Kummaputta Chariam

Author(s): K V Abhyankar
Publisher: K V Abhyankar
Catalog link: https://jainqq.org/explore/032884/1

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मापत्तचरिअम्। BRARMAHARIHARANGO AVEDANSAR S KY. ABELTANEAN.

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KUMMAPUTTACHARIAM कुम्मापुत्तचरिअम्। ___(कूर्मापुत्रचरितम्) of INAMANIKYA or his pupil ANANTAHANSA. Edited with a complete translation into English, introduction critical notes and a Sanskrit appendix Professor of Sanskrit and Ardha-Magadhi, Gujarat College, AHMEDABAD. 1933 Price Re. 1-4-0

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1100 Second edition (revised ) Copios. Printed at the Virvijay Printing Press.by Manilal Chhanlal Shah. Kalupur Tanksal, AHMEDABAD. : and : Published by K. V. Abhyankar, .. Gujarat College .'. ( All rights reserved by the editor)

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A critical note on the manuscripts used. Ms. 37. belongs to the Shantisagara Bhandar Ahmedabad. It is written legibly, and is dated 1859 A. D. (Aturafra FC, 8984). It has a Gujarati gloss by fart dated 1772 A.D. (510a 8, 8.862c). Ms. fo belongs to the Jain Anand Pustakalaya Surat. It is dated 1916 A. D. (Hra-1afayet qarathna 8842). STAPATA is mentioned as the author by the copyist. Ms. a belongs to the Anandji Kalyanji Jain Bhandar Limdi. It was written at Gotraka city in 1800 A. D. (Hrafata-antur,& halad ac 8644). PATA furat is given as the author's name. Many clerical errors are noticed. Ms. T belongs to the Dehla Upashraya Ahmedabad. It is written legibly end correctly. No date is given. 37TCNE is given as the author's name by the copyist. Ms. a belongs to the Dehla Upashraya. It bears no date, and it is not written well. Ms. et belongs to the Dehla Upashraya. It is well written and is dated 1539 A.D. (Taur शुक्लपक्ष संवत् 1596). The copyist remarks that the copy was prepared for the use of the तपागच्छ. Ms. y belongs to the Dehla Upashraya. It

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Critical note. appears to be old although no date is given. It is written very inaccurately. Ms. I belongs to the Dehla Upashraya. It is dated 1596 A. D. (T9IC YET, HETT. 7EUR43). Ms. I belongs to the Anadji Kalyanji Jain Bhandar Limdi. It is dated 1858 A. D. ( JETT Part 88864). Amendments are made by the reader at various places. Ms. a belongs to the A. K. J. Bhandar Limdi. It is dated 1789 A. D. (he TPE 3 9a 8684). Pages. CONTENTS. Subject. 1 Critical note. 2 Introduction. 3 कुम्मापुसचरिअम् 4 कूर्मापुत्रर्षिकथानकम् ( in Sanskrit) 5 Glossary. 6 English-Translation, 7 Notes. * 1-2 i-xvi 9-26 29-36 37-76 1-32 1-48

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Introduction. * No great apology is needed for this edition of the present book beyond the The necessity of the fact that no printed copies of edition. it are at present available for the use of students reading for the University examinations. The importance of the subject matter of the book, which gives in very simple Prakrit the outline of the life of a very ancient Jain Kevali is also another consideration for undertaking the edition. The Manuscript material for editing the work collected by me was quite satisfactory, as my friends and pupils spared no trouble and labour in procuring manuscript copies from the several different places where they were available. The short time at my disposal does not, however, make it possible for me to consult manuscripts at some more places. There has, besides, remained scarcely any necessity also to consult them, as the ten manuscripts, which have been consulted, have been sufficiently representative and have given ample critical material. Two manuscripts belonging to the 'Dehla Upashraya" (Dosiwada's Pole, Ahmedabad) are very old, possibly pertaining to the time of the author, and a critical perusal of

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Introduction them is sufficient to settle the text by distinguishing between the genuine and the spurious matter at the various places of doubt. 2. All the ten manuscript copies, which have been consulted, appear to Manuscript material belong to the same group or and preparation of the press copy. family, as there are no cardinal outstanding differences in readings leading to their division into families. The differences in readings which are merely due to the ignorance of Prakrit or Sanskrit of the scribes or to the provincial peculiarities of pronunciation such as the utterance of I for # have been completely ignored in preparing the present edition. They are not even noted as other readings in the footnotes, as, their number, which is nearly ten to fifteen times that of the variants noticed, would have not only unnecessarily swollen the number of readings but it would have given merely a long list of mutilated and miswritten words. There are also left out unnoticed the differences in readings due to the frequent practice of the substitution of or for t, or to that of reading q in the place of a deleted consonant. The number of real variants which are noticed in the footnotes is small, and a careful perusal of the several readings from

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lii Introduction the various copies would show that the manuscripts and 57 of the Dehla Upashraya represent almost the genuiue text wich has practically been chosen for the purposes of the present edition. The principle of choosing readings for the text on the mere ground of their being given by a majority of manuscripts has not been followed in settling the text, as it is not a very sound principle at all in the first place, and, secondly, as all the manuscript copies collected for the present work do not belong to the same period and to the same group. 3. Three Manuscripts designated 3T, ET, and which are possessed of Critical description a Gujarati translation and the of the manuscripts. manuscript named are very modern bearing respectively the dates 1857, 1799, 1858 and 1915 A. D. It appears that the text therein has been amended at several places by the copyists or the readers who used them in accordance with the sense which they saw at several places as Sanskrit scholars and not as Prakrit Pandits. The printed Benares edition appears to be based on such modern manuscripts. The Gujarati translation in manuscript 27, although written incorrectly, is accompanied by explanations at several places. There are no dates found in

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Introduction manuscripts ut, g and 3, but, it appears that they are not very modern; they may possibly belong to the eighteenth century. :Manuscript a is dated 1788 A. D. The manuscripts designated v aud J are very old belonging to the sixteenth century (1539 and 1596 A. D.) which is practically the time of the author. Both the manuscripts are written tolerably well and there are not many clerical errors. Both follow the old style of writing characterized specially by Prishthamatrag. Manuscript it has been eaten a little by moths at some places. It was probably copied by a Pandit and he himself or somebody else studied from it as there are found many corrections made at several places, and the Sanskrit equivalents are occasionally given in the margin. 4. Regarding the author and his time, an cestry, scholarship, locality and The author and date. the like, little information is available beyond what is found in the last stanza of the text where Jinamanikya appears to be given as the name of the author and Hemavimala as the name of his preceptor. The date of the earliest manuscript collected for the present edition is 1539 A. D. which fixes the latest limit for the composition of the book. No external evidence, mentioning the name of the author or his other works,

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Introduction is available. He wrote fyerere in Gujarati to which our present work bears much similarity. There are one or two Stotras in Sanskrit assigned to him, but their perusal does not lead to any definite conclusion. The internal evidence, which becomes useful in fixing the earliest limit, shows at the most that the author knew the Das'avaikalikasitra, the Sthanangasutra and the Upades'amala which are mentioned by name and from which passages are quoted. There are some Sanskrit stanzas quoted which are likely to be spurious; and, although they be taken to be genuine, nothing very useful regarding the date can bc inferred as the stanzas are more or less current Subhi ehitas which cannot be ascribed to any definite source. It can only be assumed that the Hemavimala mcntioned in the text as the Guru of the author is the same as the Hemavimala Acharya of the Tapagaccha (1492-1512 A. D.) who is said to be the 55th preceptor in the genealogy of the Tapagaccha. There is found the name of Jinamanikya among the Acharyas of the Kharatara Gaccha with 1525 to 1555 A. D. as his date as the Pattacharya of the Gaccha, but, he cannot possibly be the author of the present work, as, Hemavimala of the Tapagaccha could not

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Introduction possibly be his preceptor. This date is further corroborated by the evidence of language, style and method which make the work difficult to be placed earlier than the sixteenth century A. D. 5. Manuscripts of and ot mention the name of Anantahamsa as the Name of the author. writer of the book in the colophon. The colophons cannot necessarily be taken to give a reliable evidence, but, because the writer of the colophon of the present work, i. e. the copyist, is not much removed in time from the author, it can be believed that he might have been familiar with a living traditional information about the authorship of the book which he liked to give in the colophon. Although the name of Anantahamsa is not actually mentioned in the concluding verse of the text which has mentioned only Hemavimala and Jinamanikya as the preceptor and the pupil, the compound जिनमाणिक्यशिष्यराजेन, if taken as a Groetaega compound, is capable of admitting the supposition of a further pupil of Jinamanikya whose name was Anantahamsa. The compound in that case can be dissolved as--PIACH: HTE: TFT sret Q: Wiferaturepti gi freerita: 91. Some

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Introduction manuscript copies read cut which is explained in a Gujarati commentary as faca. In fact, if the reading tegut is to be explained, this is a way to explain it ( vide notes page 48 ), the word Tagur taken as fereta being in fact tautologous and giving besides, no suitable sense. The compound then can be understood as ferataTfUTEFTET T: faret: ( TE afa) fara: an. The reading tagut (explained as traga or TTHET ) removes also the tinge of the flaw of egotism which is contained in the word Tiga if it is used by the author with respect to himself. The word Anantahamsa is, no doubt, seen in none of the manuscripts of the present work in the body of the text; yet, on the strength of the colophon of the manuscript T which appears to be sufficiently old although no date is given by the writer, Anantahamsa may be assumed to be the author. It may be supposed that he did not like to cite his name on account of modesty, a practice which is not uncommon in India even to-day. The name, although not actually cited, can, however, be said to be suggested in the verse preceding the last in the wording अणंतसुहभायणं हवइ which can also be interpreted as " becomes an object of delight to Ananta

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viii Introduction (i. e. the author himself). " The Jain Sahitya Pradars'ana, held here recently, brought to light a manuscript copy of a Sanskrit work named agtratrailer. In the Pras'asti of the work it is given as the name of the author and Jinamanik ya as the name of his Guru. The date of the work is there definitely stated to be 1513 A. D. The similarity of expressious with our book noticed in that book may well adduce a further evidence for Anantahamsa being the author of our book. Anantahamsa is also the author of बारव्रतसज्ज्ञाय and इलाप्राकारचैत्यपरिपाटी in Gujarati. 6. Whoever-Jinamanikya or his pupil Anantahamsa-be the author, Details about the it is well-nigh certain that he lived in the beginning of the 16th century, as the period of their preceptor Hemavimala, as the Head of the Tapagaccha is definitely cited to be from 1492 A. D. to 1512 A. D, and that of agraTrator to be 1513 A. D. The oldest of the manuscripts procured, designated at, bears 1538 A. D. as its date and the text of the present edition is mainly based upon it, as it is very likely for the said manuscript to have been based upon the author's text or perhaps to have been seen or dictated even by the author. Regarding the place of residence, the genealogy, the author.

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Introduction is learning and the like of the author, no definite information is available beyond the name of his preceptor, which he himself has mentioned. It is likely that he lived somewhere in Northern Gujarat as the manuscripts found in Gujarat appear to be written almost at his time, the book itself not being such an epoch-making production or the author not being such a stupendous personality, as could make it possible to have manuscript copies all over India in a very short period in those days of difficult communication. The close connection with Gujarat and Marwar of the Tapagaccha to which Hemavimala belonged, would further go to corroborate the inference of Northern Gujarat being the place of residence of the author. The story of the book is itself very very old, almost mythological, and therefore it cannot furnish any internal evidence regarding the date or the whereabouts of the author. There are no such prominent digressions or narrations as can easily furnish any definite data. Almost all names of places and personalities are mythological. Some, that can be said to be historical such as Rajagriha and the like, pertain to a very ancient period of history and are of no avail for fixing the date.

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be Introduction 7. The nature of the book, which is styled 'Kummaputtacharia' by Form and style. the author, is somewhat like a narration as borne out by the term 'Kathanaka' which is seen invariably used in the Manuscripts which were copied down from time to time by preceptors and pupils for study. The narrative is written in simple beautiful unassuming Maharashtri Prakrit with the exception of a few small passages of one or two stanzas in Sanskrit, and the long prose passage at the beginning in the Ardha-Magadhi language of the Sitras, which is almost a quotation from the Sitra Literature. The language (Maharashtri) is chraste and pure grammatically and idiomatically, and almost free from laboured metaphors, conventional similes and unnatural puns. There is no grotesque show of pedantry. While reading the book, one is reminded of small stories in epic literature which the author appears to have imitated in style, diction and manner. We only here miss the few archaisms which we generally find in the epics. As the author belonged to a time when Prakrit was not a spoken language, the language of the author is naturally bound by strict rules of grammar. We find a few

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Introduction Sanskritisms in his Maharashtri Prakrit which he could not avoid on account of his very close familiarity with Sanskrit which was then the language of the Pandits and the living literature. It is certainly to the credit of the author that in spite of the considerations given above, he has been fairly successful in creating in his treatise the serene and dignified atmosphere of the epics, although he himself was removed from the epic period by a number of centuries. 8. Regarding the sources of the narration, which, as observed above, Sources of the story. belongs to the stock of ancient mythological stories, it is fairly certain that the story was current from very old times among the common legends and must have occupied a place in the old mythological books. No reference to it is found in the Jain canonical books. The earliest references to it are seen in the commentary literature and other books like fagtaurafa (Gathas 38, 41, 44 ) fantata41CT ( St. 3170, 3171) and starfa o ELETRITET (page 114). Our author has probably taken the story from the Sanskrit commentary of S'ubhavardhana siri on Dharmaghosha's 'Rishimandala. The text of the Rishimandala which has

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xii Introduction given the stories of old sages very very briefly by .quoting the prominent features of each sage in one or two stanzas only, refers to the story of 'Kummaputta' in one stanza only, which means "I bow down to Kummaputta who had the height of his body measuring only two hands, and who became enlightened and went to Siddhigati characterized by the shortest bodily measure, being guarded by the three Guptis" ( St. 125 ). Out of the various commentaries and glosses, only two or three commentators like S'ubhardhana or Harshanandana have narrated the stories at great length, while others have simply remarked at various places that the stories are too famous to require any detailed comment. Our author's narrative not only bears a very close resemblance to that of S'ubhavardhana but fulfils all the necessary criteria to enable us to say that our author has got his narrative based on that of S'ubhavardhana. The prominent features of the life of Kummaputta are the same in both as they are bound to be. S'ubhavardhana's narrative is extremely brief, consisting of only 82 stanzas (see Parishishta) allowing no digression and barely describing each incident in a very direct unornamented matter-of-fact manner. Our

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xiii Introduction author, too, has not gone into detailed deseriptions, yet, he has given a short description of each incident with poetic touches and embellishments. There are two or three lengthy digressions also, but there the main thread of the narration is, of course, not lost sight of. These very criteria allow us to say that the version of Harshanandana is a later one probably based upon that of our author. The statement of S'ubhavardhana of his being a contemporary of Hemavimalasuri and the mention of the date of his own composition by Harshanandana as 1657 A. D. can well corroborate the conclusions drawn above. 9. The necessary extract from the comment ary of S'ubhavardhana taken Changes in the from a very inaccurately written narration of the story. manuscript copy is given in the Parishishta after making several corrections, and a careful perusal of it would show that the differences which are noticed at more than twenty-five places between the two versions are not of the type of radical departures but they are somewhat of the type of additions, innovations, and digressions, made possibly with some purpose. Almost all passages con- . taining descriptions such as those of Surabhavana ( 25-26 ) Rajagriha ( 96 ), King Mahendrasinha (97), Qeen Kurma (98), the delight of

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siv Introduction the .prince (66-67), the pregnancy of the queen (107) etc. are the creation of the author him. self probably introduced with a view to convert the simple matter-of-fact epic-styled narration of S'ubhavardhana into an unassuming elegant appealing piece of poetic composition. The dialogue of Yakshini and the prince (21-31) as also the sermon of the Kevali Jagaduttama (155-162) are innovations of the poet with possibly the same purpose. In spite of the honest effort made and sufficient care taken by the poet to turn the narrative into ballad poetry, his personality as a profound scholar of scriptures and theology could not remain altogether hidden, and, on a few occasions there have surreptitiously crept in not only a few quotations and corroborative remarks from the canonical and secular literature (cf. stanzas 42, 43, 53, 113, 114, 121, 122, 161, 177-82), but solid learned 'arguments in the course of those very dialogues and sermons (see stanzas 55-60, 72-90 and 156-62) which he primarily innovated with the purpose of embellishing the ballad transformation of the original simple narrative. The deviations from the source viz. S'ubhavardhana's narrative are too insignificant to be discussed as for example in the subject matter of stanzas 19, 39, 120

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Introduction XV 22, 133-34 and 194. A few changes appear to have been made with a distinct purpose: It seems that the author wanted to impress that thought or mental condition was the most important of the four constituents of Religion charity, penance, conduct and thought. He, in fact, appears to have made it the central teaching of his whole narrative which he has emphatically mentioned at the beginning, corroborated effectively in the course of his narrative at various places and conclusively proved at the end by a clear statement of it from the lips of the hero who cites himself there as an illustration to the point (190-193). The introduction of Mahaviraswami as the narrator of the account to his pupil Gautama (see stanzas 1 to 8 ) is also an innovation of the poet, intentionally made not only to create an atmosphere of antiquity round the story, but to convey home to the readers the supreme importance of mental purity of thought over everything else by implying that even the Prophet himself testified to it by emphasizing it to his pupil Gautama. 10. As expressed above, ten manuscript copies were used in the collaConclusion. tion work of the present edition designated 37, 4, a, 7, 9,

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xvi Introduction T, 3, 7, E and in the foot-notes, which mark the several differences of readings.The Benares printed edition is designated a. The manuscripts were very kindly lent to me by the managers of the Delha Upashraya Bhandar, the S'antisagara Bhandar, the Shree Jain Ananda Pustakalaya at Surat and the Anandji Kalyanji Jnana Bhandar at Limdi to whom I am much indebted. I am very grateful to Jeshingbhai Sutaria, Prof. Sankalchand Shah and some other friends of mine as also to my pupils Vadilal Chokshi, Vrajlal Shah and Hirabhai Jhaveri who not only procured the above-mentioned manuscripts for me but gave me every facility and help for bringing out the present edition. I am also thankful to the Vir Vijay Printing Press for doing the work of printing quickly and efficiently. Let me wish that students and scholars read, study and critically peruse the present work and store its golden lesson in their hearts; and by their doing this, the debt of gratitude which I hold to my friends will be a little bit lessened, I believe, K. V. Abhyankar, Gujarat College | Professor of Sanskrit and Ahmedabad. Ardha-Magadhi, Gujarat July 18, 1933 ) College, Ahmedabad.

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सिरिजिणमाणिक्कविरइअं अणंतहंसविरहों वा // सिरिकुम्मापुत्तचरिअं॥ volcan नमिऊण वद्धमाणं असुरिंदमुरिंदपणयपयकमलं / कुम्मापुत्तचरित्तं वोच्छामि अहं समासेणं // 1 // रायगिहे वरनयरे नयरेहीपत्तसयलपुरिसवरे / गुणसिलए गुणनिलए समोसढो वद्धमाणजिणो // 2 // 'देवेहि संमोसरणं "विहिअं बहुपावकम्मओसरणं / मणिकणयययसौरप्पायारपहापरिप्फुरिअं // 3 // तत्थ निविठ्ठो वीरो कणयसरीरो समुद्दगंभीरो / दाणाइचउँपयारं कहेइ धम्मं परमरम्मं // 4 // दाणतवसीलभावणभेएहि चउव्विहो हवइ धम्मो / सव्वेसु तेसु भावो महप्पभावो मुणेयव्वो // 5 // भावो भवुदहितरणी भावो सग्गापवग्गपुरंसरणी। भवियाणं मणचिंतिअअचिंतचिंतामणी भावो // 6 // भावेण कुम्मपुत्तो अवगयतत्तो य अगहियचरित्तो। गिहेवासे वि वसंतो संपत्तो केवलं नाणं // 7 // 1 अ. पुत्तस्स चरिय; छ. पुत्तचरियं. 2 अ. रेखा. 3 ट. देविंद. 4 ब. समवसरणं. 5 अ. विविहं. 6 क ख च. रयणसारं. 7 ज त ब. सारप्पाकार. 8 छ ट ब चउप्पयारं. 9 ख. पुरिसरणी. 10 अ क ग ब. अवगयतत्तो अगहिअचारित्तो; त. अवगयतित्तो अगहिय. 11 ग. गिहिवासे.

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कुम्मापुत्तचरि इत्थंतरे ईदभूई नाम अणगारे भगवओ महावीरस्स जिढे अंतेवासी गोयमगुत्ते समचउरंससरीरे वजरिसहनारायसंघयणे कंणयपुलयनिघसपम्हगोरे उग्गतवे दित्ततवे महातवे घोरतवे घोरतवस्सीघोरबंभचेरवासी उच्छूढसरीरे संखित्तविउलतेउलेस्से चउदसपुव्वी चउणाणोवगए पंचहि अणगारसएहिं सद्धिं संपरिबुडे छठंछटेणं अप्पाणं भावेमाणे उठाए उठेइ / उद्वित्ता 1 अ पुस्तके " इत्थंतर इंदभूई नाम............पयाहिणं करेइ" इत्यादिक-गद्यग्रन्थस्य स्थाने "तेणं कालेणं तेणं समएणं समणस्य भगवआ महावीरस्स जिढे अंतेवासी इंदभूई णामं अणगारे गोयमो गोत्तेणं सत्तुस्सेहे समचउरंससंठाणसंठिए वजरिसहनारायसंघयणे कणयपुलयनिघसपम्हगोरे उग्गतवे दित्ततवे महातवे उराले घोरे घोरगुणे घारतवस्सी घोरबंभचेरवासी उच्छूढसरी रे संखित्तविउलतेउलेस्से चउदसपुची चउणाणोवगए सव्वक्खरसंनिवाई पंचहिं अणगारसएहिं सद्धिं संपरिवुडे छठंछठेणं अप्पाणं भावेभाणे समणस्स भगवओ महावारस्स अदूरसामंते उड्ढजाणू अहोसिरे झाणकोहोवगए संजमेण तवसा अप्पाणं भावमाणे विहरइ / तए णं से भयवं गोयमे जायसड्ढे जायसंसए जायकोउहल्ले उप्पण्णसड्ढे उप्पण्णसंसए उप्पण्णकोउहल्ले संजायसडढे संजायसंसए संजायकोउहल्ले समुप्पण्णसड्ढे समुप्पण्णसंसए समुप्पण्णकोउहल्ले उठाए उठेइ / उठाए उठित्ता जेणेव समणे भयवं महावीरे तेणेव उवागच्छइ / उवागच्छित्ता समणं भगवं महावीरं तिक्खुत्तो आयाहिणपयाहिणं करेइ / करित्ता वंदइ णमंसइ / वंदित्ता णमंसित्ता णच्चासण्णे णाइदूरे सुस्सूसमाणे अभिमुहे विणएणं पंजलिउडे पज्जुवासमाणे एवं वयासी-"इति पाठो दृश्यते / 2 क ग घ ब. कणगपुलगनियस. 3 त ट. तउल्लेस्से; च. तेउल्लेस्से.

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7-12] कुम्मापुत्तचरि भयवं महावीरं तिक्खुत्तो आयाहिणपयाहिणं करेइ / करित्ता वंदइ णमंसइ / वंदित्ता णमंसित्ता एवं वयासी-भयवं, को णामं कुम्मापुत्तो, कहं वा तेण गिहवासे वसंतेण भावणं भावंतेण अणंतं अणुत्तरं निव्वाघायं निरावरणं कसिणं पडिपुण्णं केवलवरनाणदसणं समुप्पाडिअं / तए णं समणे भगवं महावीरे जोयणगामिणीए सुधासमाणीए वाणीए वागरेइ गोयम जं मे पुच्छसि कुम्मापुत्तस्स चरिअमच्छरिअं / एंगग्गमणो होउँ समग्गमवि तं निसामेसु // 8 // जंबुद्दीवे दीवे भारहखित्तस्स मज्झयारंमि / दुग्गमपुराभिहाणं जगप्पहाणं पुरं अत्थि // 9 // तत्थ य दोणनरिंदो पँयावलच्छीइ निजिअदिणिदो। णिचं अरियणवजं पालइ निकंटयं रज्जं // 10 // तस्स नरिंदस्स दुमा नामेणं पट्टराणि अत्थि / संकरदेवस्स उमा रेमा जहा वासुदेवस्स // 11 // दुल्लभणामकुमारो सुकुमारो रम्मरूवजियमारो। तेसिं मुंओत्थि गुणमणिभंडारो बहुजणाधारो॥१२॥ 1 अ. मछरीअं. 2 अ क ख ग. एगग्गमणा. 3 अ ग घट होऊ 4 अ. समगमचित्तं. 5 क ज ब. निसामेह. 6 क ख छ ट त ब पुस्तकेषु 'तथाहि' इति अधिकः शब्दः 'जंबुद्दीवे दीवे' इत्यस्य पूर्व दृश्यते / 7 ग त प. पयावलच्छीअ निजिअ, अ.पयावलच्छीअ तेजिअदिणंदो। 8 ख ग घ प च. दिणंदो. 9 छ रम्मा. 10 अ. दुल्लह; ख. दूलभ. 11 अ. तेसिं सूउ य अत्थी गुणागरो; क ज. सूउ अस्थि गुणमणिभंडारो; घ सूनुत्थि गुण०

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कुम्मापुत्तचरिअं [13-18 सो कुमरो नियेजुव्वणराजमएणं परे बहुकुमारे। कंदुकमिव गयणतले उच्छालितो सया रमई // 13 // अण्णदिणे तस्स पुरस्मुज्जाणे दुग्गिलाभिहाणम्मि / सुगुरु सुलोयणणामा समोसढो केवली एगो // 14 // तत्थुज्जाणे जैक्खिणि भद्दमुही नाम निवसए निचं / बहुसालक्खवडदुमअहिठिअभवणमि कयवासा // 15 // केवलकमलाकलियं संसयहरणं सुलोअणं सुगुरुं / पणमिय भत्तिभरेणं पुच्छइ सा जैक्खिणी एवं // 16 // भयवं पुव्वभवे हे माणवई नाम माणवी आसी। पाणपिया परिभुग्गा सुवेलवेलंधरसुरस्स // 17 // आउखए इत्थ वणे भद्दमुही नाम जक्खिणी जाया / भत्ता पुण मम कं गइमुववन्नो णाह आइससु // 18 // 1 अ रायमएण बहुसुकुमारो / कंदुग गिण्हइ गयणतले उच्चालेओ सया रमइ // च. निजजुव्वणपरिचरिओ बहुकुमारेहिं. 2 अ.गिंदुकमिव. 3 अ. पुरंमि उज्जाणे. 4 अ ज ट. जक्खणी. 5 त ब. बहुसालरुक्खवडदुमअहठिअभवणंमि; क छ बहुसालक्खणबडदुमअहठिअ; अ. बहुसालवणंमि अहे पायालवणंमि. 6 अ सुलोयणो सुगुरू. 7 अ ख. जक्खणी. 8 क ख ग छ ट त ब. भत्ता पुण मञ्झ कहिं उप्पन्नो; घच. भत्ता पुण मज्झ कहं उम्पन्नो.

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19-23] . कुम्मापुत्तचरिअं तेओ सुलोयणो नाम केवली महुरवाणीए भणइ भद्दे निमुणसु नयरे इत्थेव होणनरवइस्स सुओ। उप्पन्नो तुज्झ पिओ सुदुल्लहो दुल्लहो नाम // 19 // तं निमुणिअ भद्दमुही भद्दमुही नाम जक्खिणी हिट्ठा / माणवईख्वधरा कुमरसमीवम्मि संपत्ता // 20 // दट्टण तं कुमारं बहुकुमरुच्छालणिकतल्लिच्छं / सा जंपइ हसिऊणं "किमिणेणं रंकरमणेणं // 21 // जइ ताव तुज्झ चित्तं विचित्तचित्तंमि चंचलं होइ। ता मज्झं अणुधावसु वयणमिणं सुणि सो कुमरो // 22 // तं कण्णं अणुधावइ तव्वअणकुऊहलाकुलिअचित्तो / तप्पुरओ धावंती सा वि हु तं निअवणं नेइ // 23 // 1 म च पुस्तकयोः “तत्तो सुलोअणो नाम केवली महुरवाणिए भणइ" इति आर्यार्धसदृशं वाच्यते तदनन्तरं च “भद्दे निसुणसु....दुल्लभो नाम" इति आर्या पठ्यते; अ पुस्तके " तओ सुलोअणो नाम केवली महुरवाणीए भणइ / भद्दे निसुणसु नयरे इत्थेव होणनरवइस्स सुउ जाओ" इत्यार्या दृश्यते "उप्पन्नो....नाम” इति ग्रन्थश्च नोपलभ्यते / त पुस्तके "तओ सुलोअणो....भणइ'' इत्यार्यार्धमेव पृथक्तया एकोनविंशतितमं गणितं / 2 अ. मुहुर. 3 अ ख त प. हेढा. 4 अ भल्लिन्छं. 5 ग किमिणं णं. 6 अ. जइ ताओह वि चित्तं; क त. जइ ता तुज्झ वि.

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कुम्मापुत्तचरि [24-30 बहुसालवडेस्स अहेपहेण पायालमज्झमाणीओ।। सो पासइ कणगमयं सुरभवणमईव रमणिजं // 24 // ते च केरिसं रयणमयखंभपंतीकंतीभरभरिअभिंतरपएसं / मणिमयतोरणधोरणितरुणपहाकिरणकब्बुरिअं // 25 // मणिमयखंभअहिद्विअर्युत्तलिआकेलिखोभिअजणोहं / बहुभत्तिचित्तचित्तिअगवक्खसंदोहकयसोहं // 26 // एयमवलोइऊणं सुरभवणं भुवणचित्तँचुन्जकरं / अइविम्हयमावन्नो कुमरो ईअ चिंतिउं लग्गो // 27 // किं इंदजालमेअं ऐअं सुमिणम्मि दीसए अहवा / अहयं नियनैयराओ इह भवणे केण आणीओ // 28 // इय संदेहाकुलिअं कुमरं विनिवेसिऊण पल्लंके। विन्नवइ वैतरवहू सामिअ वयणं निसामेसु // 29 // अज मए अजुमए चिरेण कालेण नाह दिट्ठो सि / सुरभिवणे सुरभवणे निअकज्जे आणिओ स तुमं // 30 // 1 च ज. वणस्स. 2 ग घ छ ट. अहोपहेण; 3 क च. तं केरिस; अ पुस्तके 'तं च केरिसं' इति नोपलभ्यते / 4 क ख ट ब. थंभ. 5 अ. विच्छुरिअं; ट. अब्बुरिअं; ख किरणकच्छुरिअं. 6 अ पुत्तलियाकेलिसोभियपत्तेयं / 7 अ. चित्तउज्जोय 8 अ. इस चिंतओ लग्गो. 9 छ ज त. सुमिणं सुमिणमि; क ग घ ट ब. सुमिणं सुमणम्मि;ख. सुमणंसि मणंमि. 10 त ब.नयरीओ; ट.अहवा नियनयराओ 11 अ. वंतरिवहू. 12 अ. अन्ज मए सुकयत्थो; ख गचछट ब. अन्ज मए अज मए. 13 ट, सुरभवणे सिरिभवणे; क च त सुरभवणं सुरभवणे,

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कुम्मापुत्तचरिअं अज्जं चित्र मज्झ मणोमणोरहो कप्पपायवो फलिओ। जं मुकयमुकयवसओ अज्ज तुम मज्झ मिलिआसि // 31 // इअ वयणं सोऊणं वयण दट्टण मुनयणं तीसे। पुन्वभवस्स सिणेहो तस्स मणम्मी समुल्लसिओ // 32 // कत्थ वि एसा दिठ्ठा पुव्वभवे परिचिआ य एअस्स / इये ऊहापोहवसा जाईसरणं समुप्पण्णं // 33 // जोइसरणेण तेणं नाऊणं पुव्वजम्मवुत्तंतो। कहिओ कुमरेणं निअपियाइ पुरओ समग्गो वि // 34 // ' तत्तो नियसत्तीए असुभाणं पुग्गलाण अवहरणं / सुभपुग्गलपक्खेवं करिअ सुरी तस्सरीरम्मि // 35 // पुव्वभवंतरभज्जा लज्जाइ विमुत्तु भुंजए भीगे। एवं विसयमुहाई दुन्नि वि विलसति तत्थ ठिया // 36 // चतुर्विधभोगस्वरूपं स्थानाङ्गेप्युक्तम्-चंऊहिं ठाणेहि देवाणं संवासे पण्णत्ते, तं जहा-देवे णाम एगे देवीए सद्धिं संवासमा 1 ट ईहापोहवसाओ. 2 अ ग पुस्तकयोः " जाइसरणेण तेणं....समग्गो वि" इत्यार्या नोपलभ्यते / 3 ट अवहारो. 4 अ. भोगं. 5 अ ग घ. उक्तं च स्थानाङ्गसूत्रे 6 " चर्हि ठाणेहिं देवाणं संवासे पण्णत्ते " इति पाठः सर्वेष्वेव अस्मदुपलब्धहस्तलिखितग्रन्थेषूपलभ्यते; स्थानाङ्गसूत्रे तु (4-4-353; पृ. 273) " चउविधे संवासे पंगत्ते; तं० दिव्वे आसुरे रक्खसे माणुसे....” इत्यादिकः सुविस्तृतः पाठो दृश्यते यस्य संक्षेप एवात्र लिखितः इति भाति; छ. स्थानाङ्गेप्युक्तम्-मनुष्यसुतो गं चउठाणेहिं देवाणं संवासे पण्णत्ते-तं जहा

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कुम्मापुत्तचरिअं [36-42 गच्छिज्जा, देवे णाम एगे छवीए सद्धिं संवासमागच्छिज्जा, छेवी णाम एगे देवीए सद्धिं संवासमागच्छिज्जा, छवी णाम एगे छवीए सद्धिं संवासमागच्छिज्जा" इओ अ- .. अह तस्सम्मापियरो पुत्तविओगेण दुक्खिआ निचं / संव्वत्थ वि सोहंति अ लहंति न हि सुद्धिमत्तं पि॥३७॥ देवेहि अवहरि नरेहि पाविज्जए कहं वत्थु / जेण नराण सुराणं सत्तीए अंतरं गरुअं // 38 // अह तेहि दुक्खिएहिं अम्मापियरेहि केवली पुट्ठो। भयवं कहेह अम्हं सो पुत्तो अस्थि कत्थ गओ // 39 // तो केवली पयंपइ सुणेह सवणेहि सावहाणमणा। तुम्हाणं सो पुत्तो अवहरिओ वंतरीए अ॥४०॥ ते केवलिवयणेणं अईव अच्छरिअविम्हिआ जाया / साहंति कहं देवा अपवित्तनरं अंबहरंति // 41 // यदुक्तमागमे• चत्तारि पंच जोयणसयाई गंधो अ मणुयलोगस्स / उड्डूं बच्चइ जेणं न हु देवा तेण आयंति // 42 // 1 ख पुस्तके " देवे णाम एगे छवीए” इत्यादितृतीयचतुर्थभङ्गो द्विवारं पठितौ / 2 अ. सव्वत्थ वि सोहियं पुण अलहियं सुद्धिमत्तं पि। 3 क वत्थं; ब वत्थु; छ वुत्तं. 4 ख च छ ज. मणो. 5 क. वंतराए; अ घ च. विंतरीए. 6 अ. अवहरंति णं. 7 क छ त ट पुस्तकेषु " चत्तारि पंच जोयणसयाइं०” इतिप्रकारकः आर्याद्वयस्य स्थाने संक्षेपः पठयते / अ पुस्तके “यदुक्तमागमे-चत्तारि पंच....सुरा इहय” इतिपाठो ग्रन्थान्तर्गतो नोपलभ्यते / गुर्जरभाषाटीकायां प्रथमा आर्यैव केवलमुपलभ्यते / ख पुस्तके केवलं प्रथभैवार्या समुपलभ्यते /

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43-51] कुम्मापुत्तचरि * पंचसु जिणकल्लाणेसु चेव महरिसितवाणुभावाओ। जम्मंतरनेहेण य आगच्छंति हु मुरा इहयं // 43 // तेउ केवलिणा कहिअं तीसे जम्मंतरसिणेहाइ / ते बिति तओ सामिय अइबलिओ कम्मपरिणामो // 44 // भयवं कया वि होही अम्हाण कुमारसंगमो कह वि। तेणुत्तं होही पुण जयेह वयमागमिस्सामो // 45 // इअ संबंधं सुणिउं संविग्गा कुमरमायपियरो य / लॅहुपुत्त ठविअ रज्जे तयंतिए चरणमावन्ना // 46 // दुक्करतवचरणपरा परायणा दोसवज्जियाहारे / निस्संगरंगचित्ता तिगुत्तिगुत्ता य विहरति // 47 // अन्नदिणे गामाणुग्गामं विहरतओ अ सो नाणी। तत्थेव दुग्गिलवणे समोसढो तेहि संजुत्तो॥४८॥ अह जक्खिणी अवहिणा कुमरस्साउं विआणिउं थोवं / तं केवलिणं पुच्छइ कयंजली भत्तिसंजुत्ता // 49 // भयवं जीवियमप्पं कहमवि तीरिज्जएभिवड्डेउं / ले। तो कहइ केवली सो केवलकलिअत्यवित्थारो॥५०॥ तिर्थयरा य गणधरा चक्कधरा सबलवासुदेवा य / अइबलिणो वि न सका काउं आउस्स संधाणं // 51 // 1 क. ता केवलिणा; ख ब. तो केवलिणा। 2 क जम्मंतरस्सिणेहाए / 3 अ ख त प अम्हाणं कुमार. 4 ट ब लहुपुत्तं. 5 अ प जीवियमेयं. 6 क ट तित्थयरा गणधारा.

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कुम्मापुत्तचरिअं [52-59 * जैबुद्दीवं छत्तं मेरुं दंडं पहू करेउं जे। देवा वि ते न सका काउं आउस्स संधाणं // 52 // यदुक्तम्• नो विद्या न च भेषजं न च पिता नो बान्धवा नो सुताः, नाभीष्टा कुलदेवता न जननी स्नेहानुबन्धान्विता। नार्थो न स्वजनो न वा परिजनः शारीरिकं नो बलं, नो शक्ताः सततं सुरासुरवराः संधातुमायुः क्षमाः // 53 // इअ केवलिवयणाई सुणिउ अमरी विसण्णांचत्ता सा। निअभवणं संपत्ता पणसव्वस्ससत्थ व्व // 54 // दिहा सा कुमरेणं पुट्ठा य सुकोमलेहि वयणेहिं / सामिणि मणे विसण्णा अज तुमं हेउणा केणं // 55 // किं केण वि दृहविआ किं वा केण वि न मनिआआणा। किं वा मह अवराहेण कुप्पसन्ना तुमं जाया // 56 // सा किंचि वि अकहती मणे वहंती महाविसायभरं / निबंधे पुण पुट्ठा वुत्तंतं साहए सयलं // 57 // सामिय मए अवहिणा तुह जीवियमप्पमेव नाऊणं / आउसरुवं केवलिपासे पुढे च कहिअं च // 58 // एएण कारणेणं नाह अहं दुक्खसल्लियसरीरा। विहिविलसिअम्मि वंके कहं सहिस्सामि तुह विरहं // 59 // 1 इयं गाथा ब पुस्तके न दृश्यते. 2 अ पुस्तके "यदुक्तम्-नो विद्या....क्षमाः" अयं ग्रन्थो न समुपलभ्यते / 3 ख ग घ ब च ज त. सव्वस्ससन्नु व्व. 4 अ प भामिणि. 5 क अवराहेणं कुपसन्ना तुमं जाया; ग घ छ ट त ब अवराहेणं कुप्पसन्ना.

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60-69] कुम्मापुत्तचरिअं कुमरो जंपइ जक्खिणि खेमा कुणसु हिअअमज्झम्मि। जलबिंदुचंचले जीविअम्मि को मन्नइ थिरत्तं // 60 // जइ मज्झुवरि सिणेहं धरेसि ता केवलिस्स पासम्मि / पाणपिए में मुंचसु करेमि जेणप्पणो कज्जं // 61 // तो तीइ ससत्तीए केवलिपासम्मि पाविओ कुमरो। अभिवंदिअ केवलिणं जहारिहट्ठाणमासीणो // 2 // पुत्तस्स सिणेहेणं चिरेण अवलोइऊण तं कुमरं / अह रोइउं पवत्ता तत्थ ठिआ मायतायमुणी // 63 // कुमरो वि अयाणंतो केवलिणा समहिअं समाइटो। वंदसु कुमार मायातायमुणी इह समासीणा // 64 // सो पुच्छइ केवलिणं पहु कहमेसि वयग्गहो जाओ। तेण वि पुत्तविओगाइकारणं तस्स बजरिअं // 65 // इअ सुणिअ सो कुमारो मोरो जह जलधरं पलोएउं / जह य चकोरो चंदं जह चक्को चंडभाणुं व // 66 // जह वच्छो निअसुरभिं सुरभिं सुरभि जहेव कलकण्ठो। संजाओ संतुट्ठो हरिससमुल्लसिअरोमंचो // 67 // नियमायताय,णिणं कंठम्मि विलग्गिऊण रोयंतो। एयाइ जक्खिणीए निवारिओ महुरवयणेहि // 68 // निअवत्थअंचलेणं कुमारनयणाणि अंसुभरियाणि / सा जविखणी विलूहइ अहो महामोहदुल्ललिअं॥६९॥ 1 ख च ज छ ट त. मे मुंचसु; अ त. मे मुचसुं. 2 ग . मासीणा 3 अ अहा रोइउं; ख अइरोहिउं; ग ट अहिरोइउं. 4 ट ब. जह व 5 क घ त ब हरिसवसुल्लसिअ. 6 ट मुणोणं; ब मुणीयं 7 8. सा जखणिया विल्हइ.

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कुम्मापुत्तचरि [70-78 निअमायतायदंसणसमुल्लसंतप्पमोअभरभरि / केवलनाणिसगासे अमरी विणिवेसए कुमरं // 7 // अह केवली वि सन्वेसि तेसिमुवगारकारणं कुणइ / धम्मस्स देसणं संमयेऽमयरससारणीसरिसं // 71 // जो भविओ मणुअभवं लहिउँ धम्मप्पमायमायरइ / सो लद्धं चिंतामणिरयणं रयणायरे गमइ // 72 // एगैम्मि नयरपवरे अस्थि कलाकुसलवाणिओ को वि / रयणपरिक्खागंथं गुरूण पासम्मि अन्भसइ // 73 // सोगंधियककेयणमरगयगोमेयइंदनीलाणं / जलकंतसूरकंतयमसारगलंकफलिहाणं // 74 // इच्चाइयरयणाणं लक्खणगुणवण्णनामगुत्ताई। सव्वाणि सो विआणइ विअक्खणो मणिपरिक्खाए // 7 // अह अन्नया विचिंतइ सो वणिओ किर्मवरेहि रयणेहिं / चिंतामणी मणीगं सिरोमणी चिंतिअत्थकरो // 7 // तत्तो सो तस्स कए खणेइ खाणीओ णेगठाणेसुं / तह वि न पत्तो स मणी विविहेहि उवायकरणेहिं // 77 // केण वि भणि वचसु वहणे चडिऊण रयणदीवंमि / तत्थथि आसपूरी देवी तुह वंछियं दाही // 78 // 1 घ. अह केवली सवेसिं 2 च. समय अमय; ब. समए. 3 अ लदि; क. ब.ल; ग त. लहिउं 4 क गधछ ब पुस्तकानि 'एगम्मि० इत्यादेः प्राक् 'तथाहि' इति समधिक पठन्ति / 5 ब मसारगभंक. 6 अ. किमवि उवाएहिं. 7 छ त ब खाणीउ णेग; ग ट खाणी अणेग.

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79-87] कुम्मापुतचरिअं 13 सो तत्थ रयणदीवे संपत्तो इक्कवीसखवणेहि। आराहइ तं देविं संतुहा सा इमं भणइ // 79 // भो भद्द केण कज्जेण अज्ज आराहिआ तए अहयं / सो भणइ देवि चिंतामणीकए उज्जमो ऐसो // 8 // देवी भणेइ भो भो नत्थि तुहं कम्ममेव सम्मकरं / जेणपति सुरा वि अधणाणि कम्माणुसारेणं // 81 // से भणइ जइ मह कम्मं हवेइ तो तुज्झ कीस सेवामि / तं मज्झ देसु रयणं पच्छा जं होउ तं होउ // 82 // दत्तं चिंतारयण तो तीए तस्स रयणवणिअस्स / सो निअगिहगमणत्थं संतुहो वाहणे चडिओ // 83 // पोअपएसनिविठ्ठो वणिओ जा जलहिमज्झमायाओ। ताच य पुवदिसाए समुग्गओ पुण्णिमाचंदो // 84 // तं चंदं दणं निअचित्ते चिंतए स वॉणियो। चिंतामणिस्स तेअं अहिअं अह वा मयंकस्स // 85 // इअ चिंतिऊण चिंतारयणं निअकरतले गहेऊणं / नियदिहीइ निरक्खइ पुणो पुणो रग्रणमिदं य // 86 // इअ अवलोअंतस्स य तस्स अभग्गेण करतलपएसा। अईसुकुमालमुरालं रयण रयणायरे पडिअं॥८॥ 1 अ च छ त. एस. 2 अ च छ त ब. तुह 3 क ट त. सो भणइ मह कम्मं; 4 घ पुस्तके "दत्तं चिंतारयणं०" इति आर्या न दृश्यते। 5 अ. वाणिओ. 6 क ख ग घ ब निरिक्खइ. 7 छ ब. अइसुकुमालपुरालं; क चज. अइसुकुमालसुसलं; ट. अइसुकुमालत्तणओ रयणं०

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कुम्मापुत्तचरि [88-96 जलनिहिमज्ञ पंडिओ बहु बहु सोहंतएण तेणावि / कि कह वि लब्भइ मणी सिरोमणी सयलरयणाणं // 88 // तह मणुअत्तं बहुविहभवभमणसएहि कहकह वि लद्धं / खणमित्तेणं हारइ पमायभरपरवसा जीवो // 89 // ते धन्ना कयपुन्ना जे जिणधम्म धरति निअहियए / तेसिं चिअ मणुअत्तं सहलं सलहिज्जए लोए // 10 // इअ देसणं सुणेउं सम्मत्तं जक्खिणीइ पडिवन्न / कुमरेण य चारित्तं गुरुयं गुरुयतिए गहिरं // 11 // थेराणं पयमूले चउदसपुचीमहिज्जइ कुमारो। दुक्रतवचरणपरो विहरइ अम्मापिऊहि समं // 92 // कुमरो अम्मापियरो तिनि वि ते पालिऊण चारित्तं / महसुक्के सुरलोए अवइन्ना मंदिरविमाणे // 13 // सा जैक्खिणी वि चइउं वेसालीए अ भमरभूवइणो। भज्जा जाया कमला नामेणं सच्चसीलधरा // 14 // भमरनरिंदो कमलादेवी य दुवे वि गहियजिणधम्मा। अंतसुहज्झवसाया तत्थेव य सुरवरा जाया // 95 // इतेश्चरायगिहं वरनयरं वरनयरंगंतमंदिरं अस्थि / धणधन्नाइसमिद्धं सुपसिद्ध सयललोगम्मि // 16 // 1 ब. पडिउं 2 क ग ट. गरुअं 3 अ त पुवामहिजए कुमरो 4 ट जक्खणी विचलिऊ वेसालाए 5 क. ततश्चः

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97-103] कुम्मापुत्तचरि तत्थ य महिंदसिंहो रोया सिंहु व्व अरिकरिविणासे। नामेण जस्स समरंगणम्मि भज्जइ सुहडकोडी // 97 // तस्स य कुम्मादेवी देवी विअ रूवसंपया अत्थि / विणयविवेगवियारप्पमुहगुणाभरणपरिकलिया // 98 // विसयमुहं भुंजताण ताण सुक्खेण वच्चए कालो / जह अ सुरिंदसईणं अह वा जह वम्महरईणं // 99 // अन्नदिणे सा देवी निअसयणिज्जम्मि सुत्तजागेरिआ। सुरभवणं मणहरण पिच्छइ सुमिणम्मि अच्छरिअं॥१०॥ जाए पभायसमए संयणिज्जा उहिऊण सा देवी / रायसमीवं पत्ता जपइ मँहुराहि वग्गृहि // 101 // अन्ज अहं सुरभवणं सुमिणम्मी पासिऊण पडिबुद्धा / एअस्स सुमिणगस्स य भविस्सई के फलविसेसे॥१०२॥ इअ सुणिअ हट्टतुट्ठो राया रोमंचअंचिअसरीरो निअमइअणुसारेणं साहइ एआरिसं वयणं // 103 // 1 क ज राया सीहु व्व 2 ट. देवीव सुरूव. 3 क छ ब. ताणं. 4 इयमार्या द्विवारं लिखिता दृश्यते 'ख' पुस्तके / 5 क ख ग घ च छ ज जागरया 6 क च ज ब सयणिज्जाउ उहिऊण; छ. सयणेज्जा अठिऊण. 7 अ क ग त. महुराइ. 8 क त. एअस्स य सुमिण-गस्स य; अ. एअसयसुमिणगस्स य. 9 ब. को फलविसेसो; ट. किं, फलविसेसं / ..

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कुम्मापुत्तचरिअं [104-111 देवि तुम पडिपुण्ने नवमासे सड्ढसत्तदिणअहिए। बहुलक्षणमुणजुत्तं पुत्तं पाविहिसि जेगनित्तं // 104 // इअ नरवइणो वयणं मुणिऊणं हट्टतुट्टनिअहिअया। नरनाहअणुनाया सा जाया नियगिहं पत्ता // 105 // तत्थ य कुमारजीवो देवोउं पालिऊण कुम्माए / उअरम्मि सुकयपुण्णो सरम्मि हंसुं व्य अवइण्णो // 106 // रयणेण रयणखाणी जहेव मुत्ताहलेण सुत्तिउडी / तह तेणं गन्भेणं सा सोहग्गं समुव्वहई // 107 // गब्भस्सणुभावेणं धम्मागमसवणदोहलो तीसे / उप्पन्नो सुहपुण्णोदएण सोहग्गसंपन्नो // 108 // तो तेणं नरवइणा छइंसणनाइणो नयरमज्झे / सदाविआ जणेहिं कुम्माए धर्मसवणकए // 109 // व्हाया कयबलिकम्मा कयकोउयमंगलाइविहिधम्मा / निअपुत्थयसंजुत्ता संपत्ता रायभवणंमि // 110 // कैंयआसीसपदाणा नैरवइणा दत्तमाणसंमाणा। भदासणोवविट्ठा नियनियधम्मं पयासेति // 111 // 1 अ ग त. जगमित्तं; ट जगनन्नं. 2 अ ख छ ट. देवाउ, 3 ख घ छ ब. हंस ब्व. 4 त. उव्वइन्नो. 5 अ दोहिलो; क दोहिला. 6 ख च संपत्तो. 7 त. वाइणो 8 अ धम्मस्सवणकहाए. 9 अ नियऊहयसंयुत्ता. 10 अ. कयआसीसपहाणा; ज. कयआसणप्पदाणा. 11 त. नरवयणा.

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112-116] कुम्मापुत्तचरि इयरेसि दसणीण य धम्मं हिंसाइसंजु सुणिडं / जिणधम्मरया देवी अईव खेयं समावन्ना // 112 / / येत: ' ददातु दानं विदधातु मौनं वेदादिकं चापि विदांकरोतु / देवादिकं ध्यायतु नित्यमेव नै चेद् दया निष्फलमेव सर्वम् // 113 // 'न सा दीक्षा न सा भिक्षा न तद्दानं न तत्तपः / न तद् ध्यानं न तन्मौनं दया यत्र न विद्यते // 114 // तो नरवडणाऽऽहूया जिणेसासणसरिणो महागुणिणो / जिणसमयतत्तसारं धम्मसरूवं परूवेति // 115 / / तथाहि छज्जीवनिकायाण परिपालणमेव विज्जए धम्मो। 'जेणं महव्वएमुं पंढमे पाणाइवायवयं // 116 // 1 ब. इअरेसिं 2 “यतः ददातु" इत्यादी द्वौ श्लोको अ पुस्तके नोपलभ्येते; ख पुस्तके निष्फलमेव सर्वं इत्यतः परं "यतः शास्त्रोक्तं क–धम्मस्स कारणमढो जीव जीवइ परीहसइ / दहिऊणं चंदण तरू केरइ इंगलवाणी ये। मलयपुगलपेंडो समालजलेंदे करेसी शुद्धी / अप्पवीमलसाहावो मयालीजइ. मयलीए भावें" इत्यधिकं किमपि पठ्यते / ; 3 छ. दयाविना निष्फलमेव सव्व. 4 अ. जिणध- . म्मासासंग. 5 घ. इतश्च; अ त पुस्तकयोः ' तथाहि ' इति न दृश्यते. 6 त. जेण महव्वयमूलं /

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कुम्मापुतचरि [117-121 उक्तं च दशवकालिके * "तथिमं पढमं ठाणं महावीरेण देसि / __ अहिंसा निउणा दिहा सव्वभूएसु संजमो" // 117 / / उपदेशमालायाम्• “छज्जीवनिकायदयाविवजिओ नेव दिक्खिओ न गिही। जइधम्माओ चुक्को चुक्कइ गिहिदाणधम्माओ" // 118 // इअ मुणिवरवयणाई सुणिउं घणगजिओवमाणाणि / देवीए मणमोरो पैरमरमुल्लासमावनो // 119 // पडिपुण्णेसु दिणेसुं तत्तो संपुण्णदोहला देवी। पुत्तरयणं पसूया सुहलग्गे वासरम्मि सुहे // 120 // तेत्र चावसरे तिहां वज्जइ तूर सुतडयदंत, गयणंगणि गजइ गर्डयडत / वरमंगल गलभेरिसाद, नफेरी सुणीइ नेवनिनाद // 121 // 1 अ पुस्तके ' उक्तं च दशवैकालिके ' इति न दृश्यते। 2 अज पुस्तकयोः 'उपदेशमालायाम् ' इति न दृश्यते छज्जीव० इत्यादेः प्राक् / 3 ख ब गिहिंदाण; छ. गिहदाण. 4 ग ब परमसमुल्लास;ट परमं उल्लास. 5 क.अत्र चावसरे; अपुस्तके 'तत्र चावसरे' इति नोपलभ्यते. 6 ब सुतडयंत. 7 अ क ख छ ट गयणंगण गज्जइ गरुयरंत; त. गयणंगणि गज्जइ गरुयरुत 8 ग. गुरुयरंत 9 त. नवनिनादी. ....

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122-128] कुम्मापुत्तचरि * विरुदावलि बोल्लंड बंदिवृंद, चिरकालचतुर नरनंदवंद / वरकामिणि नच्चइ अइसुरम्म, इअ उच्छव हूओ ऍत्तजम्म // 122 // अम्मापिऊहि तस्स य धम्मस्सुयदोहलानुसारेण / नामं गुणाभिरामं पेयटिअं धम्मदेवु त्ति // 123 // उल्लावणेण कुम्मापुत्तु त्ति पइटिअं अवरनामं / सो पंचहि धाईहिं हत्था हत्यम्मि अंकओ अंके। गिहिज्जतो कुमरो सम्वेसि वल्लहो जाओ // 125 // बावत्तरि कलाओ सयमेव अहिज्जए सबुद्धीए / अज्झावओ य णघरं संपत्तो तत्थ सक्खित्तम् // 126 // किंतु पुव्वभवंतरकयचेडबंधणुच्छालणाइकम्मवसा। सो वामणओ जाओ दुहत्यदेहप्पमाणधरो॥१२७॥ निरुवमरूवगुणेणं तरुणीजणमाणसाणि मोहितो। सोहग्गभग्गजुत्तो कमेण सो जुव्वणं पत्तो॥१२८॥ 1 क घ च ज त. बिरदावलि; अ बुरदावलि, 2 अग च छ त. बुल्लइ; ख बोलेइ, ज ट बोलइ 3 ग ज ट. चिरकालि चतुर नरनंदवृंद; ट. चिरकालिचतुरनरनंदनंद. 4 ख ट ब. पुत्तजम्मि 5 अ ब त. पइट्रिअं. 6 अ. सखियत्तं. 7 क. निरुवमरूवधरेणं. 8 ब. मोहंतो.

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कुम्मापुत्तचरि 199-137 तारुण्णे सव्वेसि क्सियविगारा बहुप्पगारा वि / सो पुण विसयविरत्तो कुम्मापुत्तो मुणियतत्तो // 129 // हरिहरबंभाइसुरा विसएहि वसीकया य सम्वे वि। धन्नो कुम्माषुत्तों विसया वि वसीकया जेण // 130 // जं तेण पुव्वजम्मे मुचिरं परिपालिअं सुचारितं / तं तस्स वि तारुण्णे विसयविरत्तत्तणं जायं // 131 // अण्णदिणम्मि मुणीसरगुणिज्जमाणं सुयं सुणतस्स। कुमरस्स तस्स विमलं जाईसरणं समुप्पण्णं // 132 // . जाईसरणगुणेणं संसारासारय मुणतस्स / / खेवगस्सेणिगयस्स वि सुकज्झाणं पवनस्स // 133 // झाणानलेण कम्भिधणनिवहं दुस्सहं दहंतस्स / केवलणाणमणंतं समुज्जलं तस्स संजायं // 13 // जर ताव चरित्तमहं गहेमि ता मज्झ मायतायाणं / मरणं हविज गणं सुअसोगविओगदुहिआणं // 135 // तह्मा केवलकमलाकलिओ निमायतायउवरोहा / चिहइ चिरं घराम अ स कुमारो भावचारित्तों // 136 // कुम्माषुत्तसरिच्छो को पुत्तो मायतायपयभत्तो। जो केवली वि सघरे ठिओ चिरं तयणुकंपाए // 137 // 1 अ. कुम्मापुत्तो सुणियतत्तो; ट कुम्मापुत्तोमुणेयव्वो. 2 क. परिपालिओ. 3 ज ब. विसयेसु विरतणं जाअं. 4 त. गणिज्जमाणं. 5 ब. खवगस्सणिं गयस्स 6 ग जइ तवचारित्त. 7 क नियमायउवरोहो. 8 क ब घरच्चिय; ट घरे चिय. 9 ट ब भावचारित्ती.

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138-146] कुम्भापुत्तरिय कुम्मापुत्ता अन्नो को धन्नो जो समायतायाणं / बोहत्थं नाणी वि हु घरे ठिोऽनायवित्तीए // 138 // गिहवाससंठिअस्स वि कुम्मापुत्तस्स जं समुप्पन / केवलनाणमणंतं तं पुण भावस्स उल्ललिअ // 139 // भावेण भरहचक्की तास्सिसुद्धतमज्झमल्लीणो। आयंसषरनिविडो 'गिही वि सो केवली जाओ // 140 // वसग्गि समारूढो सुणिपवरे के वि दहु विहरते। गिहिवेसइलापुत्तो भावेणं केवली जाओ // 14 // आसाढभूइमुणिणो भरहेसरपिक्खणं कुणंतस्स / उप्पन्नं गिहिणो वि हु भावेणं केवलं नाणं // 142 // मेरुस्स सरिसवस्स य जत्तियमित्तं च अंतरं होइ / दव्वत्थयभावत्थाण अंतरं तत्तियं णेयं // 143 // उकोसं दव्वत्थयमाराहिअ जाइ अच्चुअं जाव / भावत्थएण पावइ अंतमुहुत्तेण णिव्वाणं // 144 // अह मणुयखित्तमज्झे महाविदेहा हवंति पंचेव / इकिकम्मि विदेहे विजया बत्तीसबत्तीसं // 145 // बत्तीसपंचगुणिया विजया उ सयं हविज संहिजुअं। भरहेरवयक्खेवे सतरिसर्य होइ खित्ताणं // 146 // 1 अ छ ट. कुम्मापुत्तो अन्नो. 2 ट त. ठिओ नाय-(न्याय-) वित्तीए. 3 छ. दुल्लंघं. अक गव. दुल्ललिअं 4 अ गिहवासो; ट घ छ गिहिवासो, 5 त ब बंसग्गसमानढो. 6 क. ब. मुणिवरे; ट. मुणीवरे. ७.त. विरहंतो, 8 अ. क, ज, त. विजया इ सयं 9 क सट्रियं. 10 अख क ग घ त ब, खित्ताणि; छ. खेत्ताणि,

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कुम्मापुतचरि उक्कोसपए लब्भइ विहरंतजिणाण तेत्य सतरिसयं / ईअ पासंगिअमुत्तं पकंतं तं निसामेह // 147 // तत्थ य महाविदेहे सुपसिद्धे मंगलावईविजए / नयरी अरयणसंचयनामा धणधन्नअभिरामा // 148 // तीए देवाइच्चो चक्कधरो तेअविजिअआइच्चो। चउसठिसहस्सरमणीरमणो परिभुंजए रजं // 149 // अण्णदिणे विहरतो जगदुत्तमनामधेयतित्थयरो। वरतरुअरप्पहाणे तीसुजाणे समोसरिओ // 150 // वेमाणिअजोईसवणभवणेहि विनिम्मिश्र समोसरण / रैयणकणयरुप्पमयप्पागारतिगेण रमणिजं // 151 // सोऊण जिणागमणं चक्की चको व्व दिणयरागमणं / संतुट्ठमणो वंदणकए समेओ सपरिवारो // 152 // तिक्खुत्तो आयाहिणपयाहिणं करिय वंदिय जिणंदं / जहजुग्गम्मि पएसे कयंजली एस उवविठ्ठो // 153 // 1 अ तत्थ सत्तरीसयइ; ट घ त, तत्थ सत्तरिसयं. 2 अ अप्पासंगिय; ग छ ज, इय पासंगिय. 3 क ग घ ज त ब. चउसठिसहसरमणी; ख ट चउसठसहस्स. 4 घ वरतरुप्पअरप्पहाणे; ब वरतरुनिअरपहाणे; ग वरतरुअरअभिहाणे, 5 अ तेसुजाणे, च पुस्तके 'तीसुजाणे समोसरिओ' इति चरणः 'वेमाणिअ.... रुप्पमय' इति चरणत्रयं च नोपलभ्यते लेखकप्रमादेन, 6 अ क त ब. जोइसवरभवणेहिं, 7 घ त. ब रयणज्जुणरुप्प० ट. रयगरययसुवण्णमय; अ रयणंजण; क रयणजणरुप्पमय. 8 क. ग. जिणिदं,

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23 154-162] कुम्मापुत्तचरि तत्तो भविअजणाणं भवसायरतारणिकतरणीए / धम्मं कहइ पहू सो सुहासमाणीइ वाणीए // 154 // भो भो सुणतु भविआ कहमवि निग्गोअमज्झओजीवो। निग्गंतूण भवेहिं बहुएहि लहेइ मणुयत्तं // 155 // मणुअत्ते वि हु लद्धे दुलहं पाविज खित्तमायरिअं। उप्पज्जति अणेगे जं दस्सुमिलक्खुयकुलेसु // 156 // आयरियक्खित्ते वि हु पत्ते पडुइंदियत्तणं दुलहं / पाएण को वि दीसइ नरो न रोगेण रहिअतणू // 15 // पत्ते वि पंडुतणुत्ते दुलहो जिणधम्मसवणसंजोगो। गुरु गुरुगुणिणा मुणिणो जेण न दीसंति सव्वत्थ // 158 // लद्धम्मि धम्मसवणे दुलहं जिणवयणरयणसद्दहणं / विसयकहपसत्तमणो घणो जणो दीसए जेण // 159 // सदहणे संपत्ते किरिआकरणं सुदुल्लहं भणि / जेणं पमायसत्तू नरं करंतं पि वारेइ // 160 // यतः• प्रमादः परमद्वेषी प्रमादः परमो रिपुः / प्रमादो मुक्तिपूर्दस्युः प्रमादो नरकायनम् // 161 // ते धन्ना कयपुण्णा जे णं लहिऊण सयलसामग्गि / चइअ पमायं चारित्तपालगा जंति परमपयं // 162 // 1 क धम्म कहेइ. 2 अ ज ब, समाणीए, 3 ग मुणंतु भविया. 4 अ ब. निगोअ; ख नीगोअ 5 ब. बहुएहिं लहइ. 6 ब, पडुत्तणत्ते 7 क गुरुगुणगुरुओ; अ ट गुरुगुणगुणिणो, 8 अ क ब. सव्वसामग्गि,

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कुम्मापुत्परिवं 3-100 इअ मुणिय जिणुवएस सम्मत के वि के वि चारित्तं / 'भावेण देसबिरई पडिचना के वि कथपुण्णा // 163 // इत्यंतरे कमलाभमरद्रोणडुमजीवा जे पुरा गया मुक्के। ते चविय भरहखिचे वेयड्डे खेअरा जाया // 16 // चष्ठरो वि भुत्तभोगा चारणसमणंतिए गहिअचरणा। तत्थेव य संपत्ता जिणंदमभिवंदिअ निविष्ठा // 165 / / तं दट्टणं पुच्छइ चक्कधरो धम्मचक्किणं नाहं / भय केमी चारणसमणा सुमणा कओ पत्ता // 166 // तो जिणवरो पयंपइ नरिन्द निसुणेहि चारणा एए। वेअड्डभारहाओ समागया अम्ह नमणत्थं // 167 // घुच्छेइ चकवट्टी भयवं वेअड्डभरहवासम्मि / किं को वि अत्थि संपइ चक्की वा केवली वा वि // 168 // जंपइ जिणो न संपइ भरहे नाणी नरिंद चक्की वा। किं पुण कुम्मापुत्तो गिहवासे केवली अस्थि // 169 // चक्कधरो पडिपुच्छइ भयवं किं केवली घरे वसइ / कइह पहू निअअम्मापिउपडिबोहाय सो वसइ // 17 // 1 क च छ ब जिणिंद. 2 ब, ता जिण. 3 अ क ज त चक्ककट्टी य पुच्छइ, च, चकवट्टी पुच्छइ; ख ध ट, ते दळूणं पुच्छह चक्कधरो चक्किणं नाहं / 4 क ख ग घ त, जंपइ,

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171-179] कुम्मापुसचरिशं पुच्छंति चारणा से भयवं अम्हाण केवलं अस्थि / पहुणा कहिअं तुभं पि केवलं अस्थि अचिरेणं // 17 // सामिय सिवंगइगामिअ अम्हाणं केवलं कया अस्थि / इअ कहिए जगदुत्तमनामजिणिदो समुदिसइ // 172 // जइआ कुम्मापुत्तो तुम्हाण कहिस्सई सयं चेव / महसुकमंदिरकहं तईआ भो केवलं अत्थि // 173 // इअ सुणिअं मुणिअतत्ता तिगुत्तिगुत्ता जिणं नमंसित्ता। तस्स समीवे पत्ता चउरो चिट्ठति तुसिणीआ // 174 // ते ताव तेण वुत्ता भद्दा तुझं जिणेण नो कहि / महसुक्के जं मंदिरविमाणसुक्खं समणुभूअं // 175 // इअ वयणसवणसंजायजाइसरणेण चारणा चउरो। संभरिअपुव्वजम्मा ते खवंगस्सेणिमारूढा // 17 // क्षपकश्रेणिक्रमः पुनरयम् अण० मिच्छ मीस सम्मं अट्ठ नपुंसित्थिवेय छक्कं च / घुमवेअंच खवेई कोहाईए य संजलणे // 177 // गइआणुपुव्वि दो दो जाईनामं च जाव चउरिंदी। आयावं उज्जोअं थावरनामं च मुहुमं च // 178 // साहारणमपज्जतं निद्दानि च पयलपयलं च / थीण खवेइ ताहे अवसेसं जं च अँण्हं // 179 // 1 अ केवली अत्थि. 2 ब सिवपुर;ग सिवगय, 3 अ त. तइआ भे. 4 ब. खवयस्सेणि; ध खिवगरसेणि; ट खवगसेणी समारूढा. 5 क ज त पुंवेअंच. 6 अ घ साहारमपजंतं; छ साहारणपज्जंतं: ज... साहारणअपजत्तं, 7 अं अन्नं.

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कुम्मापुत्तचरिअं 180-187 विसमिऊण निअट्टो दोहि अ समएहि केवले सेसे। पढमे निदं पयलं नामस्स इमाउ पयडीओ // 18 // / देवगइआणुपुची विउविसंघयणपढमवज्जाई / अन्नयरं संठाणं तित्थयराहारनामं च // 181 // चरमे नाणावरणं पंचविहं दसणं चउविगप्पं / पंचविहमंतराय खवइत्ता केवली होइ // 182 // इअ खवगसेणिपत्ता समणा चउरो वि केवली जाया। ते गंतूण जिणंते केवलिपॅरिसाइ आसीणा // 18 // तत्थुवविठ्ठो इंदो पुच्छइ जगदुत्तमं जिणाधीसं / सामिअ इमेहि तुब्भे न वंदिआ हेउणा केण // 184 // कहइ पहू एएसिं कुम्मापुताउ केवलं जायं / एएण कारणेणं एएहि न वंदिआ अम्हे // 185 // पुच्छइ पुणो वि इंदो कइआ एसो महव्वई भावी। पहुणाइह सत्तमदिणस्स तइअम्मि पहरम्मि // 186 // इअ कहिऊण निउत्तो जगदुत्तमजिणवरो दिणयरो व्व / तमतिमिराणि हरंतो विहरंतो महिअले जयइ // 187 // 1 टीकाग्रन्थेषु 'निगंठ' शद्वो ‘नियंठ' शद्बो वा दृश्यते / 2. ख ग ब दोहिं समएहिं; ट दोही समएहि. 3 क जिणंतं. 4 अ क ख घ ब. परिसाय आसीणा; ज ट परिसाए. 5 इयमार्या छ पुस्तके न दृश्यते. 6 ट महव्वए भावी. 7 क. ट. पहुणादिटुं.

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188-195] कुम्मापुत्तचरिअं तत्तो कुम्मापुत्तो गिहत्थवेसं विमुत्तु महसत्तो। गिण्हइ मुणिवरवेसं सविसेसं निजिअकिलेसं // 188 // सुरविहिअकणयकमले अमले समलेवरहिअनिअचित्तो। आसीणो सो केवलिपवरो धम्मं परिकहेइ // 189 // तैयाहि दाणतवसीलभावणभेआ चउरो हवंति धम्मस्स / तेसु वि भावो परमो परमोसहमसुहकम्माण // 19 // दाणाणमभयदाणं नाणाण जहेव केवलं नाणं / झाणाण सुक्कझाणं तह भावो सव्वधम्मेसु // 191 // *कॅम्माण मोहणिज्ज रसणा सव्वेसु इंदिएमु जहा / बंभव्वयं वयेसु वि तह भावो सव्वधम्मेसु // 192 // गिहवासे वि वसंता भंव्वा पावंति केवलं नाणं / भावेण मणहरेणं इत्थ य अम्हे उदाहरणं // 193 // इअ देसणं मुणित्ता अवगयतत्ता य मायपिअरो वि / परिपालियचारित्ता वरसत्ता सुग्गइं पत्ता // 194 // अन्ने वि बहुअभविआ आयण्णिय केवलिस्स वयणाई। सम्मत्तं च चरित्तं देसचरित्तं च पडिवन्ना 195 // 1 च. कुम्मापुत्तो गिहित्थवेस; ज कुम्मापुत्त विमुत्तगिहवासं महासत्तो; त. कुम्मापुत्तो विमुत गिहिवेसं. 2 अ पुस्तके तथाहीति न दृश्यते. 3 अ दाणसीलतवभावण. 4 छ ब पुस्तकयोरन्तः इयमार्या नोपलभ्यते. 5 अछ भावा; घ भाव्वा. 6 अ ख च ज ट. समायपियरो; छ. समागया पियरो. 7 अ ख घट बहुभविआ. 8 देसविरतं.

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aaMPIMता M w मालपरि 996-1958 इहे बोहिमबहुनरो कुम्मायुत्तो स केवलिष्यको / केबलिपरियाय पालिऊण सुचिरं सिवं पचो // 196 // कुम्मापुतचरितं घरग्सकर सुणेइ जो भविओ। सो सयपावरहिमो अणंतसुहमायणं हवा // 197 // सिरिहेमविमलसुहगुरुसिरिजिणमाणिकसीसरयएमं / रइअ पगरणमेअं वाइज्जत चिरं जयउ // 198 // // इअ कुम्मापुत्तचरित्तं समत्तं // ... unGoswar "अभयकर-कुलणहयलठियभक्खर-भक्खर'-क्खसरीणं। णतण महोवज्झाय-'वासुदेव'-कखविण्णं // 1 // पुतण उमापुसेण 'कासिणाहेण रायणयरम्मि / सकयपागयअज्झावएण बिज्जालए रणो // 2 // सिस्साणं पढणत्थं अंगिलभासाणुवाअटिप्पीहि / पत्थावणेण परिसिटेण य जुत्तं करित्ताणं // 3 // बहुहत्यलिहिअपोत्थयरयणाओ सोहिअं पयासेण / पोत्थयमेयं अज्झेऊणं मुहबोहरं हवउ // 4 // NEnemammeedongaraaaa 1 क अह बोहिअ, छ ज ट त. इअ बोहिअ. 2 अ. सिरिविजयमाणिक 3 ज. ट. त. सीसरइएणं. अ. क. ब. सीसराएणं. 4 अ, क वाइअतं. . . . . . . . .

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कूमापुनर्षिकथानकम् परिशिष्टम् (शुभवर्धनगणिप्रणीताया ऋषिमण्डलवृत्तौ द्वितीयखण्डे कूर्मापुत्रर्षिकथानकम्) दोरयणिपमाणतणू जघण्णओगाहणाइ जो सिद्धो / तमहं तिगुत्तिगुत्तं कुम्मापुत्तंणमंसामि // (ऋषिमण्डल 125) व्याख्या-तमहं कूर्मापुत्रर्षि नमस्करोमि / तं कीदृशम् / तिगुत्तिगुत्तं त्रिभिर्गुप्तिभिर्गुप्तम् / तं कम् / यः कूर्मापुत्रो जघन्यावगाहनायां जघन्यदेहमाने सिद्धः सिद्धिं गतः / कीदृशः / दोरयणिपमाणतणू / द्वौ अरनी हस्तौ तत्प्रमाणं तनुर्यस्य / सिद्धौ गच्छतां जीवानामवगाहना शरीरं त्रिधा–पञ्चशतधनुःप्रमाणदेहा मुक्तावुत्कृष्टावगाहना यान्ति; जघन्यावगाहनायां द्विहस्तप्रमाणदेहा मुक्तों यान्ति / तयोरन्तराले मध्यमावगाहनेति गाथार्थः // भावार्थस्तु कथानकाददसैयस्तच्चेदम् दुर्गमपुरे पुराभूद् द्रोणनरेन्द्रः सुरेण सदृशक्लः / पत्नी द्रुमाभिधास्यात्मजोऽभवद् दुर्लभस्वनयोः // 1 // कंदुकवन्निजचेटान् स लोठयन् अन्यनुपकुमारांश्च / / स्वैरं चिक्रीड चिरं दुर्ललितः पूर्वपुण्यभरात् // 2 // सुरनृपतिनतः सुगुरुः सुलोचनस्तत्र दुर्गिलोचाने / समवासार्षीकेवलसंशयहृद् युगवरोन्येयुः // 3 // तत्रोधाने यक्षण्येका नाना च भद्रमुख्यभवत् / बहुशालाख्यवटदोरधःक्षमासौधवासपरा // 4 //

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शुभवर्धनगणिप्रणीत [5-15 केवलिविद्विज्ञाताशेषपदार्थ समेत्य सा सुगुरुं / पप्रच्छ भक्तिनम्रां सुलोचनं प्रणतिमाधाय // 5 // . मानुष्यपि पूर्वभवे मानवती नाम मुनिपतेभूवम् / प्राणप्रिया सुवेलाभिधस्य वेलंधरसुरस्य // 6 // स्वल्पायु:क्षययोगात्तादृक्पुण्यक्षयाच्च समकालम् / भद्रमुखी नामाहं मृत्वा यक्षण्यभूवमिह // 7 // सुवेलाख्यः सुरः स्वामिन्किमास्ते कथयेति मे / केवल्याह ततश्चयुत्वा भद्रे स त्वदनुद्रुतम् // 8 // द्रोणनृपस्य सुतस्य समस्ति संप्रति च वल्लभो जातः / भस्मिनगरे सुलभो नाम्ना खलु दुर्लभोप्येष // 9 // एवं निशम्य सम्यग् हृष्ठ सा यक्षिणी गुरुं नत्वा / कृतमानवतीरूपा ययौ ततो दुर्लभसमीपे // 10 // मनुजोत्क्षेपक्रीडापरायणं तं निरीक्ष्य सोवाच / रकैरभिः किमहो मामनुधावाशु चेञ्चित्तम् // 11 // स तामन्वचलत्तूर्णं निशम्येति च दुर्लभः / तत्पुरः सापि धावन्ती तमानेषीद्वने निजे // 12 // बहुशालवटस्याधो वत्समानयति स्म सा। पातालविविधस्वर्णमणीमयमिमं गृहम् // 13 // तन्मणामयमालोक्य भवनं भूपभूस्ततः / विस्मितोचिन्तयदत्र केनानीतोस्म्यहं द्रुतम् // 14 // अथ विस्मितचित्ताय तस्मै भूपसुते मुदा (भूपसुताय सा)। विनिवेश्य स्वपल्यके प्रतिपत्तिमथ व्यधात् // 15 //

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16-26] कूर्मापुत्रर्षिकथानकम् ततो भद्रमुखी देवी प्राह तं हृष्टमानसा / प्राक् पुण्यायागतः (पुण्येनागतः) स्वामिन्नध दृष्टश्चिराद्भवान् // 16 // कुमारस्तामथालोक्य दृष्टेयं काप्यहो मया / विमृशन्निति सस्मार जातिं प्राग्जन्मनः क्षणात् // 17 // तस्यां प्राग्भवभार्यायामनुरागं ततो दधौ। कुमारः सुतरां यत्प्राक्स्नेहस्त्यक्तुं न शक्यते // 18 // अशुभान्पुद्गलान्हृत्वा क्षिप्त्वा च शुभपुद्गलान् / तत्तनौ यक्षिणी तेन साकं भोगान्भुनक्ति सा // 19 // इतः शोकाकुलेनैतत्पित्रा स त्ववलोकितः / सर्वत्रापि न लब्धोयं लभ्यते क सुरैर्हतम् // 20 // विमुक्तोहारयो राजराश्योः पुत्रवियोगतः / . केवल्यकथ्यतात्मीयपरीवारेण सोऽद्भुतः // 21 // ततोतीव वियोगातॊ गत्वा केवलिसंनिधौ / . .. अपृच्छतां यथास्थानमुपविश्येदमादरात् // 22 // स्ववशो रक्षणे केनापहृतो दुर्लभोङ्गजः / भगवान्नो ततः कृत्वा कृपामिति निवेदय // 23 // ज्ञान्याह वां कुमारः स यक्षण्यापहृतोधुनो / ज्ञानी ताभ्यां पुनः पृष्टस्तत्स्वरूपं जगौ ततः // 24 // मिलिष्यति कदा नौ स स्वामिस्तावूचतुः पुनः। इह भूयो यदैष्यामो मिलिष्यति स वां तदा // 25 // संविग्नौ ताविति श्रुत्वा दुर्लभानुजमात्मजम् / न्यस्य राज्येथ भेजाते चारित्रं ज्ञानिनोन्तिके // 26 // .

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उपनगणितणीत 20-30 .विजहतुः समं देशामुदेशं शामिनामुना / . परासहसहौ तप्यमानौ पोषत्रतोबतौ // 27 // . पुनरप्यागमत्तत्र दुर्गमे नगरे क्रमात् / / केवली दुर्गिलोयाने समं ताभ्यां कदाचन // 28 // अल्पमायुः कुमारस्यावधेर्मत्वाऽथ यक्षणी / समागत्य ततोपृच्छज्ज्ञानिनं सत्वरं तदा // 29 // आयुर्वर्धयितुं स्वल्पं कथंचिच्छक्यते विभो / संधातुमीशतेहन्तोप्यायु हेति केवली // 30 // श्रुत्वैतद् भ्रष्टसर्वस्ववनिरुत्साहमानसा / यक्षिणी स्वगृहं प्राप्ता पृष्टाद्धा कुमरेण सा // 31 // खिन्नवद् दृश्यसे किं त्वं सावादीमात्र कारणम् / सादरं च तलः पृष्टा केवलिप्रोक्तमाह सा // 32 // ततः संवेगमापन्नः प्राह केवलिसंनिधौ / प्रिये मां नय तूर्ण सानैषीतं ज्ञानिसंनिधौ // 33 // ज्ञानिनं तं प्रणम्यैषः न्यषीदत्तत्पुरस्लसः / आरोदिषातां तं वीक्ष्य पितरावस्य मोहतः // 34 // वन्दस्व पितरावेतौ इत्येवं प्राह केवली / कथयामास पृष्टः सन् तत्स्वरूपं च केवली // 35 // सोत्कण्ठं कुमरः प्राग्वदालिङ्ग्य पितरौ निजौ / रुदनिकामं यक्षण्या कष्टादथ न्यवार्यत // 36 // स्ववस्त्रांचलके ता साश्रुद्धशौ तस्य निमार्य च। ज्ञामिक्रमाजमूले च न्यवेश्यत पुनस्तया // 37 // .

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38-18] पुलिस व्यधात्स केवली मोहविषपीयूषसंनिभास् / तत्काले तत्प्रबोधाय देशनां धर्मपेशलाम् // 38 // यक्षणी तन्निशम्याथ ललौ सम्यक्त्वमादरात् / / गुर्वन्तिके व्रतं भेजे पृष्ट्वा तां कुमरत्वसौ // 39 // तपस्तीवं प्रकुर्वाणः परीषहसहः सदा / चतुर्दशापि पूर्वाणि कुमारर्षिः पपाठ सः // 40 // कुमारपितरः कालं कृत्वायुःपूर्तितः क्रमात् / विमाने मन्दिराख्ये ते महाशुक्रेभवन्सुराः // 41 // वैशाल्यां कमलाख्या स्त्री भूत्वा सा यक्षिणी ततः / नूनं म्रमरभळ सा विमानेत्र सुरोभवत् // 42 // श्रियो गृहमितो राज़गृहं पुरवरं त्विह / महेन्द्रसिंहस्तत्राभून्नृपः सिंह इवोत्कटः // 13 // कूर्मादेव्यास्तु तत्रास्य पन्याः कुक्षाक्वातरत् / भवनस्वानमन्वाकृच्च्युत्वा स कुमरामरः // 44 // पत्युस्सं स्वप्नमाचल्ये कूर्मादेची प्रमे मुदा / राजा वक्ति प्रिये भावी श्रीणां भवनमङ्गजः // 45 // वहन्ती हृष्टचित्ता सा गर्भ धर्मागमश्रुतौ / प्राक्पुण्योद्भवकं हार्दप्रीतिकृद्दोहदं दुधौ // 46 // षड्दर्शनीगतान्सूरीनाहयन्नृपतिः स्वयम् / श्रावयामास तां राज्ञी तत्तद्धर्मागमं सदा // 47 // स्वं स्वं हिंसात्मकं धर्म तेनुः पञ्चामि ते तदा / . श्रावंश्रावमियं खेदमेदुरात्माभवद् भृशं // 48 //

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शुभवर्धनगणिप्रणीतं [49-60 भक्त्याह्वयत्ततो जैनान्मुनीन्धर्मागर्म ततः / अश्रावयन्नराधीशस्तां राज्ञी मुदिताशयः // 49 // सर्वजन्तूदयासारं शृण्वन्त्यागममार्हतम् / / परमानन्दगं स्वं सा मेने संसारमास्थिता // 50 // नवमासेष्वथो ह्यर्धाष्टमेषु दिवसेषु सा / अजीजनत्सुतं राज्ञी मेरुचूला सुरद्रुवत् // 51 // मानातिगानि दानानि ददानः काममर्थिनां / महाजन्मोत्सवं चक्रे तस्य भूमिपतिर्मुदा // 52 // सुदोहदानुसारेण महात्सवपुरःसरम् / तन्नाम विदधे भूमान् धर्मदेव इति स्फुटम् // 53 // पुनरुल्लपने कूर्मापुत्र इत्यजनिष्ट सः / पाल्यमानः शिशुः पञ्चधात्रीभिर्वद्धिमागमत् // 54 // प्राक्चेटबंधनक्रीडोपात्तकर्मनिबंधनात् / द्विहस्तोव॑तनुर्ज स कुमारशिरोमणिः // 55 // सकलाः स कलाः कालादचिराच कलाभृतः / संजग्राह मृजामात्राद्यथादर्शोखिलाः प्रभाः // 56 // भृशमेव वशी जज्ञे प्राग्भवाभ्यस्तसंयमात् / यौवनस्थोपि भोगेच्छाविमुखः सर्वदा पुनः // 57 // कदाचिजिनसिद्धान्तं शृण्वानो यतिनां गणात् / . स जातिमस्मरच्चापि मयैष प्रागिति श्रुतः // 58 // ततः सर्वाणि कर्माणि क्षपकश्रेणियोगतः / क्षिप्त्वा स केवलज्ञानं प्राप मोक्षनिबन्धनम् // 59 // चेद् ग्रहीष्यामि चारित्रं व्यवहारकृते ततः / वक्षस्फोटादिना नूनं पितरौ ह मरिष्यतः // 60 //

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61-72] कूर्मापुत्रर्षिकथानकम् तिष्ठाम्यज्ञानवृत्त्याहं प्रबोधायानयोस्ततः / तस्थाविति स भगवान् कूर्मापुत्रो हि मन्दिरे // 61 // इतो विदेहमुव्यस्ति पुरी सुरपुरीसमा / सन्मङ्गलावती नाम विजये रत्नसंचया // 62 // .. तत्रादित्य इवौजस्वी देवादित्याभिधोभवत् / ... चक्री साधितसंपूर्णविजयाखिलभूपतिः // 63 // जगदुत्तमनामाहञ् जगत्यां विहरन्नितः / पुरीपरिसरावन्यां तस्यां च समवासरत् // 64 // समागाद्वन्दितुं तीर्थकरं तत्र च चक्रभृत् / कृताञ्जलिर्यथास्थानं निषसाद यथाविधि / / 65 // कमलाभ्रमरद्रोणद्रुमदेवीसुरा इतः / वैताढये भारते जाताश्च्युत्वा खेटनृपांगजाः // 66 // चत्वारोपि व्रतं लात्वा चारणश्रमणान्तिके / तदा वन्दितुमीयुस्ते जगदुत्तमतीर्थपम् // 67 // प्रणम्यैषूपविष्टेषु चक्री पप्रच्छ तीर्थपम् / धर्माशा इव केवेयुः कुतोमी चारणर्षयः // 68 // वैताव्याद् भारतादेते स्वाम्युक्ते प्राह चक्रभृत् / अस्त्यहन्केवली चक्री वा विभो भरतेधुना // 69 // विभुराह जिनश्चक्री ज्ञानी त्विह न कोप्यहो / / कूर्मापुत्रः परं राजगृहेस्ति स तु सर्ववित् // 70 // व्रती स किं न चक्र्युक्तेर्हन्नाहाघविवर्जितः / स्वपित्रोः प्रतिबोधाय गृहे तिष्ठत्यसौ चिरम् // 71 // चारणाः प्राहुराकघैयन्नुत्पत्स्यते न वा / केवलं नो जिनः प्राह नूनमुत्पत्स्यते शुभाः // 72 //

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कूर्मापुनर्षिकथानकम् 43.] प्राहुस्ते नु कदा स्वामिन् स्वामी प्रोवाच हे शुभाः / तन्मंदिरकथां कूर्मापुत्रादिच्छत भो यदा // 73 // विस्मितास्ते ततो नत्वा जिनं चारणसाधवः / कूर्मापुत्रान्तिके गत्या यावन्मौनेन संस्थिताः // 74 // प्रोक्तास्ते तावता तेन भद्रास्तीर्थकरेण वः / मंदिरं तदनाख्यातं तन्महाशुक्रगं किल / / 75 // निशम्यैवमिमे जातजातिस्मृत्या शुभाशयाः / केवलज्ञामिनो जाताः क्षपकश्रेणिसंश्रयात् / / 76 // . जिनं गत्वाथ ते सस्थुः पुनः केवलिपर्षदि / हरिराह तातोहन्तं मानमन् किमिमेधुना // 77 // स्वाम्याहैषां समुत्पन्नं कूर्मापुत्राद्धि केवलम् / जगदिन्द्रः कंदा कूर्मापुत्रो भावी महाव्रती // 78 // सप्तमेह्नि दिनादस्मात्तृतीयप्रहरे हरे / ग्रहीष्यति मुनेर्वेष कूर्मापुत्रो हि केवली // 79 // पितरौ स्वौ क्रमात् कूर्मापुत्रस्तु भगवानितः / संबोध्य प्रापयदीक्षां दाना इति महत्तरां // 80 // कूर्मापुत्रः केवली भव्यलोकान्संबोध्य स्वैर्वाग्विलासैरनेकान् / शैलेश्या स्वं भूरिकर्मावशेषं क्षिप्त्वा क्षिप्रं प्राप मोक्षं चिदात्मा // 81 // कूर्मापुत्रचरित्रं पवित्रमाकर्ण्य भो जनाभविनः / शिवसुखदायिनि धर्म यत्नं कुरुतामितं सततम् // 42 // // इति कर्मापुर्षिकथानक समाप्तम् //

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GLOSSARY. Hints. 1. [ ] Rectangular brackets include Sanskrit equivalents. 2. ( ) Brackets indicate alternative forms. 3. Root signs indicate roots. 4. अनुस्वार is read for परसवर्ण in Prakrit words.. 5. Words beginning with or I are uniformly looked upon as words beginning with ot. 6. The Sanskrit form is not given when the Sanskrit and the Prakrit forms coincide. : 7. Pronouns such as ac, , gue and in declinables such as a and safu are not given in the glossary. en Carta] Much, exce ssive 44, 51, 87. at [matra) Extremely 24, 41.: in; A kind of gems 74; lap 125. Forum Courtyard 97. at Skirt, end of garment 69.. sifart ( 3 ) [fea ] Marked, characterized, 103. FOT [ 37379 ) A kind of gems 151 (footnote). Folded hands 49.. st [ty] Straightfor ward 30.

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38 Kummiputtachariam. अंत End 95. अज्झावअ (य) [ अध्यापक अंतमुहुत्त [अन्तर्मुहूर्त]Time | Teacher 126. shorter than one अट्ट [अष्ट] Eight divisiMuhirta 144. ons of the sixteen अंतर Difference 38. divisions of Kashâअंतराय A kind of Karma yas 177, 179. * which comes in the अड. [अर्ध] Half 104. way of charities etc. अण Abbreviated form -182. ____ for the four अणंताणुअंतिअ ( य ) [ अन्तिक ] बंधिकसायs 177. Vicinity, nearness अणंत [ अनन्त ] Endless 49, 91. 134, 139, 197; short अंतेवासी Pupil 7 (prose). form for अणंतहस अंसु [अंथु] Teardrop 69. who may be the अक्ख [आख्य] Named 16. author of the book अच्चुअ (य) [ अच्युत ] 197. Name of the twelf अणगार [ अनगार ] A th heaven 144. ___houseless monk 7 अच्छरिअ (य) [आश्चर्य] | (prose). ... Wonder 8,41, 100. | अणुकंपा [अनुकम्पा] Com अज (अजं also) [ अद्य] | passion 137. ___To-day 30, 31, 55, अणुत्तर [अनुत्तर] Excel* 80, 102. lent, unparalleled अज्जुण [ अर्जुन ] White 7 (prose). gold 151 (foot note). | / अणुधाव [ अनु + धात् ] . अज्झवसाय [ अध्यवसाय ] Follow, run after; Thought; mental अणुधावसु 22; अणुdevelopment -95. धावर 23.

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- Glossary. अणुन्नाय (अ) [ अनुशात ] | kritis 179. Allowed 105. STUTE Determinate अणुभाव [अनुभाव]Power, knowledge 33. : : ___ greatness 43, 108. अप्प [आत्मन् ] Soul; self अणुसार [अनुसार] Accor- ___7 (prose),28,50,61. _dance 81, 103. - अप्प [ a caus.] to give अणेग [अनेक] Many 166. अप्पंति 81. अण्ण ( अन्न ) [ अन्य ] अप्प [अल्प] Little. Another, next, se- अब्भस [अभि + असू] To cond 14, 42, 100, ____ study, अब्भसइ 73. 131, 132, 150, 155. अभग्ग [अभाग्य ] Misअण्णया [ अन्यदा ] Next fortune 87. occasion 76. अभिंतर [अभ्यंतर] Inside अण्णयर [ अन्यतर ] Any 22. _one 181. STRETTA Charming; अत्थ [अर्थ] object 50,76. beautiful 148. अस [असू] To be. अत्थि / अभिवंद [ अभिविन्द ] 9, 12, 39, 73, 78, To greet. अभिवंदिअ 81,96,98, 168, 169; [ अभिवन्द्य ] having आसी 17. greeted 62.. अधीस [ अधीश ] Lord | / अभिवड्ढ [अभि+वृध् ] To 148. .... congratulate. अनल Fire. अभिहाण [अभिधान]Name, अपवग्ग [ अपवर्ग ] Libe- __designation 9, 14. . ration 6. अमय [अमृत] Nectar 71. अपजत्त [ अपर्याप्त ] One अमरी Goddess b4, 71.. of the subdivisions अम्मापिउ, अम्मापियर- [अ. of Namakarmapra Fafore] Parents 37,

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Kummipuktachariam. ____ 39, 92; 93, 125, 173. ) अहिल (य) [ अधिक] अर Enemy 97. More 64, 82, 104. अरिह[अ] Fit, proper 62 | अहिज्ज[अधि+] To study अल्लीण आलीन]Seated in. अहिज्जड 92; अहिज्जए अवरण [अवतीर्ण ] Des 126. cended 93, 106. अहिट्टि [ अधःस्थित ] अवगय [अवगत] Known Situated underneath 7, 124. 15, 26. अवर [ अपर ] Another अहिरोअ [अभिरुद् or अ96, 124. भिरुचू] To weep अवराह [अपराध] Fault 26. ... bitterly, or, to like; अवलोअ [अव+लोक ] To अहिरोइडं 63. see; अवलोअंत 87; अव- अहे [अधः] Underneath लोइऊण 27, 63. 24. अवसेस [अवशेष] Remain- | अहो Oh 69. ing, remnant 179. आइ [आ+दा] To take. अवहर अप+]To remove | आइ [ आदि ] First, अवहरण 35; अवहरंति I beginning 41; अवहरिओ 38, 40. आइच्च [ आदित्य ] The अवहि [अवधि ] A kind Sun 149.. of knowledge, 49,58. आइस [आ + दिश्] To असुभ [ अशुभ ] Inaus instruct, to order; picious 35. आइससु 18; आइंडे 186. असुर Demon. आउ (यु) [ आयुः] Life; अह [अर्थ ] Then 71, ___span of life 18,49, ___76,145. 51, 62, 58, 106. हवा मिथवा]Or 28, 99, | आकलिय (4) [ आकलित]

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Glossary Possessed of, chara- | Wआयर [ आचर्] To do, cterized by 16. to practise आयरइ72. आकुलिअ (य) [ आकुलित ] | आयरिअ ( य ) [ आर्य ] Disturbed by 23, 29. The Arya people आगम [ आ + गम् ] To 156, 157. approach, to come | आया [आ+या]To come; to. आगमण 152; आ- आयंति 42. गमिस्सामो 43; आग Wआयाण (आजाण् ) [आ+ज्ञा] च्छंति 43; आगच्छिज्जा To knowआयाणंतो64. 36. आयाव [ आताप ] Name ITA Source; scriptures of a Namakarma 108. subdivision 178. आग (य) र [आकर] Mine, | आयाहिण [आदक्षिण] Be___storehouse 12. gining with the आणा [आशा] Order 56. right hand side 7 आणी [आ+ नी ] To (prose), 153. bring; to take to | आराह [ आ + राध ] To आणीअ 24, 28, 30. propitiate:आराहइ79, आणुपुवी [आनुपूर्वी] Name आराहिअ 80, 144. of a kind of Nama आवन्न ( ण्ण ) [ आपत्र ] karma 178, 181. Reached 27, 46. BATETIT Support 12. आवरण Covering 182. आभरण Ornament 98. / आसण [आसन] Seat 111. आयस[आदर्श] Mirror 140. आसपूरी [आशापूरी] Name Wआयण्ण [आकर्ण]To hear, of a deity 78. . to listen to; आयण्णिअ | | आसाढभूइ [ आषाढभूति ] 195. Name. of a sage ,

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42 Kummiputtachariam. who got Omnisci- I hire 74. ence 141. इंदभूइ [ इन्द्रभूति ] Name आसीण [आसीन] Seated of a Ganadhara 7 62, 183, 189. __(prose). आसीस [ आशिस ] Bless- इंदिअ [इन्द्रिय] Organ of ing 111. sense 157, 192, आहार [आहार] Food 47; इंदु [इन्दु] The Moon 86. Name of a Namaka इक [एक] One 21, 154. rma subdivision 181 इक्कवीस [ एकविंशति ] आहूय[आहूत]Invited 113. ____ Twentyone 79. Vइ [5] To go. जंति 162; इकिक [ एकैक ] Each समेअ 152. one 145. इअ (इइ or इय) [ इति ] इत्थ [अत्र] Here 18, 19. 27, 29, 32, 33, 46, इत्थिवेअ ( य ) [ स्त्रीवेद ] 66, 86, 87, 91, 103, passion in a female 105, 122, 124, 147, for a male 177. 163, 172, 174, 176, इम [ इदम् ] This; इणं22, 183, 187, 194. इणेण 21, इमं 117,इमाउ इअर ( इयर ) [ इतर ] 180. Other 112. इलापुत्त [ इलापुत्र] Name इंद [इंद्र] Name of the of a merchant who lord of Heaven; 184, got Omniscience. 186%; . prominent, इव Like 98. chief. 1; 10, 163. / इह Here 196; इहयं 43. इंदजाल [इन्द्रजाल] Mirage; | इसर [ ईश्वर ] Lord jugglery 28... ___132, 141. इंदनील [ इन्द्रनील ] - Sap- [ उक्कोस [ उत्कर्ष ] Maxi

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Glossary mum, highest 144, | 1 उप्पज्ज [उद्+पद्] (passive) 147. To rise, to be proउग्ग[उग्र] Fierce 7 (prose.)/ duced; उप्पज्जंति166; उच्छव [ उत्सव ] Festival उप्पण्ण 19, 108. 122. JAT Parwati, wife of उच्छाल [उत् + शालू] To S'ankara 11. throw up;उच्छालण21 उय(अ)र [ उदर ] Womb 127; उच्छालिंतो 13. 106. उच्छूढ [ उत्क्षिप्त ] Aban उराल [ उदार ] Noble, doned 7 (prose.) Beautiful 87. उज्जम [उद्यम] Effort 80. उल्लवण [उल्लापन ] Address उजाण [ उद्यान] Garden 124. ___14, 15, 150. उवएस [उपदेश] Instrucउज्जोअ [ उद्योत ] Name tion 163. of a Namakarma उवगअ [उपगत ] approan subdivision 178. ched 7 ( prose ). Vउठा [उत् + स्था] To get उवगार [उपकार ] Obliga up. 38 T 7 (prose) tion 71. उडिऊण 101, उहित्ता उवमाण[उपमान]Standard 7 (prose) उद्वेइ 71 of comparison 119. (prose.) उवरि [उपरि] Above 61; उई [ ऊर्ध्व ] High up, उवरोह [उपरोध] Pressure, above 42. obstruction 136. उत्तं [उक्तम् ]Spoken 141. ! उववण्ण[उपपन्न]Produced; उदअ [उदय] Rise 108. born. 18. उदहि [ उदधि ] Sea 6. उवविट्ट [ उपविष्ट ] Seated उदाहरण[llustration 193. / 111, 184.. ....

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Kummiputtachariam. 13. ___gems 74. उवाय [ उपाय ] Remedy | trouble 10. - 77. कंठ [कण्ठ ] Neck 68. ऊह Surmise, guess 33. कन्ती [ कान्ति ] Sheen, एआरिस [एतादृश] Like splendour 26. this; of this type 103. कंदुअ (क) [ कन्दुक ] Ball एग [एक] One 14,36,73. एगग्ग [एकाग्र]Concentra- कक्केअ (य) ण [ कर्केतन ] __ted, 8. Name of a kind of एत्थ [अत्र] Here 193. एरवय ऐस्वत] Name of कज्जकार्य]Work,purpose a land 146. 30, 61, 80. ओसरण [ अपसरण ] Des- कणग (य) [ कनक ] Gold ____truction 3. 3, 4, 7, 7 (prose) ओसह [ औषध ] Cure, 24, 151, 189. __medicine 190. कत्थ [कुत्र] Where 33, ओह [ओघ] Collection, कण्णा [ कन्या ] Girl, 23. __multitude 26. कप्पपाय (अ) व [ कल्पपादय ] कअ (य) [ कृत ] Done / Desire-yielding tree 15, 21. 26, 49, 53, - 31. 77, 80, 90, 109, 110, कब्बुरिअ [कर्बुरित ] Vari111, 127, 152, 153, ____egated 26. 162, 168, 166. कम [क्रम] :Order 128. कआ (या) [कदा] When कमल Lotus. 16. 45; कहआ 186. कमला Lakshmi, 16; कए कते]For the sake of. Name of a queen, 109. wife of King Bhra. कंटय [ कण्टक ] Thorn, mara 94, 95, 164. 39.

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Glossary सम्म कर्म] Work, action, } कह (ई) [कथं ] How 7 deed.. 3, 44, 81, 82, (prose) 38, 41, 45, 110, 189, 190,192. 50, 59, 66, 88, 89, Wकर [क] Todo; करंत 160 155. करण 77 करिअ (य) कहा [कथा] 169. 35, 152 करित्ता 7 कहिं [कुत्र] Where 18. (prose)करेइ7 (prose) कामिणि [कामिनी] Lovely करेऊ 52 करेमि 61 ____ lady 122. काउं 51, 52. कारण Reason, cause.59, कर Hand 86, 87. 65, 71, 185. करि करिन् ]Elephant 97. काल Time 39, 99. कलकण्ठ Cuckoo 67. किरण Ray 27, कला Art73, 126. बावत्तरि किरिआ [क्रिया] Action, कला[द्विसप्ततिकला] 126 ___performance 160. कल [कल्] To know, किलेस [क्लेश]Trouble 188. कलिअ 50, 98. कीस [कस्मात्] Why 82. कल्लाण [ कल्याण ] Auspi- कुऊहल [कुतूहल] Curiosi cious thing. 43 ty 23, कसिण [कृत्स्न] Whole 7 | Vकुण [क] To do; कुणा (prose.) 71; कुणंत 141, कुणसु कह [कथ्] To tell, to 60. relate. कहइ 50, 154, कुमर [ कुमार ] Prince, 170, 175%; कहिअ 34, boy 13, 46, 49, 55, 44, 58, 171, 172, 60, 62, 64, 70,91, 175%; कहिऊण 187%; क 93. हिस्सइ 173; कहेइ 4, कुमार Prince boy; 12, 39, 189 कहंती 66, 13, 20, 21, 22, 27,

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100 46 Kumm&puttachariam. ___64, 66, 69, 92, 106. / 42, 44, 50, 54, 58, इंम्मा [ कूर्मा ] Name of 61, 62, 63, 64, 65, the queen, the 71, 137, 140, 168, mother of the hero, 169, 170, 182, 183, 189, 195, 196. 98, 106, 109. कोउय [ कौतुक ] Curiosiकुम्मा (म्म) पुत्त [कूर्मापुत्र] * ty, mark made in Name of the hero, ink etc. on the the son of कूर्मा 1, ___face 110. 7, 8, 124, 129, 130, कोडी [ कोटि ] Crore, a 137, 138, 139, 169, ___ large number 97. 173, 185, 188, 196, कोमल Tender 55. 197. कोह [क्रोध] Anger 177. कुल Family. कुसल [कुशल] Clever 73. केरिस [कीदृश] Of what खअ (य) [क्षय] Termina tion 18. Nature, 24 (prose.) खंभ [स्तम्भ] Pillar, post केलि Sport 26. 25, 26. केवल Fifth knowledge; ! खण [क्षण] Moment 89. Omniscience. 7, 7 खण [खन् ] To dig. ( prose) 16, 60, 70, खणेइ 77. 139, 142, 171, 172, खप (व) [क्षप् ] To 173, 180, 185, 191, destroy, खपत्ता 182, 193. खवेड 177, 178. केवली [केवलिन् ] One खवगस्सेणि [क्षपकणि or possessed of the क्षपकढि ] The laddKevala knowledge. er of spiritual pro14, 19, 39, 40, 41, | gress 133, 176, 183.

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Glossary ___108. खवण [क्षपण ] Fast, गज [ग] To roar, Abstinence from | गजइ 121. food 79. गज्जिअ [गर्जित]Rumbling खाणी [ खनि] Mine 77, 119. 107. गडयांत[गडगडत् ] Soundfer [et=r] Field, region ing, roaring 141. 9, 145, 146, 166, TOTETT Head of a group ___157, 164. of monks 51. खेअ (य) [खेद] Dejection, | गब्भ गर्भ] Fetus 107, distress 60, 112. खेअ (य) र खेचर] Aerial गम [गम्] To go; गंतूण ___being 164. ___155, 183, गमइ 72. खेव [क्षेप] Throwing in, J गमण [गमन] Going 83. addition 146. खोभिअ (य) [क्षोभित ] गयण [गगन] Sky 13, 121. Disturbed, agitated गरुअ [गुरुक] Big 38 26. गवक्ख [गवाक्ष] Window 26. गअ (य) [गत ] Gone | गड [ ग्रह् ] To accept 39, 84, 133. 164, गहेऊणं 86; गहेमि 135. 194. गह [ग्रह] Acceptance 65 गइ [गति] Condition 18, गहिअ(य)[गृहीत]Accepted 178, 164. 7,91, 95, 165. गंथ [ग्रन्थ] Book, work गाम [ग्राम] Village, गंध [गन्ध] Scent, odour town 48. ___42, 73. Vगिण्ह [ग्रह] To accept, गंभीर [गम्भीर] Deep, to take; गिण्हइ 188; profound 4.. गिहिज्जन्तो 125

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48 . Kummaputtachariam. गिह [गृह] House 83, ____agem 74. ____105, 139, 169. गोयम [गौतम] Name of गिहत्थ [गृहस्थ ] House- the first गणधर,pupil holder 188. .. of Mahavira 7 गिहवास [गृहवास] Stay __ (prose), 8. at house7, 7 (prose)| गोर [गौर] Fair, white ___19. 7 (prose.) गिही [गृही] House-holder घण [घन] Cloud 112; 118,140,141. __many, large, 152. घर [गृह] House, resiगुण [गुण ] To extol, dence 136, 137, 138, to describe; गुणिज्ज 140, 170. माण 112.. गुण Merit, Virtue; 12, घोर Terrible 7 (prose.) ___75, 98, 104. चअ(य)त्यज्]Toabandon; गुणसिलअ [ गुणशिल्पक ] चइअ 162. ____Name of a temple 2. 1चम ( य or व) [च्यु] गुत्त [गुप्त] Protected, | To drop down, to fall down; चहउं 94. guarded 47, 174. गुत्त [ गोत्र ] Family, चविअ 104. family name , चउ (चउर) [चतुर] Four; (prose) 75. . 4; 7 (prose ), 36 गुत्ति [गुप्ति] Protection ( prose ), 42, 195, ___47, 174. 174, 176, 182, 183, गुरु [गुरु] Great 158; pre 190. ceptor 14, 73, मुरुम चउदस[चतुर्दश] Fourteen (A)91. 7 (prose), 2. गोमेय [गोसेद] Name of | चउरंस [चतुरस्त्र] Quadri

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... 66. Glossary. 49 lateral (7 prose). चरण [चरण] Practising रविह चितुर्विध] Four- 47, 92, Charitra or fold 5. __monk's life 46, 166. वउसठि (वि) [चतुःषष्टि] | चरम [चरम] Last 182. : Sixtyfour 140. चरिअ (य) [चरित्र ] बंचल [चञ्चल] Trem- Life 1,8, 197;Monk's ulous, fickle 22, 60. life 7, 135, 195. चंडभाणु चण्डभानु]Fierce- चारण Aerial being 165, rayed God, the Sun 166, 167, 171; 176, चारित्त [चरित्र] Monk's चंद [चन्द्र ] The moon life; Samyaktva 93, ____66, 84, 85.. 131, 136, 162, 163, चकोर [चकोर] Name of 194. . .. a bird 66. चिम (य) [एव] Definitely, चक [चक्र] Circle of __verily 31. Kings 51, Chakrava चिंत [चिन्त] To think; ka bird 152. चिंतए 85; चिंतिउं 27; चक्कधर [चक्रधर] Sover- | . चिंतिऊण 86; चितिम eign king b1, 149, . 6, 76, अचिन्त [अचि166, 170. म्त्य] 6. वकवट्टी [चक्रवत्तिन] Sover- | चिंतामणी [चिन्तामणि ] . eign king 168. Desire--yieiding चक्की [चक्रिन् ] Sovereign gem,6,72,76,80, 85. king 140, 152, 166, | चिंतारयण [चिन्तारत्न ] ___168, 169. ____Desire-yielding gem, चड [आ+रुह्] To climb; 83, 86. : चडिऊण 78; चडिमो 83. | चिट्ठ [स्था] To stand,

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26. 60 Kummiputtachariam. to sit; fage 136; 1 body, man or lower चिकृति 174. animal, 36 (prose). चित्त [चित्त ] Mind 22, | अइ [यदि] If, 22, 61, 82, 23, 27, 47, 64, 84, | 118, जइआ 173. 189; [चित्र] wonder-| जंप [जल्प] To talk; ful 22; [चित्र]picture जंप 21, 60, 101, 26. - 169; पयंपइ 167. चित्तिा [चित्रित] painted जंबुद्दीव [ जम्बुद्वीप ] Part of the Earth conचिरेण चिरेण] After a taining India or TTlong time 63. रतक्षेत्र 9, 52. चुच्यु] To drop down, | जक्ख ( क्खि ) णी [यto die. See चअ (चय feroft ] A Yaksha or चव). .. Female, 14, 15, 16, चुक [_श्] To err, to 18, 20, 49, 60, 68, ___swerve from;चुक्क118; 69, 91, 94. . चुका 118. जग जगत्] World 104, चुज्ज [चोद्य] Wonder 27. जंगदुत्तम Name of a चेड [चेट] Boy 127. Kevalin 150, 184, छ [षट्] Six 109, 116. 187. छक्क [षट्क] Collection | जण [जन] People 12, ___of six 177. 26, 154. छठ [ षष्ठ ] Two days' | जत्तिय [यावत्] As much fast, 7 (prose). 143. उत्त [छत्र] Uubrella 52. | जम्म [ जन्मन् ] Birth 34, छवि [छविमती, छायावती] | 43, 44, 131, 176. One possessed of a ( जय [जि] To conquer;

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Glossary 61 जयह 187, जयउ 198. जाया Wife 105. जया [ यदा] When. 45. जाब [यावत्] Upto 144. जल [जल ] Water 60. जिभ(य) [जित] Conquered अलकंत [जलकान्त] Name 12. ___of a kind of gems, जिट्ट [ज्येष्ठ] Seniormost 74. ____7 (prose). जलणिहि [जलनिधि] The जिण [जिन] Conqueror sea, 88. of anger,hatred etc; FTSETT The cloud, 66. Tirthamkara 2, 90, मलहि [जलधि] The sea 84. 95, 112, 114, 115,. जह (हाः) [ यथा ] Just 147, 152, 153, 168, as 62, 66, 67, 99, 159, 165, 167, 169, 107, 158, 192. 175, 183, 184, 187. जा [यावत् ] As long as | जिणं (णि)द [जिनेन्द्र] The 84. chief of the Jinas जाअ (य) [जात] Become, 165, 172. born 18,41, 66, 65, जिनकल्लाण [जिनकल्याण ] 67,94, 95, 101, 125, the (five) auspicious 127, 134, 140, 164, events in the life 176. of a Jina. 43. जाइ(ई)[जाति] Birth, exis- | जिणमाणिक [जिनमाणिक्य] tence 33, 34, 132, Name of the sup133, 176. Name of posed author of the & Namakarmapra book 198. kriti 178. जिणसमय [जिनसमय] the जागरिअ [जागरित] Awake doctrine of the Jina 100. 115.

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Kummiputtachariam. stre Life; Living being णचइ 122. - 89, 106, 116, 118. [ नष्ट ] Perished 64. जीविअ (य) [ जीवित ] णपुंस नपुंसकवेद] A kind Life 50, 58, 60. of Namakarmapra1 जुज (जुंज) [युजू] To kriti which produjoin. जुआ 146, जुत्त ces desire for both 48, 49, 104, 110, sexes 177. 128; संजोग 168. णफेरी [ नफेरी ] A kind जुव्वण [ यौवन ] Youth ___18, 128. of drum, 121.. जोइस [ज्योतिष्क ] Name | Vणम [नम्] To bow down; of a kind of gods151. ___णमिऊण 1. पणमिय 16. जोयण [योजन ] Yojana; णमण [नमन] Greeting the distance of one 167. Yojana 7 (prose),42. Vणमंस [नमस्य] To bow शाण [ध्यान] Meditation down;णमंसइ7(prose) 133, 134, 191. णमंसित्ता 7 (prose), -Vठा [स्था] To stand; 174. चिठ्ठइ 136; ठविय 46; णय [नत] Bowed down, ठि 36, 63, 123, 124, 2; [नय] Law 2, 96. 137, 138, 139. णयण [नयन] Eye 69. ठाण [ स्थान ] Place 36, णर[नर] Man 38,41, 105. 62, 77, 117. णरणाह [नरनाथ] King105. अ (य) र [नगर] City, णरवइ [ नरपति ] King 2, 19, 28, 69, 73, 96, 109. ____19, 105, 109, 111. णअ (य)री [नगरी]City 148. णरिंद [ नरेन्द्र ] King 10, Vणञ्च [नृत्] To dance, I 11, 95, 169.

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Glossary 117. व नव New 104. णिअट्ट 180;णिउत्त 187. णवरं निवरं] Only 126. | हिअर [निकर] Collection. Vणा [शा] To know;णाऊण णिउण [ निपुण ] Clever, 34, 58, णाइणो 109 : णाय 188; णेय 143. | णिकाय [निकाय] Collectणाण [ज्ञान] 7 (prose ), ____ion 116. 118. 134,139,141,191,193. णिग्गो (गो) अनिगोद] Conणाणावरण [ ज्ञानावरण] 1 gregation of souls 155. Name of a Karma- णिघस [निघस ] Line on prakriti 182. a touch stone, 7 णाणी [ज्ञानीन् ] Conscious, | (prose). possessed of know. | णिचं [नित्यं] Always, ledge. 48,70, 138,169 | 10, 15, 37. णाम [नाम] By name 19, | णिजिअ [ निर्जित ] Con 36 ( prose); [नामन् ] ___quered 10, 188. Name 11, 12, 94, | णित्तं [ नेत्रं ] Eye 104. 97: [नामकर्म] 180. णिद्दा [ निद्रा ] Sleep; णाराय [नाराच] Fastening Name of a kind of of bones 7 (prose). Mohaniya Karma-. णाह [नाथ] Lord 18, 30, prakriti. 180. 59, 105, 166 णिदाणिहा [ निद्रानिद्रा ] णिअ (य) [निज ] One's Name of a kind of own 13, 23, 28,30. -- Mohaniya Karma34, 35, 64, 67, 68, prakriti. 179. 69, 70, 83, 85, 86, णिणाद [निनाद ] Sound 90, 100, 103, 105, 121. 110, 111, 170, 189. णिबन्ध निर्बन्ध] Persist-णिअनि ] To returni | ence; pressure 57.

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54 Kummiputtachariam. इणिरक्ख [ निर+ईश्] To ] णिस्संग निस्सङ्ग] Without scrutinize; णिरक्खइ 86. | attachment 47. णिरावरण [निरावरण] Open | Vणी [नी] To take; णेइ 23. 7 (prose). णूणं [नूनं] Certainly 186. णिरुवम [निरुपम ] Un- णेग [अनेक] Many 77. paralleled. णेह [स्नेह] Affection 43, णिलअ [निलय ] House; पहाय [ स्नात] Bathed. residence 2. तइअ (य) [ तृतीय ] Third Wणिवस [नि + वस्] To 186. stay, to dwell; fora तहआ [ तदा] Then, at सए 15. that time 173. तए [तदा]Then,7 (prose). णिवह [निवह] Collection. तओ (उ) [ ततः ] Then णिघारिअ [निवारित] Pro 19, 44. ___hibited, prevented, तडयांत [तडतडत् ] mak68. ing tad tad sound Vणिविस [नि + विश्] To sit. णिविट्ठ 4, 84,165, तणु [तनु]Body 157, 158. णिव्वाघाय [निर्व्याघात] Un Ta[aa]Principle,tenet obstructed 7 (prose). 7, 115, 129, 194. णिव्वाण [निर्वाण] Final तत्तो [ततः] Then 164, Beatitude 144. 188. इणिसाम [नि+शम् Causal] तत्थ तत्र] There 4, 36, णिसामेसु 8, 29; णिसा 48, 63, 78, 79, 95, मेह 147. 97, 106, 117, 148, Vणिसुण [नि+श्रु] To hear; 184, 195. णिसुणसु 19. णिसुणि | तम [ तमस् ] Darkness, 20. Ignorance. 187. 121.

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Glossary.. तरणी[तरणि] Boat 6, 164. | तिहां [ तत्र ] There 124. तरुण Young 25. Vतीर [ तीर ] To be able; तल्लिच्छ [ तल्लिप्स ] Given / तीरिज्जए 50. to, bent upon 21. तव [ तपस् ] Penance b, | तुठ्ठ [ तुष्ट ] Pleased, deli7 (prose), 43, 47, 92, 190. संतुट्ठ 67,83, 162. तवस्सी तपस्विन्] Ascetic, | तुसिणीय(अ)तूष्णीक]Quiet 7 (prose). ___ 174. ता [ तदा ] Then 61. तूर [ तूर्य ] Sounding तारण [ तारण ] Crossing ____instrument 121. 164. तारिस [ तादृश] of that तेअ(अ) [तेजसू ] Lustre, type, 140. spirit; 7 (prose) 85, तारुण्ण [ तारुण्य ] Youth 149. 129, 131. तेत्तिअ (य) [ तावत् ] So ताव [ तावत् ] Then 84, __much 143. ___175.. तो [ ततः] Then 40, ताहे [तदा ] Then 179. ति [त्रि] Three; ति 47; 50, 62. तिणि 93. ateur Arch-gate 25. तिक्खुत्तो [त्रिकृत्वः] थय [ स्तव ] Praise, ___Thrice 7 (prose), ___adoration 143, 144. तिग [त्रिक] Triad 151 थावर [स्थावर] Immovaतित्थअ (य) र [ तीर्थकर ] ble Name of NamaProphet 61, 150. karma. 178 : Name of a Nama- | थिरस [स्थिरत्व ] Stabikarma 181. lity 60... 153.

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Kummapatiachariam. थोपः [स्त्यान ] Name . देसु 82. of a Namakarma दित्त [दीप्त ] Lustrous - 179. 7 (prose), थेर [स्थविर] Elderly (monks) 92. दाण [दान ] Gift, donaथोव [स्तोक] Little 49. tion 4, 5, 118, 190, दंड [दण्ड ] Staff 52. 191; पआ (या)ण 111. दंसण [दर्शन] Sight 70; दिक्खिअ [दीक्षित] IniFaith 7 (prose),182; tiated person,monk दंसणि 112.. 118. दिक्ख [ दृश्]To see, to | दिछ [ दृष्ट ] seen 30, behold. ददृण (णं) 21, 33, 55, 117. 32, 85, 166; दि 30, दिछी [ दृष्टि ] Sight 86. 55, 117; दीसइ 157, | दिण [दिन ] Day, 14, दीसए 28, 159; दीसंति 48, 100, 104, 132, 158; दिट्ठी 86. 150, 186. दत्त Given 83, 111. | दिणं (णिं ) द [ दिनेन्द्र ] दया Pity, Compassion ___The Sun 10. दव्व [ द्रव्य ] Thing, दिणय (अ) र [दिनकर] _substance 143, 144. ___The Sun 152, 187. दित [दीत] Lustrous, दहावकालिक Name of one of the four Mulasat ___(7 prose). ras; 117. दिस [दिश ] To instruct; दस्सु [ दस्यु ] Slave 156. समाइट 64. सदा [दा] To give; दत्त दिसा [दिशा] Direction 83, 111; दाही 78; 84. ___114.

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Glossary दीव [द्वीप]Continent 9. of a Namakarma 181. दुकर [ दुष्कर] Difficult | देवादिश्च [ देवादित्य ] to. practise 47, 92. Name of a Sovereign दुक्ख [दुःख] Pain 59. King 149. दुक्खिअ [दुःखित ] Pained देवी Goddess (36 prose), ____37, 39. 78, 79, 80, 81, 98, दुग्गम [ दुर्गम ] Name 112; Queen 96, 98, ___of a city 9. 100, 101, 104, 112. दुग्गिल [ दुर्गिल ] Name देशचरित्त [देशचरित्र]Part___of a garden 14,48. ial observance of दुन्नि [द्वि ] 36, 124. the Five Vows 195. दुम [[म] Tree 15, 164 देसणा [देशना] Advice, inदुमा [ द्रुमा ] Name of struction 71,91,194. a queen 11. देसविरह [ देशविरति ] दुल्लभ (ह) [ दुर्लभ ] Partial abstinence Name of a prince, from the Five Sins 12, 19. Difficult to -injury etc. 163. be obtained 19. देसिअ [देशित] Pointed दुल्ललिअ [दुर्ललित] 69 139. ___out, instructed 117. दुहिअ [दुखित] Pained, / दो ( द्वि) Two 36, 96, distressed 135. 178, 180. दूहविअ [दुःखापित] Pain- | दोण [ द्रोण ] Name of ___ed 56. . a King 10, 19, 164. देव God 8, 11, 36 दोस [दोष] Fault 47. (prose), 38, 41, 42, दोहल [दोहद ] Desire 52, 106. in pregnancy 108, देवगड [ देवगति ] Name 120, 123.

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58 Kummiputtachariami. धण [धन] Wealth 81, I gion, 25,84,87,158. 96, 148. पंच [ पश्चन् ] Five 7 धण्ण[धान्य] Corn 96, 148. (prose) 42, 43. धण्ण [ धन्य ] Blessed, पंती (ति) [ पक्ति ] Line, 90, 130, 138, 162. ____row 25. धम्म [ धर्म ] Religion, पकंत [ प्रक्रान्त ] To the Religious doctrine I point, at issue 147. 4, 5, 71, 72,90, 95, J पक्खे व [ प्रक्षेप ] Addi108, 109, 110, 111, tion. . 112, 115, 116, 118, पगरण [ प्रकरण ] Com 123, 154, 168, 159, pendium, book 198. 166, 189, 190, 191, पगा (या, or आ) र[प्रकार] धम्मदेव [ धर्मदेव ] Ano- ____Variety 4, 129. ther name of Kir- पच्छा [ पश्चात् ] After__maputra 123. ___wards 82. इधर [5] To hold, धरंति पट्टराणिआ [पराज्ञी ] 90, धरेसि 91. ___ Anointed queen 11. धाई [धात्री] Nurse 125. पडिअ [ पतित ] Fallen धावंती [ धावन्ती ] Run 87, 88. ___ning 23. . पडिपुण्ण [ परिपूर्ण ] Full धोरणि [धोरणी] Series 25. 7 (prose), 104, 120. पअ (य) [ पद ] Place, पडिबुद्ध [ प्रतिबुद्ध ] Awa step, foot, 1, 92, / kened 102. 147, 162. पडिबोह [ प्रतिबोध ] En. पइडिअ [ प्रतिष्ठित ] See 1.lightenment 170. below under पयहिअ. | पडिवण्ण [प्रतिपन्न] Acceपरस [प्रदेश] Place, re- pted 91, 163, 196.

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Glossary 69 पहत्तणं [ पटुत्व ] Clever- | पमाय [ प्रमाद]. Mistake, I_ness. erring, carelessness पढम [प्रथम] First, 116, ____72, 89, 160, 162. 117, 180, 181. पमुह [प्रमुख ] Foremost, पण? [प्रनष्ट]Perished b4. ____principal 98. पणम [प्र+ नम्]To bow पमोद [ प्रमोद ] Joy, dedown; पणमिअ 16; ____light 70. पणय 1; पम्ह [ पद्म ] Lotus 7 पण्णत्त [ प्राप्त ] Known. (prose). 36 (prose) पयंप [प्र+जल्प ] To talk; पत्त [प्राप्त] arrived. got; पयंपइ 43, 162. 2, 101, 105, 126, पय (इ) छिअ (य) [प्रतिष्ठित 128, 157, 166, 174, Fixed, established; 183, 194, संपत्त 7, 123, 124. 54,79, 110, 120, 160 पद [पद्] To proceed पयडी [प्रकृति] Potency,180 आवन्न, उप्पण्ण 141, पयला| प्रचला ] Name of पवण्ण 133, पडिवण्ण a Dars'anavaraniya 91, 163, 195, संपण्ण potency पयलापयला 108. समावण्ण 112; समुप्पण्ण 139. पदाण [ प्रदान ] Giving, पया (दा) ण [प्रदान] Gift, offering 111. offering 111. पभाअ ( य ) [ प्रभात ] पयार [प्रकार ] Variety, Morning 101. 4, 129. पभाव [प्रभाव Power 5. पयाव [प्रताप] Power 10. पमाण [प्रमाण] Dimen- पयास [प्रकाश् ] To. sion, measurement expound, to illumi127, nate पयासेंति 111. 179.

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60. Kummiputtachariam. पयाहिणा[ प्रदक्षिणा ] Gir- Nपरूव [प्रारूप् ]. To ex* cumambulation 7 plain परूवेंति 115. (prose), 163. पवण्ण प्रपन]. Attained पर Highest, other 13. पलोअ [ प्र + लोक ] To परम Highest, superior. look, to observe, 190. पलोएउं 66. परवस [ परवश ] Given पल्लङ्क [ पर्यङ्क ] Couch, to, dependent on 89 bed 29. पवत्त [ प्रवृत्त ] Begun, परायण [ परायण ] Bent ___ commenced 63. upon 47. पवर [प्रवर ] Excellent, परिआय [ पर्याय ] Con 73, 189, 196, dition 196. पवित्त [पवित्र] Holy 141. परिकलिअ (य) [परिकलित] पसत्त [प्रसक्त] Attached Possessed of,chara-. ___ to 159. - cterized by 98. / पसन्न [प्रसन्न ] Wellपरिक्खा परीक्षा] Exami affected 56, कुपसन्न ___nation, test, 73, 75. lll-affected. 56. पसिद्ध [प्रसिद्ध] Famous परिचिअ [परिचित] Fa 96, 124 ___miliar 33. परिणाम [परिणाम] Trans -पसू [प्र+ सू] To give formation 44. ____birth to; पसूअ 120. परिभुग्गा [परिभोग्या] Enjoy पह पथि] Road 24. पहर [ प्रहर ] Period of able object; wife 17. three hours 186. परिवार Retinue. पहा [प्रभा] Lustre 3,26. परिसा [ वर्षद् ] Assem- पहाण [प्रधान ] Princibly 183. pal 9, 150.

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Glossary पहु [प्रभु] Powerful, 61, 62, 78. . Lord 52, 65, 164, पासंगिअ [प्रासङ्गिक ] 167, 158, 170, 185, Caused by occasion 186. 147. पारण [प्रायेण] Generally, पि [ अपि ] Even, too; | 157. पागा (या)र [प्राकार] Ram 37, 171. part. 3, 15!. पिअ [ प्रिय ] Dear 19; पाण [प्राण] Life 17, 61. पिआ (या) [प्रिया ] पाणाइवाय [ प्राणातिपात ] Dear; wife 17,34,61. Injury to life 116. पिउ [पित] Father; 70. पायाल [पाताल ] Nether पिक्खण [प्रेक्षण ] witnessworld 24. ing 141. पाल पा causal To pro- पिच्छ [प्र+ईभ ]. To tect पालइ 10; पालि- - see, पिच्छड 100. ऊण 93, 106, 196.. पुग्गल [पुद्गल] Particle 35. पालग [पालक] prote पुच्छ [पृच्छे] To ask, ctor, 162. inquire; पुच्छह 16,49, पाव [प्र + आप ] To. 6b, 166, 170, 184, obtain: पावइ 144; 186,पुच्छेइ 168; पुच्छति पावंति 1933; पाविज 62; 171. पाविज 166; पाविजए पुट्ट [ पृष्ट ] Asked 39, 31; पाविहिसि 104. ____55, 57, 58. पावं [पाप] Sin 3, 197. पास [दृश् (पश्य ) ] पुण (णो) [ पुनः ] Again पासई 24; पासिऊण102. moreover, 18,46,67, पास [ पार्श्व ] Side 68, I * * 86; 139, 162, 186.

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62 Kummiputtachariam. पुण्ण [ पूर्ण ] Full, 106 | Eastern direction84 पडिपुण्ण 7 (prose) पोअ [पोत] Boat 84. 104, 120, संपुण्ण 120. [पुण्य] merit; 90,106, फल [ फल ] Fruit 102. 108, 162, 163.. फलिअ [ फलित] Attendपुणिमा [पूर्णिमा] Night ____ed with fruit 31. of the full moon 84. / फलिह स्फिटिक]Crystal 74. पुत्त [पुत्र] Son. 37,39, Vफुर [ स्फुर ] To throb 40, 46, 63, 65, 104, परिप्फुरिअ 3. 120, 122. बंदि [बन्दिन] Bard 122. पुत्तलिआ [पुत्रिका]Statue, बंभ [ब्रह्मा] God Brahdoll 26. ma 130. पुत्थय [पुस्तक] Book 110. बंभचेर [ ब्रह्मचर्य ] Celi ___bacy 7 (prose). पुमवेअ [ पुंवेद ] Desire बंभव्वय [ ब्रह्मव्रत ] Vow of the male for the of celibacy 192. female 177. पुर [पुर] Town 9, 14. बत्तीस[द्वात्रिंशत् ] Thirtyपुरओ [पुरतः] In front, ___two 145. ___to the east 23, 34. बलबिलदेव] Baladeva b1. पुरिस [पुरुष] Man 2. बलि [ बलिन् ] Powerपुलय [ पुलक ] Line 7 ful 51. (prose ). बलिअ [ बलिक ] Powerपुव्व [ पूर्व ] The four- ful 44. teen Purva books7 | बहु Much 12, 88, 104 (prose), 92, previ- / बहुअ 155, 156. ous 17, 32, 33, 4, | बहुविह [बहुविध] Mani36, 127, 137. 176 | fold 89.

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Glossars 68 बहुसाल[बहुशाल] Name of | to address; भणड 19, a Banian tree 15,24. 79, 80, 82, भणेइ 81, बावत्तरि [ द्वासप्तति ] Se भणिअ 68, 160. ____ventytwo 126. भत्ता [भर्तृ] Husband 18. बिंद [बिन्द] Drop 60.. भत्ति [भक्ति] Devotion बिरुद Praise 122. ___16, 49; Line 26. Vबू [] To speak; बिंति भद्द [ भद्र ] Auspicious ___44. object. 19, 80, 111, Vबोल्ल (बुल्ल)[] To speak | 175. बोल्लइ 122. भहमुही [भद्रमुखी] Name बोह [ बोध] Enlighten of a Yaksha female ment 138. 15, 20, 80. भमण [भ्रमण ] Wander. बोहिअ [बोधित] Enlight ing 89. .. ened 196. भमर [ भ्रमर ] Name of a भंडार [ भाण्डागार ] king 94, 95, 164. storehouse. 12. भर [ भर ] Excess 57, भयवं [भगवन् ] Revered 70, 89. person 7 ( prose ), भ(भा)रह भरत] Name of a 17, 39, 45, 60, 166, continent 9,146,164, 167, 170, 171. 168, 169. Name of भग्ग [भाग्य] Luck 128. king 140. भिज्ज [भङ्ग्] To break भरिअ [भरित] Full, 25. भज्जइ 97. 69, 70. भज्जा [ भार्या ] Wife भव [ भव ] Birth 17; 36, 94. 32, 33, 36, 72, 89, भण [भण् ] To speak, 127, 15b, worldly

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Kummiputtachariam. existence 89, 154. | 149; भुजंत 99. भुत्त 165 भषण [भवन ] Place, भुसे [ भुक्त] Enjoyed, residence, 16,28,30, ____experienced 166. 54, 110 सुरभवण 24, भुवण [भुवन] World 27. 27; Short form for Bhavanapati Gods भू (हो) [भू] To be. 151. हवइ b, 197 हवंति भविअ [ भविक; भव्य ] 145, 190 हविज्ज 135 72, 154, 155, 197. 146 हू (भू) अ 117 भव्व [ भव्य ] 193. 122, 175 हविस्सई 102 भायण [ भाजन ] Recep होइ 22, 143, 146, tacle 197. 182 होउ 8, 82. भाव [भू causal ] To | भूवह [ भूपति ] King 94 reflect भावेमाण 7 मेअ [भेद ] Division; (prose) भावी 186... break, Gestruction भाव [ भाव ] Mental de- 5 190. . velopment, thought | मेरि [ मेरी ] Drum 121. 5, 6, 7, 136,139,140, भो [भो] Oh 81. 141, 143, 144, 163, भोअ [भोग] Enjoyment 190, 191, 192, 198. 36. 'भावणी (ण) [ भावना ] मअ [मद] Intoxication, Thought; 5, 7, 190, pride; 13. भिन्तर [ अभ्यन्तर ] In- | मइ [मनि] Intellect, 103. ternal 25.. मंगल [ मङ्गल ] Auspiciभुंगल Name of a music ____ous 110. _____al instrument 121. मंगलावई [ मङ्गलावती ] Name of a Heaven, toexperienceभुंजए36. 148.

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MOBBaty 6 मंदिर [मन्दिर ] House | म गीत Moon; 8. 98; Name of a | मरगय मिरकत] Emerald; Heaven 93; 173,175. 14. मज्झ [ मध्य ] Middle; मसारणलं Name of a centre; 24,60,84,88, gem; 74. 109, 140, 145, 155. मह [ महत् ] Great; 7 मज्झयार [ मध्य ] Middle, (prose), 57, 69. _centre; 9. महप्पभाव 5; महरिसिं मण [ मनस् ] Mind; 6, 43;महव्वई 186,महसत्त ____8, 31, 32, 40, 55, 188; महसुक 93, 173 5-7, 119, 193. 176, महाविदेह 145, मणहर मिनोहर] Charming 148महावीर (prose), to the mind, 193. 117; महिंदसिंह 97. मणहरण [ मनोहरण ] महुर [मधुर] Sweet 19, Charming; 100. 68, 101. मा [ मा ] Negative मंणि [मणि ] Gem; 3, 25, particle 60. 26, 75, 76, 77, 88. Vमा [ मा ] To create; मणु (य) [ मनुज] Hu विनिम्मिश्र 161. man being 42, 72, माण मान] Respect 111. ___145; मणुयत्त 89, 90 माणवई मानवती] Name 156, 156. of a Yakshinee; 10. मणोरह [ मनोरथ ] Desire; Hlurefi[hiae]Woman;17. माणस[मानस] Mind; 128. मण[मन् ] To think, to मायताय[मातृतात]Parents; consider; मण्णइ 60; 63, 64, 68, 70, 135, मण्णिा 56. 136, 137, 188... मस [ मात्र ] Pure, | मायपियर [ मातापितरौ ] simple; 37. Parents; 46, 194. 31. .

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66 ku Kummiputtachariam. मार [मार ] Cupid: 12. ) मोह [मुह causal ] To मास Month, 104. attract, fascinate. मिच्छ [ मिथ्यात्वमोहनीया | मोहं (हिं) त 128. ___Name of a Mohaniya- | मोह Delusion 69. karma-prakriti 177. | मोहणिज्ज [ मोहनीय ] मित्त [मात्र] Pure, | A kind of Karma___simple; 89, 143. ___prakriti 192. मिलिय (अ) [मिलित] | य (अ) [ च ] And, also; Joined, united; 31. | 7, 10, 12, 66, 87, मिलक्खुय [म्लेच्छ] Name- ! 91, 98,102,143, etc. ___of a race, 166. याण [शा] To know; मीस [मिश्रमोहनीय ] | विया (आ) णिउं 49. ___ Name of a Mohantya-! रइअ [रचित, रतिद, रजिक] ___karma-prakriti, 177. Composed, dear, मुंच [मुच्] To leave; ___particle 198. मुंचसु 61. रई [रति ] Wife of मुण [शा] To know; ___Cupid 99. मुणंत 133; मुणिअ (य) रंक [ रङ्क] Miserable, 129, 174; मुणेयव्व 5. | wretch; 21. मुणि [ मुनि ] Sage 63, | रंग [ रङ्ग] To shine; 64, 68, 119, 141. रंगंत 96... मुत्ताहल [ मुक्ताफल ] रंग [रङ्ग] Taint, colour; Pearl; 107. मूल [ भूल ] Root 92. रज [राज्य ] Kingdom; मेरु Name of a moun- __10, 46, 149. .. ___tain; 14, 52. रम[रम्] To sport, to मोर [ मयूर] Peacock; ___play; रमइ 13. 66, 119. | रमण Sport 21. 47.

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.. . Glossary 67 रमणिज रमणीय] Charm- | रिसह [ऋषभ ] 7 (prose). ... ing 24, 151. . रिसि [ऋषि] Sage 43- . रमणी Wife,woman; 149. . | रुंत [रुत] Sound, 121. रमा Wife of Vasudeva; | रुक्ख [ वृक्ष ] Tree 16 11. (footnote). रम्म [ रम्य ] Delightful; | रुप्प [रूप्य] Silver, 151, .. 4, 12, 122. रूप [रू ] To observe; रय (अ) [ रत ] Attach- परवेति 115. ed to, 112. रूव [रूप] Appearance; रयण [रत्न] Gem, jewel | 12. 20. 98, 128. 25, 72, 73, 75, 76, रेहा रेखा] Line 2. 82, 83, 86, 87, 88, रोग Disease 157. 107, 120, 151, 159. रोमंच [ रोमाञ्च ] Horriरयणदीव [रत्नद्वीप] Name pilation 67, 103. of a country 78,87. रोय [ रुद् ] To weep; रयणसंचय [ रत्नसंचय ] रोयंतो 68. Name of a city 148. लक्खण [लक्षण ] Sign, रयणायर [ रत्नाकर ] The __mark; 75, 194. ___ ocean 72,87. लग्ग लगा To cling रयय [रजत] Silver 3. विलग्गिऊण 68; लग्ग रस Liquid, juice 71. 27, 120. रसणारिसना]Tongue, 195. लच्छी लक्ष्मी] Splendour 10. रहिअ [रहित] Destitute | लज्जा Shame, bashful of 157, 189; 97. ___ness 36. राय [राजन् ] A king 97, लद्ध [लब्ध] Got, obtain_110, 198. ed 72,89, 166, 159. रायगिह [राजगृह ] Name Vलस To shine;समुल्लसंत of a city 2, 96. . / 79;समुल्लसिअ67; पिल

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140. 68 Kummaputtachariam. सिम 6. विल 153,16b12. लहः (म) [ लभ ] 'F | वंस [वंश] Bamboo, 141. obtain;लहंतिक्षालहिलं बम् / वल्यु ] Talk 104. 72, लहिऊण 162; लहेडवर [5] To talkiबुछामि 155, लगभइ 81, 147. (वोच्छामि) 1. लहु [लघु ] quickly 46. कुन [वज्To go, to ली [ली ] To rest;अल्लीन move; वबह 42; वचए - 99; वञ्चसु 78. लेव, [लेप.] Besmearing, | वच्छ [ वत्स ] Calf 67. 189. वज [वज्र] Thunderलेस्सा [लेश्या] Colour bolt; 10, 181.A nail or development of for fastening the the soul, 7 (prose). body 7 (prose). लोअ (य or ग ) [लोक ] Vवजविद् Causal passive] people;world;42,90, To be beaten; वजह 93, 96. 121. व. ( व्व ) [ इव ] Like, | वज्जरिअ [कधित] Told 65. ___ similar See व्व. वज्जिअ. [वर्जित ] Free व (य) [व्रत] Vow, from 47, 118. ____65, 116, 186, 192. वड [वट ] The Banian पंक [वक ] Crooked 59. | tree; 15, 24. वंछिअवान्छित]Desire; 78. क्छ [ वृथ् causal ] Fo वंतर [व्यन्तर] A class of ___grow; अभिकर्ड 59: semidivine beings | वण [वन] Forest 18, 23, 29, 40. 30, 49; short form Vवंद्र [वन्द ] To adore. ___for वाणमंतर व्यन्तर वंदा 7 (prose); बंदर 151. 94 वदिता 7 (prose) / वणिअ ( य. ) ( वणिक् ]

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Glossary 69 . Merchant;76,83,84. चामर [ व्याक] To ex. कृष्ण [at] Colour, 75, pound; बल्गरेह. 7. वत्थ बन] Garment, 69. वाघाय [व्याघात] Obstrucक्यु [वस्तु] Thing, 38. ____tion 7 (prose). वद्धमाण [वर्धमान] Name | वाणिअ (य) (वाणिज) Mer of Mahavira 1, 2. ___chant; 73, 85. वामह [मन्मथ ] Cupid, 99. aruft speech 19, 154. Vवय [ वद् ] To talk; वामणअ [ वाममक ] parent 7 (prose). ___Dwarf 127. वय, (अ.)ण [ वचन ] Word, Vवार [ Caus. To pro 22, 23, 29, 32, 41, hibit; वारेड् 160. 54, 56, 68, 108, 105, वास [ वर्ष ] Continent; 119, 159, 176, 196. 168 [वास]Residence; वय (अ) प [क्दन] Face, 7, 15, 169, 198. ____mouth 32. वासुदेव वासुदेव]Krishna;. वर Best, excellent; 96. Name of Divine वलह वल्लभ] Dear 125. beings; 11, 51. Vवस [ वस् ] To. dwell; वाहण [वाहन ] Ship, 83. वसंत 7, 7 ( prose ). वि [ अपि] Too, also. 193; वसइ; 170. 7, 23, 45, 51, 56, 56, वस [वश] Control, 77, 78, 143, 141, etc. influence,31,33,130. विअक्खण [विचक्षण ]. Vवह [व] To bear 57. Clever, 75. वहण [बहन Boat, 78. विउव्वि [वैक्रियिक] Name बहू [ वधू ] Woman, of a Namakarmawife; 29. prakriti 181.. वाइज्जन्तु. [ वाच्यमान] विओ. (यो) ग [वियोग] Se Being read: 198. paration;37,65,135.

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70 Kummiputtachariam. विगार[विकार]Change,129.1 विम्हय विस्मय]Wonder; 27. /विचिंत [ वि+चिन्त् ] To | विम्हि (य) [ विस्मित ] ___ think; विचिंतइ 76. Wonderstruck; 41. विचित्त [विचित्र] Wonder- | वियार [विचार] Thought, ful; 22. 98. विजय Place of victory | वियार[विकार] Change.29 of a Chakravartin विरत्त [विरक्त ] Averse, 145, 146, 148. ___indifferent to, 129; /विज्ज [विद् Passive ] विरत्तत्तण 131. To be; विज्जए 116. विरह Separation; 59. विणय. [विनय] Courtesy, | विलग्ग [ वि+लग ] To humility; 98. cling; विलग्गिऊण.68. विणास [ विनाश ] De- | विलस [वि+लस् ] To ___struction 97. ___shine; विलसति 35. V विणिवस. वि+नि+विश /विलूह [वि+रूक्ष् ] To causal. ] To place; wipe off. 66. विणिवेसए 71; विणि विवज्जिअ (य) [ विवर्जित ] वेसिऊण 29. ___ Avoiding. 118... faeft lafa] Condition; विविह [ विविध ] Mani138. fold 77. वित्थार [ विस्तार ] Ex- विवेगविवेक] Discrimina. panse, details 50. tion 98, face Name of a sacred / facerut (faquut] Depressplace; 145. . ed. downcast 54,55. विमाण [विमान] Heaven, विसय [विषय ] Worldly __mansion 93, 175, object; 36, 99, 129, विमुच वि+मु] To leave 130, 131,. 159. aside; विमुत्तु 36, 188. विसाय [ विषाद ] Grief,

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Glossary 71 gloom; 57. वेलंधर Name of a. species विसेस[विशेष] Speciality of gods 17. 102, 188. वेस वेष] Dress 188. विहर [वि+ह]To move; वेसाली [ वैशाली ] Name विहरइ 92; विहरंत 48, of a city 94. 147, 160, 187. विह. व्व [इव] Like. 54, 97, रन्ति 47. ___106, 187. विहि [विधि]Fate; 59,110. स [ स्व ] One's swn विहिअ [ विहित ] Made, 54; Wealth 62. ___ celebrated; 3, 189. सअ [शत ] Century; 7. वीर Name of Mahavira 4. (prose), 42, 89. Vवीसम् [वि+श्रम्] To take | सई [ शची] Wife of raatीसमिकण. 180. Indra 99. Vवु (वो) च्छ् [ वच् ] To - संकर [शंकर] God Siva, 11. ___speak; बुच्छामि 1 संखित्त ( संक्षिप्त ] withवुत्त[उक्त Addressed; 175. ___held, withdrawn, 7 वुत्तंत [वृत्तान्त] Informa ( prose ). ____tion; 34, 57. संगम Union 45. वेअ (य) [ वेद ] Sensa- | संघयण [ संहनन ] Body; ___tion; 177. 7 (prose); Name of वेअ [य] ड [ वैताढय ] a Namakarmapra Name of a mountain; kriti, 181. 54, 167, 168. संजम [ संयम ] Self-resवेमाणिअ (य) [वैमानिक] traint; 117. Denizen of Vimana जलण[संज्वलनकपाय]Name of a Mohaniya वेरग्ग [वैराग्य Aversion, Karmaprakriti 177. . indifference; 197. ।संजाय[संजात] Become, 176. 161.

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72 104. Kummputtachariam. सैठाण[ संस्थान ] Stature, | सक्खित्त [ साक्षित्व ] WitName of a Namakarma- ___nessing 146. ____prakriti 181. TITA[ATT] Vicinity 70. संतुह [ सन्तुष्ट] Delight- संग्ग [स्वर्ग] Heaven 6. ___ed, pleased 79. सच्च [सत्य Truth 94. संदेह Doubt, 29. सहि [ष्टि] Sixty 146. संदोह, Collection 26. सङ्क [सार्ध ] Half more. संघाण [ संधान ] Link ing together, 51, 52. संतरि [सप्तति] Seventy, संपत्त [संप्राप्त] Got, 185. ____146, 147. संपआ (या') [ संपद् ] / सत्त [सप्त] Seven; 104, ___Wealth, 98. 186. [ सव] Power 188, 194. संपइ [ संप्रति ] At pre सत्तम [ सप्तम ] Seventh, sent 168, 169. _186. संबंध [ संबन्ध ] Connec सत्ती [ शक्ति ] Power tion 46. 35, 38, 62. संभरिअ (य) [ संस्मृत ] / सत्तू शत्रु] Enemy; 160. Remernbered; 176. सत्थ [ सार्थ ] Caravan, संमाण [सम्मान ] Hon collection of merour, 111. chants; 54. संघास [ संघास] Co-resi- सदहन [ श्रद्धाने ] Trust, dencc,cohabitation; faith; 159, 160. 36. (prose). सद्दाविदा शिब्दापित] Sumमंविग्ग [ संविन] Dis- __mored, 109. gusted:46. सद्धि साधम् ] Together संसय [संशय] Doubt,16. 7 (prose), 36 (prose) सक शिक्ता] Abte, pow- समें [ समम् ] With, erful 51; 52. together with; 25. 06

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Glossaty. समगा [ समन] Whote; , समुप्पण्ण [.समुत्पन] 8,34. ___ Arisen; 93... समय (अ) [लमय ] समुल्लसिअ [समुल्लसित ]. Occasion, moment; Beaming 82. 71, 101, 180. समुबह [सम् + उक् +वा] To bear;समुब्बाइ107. समय [ समय ] Tenet, | समोरार [सम् + अ +] principle. 115. समण [ श्रमणः ] Ascetic, To approach: समोस रिअ 150; समोसेढ 2, _155, 166, 183, 14, 48. समर [समर] Battlefield समोसरण [ समवसरण] * 97. Approach; 3. 151. समागअ (य)[समागत] Come सम्म [ शर्म ] Welfare, together;met 167. 81; [ सम्यक् ] kind समाण सिमान] Similar, of Darsanavaraniya 154. . ___karmaprakriti 177. समास Brief exposition 1. | सम्मत्त [ सस्यक्त्व ] Vow समासीण [ समासीन ] of asceticism; 91; Seated 64. 163, 195. ससिद्ध [समृद्ध] Prosper- संय[स्वयं] Rimself, 173. ous 96. सपल [ सकल ] Whole; समीव [ समीप ] Vicinity 2, 57, 88, 96, 162 20, 101, 174. सयणिज्जः [शयनीय ] Bed; समुज्जल [ समुज्ज्वल ] Re- ____100, 102, ___splendent, 134. सर [सरसू]Lake; 106. समुद्द [समुद्र] Sea 4. सरण [स्मरण] Rememसमुहिस [ सम् + उद् + | ___brance; 33, 34,132, दिश्] To instruct; ___ 133, 176. . समुहिनाद 172. सरणी [ सरणि] Way,

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74 Kummaputtachariam. path; 6. | सामिणी [ स्वामिनी ] .. सरिच्छ [सदृश] Similar; Mistress, 55. ____137. सायर [सागर] Ocean,164. सरिस[सश]Similar; 171. सारणी Current, 71. सरिसव [सर्षप] Mustard सावहाण [ सावधान ] ___ seed; 143. ___Attentive 40. सरीर [शरीर] Body; 4, 7 सासण [शासन] Instrue(prose), 35, 59, 103. सरून [स्वरूप] Nature; tion 114. ____58, 115. साह [ साध् ] To tell; सलह [श्लाघ्] To साहइ 103; साहए 57; ___praise; सलहिज्जए 90. साहति 41. सल्लिअ (य) [शल्यित ] साहारण [ साधारण] Name Pricked, 59. of a Námakarmaसवण [श्रवण] Hearing%3; __prakriti. 179. 40, 108, 109, 158, | सिंह ( सीह ) [ सिंह ]. 159, 176. Lion 97. सव्व सर्व]All; 54,71, 75, सिणेह [स्नेह| Affection; 117, 125, 129, 197. 32, 44, 61, 63. सव्वत्थ [ सर्वत्र] Everywhere; 37, 158. सिरि [श्री] Wealth. 198. सह [ सह ] To bear; सिरो [शिरस्] -Head, 76, सहिस्सामि 59. 88. सहस्स [सहस्र ] Thou- सिव [शिव] Auspicious; ____sand; 149. beneficial, Liberal, साद [शब्द] Sound 121. ! 172, 196. समग्गि [ समग्री ] Provi सील [ शील ] Conduct, sion; 162. सामिअ (य) [ स्वामिन् | _ character;5,94, 190. Lord; 29, 44, 68. सीस [शिष्य Pupil, 198. 172, 184. सुअ (य) सुत]Son, 19,135.

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Glossars . 76 सुकय [सुकृत] Well-done, I known 148. merit; 31, 106. सुभ [शुभ] Auspicious 35. सुकुमार Tender 12, 87. सुमण [ सुमनस् ] of a सुक्क [शुक्र ] Name of a good mind, 166. ___heaven,164,173,175. | सुमिण [ स्वप्न ] Dream; सुक्क [शुक्ल] White, Kind 28, 100, 102, 103. of a meditation call- सुय ] श्रुत ] Scriptural ed शुक्लध्यान 191. ____instruction; 124,132. सुक्ख [ सौख्य ] Happi सुर [सुर] God 1, 17,30, ness, 99, 175. 38, 43, 81, 93, 95. सुण [ श्रु ] To hear; सुरभवण [ सुरभवन ] सुणंत 132, सुणतु 155, Heaven; 100, 102. सुणिअ 22, 66, 103. सुरभिFragrant,Chaitra 163, 174; सुणिउं 46, ___month, cow; 30, 67. 54, 112; 119;सुणिऊण सुरिंद [सुरेन्द्र] Indra; 99. 105;सुणित्ता;194;सुणीइ सुरी Goddess; 35. 121; सुणेइ 197, सुणे सुलोयण [सुलोचन] Name 91; सुणेह 40, सोऊण of a sage; 14, 16, 19. 32, 152. सुवेल Name of a Velaसुत्त सुप्त] Asleep. 100. ___ndhara god 17. सुत्ति [ शुक्ति ] Mother सुह [शुभ] Auspicious; ___ of pearls. 107. 95, 108,120, 190, 198. सुद्धंत [शुद्धान्त] Harem, | सुह [ सुख ] Happiness 140. pleasure; 36,96, 198. सुद्धि [ शुद्धि ] Informa- | सुहड [सुभट] Warrior,97. . ___tion, search; 37. सुहुम [ सूक्ष्म ] Small, सुधा (हा) Nectar 7, 154. T subtle 178. सुपसिद्ध [सुप्रसिद्ध] Well- | सूउ [सूनु] Son 12.

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16 Kummiputtachariam. सूरकंत सूर्यकान्त ] Sun- हत्थ हस्त) Hand; 125. gem 74. हर [ ह] To take; श्रेणि [ श्रेणि or श्रेहि ] / हरण. 187. Serial ascending हर God Sankara; 130 order 138, 176. हरि God Vishna; 130. Vसेव [सेव् ] To serve; सेबामि 82. हरिस [हर्ष ] Joy, deliसेस [शेष] Remaining; __ght; 67. हस [ हस् ] To laugh; ____180. हसिऊण 21. सोग [शोक] Grief; 135. सोगंधिय [ सौगन्धिक ] हार [ह causal.] To re__Kind of gem 74. ____miove; हारेइ 89. सोह [शोधू] To search; हिअ ( य ) अ [ हृदय ] . ___Heart; 60, 90, 105. सोहंत 88; सोहंति 37. हिंसाInjury, killing;112 सोहा [शोभा] Splendour; 26 हिठ्ठा [अघस्तात् ] Below, सोहग्ग [ सौभाग्य ] For ___underneath; 20.. tune; 17, 108, 128. हू (हो) [भू] To. be, स्थानाङ्गसूत्र : Name of (see under ). the third Angast.tra.. हेउ [हेतु] Cause, reason 36 (prose) 55, 184. हंस Swan 136. हेमविसल Name of the इ[ हृष्ट ] Delighted, preceptor of जिनमा103, 105. णिक्य, 198.

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i Kummaputta-Chariam (The Story of Kurmiputra) After bowing down to Vardhamana Swami whose lotus-like feet are saluted by heads of demons and gods, I shall briefly relate the life of Kummaputta ( the son of Kirma). (1). Once Vardhamana Jina entered the temple of the Yaksha named Guna, in the garden Guna-Silpaka in the limits of the excellent city of Rajagriha where all prominent people lived within the limits of the law. (2). The Gods, thereupon, constructed there the Assembly Hall, which led to the elimination of many a sinful act and which was refulgent with the lustre of three ramparts respectively made up of excellent gems, gold and silver. (3). Profound as the sea, and possessed of a body resplendent like gold, the valiant (Vardhamana) took his seat there and began to expound Religion which is very attractive being characterized by the four constituents, charity and others (4). (He said):The Religion is of four kinds by virtue of its four constituents charity, austerity, character and thought, out of which thought should be looked upon as the most powerful (in its results). (5). Thought (of the purest kind) is .

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2 Kummaputtachariam [ 6-7 ( Prose ) the boat to cross the sea of worldly life; thought is the road to the cities of Heaven and Liberation; thought is the Chintamani (desire--yielding) gem, yielding things, contemplated in their minds by the faithful, however difficult to obtain they may be. (6). It was by reason of pure thought that Kummaputta who conceived the Truth, obtained Perfect Knowledge although he had not taken to the actual life of monks and was staying in his house (7). At that time there lived the seniormost pupil of the Lord Mahavira, named Indrabhuti, a houseless monk, known as Gautama by his family name, *[seven hands tall ), of a stature measuring equal in the four distances, possessed of a bodily frame with bones held up by broad bone-pieces fastened by hard nail-- like bones, fair in complexion like a lotus or like the line on the touch--stone of a piece of gold, of fierce, resplendent and great penance, *[noble, terrible, of terrific qualities of terrific austerities, living a life of very hard celibacy, regardless of body, holding contracted ( i. e. in full control ) the vast mass of the flash (of his penance) possessed * The rectangular brackets contain the meanings of important readings noticed in the manuscripts.

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7 ( Prose) English Translation of the knowledge of the fourteen Purva books, endowed with the four knowledges, (holding sway over all the letters of the alphabet ], surrounded by five hundred houseless monks, elevating his soul by frequent observances of Shashtha fasts (and trying to realise by intuition the soul by self--restraint and penance of sitting in a posture of meditation with knees upwards and head bent down in a place not far away from the Divine Mahavira. At that instant, The sage Gautama had faith, doubt and curiosity produced, sprung up and risen in his mind ). He started by getting up. Having done it, he went to the place where the Divine Mahavira was, and having approached the Divine Mahavira, he moved reverentially round him thrice. Having done it, he bowed down and greeted him. Having done it, sitting neither far away, nor very near in his front, and waiting upon him with reverence and with hands folded ] he said the following-"Divine Sir, who was Kummaputta and how did he, residing in his house, obtain the infinite, unexcelled, unobstructed, unveiled, full, complete and excellent Kevalajnana and Kevaladar'sana ? Then the Divine monk Mahavira by a voice which extended to the distance of one Yojana and

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4 Kummaputtachariam [7 ( Prose )-15 which was pleasing like nectar expounded as follows: Gautama, hear with concentrated mind, the whole of the wonderful life of Kummaputta about which you are making me a query. (8). In the continent Jambudvipa, at the centre of the holy region of Bharata, there was the city named Durgamapura which was a principal city in the world. (9). There, king Drona, who excelled the Lord of the day by the splendour of his glory, was ruling over his kingdom without any trouble, being always free from enemies. (10). That king had the principal queen named Druma who was to him as Uma to God Sankara, or Rama to Vasudeva. (11). They had a son named Durlabha, very delicate, surpassing Cupid by his lovely appearance, a mine of virtues and a support of many people. (12). That son, by the foolish pride of his royal birth and youth, used always to enjoy himself by tossing up like balls in the sky a number of other princes (13). One day there came to his garden named Durgila, one Kevali preacher named Sulochana. (14). In that garden there always stayed a female Yaksha by name Bhadramukhi, having her residence in an under-ground palace underneath a Banian tree famous by the

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15-22 ) English Translation name Bahusala. (15). Having saluted with ardent devotion the great preacher Sulochana, endowed with the lotus of Kevala Knowledge and capable of removing doubts, she put to him the following question:--(16). Divine Sir, in my previous existence I was a woman by name Manavati, an object of enjoyment to the Velandhara God Suvela who loved me as his life. (17). At the expiry of that life of mine, I became a Yaksha female named Bhadramukhi in this grove. Kindly, tell me, Divine Lord, where and in what condition my husband is born. (18). Then the omniscient sage named Sulochana says with a sweet voice--" hear me, good lady, your beloved husband is born in this very city as the son of the King Drona, Durlabha by name, who is very difficult to be approached." (19). Having heard it, the Yaksha female of an auspicious face by name Bhadramukhi, became full of delight and having assumed the form of the woman Manavati she arrived near the prince. (20). Seeing the prince engaged in tossing up many boys she said to him with a smile" What is the use of this your play with these wretched fellows? (21). If your mind is agitated for observing miraculous things, then follow me closely,"

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Kummaputtachariam [ 22-29 Having heard these words, the prince ran after her with his mind disturbed with wonder caused by her words; and she, too, running in his front took him to her own grove. (22-23). Taken quite to the centre of the nether world by a road lying underneath the Banian tree known by the name Bahusala, he saw there an extremely charming celestial palace, made up of gold. (24), And, how was that palace? It had its interior region filled up with a mass of light shooting from the lines of pillars made up of gems; it was variegated with powerful rays proceeding from the line of arches studded with jewels. (25). It disturbed (the mental peace of) a number of people by the sportive appearance of female statues placed on the jewelled pillars, and it had its beauty enhanced by a number of windows decorated with paintings of various types. (26). At the sight of that residence of gods which excited wonder in the mind of everybody in the world, the prince became extremely amazed and began to think thus:--(27). "Is this a magical creation, or, is this witnessed by me in a dream ? By whom have I been brought to this place from my own city ?" (28). Having placed on a couch the prince whose mind was disturbed with such doubts,

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29-35 English Translation the Vyantara female requested him-"My Lord, kindly hear my words. (29). To-day, after a long time you are seen, my lord, possessed of a straight--forward mind. You have been brought ( by me) for my purpose to this palace of gods in this fragrant grove. (30). To-day, indeed, is my mind's desire-a desire--yielding-tree no doubt-has borne fruit inasmuch as you have met me as a result of my merit arisen from my good deeds ". (31). Having heard these words and having seen her face with beautiful eyes, there arose in his mind his love ( for her ) of the previous birth. (32). . She was possibly seen somewhere', 'She was, methinks, a familiar person in the previous existence with these doubts and surmises there arose in him the remembrance of his former existence. (33). By virtue of his remembrance of the former births he came to know the incidents of his previous life, the whole of which he then related to his beloved. (34). Then, having taken away by her own power from his body the inauspicious atoms and having put in their place auspicious ones, the Divine lady, his wife in the previous existence, enjoyed herself in his company having cast aside the feeling of shyness and the like. Both of them

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Kummaputtachariam 36-42 staying at that place enjoyed various pleasures of life in this way. (35,36). The nature of the four kinds of enjoyments has thus been stated in the Sthananga Sutra:--Co habitation has been described to be of four kinds with respect to gods:-for example, a god may co-habit with a goddess; or, a god may co-habit with a lower female (woman or a female lower animal);or, a lower male ( man or a male lower animal) may co-habit with a goddess; or, lastly, a lower male may co-habit with a lower female. On the other hand, the parents of the prince who were always miserable on account of the Toss of their son, sought him everywhere, but they could not get any information even. (37). How can a thing, removed by gods, be obtained by men ? for, there is a vast difference indeed between the powers of gods and men. (38). Then, by the parents, who were so afflicted, the omniscient sage was asked "Divine Sir, tell us kindly where our son is gone". (39). Then, the omniscient sage said -" hear with attentive minds and ears:-that son of yours has been removed by a Vyantara female".(40). They were greatly struck with wonder by the words of the omniscient sage and remarked-- "how would gods take away a man who is so impure ?" (41). For, it has thus been stated

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g 42=48) English Translation in the Scriptures--the smell of the human world spreads upwards to the extent of four or five hundreds of Yojanas; it is on account of this that gods do not come here.(42). The gods come here on the occasions of the five auspicious functions of the Jinas or by virtue of the austerities of great sages, or, by dint of affection cheirshed in the past existences. (43). Then, the omniscient sage related the account of her affection and the like in the previous existence, on hearing which they exclaimed:--" Extremely potent, my Lord, is the result of deeds indeed. (44) Divine Sir, will there take place any day our reunion in any way with our son ?" The sage said "the reunion would take place when we shall again come over here". (45). Having heard this account (of the love-- affair of the Yaksha female) the parents of the prince became averse to worldly affairs, and, having appointed their younger son to the throne, they took to the life of monks in the presence of the sage. (46). Devoted to practising austere penance and intent on eating food free from faults, they moved with their minds free from the taint or colour of attachment and well--guarded in mind, word and deed. (47). A certain day, that omniscient

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10 Kummaputtachariam [ 48-54 sage in the course of his moving from town to town, arrived, at that very garden called Durgila, accompanied by them.(48). The Yaksha female, on the other hand, ascertaining by Avadhi knowledge the short period of the life of the prince, asked the omniscient sage with folded hands and with great devotion:-- (49). " Divine Sir, is it possible to have this short period of life lengthened by any means ?" The omniscient sage, who knew the details of all things by his omniscience said there upon as follows--(50). "Neither the prophets nor the Heads of monks, nor sovereign kings, nor Baladevas, nor even the Vasudevas, however powerful they be, are able to join the pieces of life when broken up. (61). Even gods, who are powerful enough to use the Jambu Continent as umbrella and Meru Mountain as the staff, are not able to join the broken pieces of life". (52). For, it has thus been stated:-"Neither learning, nor medicine, neither father, nor kinsmen, neither favourite family deity, nor mother full of the stream of affection, neither wealth nor bodily strength, none, not even the best of the gods, are ever able to join the broken (pieces of) life." (53). Having heard these words of the omniscient sage, that goddess, dejected at heart,

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64-62] English Translation arrived at her own place having lost as it were the store of all her possessions. (54). After being seen, she was questioned with tender words by the Prince:-" Mistress of my heart, why are you dejected at heart to-day ?-(55). Are you troubled by anybody or is your order not obeyed by anybody, or, is it by any fault of mine that you have become ill--affected at heart ? " (56). Speaking nothing, yet carrying in her heart a load of serious pain, when asked with pressure, she related the whole story thus--(57) " My lord, having known by virtue of my Avadhi knowledge your period of life to be short, I made inquiry of an omniscient sage who explained it. (58). This is the reason why I have got my body pricked with darts of grief, Crooked being the ways of destiny how can I bear your seperation ?" (59). The prince said "Well, Yaksha lady, do not be pained at heart. Who would think of permanence in this life which is as fleeting as the drop of water ? (60). If you really bear affection towards me, then leave me, dear one, near the omniscient sage, so that, I shall be ablc to do service to my own self." (61). Then, with her power, the prince was taken by her near the omniscient sage, where, after bowing down to the omniscient sage, he took

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Kummaputtachariam ( 62-70 a proper seat. (62) Seeing the prince after & long time, the two sages viz. the parents of the prince who were there, began to weep bitterly on account of the strong filial affection (63). The prince, too, who did not know anything, was specially asked by the omniscient sage_"well, pay your respects, prince, to these sages--your parents-sitting here". (64). The prince then asked the omniscient sage-- "My lord, how have they come to accept the monk's vow ?'; and the sage, too, related to him at length the whole reason, separation from the son etc, etc. (65). Hearing it, the prince became delighted and horripilated with joy like a peacock at the sight of the cloud, or, like the Chakora bird at the sight of the moon, or like the Chakrayaka bird to see the Sun, or, like a calf to see its mother cow, or, like a cuckoo to see the sweet fragrant spring season. (66, 67). Clinging to the neck of the sages, viz. his parents, and weeping, he was consoled by that Yaksha female with sweet words. (68). That Yaksha lady wiped the eyes of the prince bedimmed with tears by the skirts of her garment. Lo! the working of the Great Delusion! (69). The Goddess left near the omniscient sage the prince who was replete with excessive delight arising at

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70_78) English Translation the sight of his parents. (70). Then, the omniscient sage, too, seeing that it was the proper occasion preached a religious sermon similar to the stream of nectar putting all of them under great obligation in the following words:--(71). "That individual, who being capable of getting release, and having got human existence, becomes cereless in religious practice, drops into the ocean the Desire--yielding--gem which, in fact he has got. (72). To illustrate this-In a great city there was once, a merchant skilled in various arts. He studied at the house of the preceptor the book on the test of gems. (73) By learning how to test gems, that clever merchant came to konw all the marks, qualities, colours, names and whereabouts of Saugandhika, Karketana, Marakata, Gomeda, Indranila, Jalakanta, Siryakanta, Masaragalla, Anka, Sphatika and many other gems. (74,75). Once, the merchant thought to himself "what is the use of other gems ? the Desire--yielding--gem is the crest-- gem of all gems accomplishing, as it does, the object of thought". (76). Then, for obtaining that gem he dug mines at various places; * but, he was not able to find it with all his various efforts. (77) Then some one said to him 'get into a ship and sail to Ratnadvipa;

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Kummaputtachariam [78-86 there is the goddess named As'apuri who will give you your desired object'(78). He went to that Ratnavipa and propitiated that Goddess by twenty one fasts. Pleased with that, she said unto him (79) 'Well, good man, with what motive have I been worshipped by you?'. He said 'This my effort is directed, O Goddess, to the acquisition of the Desire--yielding gem', (80). Then the Goddess said-- Well, dear boy, your store of action is not in fact such an one as is conducive to your welfare; because, gods, too, bestow wealth upon men in accordance with their action.' (81). Then he said 'If I had a store of meritorious actions, where was the necessity to adore you? You therefore, give me, please, the gem, then come what may'. (82). Then she gave to that merchant of gems the Desire-yielding-gem and he, pleased at heart, embarked the ship for sailing homeward. (83). Seated on the deck of the ship when he came well-nigh in the middle of the sea, the moon of the full--moonnight rose on the eastern horizon. (84). When he saw the moon, that merchant thought in his mind as to whether the refulgence of the gem was superior or that of the moon. (85). With this thought he took in his hand the Desire--yielding-gem and carefully observed

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86-93 ] English Translation 15 with his eyes the moon again and again and the gem over and over. (86). While he was observing it in that way, as his ill--luck would have it, there slipped from the palm of his hand into the sea that extremely delicate priceless gem. (87). Was it possible for him to catch hold of the gem, the crest-.gem of gems, when it had fallen into the sea however carefully he made a search for it ? (88). Similarly, a living being, being entirely subjected to a lot of mistakes, loses in a moment the human life which he obtains with considerable difficulty after hundreds of transmigrations. (89). Blessed and virtuous, indeed, are those who cherish the Religion of the Jina in their heart. It is their human life that is praised as endowed with fruit in this world" (90). Having heard this sermon, the Yaksa female accepted the Faith, while the prince took the initiation to the vow of the monks, so hard to practise, in the presence of the preceptor.(91). The Prince studied from the revered old: preceptor the Fourteen Parvas, and practising hard penance, he moved in the company. of his parents. (92). All the three-the prince and his parents-observed the life of monks, and, as a result, went to the Mandira

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16 Kummaputtachariam [ 93-100 Vimana of the Mahas'ukra Heaven. (93). That Yaksha female, too, dropped down from Heaven and became the wife of King Bhramara having got the name Kamala and possessof truth and character. (94). Afterwards, king Bhramara and queen Kamala, both, having followed the Faith of Jina and having auspicious thought at the time of death, became gods in that very Heaven. (95). There was the excellent city Rajagriha, a splendid mansion indeed of excellent Justice, full of wealth, corn and the like, and very famous on the whole earth. (96). There ruled king Mahendrasimha, a lion as it were for destroying the elephants in the form of enemies, by whose very name there was routed on the battlefield the line of the enemies. (97). There was his queen Kurma like a goddess in beautiful appearance, and possessed of ornaments in the form of good qualities such as modesty, discrimination, thoughtfulness and others. (98). They passed their time happily, enjoying themselves with various worldly pleasures like. Indra and S'achi or like Cupid end Rati. (99). A certain day, the queen was in her bed partly asleep and partly awake, when she saw in her dream the wonderful

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100-108 ) English Translation 17 and lovely mansion of the gods. (100). In the morning, the queen got up from her bed and having gone to the king spoke thus with sweet words. (101) "I woke up this morning after having beheld in my dream the Residence of Gods: what will be the special fruit of such a dream?" (102). The king became pleased and gratified at this, and, with his body full of horripilation, spoke as follows according to his knowledge:-(103). "Well, queen, after full nine months and seven-and-a-half days, you will get a son possessed of many auspicious signs and virtues who would be, in fact, an eye to the world ( a friend of the world, or, the Sun in fact in this world ). (104 ). Having heard these words of the king and being pleased and gratified at her heart, the queen with the permission of the king arrived at her residence. ( 105 ). After having lived the life of a god, the soul of the prince, full of well--achieved merit, got there into the womb of Kirma just as a swan into a lake. (106). The queen bore an excessive splendour by virtue of that foetus, just as a mine of gems with a gem or a mother o'pearls with a big pearl. (107). By the innate power of the foetus and by the rise of her auspicious merit there arose in her the auspicious desire in pregnancy to

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18 Kummaputtachariam (108-115 hear about Faith and Scriptures. (108). Then, by the king there were summoned through his servants the Doctors of the Six Philosophies present in the city for speaking about Religion to Queen Kirma. (109). All of them, after taking bath and making offerings and performing many wonderful and auspicious rites, arrived at the Royal Palace with their respective books. (110). Having bestowed blessings (upon the king and the queen) and being well received and honoured by the king, they exhibited their respective religious beliefs having occupied auspicious seats. (111). After hearing the beliefs of other religions characterised by injury to living beings, the queen who was devoted to the Religion of Jina, became extremely dejected at heart. (112). For, let one give charities, let one observe the VOW of ascetics, let one master the Veda and the like, let one always meditate on gods and the like; if one has no compassion, everything is of no avail. (113). There can be no initiation, no begging, no charity, no austerity, no meditation, no life of sages, where there is no compassion, (114). Then there were invited by the king the learned Doctors of Jain Faith possessed of high virtues and they began to expound the

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115-121 ] English Translation 19 nature of the faith-the essence of the doctrine of the Faith of the Jina--as follows:(115). "The protection of the six groups of living beings verily constitutes Religion. It is with this reason that the vow of abstinence from harm to living beings is placed first among the five Great Vows." (116). It is said in the Das'avaikalika--"The following has been pointed out by Mahaviraswami as the first religious item, viz., a complete abstinence from injury, which is nothing else but a selfrestrained action regarding all living beings." (117). It is also observed in Upades'amala--"A man devoid of compassion towards the six groups of living beings is neither an initiated monk nor a house-holder; he becomes fallen from duties of monks; he is also fallen from the religious duty of (virtuous) householders viz. charity." (118). On hearing these words of the great sage which were similar to the rumbling of clouds, the peacock in the form of the mind of the queen obtained extreme satisfaction and joy. (119). When the requisite number of pregnancy days was over, the queen, who had all her desires in pregnancy satisfied, gave birth to an excellent son on an auspi. cious day at an auspicious moment. (120). On that occasion then there was sounded the

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20 Kummaputtachariam [121-128 drum with sharp sounds, which roared with great noise in the courtyards of heaven; there proceeded the auspicious sounds of Bhungala and kettle drum; there was heard the Napheri with its novel sounds. (121). A host of bards shouted lines of praises; groups of clever men with delight shouted blessing of long life; lovely women danced beautifully; thus was celebrated the birth festival on the birth of the son. (122). There was given by his parents to their son the name 'Dharmadeva' in conformity with the pregnancy desire of hearing religious sermons which was a sweet one in consideration of his virtues. (123). That prince, borne from arm to arm and lap to lap by five nurses, became dear to all. (125). He studied all the seventy--two arts himself with his own sharp intelligence, the teacher having obtained no doubt the position of a simple witness. (126). However, as a result of his action of binding down and tossing up the princes in his previous existence, he became a dwarf having got a height measuring only two hands. (127). Possessed of gracefulness and good luck, he attained to youth in course of time, bewitching the minds of young women by virtue of his unparalleled countenance. (128). Every

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129-135 ) English Translation 21 one experiences in his youth various mental changes wrought by the objects of sense; but Kimmaputta, who knew the true nature of objects remained indifferent to objects of sense. (129). Gods Hari, Hara, Brahma and others, all were subject to the influences of objects of sense; blessed indeed was Kummaputta who subjected in fact the objects of sense. (130). The vow of monks, which he had observed in his previous birth for a long time, became the cause of his indifference to objects of sense in the present existence even in his youth. ( 131 ). A certain day, when he was hearing the gospel expounded by the eminent sage, the prince had the memory of his previous existence sprung up in him. ( 132 ). Although as a result of his contemplating on the unsubstantial nature of the worldly existence by virtue of his remembrance of his past existence, he had occupied a place on the Ladder of Spiritual Progress of the Annihilator of actions, yet, on his engaging himself in pure meditation and consuming the unbearable mass of the fuel of actions by the fire of meditation, there arose in him the infinite resplendent Omniscience. (133, 134). He thought-"If I would take to the rigid life of a monk, there would certainly result

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22 Kummaputtachariam ( 135-141 * the death of my parents who would be pained by the separation from their son." ( 135 ). Consequently, although he was in possession of the Lotus of Omniscience, yet, on account of the pressure of his parents, he remained at his house observing mentally the life of monks. (136). What son is like Kummaputta devoted to the feet of his parents, who, although omniscient, remained long at his residence out of compassion for them ? ( 137 ). Who, other than Kummaputta is blessed, who, for the enlightenment of his parents, remained incognito at his residence although possessed of Omniscience ? ( 138 ). The fact that the iufinite Omniscience arose in the case of Kummaputta although he stayed in his house, was nothing else but a powerful working of his pure mental condition. (139). It was on account of his pure mental condition that the sovereign Bharata who was so engrossed in his harem got Omniscience, although he was a householder, while he was actually sitting in his Mirror--house. (140). Similarly, Ilaputra, living as a householder, became omniscient by virtue of his pure mental condition at the sight of some ( two) eminent sages roaming for alms whom he saw while he was occupying the top of the Bamboo. (141).

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142-148 ) English Translation 23 In the same way, there arose Omniscience in the case of Ashadhabhuti while he was enacting the part of king Bharata as a result of his extremely pure mental condition although he was a householder. (142). It should be known that there exists as much difference between the material worship and the mental one as there exists between the Meru mountain and the mustard seed. (143). By material worship a man can go at the most to the Achyuta Heaven; while by mental worship he may get Absolution within one Muhurta even. (144). There are situated in the human world only five Mahavidehas (holy places); in each Mahavideha there are thirtytwo holy places named Vijaya. (145). By multiplying thirtytwo by five, the Vijaya places in all become one hundred and sixty. By adding to these the five in Bharata and the five in Airavata, the holy places in all become one hundred and seventy. (146). (One for each holy place) there can be at the most one hundred and seventy Jinas at a time. All this has been said merely because there arose an occasion for it; now hear about the direct subject matter in hand. (147). In the holy place Mangalavati Vijaya

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24 Kummaputtachariam. [148-155 situated in the famous Mahavideha there was a city by name Ratnasamchaya abounding in wealth and corn. (148). In that city the sovereign king Devaditya who excelled the Sun in lustre, ruled over his kingdom by enjoying himself in the company of sixtyfour thousand beautiful ladies. (149). A certain day, there arrived in course of his movements at the garden of the city which had many excellent trees, the Prophet named Jagaduttama. (150). There was prepared the reception hall by the Vaimanika, Vyantara and Bhavanapati gods wbich was lovely by its three ramparts made up respectively of gems, gold and silver. (151). The sovereign king on having heard the arrival of Jina became delighted at heart like the Chakravaka bird on the rise of the Sun, and he started with his retinue for paying his respects. (152). Having moved round the Prophet thrice, keeping him to the right, and having bowed down, ho sat at the appropriate place with folded hands. (153). Then the Lord, with a voice, which was as sweet as nectar and which was the sole boat to cross the sea of worldly life, preached the Religion to the faithful devotees:-(154). "Hear ye, devotees, the embodied soul, getting out

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156-161) English Translation 25 with difficulty from the store-house of souls, obtains the life of a human being after many existences. (155). Having got the human existence, it is difficult for a man to get the country of the Aryas which is difficult to secure, as many men are born in families of Dasyus and Mlechhas. (159). Even after being born in the region of the Aryas, it is difficult to be endowed with sound senses as generally no man is seen with body entirely free from diseases. (157). Even after being possessed of a healthy body, it is difficult to get an occasion of hearing the Jain Faith, as there are not seen everywhere preceptors who are sages endowed with high virtues. (158). Although an occasion of hearing Religion is obtained, it is difficult to have faith in the precious preaching of the Prophet, as there is seen the majority of men with minds engaged in worldly talks. (159). Even after having faith, practice is held to be still more difficult, as the great enemy in the form of carelessness prevents a man from actually doing the religious actions. (160). For, Carelessness is the greatest hater, Care. lessness is the greatest enemy, Carelessness is the greatest thief waylaying a man on the path to the city of Liberation; Carelessness,

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26 Kummaputtachariam [ 161-167 lastly, is the path leading on to hell. (161). Blessed indeed are those, meritorious indeed are those, who, having got all the requisites and giving up Carelessness attain to the highest abode having observed the life of monks". (162). On hearing this advice of the Jina, some got faith, some took to Monk's Life, while some meritorious people accepted mentally the partial observance of the Five Vows. (163). On the other side, the embodied souls of Kamala, Bhramara, Drona, and Druma, who had already gone to S'ukra Heaven, dropped down and became Khechara beings on Vaitadhya mountain in the Holy Bharata Region. (164). All the four, who had enjoyed themselves with various worldly pleasures and who had taken to Monks' Life as a result of the preaching of a Charana sage arrived at that very place and took their seats after paying their respects to the Great Jina. (165). On beholding them, the Sovereign king asked the Sovereign Lord of Religion:-Divine Sir, who are these Charava sages with pure minds and whence have they come here ? (166). Then the Great Jina said "Hear, Great King, these are aerial beings who have come down here from the Vaitadhya mountain to pay their respects to us,"

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168-174] English Translation 27 (167). Then the Sovereign asked:-"Divine Sir, is there at present any sovereign king or an omniscient monk in the Land of Bharata which has got the Vaitadhya mountain in it ?" (168). The Jina replied-"There is neither an omniscient sage nor a sovereign ruler at present in the Bharata Land; but there is Kummaputta who is omniscient although a householder. (169). Then the sovereign king again asked--"well, Divine Sir, does an omniscient sage live in his house ?" The Divine Lord replied:-"he sticks to his house with a view to enlighten his mother and father". (170). Then the Aerial beings asked:-"Divine Lord, is there Omniscience for us?" to which the Lord replied:-"you, too, will have omniscience ere long". (171). They again asked-"Thou, Divine Lord, who art a traveller on the path to the Blessed Abode, when shall we have omniscience ?" (172). On being thus asked, the monk named Jagaduttama said: "when Kummaputta will himself relate to you the account of Mahasukra Heaven, at that time you will have Omniscience". (173). On hearing this, and having come to know the Religious truth (or tenets), they became controlled in mind, word and body and having bowed down to Jina they approached Kumma

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Kummaputtachariam ( 174-179 * putta and there all the four stood quite near him. (174). They were then addressed by Kummaputta "Dear Sirs, the Jina has not verily told you what kind of happiness of residence in Heaven you experienced in the Mahas'ukra Heaven". (175). Being reminded of their past existences on hearing these words, the four Charana sages remembered their previous existences and mounted upon the Ladder of the Annihilator of Actions. (176). The following is the description of the ascent on the ladder which the Annihilator of Actions climbs:-He first annihilates the four varieties of the passions or Kashayas (anger, pride, deceit and greed) which cause eternal transmigration; then the false faith, the mixed faith and the faith; then, the eight varieties of the Kashayas which come in the way of the Five Vows, then the neuter passion, the female passion, the six emotions and the male passion; then, the four varieties of the four passions which cause temporary excitement. (177). Then, he annihilates two varieties of Gati and two of Anupirvi; then four out of the five Jatikarmas from Ekendriya upto Chaturindriya; then Atapa, Uddyota, then Sthavara and Sukshma. (178). Then, he annihilates the Sadharapa and the Aparyapta

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179-185 ) English Translation 29 kinds of Nama-potencies; then deep sleep, deep walking sleep, and somnambulism; and then, whatever there has remained of the eight Kashayas (during the course of which he has destroyed all these latter). (17.9). Then he, being much exhausted, stops a while and when there remain two moments only for his Omniscience, in the first moment he destroys sleep and walking sleep and the following Nama-potencies, viz. Devagati and Depanupirvi, Vaikriya S'arira, the Samhanana Karmas excluding his own Samsthana, the Tirthamkara Namakarma and Aharaka variety of S'ariranamakarma; while in the second moment after annihilating the fivefold Jnanavarana, the remaining four kinds of Dars'anavarala, and the five--fold Antariya, he becomes omniscient. (180-182). Having mounted, in this way, the rising scale of spiritual progress of the Annihilator of Karma potencies, all those four monks became possessed of Omniscience and having approached Jina they took their seats in the assembly of the omniscient. (183). Then Indra who sat there made the following question to Jagaduttama, the Lord of the Jinas; "Divine Sir, why have you not been saluted by these people ?" (184) to which the Divine

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Kummaputtachariam (185-191 Lord replied-"These have the Intuitive Omniscience from Kummaputta. It is on account of this reason, viz. that they have got Intuitive Omniscience, that I was not saluted by them." (185). Then Indra again asked:"When will he be taking the Great Vow (viz. the order of the monks) ?" The Lord replied that he would take it in the third period of the seventh day.(186). Having said this, the best of the Jinas named Jagaduttama returned; and remained glorious on the earth in his movements dispelling, like the Sun, masses of darkness in the form of ignorance. (187). Then the magnanimous Kummaputta gave up the dress of the householder and took that of the monks, which specifically overcame the troubles of the world. (188). With his mind free from all taints, that best of the Omniscient took his seat on a clean lotus made up of gold by the gods and began to deliver his religious sermon as follows:-(189). "Religion is constituted of four parts charity, penance, conduct and thought; but, among them, thought is the most important, being in fact, the most efficient medicine for inau spicious deeds. (190). Just as the bestowal of safety of life is the best of all gifts, or, the Omniscience is the

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191-196] English Translation 31 best of all the five knowledges, or, pure meditation is the best of all meditations, in the same way ( pure ) thought is the best of all religious things. (191). Also, just as enticing potency (Mohaniya Karma) is the most difficult to eliminate, or, the tongue the most difficult among all senses to control,or, the vow of celibacy the most difficult among all vows to practise, in the same way it is most difficult to possess pure thought among all riligious achievements. (192). Beings, entitled to Emancipation, obtain Pure Intuition by the lovely pure thought even though they be staying in their houses; we can quote ourselves as the best example to illustrate this fact." (193). Having heard this sermon, the parenta too, who came to know the truth, observed the rigid life of monks and having their souls well exalted they obtained an extremely auspicious position. (194). Many other persons, entitled to spiritual elevation, heard those words of the omniscient, and, some of them adopted an attitude full of faith, some accepted the life of monks, while some adopted partial observance of the Five Vows. (195). That pre-eminent Kevali Kummaputta, who thus enlightened many men, lived the life .

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32 Kummaputtachariam ( 196-198 . of a monk for a long time and eventually went to the Eternal Blessed Region. (196). That devotee, who hears this life of Kummaputta which is conducive to indifference for worldly affairs, becomes free from all sins. and becomes a recipient of unlimited happiness. ( an object of happiness to Anantahamsa the writer ] ( 197 ). This short narrative is composed by Jina Manikya the foremost pupil of the worthy blessed preceptor Hemavimala which, being read by people, may live long. [ This short narrative is composed by the favourite pupil (Anantahamsa) of Jinamanikya who had Shri Hemavimala as his blessed preceptor; read by people, may it live long]. (198).

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Notes. St. 1. The stanza is as usual a benedictory stanza serving the purpose of benediction as well as that of the introduction of the topic. The word ster refers to Bhavanapatis and others. The reading FTTTTFF aty is metrically correct; only there is the omission of the nasal after 1 which might be looked upon as archaic. वोच्छामि-corresponds to Sk. वक्ष्यामि. Hemachandra in his grammar (8. 3. 171) has mentioned along as a special irregular form for वक्ष्यामि. It appears, however, that वोच्छामि and googlfe were also used for atoeg. , gogg and वोच्छ are Prakrit roots for Sk. वच् (बू). __St. 2. गुणसिलए (Sk.गुणशिल्पके) in the garden named quifTC45; or it may be the name of a temple. गुणनिलए (Sk. गुणनिलये) in the house or temple (निलय) of the Yaksha named गुणशिल shortened as iur. The word may also mean "abode of merits". समोसढो ( Sk. समवसृतः ) arrived, came. . St. 3. समोसरण or समवसरण.Assembly of gods, men and lower animals where the Tirthankara gives religious sermons. The extent of the ground for the assemblages is given as one: Yojana. There are three enclosures one within the other. The innermost one, made up

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Notes [ St. 3-5 of gems, has the pulpit for the Tirthankara and it is prepared by Viminavisi gods; the middle one, made up of gold, is prepared by Jyotishka gods; while the external one, made up of silver, is prepared by Bhavanapati gods. The assemblage .consists of twelve Parshads or groups : 4 of four kinds of gods, 4 of four kinds of goddessess, 1 of Sidhus, 1 of Sadhvis, 1 of Shrivakas, and 1 of Shrivikis. There are many other minute details given in various books such as Rajapras'niya-sitra and the like. St. 4. fafagt (Sk. Faray:) Took his seat on the throne. ugrizffe As profound as the sea. दाणाइ० (Sk. दानादिचतुष्प्रकारं) The four constituents of Eta are ara, 14., sites and Heat ( as described in the next stanza). The sta is expounded in four directions east, south, west and north respectively with his four forms in the four respective directions by the Lord who is possessed of the four ofatts or principal excellences:- faster (knowledge par excellence), अपायापगमातिशय (complete freedom from obstacles like faults and diseases), gonfagre (highest worship) and amaztat (the most efficient speech which is intelligible to all beings ). St. 5. gru (Sk. gra) Charity. It is described to be of 5 kinds-spiagra ( vouchsafing safety to all living beings ), ara (charity to

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St. 5) Notes deserving people like monks and nuns), en Aitarra (morsels, money etc. given out of compassion for their distress to beggars, defective persons, dogs, etc.), sferaga (gifts to brothers, sisters, and those who sing the praises of Deva, Guru, Dharma etc.) and blacra ( gifts for being famous given to bards, singers etc.). ca (Sk. aga ) is described to be of 12 kinds characterized by fasts and the like. efter (Sk. fr) is the contented attitude of the mind by the restriction of the various bodily enjoyments and desires. cf. fa fa TreHTETUT qui purg gi. Hrau (Sk. Hea or praat ) denotes literally here the mental condition. There are innumerable mental conditions different in different moments giving rise to different kinds of which tie down the soul. cf. i जं समयं जीवो आकस्सइ जेण जेण भावेण / सो तमि तंमि समये सुहासुहं बंधए कम्मं // It appears that the four constituents of धर्म viz, दान, तपः शील and Tera when practised according to scriptural directions make a man pre-eminently religious in body, mind and speech. The mind, of course, being the most important factor, capable of governing speech and the body, Pre the mental condition, given rise to by the intellect which has correctly grasped the religious tenets, is looked upon as the most

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Notes [ St. 5-7 powerful. cf. Het gal Ho Turi parcur OTFETHERNT: gutercent (Sk. area:) su and Hur are given as Prakrit roots in the sense of Sk. si to know. St. 6. भवुदहितरणी (Sk. भवोदधितरणिः) Boat to cross the ocean of worldly existence. सग्गापवग्ग० (Sk. स्वर्गापवर्गपुरसरणिः) Road to the city of Heaven or Liberation. FromTTO (Sk. a) Housta as opposed to ST26usfre is an individual who, being fully religious and meritorious, is possessed of 1454at or fitness to go to the place of Liberation, and hence, is capable, of obtaining his desire on a mere contemplation of it, just as one obtains his contemplated desire by grasping the Chintamani gem in his hand. St. 7. भावेण (Sk. भावेन.) The word भाव here refers to sifre the mental condition which is characterized by a complete destruction (क्षय) of all कम. Because भाव is the most important of all, therefore, percetat ( right doctrine ) which is only an excellent He is more important than सम्यक्चारित्र. cf. दसणभट्ठो agt FTTHEFA Afet Faroelui ll It was on account of the presence of this excellent mental condition that the hero of the story, the son of Kurmi, got Omniscience although he did not follow the order of monks. तेणं कालेणं-In this prose passage which is almost a quotation from the Sutra Literature

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St. 7 ) Notes describing the usual way in which the leading Ganadhara Gautama is represented to be questioning Mahavira Swami, the writer follows the Sutra style and the language is Ardha-Magadhi, and not the Maharashtri in which all the verses of the present narrative are written. ato fresci-It is usual in the Sutra Literature to read a nasal after the affix ot of the Instrumental sing. and the Genitive plural as also after the affix e of the Locative plural and te of the Instr. plural. To refers to the era, viz. the fourth part of the present staafuit which is known as GTATETAT. FAT is a smaller period of 13. FHU ( Sk. THT) monk or ascetic, from the root on to toil or to perform penance. It is also explained as स + मन (possessed of a healthy mind) or सम + मन ( possessed of an equanimous mind. भगवं (Sk. भगवान्) possessed of 7. The word it has got many sensesknowledge, great penance, fame ( esp. due to the capacity of removing natural antipathy), apathy to worldliness, liberation, appearance, extraordinary enthusiasm, strong desire to be free, glory, religion and prosperity. HETER Proper noun, singifying the difficult conquest of the invincible inner enemies. जेड (Sk. ज्येष्ठ) Seniormost.

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Notes [ St. 7 . सत्तुस्सेहे (Sk. सप्तोत्सेधः) lit. Seven in height i. e. who was seven ;hands tall. FHEISIFO (Sk, समचतुरस्रसंस्थानसंस्थितः ) Possessed of a bodily frame which was quite proportionate on account of the four ends of the body being quite equidistant. While he had the sitting posture पर्यकासन or पद्मासन, he had the following distances quite equal-(1) the distance between the two kness, (2) the distance between the seat and the top of the forehead, (3) the distance between the right shoulder and the left knee, and (4) the distance between the left shoulder and the right knee. This is the way in which usually the FHEITET FIESTA is described. Literally, however, Trey means a four-sided figure, or, a quadrilateral and FHETTICET means a figure, with four equal sides i, e. a square. Ta means bodily posture. The meaning hence may bewho, while sitting in the Teuta posture had the square formed by the four sides, (1) the distance between the two knees, (2) the distance between the right knee and the right shoulder, (3) the distance between the two shoulders and (4) the distance between the left shoulder and the left knee. OFFICE ( Sk. THORIETA: ) The words वज्र, ऋषभ and नाराच have special senses

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St. 71 Notes in the Agama literature viz. nail, plank and fastening down, respectively; cf. Finet TV पट्टो वज्जं पुण खीलयं वियाणाहि। उभयमकडबंधो नारायं तं वियाणाहि. The build of the body is described to be of six kinds :-99TATTHETA, THनाराचसंहनन, नाराचसंहनन, अर्धनाराचसंहनन, कीलिकाFRETTA and Francea, a means arrangement of bones. In the strongest build, called वज्रऋषभनाराचसंहनन, the संहनन or the arrangement of the bones is fixed as it were by as ( nails ) as well as by #97 (band) as well as by नाराच or मर्कटबन्ध ( light fastening of bones ) on both the sides. In short, aGETATTHAT is a build of the body, where pairs of bones have a band of a third bone round them and are held fast by a nail of bones on each side. For details see F F97 I. 138-39. Fouragosto ( Sk. nga farch querit ) has been explained in more than one way in the old Gujarati commentary. (1) As fair (witc) as the line on a touch-stone (fata) of a piece (gost) of gold (), or, as fair as a lotus ( 7 ); 2 As fair ( The ) as the vividness (T) of the line on a touch-stone (fen) of the excellent colour (1984) of gold and other metals ( 77 ); (3) as fair (Fitt) as saffron (Th) or colour (flent) of particles ( 96 ) of gold (772). Fa (Sk. ta:) furious

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Notes [ St. 7 so as to burn the wood of action. apae (Sk, Thaqi:) who has performed austerities burning the 8 kinds of karman. Ergut ( Sk. aryu: ); the मूलगुणs and उत्तरगुणs are referred to as attguts. 5o cart (Sk. Efter: ) who has given up every care for the body. The word उच्छूढ has been explained as उत्क्षिप्त by हेमचन्द्र while the commentators render it as उज्झित. ciferno (Sk. giftafagocitos :) who had in his body a mighty lustre lying dormant (ciran) as a result of his austere penance. The word et is generally used in the technical sense of the good or bad souldevelopment possessed of various colours ranging from white to black in accordance with the nature of the development. Here it is used in the simple sense of the burning power, latent in the body rising as a result of mighty penance. Itagean (Sk. Noi Tgat) who was possessed of the knowledge of the 14 Purvas. The twelfth Anga of the Jain Canon believed as lost long ago was called fearg. It consisted of five parts viz. (1) OFTA (2) FET (3) gefahrt (4) gener (5) and चूलिकाशिखर. Out of these, पूर्वगत which constituted a large portion of the funt consisted of the 14 Purvas and gave an abstract of the eleven Angas in an easy language, as

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| St. 7) Notes well as the tenets of all the important rival schools. The epithet: 75agseft is found used in conection with great scholars and als is believed to be the last of those who knew the fourteen Pirvas. चउणाणोवगए-(Sk. चतुर्शानोqota: ) who was possessed of the four kinds of knowledges:-Afa direct knowledge through senses or mind, ya knowledge resulting from reading or hearing the Scriptures, svaret knowledge of tangible things in a limited sphere without the aid of the senses or mind, मनःपर्याय knowledge of the thoughts and ideas in the minds of other sentient beings in a limited sphere without the aid of the senses or mind. He was not possessed of only the fifth or last kind of knowledge viz. persara-the simultaneous knowledge of all past, present and future objects, which has got no limitation. सव्वक्खर० (Sk. सर्वाक्षरsfatarai) who had the knowledge of all combinations of letters i. e. of all words. The word can also be taken as 217To whose sound of letters, i.e. voice, was pleasant to the ears. jef It is mentioned in the Kalpa-Sutra that 500 monks took the Diksha of ascetic life from Attaraft at the time when Gautama took it. ggggor (Sk. agua) by repeated . fasts of two days each, 3ghty (in the foot

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Notes [ St. 7 note) Sk. Fastig: sitting in the sett posture where both the knees are turned upwards, and the head downwards, so as to be able to see in a limited sphere only. TUTO ( in the foot-note ) Sk. 1970gtertai-possessed of a stock-house for his sta and yg meditations (ETA) which were stored up by him as people would store corn in granaries (1g). Firto (in the foot-note) The words sna, Afra, ca and auta are almost synonymous with a slight difference in degree; they may refer respectively to the four stages of Afaitat viz. gang indeterminate knowledge, at guess, 3rart determinate knowledge, and Etcu retentive knowledge. श्रद्धा, संशय, and कुतूहल are the three mental attitudes when one is anxious to know something and inclined to make inquiries. उठाए उठेइ-(Sk. उत्थया उत्तिष्ठति.) lit. stands by getting up. It is the usual expression in the Sutras referring to The standing posture, STRETTO (Sk. Syafet ETSTOTI) Efe Tun means going round an idol etc. keeping the object to our right. The FBTU means beginning the प्रदक्षिणा at the right hand of the object. पंजलिउडे (in the foot-note) Sk. gigfoga: ( tamat: अंजलिपुटः येन) with his hands folded on the head.वागरेइ-(Sk. व्याकरोति) Expounds or explains. St. 8. The reading Father of the Mss.

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St, 8-11) Notes 11 may mean with the mind characterized by what or equipoise. PUTETHE-(Sk. FAMATA, xga). The plural is to show honour. St. 9. Hrperih. Her appears to be a ezi word for Ay centre, middle. : St. 11. The story of gar and wine and that of TaT and TEGC are quoted here as characteristic instances to illustrate the excessive mutual love and regard of the king and the queen. The Jain version of the stories as given by the Gujarati commentary is not much different from that of the Hindu Puranas; it appears in fact to be taken from the Puranas and slightly adapted:-On the bank of the Ganga, there lived the king named दक्षप्रजापति who had one hundred daughters out of whom he gave twenty seven to the moon and all the rest except one, 3HT, to other fit persons. No suitable husband being found for ghT easily, she was given to eat or 14T who had a peculiar bodily form besmeared with ashes and holding skulls, potsherds etc. Daksha once performed a sacrifice where he called all his sons-in-law, except नारद and शंकर whom he looked upon as very ugly. At the pressure of JAT, Vent, however, went to the place of H, but he and JHT were not received well. They became angry and

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12 Notes [ St. 11 Far flung herself into the sacrificial fire, at which TFT flung the Fire missile and dispersed the people. Full af ardent love for JAT, TFT could not live without her. With nactar he revived Jai and gave half of his body to her. Since then, it came to be called अर्धनारी-नटेश्वर. The * story of रमा and arata can thus be sketched-There was once a king named area in the city of Purimatala. He once saw the beautiful daughter named Lakshmi of Seth Kamal and fell at once in love with her. He married her and became so much enamoured of her that he became careless about his kingdom, and the expostulations of his prime minister even were of no avail. After some time Lakshmi died. At the news the king became unconscious. People asked the king to cremate her. The king said that she was not dead but only quiet and motionless in anger. All the devices of the minister, such as messengers or letters being reported to the king as sent from heaven by the queen, failed to bring the king round to his routine life. The minister at last dressed a courtezan in the gorgeous dress which the king had handed over to a merchant for being taken to Heaven for Lakshmi, and said that Lakshmi had come down to

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St. 11-19) Notes 18 the earth and stood waiting in the garden. The king became full of joy and went to the garden, but found the queen's complexion fair instead of dark. On the minister explaining the change as due to Indra's favour, the king brought the woman as queen to the city and lived in her company for many years. As a result of his delusion, after death, he was born in Hell suffering from various tortures and miseries. St. 12 The reading TurAforiert means storehouse of the gems in the form of his superb qualities. St. 13 3531feat ( Sk. 39 + MITT ) raising up and hurling away. - St. 16. जक्खिणि (SK. यक्षिणी) female यक्ष. The form auf found in some Mss. is rarely used. Probably it is based upon the word getoft used by शुभवर्धनसूरि. See परिशिष्ट ( St. 4, 7, 24, 29 ete.) The Yakshas form a section of the Vyantara gods. The reading agara ECHO means living in a mansion underneath many S'a]a and Banian trees. St. 17. OFT (Sk. HTFIT) Wife. Lit. a person to be enjoyed. St. 18. ex TB ( Sk. i fa ) To what condition of life. " St. 19. The reading the meaning yet (garrulous) is evidently not a good one.

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Notes [ St. 21-33 St. 21. afgoes is a Deshi word in the sense 'engaged in.' It may be akin to the Sanskrit word afgoes or afeca. PERCHUUTTAOT play or sport of wretched persons. St. 22 विचित्तचित्तंमि (Sk. विचित्रचित्रे.) Both the words fafar and fat are synonymous, meaning wonderful. The expression means "anxious to see strange and wonderful things." era agitated by, ruffled by. ____St. 25 धोरणि (Sk.धोरणी) Line, row. विच्छुरिअ (Sk. Fogfa) pervaded by. St. 26 gafesert ( Sk. gfarent) A statue, a doll. The reading gafstrafsalarii may mean with every pillar decorated by the sportive appearance of dolls placed on each pillar made up of gems. He collection, group. St. 27 F is a Deshi word meaning wonder. The reading 337 Factsit Hoit may mean eta Ferari : Began to think ____St. 30 सुकयत्थो (in the variant) Sk. सुकृतार्थः, standing for your stef:. The fruit or result of my good actions is well obtained to-day i. e. I have achieved the fruit of my good actions to day. The word 37 lag stands for Sk. #tha simple-minded sir. St. 33 ऊहापोहवसा ( Sk. ऊहापोहवशात् ) On account of surmises and countersurmises. 'Can it be so' is the nature of guess, or doubt or surmise (sre) which generally occurs

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St. 33-35 ] Notes 15 at the sight of an object suddenly seen and appearing similar to one previously seen. Immediately a counterthought arises-it cannot be so, how can it be so ? which can be called STUTE. technically means doubt and SUTE determination. The word CTEET is to be construed with sigerU in the next line. Remembrance requires some incentive just as a similar object or the like. Here the consideration whether she was seen before or not, revived his memory and there arose in him the remembrance of his actions in his previous existence. Filtru (Sk. T ui) TESTHER OTH. St. 34 JE ARUTOTO This stanza is not found in the Mss. 37 and ot. For the story also, the stanza is not very necessary. There is no propriety in the Prince's relating the incidents of his previous existence to the woman who already had known them by Avadhijnina. St. 35. Farerairg--The gods have got the power of removing from the bodies bad material particles and replacing them with good or auspicious ones. The Yakshini does this with a view to make the prince a suitable consort. चउहिं ठाणेहिं० This is not an actual quotation from the Sthanangasitra, but a summary of a long passage therein describing the cohabitation of gods with living beings. There

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16 Notes [ St. 35-38 are given here four ways of the co-habitation of gods...(1) a god with a goddess; (2) a god with an Audarika female ( human being or lower animal ) when there arises in the god that kind of desire; (3) a male (human being or lower animal ) with a goddess when there arises in her that kind of desire; and (4) a male (lower being or animal) with an Audarika female. The co-habitation of the Yakshini and the prince falls into the third variety. When a deity knows of the feeling of love in a man for her, she bears the उत्तरवैक्रियिकशरीर ( a body different from her natural one ), removes the gross matter from the body of the man and replaces it with fine matter which causes him no trouble, making him thus fit for enjoyment. See Stanza 35 where 3791H means gross and 9TH means fine. 27551T (Sk. Taf) wife. faceffat enjoy themselves. St. 37. stefa (Sk. gerufra) make a search. सुद्धिमत्तं (Sk. शुद्धिमात्रं ) mere information. St. 38. The first line gives a general observation in the interrogative tone-is it possible for human beings to get back what has been taken away by gods? The second line furnishes the reason for it viz. the presence of difference between their respective powers and capacities.

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St. 40-441 Notes St. 40 पयंपइ ( Sk. प्रजल्पति.) पयंप is the Prakrit root for प्रजल्प (Sk.) to talk. सुणेह सवणेहि HTETETUTO-Attempts at tautaphony such as THX (alliteration) and STEATA (recurrence of the same sound) appear to be a peculiarity of the writer's style.cat ( Sk. bint) a female belonging to the offre variety of gods also designated as aturan, aturacie or atura. St. 41 spoegkerfantes ( Sk. 3 referat) Struck with wonder. The phrase involves tautalogy. For the word stosgften see Hem. grammar (VIII. 2-67). The Stanzas ITR jero and join Foruto appear to form no part of the genuine text as they are a mere quotation from F# (cf. Traffeat. Sutra 66) to adduce the rdasons for gods avoiding paying a visit to the mortal world. Gods pay a visit to the mortal world only under exceptional circumstances such as the five auspicious events of Tirthankaras' lives (fall to mortal world, birth, initiation, Omniscience and Liberation ), the power of penance of great ascetics and the ardent love for a human being in past' existences. It St. 44. Are FTATO (Sk, TETT: FH Schela J. Then the Kevalajnani related to them the . account of her lote for their son on hearing which, they exclaimed very powerfuli is the result of deeds. fara is equal toi Sk. art.

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Notes St. 46-51] . St. 46 efferent (Sk. gifera:=ofaat:) SETTATTAT: Became disgusted with worldly life. Ege (Sk. GEET) younger son. For the sake of metre the case termination is omitted. चरण-चारित्र YH Ascetic life. St. 47 gertiao The stanza refers to the most important necessities of the ascetic life such as practising very difficult penance, taking food absolutely free from the 42 faults of food, freedom of mind from attachment and love, and observance of the three Guptis or protections. Fareirfear: is rendered in old Gujarati gloss as " with mind free from love and hatred." It is doubtful whether to could mean hatred. St. 49 थोव is a Prakrit word for Sk. स्तोक little, short; cf. Helse klout ( VIII. 2-125). The words ea, ejtet, 1744 and start also are used in the same sense. St. 50 fifco (Sk.fire forera) causal passive future 3rd person sing. of ofre to be able. The root after 10 U is also a Sanskrit root in the same sense. St. 51 गणधरा (Sk.गणधराः). The गणधरs or holders of ascetic groups were the first disciples of the Tirthankaras. चक्रधरs or चक्रवतिन्s were the sovereign kings who ruled over the six conti

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St. 51-57 ) Notes nents. The areas are the elder brothers of the वासुदेवs. The वासुदेवs are rulers of 3 continents who are also called state shafas. 3718 FT NEU (Sk. आयुषः संघानं) joining the links of snapped up life. Life is supposed to be a continuous stream of existences cut into different pieces in the form of different individual existences. No gods or human beings--however powerful they be in other respects are ever able to extend the piece of life (i. e. span of life ) or to connect two pieces of life into one continuous existence. St. 52 The Stanza figliete is not found in the Benares edition and is likely to be spurious being only explanatory of the idea of the previous stanza. The stanza is however read as original in the manuscripts consulted and therefore given here as Stanza 52 in the text. . St. 54 Turzo (Sk. taggeftarefca) preteAT: collection of all possessions i. e. all-inall of existence. The reading qurgarhrdiga is likely to mean mutfartsta losing, as it were, all consciousness. ___St. 56 दूहविआ stands for Sk. दुःखापिता. cf. Here ancor (VIII. 2. 72) St.57 furcarat (Sk, faepannt) The locative stands

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20 Notes ( St. 57-67 for the ablative; or the original reading is likely to be forcerer, Manuscript 3 reads furoaifa guit get where forsafe may be standing for णिब्बंधि-the gerund of बंध् with निर. or for furcat. Eragrafa. He is a Prakrit root in the sense of telling. St. 59 afg=(Sk. fra=TR TT) troubled with darts. it is a Prakrit word for Sk. 07. cf. A. (VIII. 1.26) St. 60 stofagaras sifafin-The thought is very frequently expressed in Sanskrit and Prakrit Literature and the expression is very common. The चूलिका of दशवैकालिकसूत्र has given this thought as one of the beneficial Bhavanas. _St. 61 मे मुंचसु is equal to मां मुश्च. The reading # gjere is no doubt better, but, several Mss. read मे मुंचसु. __St. 68 रोइ stands for Sk. रोदितुम्. The Gujarati gloss appears to have taken tres as equivalent to others and translated accordingly: His parents, although following the ascetic life and consequently indifferent to worldly objects, began to like or love him through strong emotion or filial feeling. St. 65 appare (Sk. ATE:) Acceptance of ascetic life. वज्जरिअं (Sk. कथितं) see हेम. (VIII.4.2) St. 67 The word of occurs thrice in

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St. 67-78 ] Notes 21 three different senses (1) cow, (2) fragrant, (3) spring season. The second gera stands as adjective to the third. The description of the liking of the Cuckoo for spring is conventional with poets. St. 69 sie (Sk. 37). See A. (VIII 1. 26) facet (Sk. faraepara; fahrfg). is a Prakrit root derived probably from the Sk. root Treat in the sense of wiping off. St. 71 The word FAT ( in the reading ) stands for समये. सारिणी means a small river or canal. उवगारकारणं appears to have been rendered as " for the sake of obliging the people' in the Gujarati gloss. St. 74. In this stanza there are mentioned some 10 gems out of the 16 that are usually mentioned in the Sutras-See NatTRETT I. 1. राजप्रश्नीय (Sutra 8); सौगन्धिक corresponds to rubies and मरकत to emeralds; गोमेद is described as a gem found in the Himalayas possessed of four colours, white, pale-yellow red and dark-blue; sogata means saphire; Toshia may be alrig pia, St. 78 वच्चसु (Sk. ब्रज.) The root वच्च is used in Prakrit in the sense of going. is a Prakrit root in the sense of climbing. Brega (Sk. 31 TITA ) is the name of the Goddess. crat is used for grFET (Sk. greyfa.).

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Notes [ St. 79-92 St. 79 खवणेहिं (Sk. क्षपणैः ) The word क्षपण lit. means destruction; here it means the cutting of the meals i. e. a fast. St. 84 The reading prepare is not a good one. पोअपदेस means पोतप्रदेश the inside of the boat. St. 87 अभग्गेण (Sk. अभाग्येन ) by his misfortune. Scics (Sk. JGTC) Excellent. St. 88 सोहंतरण (Sk. शोधयता) Searching. St. 89 TCE (Sk. gryfa) loses. St. 90 ESHTE (Sk. Teta) is praised. The Prakrit root hoe is used in the sense of praising St. 91 सम्मत्तं (Sk. सम्यक्त्वं or सम्यग्दर्शनं) means faith in the tenets expounded by the Prophet such as the five Astikayas or the six Dravyas or the nine Padarthas. In philosophical language, Foreca is a development of the soul which is introspective, which creates a liking for the knowledge of the truth and which is characterized by tranquility, disgust for worldliness, indifference, compassion and faith. चारित्त or चरित ( Sk. चरित्र ) means vow of ascetic life consisting of the observance of the five Mahavratas and the like. St. 92 चउद्दसपुवीं (Sk. चतुर्दशपूर्वी) The fourteen Purva books-3e9a, Statuuta, ardiac and others. The reading agegaai is not a good.

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23 St. 92-100 ] Notes one standing for (Sk. agdarges). afgie (Sk. अघीते.) अहिज्ज is the Prakrit root in the sense of studying St. 98. महसुक्क or महासुक्क is the name of the seventh heaven of which aferenta appears to be a part which formed the place of residence for these three sages, St. 95 Strato (Sk. Sayherit). Tera may mean mental thought or soul-develop. ment. Both of them had a very beneficial soul-development at the time of their death as a result of which they became gods in that very Mandira Vimana or residence where the other three, referred to above, were born, St. 96 वरनय० (Sk. वरनयरंगन्मन्दिरम् ) which formed a glorious mansion of excellent ad ministration. वरनयस्य रंगमन्दिररूपं. रंग is a Prakrit root in the sense of colouring ( transitive), or shining with colour ( intransitive ). St. 97 सिंहुव्व (Sk. सिंह इव) Both the words file and free are used in Prakrit; (see A. VIII 1.2.4). 1537. ( Sk. Horat. ) By the use of the impersonal voice ( H T I) the facility with which the enemies are routed is conveyed. cf. पाणिनि's rule कर्मवत्कर्मणा तुल्यक्रियः (III. 1. 87). St. 100, frosse = ita (Sk.) The root fross is used in Prakrit for me. with 9. (Sk.). For

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Notes [ St. 100-116 सुमिण (Sk. स्वम) and अच्छरिअ ( Sk. आश्चर्य ) see H. VIII. 1. 46 and VIII. 2. 67 respectively. St. 101 The word are here means talk, standing for the Sk. word af. St. 102 area (in the variant) stands for Sk. ईदृशक. The reading को फलक्सेिसो of the Benares edition may be better as it is consistent with the Maharashtri language that is used throughout the book is ofte is the Ardha-Magadhi form which is accepted in the text as it is supported by all the manuscripts. Probably it was a current phrase then quoted from the Sutras. St. 104 The reading mati means fritasi (Sk.) the eye for the whole world. The reading जगनन्नं stands for जगन्नान्यं (Sk.) St. 109 g FUTEUTT (Sk. TecTaaraa: ) Well-versed in the six Sanskrit Dars'anas or Shastras-Sankhya, Yoga, Nyaya, Vais'eshika, Purva-Mimansa and Uttaramimansa. St. 112 epi (Sk. a) mental dejection. The Sanskrit Stanzas ददातु०...and न सा० following stanza 112 appear to be Sanskrit quotations for explaining the idea in stanza 112. St. 115 FETUTAHTO ( Sk, FETTATTAri ) forming the essence of the tenets in the preachings of Jina. परुति (Sk. प्ररूपयंति) Expound. St. 116 Juin Ahrero (Sk. Testatari)

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St. 116-117 ) Notes There are mentioned in Jain Philosophy six groups of sfras or living beings viz, geeftate (earth group), अपकाय ( water group ), तेजःकाय (fire group), वायुकाय (wind group), वनस्पतिकाय (herb group) and teante (other living beings possessed of two or more senses ). If the Jain Religion is to be put in very very briefly in one word, it is an or non-killing or non-injury of any living being; consequently the first and the foremost place is given therein to the vow of non-injury among fhe Five Great Vows. महव्वएसु (Sk. महाव्रतेपु). Complete abstinence from injury, the same from lies, the same from theft, the same from sexual intercourse and the same from any sense of possession or property, are mentioned as the Five Great Vows. They are respectiveiy termed सवपाणाइवायवेरमण, सब्वमुसावायवेरमण, सव्वादिष्णादाणवेरमण, सव्वमेहुणवेरमण and सपरिग्गहराश्भोयणवेरमण. St. 117 This and the following stanzas are actual quotations from the दशवैकालिकसूत्र and the उपदेशपद respectively. In the दश० (VI.7) there are mentioned 18 places (Ferrata) where mistakes are likely to be committed by the monks, a single one of which mistakes leads to their fall from Asceticism. The 18 Firats are 6 vows (the 5 Mahavratas and abstinence from eating at night), non-injury to 6 groups

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Notes ( St. 117-120 of lives (7 to 12), avoidance of impermissible things (13), of householder's pot (14), of couch and other seats (15), of residence in a place entered for begging purposes (16), of bath (17), and lastly avoidance of decoration (18). The stanza affet occurs next (FT. VI,8). The word fargurt qualifying STREET implies the thoroughness of non-injury by avoiding unclean pots and the like. St. 118 दिक्खिओ (Sk. दीक्षितः). One who has taken the aim or initiation to the life of a monk. The root be like ys is entirely a Prakrit root used in the sense of falling (Sk. भ्रंश.). The reading गिहिंदाणधम्माओ (Sk. गृहेन्द्राणां ETAF) goes a little bit against metre and has the word se redundant. There might have been the reading fireui fT ETFHteit in the original. St. 119 The idea of peacocks being greatly delighted at the rumbling of clouds is not only conventional with poets, but it is actually testified to by experience. St. 120 ECOi (Sk. JHTA) un is a period of two hours taken by each of the twelve thats or Zodiacal signs to rise above the horizon. Some signs especially those in which inauspicious planets (Orques) for the time being are seen, are said to be inauspicious, as contrasted with others which are occupied

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St. 120-122) Notes by other planets. That particuliar sign which is at the eastern horizon at a particular hour, is said to be the Zodiacal sign or of that particular hour. St. 121-122 These two stanzas are written in Apabhramsa dialect which sometimes is used for special descriptions as a variety in the middle of many stories. It appears from the ease and grace with which verses in Apabhramsa are seen written especially in the mediaeval Maharashtri, that Apabhramsa was then actually a spoken language. Frequently the case-affix is entirely omitted in Apabhramsa--a characteristic which is inherited by the modern Indian languages. The two verses can be translated into Sanskrit as follows-तत्र वाद्यते तू सुतडतडत् , गगनाङ्गणे गर्जति गडगडत् / वरमंगलभुंगलमेरीशब्दो नफेर्याः श्रूयते नवनिनादः / विरुदावलों व्रते बंदिवृंद, चिरकालचतुरनरनन्दवृन्दम्। वरकामिनी नृत्यति अतिसुरम्या, इत्युत्सवो भूतः पुत्रजन्मनि // The word yasasa is an onomatopoetic word meaning making a sharp tad tad sound. TES A and 7067 are different kinds of drums. faer (eulogy ) is a word used also in later Sanskrit literature. नञ्चइ should rather be नट्टइ as it appears from the Gujarati Gloss where the idea of acting is expressed; the word would refer only to dancing.

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28 Notes [St. 124-130 St. 124 ETERTENTE. (Sk, grafaifa) Full of meaning or significance. St. 125 auf Tant ( Sk. faaafar er:') Seventy two arts. Corresponding to 64 arts mentioned in the Classical Sanskrit Literature, there are always mentioned seventy two arts in the Jain Sutras. They include almost all the modern fine arts. For a full list, see Rajapras'niya (Sutra 83 ). BEGE (Sk. Seta). Sie is the Prakrit root in the sense of studying. सक्खितं (Sk. साक्षित्वं) is a better reading than afar as the idea of the teacher remaining only a witness, while the Prince caught the fine arts, is better than the teacher being spoken of as a friend. St. 127 gato (Sk. gehalatenaircartatoutsatfra faza)-The word 5 is a Deshi word in the sense of boys. 395169 means lifting up. For the reference see stanza 13 above. St. 130 TETO The references here are to the trinity of gods हरि, हर and ब्रह्मदेव being subject to the feeling of love although they occupied a very high position among the gods. The Gujarati gloss here mentions the stories of tancur area, Harga, agr and when they fell victims to strong passion and did undeserving deeds. area once invited the sage दुर्वासस् for dinner (पारणा ) after the

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29 St. 130] Notes latter's fast for six months. The sage consented on condition that area and his wife Huft yoked themselves to the chariot in which he was-to sit. While drawing the chariot aftuft became fatigued and thirsty and made a sign to वासुदेव on seeing. which वासुदेव pressed his thumb on the ground and brought the water up. The sage got enraged at the way in which areea behaved and killed the life in the eyes of area, the latter since then becoming known by the name पुरुषपुंडरीक. The story of Helga is given as follows-- Parvati once had a desire to test Mahadeva's regard and love for her. While staying temporarily with her father, she: once took the form of a huntress (Bhilla woman), and manifested herself before Mahadeva who was practising penance. Mahadeva fell in love with the huntress, who sang beautiful songs in Malhara: Raga, and made a proposal to her for marriage. She rejected, saying her husband would resent it, and concealed herself in the neighbourhood. Thereupon Mahadeva drew out. Gauri from the half of his body, In the meanwhile, Parvati returned from her father's house and a quarrel ensued between her and Gauri which Mahadeva calmed down by falling down at Parvati's feet and apologising to

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30 Notes (St. 130-131 * her for his indiscreteness in being passionate. The story of Brahma is given as follows:Brahmadeva was once performing very austere panance. Indra as usual wanted to test the penance and sent Indrani with other damsels to entice Brahmadeva. they pleased him by their excellent dramatic performance. On his asking them to choose a boon, they requested him to pay regard to them and wine. Thinking that wine was mere water, he drank it and enjoyed himself in the company of the damsels losing the merit of the whole of his penance. They staged dramatic performance in all the four directions which Brahmadeva witnessed by putting faces in all the four directions. Since then he became famous by the name agte. The story of Indra is the usual story of his mis. behaviour with अहिल्या, the wife of गौतम, as a result of which he had his body made full of one thousand holes which afterwards were converted into eyes by a special favour of TITA. It appears that the Gujarati translator had a reading like fea t before him. St. 131 faccaro ( Sk. fasthra ) aversion. qur is the Prakrit affix for the Sanskrit ca in the sense of nature.

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St. 192-136 ] Notes St. 132 yfustaTOP (Sk. guetara) being recited or repeated. St. 133 arealfor-(Sk. hift). Geur is a person who has got the capacity to destroy the Karmas totally (in his present existence or in two or three existences more) so as to be able to get Siddhi. खवगस्सेणि or क्षपकढि is the gradual progress of the destruction of Karma which the 879% makes. For a detailed description of this for see stanzas 177 to 182 and notes.सुक्कज्झाण or शुक्लध्यान is a meditation of a healthy nature (called also gTZTETTA) by practising which a person is able to destroy his Karma. St. 135 afce (Sk. Fifa) the life of monks. St. 136 farrarato (Sk. FastercataTTEET ); out of the pressure of his parents. The point whether and how far one should mind the feelings of parents at the time of taking the vow of asceticism is one of a very hot discussion at present. It appears, however, to be the consensus of the ideas expressed in the sacred literature that should be taken by a person when he has got a very strong unsuppressable sense of aversion to worldly life by persuading his parents. See TERITELE. (I. 6. 1 also XXIV 1007 ); Pere (III) iait(1.3.2.etc.) Farfer970 (XI.143, 166

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32 Notes [ St. 138 etc.) Ifthe desire is very keen and genuine, he should try to show his parents and others the way for their good, to convince them of the sincerity of his purpose and to get their permission; and it is also the duty of the truly religious parents to give their permission when convinced of his genuine desire. But if even after the persuasion the parents do not give their permission and continue to put hindrances in his way, then, ass last recourse, tant can be taken irrespective of the wishes of the parents. Karmiputra stayed in the house Because he knew for certain, Kevali as he was, that his parents would certainly die if he took Diksha and go to a bad existence (fa), while; if he stayed in the house they would be enlightened and go to a good existence. Therefore, he stayed in the house for their enlightenment (afererer), and not out of ATE ( infatuation ) for them. Hence, it is that he is called मातृपितृभक्त, a true and devoted son, who cares for the spiritual enlightenment of his parents. But those who are not. Kevalis cannot be sure of the enlightenment of their parents, and, hence it is not possible for them to follow the example of Kurmaputral and strang in the house. If they do so withouti obtaining

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St. 139-142] Notes 33 Kevalajnana, probably it is under the influence of Ave. After obtaining Kevaljnana they are at liberty to take whichever course they choose. भावचारित्तो (Sk. भावचारित्रः) as opposed to o f :. A monk in spirit, not in garb. :: St. 139 Taka ugfesora (Sk. Hari sfoah). The elevation of mental condition. The reading pressi is not very happy If, however, a literal sense is to be given, the word may be rendered as दुर्लभवस्तुनः अभिलाष: ardent desire for an inaccessible fruit, viz. the obtainment of an extremely pure mental condition. St. 140-142. In these stanzas there are briefly mentioned the instances of Bharata Chakravartin, Ilaputra and Ashadhabhuti sage having obtained Kevala knowlodge by virtue of pure mental thought although they were leading the life of householders. The Sovereign King Bharata was once sitting in the mirrorapartment of his harem in the city. Vinita, after his conquest of the six continents having got his person fully decorated. He was greatly pleased to see his charming appearance inside the mirrors which, however, suddenly got deformed by the sudden slip of the ring from his small finger. By this incident the thought of the transience of the world at once flashed in his mind. He became

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84 Notes (St. 140-142 disgusted with worldly life and by virtue of extremely pure thought arising, he obtained Kevala knowledge. The Shasana Devata gave him the ascetic garband he went to the abode of the Siddhas after destroying the four Ghati Karmas. The story of Ilaputra can be sketched as follows--In the city of Vasantapura, there lived a Brahmana named Agnisarman with his wife Somala. They took to ascetic life on hearing the sermon of a Sidhu. They went to Heaven by virtue of death by fast. Thence Agnisarman dropped down and was born in a Bania family in the city Ilavardhana. He was called Ilaputra. Somala also dropped down and was born as the daughter of an acrobat. Ilaputra saw Somala, his wife in his previous birth, dancing, and became enamoured of her. The father of the girl would not offer the girl to Ilaputra. He at last consented provided Ilaputra learnt the profession of acrobats. After Ilaputra did it, the father sent him with the girl to the king of Bennatata to show their performance and bring money. Before the King and 500 princes, he began dancing on bamboos, the girl sounding the drum at the foot of the bamboo. The King became enamoured of the girl and wished Ilaputra fell down and died. On the king asking Ilaputra to repeat his perform

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St. 140-142] Notes ance again and again before the payment was made, Ilaputra came to know of the dark thought of the King. At that very time he happened to see two monks at a distance engaged in perfect religious meditation while they received the alms of Modakas from a lady. The sight reminded him of his previous ascetic life and he became averse to worldly life, and as a result of his pure mental thought, he got Kevala knowledge. The deities gave him dress, and converted the bamboo into a lotus whereupon [laputra sat and preached. The King, the queen and the girl, all took to ascetic life and went to Siddhi. The story of Ashadhabhuti can be thus givenAshadhabhati was a prince, the son of King Sinharatha of Rajagriha. Once, sage Dharmaghosha came to preach outside the city on hearing whom Ashadhabhuti became a monk. While begging, he got Modakas at the house of a dancer. He liked them very much and repeatedly went for begging to the same place assuming various different forms. The owner of the house wished the sage of uncommon power to become a member of his household and instructed his daughter to entice the monk. She succeeded and the monk took the permission of his preceptor to marry

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36 Notes (St. 140-144 her promising he would not touch flesh and wine although he became a house-holder. Once, while the husband and the wife were moving from place to place, the wife finding the husband gone out for earning money took flesh and wine to her heart's content. On returning, when he found his wife drunk, he became disgusted with worldly life and repented of his having given up his ascetic life for the girl who thus behaved. He listened to the request of his wife and relatives to get sufficient money for them before he left the house. He went to the King of the city and began to enact before him a drama of Bharata's life consisting of the conquest of the six continents, the building of the mirrorhouse etc. etc. Thereupon while enacting the mirror-house incident, he got Kevala. He confessed before his preceptor and having again taken to ascetic life he got Mukti. St. 143-4 HOFEO The instance of the mustard and the mountain for showing great contrast is a common one with poets and philosophers of India. The words दव्वत्थय and भावत्थय (Sk. द्रव्यस्तव and भावस्तव) mean lit. The material and the mental worship. There is a vast difference in point of fruit between the two. For example, the material worship may enable

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St. 143-145 ) Notes 37 a mani at the most to reach the Achyuta world or the twelfth heaven, while mental worship can lead a man to Siddhi in an hour. To speak briefly, the inward spiritual practice of a thing is much more efficatious in results than the material one. Generally speaking, the former i. e. the worship of outside things is seen among householders, while mental adoration and exaltation are seen among the monks. Subjective abstinence, which a monk practises regarding injury, lie, contact with women, property etc. is not in the least affected by his accidental talk with females, eating impure food and doing similar things in times of sheer necessity with a view to oblige oth@rs. Faultless spiritual practice removes all faults arising out of material practice which might be faulty (Fra), just as the obtainment of pure water after digging a well removes all fatigue, thirst and dirt which one has while digging. St. 145 मगुअखित्त० (Sk. मनुजक्षेत्र) Region of human beings believed to be forty five lacs of yojanas in extent. There are believed to be five Mahavideha holy places in the human. world. Vijaya is explained to be a place where the fait becomes victorious. Tita (Sk. BT) means thowing in i. e. addition,

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38 Notes [St. 147-156 * St. 147. setarg-In all, as shown in St. 145 and 146, there are 170 holy places in the human world, where at the most there are at a time 170 Jinas, one Jina at each holy place. Mangalavativijaya is one of the eight चक्रवर्तिविजयक्षेत्रs that are situated to the east of Jambumandara mountain and to the south of the river Sita. St. 151 a afureTO There is a brief mention in the compound word of the four kinds of gods: वेमाणिअ (Sk. वैमानिक) means the occupants of the Vimanas who are divided into focutuua gods and कल्पातीत gods. जोइस refers to ज्योतिष्क gods such as the Sun, the moon, the planets etc. The word वण stands for वाणमंतर or वंतर referring to the व्यंतर gods who include किंनर, किंपुरुष, महोरग, गंधर्व, यक्ष, राक्षस and पिशाच. भवण refers to भवनवासि gods like असुर, नाग etc. St. 155 The stanzas 155 to 162 set forth briefly the बोधिदुर्लभत्वभावना or reflection on the difficult path which one has to follow to attain to a state of Pure Intuition. निगोअमज्झओ sfat (Sk. AJTE : Gita:) a living being belonging to FTE or collection of living beings. St. 156 FETAU (Sk. EYFS 569 ) Human beings are divided into two big classes 3778 and 150g. (For further details, see caterfधिगमसूत्र III 37).

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39 St. 162-177] Notes St. 162 alfeitest ( Sk. af 141647:) the word चारित्त or चरित्त has a general sense of behaviour and a technical sense of that kind of behaviour or life by virtue of which the Jiva attains to its genuine pure nature. The second sense is intended here. St. 163 सम्मत्त (Sk. सम्यक्त्व ) is the same as Errogata or Right Faith in the tenets of Jainism which is the first necessary thing for Spiritual Progress. guracja (Lit. partial abstinence) refers here to the five Anuvratas. St. 164 75HOT HTO For allusions see stanzas (93-95) of the text. TTT the same as are or cert lit. means one who moves in the skies. The word means a fentata in general. St. 165 चारणसमण (Sk. चारणश्रमण ) is an ascetic who has got the power to move in the sky. सुमणा (Sk. सुमनसः) may be taken as a noun meaning 'gods' or an adjective meaning "handsome' 'virtuous'. St. 170 FATOTTFRIfsyfsataTTT-The use of the dative here in G is evidently a Sanskritism. St. 177-182 cereafur--(Sk.u fe or enfor). The serial order of the potencies of action (कर्मप्रकृति) annihilated by the क्षपक or the destroyer of the potencies of action. There are eight principal potencies of action corresponding to the eight main divisions of Karma

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40 Notes [St. 177-182 or Action:-Jarreur ( obstructing right knowledge), Firecor (obstructing right faith), मोहनीय (obstructing वीतरागत्व or freedom from love and hatred ), अन्तराय ( obstructing वीर्य etc.), TheT, OH, OT, and after out of which the first four divisions are called facts (coming in the way of Omniscience), while the last four are called stanfais (not coming in the way of Omniscience ). These main gafas are divided into further smaller subdivisions numbering 184 in all, which are called 37gafas. The retur has 5 subdivisions respectively obstructing the five knowledges; the aerator has 9 subdivisions out of which four come in the way of the soul's power to see things by preventing the proper working of sight and other senses, while the remaining five are the five fasts. The subdivisions of heater are 28 in number all being of the nature of delusions keeping the soul away from the Right Faith. As a consequence, these potencies are absolutely necessary to be annihilated before everything else, as without their annihilation, no spiritual progress is at all possible. The Fract has 5 subdivisions of the nature of obstructions to the powers of the soul. The phrofas referring to the four karmas sfrys, OTA, TTTET

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St. 177-182 Notes 41 and Hetty which are called santa on account of their not coming in the way of spiritual progress, are potencies of Karma, no doubt, and, as a consequence, they produce action, but, the action is such as produces bodily and mental conditions which are simply to be experienced as long as one has one's soul connected with the body. There are four subdivisions of the potency of action called try. The TH potency of action has 93 subdivisions which determine the form and nature of one's body. The Ts and a paret Karma potencies have two subdivisions of each. For further details refer to Karmagranthas ( 1, V and VI ), Tattvarthadhigamasutra ( Ch. VIII) and Epitome of Jainism (Ch. 26 & 35). A क्षपक is one who destroys all his कर्मs. A very high level of spiritual progress is absolutely necessary before the begins :the annihilation of the potencies of action. This progress he achieves by his doing meritorious deeds through many past existences. For beginning the work of this annihilation it is necessary for one to be at least nine years of age so that he could consciously. take to the annihilation process. He begins the process by destroying first the 28 delusive potencies mentioned in the line syuto... St.

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Notes St. 177-182 ] This makes him firmly established in the Faith. These 28 petencies are something like emotions which blur the Faith and Charitra. Anger, pride, deceit and greed are emphatically denounced as the four Kashayas or bad emotions which it is essential to destroy before any spiritual progress can be made. They are further divided into four varieties each, according to their intensity. The most intense and the worst in effects are called अनन्तानुबFremarquen arts which bring about the transmigration of the soul. Next to these are the four अप्रत्याख्यान and the four प्रत्याख्यान Kashayas coming in the way of the practice of the Five Vratas. Lastly, there are the four directa Kashayas which appear occasionally and are shortlived. In addition to these 16 Kashayas, there are 9 more emotions, TET (mirth), tra (likes), अरति (dislikes),शोक(grief),भय(fear),जुगुप्सा (disgust), eta e(passion in the mind of the female for the male), gogas (passion in the mind of the male), and aj (passion for embrace in both). All the 16 Kashayas and the 9 emotions come in the way of Right Conduct and hence they are called चारित्रमोहनीयकर्मs. To these are to be added the three दर्शनमोहनीयकर्मs (1) मिच्छ or मिथ्यात्वमोहनीय which keeps a man away from the Faith, (2) FAIT which brings

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St. 177-1821 Notes one into the region of Faith but keeps him vacillating and (3) Ferrateriter which keeps one away from Faith although he be convinced of it. The elimination of the four intense passions prepares the way for thinking about the Faith; then, further, the elimination of the three मिश्र, मिथ्या and सम्यक्त्व fixes one in the Faith. Then follows the elimination of the four Apratyakhyana Kashayas which makes unobstructed the observance of the Five Vratas. Then are eliminated the नपुंसकवेद and the स्त्रीवेद. Then there are checked the six less dangerous passions, then gotat, and, then, the four temporary Kashayas. The elimination of all these 28 Mohaniya Uttaraprakritis constitutes a big step in the Spiritual Progress after which the Kshapaka begins to eliminate such of the Namakarmaprakritis and the Dars'anakarmaprakritis as have their effects made untenable by the spiritual purity which the Kshapaka has come to possess after his elimination of the twentyeightfold Mohaniya Karma. Such a gofats number fourteen and a hagfas number three. After this the remnant of the four traiter and the four creara Kashayas is eliminated by the 744. The details of this second step are as follows:-By the spiritual progress made

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Notes [ St. 177-182 in the first step which is constituted of the *elimination of the 28 मोहनीयप्रकृतिs, the जीव finds himself in a position to destroy the नरकगति, the तिर्यगगति, the नरकानुपूर्वी and the Faireye Namakarmas after destroying which there remains no possibility for him ito go to the existences of hell-creatures and lower animals. He is also enabled to eliminate the four जातिकर्मs (एकेन्द्रिय, द्वीन्द्रिय, त्रीन्द्रिय and चतुFift) which makes it impossible for him to get these existences in future. The same reason viz the Spiritual purity of the First Step enables him to destory the six harmful नामकर्मप्रकतिs like आताप (fierceness which produces terror in others), Jaula (serenity), Ferrera (the cause of stationary body), FF# ( the cause of subtle body ), Array (ordinary potentiality), and starfa (the cause of incompleteness of development), and three of the startणीय कर्मप्रकृतिs निद्रानिद्रा (the cause of deep sleep) प्रचलाप्रचला (the cause of extreme restlessness in sleep) and France (the cause of somnambulisim). The elimination of these 14 a Agafas and the 3 Fitaratustrangeras leads to the destruction of whatever little has remained of the eight middling कषायs (i. e. the प्रत्याख्यान and the अप्रत्याख्यानकषायs). The क्षपक now is said to have taken the second step of Spiritual Progress.

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St. 177-182] Notes 45 Both these steps the 744 is able to take within one Muhurta by virtue of his extreme purity of mental condition, after which owing to great mental strain he takes a short rest just as a good swimmer after crossing a strong curreut. He then proceeds for the third step and resumes further annihilation work when there are only two his or moments remaining for his attainment of Pure Intuition. During the first of these two moments he annihilates two more दर्शनावरणीयप्रकृति-निद्रा and staror-the causes of sleepiness and restlessnoss in sleep, and then he eliminates arra, देवासुपूर्वी (the causes of transmigration to divine life), वैक्रियिकशरीरकर्मद्विक ( the cause of subtle variable body of both kinds), all the *$ except the first (i. e. 677TarTERVETTA which has given rise to the body which he is actually possessed of), all the 1948 except that freer which has given rise to his special stature, the 14th (the cause of being the तीर्थकर) and आहारशरीरकर्म (the cause of evolving a tiny body to be sent out to ascertain things happening at a distance). After doing this in the first moment, and thus, taking practically the third step, he, in the second and the last moment, destroys the remaining obstructions viz.the five शानावरणीयकर्म

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Notes [St. 177-182 Tofas (the causes of obstructions to the five knowledges), the remaining four fara urmarTelas (the causes of obstructions to the Right Faith ) and the five Spractuhugfas (general impediments to healthy actions ). After he has done this all, quickly beyond imagination by virture of his complete purity of thought, he has got no obstruction at all remaining in the way of his obtaining the केवलज्ञान or Pure Intuition which he then obtains at once. In the F FUS, BET alatestato and other books the Serial Spiritual Progres is practically described as above (see FST V, Stanzas 99, 100; ratnagi fer 121-3) only with a slight difference. There is, however, no mention of the gafas ferra, galgyelf etc. up to aten91H (stanza 181). The commentator on the कर्मग्रन्थ has quoted the Stanza चरमे नाणावरणं (Stanza 182) verbatim with the words TGTE: ATAQRT: 79ret: referring possibly to f agurforPATTAT, ( the author of the fastorage (6) preceding it. St. 177-9 are, however, identical with St. 121-3 of the Tagesfeifer, while St. 180-2 are mentioned by hoeft in his commentary on pro faesffo 121-3 making a remark that the stanzas are spurious as they go against the चूर्णि, the भाष्य and the कर्मग्रन्थs. The commentator on the hyrets has stated

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St. 177-192 ] Notes 47 difinitely the number of paganfa's eliminated by the 7994 to be 63 (5 J ETCOTO 9 Piaggio, 28 herfro, 3 pro, 13 TO, 5 Staceto,) while in our text the 3 snyagfas are omitted and there are added 16 Tagfas (EHITTA enfa in Stanza 179 and 15 T efas of Stanza 181), the total number of fagnafas stated as annihilated in our text amounting to 76. The Harorat is a living human being with a specific bodily stature and bodily virtues, and hence, so long as he lives in his present body it is natural that there are found in him uneliminated the charafao which are bound to be there due to his existence, whose number comes to 72. These thighfa's being absolutely harmless, there is no future esistence for him. The omission of the 3 stry: gentas in our text appears however to be rather unwarranted as it is necessary for the 874 to have destroyed the causes of his living the life of da, farosa or area. St. 185 a bigat spre it appears that a केवलज्ञानी is not to bow down to another केवलTaft as both of them occupy the same status. St. 192 As this stanza is not found in many mss. and as the comparisons are not very happy it is likely to be spurious. The difficulty of practice appears to be the

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48 Notes (St. 192-198 common property in all the camparisons. St. 196. केवलिपरिआयं (Sk. केवलिपर्याय). The word परिआय or परियाग is often used in the sense of condition or stage. It corresponds in sense to the Sanskrit word 377277 which means stage of life. gfari faci (Eternal Bliss) refers to fafccifa or T. afya, being an ancient Kevalin, had no necessity to be in Mahavideha for obtaining Moksha or Eternal Bliss. St. 197 BFOCEE (Sk. Storage or B77FATAT37) means endless happiness or bliss, an extremely happy condition of life, not necessarily Moksha. Although the wording Squiage is very common, still, it may be supposed to have been purposely used here with double entendre to convey the additional sense of 'joy to Ananta or Anantahamsa' who may be the author of the present work. St. 198. The stanza is found in all the manuscripts consulted and it cannot be spurious. This is the only internal evidence supplying information regarding the author. The reading tegur has to be rendered as faca in Sanskrit and not as fata which would simply be tautologous. Trebut may also be well rendered as frasa meaning 'equivalent to a particle of dust.' रयषण (Sk. रजस्केन) of the text has the same sense.

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सागर NICES