्ण-आकर्णय हि II, I, I3; fणवि इंदिय-इन्द्रिय II, 3, 7. ____I, I4, I0.
ईस-ईश X, II, 3. आयण्णण-आकर्णन III, 7, 4. आयर-आ+द रेइ IX, 14, 8; रेहु X, 17, 8. आयर-आदर V, 5, 8. आरत्त-आरक्त VII, I2, I0.
उइअ-उदित II, I, 2. आरिस-आर्ष VIII, 10, 6.
उग्गय-उद्गत I, 3, 6. आलिह-आ+लिख हेवि VII, I2, 9. उग्गम-उद्गम VIII, 12, 3. आव-आ+याइ IV, 3, 2; 'हु IV, 7, 25 उग्गिण्ण-उद्गीर्ण III, I4, 6.
हिं II, 13, 6; 'वंत II, 12, 6; "वेवि उग्घाड-उद्+घाट "डेवि X, 13, 8. V, 3, 10; "वैविणु VIII, 9,9; °वेसइ उग्घाडिअ-उद्घाटित III, 8, 7. II, 5, 5; वेसहि V, 19, 3.
उच्चा-उद्+चि+णिच् इवि V, 7, 5.

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उच्चायिअ ] शब्दकोशः
[ उंबर उच्चायिअ-उद्+चायित II, I, 7.
उपभोय-उपभोग IX, 22, 10. उच्छव-उत्सव III, 3, 10.
उप्पज-उत्+पद् इ II, I.1, 2. उजअ-उद्याप VII, 12, 1.
उप्पण्ण-उत्पत्र, I, 11, 2. उजअ-उद्यत VI, 13, 5.
उप्परि-उपर II, 9, 1. उजम-उद्+यम् मेइ X, 17, I.
उप्पलखेडि-उत्पलखटी, न VI, II, 2. उजल-उज्वल II, 20,4.
उप्पाइय-उत्पादित VI, 16, 6. उजलिय-उज्वलित III, 2, 10.
उप्पाडिय-उत्पाटित X, 23, 9. उजाण-उद्यान IX, I, 2.
उप्पाय-उत्+पादय् °३ IX, I+, 2. उजुय-उद्युत X, 28, 7.
उम्भव-उद्भव X, 6, 4. उजुव-उद्युत III, I, 9.
उभा-उद्भूत V, 15, 6 ( M. उभा ) उजव-उद्+यापय् वेइ X, 16, 8.
उभिय-उद्भत VII, 9, 9. उजेणि-उन्नयिनी, न. VIII, I, 7FX, I8,+. उर-उरस् V, 19, I. उज्झ-अयोध्या, न. III, 1, I 2.
उवएस-उपदेश VII, I2, 8. उज्झाय-उपाध्याय VII, 2, 5.
उवगय-उपगत V, 7, 2. उढ-उत्+स्था "हे IX, 7, 37 हिवि V, 14.5. उवयार-उपकार II, IO, I. उट्टउड-ओष्ठ+पुट II, 14, 6.
उवर-उदर IX, 5, I, उहाविय-उत्थापित 1, 15,6.
उवरि-उपरि II, I9, Io. उट्टिअ-उस्थित II, 19, 6.
उवलक्खिअ-उपलक्षित II, 17, 9. उड्डाविय-उहायित III, 12, 3.
उवलद्धिय-उपलब्ध V, 9, 2. उड्डि-उत्+डी वि VIII, 8, 3.
उववण-उपवन I, 14, 2. उडिर-उत्+डी+इर (ताच्छील्ये) I, 17, 7. उववास-उपवास IV, 8,+. उड-ऊर्ध्व III, 12, 9.
उवविट्ठ-उपविष्ट IX, I9, 8. उण्णइ-उन्नति I, 16, lo.
उवसग्ग-उपसर्ग II, +, 1. उण्णय-उन्नत I, 16, lo.
उवसम-उपशम II, 4, 8. उत्त-उक्त I, 11, 9; II, 15, 1.
उवसाहिअ-उप+साधित V, 2, 7. उत्तत्त-उत्तप्त III, 2, I0.
उवहसिय-उप+हसित VI, 4, 1. उहालिअ-उद्+दारित II, 8, 8; V, 2, +. उवाअ-उपाय VIII, 7, 11.
(आछिन्न Hem. IV, I24; H. उड़ाना to उब्वम-उद्+वम् मेइ IV, 14, +. take away),
उव्वस-उद्वास II, 11, 3; VIII, 11, 8. उद्दमण-उद्+दुर्मनम् II, 21, 2.
उव्वह-उद्+वह हेइ IX, I+, 5. उद्ध-ऊर्च I, 8, 6.
उवाहुल-उत्सुक VII, 11,8; X, 29, I3 उद्धर-उद्+ रेइ IX, 13, 1.
(D.I, 136 prob. from उद्वाह anxiety) उद्धरिय-उद्धृत VII, I 2, 3.
उब्वेविर-उद्-वेप्+इर ( ताच्छील्ये ) V, I5, 2. उद्घाणण-उर्व+आनन VI, I, I2.
उसह-औषध IX, 10, 2. उद्धाविअ-उद्+घावित V, I4. 3.
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ऊवडिय ] करकंडचरिउ
[ कयंत कडय-onomatop. III, 18, 6.
कडि-कटि III, 2, 5. ऊवडीय-उत्पतित V, 4, 7.
कडियल-कटि +तल III, 2, 6. ऊसस-उद्+श्वम् सेह II, 11, 3.
कड् कृष् डिऊण VII, 10.3; °डेवि X, 13.7. ऊसह-औषध IX, 23, 5.
कडिअ-कृष्ट II, 3, 3. ऊहण-ऊहन VIII, 16, 2.
कढिण-कठिन I 16, 4. कण-कण णेह IV, 15, 6.
कणउज-कान्यकुब्ज, न. II, 10, 4. एअ-एतत् I, 11,5.
कणय-कनक III, 2, 10. एक-एक I, 1, 6. एकल्ल-एकाकिन् VII, 1, 10 (H. अकेला
कणयउर-कनकपुर, न. VI, 13, 8.
कणयप्पह-कनकप्रभा, स्त्री. VII, I 4, 10. alone ).
कणयमई-कनकवती, स्त्री VI, 14, 9. एकंत-एकान्त VII, 4, +
कणयामर-कनकामर the author एकंतर-एकान्तर V, 10, 2.
___I, 17, 16 etc. X, 28, 2. एत्तिअ-एतावत् IV, 17,7.
कण्ण-कन्या II, 12, 2. एत्यत्थि-अत्र+अस्ति I, 3, 5.
कण्ण-कर्ण II, IO, IO. एयमण-एकमनस् V, 2. 13.
कण्णजाअ-कर्ण+जाप VIII, 20, 8. एयारस-एकादश X, 16, 6.
कण्णरअ-कर्ण+रव IV,6, 5. एवहि-एवम् I, 10, 10.
कण्णसअ-कन्या+शत VIII, 9, 10. एवंविह-एवंविध II, I2,7.
कत्ती-कर्तरी X, 19, 8. एह-एषा I, 15, 5.
कत्थइ-वचित् IV,5, 2. ( Hem II, 174.) एह-एतत् I, 11, 3.
कद्दम-कदम X, 5, 11. ओ
कप्पड-कर्पट X, 20, 6. ( H कपड़ा) ओहिणाण-अवधि+ज्ञान V, 11, 4.
कप्परुख्ख-कल्प+वृक्ष II, 1, 3. कप्पवच्छ-कल्पवृक्ष VII, 5, IO.
कप्पंत-कम्पमान III, 14, 6. कअ-कृत VII, 7, I0.
कप्पूर-कपूर X, 24, 2. कहलास-कैलाश, प. IV, 4, IQ.
कम-क्रम (पाद) II, 14, 9. कउत्तल-कुंत (ल) III, I3, 6 ( भाला, टि.) कमलायर-कमलाकर X, 2, 3. कउसंबि-कौशाम्बी, न. I, 7, 9; VI, I, 3; कम्म-कर्म I, 1, 5. ____X, II, IB X, 12, 6.
कम्मट्टगंठि-कर्म+अष्ट+प्रन्थि III, 22, 9. कउसीस-कासीस I, 4, 2 ( H. कौसीस) कम्मासव-कर्म+आश्रव IV, 10, 6. कज-कार्य I, I3, 4.
कय-कृत I, 1, 7. कट्ट-कृत् हिवि VIII 12, 6.
कयत्य-कृतार्थ I, 8, 3. कह-काठ VII 12, 6.
कयाल-कदली I, 16, 2. *कडप्प-कटा (निकर) IV,9,2,(D.II,13) कयंत-कृतान्त I, 1, 5.
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कयायर ] शब्दकोशः
[ कामुव कयायर-कृत+आदर VII, 4, 9.
कवण-को नु. II, IC, I.( H. कौन ). कयार-केदार IX, 18,7.
कवलिअ-कवलित X, 23, 3. कया वि-कदापि I, 10,7.
कवाल-कपाल, II, 7, 9. कर-कृ ३ II, 9, 10; fम II, 6, 3. ° हि II, कपिलकेस-कपिलकेश II, I2, 3.
10, 2. "हिं IV, I, 5, “हुँ II, II,6. रति कवोल-कपोल VII, I3, 5. III 3, 8. °रि II, 15, 1; रेविणु I, 10,8. कव्व-काव्य II, 9, 3. रिवि II.3, 10. °रेजहि X, 3, 5. रेवई कसण-कृष्ण I, 16, II. IX, 6, 7. रेव्वउ II 13, 2. "रेसइII, कसण-कृश VI, 6,6
19, 7. रेसहि II, 8, 10 'रेहि II, 17, 6. कसताडण-कशा+ताडन VIII, 9, 5. करकंड-the hero I, 2, 3 etc.
कह-कथम् or कदा II, 4, 10 ( M. केव्हां ). करतण-कर्तृत्व X, I2, 8.
कह-कथा V. 2, 8. करयल-कर+तल I, 15, 6.
कह-कथ् °F I, 15, 2; "मि I, 2, 3; °हि II, करत-कुर्वत् I, 2, I0.
+, I0. हंत IV, 7, +; हिवि V, I2, 6; कराव-कृ+णिच् हुँV,7,3.
हेइ ।', I, +. कराविअ-कारापित IV, 5, 7.
कहव-कथमपि I, 2, 6. करि-करिन् V, II, 6.
कहव-कदापि II, II, I. करिराअ-करिराज .I, 16, 3.
कहाणी-कथानक, II, I4, 3. करिसणु-करिष्णु X, 29, 9.
कहिअ-कथित II, 11, 1. करिंद-करीन्द्र IV, 6, 4.
कहि-के I, II, 5 (H. कहां ). करुण-करुणा VI, 3, 1.
कहिं मि-कापि I, I7, 9. करुणभाअ-करुण+भाव X, 23,4.
कंचनमई-कांचनवती, स्त्री VI, 16, 3. करुणवंत-करुणा+वत् VI, 6, 3.
कंटइय-कण्टकित IV, 9.9. करुणसर-करुण+स्वर VII, IO, I.
कंत-कान्त V, 5, 2. कलउ-कलाः II, 18,9.
कंपिर-कम्प्+इर ( ताच्छील्ये ) X, I9, Io. कलत्त-कलत्र V, 15, 3.
काअ-काय IX, I2, 8. कलयल-कलकल III, 16, 3.
काई-किम् IV, I2, 6. ( Mar. काई G. कां) कलयंठि-कलकंठी III, I, 7.
काउल-कैल IX, 13, 8. ( कुहिधत-कुल, टि.) कलस-कलश III, 3, IO.
काउसग्ग-कायोत्सर्ग X, 26, I0. कलसर-कल+स्वर II, 8, 12.
कागली-काकली ( soft sweet tone) (वीणा, कलायर-कलाकर (चन्द्र) II, 16, 9.
टि.) III, 6, 3. कलिअ-कलित I, 2, 2.
* काणि लग्जा I, 2, 6; VI, II, 8; VIII, कलिंग-दे. X, 10, 2.
5, 6. कलिंजर-प. I, 12, 9.
काणीण-कानीन ( कन्याया अनूढाया अपत्यम् ) I, कल्लाण-कल्याण X, 25, 5.
5. I. कल्लाणय-कल्याणक I, 2, 2.
कामुक्कोयण-काम+उत्कोपन X, 27, 7. कवड-कपट VIII, 7, 6.
कामुय-कामुक I, +, 9.
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कायर ]
कायर - कातर X. 29, 8. कारवीअ - कारापित V, 3, 2. कारुण्ण-कारुण्य VII, 14, 5. कारोहण - वन X, 197. (पर्वतरुणाचल, टि. कारु
a hillock, Apte Dic. ) कालिंजर - प. VI, 2, 4. काहल - तत्सम् (वाद्यविशेष) II, 20, 2.
किअ - कृत II, 4, 1.
किज्ज - कृ passive or potential 'इ II, 14, 1; VI, 3, 5.
किणिअ-कीत VIII, 16, 4. किण्णरि - किन्नरी I, 15, 10. कित्ति - कीर्ति II, 3, 6. कित्तिय कियत् VIII, 18, 3. किय - कृत II, 14, 2 कियत्थ - कृतार्थ IX, 17, 1. font the II, 8, 7; III, 12, 1.
*किर - सम्बन्धार्थे III, 6, 3. किराय - किरात VIII, 16, 2. किरिया - क्रिया X, 26, 8.
किलाविय - किलू ( to cast out) p. p. causal. VI, 5, 3.
किलेस - क्लेश IX, 14, 9. किवाण - कृपाण II, 3, 3.
कर कंडचरिउ
किसायरि - कृशोदरी VII, 13, 10. किसोर - किशोर VIII, 2, 3.
किह- कथम् III, 1, 11.
की - कृत I, 2, 7.
कीर - कृ इ I, 10, 1; V, 16, 3; X, 26, 22. ( करोति ).
कील - कीडा I, I0, I.
कील - क्रीड् एइ VII, 9, 3. °लेइ VI, 12, 8. कीलत्थ - कीडनार्थ V, 4, 6.
कीला - क्रीडा VI, 10, 6. कीलाघर - क्रीडागृह IV, 4, 9. कीलिर-क्रीड्+इर ( ताच्छील्ये ) I, 8, 4; VI, 106,
[ केस
*कसि किम् (प्रश्नसूचक ) X, 1, 3. ( Pai. 826; H कैसा, prob from कोदृश ). कुछ - कुक्षि VII, 2, 4 कुडिल - कुटिल II, 14, 11.
कुडिलवंत - कौटिल्य+वत् III, 12, 6;X, 23, 9• कुत-कुर्वत् I, 9, 8; VIII, 14, 5. कुद्ध-क्रुद्ध III, 12, 4.
कुमर- कुमार II, 19, 7.
कुमरत्तण- कुमारत्व VI, 8, 6. कुम्म - कूर्म III, 18, 6. कुलिस - कुलिश IV, 15, 3. कुविय - कुपित III, 17, 9 कुत्र्यंत- कुर्वत् V, II, 13. कुसुमर - पुर, न I, 6, 1; X, 13, 5. कुसुमत्त- दत्ता, कुसुमदत्त - पु. I, 6, 7. कुसुमाउह-मायुव ( काम ) VI, 9, 3. कुसुमावल-स्त्री. VII, 16, 4; X, 24, 3. कूअ - कूप VII, 3, 4.
I, 15, 9; X, 13, 5.
कूर-तत्सम VIII, 13, 10; X, 14, 6.(भक्त D II, 43; K. Mal. T. कूळ or कूर boiled rice).
के मइ-केतुनती, स्त्री. VI, 12, 1.
*
केण - पूजा द्रव्य X, 17, 5 (केवडि पुजवु, टि; M केर्णे an article of merchandise).
के हो - कुत्रचित् VI, 8, 10 (old H. कितहूं ) त्ति-कियत् I, II, 3. त्थु-कुतःII, 1, 10.
has - केतकी I, 16, 11. *केर-सेवा III, 10, 9; IV, 1, 5;
VII, 15, 8; VIII, 10, 10. केलि - कदली III, 6, 6 (H. केली ) ha - किम् or कथम् IV, 13, 7. केवल - ज्ञानविशेष IV, 10, 6. केस - केश I, 17, 8.
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केसरि ]
केसरि - केसरिन् IV, 15, 4. कोऊहल-कौतूहल IV, 13, 6.
* कोकाविअ - को इति शङ्खेन आहूत IV, 12, 4. हुं VI, II, II.
*कोक्क आहे इत्यर्थे धातु: कोड - क्रोड VI, 15, 1 कोमलिय - कोमल VIII, 16, 9.
* कोर - अनुपभुक्त (वस्त्र) X, 17, 4 (H. कोरा). कोसेय - कौशेय I, 4, 4 ( H. कोसा silk.) कोह - क्रोध I, I, 8. कोहाइ - क्रोध+आदि IX, 10, 8. कोहाणल-क्रोधानल II, 4, 7. कोकण- देश VIII, 12, 9. कोत- कुन्त III, 13. 7.
ख
खगणाह-सगनाथ III, 18, 9 aras - खगपति VI, 16, 9. खग्गधेणु-खडधेनु VII, 10, 3. खग्गुग्गामिय- खड्ड + उद्गामिन् III, 15, 11. खज्ज - खाद ( कर्मणि ) ° इ IX, 21, 10. * खड- तृण VIII, 12, 6 (D. II, 62.
शब्दकोशः
M खड. But here it probably means wood ) खण-खन् °हिं IV, 9, 1.
खणद्ध-क्षणार्ध I, 10, 6. खणिय - खनित IV, 8, 7. ag-ufta II, 15, 5. खप्पर - खर्पर I, 17, 14. खम-क्षमा IX, 13, 9.
खम क्षमाह III, 22, 2; हु VIII, 19, 5; X, 28, 8; g II, 18, 3.
खय-क्षय X, 23, 5.
खयर-खचर II, 21, 8.
खल-स्खल् ॰लॅऩि VII, 5, 6, लंत II, 3, 1. खलखल-onomatop. IV, 14, 6,
खलभल-onomatop. III, 18, 7. खलिय- स्खलित III, 12, 4. खच-क्षप् °हि I, 11, 3; 'वेइ IX, 14, 3. खविय क्षपित VI, 6, 8.
खंचिय - खचित or कृट III, 8, 6; V, 10, 9;
VII, 9, 8 ( H खींचना to pull up ) खंजय - खज 1, 5, 6. खंडाविय खण्डापित II, 8, 6.
[ गअं
खंडिअ - खण्डित IX, 15, 1.
खंत - स्कंध (a flock ) or खादन्तः (cating ) or खंत ( ashamed as in Marathi ) I, 3, 8.
खंध - एक धI, 12, 4
खंभ - स्तम्भ IX, 13. 3.
खंभायश्च-न. VIII, 12, 10; VIII, 14, 9;
VIII, 15, 1.
खा-खाद् इवि VI, 5, 6, °हु VII, 3, 7. खाण - खदन VIII, 2, 2; IX, 23, 6. (H. arar food) खाणावियखनाति IV, 8, 5
खिणि - फर विशेष (H. खित्री or खिरनी) IX, 21, 5.
खीण-क्षीण VII 1, 6.
I,
खुडिअ - खण्डित X, 2, 8 (H. खोंटना to pluck )
खुद्दु क्षुद्र+TV, 6. 13, खुहिय - क्षुब्ध III, 2, 1. खेअ - खेद VIII, 12, 5. खेत्त क्षेत्र I, 3, 8. वेयर - खेचर II, 5, 2 स्खेव-खेद II, 14, 2 खोह - क्षोभ्°इ X, 29, 7. खोह - क्षोभ III. 18, 4.
गैअ-गत I. 12, 10,
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गअ ] करकंडचरिउ
[ गुणवय गअ-गज II, 5, 3.
गहण-ग्रहण VIII, 5, 14. ( In theगइ-गति IX, 6, 7.
____ sense of ornament H. गहना) गइय-गता IV, I2, I.
गहण-ग्रहण ( In the sense of chalगइंद-गजेन्द्र I, I0, 8.
___lenge ) VIII, 15, 6. गउरि-गरी II, 2, 7.
गहिअ ग्रहीत II, 5, 9. गग्गिर-गढ़द VII, II, 8.
गहिरिमा-गारिमा ( गाम्भीर्य) I, 16,6; गज-ग जति III, 15, 4.
II, I6, Io. गजमाण-गर्जत् V, I, 7.
गहीर-गभीर V, I7,7. गणिअ-गणित I. II, 3.
गंग-गंगा, नदी I, 3, 3. गत्त-गात्र II, 7,7.
गंठि-ग्रन्थि IV, 12, I. गम्भ-गर्भ II, I4, I2.
गाइजमाण-गीयमान III, 1, 6. गम्भावयार-गर्भावतार X, 26, 5.
गाइय-गीत III, 8, 5. गम्भिणी-गर्भिणी VIII, 2, I.
गामंतर-ग्रामान्तर V, I0, 4. गभत्थि-गभस्ति VIII, I, 7.
गाय-गै °इ I, I+, 8. गयखंध-गज+स्कन्ध III, 3, 2.
गायंत-गायत् IV, 7, 7. गयगयण-गत+गगन V, 4, 8.
गाह-गाथा II, I4, 5. गयण-गगन IV, 9, 6.
गाह-ग्रह IX, I, 5. गयणयल-गगनतल, न. V, 3, 9; X, 8, 5.
गिह-ग्रह हि III, 22, 2. गयणंगण-गगनाङ्गन VIII, 9, 8.
गिद्धअ-गृद्ध+क I, 17, 5. गयपवर-गज+प्रवर III, 18. I0.
गिरा-गी: VII, I2, 2. गयमोल्ल-गत+ मूल्य II, I7, 3.
गिरिणयर-गिरिनगर III, 5, 7. गयराय-गत+राग V,6,6.
गिरिंद-गिरीन्द्र IV, 16, 4. गयास-गत+आश V,6, 6.
गिलंत-गिलत् III, 17, 10. गरु-गुरु II, IO, I.
*गिल्ल-आई III, 1,3 ( H. गीला vet.) गरुआर-गुरुतर X, 5, 3.
गिंभयाल-ग्रीष्म+काल I, II, +. गरुय, व-गुरु+क II, 20, IOB VI, 6, 2. गीय-गीत I, 3, 8. *गलत्थिय-कदर्धित IV, 15, 8; (क्षिप्त acc. गीवा-ग्रीवा III, 15.9. ____Hem IV, 14, 3; D. II, 87.)
गुज्झ-गुह्य VHII, 20, IO. गलंत-गलत् VI, 4, 11.
गुड ( तत्सम molasses ) II, 7, I. गलिय-गलित VI, 4, 12.
गुणठाण-गुणस्थान IX, 16, 8. गलियछम्म-गलित+छद्म VII, 16, 6. गुणणिकेअ-निकेत II, 2, 8. गलियगव्व-गलित+गर्व V, 15, 3.
गुणणियर-निकर V, 18, 4. गलियदेस-गलित+द्वेष II, 12, 3.
गुणणिलअ-गुणनिलय III, I9, 9. गलियसर-गलित+शर III, 21, 8.
गुणभरिय-गुणभृत I, 15, II. गव्व-गर्व II, 11, 8.
गुणवमाल-वर्मल I, 15,4. गह-ग्रह I, I, 5.
गुणवय-व्रत V, I2, 1
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गुणविणीय ]
शब्दकोशः
[ चकोरअच्छि गुणविणीय-विनीत V,19, 7.
"घल्ल-क्षिप् °F VI, II, II; IX, 4, 4.(Hem. गुणाल-गुण+आल ( मत्वर्थे ) V, 12, 2. ___ IV, 334, 422, ex M. घालणें ). गुप्पविय-गोपित X, 13, 1.
'घल्लिअ-क्षिप्त V,2,4, VII, 4, 5. गुप्प-गुप् पति III 15, 8.
घाअ-घात VIII, 9, +. गुलिया-गुलिका VII, 5, 13 ( a stone. घाइऊण-घातयित्वा VII, 10, 7.
_ball, कन्दुक D. II, 103; H. गुल्लिया) घार-पक्षिविशेष I, 17, 4. ANI. घार) गुलुगुलंत-onomatop. III, I 3, +; V, *घित्त-क्षिप्त I, 4 5, ( See Notes on 14,.
Nayakumara-cariu III, 6, 11.) गुणायर-गुणाकर III, 3, 11.
घिय-न X, 26, 2. गुणाल-गुण+आल ( मत्वर्थे ) VII, 13, 4 घुल-चूर्ण "लंति I, 16, 14; IX, 3 9 (M. X, 27, 1.
घेळणे). गेह-ग्रह हेवि IX, 20, 15.
घुलत-पूर्णत् I, 9, +. गेण्हंत-गण्हत् III, I4, 3.
घुसिण-घुसण IV, 11, 4. गेहिणि-गहिणी X, 11, 1.
घोड-घोटक VII, 2. 6 ( H. घोडा.) गोउर-गोपुर I, 10, 9.
घोलिर-पूर्ण+इर ताच्छील्ये) I, 17, 8. गोयर-गोचर I, 17, 8.
घोसिअ-घोषित II, 20 10. गोवद्धण-गोवर्धन, प. IV, 11, 2, गोहणणाह-गोधन+नाथ VIII, 3, 5.
चउक-चतुष्क IX, 10, 8.
चउगइ-चतुर्गति I,1, 6. घग्घर-घर IV, 15, 6 (घग्घर-जघनस्थवस्त्रभेद चाथिय-चतुर्थ X, 12, 4. ___D II, 107, does not suit here). चउदह-चतुर्दश IX, I5, I. घट्ट-घट इ 10, I0.
चउदिस-चतुर्दिश III, 12, 13. घड-घट X,26, 2.
चउभेय-चतुर्भेद VI, 3, 7. घड-घट उति X, 25, 5; डंतु IX, 16, 8. चउरंग-चतुरङ्ग IV, I, I+. घडिअ-घटित II, 7, 10.
चारिय-चमरी VII, 7, 10. घडीय-घटित ( lengthened for metre) चउविह-चतुर्विध II, 7, 6. ___ IV, 9,43 VII, 12, 6.
घउवीस-चतुर्विशति V, 4. 8. घण-घन III,3,4
चउसत्थिय-चतुःशास्त्रीय VIII, 17, 8. घय-घृत III, 8,8.
चक्क-चक्र II, 9, 5. घर-गृह I, I, II,
चकलत्त-वक्रत्व V,1, 9. घरट्ट-( तत्सम ) a grinding stone चकवाल-चक्रवाल V, 2, 1. ___III, 22, 7.
चकहर-चक्रघर IX, 7, 9. घरिण-गृहिणी I, 2, 9.
यकेसर-चक्रेश्वर X, 26, 1 घरवय-गृह+वत IX, 22, 20
चकोरअच्छि-चकोराक्षी VII, 4, 8. - २०५ -

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चक्खु ] करकंड चरित
[ चेडिअ चक्खु -चक्षुष् VII, I,
चंदाणण-चन्द्रानन VIII, 16, 10. चश्वरवंत-चर्चरी+वत् II. 20, 7. sportive, चंदायण-चान्द्रायण IX 14, 8. or चत्वरवत् square i.e. massive, चंदारिसि-चन्द्र+ऋषि X. 28, 1. ( The
Hem II, 12;चचर-जर्जर Hern ITY,325). ___gotra of the poet ). चश्चिअ-चर्चित IV, 11, 4.
चंदोवा-चन्द्रोपक X, 17, 9 ( H चंदेोवा; चट्ट-(तत्सम, शिष्य) VII, 2, 5.
चंदेवा ) *चड-आरुद्द 'इ IV, 5, 5; 'डावहुं X, 5, 1; चंप चम्पा, न. II, 5, 2
देवि I, 10, 9; डेविणु VIII, 7, 10: "डेसहि चंपय-चम्पक I, 146 II, 8, 3 (Hem. IV, 206, H चढना). चंपा-चम्पा, न. I, 3, 12 *चडफडत परिस्फुरत् VIII, 20, 5; (H, चंपाहिअ-चम्पाधिप III, 14, 9. तड़फड़ाना)
चाउरंग-चतुरङ्ग IV, 2, 5. *चडाविय-आरोहित I, 12, 4: IV, 6, 6. चामीयर-च मीकर III, 3. 6. *चडिअ-आरुढ III, 1, 3; VIII, 9, 3. चारिय-चारित (fed) VIII,2 2. (H.चराना) *चडिण्णअ-आरूढ III, 3, 2; VII, 8, 8. चाव-चाप IV, 6.6. *चडीणा-आरूढ III, 6, 2.
चिकार-चीत्कार onomatop. III, I 2. *चडीय- आरड X, 13, 9.
चिच्चिजाल-अर्चि+जाल I, 17, 7. चत्त-त्यक्त III, 20, 6.
(D. III, I0). चप्प-चाप III, 18 3.
चिण-चि णेवि IV, 13, 5. "चप्पिय-अक्रान्त VIII, 20, 8; ( Hem. चिणिअ-चित V, 13, 2. ___ IV, 3953 M. चापणे, चोपणे.)
चिण्हधअ-चिन्ह+ध्वज III, 16, 6 चमक-चमत् + इ VIII, 6, 3.
चित्तधया-चित्र+ध्वजा VIII, 3, 8. (H चमकना, चौकना)
चित्तलिय -चित्रालय I, 4, 6. चमक्किय-चमत्कृत VII, 11, 4;
चित्तलिय चित्रलिप्त VI, 4, 8. VIII, 17, 11.
चिराणअ-चिरातन VII, 3, 43 चम्मय-चर्म+क VII, 10, 8.
___VIII, I4, 2. चयारि-चत्वारि IX, 23, 3.
चिरु-चिरम् IV, I3, 3. चलण-चरण II, 4, 5.
"चिंधिय-वस्त्रखण्ड (पटचर ) I, 17. 8. चलाविय-चालित II, 20, 4.
चुअ-च्युत IV, 6, 5. ( H. M. चिंधी.) चल्लिअ-चलित IV, 1, 13.
'चुक्त-भ्रंश् इ II, 8, 5 ( Hem IV,1773 चवल-चपल IX, 18, 3.
__H चूकना, M चुकणे). चव-वच् (by वर्णविपर्यय) X, 8. 3. (Hem चुणत-चिन्वत् VIII, 14, 1. ( Hem. ___ IV, 2.)
__ IV, 238) चंग-चंग (handsome M. चांगला) I, 16. 3. चुंबअ-चुंबक IX, 12, 2. चंदलेह-चन्द्रलेखा, III. 6, 5.
चूय-चूत I, 14, 6. बंदलेह-चन्द्रलेखा, स्व. VII, 16, 35 चेट-चेष्ट इ VIII, 3, 6. X,24.4.
चेडिअ-चेटिका II, 15,7. - २०६ -

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चेर ] शब्दकोशः
[ जम चेर-दे. IV, I, 5; VIII, 18, 5. *छुद्ध-क्षिप्त I, 7, 3: X, 13, 1 ( Hem. *चोज - आश्चर्य II, 7, 8. (D III, 143 __ IV, 143) ____Pai 451; H चौज)
छुरिअ-भुरिका III, 13, 7. *चोज-चिन्ता VI, 6, 2.
"छुह-क्षिप् "उ IX, 7, 5; हिवि X, 12, 9; चोड-दे. II, 10, 5; VIII, 19, 3.
(Hem. IV, 143). चोर-चौर J, 17, +.
छुह-सुधा V,+, 8. चोरिअ-चैर्य IX, 22, 6.
छुहतबह-शुधा+नृपा V. 0,4. छत्त-क्षेत्र 1, 3, 3. छेयण-छेदन IX, 8, 5.
छेयंतर-छेदान्तर II, 9, 7. छखंड- षट्+खण्ड I, 3, 4.
*छोड-मोचय् इ X, 7, 5. (H. छोडना to 'छज राज् , शोभ् 'इ ], 9, 3. ( llen. uuite). __ IV, loo, prob. from सज) छोहारदीव-द्वीपविशेष VIII, IO, 3. "छजमाण-सजमान , शोभमान VII, 9,6. छडय-छा I,4,7. छणवासर-क्षण ( पूर्णिमा ) V, 19, 5. छण्णव-क्षुद्र+नौ (१) VII, 8, 10.
जह-यदि I, 2, +. छत्त-छत्र II, 8, 2.
जयहुं-यदा II, 8, 10 (H. ज्योंही). छत्ताइमाण-छत्रायमान IV, 9, 2.
जइवर-यतिवर VI, 2, 8. छम्म-छद्म VIl, 16, 6.
जावि-यद्यपि I, 2, 5. छन्वासय-षड्+आवश्यक IX, 20. 20.
जई-यति V, 9, 1. 'छंड-मुच् °३ III, 5.3 °उ II, 4, 6, "हि जईसर-यतीश्वर IX, 22, 2.
III, 21, 5; "डावइ II, 11, 2; °डिऊण जउ-यावत् II, 21, 3 (H. जब). VII, 10, 1; डाविय V, 18,2; डिवि III जउणा-यमुना (नदी) X, 12, 9. 2, 6. ( Hem IV, 91; H छोड़ना)
जउलगि-यावत्+लनम् VIII, 2, 9 (H जबलग छाइय-छादित III, 16, 3.
___ or जौलों). छाय-छ या I, 7, 9.
जक्ख -यक्ष I, 3,7. छिण्ण-छिद् हु VIII, 7, 8.
जगतिलअ-जगत्+तिलक IV, ISIO. छिण्णिअ-छिन्न III, 16, 6.
जगत्तअ-जगत्+त्रय V,6,3. *छिव-स्पृश् °इ I, 4, 2 ( Hem IV, 182; जडीअ-जटित IV, 9, 4. H. ziac to touch )
जण-यान II, 2,4. छिंदण-छेदन IV, I0, 3.
जणवअ-जनपद ], 2,4X, 29, 14. 'छुट्ट-मुच् ( कर्मणि) इ IX, 5, 10. ( H. जणवह-जनपति VI, 16, 8. gear to be released ).
जणवर-जन्तुवर VIII, 7, 6 (H. जानवर). *छुट्टिय-मुक्त III, 20, 10; X, 14, 1. जणाविअ-ज्ञापित II, 9, 9. (H. छूटी ).
जणिअ-जनित V, 7, 1. *छुडु-क्षिप्रम् III, 19, 1.
जम-यम II, 6, 8. - २०७ -

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जमराय ]
करकंडचरित
[ जोयण
जमराय-यमराज IX, 5, 1. जम्म-जन्मन् V, 12, 3. जम्मावयार-जन्मावतार X, 26, 11. जम्मि -यस्मिन् V, II, 6. जयएव-जयदेव. पु. I, 2, 9. जयंती-न. VI, 10, 3. जर-उबर III, 4, 11, जलण-जलन 11, 14, 7. जलहर-जलधर I, 10, 8. जलहि-जलधि I, 2,5 जलिअ-ज्वलित III, 8,8. जलोल्लिय-जल+आई VI,1, 12. जविय-जपित VII, 12, 8. जसलुद्ध-यशोलुब्ध VIII, 18, 10. जसहह-यशोभा, मुनि II, 7, 5. जसहर-यशोधर मुनि, V, 8, 10; X, 5, 1. जह-यथा III, I, 12. जंत-यान् (pre. part of या ) I, 13, 10. जंत-यन्त्र II, 9, 4. जंप-जल्प II, 19,7 ( substitute for
कथ् Hem. IV, 2). जंपिअ-जल्पित VI 14, 3. जंबुदीव-जम्बूद्वीप I, 3, 1. जा-यावत् I, 12, 1. जा-या इ I, 11, 9; हि I, I3, 6; 'हुं III,
5, 2; °इवि, II, 11, 9; °उ IV, 3, 2;
'वि V, I, 12. जाइ-जाति IX, 8, 4. जागर-जागृ रवि X, 17, 6. जाण-यान VII, 11, 20. जाण-ज्ञा मि I, १,53 "हि III, 21, 33 __ गंत III, 20, 8; °णिवि II, 4.9. जाणाविम-ज्ञापित II, 9,7. जाणिअ-ज्ञात 1, 11, 2.. जाम-यावत् I, 14, 3. जामाय-जामातृ VII, 8, 5. जामिणी-यामिनी I, 8, 5.
जाय-जात I, 17, 10. जाला-ज्वाला II, I4, 7. जाव-यावत् 1, 13, I. जिण-जि °F VIII, 13, 4; °णहं VIII,
14, I0; जेवि V, 19, 3. जिणिय-जित VIII, 13, 5. जिणिंद-निनेन्द्र V,6, 2. जिणेसर-जिनेश्वर V, 6, I. जित्त-जित II, 11, 2. जिय-जित V, 6, 7. जिह-यथा III I, !2. जीअ-जीव II, 15, 4. जीय-जित VIII, 15,4. जीह-जिह्वा I, 17, 6. जुअ-युत III, 16, 4. जुज्झ-युद्ध II, 9,6. जुण्ण-जीर्ण X, 18, 9. (M जूना Hem. ____I, 102) जुत्त-युक्त I, 12, 5. जय-युत II, 9, 2. जुई-युवति VII, 7, 4. जुवल-युगल VII, I5, 9. जवाण-युवन् VII, 7, 6. जंज- युज् इ IX 20, 21 जुजिअ-योजित VI, 2, 9. जूरिय-ज्वरित I, I7, 9. subs for खिद् Hem IV, I32, 135) जूव -यूत VIII, 13, 4. जूवार-द्यूतकार VIII, 15, 2. जे?उत्त-ज्येष्ठ+पुत्र VIII, 4, 8. जेम-यथा I, 10,4. जोह-योगिन् IX, 24, 1. *जोइअ-दर 1,75. 'जोड-योजय डिवि II, I, 12; X, I9, 10;
X, 28,8. जोय-योग X, 26, 14. जोयण-योजन I, 3, 2.

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जोव्वण ]
शब्दकोशः
[ गह
जोवण-यौवन X, 13, 9. जोह-योध III 17.7. जोहिय-योधित III, 17, 7.
डर-दर (भय) VII, 3, 4. डरिय-दीर्ण (ह+क्त) I, I, 63; VIII, I8, II. ___or पतित as in H. Sरा fallen. डसिअ-दष्ट VII, 4,6. डसियाहर-दष्ट+अधर III, I3, I0. डंभ-दम्भ IX, 12, 5, डिंडिम-वाद्यविशेष II, II, 6, डोल-दोलाय् इ IV, I5, 5. *डोहंत-गम्भीर+अन्त I, 13, 10 ( H. M.
deep water).
झचि-झटिति VIII, 4, 3. झरंत-क्षरत् III, I, 3. झलझलिअ-onomatop. III, 18, 8. झलाझल-onomatop. J.V, 6, 5. झा-ध्य एवि VII, 12, 10; यइ VII, 13, I,
यहि VI, 10, 1. झाण-ध्यान II, 7,7. झाणजोइ-ध्यान+योगिन् IX, 13, 8. झाणट्ठिय- ध्यान+स्थित III, 2, 1. झाणाणल-ध्यान+अनल X, 27, 5. झाय-ध्यात V, 5, 8. झिज-खिद् इ IX. 8,7. झीण-क्षीण II, 6, 9; III, 6, 5. झुणि-ध्वनि X, 6, 3.
* ढंख-शुष्कप्राय I, I4, 2 (M डांक an old
and decaying tree ढंक-ध्वाक्ष of D IV, 13 and Pai.67 does not suit
well) "ढाल-निर+वम् लेसहि II 19, IO H ढालना
to pour down). दुक-ढौकित IV, 5, 4; VII, I0, 6.
टक्क-जातिविशेष VIII, 16. I. टलटलिअ-onomatop. III, I8, 7. *टिंट-द्यूतस्थान VIII, 15,2;(टेंटा D. IV.3) 'टेवंत-तत्रिीकुर्वत् (?)X, 19, 8 (H टेना to
sharpen).
ठा-स्था Imperative IX, 20, 15. ठाअ-स्थान III, II, 2; V, 3, 3 (Hठांव) ठाण-स्थान II, 15, 3. ठिअ-स्थित III, 4, 3.
णइ-नदी I, 3,3 णअ-नव IV, 13, 9. णअ-नत II, 2, 9; VIII, 4, 2.
उ-न I, II, I2. णउल-नकुल IX. 9,7. *णग्गुड-नग्न VIII, 15, 5 ( H. नगोडा
penniless). णञ्च-नृत् °३ III, 3, 5 (Hem. IV, 225). णचण-नर्तन VIII, IO, I. णचिर-नृत्+इर (ताच्छील्ये) I, 17, 6 रमणशील ___D IV, I8),
ण?-नष्ट II, I3.7. *णडिय-वञ्चित, VI. I0, 9 ( D. IV, 18). णण्ह-स्निग्ध VIII, 2, 6.
डकार दुत्कार onomatop. ( H. डकार ). उज्झमाण-दह्यमान I, I7, I0.
- २०९
-

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पत्थि ]
करकंडचरिउ
[ णिण्णासयर णत्थि-नास्ति I, 2, II.
णास-नाश II, 195 णद-नाद IX, 2, 2.
णास-नासा II, 3, 6. णभग्ग-नभः+ग VIII, 3, 2.
णासिय-नाशित II, 21, 3. णमिय-नमित III, 20, 8.
णाह-नाथ III, 9.4. णय-नत III, I9,6.
णाहि-नाभि I, 16, 6. णयणुल्ल-नयन+उल्ल ( स्वार्थ) I,3,6.
णिअ-नृप II, I2, 5. णयर-नगर II, 6, 7.
*णिअ-दृश् एइ I, 15, I (Hem IV, I81.) णरयाल-नरकालय IX, 8, 2.
जिउणिया-निपुणिका II, 6, 2. णरवइ-नरपति I, I0, 6.
जिउण-निपुण X, 26, 22. णरवाहणदत्त-पु. V, 19, 9.
णिकाअ-निकाय VIII, I3, 7. णरायण-नारायण X, 25, 3.
णिकिट-निकृष्ट IX, 6, 8. णराहिव-नराधिप II, 16, 3,
णिकेअ-निकेत III, 3. 3. परिंद-नरेन्द्र I, 2, 3.
णिक्खण-निष्न-सन् णवि V, 8, 8. जरेसर-नरेश्वर I, IO, 7.
णिक्खय निक्षत IV, I7, 7. णव-नम् इ III, II, 9; हु IV, I, 7; हुँ णिक्खवण-निक्षपण X, 26, 14. __IV, I, 9; 'वेवि III, 9, 5.
णिग्गअ-निर्गत III, I+, 9. णवकार-नवकार मंत्र V, 18, 8.
णिग्गम-निर्गम् मेइ IV, I4, 4. णवणिय-नवनीत (घृत) IX, 21, 4.
णिग्गह-निग्रह IX, 21, 3. णवल्ल-नव+अह (स्वार्थे ) II, 17, Io. णिग्गंत-निर्गच्छत् IV, I4, 5. णह-नभः III, I2, 4.
णिग्गंथ-निग्रंथ III, 2, 5. णहयल-नभस्तल II, 21, 8.
णिग्घिण-निघृण IX, 4, IO. णहरूव-नख+रूप I, 16, I.
णिचिट्र-निवेट VIII, 8, 2. णहंगण-नभः+अंगन IV, 8,8.
णिञ्च-नीच II, I4, 2. णं-ननु I, 3,5.
णिच्च-नित्य IV, I0, 8. णाइणि-नागिनी X, I2, 1I.
णिञ्चल-निश्चल V, 2, I0. *णाई-इव I, 9, 6; I, I6, 1; II, 20, 3. (H
णिच्छअ निश्चय I, I0, IO. नाई like).
णिच्छेदिय-निश्छिद्रा X, I3, 2. णाडय-नाटक II, 9, 2.
णिझुंज-नि+युज् "जिवि X, 27, 8. णाण-ज्ञान I, I, 4.
णिजर-निर्जरा IX, I4, I. णायकुमार-नाग° X, 3, I.
णिजिय-निर्जित IV, 10, 4. णायदत्त-नागपु X,6,7.
णिज्झर-निर्झर III, I, 3. णायदत्त-नागदत्ता, स्त्री,X, 10, 6.
णिज्झाइय-नि+ध्याता VII, I2, I0. जायर-नागर III, I, 8. णारय-नारक IX, 8, 2.
णिवण-निष्ठापन III, 22, 9. णारि-नारी I, 15, I0.
णिट्टर-निष्ठुर VI, 6, 7. णालंद-नालन्दा, न. X, I0, 9.
णिद्दरिय-निर+दुलित V, I4, 9; X, 20, 3. णास-नश् °३ VIII, I4, 5.
णिण्णासयर-निर्नाशकर V, 6, 9.
- २१० -

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णित्ति ] शब्दकोशः
[ गेवावि णित्ति-नीति II, 18, 10.
णिवेसिअ-निवेशित IV, II, 9. णितुलिय-निस्तुलित IX, II, II.
णिविण्ण-निर्विण X, 25, I. णिद्ध-निग्ध IV, Io, IO.
णिसायर-निशाचर IX, 21, I0. णिद्धण-निर्धन VI, 5, 3.
णिसिभोयण-निशि+भोजन V, I2, 2. *णिद्धाड-निः+स (णिच् ) °डिवि V, 2, 4 जिसियर-निशिचर II, 13, 9. ( Hem. IV,79).
णिसिवअ-निशि-व्रत X, I2, 2, "णिद्धाडिअ-निस्सारित X, I, 9.
णिसुअ-निश्रुत IV, I2, IO. णिन्भाच्छअ-निर्भसित IV, I, 8.
णिसुण-नि+शु हि V, 9, I;णि I, 14, 53 निन्भर-निर्भर V, I4, 5.
___ णिवि IV, I2, 7. णिवज्झ-नि+गंध ( कर्मणि )इ VI, 4, 2.
णिय निश्रुत X, 29, 4. णिमिस-निमेष IX, 15, 5.
जिहण-निधन ( मरण ) II, I4, 8. णिम्मल-निर्मल II, H, 7.
णिहण-निधन IX, 5, 10. णिम्मचिअ-निर्मापित V, 3,2.
णिहम्म-नि+ हन् ( कर्माणि ) 's IX, 8, 2. णिम्मिअ-निर्मित VII, 2, 9.
णिहंत-निन्नत् IX, 13, + णिय-निज II, I, 4.
णिहाथ-निपात IV, 15, 3. णिय-नीत, II, II, I.
णिहाण-निधान I, 3: 4. *णिय-दृश् इ VIII, I2,3.
णिहाल-निभाल् हि V,6, I (H. निहारना णियय-निज+क VI, I, 9.
to see attentively ) णियर-निकर I, 2, 3.
णिहालण-निभालन ( अवलोकन ) IX, 8, 9. णियंब-नितम्ब I, I6, 4.
णिहिय-निहित II, 16, 8. णियाण-निदान VI, 4, 4.
णिहिल-निखिल X, 25, 6. णिरत्थ-निरर्थ III, 19, 5.
णिहीण-निहीन V, 16, 6. णिरहरिअ-निहत II, 18 2.
"णिहोडण-निपातन V, 5, I0. ( Hem. *णिरारिउ-नितराम् X, 6, 2.
__ IV, 22; prob. from निर्यटनम् ). *णिरु-नितराम् I, 2, 4.
णीअ-नीत IV,8,6. णिरुत्तउ-नितराम् (निरुक्तम् ) VII, I, 4 णीइ-नीति II, I4, 3. ( M. निहत certainly ).
णीयाण-निदान VI, 4, 5. णिरूव-निरूप II, 3, 8.
णील नील, पु. V, 2, 2. णिलअ-निलय II, I, 9.
णीवि-नीवी X, 7, 5. णिव-निज X, 19, 8.
णीसर नि:+सइ IV, 13, 2; 'हुं IV, I3.7; णिव-नृप II, 21, 5.
___ "रिवि VI, 9, 8. णिवइ-नृपति III, II, 9.
णीससंत-निः+वसत् III, 5, 3. णिवज-नैवेद्य IX, 20, I7.
णीसारिअ-निः+सारित X, 22, 4. णिवडिय-निपतित III, 6, 4.
णेउर-नूपुर III, 2, 6; ( Hem I, I23; णिविट्ठ-निविष्ट VIII, I5, 3.
_Var. I, 26). णिवित्ति-निवृत्ति IV, I, II.
णेत्त- VII, 3, I. णिवेज-नवेद्य VII, 12, 7.
णेवावि-नी+णिच्यत्वा VIII, 13, 2, - २११ -

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। तुई
षी ।
करकंडचरिउ वी-नी+भविष्यत् II, 5, 4.
तंत-तंत्र II, 9,4. णेह-स्नेह I, 3, 7.
तंद-तंद्रा I, 9,7. णेहल-स्नेह+ल ( मत्वर्थे ) VI, II, 6.
ता-तदा I, II, 4. णेहवंत-संह (तेल)+वत् VIII, 2, 2. ताअ-तात III, I9, 8. ण्हवण-स्नपन X, 26, 2.
ताउ-तावत् I, 6, I. ण्हंत-ना+अत् ( pre. part. ) III, I2, 8. ताम-तावत् I, I4, 3. ण्हा-स्ना इवि IV, II, 7; विऊण X, 17, 8. तामलित्ति-ताम्रलिप्ति, न. X, I0, 5. ण्हाण-स्नान V, 3, 4.
ताय-तात VII, I5, 2, तार-असुरदेवता, टि II, 2, 3. ताव-तावत् I, I3, 2.
तावस-तापस VIII, 8, 3. तअ-तपस् V, 9, 10.
ताविअ-तापित VI, I2, 5. तइय-तृतीय V, I2, I0.
तिक्ख-तीक्ष्ण II, 3, 3. तहय९-तदा VII, II, I8.
निणु-तृण VIII, I9, 8. तउलगि-तावत् लग्नम् VIII, 2, 10. तिण्णि-त्रीणि II, 8, 6. (H. तौलों or तबलों).
तित्ति-तृप्ति X, I0, 5. तक-तर्क II, 9, 2.
तित्थवर-तीर्थवर V, 9, 6. तक्खण-तत्क्षण I, I0, 2.
तिय-स्त्री X, 9, 6. ( H. तिया ). तग्गय-तद्गत III, I, 8.
तियाल-त्रिकाल X, 27, I. तञ्च-तत्व IX, 21, 3.
तिरियलोय-तिर्यग् लोक IX, I5, 3. तहीय-तत्+स्थिता III, 18, I.
तिरीड-किरीट IV, I0, 2; IV, I6, 3. तड-तट III, 20, II.
तिलअ-तिलक X, 25, I0. तडयड-Onomatop. III, 18, 6.
तिलयदीव-तिलकद्वीप VII, 15, I. तण-संबन्धवाचक, I, 2, 3.
तिलरिण-तैलत्व (स्नेह ) VI, I0, 5. तणउ-तनु II, 6,4.
तिलोय-त्रिलोक V, 6, 4. तणुवण-तृण+वन II, 4, 7.
तिवण-त्रिभुवन VI, I, 9. तण्ह-तृष्णा II, I6, 5.
तुट्ट-त्रुट दृति III, 15, 4; °देवि VIII, I, 6. तण्हाउर-तृष्णातुर IV, 7, 3.
तुट्ट-तुष्ट VII, 8, 5. तम-तमस् I, 16, 14.
तुहि-तुष्टि IV, II, 3. तरलिअ-तरलित I, I4, II.
तुम्हारिस-त्वाश VIII, I0, 6. तवचरण-तपश्चरण II, 13,7.
तुरअ-तुरंग VII, 2, 7. तवसि-तपस्विन् IX, 5, 9.
तुरंत-त्वरित II, 15, 3. तवसिरि-तपः+श्री III, 22, 8.
तुरिअ-त्वरित II, 10, 7. तवोहण-तपोधन VI, 6, 6.
तुल्ल-तुल्य VIII, 6, 10. तस-नस IX, 24, 3.
तुसार-तुषार IX, I4, 4. तह-तथा I, 2, I.
तुहार-तव II, 18, 5 ( H. तुम्हारा). तंडउ-ताण्डव IV, II, 6.
तुहुं-त्वम् I, 10, 3. - २१२ -

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तूर 1
तूर तूर्य X, 17, 6. तूस - तुष् वि II, 14, 9. तेअ-तेजस् II, 8, 9. तेति तावती V 6, 3. -तत्र I, 14, 10.
तेम - तथा III, 8, 10 तेय - तेजस् I, 9, 3. तेयणिहि तेजोनिधि III, I, 12. तेरउ - तव III, 21, 5 ( H तेरा ) तेरहम - त्रयोदशम X, 16, 7. तेराणयर - तेरानगर V, 2, 6. ते । - ततः I, 2, 8; I, IO, I0. तोअ-तोय II, 14, 8.
तोड- त्रोटय् म IV, 17, 2; °ति III, 15, 9;
डेविणु X, 27, 2.
8.
तोडिय-टित VIII, 12, 8. तोयजाणतोय +यान VII, 9, तोलादंड - तुला II 2, 2 तास-तोष II, 34.
शब्दकोश:
था - स्थापय इ VI, 7, 5;
वंति VII, 13, 7; वि V, 2, 7; एवि X, 17, 3; विऊण VII, 10, 7.
थक्क - स्थाइ X, 25, 2 ( Hem. IV, 16). थक्क - स्थित II, I, 8.
* थट्ट - समूह III, 8, 6 ( M. थट or यह; H.
or 3 ).
धण - स्तन I, 9, 4.
थम्भ - स्तम्भ IV, 4, 3.
थरहरन्त - कम्पमान onomatop. III, 13, 5.
थल-स्थल I, 3, 9,
थविअ - स्थापित VI, 16, 10
थाण-स्थान V, 8, 7. थाम-स्तम्भ I, 17, थाल - स्थाली IX, 2, 6,
8.
— २१३
थावर स्थावर IX, 24, 3 थिअ - स्थित III, 4, 12.
*forcq-fanzia III, 15, 8; ( Hem. IV, 175.)
*थिप्पिर तृप् + इर ( ताच्छील्य 1, 17,5 ( Hem. IV, 138 ).
[ दसरह
थिय - स्थित IV, 17, 9 थिर - स्थर III, 2, 10. धो- स्त्री X, 22, 9 थीअ - स्थित X, 23, 2.
थीवेअ - स्त्री+वेद X, 15, 5.
थुइ - स्तुति III, 20, 9.
थुण - स्तु '३ VII, 14, 3; नंति IX, 2, 4;
u V, 6, 2.
धूल-स्थूल VII, 10, 6
थोर-स्थूल II, 12, 10 (M. G. थोर much) धोवअ - स्तोक, VIII, 2, 6.
थे।वंतर - स्तोकान्तर IV, 8, 7.
द
दइव-दैव VII, 11, II. दक्ख- दाक्षा 1, 3, 9 (H. दाख) दक्खाल-दर्शय् °लि IV, 13, 6. दक्खालिअ - दर्शित VII, 7, 5. दक्खिण - दक्षिण V, 4, 5. दक्खिण वह - दक्षिणापथ IV, 2, 4. दड्ड-दग्ध IX, 4, 9. दद्दुर-दर्दुर IV, 13, 8. दर्पण - दर्पण VIII, 5, 11. दव्भंकिअ - दर्भाङ्कित III, 12, 9. दय - दया V, 2, 1O.
दरमलीय- दुर्मुदित VIII, 19, 4. दविण - द्रविण II, 17, 8. दव्व - द्रव्य VII, 12, 9. दसण - दर्शन III, 15, 5. दसरह-दशरथ पु. III, I, 12

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दह ] करकंडचरिउ
[ देअ दह-दश III, I2, 3
दीह-दीर्घ III, 4, 11. दहि-दधि VIII, I3, 6
दीहर-दीर्घ III, 16, 4. (Hem. II, I71 ). दंतीपुर-न. II, 5, 4.
दुइज द्वितीय X, I0, 8 (H. दूजी ). दसण-दर्शन IV, 10, IO.
दुकिय-दुष्कृत IX. 8, 3. दाइज-दाय VII, 8, 2 (H दायजा or दहेज) दुक्खाउर-दुःखातुर IX, 4, I. दाइय-दायाद VI, 4, 9.
दुक्खिय-दुःखित II, 6, 2. दाढा-दष्टा IV, 5,4.
दुजण-दुर्जन I, 2, 4. दामोयर-दामोदर IX, 17, 10.
दुदृ-दुष्ट I, I2, 9. दार-द्वार X, 22, 6.
दुण्णीइ-दुनीति II, I9, 4 दारिय-दारित I, I7,5
दुत्थिअ-दुःस्थित VI 5, I, दाव-दर्शय् इ X, 7, 5 ( Hem. IV, 32) दुप्पवेस-दुष्प्रवेश X, I0, 2. दाहिण दक्षिण II, 2, 4
दुद्ध-दुग्ध X, 20, Ic. दिअ-द्विज X, 21, 3.
दुद्धर-दुर्धर I, 13, 9. दिएसर-द्विजेश्वर II, 20, I.
दुम दुम I, 3, I, दिक्ख-दृश् विखवि II, I2, 8.
दुम्मण-दुर्मनस् I, I5, 7. दिक्ख-दीक्षा X, 24, 7.
दुम्मिय-दून VI, 8. 9; VIII, 19, 3. दिज-दा (कर्मणि ) °३ II 15, 2.
(Hem. IV, 23; Var. VIII, 81. दिट-दृष्ट I 14, 2.
दुम्मुह-दुर्मुख VII, II, II. दिढ-दृढ II, 9, 5.
दुरिय-दुरित I, 5, 6. दिणयर-दिनकर I, I, I.
दरेह-द्विरेफ IV, 6, 7. दिण्ण-दत्त I, I0, 5.
दुवार-द्वार VIII, 6, 6. दित्त-दीप्त I, 4, 5.
दवारिअ-दौवारिक VIII, 6, 8. दिप्पंत-दीप्यमान III, I4, 6.
दुविह-द्विविध IX, II, I0. दिग्मुह-दिङ्मुख II, 3, 4.
दुसम-दुःषम IV, I7, 5. दियवर-द्विजवर III, 4, 3.
दुह-दुःख I, I, 6. दियह-दिवस II, 5, I0.
दुहमहिय-दुःख+मथिका I, 7, Io. दियंबर-दिगम्बर X, 28, 2.
दुहयर-दुःखकर VI, 5, 5. दिवह-दिवस III, 8, 3.
दुहिय-दुःखित VII, 8, 5. दिवायर-दिवाकर II, 3, I.
दुहिय-दुहित X, I2, 2. दिविडदेस-द्रविडदेश IV, I, 4. .
दुंदुहि-दुंदुभि IV, 9, 3. दिव्व-दिव्य I, 2, I. दिसामुह-दिशामुख IV, 6, 7.
दूअ-दून III, 9, I0. दिहि-धृति VI, 2, 6 (Hem. II, I31 ).
दूसय-यक (tent) IV, 2, 6. दित-ददत् VIII, 4, 4.
दूसिय-दूषित IX, II, 2. दीवअ-दीपक III, 3, 9,
दे-दाइ II, I, 8; °उ III, II, 7; °मि II, दीव-द्वीप, दीप I, 3, I,
___14, 58 °वि I 17, I; "विणु II, 21,7. दीस-दृश् (कर्मणि) इ I, 14, 5.
देव-देव I, II, 8.
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देख ]
देख - दृश् '३ V, 12, 8: हुं III, 4, 7. 'विखवि II, 6, 9.
देवसंत- पश्यत् V, 5, 4देव - देवता VII, 12, 10.
देवावि दापित II, 15, 6 (H. दिवाया ). देस-द्वेष II, 12, 3.
देस- देश I, 3, 5. देहि-देहिन् 1, 17, 9. दोणि- द्वौ 11, 18, 3, दोलहर - दल गृह III. 6, 2 दोवालस- द्वादश X, 16, 6. दोस - दोष I, 17, 1.
दोहल - दोहद I, 9, 11 ( Hem. 1, 221 ).
ध
धणु- धनुप् I, 16, 12,
धणुवेय- धनुर्वेद II, 9, 5.
धणुहडिय - धनुः+घटेका or घटिका (?)
VII, 5, 13 (prob. a catapult) धणुहर - धनुर्धर III, 12, 12. धण्ण - धन्य I, 14, 12.
धम्म-धर्म I, 13, 4. धय- ध्वज II, 8, 2.
धर - °मि IV, 13, 5; 'हि II, 11, 8. धर-धरा III, 2, 8. धरणिंद - धरणेन्द्र III, 18, 8. धरणिवइ - धरणीपति III, 19, 10. धराणिवाल - वरणीपाल VII, 8, 8.
धरिअ - II, II, 5. धरित्ति - धरित्री II, 14, 5. धाइअ - धावित V, 14, 7. धाडीवाहण-पु. I, 4.10. fag-aaiga (?) I, 17, 4. धिट्ठ-धृष्ट III, 17, 2. धीय - दुहितृ I, 16, 6.
धुण-धू °३ IV, 15, 6; °णिवि II, 20, 10. धुत्त - दुहितृ VIII, 11, 2.
—
शब्दकोश:
धुर धुर्य VIII, 2, 5. धूमकेतु, पु. VI, 10, 4. धूय - दुहितृ VII, 7, 9.
आ-धेनुका ( खङ्ग) VII, 3, 7. धो- धाव् इवि IV, 7, 9; वेइ IX, 20, 16; đa X, 5, 6;
प
पअ - पद IX, 9, 3. पइ पति VII, 11, 18. पइज - प्रतिज्ञा IV, 1, 12. प - प्रविष्ट III, 4, 10 पट्ठाण -प्रतिशन, न. VI, 9, 2. पइडिअ - प्रकटित X, 29, 14. पण - प्रदत्त II, 12, 8.
पइस- प्र + विश् °३ III, 3, 7; हुं VI, 5, 5. पसर - प्रति + उ IX, 7, 4; रिवि X, 23, 12. पसंत - प्रविशत् III, III. पइसार - प्रतिसार ( प्रवेश ) IV, 3, 4. पइसारिअ - प्रतिसारित ( प्रवेशित ) III, 3, 10 पई-त्वम् III, 10, 6; त्वाम् III, 20,4; त्वया I, 10, 9; तुभ्यम् III, 11, 9. पउक्त-प्रोत III, 10, 1. पउत्ति - प्रोक्ति V, 16, 10 पउम - पद्म IV, 4, 6.
पउमएउ - पद्मदेव, पु. VI, 11, 3. पउमावइ - पद्मावती, स्त्री I, 7, 9; II, 1, 12.
पउर-प्रवर I, I, 8. पएस- प्रदेश II, 3, 6.
पओहर - पयोधर III, 2, 10. पक्ख - पक्ष III, 6, 5.
[ पच्छई
पक्खल-प्र+स्खल् लंति VIII, 18, 10; "लंतु VI1, 9, 6; °लेइIX, 13, 5. पक्खालि - प्रक्षालित IV, 7, 9. पक्खि-पक्षिन् I, 17, 7. पघोसिअ - प्रघोषित V, 10, 6. पच्चक्ख - प्रत्यक्ष X, 7, I पच्छई-पश्चात् VI, 6, 10.
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पच्छण्ण ]
करकंडचरिउ
[ पयत्त
पच्छण्ण-प्रच्छन्न IV, 7, 6. पच्छल-पक्ष्मल VIII, 2, 4. पच्छित्त-प्रायश्चित्त X, 23, 5. पच्छिम-पश्चिम IV, 4, 2. पजुण्ण-प्रद्युम्न, पु III, 21, I0. पजलियमाण-प्रज्वलत् III, 7, 2. पट्टण-पहन I, I3,8. पड-पत् डेइ IV,6,3. पडधर-पट+धर III, 5, I. पडल-पटल IV, 8, 6. पडह-पटह II, 9, 8. पडत-पतत् IX, 9, I. पडाय-पताका I, 4, +. पडिअ-पतित II, 16, 5. पडिफूल-प्रतिकूल V, I5, 10. पडिकेसव-प्रति+केशव IX, 17, 11. पडिखल-प्रति+स्खल °इ I, I0, 2. पडिखलण-प्रति+स्खलन IX, 18, 6. पडिगाह-प्रति+ग्रह (णिच्) हु VIII, 19, 5. पडिछंद-प्रतिछन्द V, 7, 3. पडिपेल्लिय-प्रति+प्रेरित V, 2, 3. पडिम-प्रतिमा IV, II, IO. पडिलव-प्रति+लए °इ VIII, I0, 9. पडिव-प्रतिपद् X, I5, 9. पडिवज-प्रति+वच् °३ V]II, 7, 6. पडिवण्ण-प्रतिपन्न III, 8, I. पडिवयण-प्रतिवचन I, 10, 4. पडिसह-प्रतिशब्द VI, 9, 4. पडिहार-प्रतिहार III, 9, 8. पडिहास-प्रति+भाम् हिं VIII, I0, 8.
( रोचन्ते इति टिप्पणम् ). पडीय-पतित IV, 9, 6 ( lengthened
for metre ). पहुत्तर-प्रत्युत्तर VIII, 5, 14. पढम-प्रथम IV, 14, 4.... पढ-पठ् हि II, I4, 5; ढंत II, 20, 1; ढिवि
III, 8, 8.
पढिय-पठित II, 14, 6. पणकल्लाण-पञ्च+कल्याण X, 25, 9. पणञ्च-प्र+नृत् हि VII. I, II. पण?-प्रणष्ट II, 3. 4. पणयिणि-प्रणयिनी III, 3, 5. पणमिय-प्रणमित III, 9, I. पणव-प्र+णम् °s X, 4, IO; वेसइ V, 19, 48 __ "वेप्पिणु VI, 9, 3. पणविअ-प्रणमित X, 3, 9. पणास-प्र+णश् ह IX, I9, IO. पणासिय-प्रणाशित V, 17,3. पण्ण-पर्ण VHI, 6, I. पण्णरस-पञ्चदश X, 16, 8. पत्त-पत्र II, 9,7. पत्त-प्राप्त I, 13, 8. पत्त-पात्र IX, 23, 6. पत्थर-प्रस्तर IV, I3, 9 पत्थिव-पार्थिव I, 8, 7. पदिण्ण-प्रदत्त III, 9, 3. पधाइय-प्रधावित X, 24, 2. पपुच्छिय-प्र+पृष्ट X, I8, I. पप्फुल्ल-प्रफुल्ल IV, 9. 9. पभण-प्र+भण 'इ I, II, +; °हि II, 7, I0. पभणिअ-प्रभणित II, 4, 9. पमण्ण-प्र+मन् णिवि VII, 3, 6, पमाण-प्रमाण V, 6, 4. पमुक-प्रमुक्त III, 20, II. पमूढ-प्रमूढ IX, 3, 5. पमेल्लिय-प्रमुक्त II, I, 9( Hem IV, 91) पय-पद IV, 7, 9. पय-पयस् X, 26, 2. पयड-प्रकट I, 2, 3. पयडाइअ-प्रकटित IV, I3, 4. पयडिअ-प्रकटित IV, 14, 9. पयवय-प्रतिव्रता V, 15, 8. पयाण-प्रयाण III, 12, 4. पयत्त-प्रयत्न III, 5, 4.
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पयंड ] शब्दकोशः
[ पलेब पयंड-प्रचण्ड II, 3, 7.
परिपाव-प्राप् °3 VI, 3, 2. पयंप-प्र+जल्प् इ I, IO, I.
परिपुच्छिअ- पृष्ट II, I0, 9. पयाग-प्रयाग, न. VI, 6, 5.
परिपुजिअ-पूजित V, 5, 8. पयासिअ-प्रकाशित II, 3,7.
परिपुण्ण-पूर्ण II, 19, 9. परजिय-पराजित II, 3, I.
परिपेसिय-प्रेषित II, II, IO. परमुट्ठअ-परम+उत्सुक V, 8, 5.
परिप्पमाण-प्रमाण I, 3, 2. परम्मुह-पराङ्मुख VI, 4, II.
परिफुरिअ-स्फुरित II, 19, 8. परयार-परदारा X, I0, I.
परिमअ-भव VI, 4, 5. परलोय-परलोक III, I, 9.
परिभम-भ्रम् ३ II, I2, I; हिं IV, 5, 43 पराइअ-परागत II, II, 6.
'मेइ I, 15, I. पराई-परकीया IX, 22, 7.
परिमलिअ-परिमृदित V, IO, 3( Hem. परायअ-परागत II, 8, 7.
___ IV, I26). परिअक्खिअ-परि+आख्यात II, 21, +.
परिमुक-मुक्त V, I5, 7. परिओस-परितोष V, 2, 9.
परिमेल्ल-मुञ्च् °३ IX; 4, 5; °ल्लिवि V, 7, 9. परिग्गह- परिग्रह IV, I, II.
(Hem. IV, 91). परिघुलिअ-परि+पूर्णित VII, 8, 9.
परियण-जन VII, II, I9. (Hem. IV, II7.)
परियरिअ-चरित III, 3, 12. परिचत्त-परित्यक्त IX, 12, 3.
परियाणिअ-ज्ञात II, 2, 5. "परिछांडिय-परित्यक्ता VII, II, 16; Hem.
परिलग्ग-°लग्न VIII, II, 8. IV, 9I.)
परिवड-पत् °डेइ IX, 9, 5 परिजंत-परि+या+शतृ V, 5, 4.
परिवडीय-पतित V, 4, 7. परिझा-परि+ध्या इवि X, 9, 14.
परिवाडिअ-वर्धित V, 8, 7. परिझिज-परि+क्षी इ IX, 8, 6. ( Hem. परिसमण-शयन IX, 7, I. " II, 3.)
परिसरिअ-मृत III, 18, 9. परिझीण-क्षीण V, 8, 9.
परिसव-नव इ IX, II, 7. परिट्रिअ- स्थित II, 3, 9.
परिसह-शोभ इ IV, 14, 6. परिण-परि+णी हि VIII, I0, 5; णेवी (राज् Hem. IV. 100.) ____VIII, 10, 6.
परिसोहिअ-शोभित VIII, II, 5. 'परिणडिअ-वंचित III, 21, 4.
परिहरिय-'हृत I, 2, II. (D. IV, 18).
परिहव-परिभव ( पराभव) V, 18, 9. परिणिम्मिय-निर्मित I, II, 7.
परिहा-परिखा, I, 4, I. परिणिय-परिणीत VI, 16, 2.
परिहणिय-परिधानिता VII, I2, 9. परित्ति-परितृप्ति III, 7, I.
परिहाण-परिधान III, 2, 3. परिदक्षिण-प्रदक्षिणा IV, 6, IO.
परिहाविय-परिधापित III, 9,6. परिदित- ददत् III, 12, 8.
पलय-प्रलय VII, 4, 2. परिघरिय-'धृत V, 9, 3.
पलाव-प्रलाप VI, 3, 4. परिपालिय- पालित II, 6, 6.
पलंब प्रलम्ब IX, 3, 3.

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पलोअ] करकंडचरिउ
[पाव पलोअ-प्र+लोक 'इवि II, 3, +
पहु-प्रथु I, 10, 6. पल्लाण-पल्यःण VIII, 9, 2.
पहु-प्रभु IV, I0, 9. पल्लोवम-पल्योपम VIII, I7,7.
पहूय-प्रभूत II. 2, 7. पल्हत्थिअ-पर्यस्त IX, I5, 2.
पंकअ-पंकज I, 3, 6. (पल्लत्थ Henn. II, 47 ).
*पंगुर-प्रा+ रेवि X, 17,4 (Hem. I, I75. पवजमाण-प्रत्रजन् I, 13, I.
___M. पांगुरणे, पांघरणें ). पवजिश-प्रवादित II, 20. 2.
पंचवीस पञ्चविंशत् V, I, 9. पवडिअ-प्रवर्धित II, 9, I.
पंचुबर-पञ्च-उदुम्बर V, 12, 2. पवणवेअ-पवनवेग, पु. VI, II, 4.
पंजलि-प्राञ्जलि VI, 5, I0. पवण्ण-प्रपन्न IV, 2, 6.
पंजलियर-प्राञ्जलि कर X, 4, 2. पवयण-प्रवचन VI, 2, 7.
पंडिय-पण्डित I, 2, I. पवर-प्रवर VI, 8,4.
पंडिय-पाण्ड्य, नरेश, VIII, I8, 5. पवरिसिअ-प्रकृट I, II, 8.
पंति-पंक्ति I, 3, Io. पवाह-प्रवाह X, 12, 9.
पंथ-पान्य VI, 12, 2. पविद्धि-प्रवृद्धि VIII, 6, 5.
पथि-पथिक II, 2, 4. पवुड्डि प्रवृद्धि VIII, 2, 6.
पंथिय-पथिक I, 3, 9. पव्व-पर्वन् V, 4,4.
पाअ-पाद V, I8, I. पव्वअ-पर्वत IV, 4, 2.
पाड-पातय् 'मि IV, I7, 2. पसण्ण-प्रसन्न II, 18, 3.
पाडल-पाटल (हंस) VII,5,5( D. VI,76). पसत्य-प्रशस्त I, 9, I.
पाडिअ-पातित III, I6, 6. पसर-प्र+सइ I, 2, 6; उ II, 4, 7, रत। पाढाविअ-पाठित II, 9, I. ___IV, 2, 2; °रिय I, 7, 9.
पाण-प्राण III, 7, 2. पसंस-प्रशंसा I, I, 7.
पाणाहार-पान+ आहार X, 16,9. पसाअ-प्रसाद II, 15, 7.
पाणिअ-पानीय VIII, 9, 8. पसारिय-प्रसारित VII, I3, 8.
पाणि-प्राणिन् I, 5, 5. पसाहण-प्रसाधन I, II, I0.
पाय-पाद I, 2, I. पसिद्ध-प्रसिद्ध II, 2, I.
पायाग-प्रयाग, न. VI, 7, 7. पह-पथ ( पथिन् ) I, I, 4.
पायडिय-प्रकटित III, 7, I. पहर-प्रहर VIII, I2, 2.
पारद्धि-पापर्द्धि II, I6, 4. पहर-प्रहर or प्रहार X, 9, 4.
पारंभिअ-प्रारब्ध III, 3.7. पहसिय-प्रहसित II, II, 5.
पारावइ-पारावत V, 17, 8. पहाण-प्रधान I, 3, I,
पाराविय-पार+आपित I, I,4. पहाव-प्रभाव II, 4, 8.
पाव-पाप I, I, I. पहिष्ट-प्रष्ट I, I2, 9
पाव-प्र+आप इ V, IO, IOB I, I0, 23 पहिराविय-परिधापित VII, 8, 6.
हि V, II, 16; °हिं V, 5, 10; वति III, ( By वर्णव्यत्यय. H. पहराना ).
15,7 °वेवी II, 5, 4: वेसइ II, 8, 35 पहिलार-प्रथम+तर III, 8, II ( H. पहिला ). ___ सहि V, 19, 5.
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पाविअ ]
पाविअ - प्राप्त I, 12. 10. पाविट्ठ - पापिष्ठ II, 13, 7पास पर्श्व (तीर्थंकर) V, 2, 5. पास - पाश VIII, 7, 10.
पास-पार्श्व II, 1, 6. पिअ - प्रिय I, 16, 15. पिउ-पितृ VI, I, 8. पिड - पिण्ड X, 8, 10,
पिय - पति V, 10, 5. पिययम - प्रियतम VI, 5, 2. पियर - पितृ VI, 6, 2
पियसोअ - पितृ + शोक VI, 2, 3.
पियारी - प्रिया I, 3 12.
* पिल्ल - लघुपक्षिन् VII, 5,5 (पिल्ह D. VI,46).
पिल्लि - पीलु ( फलविशेष ) IX, 21, 5. पिसाअ - पिशाच III, 21, 4.
शब्दकोश:
पिसुण - पिशुन III, 7, 9. पिहाण - विधान X, 15, 6. पिहिय - पिहित X, 8, 1. पिहुल - पृथुल 1, 5, 9. पित्त - पृथुल I, 16, 5. पिंडय - पिण्डक IX, II, 6. पीडिय - पीढित I 10, I. पीणिअ-नीत I 52. पीलण - पीडन IV, 10, 5. पुकार - आव्हान शब्द II, I, 9 (H. पुकार ). पुच्छि - पृष्ट I, 10, 3. पुज - पूजा VII, 12, 7.
पुज्ज-पूजय् °इ IV, 4, 6; °ज्ञি X, 4, 5; শিনি
II, 19, 9.
पुजिअ - पूजित IV, 7, 10. पुट्ठसर-पुष्ट+स्वर III, 9. 9. पुणु - पुन: I, 2, 3.
पुण्ण-पूर्ण I, 3, 11. goor-goa I, 14, 12. पुणिम - पूर्णिमा X, 16, 8.
पुत्त-पुत्र II, 16, 1.
पुत्तय - पुत्रक II, 18, 8. gra-gar I, 15, 7. पुत्तिया पुत्रिका VIII, 4, 9.
फयंत पुष्पदन्त कविनाम 1, 2, 9. पुरउ-पुर: II, 8, 9. पुरयण- पुरजन III, 13, 1 पुरंधि-पुरंधि IX, 3,
पुहइ - पृथ्वी III, 9, 4. पुलअ - पुलक III, 4, 3. पुत्र - पूर्व II, 2, 2 पुत्त - पूर्वोक्त X, 4, 10. पुंडरीय - पुण्डरीक X, 2, 4. पूजिअ - पूजित IV, 6, 10. पूदी - पर्वतविशेष V, 5, 3. पूय-पूजय् एइ IX, 13 7. पृय - पूय (pus ) IX, 11, 5. परिय-पूरित I 17,9. पेइया - पेटिका I, 7, 2.
पेक्ख- प्र+ई हि I, 11, 9; हुं IV, 3, 2; °क्लि III, 18, 3; °क्खिऊण VII, 10, 1. पेक्खिय-प्रेक्षित VIII, 2, 1. पेच्छ - प्र + ईश्°इ V, 15, 1; पेच्छंत-प्रेक्षमाण IV, 17, 6. पेवण - प्रेतवन X, 14, 3. पेल्ल - प्रेरय् क्लिवि VII, 4, 5, पेसण - प्रेषण III, 16, 10. पेसिय प्रेषित III, 16, 8.
* पोट उदर VII, 10, 7. ( पोट D. VI, 60 ) पोट्टिवंत - पुष्टि+नत् I, 12, 1. पोथ - पुस्तक X, 17, 6.
पोम - पद्म III, 14, 4. (Hem. I, 61). पोमराय - पद्मराग X, 2,50
पोमावइ - पद्मावती, स्त्री II, 5, 3.
पोमणि - पद्मिनी VII, 13, 1
फ
फण- फणा IV, 9, 2.
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फणि ] करकंडचरिउ
[ भन्न फणि-फणिम् IX, 5, 8.
बलएअ-बलदेव IX, 7, 9. फणिदत्ता नाग, स्त्री. X, 6, 9.
बलहद्द-बलभद्र IX, 5, 5. फर्णिद-फणीन्द्र II, 4, 8.
बला-अबला VIII, 4, 6. फणिवह-पति II, I, 8.
बलिअ-बलिन् V, II, II. फरहरंत-onomatop. III, I3, 5.
बहिणि-भगिनी II, I, I3. (H फर्राना)
बंभचेर-ब्रह्मचर्य IX, 24, 6; ( Hem. I, फलिह-स्फटिक IV, 12, 2.(Hem I, 186). 59; II, 74). फंस-स्पर्श IX, 10, 5. ( Hem IV, I82). बंभण-ब्राह्मण X, 6, 9. फाडण-स्फाटन IX, 8,5 (पाटन acc. Hem. बारह-द्वादश V, IO, I; ( Hem. I, 219: _I, 198; 232).
262). फार-स्फार IV, IJ, 5 ( M फार)
बाल-बाला I, 3, 8. *फारक-स्फारक (वज). III, 13, 5. The बालएअ-देव, पु II, 2. 8.
tippana on the word is asr which बाहिरि-बहिः IV, I4, 5. in M. means any coarse cloth ). बाहुडि-बहिः I, 12, 10. *फिट्ट-स्फिट (हिंसायाम् ) इ IX, 21, 2. बुज्झ-बुध् °इ VI, 7, 6. °ज्झु II, 14 3.
(भ्रंश, acc. Hem. IV, I77 ). बुज्झाविअ-बोधित VI, 7, 6. फुकर-फूत् क रिवि V, 17, Io.
*बुल्लाविय-उक्ता I, 15, 6; (बोल-कथ् Hom. फुट-स्फुट दृति III, 15, 6.
IV, 2). फुबु-स्फुटम् II, I3, 9. ( स्पटम् Hem. बुहमंगलएव-बुध+मंगलदेव, पु. X, 28, 3. IV, 258).
बुहयण-बुधजन I, I, 7. फुर-स्कुर् इ IX, 7, 3; °रत IV, I0, 6. बूढउ-वृद्धः IX, 5, 4 ( H. बूढा). फुरिअ-स्फुरित X, 2, 7.
*बोल-तुमुल II, 3, I; ( D. VI, 90) फुलिंग-स्फुलिंग IV, I4, 2.
"बोल्ल-कथय °इ II, 5, I; °ल्लिवि IV, I2, 6; फैकरत-के (फिक्की हरिसम्मि D, VI, 83) इति लंत X, 21, 8; ( Hem. IV, 2.) शब्दं कुर्वत् I, I7, 6.
बोहि-बोधि IX, 16, 9. फेड-स्किट (हिंसायाम् ) °हिं V, 5, 9; डिवि बोहिथ-वहित्र (प्रवहण) VIII, 12, 3.
X, 27, 9. °डिय V, 5, 7;डेहुं IV, 13, 7. (D. VI, 96). फेंफरि-फलविशेष IX, 21, 5. *फेर-चारण ( taking on a round) VIII, 9, 3. ( H फेरा ).
भअ-भून III, 8, 10. भअ-भय III, I2, 12.
भइय-भूता IV, II, 3. बउल-बकुल I, 14, 6.
भउहावलि-भ्रू° I, 16, 12. बम्ह-ब्रह्मन् X, 8, 9.
भग्ग-भन्न ( Also used as a term of बम्हण-ब्राह्मण X, 21, 4.
___abuse) II, I, I0. बरहिणि-बहिणी II, 15, 2.
भज-भार्या VI, 12, 8.
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भन्न शब्दकोशः
[ म भज-भञ्ज जंति III, 15, 4.
भाव-भाइ I, 14, 9. भट्ट-भ्रष्ट II, 13,7.
भावडू-भावाय. III, 8, 6. भड-भट III, I5. II.
भाविअ-भावित VI, 15, 1I. भडारअ-भधारक VI, 3,3.
भाविज-भावय कर्मणि ) VI, 3, 4. भडारा-भट्टारक III, 22, 2.
भासिअ-भाषित VII, 6, 2. भडारिअ-भट्टारिका I, II, I0.
भिंग-भृङ्ग VII, I3,4. भडावलेअ-भट+अवलेप (गर्व) III, II, T. *भिडिअ-आक्रान्त III, 15, 3 (H. M.G. भणिय-भणित II, I, 12.
भिडना to enter into a close combat). भत्त-भक्त III, I4, 4.
भिंतर-अभ्यन्तर IX, II, 9. भत्ति-भक्ति IV, IO, I.
भिंद-भिद् दिवि IV, 9, 5. भद-भद्र IV, I7, 7.
भीय-भीत III, 19, I. भद्दवअ-भाद्रपद (मास)X, 26, 6.
भीयंकर-भीतिकर III. I. I. भमण-भ्रमण X, I3, 3.
भीसाणण-भीषण+अनन X, 14, 7. भमर-भ्रमर I, 16, II.
भीसावण-भीषण X, I+, I. भमाडइ-भ्रामयति X, 26, 22.
भुअ-भुज III, 16, +. भमाडिअ-भ्रामित X, IO, I.
भुअंग-भुनंग II, 20, 3. भयवइ-भगवती VII, 14, 7.
भुक्ख अ-बुभुक्षित VII, I, 6 ( H. भूखा ). भयवंत-भगवत् V, 6, 5.
भुक्खा -बुभुक्षा II, 16, 5 ( H. भूख ). भरह-भरत I, 3, 3.
भुत्त-भुक्त V, 10, 5. भरहेसर-भरतेश्वर IV, 4, TO.
भुय-भुज II, I2, Io. भरिअ-भृत I, 2, 3.
भुवलया-भुज+लता I, 16, 8. भल्लअ-भलक I, 17,7.
भुवंगम-भुजङ्गम I, I, 5. भवंतर-भवान्तर VIII, 20 2.
भुंभुकइ-onomatop. IV, 14,4. भवित्ति-भवित्री X, 26, 9.
भू-5 IX,6,7. भविय-भव्य I, I, 4.
भूयथाण-भून+स्थान I, 17,3. भवियण-भव्यजन IV, I0, 7.
भूवलअ-भू+वलय II, I8, IO. भव-भव्य IV, I4,7.
भूवाल-भूपाल X, 29, 5. भाअ-भाव VI, 7, 6.
भेय-भेद V, II, 9. भाइय-भ्रातृ IV, 3, Io.
भेसह-भेषज VI, 3,7. भामरि-भ्रमि X, 19, 2. ( H. भांवर ). भोअ-भोग VI, 2, 2. भाअ-भाव IX, 4, 6.
भोज-भोज्य VI, 6, 2. भाय-भ्रातृ III, 5, 2.
भोम-भूमि IX, I7, 7. भायण-भाजन X, 2,5.
भोयण-भोजन V, I0, 2. भायर-भ्रातृ V, 2, 2.
भोयधर-भोग+धरा (भूमिः) III, IO, IO. भारह-भारत (क्षेत्र) V, I, 5. भारिय-बृहत् IV, I7, 5. ( H. भारी), भालयल-तल I, 16, 13.
मअ-मद III, 18, II.

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मइ ]
मइ-मति V, 17, 7. मउड-मुकुट VI, 8, 5 ( Hem. 1, 107 ). मउडग्ग-मुकुटा VIII, 18, 13. मउलिय - मुकुलित III, 4, 13 ( Hem. I, 107 ) मक्कड - मर्कट IX, 13, 6. मग्ग-मार्गय् °मि VII, 14, 6; `ग्गि VII, 13, 10; °एवि X, 20, 6.
मग्ग - मार्ग I, 15, 3.
मग्गण - मार्गणा ( tech. term of Jain philosophy ) IX, 167. मच्चलोअ - मर्त्यलोक IX, 4, 7. मच्छ - मत्स्य VII, 9, 2. मच्छर-मत्सर III, 17, 1. मज्ज - मद्य X, 8, 3. मजार - मार्जार III, 2, 7. मजिय - मार्जित III, 19, 3. मज्झ - मध्य II, 20, 8. मज्झण्ण-मध्यान्ह IX, 20, 14. मढ - म3 X, 18, 9. मण-मनस् I, I, 5. मणमार - मन्मथ II, I.
वे - मनोवेग, पु. VI, II, 4. मणहर - मनोहर J, 16, 5. मणिअ-मानित V, 13, 2.. मणुव - मनुज VI, 4, 2. मणोज - मनोज्ञ III, 6, 4. मणोरह - मनोरथ II, 14, 12. मणोहिराम - मनोभिराम II, 16, 3. मण्णणिज - माननीय VI, 6, 3, मण्णणीअ - माननीय VIII, 4, 2. मणिअ-मानित II, 8, 11
arisarta
मत्थअ - मस्तक II, 1, 8. मद्दअ - मार्दव IX, 1, 6. मद्दल-मर्दल (वाद्यविशेष ) II, 20, 2. मयगल - मदगल (गज ) II, 19, 9. मच्छि - मृगाक्षी VIII, 14, 6. मयण - मदन I, 10, 1.
मयणयण - मृग + नयन III, 2, 10. मयणावलि - मदनी स्त्री III, 5, 10 मयरके उ-मकरकेतु VII, 7, 1. मयरहर - मकरगृह (समुद्र) I, 16, 6. मयारि - मदारि V, 6, 6. मयोवर मृत+उदर I, 17, 6.
मर- मृइ VI, 7, 8; 'उं 1, 10, 10; 'मि VI, 8, 10;'हुं V, 9, 5. `रिवि V, 10, 8; रेहु I, 13, 3
मलय - मुदित VIII, 18, 12 ( Hem. IV, 126).
मसाज - श्मशान I, 17, 10. महग्य - महार्घ I, 16, 13, महण - मथन V, 13, 10. महणील - महानील पु. V, 2, 3. महण्णव - महार्णव IX, 17, 4. महरिसि - महर्षि X, 25, 10
महल - महत्+ल ( स्वार्थे ) III, 2, 9 ( D. IV, 143 ).
महव्वय - महाव्रत IX, 15, 9.
महुसूयण - मधुसूदन पु. VI, 4, 9. महंत - महत् II, 15, 8. महायण-महाजन X, 9, 6
[ मंगल एव
महारअ-मम III, 19, 9 ( H. हमारा by वर्ण व्यत्यय )
महिअ - महित ( पूजित ) V, 10, 1. महियल - महीतल I, 3, 12
महिल - महिला 1, 3, 5. महिसि - महिपी X, 2, I. महिहर - महीधर II, 1, 4. महु - मधु IX 4, 8. महुयर - मधुकर X, 29, 10. महुर - मधुर I 2, 2
महुराउर - मथुरापुरी VI, 4, 8. महेस - महेश II, 2,7. महोवहि - महोदधि I, I, 4. मंगलएव - "देव, पु. I, 2, 1.
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मंजूस ]
मंजूस - मंजूषा V, 88.
मंड- मण्डू एव III, 15, 11 ( II मांडकर ) ( Pai. 487. बल
मंडमर्द ( 3 ) II, 11, 1 fa.) मंडअ - मण्डप VII 7, 10. मंडिअ - मण्डित III, 22, 8. मंत-मन्त्र I, I, 5. मंति-मन्त्रिन् II, 12, 7. मंदराअ - मन्दराग IV, 11, 7. मंस - मांस - I, 17, 6. माअ - मातृ III, 19. 7. माणिक - माणिक्य VIII, 8, 10 माणिणि - मानिनी I, 10, 1. माणिय-मानित VIII, S, 4. माणिवि - मानवी VI, 14, 1 माणुण्ण इमान + उन्नति VI, 5, 5. माणुस - मानुष I, 17, 9.
माम - मातुल II, 10, 10 ( H. मामा ). माय-मातृ III, 9, 1.
माय - माया IX, 24, 2 मायंग - मात II, 21, 5. मार-मार ( मदन ) II, 20, 8. माल-माला III, 2, 6. मालिअ - मालिन् II, 5, 4
माहप्प - माहात्म्य I, 4, 9. माहव - माधत्र, पु. VI, 4, 9. मि-अपि V, 7, 4. मिउ-मृदु V, 18, 1.
मिच्छअ - मिथ्यात्व IX, 21, 2. मिच्छत्त - मिथ्यात्व IX, 12, 3.
मित्त - मित्र II, 8, 1. मिलाविय - मेलापित II, 20, 1. मिलिय - मिलित IV. 8, 8. मी - मीन IV, 7, 4. मीसिय- मिश्रित I, 12, 6. मुअ - मुक्त III, 12, 12. मुअ - मु° इ IX, 3, 12,
शब्दकोश:
[ मोणवअ
मुअमुच ३ IX, 5, 8; हि IV, 16, 7; "अंति I, 3 9; इवि VII, 1, 6. मुअ - मृत III, 21, 3. मुइय - मृता X, 22, 10. मुक्क-मुक्त III, 17, 1. मुच्छ - मूर्च्छा III, 17, 7. मुज्झ मुहू हि III, 21, 5.
मुण- मुण् ( प्रतिज्ञाने) इ VII, 14, 3; हिं II, 13, 8 निवि III, 5, 2.
मुणाल - मृणाल VII, 2, 8. मणि - मुनि (मत ) III, 5, 1. मुदि-मुनीन्द्र II, 4, 8.
मुणीसर - मुनीश्वर II, 5, 1. मुत्ताहल - मुक्ताफल III, 3, 4. मुद्ध - मुग्ध III, 2, 3.
मुय -मृत VI, 5, 6.
मुरय - मुरज (वाद्य विशेष ) II, 9. 8.
* मुसुमूर - भज् 'म IV, 17, 3. ( Hem. IV, 106 )
मुह - मुख I, 16, 14.
२२३
मुहल - मुखर X, 17, 9. मुहवड - मुख+पट III, 8, 7 मेणि मेदिनी I, 3, I0.
- मैं ( हस्तिपक) IV, 2, 7 मेत मात्र III, II, I. मेति - मैत्री IX, 6, 8.
* मेर - मर्यादा IX, 24, 6 (D. VI, 113 ). मेरअ - मम VI, 11, 6 (H. मेरा )
* मेल 'ल- मुच् °३ II, 19, 1. ( Hem. IV, 91 ). लंत III, 14, 3; लिवि II, 19, 2. मेह ं–मेघ ं I, 12, 7. मेहल-मेखला VII, 13, 5.
मोक्कल - मुच्°लइ I, 12, 7; °लि X, 23, 6; °लेवि X, 2, 1.
मोकलअ - मुक्त IV, 17, 10.
मोडण - मेटन (भजन) III, 7, 7. मोणवअ - मौन+वत VI, 3, 9.
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मोत्तिय ]
करकंडचरिउ
[ रिसिंद
मोत्तिय-मौक्तिक VII, 7, I0. मोर-मयूर II, 15, 5. मोरुल्ल-मयूर+उल्ल (स्वायें ) II, 15, I0. मोल्ल-मूल्य II, 17, 3. मोहिय मोहित III, 17,7.
य-च I, 15, 3.
रअ-रख II, I9, 6. रअ-रत V,7,3. रह-रति II, 19, 3. रइवि-रचयित्वा VIII, 12, 7. रविन्भम-रतिविभ्रमा, स्त्री, VI, 12, 10. रइवेय-रतिवेगा, स्त्री VII, 7, 5. रउद्द-रौद् III, I8, 5. रक्ष -रक्ष् हुँ V, 18, 2. रक्ख -रक्षस् II, II, 2. रक्खवाल-रक्षापाल I, 15, 3. रक्खस-रक्षस् I, I7, 6. रक्खसि-राक्षसी II, II, I. रक्खिय-रक्षित 1, 3, 8. रज-राज्य I, I3,4 रजुय-रज्जु+क IX, 15, I. रणझणंति-onomatop. IX, 2. 4. रणरणअ-रणरणक (चिन्ता) III, 6, II;
(H. रढना). रणंत-रणत् III, 3, 5. रण-अरण्य VII, I, II; (Hem I, 66.) रस-रक I, 17, 6. रत्तत्तण-रक+त्व I, 16, Io. रत्तंदण-रक्त+चन्दन VII, 12, 6. रत्तंवर-रक+सम्बर X, 9.5. रत्ति-रात्रि X, II, 9.
रत्तिय-रक्ता II, 2, 9. रत्तुप्पल-रक्त+उत्पल I, 4, 8. रम्म- रम्य IV,4, 2. रम्ममाण-रममाण II, 2, I0. रय-रजस् III, I2, 3. रयअ-रचित VIII, 7, 6. रयण-रत्न 1, 2, 2. रयणमअ-रत्न+मय IV, I7, 9. रयणलेह-रत्नलेखा, स्त्री, VIII, I0, 5. रयणायर-रत्नाकर I, 3, 4. रयणावलि-रत्नावली, स्त्री, VII, 16, +. रयणि-रजनि IX, 7, I. रल्हा-पु. X, 29, 13. रवण्ण-रम्य I, 3, 5. रसाल-रस+आल ( मत्वर्थे ) III, 8, 5. रह-रथ I, 5, I. रहणेउर-रथनूपुर, न. 1, 2, I. रहस-रभस III, 2, 2. रहिय-रहित I, 1, 6. रंगमाण-रंगत् (रगि-गतो ) VII, 9, 7.
(H. रेंगना to crawl or go slowly ) रंजिय-रक्त III, 3, I. राय-राजन् I, 13, 8. राय-राग I, I7, 2. राउल-राज+कुल III, 3, 2. राण-राजन् I, I3, 6. राणिय-राज्ञी I, 13, 2. रायउत्त-राजपुत्र VII, I, 9. रायहंस-राजहंस I, I,7. रासहि-रासभी IV, 2, 7. राहव-राघव VII, 3, I. राहुल-पु. X, 29, 13. रिण-ऋण II, 18, 2. रिद्धि-ऋद्धि VI, 4, II. रिसि-ऋषि VI, 12, 5. रिसिंद-ऋषीन्द्र VI, I, 9.
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रिंगिर ]
शब्दकोशः
[ लुलाविय
रिंगिर-रंग+इर (ताच्छील्ये) I, I7, 9 (रिगइ
प्रविशति गच्छति वा Hem. IV, 259; रिगियं
भमणं D. VII, 203). रुक्ख-वृक्ष I, 13, 7 (Hem II, I27). रुच-रुच् इ VI, 11, 10. रुट्ठ-रुष्ट II, I5, 8. रुव-रुद् °३ IX, 4, 4; 'रंत V, I5, 7. रुहिर-रुधिर III, 15,8. रुंजंति-स्वन्ति IV, 5, 2 (Hem. IV, 57 ). रुंभिय-द्ध IV, I0, 6 (Hom. IV, 245). रू व-रूप I, I0, 8. रूस-रुष् ‘मि IV, I7, 2; °हि III, 12, 10;
°सेवि II, 4, 2. रेह-रेखा VII, 16, 2. 'रेह-राज् इ I, 3, 10 ( Hem. IV, IOD ) रोमंच-रोमाञ्च III, 14, 7. रोय-रोग IV, I3, 3. 'रोल-कलरव II, 3, I; VII, 13, 5; (D. ___VII, I5). रोव-रुद् °इ V, 16, 1; हि II, I, I3; °वंत ___V, 19, 2. रोस-रोष III, I8, 2. रोसिय-रुष्ट, I, I7, I.
लच्छि -लक्ष्मी VI, 2, 1. लज-लना V, 16, 8. लट्ठि-यष्टि I, 16, 12. ( Hem. I, 247) 'लडह- रम्य I, I, 6; II, I4, I. (also
विदग्ध; D VII, 17). लड्डु-( तत्सम ) II, 7, I. लद्ध-लब्ध V, I7, 2. लय-लता I, I4, 6. लयअ-लात (गृहीत) VI, 6, 7. लयण-लयन (गुहामंदिर) [V, 4, 3. ललंति-(लल विलासे) VIII, 18, I0. ललिअ-ललित I, 2, 2. *लल्लि-सस्पृहं न्यूनं च ( D. VII, 26) VIII, ___7, 8. लव-लप् इ III, II, IO. लवणण्णव-लवणार्णव I, 3, 2. लविय-लपित VII, II, 17. लभ-लम् ( कर्मणि) °३ II, I3, I. लह-लभ इ II, I7, 8. लहरि-(तत्सम) VIII, 12, 8. लहु-लघु II, 8, I, लंकसर-लकेश्वर IV, II, I. लंछिअ-लाञ्छित I, 3, I. लंपड-लम्पट VIII, 15, 5. लंभ-लाभ III, 3, I. लायण्ण-लावण्य II, 12, 2. लित्त-लिप्त I, 5, 8. लिह-लिख हंति IX, I, 6. लिहाविय-लिखापितं III, 7, 5. लिहिय-लिखित I, 16, 7. लिंत-लात् (गण्हत ) IX, 5, 8. लीण-लीन IV, I0, 8. लील-लीला II, 12, 10. लीलावह-ती, स्त्री VI, 13, 3. लुद्ध-लुब्ध I, I4, 8. लुलाविय-लोलायित II, 20, 4.
ल-ला (ग्रह) इ II, 6,53; °एविणु II, I, 9. लइ-Interjection I, II, I0; I, I5, 73 ___ III, IO, 2 ( H. ले). लइय-लात (गृहीत) II, 6, I0. लउड-लकुट X, 19, 9. लक्ख -लक्ष I, I7, 7. लक्ष ण-लक्षण I, 17, II. लक्खारस-लाक्षा III, 2, 4. लक्खिअय- लक्षित VIII, 2, I. लग्ग-लग्न I, 16, 13. लग्गि-लग्ने ( अर्थे ) I, I3, 3. ( H लिये )
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लरिय ]. करकंडचरिउ
[ वराइय *लूरिय-लून VII, I0, 8 (छिन, Hem. वज-वज्र IX, I9, 4. ____IV, I24).
वजण-वर्जन V, 12, 2. लेस-लेश IX, 20, 21.
*वजर-कथय °F IX, 12, 4. ( Hem. लोअ-लोक II, 12, 6.
___ IV, 2). लोट्टण-लोटन II, 9, 6.
वट्ट-वृन् इ I, IO, I0. लोयचार-लोकचार III, 8, II.
वड-वट ]X, 21, 4. लोयण-लोचन II, 1, 6.
वडण-पतन IV, I4, 2. लोयाणुवेक्ख-लोक+अप्रक्षा IX, 15, 9. वड्डय-बटुक VII, 3, 9. लोलिर-लुल्+इर (ताच्छील्यं ) I, 17, 8. वड-महत् ( वृद्ध ) X, 3, 5. ( D. VII, 29. लोह-लोभ II, 9, I0.
H. बड़ा ). लोहिअ लोहित (रक्त.) I, 17, 5.
वड्ड-वृध् इ II, 7.4. 'ल्हिक-नि+ली किवि II, 15, + V, I5, 9; वन-वृद्ध X, 3, 5. (Hem. IV., 55. H. ghar to hide ). वडिअ-वधित III, 13, Io.
वणणिह-व्रण+निभ IX, II, 5. वणवाल-वनपाल I, I4, 5.
वणसिरि-वनश्री I, 14, 8. वअ-व्रत II, 6, I0.
वणि-वणिक् II, I0, 5. वयर-व्यतिकर (वृत्तान्त) II, 15, 7,
वण्ण-वर्ण I, 4, 5. वहर-वैर VI, 4, 4.
वण्ण-वर्णय 'मि I, 16, 8, 'हुँ VII, 16, 1. घहराय-वैराग्य X, 28, 2.
वत्त-वृत्त I, 6, 6. वइरि-वैरिन् II, 19, 4.
वत्थ-वस्त्र III, 9, 6. वइवस-वैवस्वत (यम) VII, 9.
वद्धावण-वर्धापन III, 22, 6 वइसर-वि+त्रि इ IX, 7, 3.
(congratulation). वहसारिय-प्रवेशित II, 21, I0.
*वमाल-तुमुल III, 3, 5. ( D. VI, 90). वसाह-वैशाख III, I9, 2.
वस्मय-वर्म+क VII, I0, 8. (An attitude in shooting).
वम्मह-मन्मथ I, 14,9 ( Hem. I, 242; वग-बक V, I0, 9.
____II,61.) घग्ग-वल्ग् गति III, I5, 5.
वय-व्रत III, 20, 9. वग्ग-वर्ग X, 16, I.
वयण-वदन I, 3,6. वग्घि-व्याघ्री X, 20, I0.
वयण-वचन I, I5, 8. वञ्च-व्रज् °३ II, 21, 6; (Hem. IV, 225) पच्छराअ-वत्सराज, पु. VI, I, 4.
वयणुच्छव-वचनोत्सव VII, 4. I.
वयणुल्ल-वचन+उल्ल (स्वार्थे ) VIII, 13, 9. वच्छल-वत्सल III
वयर-वैर VI, 4, 3, वच्छायण-वात्सायन (कामसूत्रकर्ता ) II, 9, 3. वच्छावयंस-वत्स+अवतंस VI, I, 3.
वयवंत-व्रत+वत् .IX, 22, I, वन-वाय III, 15, 2,
वयहल-व्रत+फल X, 27, I0. वज-वादय् (कर्मणि) °इ II, IO, IO. वराइय-वराकी VII, II, I5.
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वराय ] বান্ধায়
[ विजाहिम वराय-वराक II, II, 2.
वामिअ-वल्मीक VI, 4, 5: ( H. वामी ) वरायअ-वृत VII, II, Io.
वाय-वाक् 1,6, 2. वरि-वरम् VI, 5, 6.
वाय-वात IV, 9,7. वरिसण-वर्षण X, 29, 9.
वायअ-वात+क I 17, 8. वरिसंत-वर्षत् I, I0, 8.
वायरण-व्याकरण I, 2, 5. वरिसाउल-वर्षाकुल IX, 14, 3.
वायवल-वात+वलय IX, I5, 6. वलिअ-वलित ( परावृत) V, 17, 9.
वायाहय-वात+आहत III,6, 6. वलित्तअ-वलि+त्रय I, 9, 6.
वार-द्वार III, 2, 2. वल्लह-वल्लभ V, 3, I0.
वारिय-वारित I, I, 8. ववहर-व्यवह इ II, I8, Io.
वावर-व्यापृ रति III, I7,4. रेइ IX, 13,2. ववहार-व्यवहार X, 29, 7.
वावल-व्यापृत VII, I, 12.( Hem. I, 2063; वस-वसा IX, II, 8.
___D. VII, 54 com. H. वावला ). वसण-व्यसन IX, 21, 9.
वावीस-द्वाविंशत् V, I0, 3. वसिअ-उषित X, I8, 9.
'वासी-कर्दम इति टिप्पणम् S.कुढारु J.X,27,6. वसियरण-वशीकरण II, 9, 4.
वाह-वाष्प VI, I, 12. वहु-वधु X, I4, II.
वाहि-जढा I, 13, 6. वंकुड-वक्र I, 2, 4. (Var.IV, 15; Hem.
वाहि-व्याधि IX, 5, 4. IV,418 ex.)
वि-अपि I, 7,5. वंकुडिय-वक्रित III, 13, 6.
वि-द्वि III, 8,7. वंचण-वञ्चना IX, I3, 4.
विदण्ण-वितीर्ण VIII, 13, 6. वंछिअ-वाञ्छित I, 2, II.
विउल-विपुल VI, 16, 7. वंदण-वन्दन V, 4, 4.
विउसग्ग-व्युत्सर्ग X,26, 18(Hem.II,174). वंदणहात्ति-वन्दन+भक्ति V, 8, I.
विओअ-वियोग VI, I, II. वंदणिज-वन्दनीय IV, 8, I.
विगय-विगत V, I7, 3. वंदीयण-वन्दीजन III, I3, 3.
विग्गह-विग्रह VII, 7, I. वंस-वंश III, 4, I.
विचित्त-विचित्र I, I4, 4. वाअ-वाक् II, 6, I.
*विच्छोय-विक्षोभ (विरह) X, I, 4. (विच्छोह वाइअ-वादिक II, II, 6.
D. VII, 62). वाइऊण-वादयित्वा I, I2, 2.
विजयद्ध-विजयार्ध, प. II, 2, I. वाइय-वाचित I, 7,7.
विजवाल-विजयपाल, पु. X, 29, 2. वाइय-वादित III, 8, 5.
विज-विद्या II, 4, 2. वाउ-वायु I, I2, 6.
विजाणाह-विद्यानाथ II, 6, I. वाउल-व्याकुल IX, 3, 8. (H. बावला).
विजाणियर-विद्या+निकर II, 2, 6. वाउवेअ-वायुवेग, पु. V, I, 3. वाएसरि-वागीश्वरी I, 2, 9.
विजावंत-विद्यावत् II, 13, I. वाडअ-वाटक VIII, 8, 3. (H. वाड़ा) विजाहर-विद्याधर V, 18, 6. वाणि-वाणी V,6,3.
विजाहिअ-विद्याधिप II, II, 4.
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विजिजमाण ] करकंडचरिउ
[ विसहर विजिजमाण-वीज्यमान III, I, 5.
विप्फुरंत-वि+स्फुरत् I, 3, 3. विजु-विद्युत् VIII, 17, II.
विप्फुरिअ-वि+स्कुरित III, 16, 9. विजुप्पह-विद्युत्प्रभा, न. II, 2, 5; 'भ, पु. विबुह-विवुध X, 28, 6. II, 2, 6.
विभम-विभ्रम IX, II, 2. विजलवंत-विद्युत्+मत् V, 7, 6.
विभत्ति-विभक्ति X, 14, 4. विटि-वृष्टि IV, 9, 6.
वियक्खण-विचक्षण VII, II, I2. विट्ठ-विष्णु VII, 7,3.
वियप्पिअ-विकाल्पत I, I4, 12. विडअ-विटप II, 7, 9.
वियरंत-विचरत् II, 19, 4. विडवि-विटपिन् IX, 19, 5.
वियसिय-विकसित IV, 7, 6. विडंबिअ-विडंबित II, 9, 10,
वियंभिअ-विजृम्भित I, 14, I0. विणअ-विनय I, 2, I0.
वियाण-वि+ज्ञा °णेवि VIII, 15, IO. विडिय-वि+वञ्चित I, 6, 3. (see णडिय).
वियार-विचार (वृत्तान्त ) III, 5, 5. विणामिय-वि+नामित VI, 6, I.
वियार-विचार V, 6, 7. विणास-विनाश I, I, I.
वियार-वि+दार रिवि IV, 5, I. विणासयर-विनाशकर IX, I8, 9.
वियाल-विकाल (अन्त ) II, 8, 5. विणिग्गअ-विनिर्गत II, 20, 3.
विरइ-विरति IX, 6, 4 विणिम्मिअ-विनिर्मित II, 2, 3.
विरइय-विरचित II, 9, 3. विणीअ-विनीत VIII, 4, 2.
विरत्त-विरक्त VI, 9, 5. विणीसरीय-विनिःसृता IV, 15, I.
विरम-विराम IX, 22, 9 विणु-विना III, II, I.
विरहग्गि-विरह+अग्नि III, 7, 2. विण्णडिअ-(see विणहिय) II, 16, 5.
विराअ-विराग IV, I2, 8.
विरेइअ-विरेचित II, 20, 9. विण्णि -द्वि II, I2, I (Hem. III, I20). विण्हु-विष्णु VII, 9, 3 ( Hem. II, 75).
विलक्खी-पिलक्षी VI, 12, 6. वित्त-वित्त II, 12, 8.
विलय-(तत्सम) I, I, 2. वित्त-वृत VII, 4, I0.
विलित्त-विलिप्त II, 7, 7.
विवजिअ-विवर्जित IX, IO, I0. वित्ति-वृत्ति III, 2, 5.
विवणम्मण-विवर्ण+मगाः VI, 12, I. वित्थड-विस्तर ( विस्तीर्ण) VIII, 2, +,
विवरीअ-विपरीत II, I3. 3. वित्थरिअ-विस्तृत VII, 5, II.
विवरीसर-वि+परि+सइ V, 7, 6. वित्थारिय-विस्तारित VI, I, 9.
विविह-विविध IV, 7, 6. वित्थिण्ण-विस्तीर्ण I, 3, 3.
विसज-वि+पृज् °F IX, 23, 8. विदमण-वि+दमन IX, 18, 5.
विसजिअ-विसर्जित VII, 8, 7. विदाणिय-विदीर्ण I, I0, 3.
विसण्ण-विषण्ण II, 3, 4. विदावण-विद्रावण II, I9, 4.
विसमिय-विषमित X, 14, 4. विपाअ-विपाक X, 12, 8.
विसय-विषय IX, 18, I. विप्प-विप्र II, I0, 4.
विसयासत्त-विषयासक्त IX, 4, I0. विप्फार-विस्फार °२वि X, 8, 2,
विसहर-विषधर V, I8, 2.
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विसाअ ] शब्दकोशः
[ सग्ग विसाअ-विषाद V, I9, 2.
वेढिअ, य-वैटित I, 3, 2. विसाल-विशाल II, 5, 7.
वेय-वेद II, 9, 5. विसिट्ट-विशिष्ट 1, 15, Io.
वेयड-वेद्यर्थ or वैताव्य, प VI, II, 4: X, I, 7. विसुत्त-वि+सुप्त VIII, 4,8
वेयमइ-वेगवती स्त्री. VI, 16, 3. विसुद्ध-विशुद्ध I, I4, 8.
वेल-वेला IX, 23, 6. विहङ-वि+घट इ III, 8, 10.
*चेल्लहल-कमल, विलासिन् VII, 2, 8 *विहडप्फड-विह्वल III, 2, 2; VIII, (D. VII, 96, वेल्ल -रम् Hem. IV, ___15, 9. ( Hem. II, I74).
____168) विहरंत-विहरत् X, 24, I0.
"वेल्लंत-व्यावुलीभवत् V, II, I4. ( Hem. "विहलंघल-विह्वल III, 2, 8; III, 6, 58 ___ वेल्ल-रम् IV, 168, does not suit VI, I, 12; X, 8, 3.
here. H. वेलना to roll in pain) विहंज-वि+भञ् जेषि, VIII, 17, +. वेल्लि-वेला VIII, 7, 8. (Hem. I, 58). विहा-वि+भा °इ I, 16, 12.
वेवाहिय-विवाहित VI, 16, 3. विहाण-विधान VIII, I7, 8.
वेविर-वेच्+इर (शीले) V, I2,3; X, 13, 13. विहि-विधि I, 2, 2.
वेस-वेश्या VIII, 13, 3. विहिब-विहित I, 16, 5.
वेस-वेप IX,3,8. विहुण-वि+धुइ X, 7, 4.
व्व-वत् (इव ) I, 3, 4. ( Hem. II, 150 ). विहर-विधुर II, I3, 3. विज्झ-विन्ध्य, प. I, I2, 8; JI, 2, II. विभिअ-विस्मित III, 4, 12. (Hem II,74). वीय-द्वितीय IX, 22, 5. वीयराअ-वीतराग IV, 5, 8.
स-स्व VIII, I9, 5. वीयवंत-वीर्यवत् VII, 12, 8.
सअ-शत VIII, 3, 2. वीसम-वि+श्रम् °इ I, I4, 3; हिं II, I0, 9.
सइ-सती I, II, I.
सई-स्वयम् II, 5, 9. वीसामअ-विभ्रमित VI, 9, 3. वीसर-वि+स्मृइ IX, 4, 5.
सउण-शकुन I, 8, 9. वीसरिअ-विस्मृत II, I, 3.
सउण्ण-सपुण्य VIII, 2, 4 ( उत्रत , दि.) वाहिय-वीक्षित I, I3, 2.
सउण्ह-स+उष्ण III, +, II. वीहिय-विभीत X,7,8.
सकंठी- (तत्सम)X, 21, 3. वुक्करंति-बुक् इति शब्द+कुर्वन्ति IV, 5, 3.
सकित्तण-स्वकीर्तन X, 28, 10 वुच्चइ-उच्यते VIII, 6, 3.
सक-शक्त IX, 6, 7. बूढमाण-वि+उह्यमान X, I3, 2.
सक-शक इ VII, 16, I; हि III, 7, I; वुत्त-उक्त I, I3, 2.
_ 'हिं VI, 4, 5. वे-द्वि II, II, 9.
सकर-शर्करा II, 7, I. वेभ-वेग V, II, 5.
सकिय-शक्त IX, 8, 3. वेइ-वेदि VII, 7, 1I.
सगोउर-स+गोपूर I, I0,9. वेगवइ-वेगवती, स्त्री, VI, I++.
सग्ग स्वर्ग X, 22, 6.
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सगमअ ] करकंडचरिउ
[ सयंभु सग्गमअ-स+गमक IX, 19, II.
समच्चिय-समर्थित VIII, 9, II. सग्गिणी-सर्गिणी or स्त्रग्विणी III, 14, 8; समणियर-सन्निकट II, 6,7. VIII, 2, 8.
समणिरया-शम+निरता II, 6, 8. सचेयण-स+चेतन VI, 15, 3.
समत्त-सम्यक्त्व IX. 13, I. सञ्च-सत्य VII, 14, 7.
समत्थ-समर्थ IV, I7, I. सचलच्छीपुर-सत्यलक्ष्मी VII, 5, 2.
समप्पिअ-समर्पित II. I5, 8. सच्छ-स्वच्छ VII, I0, 9.
समरीण-श्रान्त VIII, 9,7. सन्जय-सज्जा VIII, 5,5.
समलहीय-संवाहित (लेपित) VII, 12, 6. सन्जिय-सज्जित III, I4, 2.
समागय-गत VII, I3, I. सज्झाअ-स्वाध्याय IX, 20, 7.
समाणिया-निका VIII, 5, 12, सटि-षष्टि IV, 17, 7.
समायअ-गत IV, 6, 4. सणराल-स+नालीक (3) IV, I3, 9.
समायर-चर् इ V, I0, 9. सणाह-सनाथ II, I4,6.
समाव-सम्+आप इ IX, I4, II. सणिद्ध-स्निग्ध VIII, I4, 7.
समासिय-सित IX, 22, 2. सणेउर-स+नूपुर VII, I3, 5. (VarI,26). समाहिगुत्त-समाधिगुप्त, पु. II, 6, 9. सणेह-सनह II, I7, 6.
समिच्छिअ-समिट I, I, 12. सण्णज्झ-सम्+नह इ III, 12, I.
समिद्ध-समृद्ध II, 2, 5. सण्णय-सन्नत IV, IO, I.
समीउ-समीपम् X, 4, I. सण्णाण-सद्ज्ञान VI, IO, I.
समुजल-समुज्वल IV, I7, 9. सण्णास-सन्यास V, I2, 9.
समुट्टिअ-समुत्थित II, 7, 9. सण्णाह-सन्नाह III, I4, 7.
समुण्णइ-समुन्नति II, 20, 6. सण्णिह-सन्निभ IX, 10, 4.
समुद्द-समुद् I, 2, 8. सण्ह-सूक्ष्म X, I7, 2. ( Hem. I, II8) *समुभिडिय-सम्+आक्रान्त VIII, I5, IO सत्त-सप्त III, 8, 8.
(see भिडिअ) सत्तम-सप्तम X, 16, 4.
समुह-सन्मुख V. 17, IO. सत्ति-शक्ति II, 9, 5.
समोडिअ-सम्+मोटित (मुट आक्षेपमर्दनबन्धनेषु) सत्थ-शास्त्र VIII, 8,4.
VIII, 7, 10. सह-शब्द III, I8, 5.
सम्मइ सन्मति, पु. II, 8, 4. सदह-श्रद्धा IX, 21, 3.
सम्मत्त-सम्यक्त्व V, 4, 3. सहंत-शब्दं कुर्वत् II, II, 5.
सम्माणिअ-सन्मानित II, I0, 8. सदसण-सम्यक्+दर्शन X, 25, 7.
सम्मुह-सन्मुख II, 5, I. सपोत्थय-स+पुस्तक VII, I3,4.
सय-शत I, I, 9. सप्प-सर्प IV, 9, 2.
सय-स्व or शत VI, 8, 8. सम्भाव-सद्भाव X, 9, I.
सयण-स्वजन IX,6,8. समक्ख-समक्ष II, I2, 5.
सयमेव-स्वयमेव II, I3, 2. समग्ग-समग्र II, 20, 6.
सयल-सकल I, I4, 6. समग्गल-समग्र+ल II, 7, 7; VII, 16, 10. सयंभु-स्वयम्भ, पु. I, 2, 9.
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सया ।
হাত্তীয়
[ संचडिअ सया-सदा X, 15, 9.
सवण-शकुनि VII, 5, 10. सयाण-सज्ञान II, 5,9 (H. सयाना, M.शाहाणा). सवण-शकुन VII, 2, 3. सर-सरस् I, I4, I.
सवहणाई-शपथ+आदि III, 8, 9 (Var. II, सर-शर III, 12, 12.
___15, 27). सर-स्वर I, I4, 8.
सविवाय-सविपाक IX, I4, I. सर-स्मृ हि II, I0, 2.
सम्व-सर्व II 6, 3. सर-सइ II, 21, 6; °उ VII, II, 15, सव्वत्थ-सर्वार्य X, 27, I0. सर-स्मर मि I, I, 2.
सव्वंग-सर्वाङ्ग II, 6. 3. सरण-शरण IV, 5, Io.
सव्वायर-सर्वादर IX, 20, 9. सरमंजूस-स्मरमंजूषा, स्त्री VI, 14, 5.
ससहर-शशधर II, 7,4. सरय-शरद् II, I7, +.
ससि-शशिन् I, 16, I. सररुह सरोरुह X, 3, I.
ससुर-श्वशुर II, 10, 7. सरलिम-सरलिमन् I, 16, 7.
'सह-राज् °३ I, 16, 13 ( Hem. IV,10). सरवर-सरोवर I, I, 7.
सहजाय-सह+जात VI, 2, 6. सराय सराग IV, I6, 2.
सहयर-सहचर II, I3, I0. सरासइ-सरस्वती I, 2, I.
सहल-सफल III, 9, 5. सरिय-सृत I, 16, I.
सहस-सहस्र I, 3, 2. सरिस-सदृश III, 22, I.
सहसत्ति-सहसा III, 16, 5. सरीर-शरीर I, 16, 2
सहा-स्वभाव I, 15, 2. सरूव-स्वरूप I, II, 7.
सहाअ-सहाय V, 18, 7. सरोय-सरोज I, 3, I0.
सहास-सहस्त्र IV, 4, 3. सरोस-स+रोष II, 3,3.
सहिअ-सहित VII, 7, 3. सलमखण-सलक्षण III, 4, Io.
सहिय-सखिन् III, 6, I. *सलवल-onomatop°लंत IX, 23, I0; सहुँ-सह I, I0, 9.
X, 23, I0; °लंति I, 4, 4; लिअ III, सहोयर-सहोदर V, 7, 8. 18, 8; V, 10, 3; लेइ IV, I5, 5. संक-शंक् इ X, 7, 6; हु II, 21, 6. सलह-श्लाघा VI, I5, I.
संकर-शंकर IX, 17, I0. सलहिजमान-लाध्यमान III, I, 9. ( Hom. संकाइय-शंकादिक IX, 21, 3. __IV. 88).
संकिअ-शंकित V, I5, 3. सलेहण-सल्लेखन (Jain form of termi
संखेव-संक्षेप III, 7, 3. Dating life by abstention from संगहिअ-संगृहीत V, IO, I. food ) VI, 6, 8; IX, 23, 8.
संगाम-संग्राम III, I4, 8. सलोणअ-स+लावण्य X, I, 3.
संघड-संघट डेइ X, 16, 7. सल्ल-शल्य IX, I2, 2.
संघाअ-संघात IX, 12, I. सल्लिय-शल्यित X, 7, 3.
*संचडिअ-सम्+आरूढ VII, I4, 10 (Hem. सवण-श्रवण (कर्ण) I, 2, 2; V, 15, 8. IV, 206, H. चढना)
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संचल्लिभ करकंडचरिउ
[ साह संचल्लिअ-संचलित III, 1, 5.
संभरीअ---संभृत I, I2, 8. संछायअ-सं+छादित I, II, 8.
संभासिअ-सम्भाषित VIII, 7, 2. संजणिय-संजनित II, I4, 12.
संभूय--सम्भून IV, 9, 6. संजम-संयम I, I, 7,
संमाणिअ-सन्मानित III, I0, 4. संजलिय-संज्वलित II, I4, 7.
संमुहिय सम्मुखी III, 2, 9. संजाय-संजात II, I, 2.
संरक्खिय-संरक्षित VIII, 2, 2. संजुअ-संयुक्त I, 16, 8.
संवर-सम्+ हि III, 19, 8; रेइ IX, 13, संजुत्त-संयुक्त III, 3, II. संजोइअ-संयोजित VII, 8, 7.
___I; रेवि X, 24, I. संझा-सध्या X, 9, 5.
संवलिय-संवलित V, I9, IO. संठिय-संस्थित III, 2, 2.
संसअ-संशय I, I3, 8. संताअ-संताप VII, 7, 4.
संसग्ग-संसर्ग II, 14, I, संताडिय-संताडित IV, 2, 6.
संसाहिय-संसाधित VI, 16, 6. संति-शान्ति II, I2,7.
संस-शस्य IV, 6, 6. संतुह-संतुष्ट II, 16,7.
संसि-शंसित VI, I, 3. संतोस-संतोष II, I6, 4.
संसित्त-संसिक्त, II, I4, 8. संथव-सं+स्थापय् हि I, II, I0;°वंतु IX,18,3 साअ-शाप II, 4, 2. संथुणण-संस्तवन IV, 5, 8. ( Hem.
साणुराय-सानुराग III, 22, 6. -IV, 241 ).
साम-साम ( वेद) II, 20, I. संथुव्वमाण-संस्तूयमान III, I, 7.
साम-शामय् हि II,4,7. संधिय-संहित VI, 14, 6.
सामण्ण-सामान्य I, I5, 5. संपइ-सम्पत्ति II, 13, I.
सामाइअ-सामायिक IX, 23, 2. संपज-सम्+पद् ‘इ II, 16, I; हिं IX, 17,5; सामि-स्वामिन् III, II, 5. हुँ IX, 16, 3.
सामिणि-स्वामिनी V, 15, 5. संपड-सम्+पत् °इ I, I0, 7; °उ IX, 16, 4. सामिसाल-स्वामिन्+सार ( श्रेष्ठ) I, 7, 4. (M. सापडणे).
सायर-सागर II, 2, 2. संपण्ण-सम्पन्न IX, 6, 9.
सारअ-सर्व I, 16, 2 (H. सारा) संपत्त-सम्प्राप्त II, I, II.
सारणि-(तत्सम) I, 3, I0. संपय-सम्पद् I, I, 9.
सारहि-सारथि III, I6, 6. संपाउ-सम्+पातय् इ II, 7, 2..
सारिअ-सारित I, 16, 2. संपीडिय-सम्पीडित V,8, 4.
सारिजुअ-सारि+चूत VIII, 15, 8. संपीणिय-सम्प्रीत II, I4, IO.
सालि-शालि I, 3, 8. संपुण्ण-सम्पूर्ण IV, 9, 8.
सालूर-( तत्सम-frog ) VII, 4, 6. संपेसिअ-सम्प्रेषित IV I, 6.
साव-शाप II, 21, 3. संबोह-सम्+बोधय् हिवि VII, II, I9. सावत्थि-श्रावस्ती, न. X, 6, 2. संभर-सम्+भृ हि VIl, 16, 10.
सावय-श्रावक IX, 16, 2. संभरअ-संभृत VI, 15, 12. (सम्हलना सासय-शाश्वत I, I, 9. to steady ).
साह-साघम् हिवि IV, I. I.
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साहण ]
शब्दकोशः
[ सुमर
साहण-साधन I, II, I0. साहामय शाखामृग IV, 5, 3. साहुकार-साधुकार X, 5, 8. सिअ-शिव, पु. IV, 3, [. सिक्खावय-शिक्षाव्रत IV, I, 8. सिग्य-शीघ्र IV, 6, I. सिट्ठी-प्रेष्ठिन् VIII, + + सिमिर-शिबिर VII, 6, 5. सिय-सित I, 16, II. सिय-शीत III, 12, 6. सिर-सृत IV, I2, 9. सिर-शिरस् II, 20, 9. सिररुह-शिरोरुह I, I6, I+. सिरि-श्री I, 2, 9. सिरिसेणा-श्रीषेणा, स्त्री, V, 5, 2. सिल-शिला IV, I2,2. सिलवइ-शिल्पिन् IV, I3, IO. सिव-शिव (मोक्ष) I, I, 3. सिविण-स्वप्न X, 27, 5. ( Hem I, 46.) सिसिर-शिशिर IX, I1, 4. सिसु-शिशु X, 7, 2, सिहर-शिखर VI, 3, 6. सिहि-शिखिन् II, I5, 6. सिंग- III, 3 3. सिंचिअ-सिञ्चित (सिक्क) IV, 3,7. सिंभ-लष्मन् IX, II, 3. सिंहवार-सिंह+द्वार III, 9, IO. सीयलत्त-शीतलत्व III, I0, 8. सीलगुत्त-शलगुप्त, पु. IX, I, I0. सीस-शीर्ष I, 17, 8, सीस-शिष्य X, 28, 3. सीह-सिंह IV, 2, 5. सीहु-सीधु (सुरा) IX, 21, 6. सीहोवम-सिंहोपम III, 13, 8. सुअ-श्रुत I, 2, 5. सुअ-सुत II, 5, 9.
सुअण-सुजन VII, [5, 6. सु -शुक VIII, 4, 3. सुअवेय-सुवेग, (नाम) V, II, 9. सुअंध-सुगंध I, I2, 6. सुइण-स्वप्न VIII, 5, 14. सुईण-स्वप्न VIII, 4, 8, सुउत्ति-सूक्ति V, IO, 7. सुक्क-शुक्र IX, II, IO. सुक-शुष्क I, I0, 6. सुखेयरि-सु+खेचरी VI, 14, 4. सुछंद-सुछन्दम् VIII, 4, IO. सुजंत-सु+यन्त्र IV, IO, 5. सुझाण-सु+ध्यान V, 6, 8. सुट्ठ-सुघु VII, 5, 12. सुण ध्रुइ X, 28, 9 °णि II, I0, 4. णिवि
II, 5, I. °णीऊण VIII, 4, I. सुणंदा-सुनन्दा, स्त्री, VI, IO, 4. सुणाण-सुज्ञान VI 3,7. सुणिम्मल-सुनिर्मल V, 7, 6. सुतेअ-मु+तेजस् VII, 7, I. सुत्त-सुप्त IX, 7, 2. सुत्तधारि-सूत्रधारिन् IV, I2, 4. सुत्तिय-सुप्ता I, 8, 5. सुत्थिय-सुस्थित IX, 7, 7. सुथुन्व-सु+स्तू ( कर्मणि) °इ V, 6, 3. सुथूल-सु+स्थूल IX, 22, 3. सुंदसण-सुदर्शन II, I4, 4. सुदित्तिवंत-सुदीप्तिवत् I, I2, I. सुदुद्धर-सु+दुर्धर III, 22, 9. सुदेअ-सुदेव V, 6, 2. सुद्ध-शुद्ध II, 3,8. सुपसण्ण-सु+प्रसन्न X, 26, 5. सुप्पयंड-सु+प्रचण्ड I, 8, 6. सुमर-स्मृ°इ III, I0, 7; "हि IX, I, 48
"रंत I, I, I2.
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सुमित्ता ]
करकंटचरिउ
[ सोरह
सुमित्ता--सुमित्रा, स्त्री, X. 18, 4. सुमोत्तिय-सु+मौक्तिक IV, 6, 8. सुय-श्रुत V, 2, 8. सुय-सुत III, 21, I. सुय-शुक VIII, I2, 7. सुय-स्वप् यति I, 3, 9; हि VIII, II, IO. सुयण-सुजन I, I, 6. सुयाण-सुज्ञान II, 3.8. सुरइ-सुति II, 9, 9. सुरणाह-सुरनाथ V, I3. 7. सुरराअ-सुरराज III, 18, 9. सुरलोअ-सुरलोक III, 5, 6. सुरवइ-सुरपति III, I, 4. सुरसरि-सुर+सरित् III, 9, 4. सुरहर-सुरगृह VI, 3, 10. सुराअ-मुराग IV, 7, I. सुरिंद-सुरेन्द्र I, I2, 5. सुरूव-सुरूप IV, 16, 7. सुरेसर-सुरेश्वर IV, I, I4. सुरोहराअ-सुर+ओव+राग VI, 9, I. सुलक्ख ण-सुलक्षण II, I4, 3. सुललिय-सुललित VII, 7, 5. सुलोयण-सुलोचन II, 20, 4. सुव-स्वप् इX, 6, 5. सुवण्ण-सुवर्ण VIII, 6, 2. सुवाअ-सुवात VII, II, 5. सुविजलया-सुविद्युल्लता II, 2, 7. सुवेअ-सुवेग, पु. IV, 8, 2. सुन्वअ-सुव्रत, पु. II, 3, 5. सुसहाअ-सुसहाय IX, 9, I. सुसुर-श्वशुर II, I0, 9. सुसोह-सु+शोभ II, 9,4. सुसोहण-सु+शोभन II, 20, 9. सुसोहिअ-सु+शोभित VII, 3, 10. सुह-सुख I, I, 3. सुह-शुभ V, 5, I.
सुरुड-सुभट II, I0, 2. सुहय-सुभग IX, 9, 8. सुहयर-सुखकर I!, 9, 7. रहावह-सुखावह I, 2, 2.
खुहि-गुहृद् VIII, II, 9. सुंड शुण्डा II, 20, 4. सूष गुक VI, I2, 6. सब-सून ( mercury ) IX, 6, 6. सूरप्पह-सूरप्रभ, पु V, 5, 2. सूल-शूल I, 17, 4. सृव-श्रुत III, 6, 10. सहअ-सुभग VI, 7, 2. सेज्जा -शय्या X, I5, I0. ( Hem. I, 573 ___II, 24. H. सेज ). सेठि-थ्रीष्ठन् VIHI, 5, 2. सेढि-श्रणि II, 2, 4. सणि-णि V, I, II. सेण्ण-सैन्य IV, I, 14. सेय-श्रेयस् X, 26, I. सेय-स्वेद III, 19, 3. सेय-श्वेत I, 4, +. सेव-सेवा II. 4, 6. सल-शैल II, 2, II. सेविअ-सेवित I, 16, 3. सेविज्जमान-सेव्यमान III, I,8. सेवालि-शाल्मलि ( तरु ) VIII, 7, 7. सोअ-शोक III, 6, 6. सोक्ख-सौख्य V, 12, I. सोक्खवीहि-सौख्य+वीथि X, 17, 3. सोणिय-शोणित IX, II, Io. सोणिय-श्रोणी I, 16, 5. सोत्तिअ-श्रोत्रिय IX, 5, 9. सोमराअ-सोमराज VIII, 4, IO. सोय-शोक IV, 16, I. सोरटु-सौराष्ट्र, दे. III, 5, 6. सोरह-सौरभ VIII, 2, 3.
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सोलह ] शब्दकोशः
[ हुआस सोलह-पोडश X, 17, 9.
हरि-हरित् IV, I2, 2;X, 2, 5. सोव-स्वप् इ VIII, I3, 5; °हि VI, 9, 5. हरिय-हरित I, 14, 6. सोवण्ण-सौवर्ग III, 3, I0.
हारय-हत III, 17, IO. सोयाण-सोपान X, 16, I0.
हरिदीढ-हरिपीठ ( सिंहासन ) IV, I2, I. सोवीर-सौवीर ( buttermilk) IX, 14, 8. हरिस-हर्ष I, II, II. सोह-शोभा II. I, 8.
हरिसिय-हृष्ट III, 9, 3. सोह-शोभ °इ I, 15, 4 हंति, I, IG, II. हरिसुकंठ-पत्किण्ठ II, 21, 4. __ "हेविणु X, 28, 6.
हल-फल X, 27, 10. सोहण-शोभन VI, 4, 2.
हलहर-हलधर IX, I7, II. सोहमाण-शोभमान IV, 4, 5.
*हले-आमन्त्रणे अव्ययम् VIII, 16, 7. सोहल-शोभा+ल ( मत्वर्थे ) I, 9, 10.
( Hem. II, I95.) सोहा-शोभा I, I6, 8.
*हल्लिय-चलित 1V, 2, 3 ( D. VIII, 62; सोहायमाण-शोभमान I, 3, +
H. हलना to shake) "हल्लोहलि-व्याकुल VII, I0, 13. ( Hem. __ IV, 396 ex.)
हव-भूइ III, I9, 9; 'वेसइ IV, I7,53 हई-हता IV, 9, 6.
_ 'वेइ IX, II, II. ह-अहम् II, 5, 8.
हसंत हसत् I, 3, I0. हक-हक् इति शब्दः III, 14, 3. ( H. हांक )
हंसरह-हंसरथ, पु. VI, I3, 9. हट्ट-(तत्सम-market ) III, 8, 4.
हालिपि-हलिनी ( कृषक-स्त्री) I, 3, 7. *हड्ड-अस्थि III, I5, 9 ( D. VIII, 59 ).
हिअअ-हृदय I, II, I. हण-हन् ३ V, I+, S; °गंत V, I9, I; णेविगु
हिका-( तत्सम Hiccough ) VIII, 2, 5. ___X, 5, 4; णिवि X, 8, 8.
हिटु-हृष्ट II, I2, 8. हणण-हनन II, 3, I0.
हिंड-(हिडि-गत्यनादरयोः ) मि IV, I7. I0%; हणिअ-हत II, 17, I0.
'V, 15, 2; "डत III, I4, 5. हत्थ-हस्त III, II, I,
हिंडिय-हिडित VIII, I2, 8. हत्थि- हस्तिन् I, 13, 6.
हिमवंत-हिमवत् III, I2, 7, हम्म-हH I, 15, 8.
हिय-हृदय I, I4, I2.
हियय-हृदय I, I, 9. हय-हत III, I5, I.
हियवअ- हृदय I, IO, I0. हय-(तत्सम-अश्व) IV, 2, I.
हिरण्ण-हिरण्य VIII, 6,4. हर-हरत III, 13, 6; रिवि II, 5, 3; 'रेमि हिलिहिलंत-हेपमान III, I3, 4. ____X, 23, 6.
हिंसालअ-हिंसालय IX, I2, 7. हरई-हरन्ति (विहरन्ति) X, 29, 15. हीर-धीर X, 29, 8. हराविय हारापित VIII, 6, I. (H. हराना हीलण-हेलन III, I, 7. to defeat)
हुआस-हुताश III, 13.3.
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हुआसन ]
हुआसण-हुताशन I, I, 8. हुअ-भूत II, 2, 6. हुक्करांति-हुं कुर्वन्ति III, I7, 2. हुय-भूत II, 12,7. हुव-भूत V, II, II. हुवास-हुताश IX, 18,7. हुंत-भवत् V, 17, 8. हुअ-भूत V, I5, 4.
करकंडचरित
[ होइ हई-भूता III, 5, 10. हूव-भूत VI 10,5 "हेट्ठामुह-अधोमुख V,16,8(Hem II,I4I). होइ-भवति I, I3, 4; एनहि VI, 4, 6; एवि ___II, 3, 5; एविणु III, Io, IO; होति I, 13, 45 वि V, II, 3; "सइ II, 5, 6;
सहि II, 5, 7, 'समि V, 18, 7; °हइ I, 16, 15; हहिं II, 4, IO, हि II, 18, 5.
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Index of Personal Names
WITH NOTES.

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INDEX OF PERSONAL NAMES
WITH NOTES.
आहुल X, 29, 13. Son of the minister
who urged कनकामर to compose
the work. काञ्चनमती ( कंचनमई) VI, 16, 3. A
विद्याधरी ol कनकपुर married by
नरवाहनदत्त
अकलंकदेव I, 2, 8. A Jain logician
(see Intro.) अजवर्मा or अजय ( अजवम्म ) III. 5. 8.
King of Girinagara, who married
his daughter मदनावली to करकंड. अजितांगी ( यंगि) III, 5, 8. Wile of
अजवर्मा of Girinagara, motherinlaw of करकंड, अनंगलेखा ( लेह ) VII, 16, 2. X, 24, 4.
A विद्याधरी of तिलकद्वीप married by करकंड. अमितवेग ( अमिय ) V, 4, 2; V, 9, 9;
V, II, I. A विद्याधर, friend of नील; lived at गगनतल. He and his brother सवेग picked up the image of पार्श्वनाथ from पूदी hill, and deposited it on the hill near Terapur where it was discovered by करकंड, buried in an ant-hill. अरिदमन VIII, I, 5. King of Ujjain
(for story see Intro). अरिविंदु II, 16, 3. King of Benares. अर्जुन ( अज्जुण) X, 22, 7. सुमित्रा reborn as.
कनकप्रभ ( कणयप्पह ) VII, 14, I0;
VII, 15, 7. A विद्याधर of तिलकद्वीप, who marriod his daughter कनकप्रभा to करकंड. कनकप्रभा (कणयप्पह) VII, 15, I. ___A विद्याधरी of रिलकद्वीप, married
by करकंड. कनकमती ( कणयमई ) VI, 14, 9; VI,
15, I. A विद्याधरी of कनकपुर. कनकामर ( कणया ) I, 17, II; II, 21, 10; ____III, 22, 21; IV, I7, 9;V, 19, 93
VI, 16, 10; VII, 16, IO; VIII, 20, 14; IX, 24, 12; X, 28, 2; X, 29, 13. The author of करकंडचरिउ (see Intro) करकंड I, 2, 3; II, 7, 3; etc. The
hero of the poem. कुसुमदत्त I, 6, 7, X, 13, 5. The
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[ नील
char
तरापदन
कुसुमदत्ता ]
करकंडचरिउ garland-maker of Frage who had धनमित्र of तेरापट्टन who was born as brought up पद्मावती.
करकंड in the next birth. कुसुमदत्ता I, 6, 9. Wife of कुसुमदत्त of धनपाल (धण) X. I0. To. The
धनपाल (धण) X, IO, Io, The son of कुसुमपुर,
धनदत्त merchant of नालंद. कुसुमदत्ता I, 15, 9. IVife of the forest- धनमती (धणमई) X, I0, 8. Daughter guard of gaige who had found
of agina and amgar of als fãrât, and पद्मावती in the forest.
__married to धनपाल of नालंद कुसुमावलि VII, 16, 48 X, 24, 3. A धनमित्र (धणमित्त) X, I, II. A mer
विद्याधरी of तिलकद्वीप married by करकंड केतुमती ( केउमइ) VI, 12, I. A विद्याधरी धनमित्रा (धणमित्ता) X, I0, 9. Wife of of जयंती.
धनदत्त merchant of नालंद. गुणनिकेत (णिकेउ ) II, 2, 8; II, 5, 6. धनवती (धणइ) X, I, I2. Wife of
A विद्याधर who became a मातंग by धनमित्र merchant of तैरापट्टन. the curse of a sage. He brought धनश्री (धगसिरी) X, I0, 8. Second up till the latter was daughter of वसुमित्र and नागदत्ता of crowned king of gaige.
ताम्नलिप्ति, married to वसुमित्र of कौशाम्बी गौरी (गउरि ) II, 2, 7. Consort of Siva धाडीवाहन (°णु) I, 4, 10; II, 5, 2; चंद्रलेखा (चंदलेह) VII. 16, 3;X, 24, 4. III, II, 8. King of चम्पा, father of A विद्याधरी of तिलकद्वीप married by
करकंड. ( See Notes I, 4, 10). करकंड,
धूमकेतु (उ) VI, I0. 4. A विद्याधर ruling चंद्रर्षि (चंदारिसि) X, 28, I. The gotra at जयंती in विद्याधर-पर्वत. ____of कनकामर the author,
नरवाहनदत्त (MV, 19, 9. etc. Prince जयदेव (°एव) I, 2, 9 A Jain author. ____of कौशाम्बी. (for story see Intro). (see Intro)
नागदत्त (णाय°) X, 6, 3. A merchant तार II, 2, 3. He is said to have of श्रावस्ति.
raised the Vijayardla mountain, नागदत्ता (णाय' ) X, 6, 7. Wife of नागदत्त (असुरदेवता इति टिप्पणम् )
___of प्रावस्ति . दशरथ (दसरह) III, I, 12. King of नागदत्ता (णाय') X, I0, 6; Wife of Ayodhya, father of Rama,
वसुमित्र of ताम्रलिप्ति, the faithless wife दामोदर (°यर) III, 21, IO; IX, I7, 10.
of नागदत्त in her former birth. epithet of Vishuu.
नारायण (°) X, 25, 3. An epithet of धनदत्त (धणयत्त) X, I0, 9 A merchant Vishnu. of नालंद.
नील (णी) V, 2, 2; V, 3, 8, X, I, 8. धनदत्त (धणयत्त) X, I, I4. Cowherd of A विद्याधर who ruled at रथनूपुर but
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पद्मदेव ] शब्दकोशः
[ रतिवेगा later on migrated to तेरापुर and मदनदेव (मयणएउ) VI, II, 3. The son built the first cave there.
of पद्मदेव विद्याधर He was transfor. पद्मदेव ( पउमएउ) VI, II. 3. A विद्याधर med into a parrot by the of उपलखेडि
daughter of a sage. पद्मावती ( पउमःवइ, पोमा') I, 7, 9; II, I, मदनामर (मयणामर) VI, 10, 8; VI, I2, 12; II, 5, 3; II, 6, 7; III, 9, I. The
2; VI, I2, 6. Same as मदनदेव. daughter of वमुपाल king of कौशाम्बी, मदनावलि ( मयणा ) III,5, IOB V, 15, I. wife of धाडीवाहन king of चम्पा and Daughter of अजवर्मा of गिरिनगर mother of this the hero.
and wife of करकंड. पवनवेग (पवणवेउ) II, 12, 4. A राक्षस. मधुसूदन (महसूयण) VI, 4, 9. A पवनवेग (पवणवेउ) VI, II, 4. A विद्याधर
A Brahman of Aut ( for story son of मनोवेग,
see Intro). पार्श्व जिनेन्द्र ( पास जिणिंद ) V, 2, 5. The
मनोवेग (मणवेय ) VI, II, 4. A विद्याधर 23rd Tirthankara.
___of उतरवेद्यर्थ; father of पवनवेग. पुष्पदन्त ( पुप्फयंत ) I, 2, 9. A Jain महानील ( महील) V, 2, 2. Brother
of नील. Apabhramsa poet (see Intro). प्रद्युम्न (पर्छष्णु ) II, 21, I0. Son of
महेश (°स). II, 2, 7.God Siva. दामोदर (कृष्ण).
माधव (माइव ) VI, 4, 9. A Brahman बलदेव (°एउ ) IX, 7, 9; X 25, 3. The
___of मथुरा ( for story see Intro.) _elder brother of नारायण.
यशोधर ( जसहर) 7, 8, I0. A मुनि बलभद्र (°हद्द) IX, 5, 5. same as बलदेव.
___met by अमितवेग and सुवेग in the बालदेव II, 2, 8. The Vidyadhara
सहस्त्रकूट चैत्यालय at Terapur. who took Karakanda away from यशोधर ( जसहर) X, 5, I. A मुनि whom his mother,
___ करकंड in his former life wanted to भरतेश्वर (°हेसर) IV, 4, 10; V, 5, 5.
worship. The first Chakravarti, son of यशोभद्र ( जसहद्द ) II, 7, 5: II, 8, I. ___ ऋषभदेव, the first Tirthankara.
A yê who came to the cemetery भूपाल (भूवाल) X, 29, 5. A king con
___of दंतीपुर. our author
रतिविभ्रमा (रइविभम ) VI, 12, 10; Intro).
VI, 15, 9; VI, 16, 2. A fagree of मंगलदेव (एव) I, 2, I; X, 28, 3. The
___कनकपुर married by नरवाहनदत. _teacher of कनकामर.
रतिवेगा ( रइवेय ) VII, 7, 53 X, 24, 2. मतिवर (मई) IV, I, I; IV, I, 3 The The princess of the married by minister of करकंड.
करकंड.
tempor
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रनलेणा ] करकंडचरिउ
[ शिव रत्मलना (स्यणलेहं ) VIII, 10, 5. वसुमती (मइ)x, 9, 12. Wife of king
A damsel of छोहारदीप married by वमुपाल of चंपा, and mother of धाडीवाहन. मरवाहनदत.
वसुमती (मइ) X, II, I. Wife of वपाल रत्नावली ( रसगावलि ) VII, 16, 43
_merchant of कौशम्बी. X, 24, 3. A विद्याधरी cf तिलकद्वीप
वसुमती (मइ) X, 12, 6. Wife of वसुपाल married by करकंड.
___king of कौशाम्बी. teet X, 29, 13. Son of the minister
वसुमित्र (°त्त) X, I0, 6. A merchant ___who patrouised कनकामर.
of ताम्रलिप्ति. राघव ( राहव ) VII, 3, I. The des
वात्सायन ( वच्छायण ) II, 9,3.Theauthor ___cendant of रघु i. ७. राम,
of कामसूत्र a work on erotics, It is रावण V, 5, I. Ancestor of सूरप्रभ who used here in the sense of the
built the Jain temple on get hill. science of erotics. राहुल X, 29, 13. Son of the minister वायुवेग (वाउबेउ) V, I, 3. A विद्याधर who patronised the author.
who narrated to F*3 the account लंका IV, II, I; V, 5, I. The capital
of the buildi of the cave at of tran and his descendants.
Terapur. लंबझलंबा VIII, 13, I. The bawd
विजयपाल (विजवाल) X, 29, I. A king
of आसाइय, contemporary of कनकामर. (कुहिनी) of खंभायच्च who gave shelter to रत्नलेखा.
विधुत्प्रभा (विजुष्पह) II, 2, 6. King of
विद्युत्प्रभा, father of गुणनिकेत. लीलावती (°वइ ) VI, 16, 3. A विद्याधरी of कनकद्वीप married by नरवाहनदत.
विमलादेवी (एवि) VI, 13, 10. Wife of वत्सराज ( वच्छराउ ) VI, I, 4. King of
हंसरथ विद्याधर of कनकपुर. कौशाम्बी, father of नरवाहनदत.
विमला VHI, I, 9. Wife of अरिदमन of वरदत्त VII, I, I0. The minister of ___ Ujjain. ___ अरिदमन.
वीरभद्र (६) II, 7. 5. A sage who वसुदत्त X, II, 2. Son of वसुपाल, mer- arrived at the cemetery of दंतापुर. chant of कौशाम्बी.
वेगमती (वेयमइ) VI, 16, 3. A विद्याधरी वसुपाळ I, 7, 9, X, I2, 6. King of of कनकपुर married by नरवाहनदत.
कौशाम्बी, father of पद्मावती'the mother वेगवती (°वइ) VI, I4, 4. A विद्याधरी of of करकेड.
कनकपुर. वसुपालx,9, 12. King of चंपापुरी, father शिव (सिउ) IV, 3, I; IV, 4, 8. King of धाअवाहन.
of Terapur who visited Fine and वसुपाल X, 23,7. Son and successor who probably gave the pame of of करकंड.
धाराशिव to the place.

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| हेममाला
शीलगुप्त ] शीलगुप्त (सीलगुत) IX, I, I0. The
sage from whom करकंड took दीक्षा. श्रीषेणा (सिरिसेणा) V, 5.3 Wifeof सूरप्रभ ___king of लंका.
समंतभद्र (६) I, 2, 8. A Jain logici___an (see Intro.) समाधिगुप्त (हिगुत्त) II, 6, 9. A sage from whom पद्मावती, the mother of
करकंड took vovs. सम्मति (इ) II, 3, 4. A Brahman from whom Fattis wrested the
three lucky bamboos. सिद्धसेन (ण) I, 2, 8. A Jain logician
(see Intro). सुदर्शन (°दसण ) II, I4, 4. A merchant
(see Intro., the story of low com
pany). सुनन्दा (गंदा) VI, IO,+ Wife of धूमकेतु
विद्याधर. सुमित्रा (त्ता) X, 18, 4. Daughter of
the king of उज्जैन.
सुर्वाणा VI, I, 5. IVife of वत्सराज,
mother of नरवा हनदत्त. सुवेग IV, 8, 2; V, 4, 2; V, 10, 8; V, ____II, 9. Brother of अमितवेग विद्याधर, ___rcborn as an elephant. सुव्रत (मुव्वउ) II, 3, 5. A sage on
the Vindhya, by whose curse गुणनिकेत lost his Vidya and be
came a मातंग. सूरप्रभ (पह) V, 5, 2. King of लंका,
descendant of ziąu, He built the
Jaiu temple on the gall mountain. स्वयंभू ( सयंभु) I, 2, 9. A Jain Apabh___ransa poet ( sce Intro). ER IV, 11, 2; IX, 5, 5. An epithet
of विष्णु
हंसरथ ( रह) VI, 13, 9. A विद्याधर, king
of कनकपुर. He carried away tho
wife of नरवाहनदत्त. हेममाला (°ल) II, 2, 9; II, 6, 5. IVife
of गुणनिकेत; the adopted mother of करकंड,

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İndex of Geographical Names
WITH NOTES.

Page #323

Page #324

INDEX OF GEOGRAPHICAL NAMES
WITH NOTES.
In writing the gengraphical notes the following abbreviations have been used:-- Arch. Re.- Archaeological Survey of India Report. Bh. Nat.— Bharata's Nātya-sõstra. Cun. Geo.-Cunningham's Ancient Geography of India. Cun. S D.-Cunningham's Stupa of Barhut. Dey. Geo-Geographical Dictionary of Ancient and Modiacval India by Nandlal Dey. Ep. Ind Epigraphia Indica. J. Stupa.-Jain stuja and othor Antiquities of Mathura by V. Smith. Kss. —Katlā-sarit-sāgara of Somnadeva. Mblı.—Mahābhārata. Padma P.-Palma Purāļa of Ravishenācārya. Ram.--Rāmāyana. SIJ.–South Indian Jainism by Bamasvami Iyangar. TS P.-Trisasthi-salākā-purusa-carita of Hemacandra. Vagy P. - Vāyu Purāua. Vikram. – Vikramauka-deva-garita, Buhler's edition. V P.–Vishnu Purāņa.
ATENT IUI, I, 12. The birthplace of Rama in Oudh. Also the birthplace of the first Tiptham. kara Adinatha. A 1, 3, 5. With capital.at zapi. The country about Bhagalpur including Monghyr. The king
dom of Bomapada of the Ramayana and Karpa of the Mahabharata. For the signi. ficance of the name, see Rama. pana Balakanda XXII, 14. HEYETAT ) III, 22, 5: Tþe city of gedş.

Page #325

Braila as ]
करकंडचरिउ
[ कुसुमपुर maiat ET VIII, 1, 6. With capital of ITT I, 12, 9; at VI, 2, 4.
at ganti, ruled by king aitana. Probably identical with KalanIt was the ancient name of gala mentioned as the eastern Malwa in central India.
boundary of the middle couptry BU ( 2 ) II, 2, I Between it in Vinaya II, 38.(Cunningham's
and कलिंग stood the mountain विंध्य. Geography P. 723). Our Kalin. The country between the Goda- jar might be identified with vari and the Krishna. Its capi. Keunjar of the maps in Orissa tal was Dhanakataka or Ama- on the Baitarni river and close ravati at the mouth of the to a mountain range, an offshoot Krishna. The ancient kingdom of of Mahendra. It is near Puri the Andhras also called Satava. with which Dantipur is identihanas or Satakarnis.
fied. The name is at present BET X, 28, 4. The town where borne by a celebrated fortress in
Kanakamara wrote the Kara- Bundelkhanda, in the Badausa kandacariu (sce Introduction ). subdivision of the Banda district उज्जैनी or उजयिनी ( उजेणि ) VIII, I, 7; of U. P.
X, 18, 4. The capital of Avanti TRIST ( FUJH 1177) II, 10, 4. desa of ancient fame, situated Modern Kanouj. It was the on the river Sipra,
capital of the southern Pancala Jata ( 0973 ) VI, II, 4. The during the Buddhist period. northern agü which see.
(Rhys David's Buddhist India
p. 27). Harshavardhana ruled gooers VI, 11 2. A town in
there when he was visited by विजयाचं or वैद्यर्ध, ruled by पद्मदेव
Hiuen Tsang in 636 A. D. It ( 9345 ) faglegt
was the birth-place of Visva. Fong ( 2017 ) VI, 13, 8. A town
mitra ( Ramayana, Balakanda ) on the bank of Sindhu in Vija. yardha, ruled by Hamsaratha
Friforet III, 9, 4; etc. Another name Vidyadhara.
of the river Jamna ( Yamuna ) PEST II, 2, 11; X, 10, 2. According genge (38) I, 6, 1; X, 13, 5. to Uttaradhyayana Sutra XVIII, Another name for Pataliputra 460, Karadanda ruled here. It is which was the capital of identified with the Northern Cir- Magadha under the Nandas and cars, a country lying on the the Mauryas. In the Sanskrit south of Orissa. Its capital was
drama Mudra-rakshasa, it is Dantapur or Dantipur,
mentioned as the capital of
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alon ] হাহা
[initania Chandragupta Maurya, and as the son of Kusa (Ram. Balakanda situated on the river Sona. It is XXXII, 6). Fa Hian locates it also described by Megasthenes, 13 yojanas N W of the Deer It was built by Ajatasatru in Park ( modern Sarnath near Be
480 B, C. ( Mahavagga VI, 28). nares). It is identified with a VIII, 12, 9. The country bc- Kosam a village on the Jumna 30 tween the Western Ghats and the
miles S W of Allahabad, which sea froin about Bombay south- is still called Kausambi by the ward to Goa. Hiucn Tsang
Jains. Ancient coins are frequmakes mention of one Kong-pien. ently discovered here and an na-pu-lo or Konkanpur, probably ancient Jain inscription of the identical with Annagundi on the Kushan period has been found northern bank of the Tungabha.
(Arch. Re. 1913-14; Ep. Ind. II, dra river (Cun, Geo.p. 632, 745).
240). TT ( Fare) visited by Bharata CHT TEU VIII, 12, 10. Modern (son of the first Tirthamkara Cambay, being at the head of a Adipath ) who also built temples gulf of the same name, was an there. IV, 4, 10; V, 5, 5. It was important trade port in ancient once lifted up by the king of
times, but has now last its imLanka (Ravana) IV, II, 1, A portance owing to the silting up celebrated mountain of Pauranic of the gulf. fame. It is identfied with the tina ( ° 13 ) I, 3, 3; III, 12, 5; III, Kangrin-poche of the Tibetans, 20,7; IV, 14, 6; X, 13, 2. The about 25 miles to the north of river Ganges. Manasa lake, and to the east of Trade ( 17747 ) V, 3, 9. A town in the Niti pass ( Dey. Geo. ) It is ___ उत्तरवेद्यर्ध, where lived the two also called Ashtapada. The first Vidyadharas Amitavega and Tirthamkara Rshabha is said Suve ga. to have practised penance there fotrator i Polar) III, 5, 7. In and his son Bharata visited it Saurastra (सोरट्रदेस ) ruled by during his journey of conquest king Ajavarma. It is represented (Jinasena's Adipurana).
by modern Junagadha in grat (FERIT) 1,7, 9; X, 11, 1; X, Gujrat, the old name being 12,6. The capital of the Vatsas transferred to the hill about ten ruled over by Naravahanadatta miles east. The 22nd TirthamVI, 1, 3. Founded by Kusamba kara Neminatha practised
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nasa ] करकंडचरिउ
[ als austerities here and the hill is a IV, 1, 5; VIII, 18, 5. In Dravida even now held sacred to him country whose kings did not at and is a place of pilgrimage for first submit to Karakanda but Jains. The inscriptions of Asoka, were subsequently overpowered. Rudradamana and Skandagupta Mentioned in Asoka inscriptions are found engraved here on a as Keralaputra, and by Periplus single rock.
as Cerobothra. The country, at Trasa ( sago) IV, 11, 2. A hill 18 one time, comprised the present
miles from Brindavana in the kingdom of Mysore, Coimbatore, district of Muttra, Krishda is Salem, South Malabar, Travan. said to have taken it upon his core and Cochin. According to little finger and held it as an Ptolemy (2 od Cent. AD.) its umbrella over the heads of his Capital was Karour or Karur, cattle and townsmen to protect also called Vangi. The Pandya them from the deluge of rain country lay to its south. poured upon them by Indra. als II, 10, 5; IV, 1, 5, VIII, 18, 5. ( Mbh. Udyoga, chap. 129). In Dravida country. Its king +911, 3, 12; II, 5, 2; X, 9, 12, did not at first submit to Kara. Capital of Apga country, ruled kanda but was subsequently by Dhadi-vahana son of Vasu- overpowered. It is mentioned pala and father of Karakanda. in the Varttika of Katyayana, insIt was the birth-place of the criptions of Asoka and the epics. twefth Tirthamkara Vasupujya. Identical, probably, with Hiuen It is metioned in the Ramayana, Tsang's Choliya (Chu-li-ye or Mahabharata and other Puranas. Jho-li-ye) which he describes Hiuen Tsang mentions it as as a small district 2400 li or 400 Chenpo and locates if at a dis- miles in circuit and 1000 li or tance of 300 li or 50 miles east 167 miles south-west from Dhava. of Monghyr, on the strength of kataka. It is the modern Corowhich Cunningham identifies it mandal Coast. Its capital was with Patharghata, 24 miles Uraiyur on the Kaveri and later east of Bhagalpur, But N. L. Kanchipur, Combakonum and Dey identifies it with Campa- Tanjore, During the time of our pagar four miles to the west of author the Caudas seem to Bhagalpur. (Cun. Geo; Dey have been the leading power of Geo.)
the South,
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FIERENT ]
Togbin
[ दंतीपुर SERGIO VIII, 10, 3. King Ari. Karakanda was carried away to
damana of Ujjain, after crossing this island by a Vidyadhari, It the sea,reached there and married may be one of the few fat is. Ratnalekha. Seems to have been lands off the Jaffna pežinsula
some island off the western coast. which forms the extreme north HET I, 3, 1; V, 1, 3. etc. The of Ceylon, and was the gateway continent surrounded by the
by which the hardworking briny ocean (aanvia) and one
Tamils of South India entered hundred thousand yojanas in
Ceylon. It is also mentioned in extent; in which the Bharata
the Bhavis-yatta-kaha of Dhapakshetra is situated; so called
pala because it is characterised by a
STEFOTTE (alfanaa) IV, 2, 4; AnJambu tree,
cient Dame of Deccan i. e. the Attra VI, 10, 3. A town in the
part of India to the south of the
Narmada. The name occurs in southern part of the Vidyadhara mountaic (Vediardha), where
the Pali books of the Buddhists. Dhumaketu Vidyadhara ruled.
It is the Dakkinabades of the (see aga ).
Greeks. It is defined in Bh.
Nat. XIII, 26, as follows: HET ( araisia ) X, 10. 5. A town mentioned in the Mbh., the Pur
महेन्द्रो मलयः सह्यो मेलका पलपिञ्जरः anas and the Buddhist works.
एतेषु संश्रिता देशाः स शेयो दक्षिणापथः।। It was celebrated as a maritime gaige I, 14, 4; II, 5, 4; II, 19, 3; port ( Kss XII, 14. )It was from III, 1, 2; III, II, 9. Here here that Vijaya is said to have Padmavati was taken by the sailed for Ceylon. Fa Hian des- elephant running away from cribes it as being at the sea Campa. Karakanda was born in mouth, 50 yojanas east of its viciaity and later was crownCampa. It was the capital of the ed king of the city. It is identiSumha country. Formerly, at the cal with Dantapur, the ancient mouth of the Ganges, but is now capital of Kalinga, mentioned in situated on the western bank of Pali books in connection with the the Rupagarain in the district tooth-relic of Buddha (see Dattha of Midnapur in Bengal and is vansa ). It is probably the called Tamluk,
Dandagula, oguda or 'pula of faoingia (ais) VII, 15, 1. While Pliny. Cuoningham identifies it returning from Simhala by sea, with Rajamahandri while N. L.
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alaster ]
करकंडचरिउ
[ giaozia Dey identifies it with Puri. 18, 5. Mentioned in the epics, Danti being a synonym for the Varttikas of Katyayana and Hasti ( elephant) later writers the inscriptions of Asoka. Megas
have mistaken it for Hastinapur. thenes refors to Pandoe as the çfasoa IV, I, 4; VIII, 18, 4. only Indian race ruled by women.
The land of the three kingdoms, The country corresponded rouCoda, Cera and Pandya. Dami. ghly to the Madura and Tinnerica of Periplus and Damirike velly districts, Travancore and of Ptolemy. Acc. to Mbh.
parts of Coimbatore and Cochin. Vanaparva, 118, its northern
Its capital was Madura boundary was the Godavari,
(Mathura or Dakshina Mathura). Later, the southern part of the
In the soventh Century A.D. the Peninsula bounded on the north
Pandyas conquered the Cola by the Krishna and the Tunga
and Cera territories, but were bhadra was called as such. It is
subdued by the Colas in the otherwise known as the Tamil
middle of the ninth century. country. It was also called Fri fant gai) V, 4, 6; V, 5, 3. A Coda ( Vikram. Intro. P. 27 mountain in the Malaya ( Mala. Note )
bar) country on which stood are (opeia) X, 10, 9. The most the temple of the 24 Tirthanfamous seat of Buddhist learning.
karas reputed to have been Fa Hian places the hamlet of Nalo built by the lord of Lanka, a at one yojana or seven miles descendant of Ravana, from from the hill of the isclated where the Vidyadharas picked Rock (Giryeka ) and also the up the image of Parsvanatha same distance from new Raja
on their way to Simhala. It is griha. It is now identified with probably identical with the Bargaon or Badgaon (Vata- Podyil hill in the Western Ghats, grama or Vihara-grama ) which
south of the Palaghat gap and lies seven miles to the north west of Tinnevelly (see SIJ.) west of Rajagriha in the district Tata ( 93101) VI, 9, 2. Going to of Patna. Excavations carried the Ganges from Kausambi, Naraon at the place have revealed vahanadatta came to this place. traces of the vast Buddhist So it can not be the Pratisthana monastery.
on the Godavari. It is probably qruse (afos or qíos4 ) IV, 1, 5; VIII, identical with Jhusi opposite to
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897 ]
7 :
[ Allahabad across the Ganges now this very false custom has which is still called Pratisthana- been practised. " Ravishena iu pur. It is mentioned in the his Padma P. III, 281, mentions Mahabharata and the Kurma and it as follows:Agni Puranas. It was the capital
प्रयाग इति देशोऽसौ प्रजाभ्योऽस्मिनातो यतः । of king Pururavas of the Vikram
प्रकृष्टो वा कृतस्त्यागः प्रयागस्तेन कीर्तितः ॥ orvasiyam, Acc. to Ram. Uttara
It is identical with Allahabad kanda 90, 22, it was founded by king Ila
aaa ( HTĘŽT) 1, 3, 3; II, 2, 1; IV, TOTT ( 1977 ) VI, 6, 5;VI, 7, 7. Two
1, 3; V, 1, 5; X, 1,7; X, 6, 2.
same as Bharata-varsa, by which Brahmins Madhava and Madhu.
name India is mentioned in all sudana of Muttra go there one
ancient books. after another to terminate their life through sheer disgust. Com
ATST ( "fa94 ) V, 4, 5; V, 5, 4. The pare this with the description of
Malayalam or Malabar country the place given by Hiuen Tsang
including Cochin and Travancore, " In the city there is a Deva
the Malayagiri and the southern temple beautifully ornamented
part of the Western Ghats.
Famous for its sandal. It included and celebrated for its numerous
the Pudi mountain, miracles. Before the hall of the temple, there is a great tree with
Hyttg (EUR) VI, 4, 8; Modern spreading boughs and branches
Muttra in U. P. The capital of and castiog a deep shadow. There
the ancient Surasena, the habitat was a body-eating demon here
of the Sauraseni Prakrit. Hence who, depending on the custom
also called Sauripura, It was the ( of committing suicide) made
birth-place of Krishua. Many Jain his abode here. Accordingly, on
remains have been excavated at the left and right one sees heaps
Kapkali-tila (J. Stupa.) It had of bones. Hence, when a person
trade connections with the south comes to this temple, there is
in very ancient times ( see stories everything to persuade him to
of Mahilaropya in Panchataotra.) despise his life and give it up; he HEI, 16, 3; II, 3, 8; V, 3,6. A is encouraged there to, both by mountain of Pauranic famo, also promptings of the heretics and called Sumeru. Identified with also by the seduction of the evil the Rudra-Himalaya in Garhwal spirit. From very early days till where the river Ganges has its
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ügar ] करकंडचरिउ
[ विद्याधर source near Badarikashrama(Dey. it some where at the equator Geo; Mbh. Santi 335, 336). It (IHQ. II, 3445; IV, 339, 694.) is also called Pancha-Parvat, for r et (923) VI, 1, 3. The country boundaries of which see Matsya round about Kausambi which P. 113; Padma P, 128. In sound was the capital, King Udayana at least, it agrees with Meros of classical fame and his son mountain which was ascended by
Naravahanadatta of the KathaAlexander (Mac Crindle: In- sarit-sagara and of the present vasions of India, P.338)and which
woris, belonged to it. is identified with Marhoh near JORTE II, 16, 3. Modern Benares Jalalabad in the Punjab.
in U. P. It is sacred to the Jains Tgar ( 530 ) X, 12, 9. The river
being the birthplace of their 7th Jumpa
and 23rd Tirthamkaras. Close Tera GT (TEST) V, 2, 1; X, 1, 8. A to it is Saranath which is so
town in south Vediardha from called because it was the birth. where came Nila and Mahanila place of the 11th Tirthamkara who established themselves at Sreyamsanatha. Benares is one Terapur and excavated the first
of the most sacred places of the cave there.
Hivdus. It was the capital of TV, 4 5; V, 5, 1 Amitavega and Kasi (Ram. Uttarakanda 48 ) Suvega had to cross the Malaya which, at the time of Buddha, (Malbar) to reach it. The king formed a part of the Kosala of Lanka, a descendant of Ravana kingdom. According to one had built a Jiva temple at Pudi account, it was founded by Kasa in Malaya. It is described as
or Kasiraja, a descendant of Trikuta or three peaked in the
Pururavasa king of Pratisthana, Ram. Sundara kanda chap.1. It is
It was visited by Hiuen Tsang believed by some to be identical
who has recorded a description
of it. with the present Mantotte in
Pastar (Qaqa'z) II, 2, 1; V, 1, 6; V, Ceylon. Others think it to be a town now submerged in to the 7, 2;VI, 11, 2; VI, 13, ?. A moun. sea ( Mutu Coomar Swami's. tain in the north of the Bharata Datha vamsa p. 97 ). Sardar Kibe: Kshetra, so called because it has tried to locate it near Amara- marks half the conquest of a kantaka in the Central Provinces. cakravartin. Same as Vediardha. Dr. Jacobi located it in Assam, rett våa VI, 10, 3. Same as while Mr. V. H. Vader places Vediardha,
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247

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fagligt ]
TACT:
[ सहस्रकूटभवन
fach (laacn ) II, 2, 5. A town
in Southern Vediardha. Pêrch ( få jg ) I, 12, 8; II, 2, 11. The
Vindhya mountain. It included Kalinjar, and is said to lie
between Andhra and Kalinga. aeri (azz ) FÊ V, 3, 9; X, 1, 7.
The mountain of the Vidyadharas. According to the Kss, XIV, 3, 65-66, 'On the Himacala mountain there are two Vediardhas of Vidyadharas, the northern and the southern. On the other side of the Kailasa is the northern Vediardha and on the lower side is the southern Vediardha.' ( See lotro. ) According to Hemacandra's TSP. Vaitadhya mountain was 400 miles long touching the rivers Ganges and Sindha on either side. It was given as dominion to Nami and Vinami hy Dharanendra the protecting deity of the first Tirthainkara Adinath, Nami occupied the southern Vaitadhya and founded fifty cities in it including Jayanti and Rathanupura Cakravala, and Vinami occupied the nor thern Vaitadhya and similarly
founded another fifty towns. Siarraiget ( Arifugit ) X, 6, 2.
Modern Sahet Mahet on the Rapti river in the Gooda district of Oudh. It was the birth-place
of the 3 rd and 8 th Tirtham. karas Sumculinather and Candraprab'ıx on account of which it is also known amongst the Jains as Cienclrrpuri. It was the capital of Uttara Kosala ( Ram, Uttara kanda 121). It was founded by Sravasta the king of the solar race (V P. IV, 2, 13). Rama, when dividing his kingdom,gave it to Lava (Vayu P. Uttara, 26). At the time of Buddha, Prasenjit was the king of Uttara Kosala with his capital at Sravasti. His son Jet built the Jeta vanavihara close to the town where Buddha resided for 25 years, and out of the 498 Jatakas ( birth stories ) 416 were told at this place. (Cun. SB, p. 90; Arch. Re I, 330. ) Escavations carried on at the place have revealed numerous Jain images mostly of the 11th century. ( Arch. Re.
1907-08). HURTIGT ( Hastato ) VII, 5, 2,
Home of the Khecara who met
Karakanda at Terapur. FEEDCHA V, 8, 9. Name of a
temple at Terapur. May refer to the first cave built by Nila and Mahanila which is said to have had a thousand pillars ( Sahasa-khambha ). On inquiry Mr.Nemchand Balchand Gandhi of Osmanabad wrote to me to
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tag ]
करकंडचरिउ
। हिमवत्
say that in Dhara Siva there was a Sahasrakuta.Jina-laya which is now ruined. Some pillars are traceable in the mosques and other buildings of the place. Some images of that temple were lying in the compound of Kazi Mahal, but they have now been removed from there to another house." ( Letter dated 11-9-31). hy , 3, 3. The river Indus. farci VII, 6, 4. Modern Ceylon,
Karakanda visitedit, married the daughter of the king of the island
and returned by sea. grafia III, 9, 4; VI, 9, 1; VIII, 7,
4. The river Ganges.
T ( Hng Ta ) III, 5, 6. The peninsula of Gujrat and Kathiawad; the Syrastrene of Ptolemy and Sula-cha of Hiuen Tsang who locates its capital at the foot of Mount Yeuchen-ta (Ujjanta SK, Urjayat, ) which is also mentioned in the inscription of Rudradaman and Skanda-gupta. It is, thus, the old city of Junagadh which is the same as Girinagara mentioned by our author as the capital ( see Titane). HET PRO III, 12, 7. The mountain Himalaya where the Ganges has its source,
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NOTES CRITICAL AND EXPLANATORY,

Page #335

Page #336

NOTES
After a complete translation and glossary together with indices of personal and geographical names with notes, as well as the material reserved for the Introduction, what remains to be given under this head is clucidation of technical terms of Jaina religion and a discussion of the few difficult and obscure expressions. The necessity of lengthy explanations of technical terms has been avoided by giving fuli references to standard works,
1, 2, 8. For iacha and others mentioned here see Introduction. 1, 2, 5. ata -angh. See also I, 5,5 dag-194, and agorš-af494 (14). 1, 3, 7. gr guferio etc, cf, Nayak. I, 13, 7-8; Jasa. I, 21, 7.
1, 4, 2. It is difficult to say what frie exactly means here, The tippana on the word is कोसीसा which in Hindi is equivalent to कासीस= green vitriol or sulphate of iron. (For construing the line in this sense of the word see translation). We could also dissolve the word as P3BT+831 = rî+pa hundreds of silk ( banners ). In this sense cf. Jasaharacariu I, 3, 17' gear forsynt TET greit isa a m i yait | But silk banners are separately mentioned further on in line 5. If $3 could be equated with some word meaning a house or mansion then the word could be taken to mean हh+शीर्ष (शिखर) which would suit the context excellently.
I, 4, 1o, aisiarka literally meaas leader of an assault' £i+9767. The name is given as ficarea in Prakrit and ciaaara in Sanskrit versions of the story. (see Appendices ) At one place Subhacandra also gives
fiae ( faalea arsiarenatis14: II, 38 ).
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Page #337

KARKAŅDACARIU 1.7. In this and similar other stanzas (III, 15; 17; IV, 16; VII, 9; 10; VIII, 1;3; 4; IX, 3,) we find a predominance of the Maharastri Prakrit.
I, 13. The escape of the king as described here strikes one as very unchivalrous. The account in Devendra's story is superior (see Appendix B).
I, 14, 2. A JE TË TJ etc. antigaha ça aitti ad qui africa: sta ga area: hier: 1
1, 16 2. The exact meaning of this line is not quite clear, My translation of the line is merely verbal taking the words as a ritमिच्छन्त्या इह सृते जंघे कदल्या ।
I, 17, 4. I have interpreted the line as gosaog aitrisar: arti: Trai à aur par: sa faar: arcanar: ( EZT:) | Compare this stanza with a similar one in Jasahara-cariu I, 13.
II, 1, 11. Compare geen g: art 7 grac-i ngisTË gitigarotzea
__ तावद् द्वितीयः समुपस्थितं मे छिद्रेष्वना बहुलीभवन्ति ॥ II, 2, 3. art means (1) Vishnu (2) Siva (3) The mysterious symbol šs. But the tippana on the word is atataaar. This suits our context quite alright.
II 2, 4. quid=978: has been shortened for the sake of metre.
II, 2,8. Both Subhacandra and Nemidatta in their version of the story take Baladeva to be the name of the Vidyadhara, and I have followed the same in my translation, But quand occurs again in II, 5, 6, which leads one to suspect that perhaps this was meant by our author to be the name of the Vidyadhara.
II, 3, 3 397814–81+01+iraz (zą ) = 311Fesch unmoving. II, 3, 6. The line has to be construed as
( 964 ) gigi Fila: garai szihat (geral) I (wa) afla araq araigaa i
II, 6, 7-8. The corresponding description in Subhacandra's work is
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NOTES
अथ पद्मावती खिन्ना गान्धारी क्षान्तिकां क्षमाम् । क्षणात्सा खेदतो दक्षा शिश्राप सुखासद्धये ॥ ५३॥ तथा पद्म । जगामाशु सुपद्माभा जिनालयम् । निस्सहीति पदं प्रोच्य ननाम च जिनाकृतीः ॥ ५४॥ समाधिगुप्तनामानं मुनि गुप्तित्रयात्मकं । त्रिरत्नरजितं रम्यं सा ववन्दे विदांवरा ॥ ५५ ॥ canto II
Subhacandra goes on to say that Padmavati requested the sage to give her Diksha, the latter refused saying that she had broken a vow three times in her past life as a result of which she had experienced separation from her father, husband and son in this life, and that she would be fit for Diksha when the sin is completely pacified when her son would be crowned king. (For her breaking a vow in her past life, see X, 12, 3).
II, 7.7. ज ल म ल्ले ण विलि त गत्त-Neglecting the body altogether and allowing dirt to settle on it was a form of penance and those ascetics who practised it were given the title of Asar(see Jaina Silalekha Sam. graha, Index.) जल meant perspiration and the dirt settled on it, while मल meant the excretions of the nose, eyes, ears, etc. See प्रतिष्ठापाठ of जयसेन p. 223
स्वेदावलम्बितरजोनिचयो हि येषामुक्षिप्य वायुविसरेण यदंगमेति । तस्याशु नाशमुपयाति रुजां समूहो जल्लोषधीशमुनयस्त इमे पुनंतु || ६९० ॥ नासाक्षिकर्णरदनादिभवं मलं यनैरोग्यकारि वमनज्वरकासभाजाम् ।
तेषां मलौषधसुकीर्तिजुषां मुनीनां पादाचनेन भवरोगहति नितान्तम् ॥ ६९१ ॥ II, 7, 9. The corresponding portion in Subhacandra's work is
तत्र कश्चिद्ददर्शाशु नृकपालमुखे पुनः ।
नेत्रयोश्च समुत्पन्नं वेणुत्रयं त्रिलोकात् || III, 68. II, 9. Compare similar passages in Jasa, I, 24; Naya. III, 1; Bhavis. II, 2.
II, I5, 2. As the line stands it should be construed as अस्य राज्ञः बहिणीमांसेन निश्चयेन जीवामि ( तत् ) मा दीयताम् ।.
II, 18, 3. For the translation of this line substitute 'Two crimes more I shall still forgive'. Subhacandra's translation is एकोऽयमपराधस्तु क्षान्तो द्वावपराधको । सोढव्यो मयका ( ? मया ) प्रीत्या मंत्रिणोऽस्य सुखेषिणः ॥ IV, 57 .
II, 20, 7. चच्चरवंतु has been translated and explained in the glossary as an adjective of 14: It is, however, also possible to take it as an adjective of 987 being equivalent to 782297 full of squares. Subhacandra has
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KARKANDACARIU
वाथ पत्तने पद्मी पथ्यापणसुपद्धती ।
गेहे गेहे महाभ्यासश्चत्वरे चत्वरे पुनः । IV, 10.
III.
III, 2. Compare this passage with Nayak. V, 8, 10-15. III, 4, 1. For the history of the bamboos see II, 7-8
III, 7, 7. We could take the whole of the first foot as one compound and make it an adjective of हउं ( अरिदुःसह मोटन - भट-सहाय: अहम् ). But from the context it does not appear that he was accompanied by any other
person.
III, 19, 2. व इ सा द्द था णु-वैशाखस्थानं is an attitude in shooting in which the archer stands with the feet a span apart. Apte: Sans. Eng. Dictionary.
IV.
IV, 1, 4. The three old Dravidian kingdoms of the South are conceived here as still very powerful and forming a confederacy with the Colas at the head.
IV, 12, 4. For the mechanical skill of a ga see Mudra rakshasa P. 130 Telang's edition.
II
IV, 13, 9. The tippana on सणराल is ' मोरा पाहाण घालावणु '. Now मोरा or in Hindi, Marathi and Gujrati means a little channel to carry off water. This suggested me the Sanskrit equivalent (see glossary).
In Sanskrit
means the earth. From this we might interpret as With stones masoned with earth'. also means water in
Sanskrit.
IV, 17, 1-4. Compare this boast of the Sura, with that of Bhairavananda in Rajasekhara's Karpura-manjiri I, 25—
दंसेमि तं पि ससिणं वसुहावतिष्णं थम्भेमि तस्स वि रविस्स रहं णहद्वे । आमि जक्खसुरसिद्ध गणंगणाओ
तं णत्थि भूमिवलए मह जंण सनम् ॥
Also see Jasaharacariu I, 6.
COPTER
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NOTES
V.
V, 85.मुह has been taken by me as equivalent to परमोत्सुकैः It is also possible to take it as equivalent to पर+मोषकैः = stealing others' property.
V, 10, 3. परीषद is thus defined—
शारीरमानसेोत्कृष्टबाधदेतून् क्षुदादिकान् । प्राहुरन्त हिर्दव्यपरिणामान् परीषद्दान् ॥
For exposition of the twenty two Parisahas see अनगार-1 Asadhara VI, 84, onwards
V, 12, 1-2. For the five अणुत्रत, three गुणवत and four शिक्षाव्रत, see सावयधम्म दोहा 59-72. The five उदुम्बर are वट, पिप्पल, पर्कर, उदुम्बर and काकोदुम्बर.
V, 12, 4. The Pratimas or stages of a house-holder 's religious advancement are eleven, namely, दर्शन, व्रत, सामायिक, प्रोषघोपवास, सचित्तत्याग, रात्रिभोजनत्याग, ब्रह्मचर्य, आरम्भत्याग, परिग्रहत्याग, अनुमतित्याग and उद्दिष्टत्याग. For exposition see सागारधर्मामृत, अध्याय ३ and onwards.
VI.
1
VI, 6, 8, सल्लेह - सल्लेखना is thus defined in the रत्नकरण्ड श्रावकाचार of समन्तभद्रउपसर्गे दुर्भिक्षे जरसि रुजायां च निःप्रतिकारे । धर्माय तनुविमोचनमाहुः सल्लेखनामार्याः ॥ १२२ ॥ अन्तक्रियाधिकरणं तपः फलं सकलदार्शिनः स्तुवते । तस्माद्यावद्विभवं समाधिमरणे प्रयतितव्यम् ॥ १२३ ॥ स्नेहं वैरं सङ्गं परिग्रहं चापहाय शुद्धमनाः । स्वजनं परिजनमपि च क्षान्त्वा क्षमयोत्प्रयवचनैः ।। १२४ ।। आलोच्य सर्वमेनः कृतकारितमनुमतं च निर्व्याजम् । आरोपयेन्महाव्रतमामरणस्थायि निश्शेषम् ॥ १२५ ॥ शोकं भयमवसादं क्लेदं कालुष्यमरतिमपि हित्वा । सत्वोत्साहमुदीर्य च मनः प्रसाद्यं श्रुतरमृतैः ॥ १२६ ॥ आहारं परिहाप्य क्रमशः स्निग्धं विवर्द्धयेत्पानम् । स्निग्धं च हापयित्वा खरपानं पूरयेत्क्रमशः ॥ १२७ ॥ खरपानहापनामपि कृत्वा कृत्वोपवासमपि शक्त्या । पञ्चनमस्कारमनास्तनुं त्यजेत्सर्वयत्नेन ॥ १२८ ॥
र- धर्मामृत of
निदान or looking forward to the reward of the penitential act is one of the transgressions ( अतिचार ) of सल्लेखना as
जीवितमरणाशंसे भयमित्र स्मृतिीनिदाननामानः । सल्लेखनातिचाराः पञ्च जिनेन्द्रैः समादिष्टाः || १२९ ॥
VI, 7, 8. For am as the place where people went to end their life prematurely, see Index of Geographical Names, under я. Also see an पुराण, अध्याय १११;
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KARAKAŅDAÇARIU न वेदवचनाद्विप न लोकवचनादपि । मतिरुत्क्रमणीयान्ते प्रयागे मरणं प्रति ॥ ८ ॥ वटमूले संगमादौ मृतो विष्णुपुरी नजेत् ॥ १३ ॥
VII.
VII, 1, 2. For the sight cf an ascetic regarded as an auspicious omen, see श्रीशाकुनसारोद्धार by माणिक्यसूरि, प्रकरण २
दर्शनं श्वेतभिक्षणां सर्वोत्तमफलप्रदम् । किं पुनः सूरिसंयुक्तं राजयोगोऽयमुत्तमम् ॥ १० ॥ न केवलं मयैवोक्तं श्रीव्यासेनापि भाषितम् । शकुनार्णवेऽपि निणीतं शुभं निग्रंथदर्शनम् ॥ ११ ॥ श्रमणस्तुरगो राजा मयूरः कुंजरो वृषः । प्रस्थाने वा प्रवेशे वा सर्वसिद्धिकरःस्मृतः ।। १२ ॥
VII, 5, 4. णि व स मा णु = निवसमानः = or नपसमानः like हयसमाणु in VIII, I2, 2. Karakanda was accompanied by other princes as is clear from VII, 6, 4.
VII, 5, 13. Commenting on उत्तराध्ययनसूत्र V, 8, Devendra tells a short story of a certain shepherd who, during his midday-rest, pierced all the leaves of a nyagrodha tree with his arrows. (Charpentier's edition p. 298). Also see Jacobi's Maharastri Tales, the story of Bamhadatta, and its translation by J. J. Meyer in his Hindu Tales p. 61, where we read “He wandered about in the wood and saw a goatherd who was making holes in the leaves of a sig tree with peastones (by throwing them at the leaves).” From this it appears that this was once a favourite pastime.
___VII, 9,4-5. The measurements of the sea-monster are thus given by शुभचन्द्र in his version
षष्टियोजनसूतंग तदर्धायतिसंगतम् ॥
सप्तषष्टिमहास्फीतयोजनै दर्षितां गतम् ।
निरुभ्याधि स्थितं मध्ये मेरुवल्लंघनातिगम् ॥ ११,९५-९६. VII, 13. The description of the goddess in this Kadavaka is thus reproduced by Subhacandra:
कोमलांगी सुलावण्या लीलया सहितामला । ललामलक्षिता कम्रकुण्डलाभ्यां विराजिता ॥ १४२ ॥ सपुस्तककरस्फार,गारपरिभूषिता । सुमृणालकरारम्यरक्ताभरणभासुरा ॥ १४३ ॥ किंकिणीकलरावायमेखलामंडितोत्कटा । सनूपुरपदा दिव्या प्रसन्ना गुणमालिका ॥ १४ ॥ फणाभिः पंचभिः......... फणिनं परम् । दधती मूर्तीि सन्मान्या श्रवणामृतवाग्वरा ॥ १४५॥

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NOTES
व्यंजयन्ती दिशां चक्रं धाम्ना धामालिलिङ्गिता । वीक्ष्य वक्षःस्थलस्थूलमुक्ताफलसुदामिका ॥ १४६ ।। तदा पद्मावती देवी धरायां दधती धृतिम् । तद्ध्यानाद्वदनाब्जेनाऽवातरद्भासिनो द्रुतम् ॥ १४७ ॥ सर्ग ११.
VII, 15. With regard to the practice of capturing husbands which is exemplified in this Kadxvaka, I quote the following from 'Tribes and Castes of the Central Provinces' by Russel and Hiralal, Part II, p. 521—
Kolams, a Dravidian tribe residing principally in the Wun taluka of the Yeotmal district of Berar" had the practice of capturing husbands for women who would otherwise have gone unwedded, this being, apparently, a survival of the matriarchate. It does not appear that the husbands so captured were ever unphilosophical enough to rebel under the old regime."
Viil.
VIII, 5, 5. The word 391 has been discussed by Mr. A. N. Upadhye in his article Kanarese words in Desi lexicons' published in Bhandarkar ORIJ ( 1931 ). The word occurs in various languages, Aryan, Dravidian and Scythian, and, according to Dr. Caldwell," the ultimate base of all these words is probably. Ak old."
VIII, 5, 13. aes according to Vararuci VIII, 12, is a term of address '31597Hroù !,
VIII, 7, 8. I find this line a bit obscure. Subhacandra's version is as follows:
शतपंचप्रमाः कीरा वयं तस्थिम चोनते । अनोकहे सदैकस्मिल्लभमानाः फलावलिम् ॥ ॥३४॥ तद्बुध्ने वर्द्धिता वल्ली क्षिता ख्याता मया शुकान् । कृतितुं नैव केनापि छिन्ना सा पक्षिणा पुनः ।। ३५|| कालेन वर्द्धितां वल्ली किराता वीक्ष्य चागताः । ( सर्ग १२.)
We can get the substance of these lines in the original if we include the additional line of D given by me in the foct notes.
VIII, 16, 1, 28-an inhabitant of the exha which embraced the whole of the plains of the Punjab from the Indus to the Bias, and from the foot of the mountains to the junction of the five rivers below Multan. (Cun. Geo. p. 171.)
VIII, 17, 6-8. raladi, siani, syniai or geqishlès, 984174, ag: maraia and
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KARAKAŅDACARIU वसुधाराविधि, are various kinds of fasts and rituals observed on special days during a particular period of time.
IX, 6. The twelve kaduvakas, beginning with the sixth, deal with the twelve Bhavanas or pious thoughts namely अनित्य, अशरण, संसार, एकत्व, अन्यत्व, अशुचित्व, आश्रय, संवर, निर्जरा, लोक, धर्म and बोध. For an exposition of these, also see बारस अणुवेक्खा of Kundakundacarya,
_IX, 16, 3. The five oratas are अहिंसा, अचौर्य, सत्य, ब्रह्मचर्य &nd अपरिग्रह (see IX, 22, 3-8)
IX, I6, 6. The ten characterstics of Dharma. are क्षमा, मार्दव, आर्जव, सत्य, शौच, संयम, तपः, त्याग, आकिञ्चन and ब्रह्मचर्य.
IX, 16, 7. The fourteen मार्गणा or soul-quests are गति, इन्द्रिय, काय,योग, वेद, कषाय, ज्ञान, संयम, दर्शन, लेश्या, भव्यत्व, सम्यक्त्व, संज्ञित्व and आहार. For exposition, see गोम्मटसार, जीवकाण्ड, गाथा १४० onwards.
IX, 16, 8. The fourteen गुणस्थान or spiritual stages are मिथ्यात्व, सासन or सासादन, मिश्र, अविरत सम्यक्त्व, देशविरत, प्रमत्तविरत, अप्रमत्तविरत, अपूर्वकरण, अनिवृत्तिकरण, सूक्ष्मसाम्पराय, उपशान्तमोह, क्षीणमोह, सयोगकेवली and अयोगकेवली. For exposition see गोम्मटसार, जीवकाण्ड गाथा ८-६९.
__IX, 20, 3. The two divisions of Dharma are that of the householder and that of the homeless ascetic (सागार and अनगार ). see IX, 22,
IX. 20, 9. The four kinds of charity are औषध, शास्त्र, अभय and आहार, (see IX, 23, 4-7), and the three worthy recipients are the sage, the Jaina house-holder observing vows and one who is faithful but not observing the vows. see सावयधम्मदोहा
उत्तमपत्तु मुणिंदु जगि मज्झिमु सावउ सिद्ध । अविरयसमाइहि जणु पभणिउ पत्तु कणिदु ॥ ७९ ॥
IX, 20, 20. The six occupations of life are असि, मषि, कृषि, शिल्प, विद्या and वाणिज्य. The six compulsory daily duties (षड् आवश्यक) of a faithful Jaina householder are देवपूजा, गुरूपास्ति, स्वाध्याय, संयम, तपः and दान
IX, 20, 21. लेश्या or thought-paint is thus defined: लिंपइ अप्पीकीरइ एदीए णिय-अपुण्ण-पुण्णं च । जीवो ति होदि लेस्सा लेस्सागुणमाणयक्खादा ॥४८९
जीवकाण्ड, They are six कृष्ण, नील, कापोत, पीत, पद्म and शुक्क of which the first three are regarded अशुभ. For exposition see गोम्मटसार, जीवकाण्ड, गाथा ४८१.५५१
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NOTES
IX, 21, 3. The tattras are seven जीव, अजीव, आश्रव, बन्ध, संवर, निर्जरा and मोक्ष. For exposition in English, see 'Practical Path' by Champat Rai. For the eight qualities of Right Faith, a etc., see रत्नकरण्ड श्रावकाचार of समन्तभद्र ११-१८.
IX, 21, 9. The seven are enumerated in the following verse:तं मांसं सुरा वेश्याखेटं चौर्य पराङ्गना । महापापानि सप्तानि व्यसनानि त्यजेद् बुधः ॥ IX, 23, 2. ध्यान is of four kinds आर्त, रौद्र धर्म and शुरु. Of these the first two produce evil and the last two good
आरौद्रविकल्पेन दुर्ध्यानं देहिनां द्विधा । द्विधा प्रशस्तमप्युक्तं धर्मशुक्लविकल्पतः ॥ २० ॥ स्यातां तत्रार्तरौद्रे द्वे दुर्ध्यानेऽत्यन्तदुःखदे । धर्मशु के ततोऽन्ये द्वे कर्मनिर्मूलनक्षमे ॥ २१ ॥ etc. ज्ञानार्णव, प्रकरण २५.
IX, 24, 2. The five vows of the ascetics are the same as those of the householders, differing from the latter in their rigour and thorough. ness of observance.
IX, 24, 6. Celibacy observed by a, a, a, and ga, miña, sgdiga constitutes the nine kinds of ब्रह्मचर्य.
IX, 24, 7. The two kinds of area and af. i. e. the inner passions and material belongings.
IX, 24, 8. The of ascetics are twenty-eight, five Mahavratas, five Samitis, five sense-controls, six obligatory duties and seven other observances. For an exposition of these, see it, a 9.
IX, 24, 9. The number of is given as eightyfour lakhs, for a classification of which, see मूलाचार, गाथा १०२३ and onwards.
X
X, 9, 4. There is double-meaning in the second part of the line बहुप्रहरः ननु सूर्योऽपि सुप्तः and बहुप्रहारः ननु शरोऽपि सुप्तः ।
X, 9, 6. On पुण्गाय ( पुत्रागा ! ) the tippana in S is पुंश्चली स्त्री and in N
garkort.
X, 19, 8. I am not sure whether I have interpreted the first foot of this line quite correctly. But I could not find any other meaning which would suit. Subhachandra does not help here. His version is
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KARAKAŅDACARIU यावदास्ते वने रात्री भवने देवनिर्मिते । तावत्तत्र स आयासीद्राक्षस्युस्क्षिप्तमत्करा (मत्सरा) ॥
X. 26. In this kadavaka is described the method of celebrating the five kalyanakas गर्भ, जन्म, तपः, ज्ञान and निर्वाण of a Tirthamkara. Subhachandra's version of it is as follows:
मासे भाद्रपदे कृष्णे प्रोषधः प्रतिपत्तिथौ । गर्भकल्याणकाल्यः स कार्यः सत्कार्यकोविदः ॥ १११॥ सिद्धचारित्रसच्छांतिभक्तिभिः क्रियसक्रिया (?) । तद्दिने मुनिभिर्मुक्यै महद्भिर्निर्मलाशयैः ॥ ११२ ॥ गृहस्थैई विदुग्धाद्यैः स्नपनं श्रीजिनेशिनः । विधीयते तनुत्यागो रात्री जागरणं तथा ॥ १३ ॥ पंचम्यां प्रोषधस्तस्मिजन्मकल्याणसंज्ञितः । पूर्वोक्तास्ताः क्रियाः कार्या दिने तस्मिन्शुभाप्तये ॥ ११४ ।।
अष्टम्यां क्षपणस्तस्मिन्मासि ख्यातो महाभिः । सनिष्क्रमणसन्नामा सर्वसिद्धिप्रदायकः ॥ ११५ ॥ सिद्धचारित्रसद्योगशांतिभवत्याऽभिवंद्यते । जिनो विजितकाऽथ मन्मयोन्मादमथकः ।। ११६॥ केवलज्ञानकल्याणो दशम्यां प्रोषधी मलः । सिद्धश्रुतसुचारित्रयोगशांतिक्रियां भजेत् ।। ११७ ।। निर्वाणाख्यं चतुर्दश्यां क्षपणाय पणैः क्रिया (? । कार्या सिद्धश्रुतोवृतधोगनिर्वाणशान्तिभिः ॥ ११८ ॥ व्रतानां तिलकं तेन पंचकल्याणसंज्ञकम् । पंचवकरपर्यन्तं तेने चतुरचेतसा ॥ ११९ ॥
x.26. 18. विउसग्गहिं अद्वहिं-व्युत्सर्ग means कायोत्सर्ग, but it is not clear what eight refers to in that respect. “ The tippana is " कायोत्सर्ग करवु आठ गणीए णुकार" which means renunciation of the body having repeated the Navakara mantra eight times. The translation should be corrected accordingly.
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APPENDICES.

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APPENDIX A.
कर ण्ड राजा
[Extract from कुम्भकार-जातक in Jataka Vol. III ]
अतीते बाराणसियं ब्रह्मदत्ते रजं कारेन्ते बोधिसत्तो बाराणसिनगरस्स द्वारगामे कुम्भकारकुले निबत्तित्वा वयप्पत्तो कुटुम्ब सण्ठपेत्वा एकं पुत्तञ्च धीतरञ्च लभित्वा कुम्भकारकम्मै निस्साय पुत्तदारं पोसेसि तदा कालिङ्गरटे दन्तपुरनगरे करण्ई नाम राजा महन्तेन परिवारेन उय्यानं गच्छन्तो उय्यानद्वारे फलभारभरितं मधुरफलं अम्बरुक्खं दिवा हत्यिक्खन्धर्गतो येव हत्यं पसोरत्वा एकं अम्बपिण्डं गहेत्वा उय्यानं पविसित्वा मङ्गलसिलाय निसिन्नो दातब्बयुत्तकानं दत्वा अम्बं परिभुजि । रञा गहितकालतो पट्ठाय सेसेहि नाम गहेतब्बमेवा ति अमञ्चापि ब्राह्मणगहपतिकादयो पि अम्बानि पातेत्वा खादिसु । पच्छा पच्छौ आगता रुक्खं आरुयह मुग्गरेहि पोथेत्वा ओभग्गवि. भग्गसाखं कत्या आमफलं पि असेसेल्वा खादिसु । राजा दिवसं उय्याने कोळित्या सायण्हसमये अलंकतहस्थिक्खन्धे निसादित्वा गच्छन्तो तं रुक्खं दिस्वा हत्थितो ओतरित्वा रुक्खमूलं गन्त्वा रुक्खं ओलोकत्वा " अयं पातो व पस्सन्तानं अतित्तिको फलभारभरितो सोभमानो अहासि, इदानि गहितफलो ओभग्गविभग्गो असोहमानो ठितो" ति चिन्तेत्वा पुन अनतो ओलोकेन्तो अपर निष्फलं अम्बरुक्खं दिस्वा " एस रुक्खो अत्तनो निष्फलभावेन मुण्डमणिपब्बतो विय सोभमानो ठितो, अयं पन फलितभावेन इमं व्यसनं पत्तो, इदं अगारमझम् पि फलितरुक्खसदिसं पब्बजा निष्फलरुक्खसदिसा सधनस्सेव भयं अस्थि निधनस्स भयं नस्थि, मयापि निष्फलरुक्खेन विय भवितब्बं " ति फलरुक्खं आरम्मणं कत्वा रुक्खमूले ठितको व तीणि लक्खणानि सल्ललेवा विपस्सनं वडूत्वा पञ्चेकबोधिआणं निब्बत्तेत्वा “ विद्धंसिती दानि मे मातुकुच्छिकुटिका छिन्ना तीसु
१ रकुलं. २ दानं. ३ ३. ४ नन्द. ५ करण्डको. ६ वखन्धवरगतो. ७ only one पच्छा. ८ आमफलं. ९ नं. १० धिवरे. ११ सफलभा. १२ omit अत्थि. १३ विधं.

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KARAKAŅDACARIU भवेसु पटिसन्धि, सोधिता संसारकारभूमि, सोसितो' अस्सुसमुद्दो, भिन्नो अहिपाकारो', न त्थि मे पुन पटिसन्धी" ति आवजन्तो सब्बालंकारपतिमण्डितो व अट्ठासि । अय नं अमचा आहंसु " अतिबहुठित अत्थ महाराज " ति । " न मयं राजानों पचेकबुद्धा नाम मयं " ति । " पञ्चेकबुद्धा नै तुम्हादिसा होन्ति देवा " ति । " अथ कीदिसा होन्ती " ति । ओरोपितकेसमस्सुकासाव. वत्यपटिच्छन्ना कुले वा गणे वा अलग्गा वातच्छिन्नवलाहकराहुमुत्तचन्दमण्डलपटिभाई हिमवति नन्दमूलपब्भारे वसन्ति, एवरूपा देव पचेकबुद्धा " ति । तस्मि खणे राजा हत्यं उक्खिपित्या सीस परामप्ति तावदेवस्स गिहिलिङ्ग अन्तरधायि समणलिङ्गं पातुरहोसिः
तिचीवरश्च पत्तो च वासि सूचि च बन्धनं ।
परिस्सावनेन अहेते युत्तयोगस्स भिक्खुनो ॥ ति एवंवुत्त समणपरिक्खारा कार्यपैटिबद्धा व अहेसु । सो आकासे ठत्वा महाजनस्स ओवादं दत्वा अनिलपथेन उत्तरहिमवन्ते नन्दमूलपब्भारमेव अगमासि ।
करण्डे नाम कलिंगानं गन्धारानश्च नग्गइ । निमिराजा विदेहानं पञ्चालानश्च दुम्मुखो ।
एते रट्ठानि हित्वान पबजिंसु अकिञ्चना ॥ सब्बेविमे देवसमा समागता । अग्गी यथा पजलितो तथेविमे ॥
अहं पि एको चरिस्सामि भग्गवि । हित्वान कामानि यथोधिकानी ति ॥
[ तासं अत्थो । भद्दे एस संघत्थेरपञ्चेकबुद्धो दन्तपुरे नाम नगरे करण्टुं नाम कलिंगानं जनपदस राजा.... I]
१ सोधिता. २ छिन्दो. ३ अत्ता. ४ जेन्तो. ५ पटि'. ६ महारा. . नाम. ८ लाहका'; लाहतराहुमुखामु. ९ वुत्ता'. १० काये.
१ करकण्ड, २ °वमे; पिमे. ३ omit समा, ४ all four MSS °गि. ५ 'पिमे. ६ एको व; एको वि; एको चस्सा. ७ अग्गवि; अग्गिवं. ८ यतोठितानीति; सतोचदितानि, ९ करकण्डको.
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TRANSLATION.
Once upon a time when Brahmadatta was reigning in Benares, the Bodhisatta was born in a potter's family in a suburb of Benares : when he grew up he became a householder, had a son and daughter, and supported his wife and children by bis pottor's handicraft. At that time in the Kalinga kingilom, in the city of Dantapura, the king named Karandu, going to his garden with a great retinue, saw at the garden-gate a mango tree ladlen with sweet fruit: le stretched out his hand from his seat on the elephant and seized a bunch of mangoes: then entering the garden be sat on the royal seat and ate a mango, giving some to those worthy of favours. From the time when the king took one, ministers, brahimins and householders, thinking that others should also do so, took down and ate mangoes from that tree. Coming again and again they climbed tlie tree, and beating it with clubs and breaking the branches down and off, they ate the fruit, not leaving even the unripe. The king amused himself in the garden for the day, and at evening as he came by on the royal elephant he dismounted on seeing the tree, and going to its root he looked up and thought," In the morning this tree stood lieautiful with its burden of fruit and the grazers could not be satisfied: now it stands not beautiful with its fruit broken down and off.” Again looking from another place he saw another mango tree barren, and thought, " This mango tree stands beautiful in its barrenness like a bare mountain of jewels; the other from its fruitfulness fell into that misfortune: the householder's life is like a fruitful tree, the religious life like a barren tree: I too would be like the barren tree." So taking the fruit-tree as his subject, be stood at the root; and considering the three ( impermanence, suffering, unreality ) properties and perfecting spiritual insight, lie attained pacceka-buddhahood, and reflecting the envelope of womb is now fallen from me, rebirth in the three existences is ended, the filth of transmigration is cleansed, the ocean of tears dried up, the wall of bones broken down, there is no more rebirth for me," he stood as if adorned with every ornament. Then his ministers said, “ You stand too long, O Great King!” “I am not a King, I am a Pacceka-buddha.” « Pacceka-buddhas are
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KARAKAŅDACARIU
not like you, O king."" Then what are they like ? " " Their bair and beards are shaved, they are dressed in yellow robes, they are not attached to family or tribe, they are like clouds torn by wind or the moon's orb freed from Rahu, and they dwell on Himalaya in the Nandamūla cave: such, o king, are the paccokabuddhas.” At that moment the king threw up bis hand and touched his head, and instantly the marks of a householder disappeared, and the marks of a priest came into view:
Three robes, bowl, razor, neodles, strainer, zone,
A pious brother those right marks should own.
The requisites, as they are called, of a priest became attached to his body. Standing in the air be preached to the multitude, and then went through the sky to the mountain cave Nandamula in the upper Himalaya.
Kalinga's king Karandu, Gandhara's Naggai, Pancala's ruler Durmukha, Videha's great Nimi, Have left thrones and lived the life of Brothers sinlessly.
Here the godlike forms they show Each one like & blazing fire: Bhaggavi, I too will go, Leaving all that men desire.
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APPENDIX B.
कर क ण्डू राया
[ The story occurs in Devendra's commentary on Uttaradhyayana Sutra. It is reproduced here from Jacobi's Ausgewahlte Erzahlungen in in Maharashtri. The translation is repuduced from J. J. Meyer's Hindu Tales. ]
तत्य करकण्डू । चम्पाए नयरीए दहिवाहणो राया। तस्स चेडग-धूया पउमावई देवी। अन्नया य तीसे दोहलो जाओ। किहोहं रायनेवच्छेने नेवच्छिया महारायधरियछत्ता उजाणकाणणानि हत्थिखन्धवरगया विहरेजा । सा उ लुग्गा जाया, राइणा पुच्छिया, कहिओ सम्भावो ताहे, राया सा य जयहथिमि आरूढाई गया छत्तं धरेइ गया उज्जाणं । पढमपाउसो य तया वदृइ सीयलएणं सुरहिगन्ध-मट्टिया-गन्धेणं हत्यी अज्झाहओ वणं संभरेइ। करी वि पयत्तो वणाभिमुहो पयाओ पहाओ जणो न तरइ पिट्ठओं ओलग्गिउं। दो वि अडविं पवेसियाई राया वडरुक्खं पेच्छई देवि भणइ । एयस्स वडस्स हेट्टेणें जाहिइ तओ तुम साहं गेहेजासि । ताए पडिसुयं। न तरइ गेण्हिउँ । राया दक्खो तेण साहा गहिया। सो उत्तिण्णो निराणन्दो किंकायव्ययामूढो गओ चम्पं ।
सा य पउमावई नीया निम्माणुसिं अडविं । जाव तिसाइओ ताव पेच्छइ तलागं महइमहालयं हत्यी । तओ तत्य ओइण्णो अभिरमइ । इमा वि सणियं सणियं ओइण्णा करिणो उत्तिणी तलागाओ। दिसाओ न जाणइ। भयभीया समन्तओ तं वणं पलोएइ। तओ अहो कम्माण परिणई जेण अतक्कियमेव एरिसं वसणमहं पत्ता। ता किं करेमि का मे गइ त्ति सोयपैरव्वसा रोविउं पयत्ता । खणमेत्तेण काऊण धीरयं चिन्तियं तीए। न नजइ, बहुदुट्ठसावयसंकुले एयंमि भौसणे वणे
१ किला. २ त्य'. ३ णे. ४ ‘आ, ५ सीया. ६ ओं. ७ °आ. ८ आ. ९ °क्ख'. १० हेपूर्ण, ११ भोइण्णा. १२ add कत्थ गच्छामि. १३ mss. साय.
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KARAKANDACARIU
किं पि हवइ । ता अप्पमत्ता हवामि। तओ कयं चउसरणं गमणं गरहियाई दुचरियाई खामिओ सयलजीवरासी, कयं सागार भत्तपच्चक्खाणं ।
जइ मे होज पमाओ इमस्स देहस्सिमाए वेलाए।
आहारमुवहिदेहं चरिमे समयंमि वोसिरियं॥ तओ पञ्चनमोक्कारो मे सरणं, जओ सो चेव इहलोग-परलोगेसु कल्लाणावहो । भणियं चः
वाहि-जल-जलण-तकर-हरि-करि-संगाम-विसहर-भयाई। नासन्ति तक्खणेणं नवकार-पहाण-मन्तेणं ॥ न य तस्स किंचि पहवइ बाइणि-वेयाल-रिक्ख-मारि-भयं ।
नवकार-पहावेणं नासन्ति य सयल दुरियाई ॥ तहा:
हिययगुहाए नवकारकेसरी जाण संठिओ निच्चं ।
कम्मट्टगण्ठि दोघघवं ताण परिनटुं ॥ तओ नवकारमणुसरन्ती पविट्ठा एगदिसाए । जाव दूरं गया ताव दिट्ठो एगो तावसो। तस्स मूलं गया अभिवाइओ सो ! पुच्छिया तेण कओ सि, अम्मो, इहागया। ताहे कहेइ अहं चेडगस्स धूया, जाव हत्थिणा आणीया । सो य तावतो चेडगस्स नियल्लओ । तेण आसाइया मा बीहेहि त्ति । भणिया य मा सोयं करेहि ईइसो चेव संजोगविओगहेऊ जम्म-मरण-रोग-सोगपउरो असारो संसारो । वणफलेहिं अणिच्छन्ती वि काराविया पाणवित्ति नीया वसिम भणिया य एत्तो परेण हलकिट्टा भूमी तं न अक्कमामो अम्हे । एसो दन्तपुरस्स विसओ दन्तवको य एत्थ राया । ता तुम निब्भया गच्छ एयम्मि नयरे । पुणो सत्येण गच्छK चम्पं ति । नियत्तो तावसो । इयरा पविट्ठा दन्तपुरं, गया पुच्छन्ती साहुणीमूलं । वन्दिया पवत्तिणी। पुच्छिया कओं साविगा। कहियं तीए जहट्टियं । परुण्णा मणागं संठविया पवत्तिणीए महाणुभावे, मा कुणसु चित्तखेयं अलंघणिओ हु विहिपरिणामो । जओ:--
विहाडवइ घडियं पि हु विहडियमवि किंचि संघडावेइ ।
अइनिउणो एस विही सत्ताण सुहासुहकरणे ॥ किं च
खणदिट्टनट्ठविहवे खणपरियट्टन्तविविहसुहदुक्खे । खणसंजोगविओगे संसारे नत्थि कि पि सुहं ॥ जेणं चिय संसारो बहुविहदुक्खाण एस भण्डारो। तेणं चिय इह धीरा अपवग्गपहं पवजन्ति ॥
१ add सव्वं तिविहेण वोसिरियं । २ ह. ३ ईएसो, ४ mss. वित्ती. ५ तापसाभमं ६ गच्छेज्जासु. ७ कुओ. ८ हं क.
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APPENDIX B.
एवमाई अणुसासिया संवेगमुवगया ताणं चेव मूले पव्वइया । पुच्छियाए वि दिक्खाए अदाणभएण गम्भो न अक्खाओ। पच्छा णाए मयहरियाएँ सभाओ कहिओ। पच्छन्नं धरियाँ पसूया समाणी सह नाममुद्दाए कम्बलरयणेण य सप्ताणे छठेइ । पन्छा मसाणपालेण गहिओ भजाए अप्पिओ । अवकिण्णओ त्ति नामं कयं । सा य अन्ना तीए पाणीए समं मेत्ति करेइ ति । सा अज्जा ताहिं संजईहिं पुच्छिया कहिं गम्भो । भणइ मयगो जाओ, ता मे उझिओ। सो तत्थ संवढइ । ताहे दारगरूवेहि समं रमइ । सो ताणि डिंभरुवाणि भगइ अहं तुम्भं राया, मम करं देह । लुक्खकच्छूए गहिओ। तागि भणइ ममं कण्डूयह । ताहे से कारकण्ड त्ति नाम कयं : सो य ताए संजईए अपुरत्तो । सा य से मोयए देइ, जं वा भिक्खं लद्धं लहई।
संवडिओ सो ससाणं रक्खइ । तत्थ दो संजया केणइ कारणेण अइगया; जाव एगत्थ कुडंगे दण्ड पेच्छन्ति । तत्थ एगो दण्डलक्खणं जाणइ, जहा:एगपव्वं पलंसन्ति दुपया कलहकारिया । तिपव्या लाभसंपन्ना चउपन्या मारणन्तिया ॥१॥ पञ्चपव्वा उ जा लट्ठी पन्थे ऋन्टहनिवारिणी । छपवा य आयंको सत्तपन्या अरोमिया ॥२॥ चउरंगुलपट्टाणा अद्धंगुलसमूसिया । सत्तपव्वा उ जा लट्ठी मन्तगयनिवारिणी ॥३॥ अटुपवा असंपत्ती नवपश्वा जसकारिया । दसपब्वा उ जा लडी तहियं सम्घसंपया ॥४॥ वंका कीडक्खइया चित्तलया पोल्या य दड्डाय । लकी य उभसुक्का वजेयन्वा पयत्तेण ॥५॥ घणवट्टमाणपब्वा निद्धा वण्णेण एगवण्मा य। एमाइ लक्खणजुया पसत्थ लही मुणेयव्या ॥६॥
तओ तेण भणियं जो" एयं दण्डगं गेण्हिस्सइ सो राया होहिइ; किंतु पडिच्छियव्यो जाव अन्नाणि चत्तारि अंगुलाणि वढेइ ताहे जोगो ति । तं तेन मायंगचेडगेण सुयं एक्केण य धिज्जाइएण। ताहे सो धिज्जाइओ अप्पसारियं तस्स चउरंगुलं खणिऊणं छिन्देइ । तेण य चेडगेणं दिट्टो सो उद्दालिओ। सो तेण धिजाइएण करगं नीओ। भणइ, देहि दण्डगं । सो भणइ, मम मसाणे एस वडिओ अओ न देमि । धिजाइओ भणइ, अन्नं गेह । सो नेच्छइ । सो दारगो न देइ । तेहि सो दारगो पुच्छिओ किं न देसि । भणइ, यः अहं एयस्स दण्डगस्स पहावेण राया होहामि त्ति । ताहे कारणिया हसिऊण भणन्ति, जया तुमं राया होजासि तया तुम एयत्स गाम देजासि । पडिवन्नं तेण । धिज्जाइएण वि अन्ने धिज्जाइया भणिया, जहा एवं मारेत्ता दण्डगं हरामो । तं तस्स पिउणा सुयं । ताणि तिण्णि वि नहाणि जात्र कंचणपुरं गयाणि। तत्य राया अपुत्तो मओ। आसो अहि. यासिओ तस्स बाहिं सुयन्तस्स मूलमागओ पयाहिणी काऊण ठिओ। जाव आयरेण नायरा पेच्छन्ति
१ पमाइ, २ mss, नाए, verb महयरियाए. ३ पच्छण्णा. ४ अवकण्णिओ. ५ डिक, दिव्व. ६ मम. ७ भ. ८ दण्डं. ९ पोल्लरा, १० उज्झ. ११ ओमेयं. १२ दण्डं. १३ परिच्छियवओ. १४ दारगेण, add भण्णमाणं. १५ वाहिं. १६ गो.
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KARAKANDACARIO लक्खणजुत्तं जयसद्दो कओ नन्दीतूरमाहयं । इयो वि जम्भन्तो उढिओ। वीसत्यो आसे विलग्गो पवेसिज्जइ । मायंगो त्ति धिज्जाइया न देन्ति पवेसं। ताहे तेण दण्डरयणं गहियं । तं जलिउमाढत्तं । ते भीया ठिया । ताहे तेण वाडहाणगा हरिएसा धिज्जाइया कया । उक्तं च
दधिवाहनपुत्रेण राज्ञा च करकण्डना ।
वाटधानकवास्तव्याश्चांडाला ब्राह्मणीकृताः॥ तस्स य घरनामं अवकिण्णगो त्ति अवहीरिऊण तेहिं चेव चेडगकर्य पइट्ठियं करकण्डु त्ति । ताहे सो धिज्जाइओ आगओ देहि मम गाम । भणइ : जो ते रुच्चइ ते गेहह । सो भणइ : ममं चम्पाए घरं ता तीए विसए देहि । ताहे दहिवाहणस्स लेहं देइ : एयस्स बम्हणस्त दिज्जे एगं गाम। अहं तुज्झ, जं रुच्चइ, गाम वा नगरं वा देमि । सो रुष्टो : दुटुमायंगो अप्पाणं न याणइ ति । दूएण पडियागरण कहियं । करकण्डू कुविओ। चम्पा रोहिया जुद्धं वट्टइ । ताहे संजाईए सुयं । मा जनक्खओ होहि त्ति मयहरियं आपुच्छिऊण गया तं नयरं । करकंडु उस्सॉरित्ता रहस्सं भिन्दैई एस तव पिय त्ति । तेण ताणि अम्मापियरो पुच्छियाणि । तेहिं सब्भावो कहिओ माणेणं न ओसरइ । ताहे सा चम्पं अइगया स्नो घरं अईइ, नाया पायवडियाओ दासीओ परुण्णाओ । राइाँ विसुयं । सो वि आगओ। वन्दित्ता आसणं दाऊण तं गन्मं पुच्छइ । सा भणइ एसो जेण रोहियं नगरं । तुट्ठो निग्गओ मिलिओ । दो वि रज्जाणि तस्स दाऊण दहिवाहणो पवइओ ।
करकण्डु य महासासणो जाओ। सो किल गोउलप्पिओ अणेगाणि तस्स गोउलाणि जायाणि । जाव सरयकाले एगं गोवच्छं थोरगत्तं सेयं पेच्छइ । भणइ : एयस्स मायरं मा दुहेज्जह । जही वढिओ होजा | तया अन्नाणं गावीणं दुद्धं पाएज्जाह । ते गोवा पडिसुणन्ति । सो उव्वत्तैविसाणो खन्धवसभो जाओ राइणा दिट्ठो। सो जुद्धिकओ जाओ। पुणो कालेण राया आगओ पेच्छइ महाकायं जुण्णवसभं पडएहिं परिघटिजन्तं । गोवे पुच्छइ : कहिं सो वसभो त्ति । तेहिं सो दाइओ तयवत्यो । भणियं चः
गोटुंगणस्स मज्झे ढिकियसद्देण जस्स भजन्ति । दित्ता वि दरिय वसभा सुतिक्खसिंगा समत्था वि ॥१॥ पोराणयगयदप्पो गलन्तनयणो चलन्तविसमोटो।
सो चेव इमो वसभो पड्डयपरिहट्टणं सहइ ॥२॥ तं तारिसं पच्छिय गओ विसायं। चिन्तेइ अणिञ्चयं अहो तारिसो होऊण संपइ एयारिसों
.
१ कण्णिगो, कन्नगो. २ देहि मम एगं गाम, ३ ताए. ४ 'हरि. ५ दूसारिता. ६ देइ. . ८ mss. रायणा. ९ add वि १. जया. ११ अञ्चंत; उचित. १२ °हो. १३ढकिय, ढंकिय (बलवंत).
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APPENDIX B.
जाओ एस वसभो। ता सव्वे अथिरा संसारे पयत्था । तहा हि : जो ताव भोगनिबन्धनं महामोहहेऊ य अत्यो सो अधुवो । भाणियं चचवलं सुरचावं व विज्जुलेह व्व' चञ्चलं । पाआ वलग्गं पंसु व्व धणं अथिरधम्मयं ॥१॥ अत्थं चोरा विलुम्पन्ति उद्दालन्ति नरेसरा । वन्तरा य निगृहन्ति गेण्हन्ति अह दाया ॥२॥ हुयासणो डहे सव्वं जलैप्पीलो विनासए । सव्वस्स हरणं चावि करेइ कुविओ जमो ॥३॥
तहा परमाणन्दहेऊ इट्ठजनसंगमो वि अणिच्चो, कह:जहा संझाए रुक्खमि मिलन्ति विहगा बहू । पन्थिया पहियावासे जहा देसंतरागया ॥१॥ पहाए जन्ति सव्वे वि अन्नमन्त्रं दिसन्तरं । एवं कुडम्बवासे वि संगया बहवो जिया ॥२॥ नरामरतिरिक्खाइ-जोणीसु कम्मसंजुया । मच्चुप्पहायकालंमि सब्वे जन्ति दिसोदिसि३॥ जणु मत्तपमत्त हिण्डइ पुरैपहेहि । मोडाउँडि करन्तउ वेढिउ बहुनरेहि ॥४॥ तं जोयणु अइरेण जणक्खयभंगुरं । जररोगेहिं सोसिजई रक्खं तह खर" ॥५॥ तहा
गम्भे जम्मे बालत्तणंम्मि तरुणतणमि थेरत्ते।
मट्टियभण्डं व जीया सव्वावट्ठासु विहडन्ति ॥६॥ एमाइ चिन्तन्तो पडिबुद्धो, पत्तेयबुद्धो" जाओ । काउण पञ्चमुट्ठियं लोयं देवया विइण्णलिंगो विहरइ । भणियं च
सेयं सुजायं सुविभत्तसिंगं जो पासिया वसंभं गोट्ठमज्झे । रिद्धि अरिद्धिं समुपहियाणं कलिंगराया वि समिक्ख धम्मं ॥
१ लेहं च. २ पाउलग्गं घंस, पोआव'. ३ जजु (जलप्रवाह). ४ ड'. ५ संगया. ६ नुर्मत्तउ. v add पत्तण. ८ मोडातोडि. ९ अयरेष वि. १० सिज्झइ. ११ खरं. १२ जिया. १३ द्धों. १४ °है.
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TRANSLATION
Here Karakandu. In the city of Campā there reigned a king, Dabivābana. His queen was Paumāvai, the daughter of Cedaga. One day this longing of a pregnant woman came upon her: "How can I divert myself riding through the parks and groves on the most excellent back of an elephant, attired in the costume of the king, having the royal parasol held over me by the great king?" She became sick and was questioned by the king. She told him matters as they were. Then the king and she mounted his elephant of victory, the king held the royal parasol, she went to the park. It was then the beginning of the rainy season. When the elephant was touched by the odour of the fragrant-smelling earth he remembered the woods and went out of the path. The people could not keep up with him. The two entered the woods. And the elephant started towards the woods and went out of the path. The people could not keep up with him. The two entered the woods. The king saw a fig tree. He said to the queen : " He will pass under that fig tree; then you are to take hold of a bough.” She promised but could not take hold. The king was prompt: be seized the bough. Joyless he descended, and perplexed as to what to do he went to Campā.
And this Pauināvai was carried into a desolate wood. When the elephant was thirsty he saw a lake which had a very great basin. Theu he descended to it and amused himself. But she softly dismounted from the elephant and ascended from the pond. She did not know the directions, affrighted with fear she looked at the wood on all sides. Then overpowered with distress, she began to weep: “ Alas for the isgue of one's acts ( in a former existence ), since all unexpected I have fallen into such a disaster ? Now what shall I do? What refuge is there for me?" In a moment she gathered strength of mind and reflected : “One does'nt know something might happen in this dreadful wood swarming with many, many, vicious, wild beasts. There fore I shall be careful.” Thereupon she made the fourfold refuge her protection, repented of her sins, asked the forgiveness of the whole host of living beings, and. engaged in abstinence from delicate food.
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APPENDIX B.
If any carelessness be mine with regard to this body and this time, I havo now renounced food, the clinging to the world, and the body. Then the fivefold formula of worship is my refuge, for that bringe welfare in this world and the next. And it is said :
"Dangers from desease, water, fire, robbers, lions, elephants, fights, and poisonous snakes vanish instantly by the supreme charm which consists of the formula of worship. And no danger from female imp. vampire, goblin, or Lamia prevails against it. And by the power of the formula of worship all calamities ranish. The it is said : " The assault of the elephant, the eight fetters of karna on those in whose innermost hearts continually abides the lion formula of worship', is frustrated »
Then remembering the formula of worship she pushed ahead in one direction, When she had gone far, she saw an ascetic. To his feet she went. She saluted him He asked her : "Whence have you come here, good lady?” Then she related: “T am the daughter of Cedaga and have just now been brought here by an elephant." And that ascetic was one of Cedaga's own subjects. He comforted her: "Do not criere. Just such is this unsubstantial samsāra, the cause of union and separation, full of birth, death, desease, and sorrow." With the fruits of the forest he made her sustain life against her own will, took her to his hermitage, and said to her : " From here on, the ground is til!ed with the plough; we do not set foot on it. This is the territory of Dantapur; and Dantavakkba is king here. Therefore go you fearless into this town; from here again set forth most cheerfully to Campā.” The ascetic returned. The other entered Dantapura. She went enquiring for a Jaina convent of nuns. She saluted the lady superior. She was questioned: “Whence comes the lady disciple ?" She told how matters stood. Crying bitterly, she was comforted a little by the superioress." Illustrious lady, do not give way to distress of mind. The development of one's fate can not be averted. For :
"As we know, it tears apart even what is united, and some things it unites although they are separated. Extremely dexterous is this fate in working weal and woe for beings. And, there is no happiness in the samsāra, where greatness is seen one moment and disappears the next, where various pleasures and sorrows change in a moment, where union and separation are only matters of a moment, Because this samzāra is a storehouse of manifold sorrows, just for that reason wise men here betake themselves to the path of final beatitude.”
Bing comforted in such and similar manner she was stirred to the depths of her soul and renounced the world on the spot in their convent. And although she
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KARAKAŅDACARIU
was asked at her consecration, she did not tell of her pregnancy, for fear they might not grant ( her ordination ). Later, when the matter was found out she told the truth to the abbess. Being kept in concealment she gave birth to a child and exposed it in the cemetery, together with a ring bearing a name and a jewel of a blanket. And afterwards the child was taken by the guardian of the cemetery and banded over to his wife. They named the boy Avakinnaya ( Castaway). And this noble lady became a friend of this Candala woman. And this noble lady was questioned by the nuns : “ Where is your child ?” She said: “It was stillborn and therefore left ( in the cemetery ) by me.” The boy grew up there. He played with the boys. He said to the children there : " I am your king: pay me taxes." He was seized with the dry scab. He said to them: "Scratch me." Then they gave him the name of Karakandu. And be was very fond of this nun. And she gave him sweetmeats or whatever delicate alms she obtained.
When he had grown up he guarded the cemetery. For some reason two ascetics passed by there. At once they saw at one place a stick in a coppice. One of them know the signs of sticks as follows: A stick with one joint they praise; those with two joints cause quarrel; those with three joints are fraught with profit; those with four joints entail death. A staff that is five-jointed wards off quarrel on the way; & six-jointed one is desease; a seven-jointed health. A stick that has a base of four finger's breadth and riss half a finger's breadth and has seven joints wards off mad elephants. A staff of eight joints is failure, one of nine productive of fame, but one of ten joints truly is all prosperity. A stick that is crooked, worm-eaten and spotted and bunchy and burned and dried up at the top is to be carefully avoided. Having massive joints, shining with colour, and of one colour, a staff provided with such marks is to be considered an excellent staff.”
Thereupon he said: "He who will take this staff will be king. But one must wait for it till it grows four inches more: then it is serviceable.” This was heard by that Candala lad and by a Brahman. Then that Brahman dug out the four ioches of the staff that had not yet shot up (out of the ground ) and cut the staff. And that lad saw him and snatched it away from him. He was taken before the Court by that Brahman. He said: “Give me my stick.” He answered: “ It has grown on my cemetery; therefore I will not give it.” The Brahmau said: “Take another." He did not want to. The boy did not give it. The boy was asked by them: “Why do you not give it ?" And he said: “By the power of this stick I shall be king." Then the people of the Court laughed and said: "When you do come to be king, then you
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APPENDIX B. shall give this Brahman a village." He agreed. The Brahman spoke to other Brabmans as follows: “Let us kill him and take the stick.” That was heard by his father. The three fled and staightway went to Kancanapura. There the king bad died sonless. The deputed horse came to Karakandu's feet while he slept outsid3 (of the city ), circumambulated him with its right side turned towards him, and stood still. In the meanwhile the people of the city saw with great respect that he was endowed with the marks ( of a king ), the cry of " Victory” was raised and the drum of rejoicing beaten. But he got up yawning. With perfect composure he sat on the horse and was taken into the city. "He is a Candala", said the Brahmang and would not grant him entrance. Then he seized the jewel of a staff. It began to blaze They were terrified. Then he made the Candalas of Vādabāna Brahmans. And the saying arose: By king Karakandu, the son of Dahiāvhana, the Candalas who lived in Vātadhana were made Brahmans. And they too disregarded the name given him: at home, Avakinnaga, and established the name given him by the Candala boys, Karakandu.
Then that Bralıman came: "Give me the village." "Take the one that pleases you.” He said: “My home is in Campa; therefore give it to me in her territory." Then be gave bim a letter to Dabivahana: “Give this Brahman a village. I shall give you any village or city that pleases you.” He was enraged: “The wicked Candala does not know his own self.” The messenger returned and reported this. Karakandu was incensed. He besieged Campa; fighting was going on. Then the nun heard of it. Saying: “Let there be no destruction of people ", she took leave of the abbess and went to the city. She took Karakandu aside and disclosed the secret to him: “He is your father." He questioned his mother and his father. They told him the real state of affairs. From pride he did not march away. Then she repaired to Campa, went into the king's house, she was recognized, the female servants fell down at her feet and wept. The king too heard of it; he too came, greeted her respectfully, gave her a seat, and enquired about her child. She said: “It is he by whom the city is besieged.” Delighted, he went out and had a meeting with him. Giving him both the kingdoms Dabivahana renounced the world. And Karakandu became a mighty monarch.
Now he was very fond of herds of cattle. In the meanwhile, at the time of autumn, he saw a bull calf, strong-limbed and white. He said: "Do not milk the mother of this one. When he has grown, then let him drink the milk of other cows." The cowherds promised. When his horns had come out and he had become a power

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KARAKAŅDACARIU
ful bull, the king saw him. He became „olely intent on fighting. Agaiu in the courseof time the king came and saw a big-bodied, old, bull that was being harassed on all sides by the young bulls. He asked the cowherds: “ Vhere is that bull ?” They pointed him out in such a condition. And they said: “ This very same bull here, by the sound of whose lowing in the middle of the yard of the cowpen even all the proud, overbearing bulls with very sharp horns were subdued, now suffers being harassed ou all sides by the young bulls as his pride bas departed on account of old age, his eyes. drip and bis distorted lip quivers.”
When the king saw him in such a plight he fell into despondency. He pondered on transitoriness: “ Alas, this bull who was such a splendid fellow has now come to this ? So all subjects in the Samsāra are short-lived. For thus it is “ Wealth, which is indeed the basis of enjoyment and the cause of great delusion, is impermanent." And it has been said: "Perishable by its very nature is wealth, evanescent as the rainbow, unstable as the streak of lightning, like unto dust that clings to the feet. Riches the thieves rob, the princes snatch away, the Vyantara demons hide, the kinsmen seize. Fire burns every thing, a deluge of water destroys it and angry Yama (the god of Death) is engaged in carrying off all. Likewise union with beloved people, the cause of supreme joy, is transitory. How so? As many birds meet in the evening on a tree, as travellers, who come from other countries ( meet ) in a traveller's lodging house and in the morning all go away, every one in a different direction, so also the many beings that have come together in one family home, at the time of the blow of death, all go in different directions, accompanied by their karma, to births as men, gods, animals and other beings. A man strolls along the streets of the city, wanton and heedless, engaged in crushing and pushing, surtounded by many men. That same resplendent man, who perishes in a moment, is soon, dried up by old age and desease, that thus make him a goblin. Likewise, in the womb, during birth, in childhood, in youth, in old age, in all states, living beings go to pieces like earthernware vessels."
Reflecting in such and similar manner he experienced the spiritual awakening he became a protyckabuddha. Having torn out his hair in five handfuls, and having been presented by a deity with the distinguishing tokens of a monk, he wandered about. And the saying arose: Having seen the white, noble bull with wellformed horns, in the middle of the cowpen, the king of Kalinga saw prosperity and ruin and perceived the true religion.
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कारंजा जैन सीरीज के संरक्षक व सहायक
संरक्षक
१. श्रीमान् तलकचंद सखाराम जव्हेरी, बम्बई २. , फूलचंदजी गोधा उज्जैन ३. , सेठ गेंदालालजी नागपुर
विशालकीर्तिजी भट्टारक नागपुर , मोतीलाल गुलाबसा नागपुर , सेठ वृद्धिचन्दजी शिवनी
!
"
सहायक
१. श्रीमान् लालचन्द खुशालचन्दजी बालापुर २. , सेठ सुखलाल इंसीलालजी बालापुर ३. , मूलजी देवजी श्रीस्थानकवासी महावीर भवन, नागपुर
-JA11-1992291cdear9036JREJamesed

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सावयधम्मदोहा
देवसेनकृत
Edited ly-Prof. HIRALAL JAIN.
Opinion of- Prof. E. J. KAPSON, Cambridge Lüniversity.
- The excellent vocabulary of the Sāsaya-d1:a:nma-dohã, together with the clear and concise account of the phonology and grammar of Apabhrams'a io your introduction will enable students of Parkrit to master the difficulties of this language accurately and intelligently. I have been able to find time to read some portions of this work and thus to appreciate the value of your edition.
पाहुड दोहा
रामसिंहमुनिकृत Edited by Prof. HIRALAL JAIN.
Opinion of - Dr. A. BERRIEDALE KEITH, Edinburgh University,
I bavej received with pleasure your latest work in elucidation of Apabhrams'a poetry and congratulate you on your useful contribution to our knowledge. I note your viewiof Deshibhāshā and Apabhrama's wbich seems plausible.

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पापना DIRE कारंजा सीरीज़ और देवेन्द्रकीर्ति सीरीज़ मे प्रकाशित अति उत्तम अपभ्रंश भाषा के ग्रंथ 1. जसहर-चरिउ ( यशोधर-चरित्रं ) डाक्टर पी. एल्. वैद्य द्वारा सम्पादित. 6) 'ऐसी पुस्तकें अपने देश में निकलती देख प्रत्येक भारतीय को गर्व और उत्साह होना चाहिये.' हिंदुस्थानी पत्रिका. "The book is based upon sound critical judgement." Dr. W. Schubring. " Prof. Vaidya has done the work excellently". Journal of the R. A. S. 2. णायकुमार-चरिउ ( नागकुमार-चरित)-प्रो. हीरालाल जैन द्वारा सम्पादित. 6) " It is a most valuable addition to our knowledge of Apabhramsa and appears to have been very satisfactorily edited in a manner well adopted to afford valuable assistance in the study of the language.". Dr. A. B. Keith " An excellent proof of a throrough commandment of the subject and of scientific spirit". Dr. W. Schubring. 3. लावयधम्मदोहा (श्रावकधर्म दोहा)-प्रो. हीरालाल जैन द्वारा सम्पादित 2 // ) " It is a very fine production " Dr. S. K. Chatterji. " A new proof of your successfully working in the Apabhramsa field. I express my satisfaction as to the inward and out ward merits of the book ". Dr. W. Schubring. " सम्पादन सर्वात सुंदर और उच्च कोटि का है" Dr. Baburam Saksena. 4, पाहुडदोहा (प्राकृत दोहा )-प्रो. हीरालाल जैन द्वारा सम्पादित. " I congratulate you on your useful contribution to our knowledge." Dr. A. B. Keith. "A most valuable addition to our knowledge of Apabhramsa literature." Dr. Winternitz. 5. करकंड-चरिउ ( करकंडू-चरित)-प्रो. हीरालाल जैन द्वारा सम्पादित. _अनेक उत्तमोत्तम ग्रंथ तैयार होकर छप रहे है। पांच रुप्या देकर ग्राहक बन जाने से कुल ग्रंथ पौनी कीमत पर मिल सकेंगे, मंत्री, कारंजा जैन सीरीज़.