Kummaputta Chariam

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

Page #1
maapttcriam| BRARMAHARIHARANGO AVEDANSAR S KY. ABELTANEAN.

Page #2
KUMMAPUTTACHARIAM kummaaputtcriam| ___(kUrmAputracaritam) 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

Page #3
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)

Page #4
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 zuklapakSa saMvat 1596). The copyist remarks that the copy was prepared for the use of the tapAgaccha. Ms. y belongs to the Dehla Upashraya. It

Page #5
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 kummApusacariam 4 kUrmAputrarSikathAnakam ( in Sanskrit) 5 Glossary. 6 English-Translation, 7 Notes. * 1-2 i-xvi 9-26 29-36 37-76 1-32 1-48

Page #6
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

Page #7
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

Page #8
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

Page #9
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,

Page #10
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

Page #11
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 jinamANikyaziSyarAjena, 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

Page #12
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 aNaMtasuhabhAyaNaM havai which can also be interpreted as " becomes an object of delight to Ananta

Page #13
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 bAravratasajjJAya and ilAprAkAracaityaparipATI 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.

Page #14
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.

Page #15
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

Page #16
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

Page #17
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

Page #18
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

Page #19
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

Page #20
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,

Page #21
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.

Page #22
sirijiNamANikkaviraiaM aNaMtahaMsavirahoM vA // sirikummaaputtcriaN|| volcan namiUNa vaddhamANaM asuriMdamuriMdapaNayapayakamalaM / kummAputtacarittaM vocchAmi ahaM samAseNaM // 1 // rAyagihe varanayare nayarehIpattasayalapurisavare / guNasilae guNanilae samosaDho vaddhamANajiNo // 2 // 'devehi saMmosaraNaM "vihiaM bahupAvakammaosaraNaM / maNikaNayayayasaurappAyArapahAparipphuriaM // 3 // tattha niviThTho vIro kaNayasarIro samuddagaMbhIro / dANAicau~payAraM kahei dhammaM paramarammaM // 4 // dANatavasIlabhAvaNabheehi cauvviho havai dhammo / savvesu tesu bhAvo mahappabhAvo muNeyavvo // 5 // bhAvo bhavudahitaraNI bhAvo sggaapvggpurNsrnnii| bhaviyANaM maNaciMtiaaciMtaciMtAmaNI bhAvo // 6 // bhAveNa kummaputto avagayatatto ya aghiycritto| gihevAse vi vasaMto saMpatto kevalaM nANaM // 7 // 1 a. puttassa cariya; cha. puttacariyaM. 2 a. rekhA. 3 Ta. deviMda. 4 ba. samavasaraNaM. 5 a. vivihaM. 6 ka kha ca. rayaNasAraM. 7 ja ta ba. sArappAkAra. 8 cha Ta ba cauppayAraM. 9 kha. purisaraNI. 10 a ka ga ba. avagayatatto agahiacAritto; ta. avagayatitto agahiya. 11 ga. gihivAse.

Page #23
kummAputtacari itthaMtare IdabhUI nAma aNagAre bhagavao mahAvIrassa jiDhe aMtevAsI goyamagutte samacauraMsasarIre vajarisahanArAyasaMghayaNe kaMNayapulayanighasapamhagore uggatave dittatave mahAtave ghoratave ghoratavassIghorabaMbhaceravAsI ucchUDhasarIre saMkhittaviulateulesse caudasapuvvI cauNANovagae paMcahi aNagArasaehiM saddhiM saMparibuDe chaThaMchaTeNaM appANaM bhAvemANe uThAe uThei / udvittA 1 a pustake " itthaMtara iMdabhUI nAma............payAhiNaM karei" ityAdika-gadyagranthasya sthAne "teNaM kAleNaM teNaM samaeNaM samaNasya bhagavaA mahAvIrassa jiDhe aMtevAsI iMdabhUI NAmaM aNagAre goyamo gotteNaM sattussehe samacauraMsasaMThANasaMThie vajarisahanArAyasaMghayaNe kaNayapulayanighasapamhagore uggatave dittatave mahAtave urAle ghore ghoraguNe ghAratavassI ghorabaMbhaceravAsI ucchUDhasarI re saMkhittaviulateulesse caudasapucI cauNANovagae savvakkharasaMnivAI paMcahiM aNagArasaehiM saddhiM saMparivuDe chaThaMchaTheNaM appANaM bhAvebhANe samaNassa bhagavao mahAvArassa adUrasAmaMte uDDhajANU ahosire jhANakohovagae saMjameNa tavasA appANaM bhAvamANe viharai / tae NaM se bhayavaM goyame jAyasaDDhe jAyasaMsae jAyakouhalle uppaNNasaDDhe uppaNNasaMsae uppaNNakouhalle saMjAyasaDaDhe saMjAyasaMsae saMjAyakouhalle samuppaNNasaDDhe samuppaNNasaMsae samuppaNNakouhalle uThAe uThei / uThAe uThittA jeNeva samaNe bhayavaM mahAvIre teNeva uvAgacchai / uvAgacchittA samaNaM bhagavaM mahAvIraM tikkhutto AyAhiNapayAhiNaM karei / karittA vaMdai NamaMsai / vaMdittA NamaMsittA NaccAsaNNe NAidUre sussUsamANe abhimuhe viNaeNaM paMjaliuDe pajjuvAsamANe evaM vayAsI-"iti pATho dRzyate / 2 ka ga gha ba. kaNagapulaganiyasa. 3 ta Ta. taullesse; ca. teullesse.

Page #24
7-12] kummAputtacari bhayavaM mahAvIraM tikkhutto AyAhiNapayAhiNaM karei / karittA vaMdai NamaMsai / vaMdittA NamaMsittA evaM vayAsI-bhayavaM, ko NAmaM kummAputto, kahaM vA teNa gihavAse vasaMteNa bhAvaNaM bhAvaMteNa aNaMtaM aNuttaraM nivvAghAyaM nirAvaraNaM kasiNaM paDipuNNaM kevalavaranANadasaNaM samuppADiaM / tae NaM samaNe bhagavaM mahAvIre joyaNagAmiNIe sudhAsamANIe vANIe vAgarei goyama jaM me pucchasi kummAputtassa cariamacchariaM / eMgaggamaNo hou~ samaggamavi taM nisAmesu // 8 // jaMbuddIve dIve bhArahakhittassa majjhayAraMmi / duggamapurAbhihANaM jagappahANaM puraM atthi // 9 // tattha ya doNanariMdo pa~yAvalacchIi nijiadinnido| NicaM ariyaNavajaM pAlai nikaMTayaM rajjaM // 10 // tassa nariMdassa dumA nAmeNaM paTTarANi atthi / saMkaradevassa umA remA jahA vAsudevassa // 11 // dullabhaNAmakumAro sukumAro rmmruuvjiymaaro| tesiM muMotthi guNamaNibhaMDAro bhujnnaadhaaro||12|| 1 a. macharIaM. 2 a ka kha ga. egaggamaNA. 3 a ga ghaTa hoU 4 a. samagamacittaM. 5 ka ja ba. nisAmeha. 6 ka kha cha Ta ta ba pustakeSu 'tathAhi' iti adhikaH zabdaH 'jaMbuddIve dIve' ityasya pUrva dRzyate / 7 ga ta pa. payAvalacchIa nijia, a.payAvalacchIa tejiadinnNdo| 8 kha ga gha pa ca. diNaMdo. 9 cha rammA. 10 a. dullaha; kha. dUlabha. 11 a. tesiM sUu ya atthI guNAgaro; ka ja. sUu asthi guNamaNibhaMDAro; gha sUnutthi guNa0

Page #25
kummAputtacariaM [13-18 so kumaro niyejuvvaNarAjamaeNaM pare bhukumaare| kaMdukamiva gayaNatale ucchAlito sayA ramaI // 13 // aNNadiNe tassa purasmujjANe duggilAbhihANammi / suguru suloyaNaNAmA samosaDho kevalI ego // 14 // tatthujjANe jaikkhiNi bhaddamuhI nAma nivasae nicaM / bahusAlakkhavaDadumaahiThiabhavaNami kayavAsA // 15 // kevalakamalAkaliyaM saMsayaharaNaM suloaNaM suguruM / paNamiya bhattibhareNaM pucchai sA jaikkhiNI evaM // 16 // bhayavaM puvvabhave he mANavaI nAma mANavI aasii| pANapiyA paribhuggA suvelavelaMdharasurassa // 17 // Aukhae ittha vaNe bhaddamuhI nAma jakkhiNI jAyA / bhattA puNa mama kaM gaimuvavanno NAha Aisasu // 18 // 1 a rAyamaeNa bahusukumAro / kaMduga giNhai gayaNatale uccAleo sayA ramai // ca. nijajuvvaNaparicario bahukumArehiM. 2 a.giMdukamiva. 3 a. puraMmi ujjANe. 4 a ja Ta. jakkhaNI. 5 ta ba. bahusAlarukkhavaDadumaahaThiabhavaNaMmi; ka cha bahusAlakkhaNabaDadumaahaThia; a. bahusAlavaNaMmi ahe pAyAlavaNaMmi. 6 a suloyaNo sugurU. 7 a kha. jakkhaNI. 8 ka kha ga cha Ta ta ba. bhattA puNa maJjha kahiM uppanno; ghaca. bhattA puNa majjha kahaM umpanno.

Page #26
19-23] . kummAputtacariaM teo suloyaNo nAma kevalI mahuravANIe bhaNai bhadde nimuNasu nayare ittheva hoNanaravaissa suo| uppanno tujjha pio sudullaho dullaho nAma // 19 // taM nimuNia bhaddamuhI bhaddamuhI nAma jakkhiNI hiTThA / mANavaIkhvadharA kumarasamIvammi saMpattA // 20 // daTTaNa taM kumAraM bahukumarucchAlaNikatallicchaM / sA jaMpai hasiUNaM "kimiNeNaM raMkaramaNeNaM // 21 // jai tAva tujjha cittaM vicittacittaMmi caMcalaM hoi| tA majjhaM aNudhAvasu vayaNamiNaM suNi so kumaro // 22 // taM kaNNaM aNudhAvai tavvaaNakuUhalAkuliacitto / tappurao dhAvaMtI sA vi hu taM niavaNaM nei // 23 // 1 ma ca pustakayoH "tatto suloaNo nAma kevalI mahuravANie bhaNai" iti AryArdhasadRzaM vAcyate tadanantaraM ca "bhadde nisuNasu....dullabho nAma" iti AryA paThyate; a pustake " tao suloaNo nAma kevalI mahuravANIe bhaNai / bhadde nisuNasu nayare ittheva hoNanaravaissa suu jAo" ityAryA dRzyate "uppanno....nAma" iti granthazca nopalabhyate / ta pustake "tao suloaNo....bhaNai'' ityAryArdhameva pRthaktayA ekonaviMzatitamaM gaNitaM / 2 a. muhura. 3 a kha ta pa. heDhA. 4 a bhallinchaM. 5 ga kimiNaM NaM. 6 a. jai tAoha vi cittaM; ka ta. jai tA tujjha vi.

Page #27
kummAputtacari [24-30 bahusAlavaDessa ahepaheNa paayaalmjjhmaanniio|| so pAsai kaNagamayaM surabhavaNamaIva ramaNijaM // 24 // te ca kerisaM rayaNamayakhaMbhapaMtIkaMtIbharabhariabhiMtarapaesaM / maNimayatoraNadhoraNitaruNapahAkiraNakabburiaM // 25 // maNimayakhaMbhaahidviaryuttaliAkelikhobhiajaNohaM / bahubhatticittacittiagavakkhasaMdohakayasohaM // 26 // eyamavaloiUNaM surabhavaNaM bhuvaNacitta~cunjakaraM / aivimhayamAvanno kumaro Ia ciMtiuM laggo // 27 // kiM iMdajAlameaM aiaM sumiNammi dIsae ahavA / ahayaM niyanaiyarAo iha bhavaNe keNa ANIo // 28 // iya saMdehAkuliaM kumaraM vinivesiUNa pllNke| vinnavai vaitaravahU sAmia vayaNaM nisAmesu // 29 // aja mae ajumae cireNa kAleNa nAha diTTho si / surabhivaNe surabhavaNe niakajje ANio sa tumaM // 30 // 1 ca ja. vaNassa. 2 ga gha cha Ta. ahopaheNa; 3 ka ca. taM kerisa; a pustake 'taM ca kerisaM' iti nopalabhyate / 4 ka kha Ta ba. thaMbha. 5 a. vicchuriaM; Ta. abburiaM; kha kiraNakacchuriaM. 6 a puttaliyAkelisobhiyapatteyaM / 7 a. cittaujjoya 8 a. isa ciMtao laggo. 9 cha ja ta. sumiNaM sumiNami; ka ga gha Ta ba. sumiNaM sumaNammi;kha. sumaNaMsi maNaMmi. 10 ta ba.nayarIo; Ta.ahavA niyanayarAo 11 a. vaMtarivahU. 12 a. anja mae sukayattho; kha gacachaTa ba. anja mae aja mae. 13 Ta, surabhavaNe siribhavaNe; ka ca ta surabhavaNaM surabhavaNe,

Page #28
kummAputtacariaM ajjaM citra majjha maNomaNoraho kappapAyavo phlio| jaM mukayamukayavasao ajja tuma majjha miliAsi // 31 // ia vayaNaM soUNaM vayaNa daTTaNa munayaNaM tiise| punvabhavassa siNeho tassa maNammI samullasio // 32 // kattha vi esA diThThA puvvabhave pariciA ya eassa / iye UhApohavasA jAIsaraNaM samuppaNNaM // 33 // joisaraNeNa teNaM nAUNaM puvvjmmvuttNto| kahio kumareNaM niapiyAi purao samaggo vi // 34 // ' tatto niyasattIe asubhANaM puggalANa avaharaNaM / subhapuggalapakkhevaM karia surI tassarIrammi // 35 // puvvabhavaMtarabhajjA lajjAi vimuttu bhuMjae bhiige| evaM visayamuhAI dunni vi vilasati tattha ThiyA // 36 // caturvidhabhogasvarUpaM sthAnAGgepyuktam-caMUhiM ThANehi devANaM saMvAse paNNatte, taM jahA-deve NAma ege devIe saddhiM saMvAsamA 1 Ta IhApohavasAo. 2 a ga pustakayoH " jAisaraNeNa teNaM....samaggo vi" ityAryA nopalabhyate / 3 Ta avahAro. 4 a. bhogaM. 5 a ga gha. uktaM ca sthAnAGgasUtre 6 " carhi ThANehiM devANaM saMvAse paNNatte " iti pAThaH sarveSveva asmadupalabdhahastalikhitagrantheSUpalabhyate; sthAnAGgasUtre tu (4-4-353; pR. 273) " cauvidhe saMvAse paMgatte; taM0 divve Asure rakkhase mANuse...." ityAdikaH suvistRtaH pATho dRzyate yasya saMkSepa evAtra likhitaH iti bhAti; cha. sthAnAGgepyuktam-manuSyasuto gaM cauThANehiM devANaM saMvAse paNNatte-taM jahA

Page #29
kummAputtacariaM [36-42 gacchijjA, deve NAma ege chavIe saddhiM saMvAsamAgacchijjA, chevI NAma ege devIe saddhiM saMvAsamAgacchijjA, chavI NAma ege chavIe saddhiM saMvAsamAgacchijjA" io a- .. aha tassammApiyaro puttaviogeNa dukkhiA nicaM / saMvvattha vi sohaMti a lahaMti na hi suddhimattaM pi||37|| devehi avahari narehi pAvijjae kahaM vatthu / jeNa narANa surANaM sattIe aMtaraM garuaM // 38 // aha tehi dukkhiehiM ammApiyarehi kevalI puttttho| bhayavaM kaheha amhaM so putto asthi kattha gao // 39 // to kevalI payaMpai suNeha savaNehi saavhaannmnnaa| tumhANaM so putto avahario vaMtarIe a||40|| te kevalivayaNeNaM aIva acchariavimhiA jAyA / sAhaMti kahaM devA apavittanaraM aMbaharaMti // 41 // yaduktamAgame* cattAri paMca joyaNasayAI gaMdho a maNuyalogassa / uDDUM baccai jeNaM na hu devA teNa AyaMti // 42 // 1 kha pustake " deve NAma ege chavIe" ityAditRtIyacaturthabhaGgo dvivAraM paThitau / 2 a. savvattha vi sohiyaM puNa alahiyaM suddhimattaM pi| 3 ka vatthaM; ba vatthu; cha vuttaM. 4 kha ca cha ja. maNo. 5 ka. vaMtarAe; a gha ca. viMtarIe. 6 a. avaharaMti NaM. 7 ka cha ta Ta pustakeSu " cattAri paMca joyaNasayAiM0" itiprakArakaH AryAdvayasya sthAne saMkSepaH paThayate / a pustake "yaduktamAgame-cattAri paMca....surA ihaya" itipATho granthAntargato nopalabhyate / gurjarabhASATIkAyAM prathamA Aryaiva kevalamupalabhyate / kha pustake kevalaM prathabhaivAryA samupalabhyate /

Page #30
43-51] kummAputtacari * paMcasu jiNakallANesu ceva mhrisitvaannubhaavaao| jammaMtaraneheNa ya AgacchaMti hu murA ihayaM // 43 // teu kevaliNA kahiaM tIse jammaMtarasiNehAi / te biti tao sAmiya aibalio kammapariNAmo // 44 // bhayavaM kayA vi hohI amhANa kumArasaMgamo kaha vi| teNuttaM hohI puNa jayeha vayamAgamissAmo // 45 // ia saMbaMdhaM suNiuM saMviggA kumaramAyapiyaro ya / laeNhuputta Thavia rajje tayaMtie caraNamAvannA // 46 // dukkaratavacaraNaparA parAyaNA dosavajjiyAhAre / nissaMgaraMgacittA tiguttiguttA ya viharati // 47 // annadiNe gAmANuggAmaM viharatao a so naannii| tattheva duggilavaNe samosaDho tehi sNjutto||48|| aha jakkhiNI avahiNA kumarassAuM viANiuM thovaM / taM kevaliNaM pucchai kayaMjalI bhattisaMjuttA // 49 // bhayavaM jIviyamappaM kahamavi tIrijjaebhivaDDeuM / le| to kahai kevalI so kevlkliatyvitthaaro||50|| tirthayarA ya gaNadharA cakkadharA sabalavAsudevA ya / aibaliNo vi na sakA kAuM Aussa saMdhANaM // 51 // 1 ka. tA kevaliNA; kha ba. to kevlinnaa| 2 ka jammaMtarassiNehAe / 3 a kha ta pa amhANaM kumAra. 4 Ta ba lahuputtaM. 5 a pa jIviyameyaM. 6 ka Ta titthayarA gaNadhArA.

Page #31
kummAputtacariaM [52-59 * jaibuddIvaM chattaM meruM daMDaM pahU kareuM je| devA vi te na sakA kAuM Aussa saMdhANaM // 52 // yaduktam* no vidyA na ca bheSajaM na ca pitA no bAndhavA no sutAH, nAbhISTA kuladevatA na jananI snehaanubndhaanvitaa| nArtho na svajano na vA parijanaH zArIrikaM no balaM, no zaktAH satataM surAsuravarAH saMdhAtumAyuH kSamAH // 53 // ia kevalivayaNAI suNiu amarI visaNNAMcattA saa| niabhavaNaM saMpattA paNasavvassasattha vva // 54 // dihA sA kumareNaM puTThA ya sukomalehi vayaNehiM / sAmiNi maNe visaNNA aja tumaM heuNA keNaM // 55 // kiM keNa vi dRhaviA kiM vA keNa vi na mniaaaannaa| kiM vA maha avarAheNa kuppasannA tumaM jAyA // 56 // sA kiMci vi akahatI maNe vahaMtI mahAvisAyabharaM / nibaMdhe puNa puTThA vuttaMtaM sAhae sayalaM // 57 // sAmiya mae avahiNA tuha jIviyamappameva nAUNaM / AusaruvaM kevalipAse puDhe ca kahiaM ca // 58 // eeNa kAraNeNaM nAha ahaM dukkhslliysriiraa| vihivilasiammi vaMke kahaM sahissAmi tuha virahaM // 59 // 1 iyaM gAthA ba pustake na dRzyate. 2 a pustake "yaduktam-no vidyA....kSamAH" ayaM grantho na samupalabhyate / 3 kha ga gha ba ca ja ta. savvassasannu vva. 4 a pa bhAmiNi. 5 ka avarAheNaM kupasannA tumaM jAyA; ga gha cha Ta ta ba avarAheNaM kuppasannA.

Page #32
60-69] kummAputtacariaM kumaro jaMpai jakkhiNi khemA kuNasu hiaamjjhmmi| jalabiMducaMcale jIviammi ko mannai thirattaM // 60 // jai majjhuvari siNehaM dharesi tA kevalissa pAsammi / pANapie meM muMcasu karemi jeNappaNo kajjaM // 61 // to tIi sasattIe kevalipAsammi pAvio kumro| abhivaMdia kevaliNaM jahArihaTThANamAsINo // 2 // puttassa siNeheNaM cireNa avaloiUNa taM kumaraM / aha roiuM pavattA tattha ThiA mAyatAyamuNI // 63 // kumaro vi ayANaMto kevaliNA samahiaM smaaitto| vaMdasu kumAra mAyAtAyamuNI iha samAsINA // 64 // so pucchai kevaliNaM pahu kahamesi vayaggaho jaao| teNa vi puttaviogAikAraNaM tassa bajariaM // 65 // ia suNia so kumAro moro jaha jaladharaM paloeuM / jaha ya cakoro caMdaM jaha cakko caMDabhANuM va // 66 // jaha vaccho niasurabhiM surabhiM surabhi jaheva klknnttho| saMjAo saMtuTTho harisasamullasiaromaMco // 67 // niyamAyatAya,NiNaM kaMThammi vilaggiUNa royNto| eyAi jakkhiNIe nivArio mahuravayaNehi // 68 // niavatthaaMcaleNaM kumAranayaNANi aMsubhariyANi / sA javikhaNI vilUhai aho mhaamohdullliaN||69|| 1 kha ca ja cha Ta ta. me muMcasu; a ta. me mucasuM. 2 ga . mAsINA 3 a ahA roiuM; kha airohiuM; ga Ta ahiroiuM. 4 Ta ba. jaha va 5 ka gha ta ba harisavasullasia. 6 Ta muNoNaM; ba muNIyaM 7 8. sA jakhaNiyA vilhai.

Page #33
kummAputtacari [70-78 niamAyatAyadaMsaNasamullasaMtappamoabharabhari / kevalanANisagAse amarI viNivesae kumaraM // 7 // aha kevalI vi sanvesi tesimuvagArakAraNaM kuNai / dhammassa desaNaM saMmaye'mayarasasAraNIsarisaM // 71 // jo bhavio maNuabhavaM lahiu~ dhammappamAyamAyarai / so laddhaM ciMtAmaNirayaNaM rayaNAyare gamai // 72 // egaimmi nayarapavare asthi kalAkusalavANio ko vi / rayaNaparikkhAgaMthaM gurUNa pAsammi anbhasai // 73 // sogaMdhiyakakeyaNamaragayagomeyaiMdanIlANaM / jalakaMtasUrakaMtayamasAragalaMkaphalihANaM // 74 // iccAiyarayaNANaM lkkhnngunnvnnnnnaamguttaaii| savvANi so viANai viakkhaNo maNiparikkhAe // 7 // aha annayA viciMtai so vaNio kirmavarehi rayaNehiM / ciMtAmaNI maNIgaM siromaNI ciMtiatthakaro // 7 // tatto so tassa kae khaNei khANIo NegaThANesuM / taha vi na patto sa maNI vivihehi uvAyakaraNehiM // 77 // keNa vi bhaNi vacasu vahaNe caDiUNa rayaNadIvaMmi / tatthathi AsapUrI devI tuha vaMchiyaM dAhI // 78 // 1 gha. aha kevalI savesiM 2 ca. samaya amaya; ba. samae. 3 a ladi; ka. ba.la; ga ta. lahiuM 4 ka gadhacha ba pustakAni 'egammi0 ityAdeH prAk 'tathAhi' iti samadhika paThanti / 5 ba masAragabhaMka. 6 a. kimavi uvAehiM. 7 cha ta ba khANIu Nega; ga Ta khANI aNega.

Page #34
79-87] kummAputacariaM 13 so tattha rayaNadIve saMpatto ikkviiskhvnnehi| ArAhai taM deviM saMtuhA sA imaM bhaNai // 79 // bho bhadda keNa kajjeNa ajja ArAhiA tae ahayaM / so bhaNai devi ciMtAmaNIkae ujjamo aiso // 8 // devI bhaNei bho bho natthi tuhaM kammameva sammakaraM / jeNapati surA vi adhaNANi kammANusAreNaM // 81 // se bhaNai jai maha kammaM havei to tujjha kIsa sevAmi / taM majjha desu rayaNaM pacchA jaM hou taM hou // 82 // dattaM ciMtArayaNa to tIe tassa rayaNavaNiassa / so niagihagamaNatthaM saMtuho vAhaNe caDio // 83 // poapaesaniviThTho vaNio jA jlhimjjhmaayaao| tAca ya puvadisAe samuggao puNNimAcaMdo // 84 // taM caMdaM daNaM niacitte ciMtae sa voNnniyo| ciMtAmaNissa teaM ahiaM aha vA mayaMkassa // 85 // ia ciMtiUNa ciMtArayaNaM niakaratale gaheUNaM / niyadihIi nirakkhai puNo puNo ragraNamidaM ya // 86 // ia avaloaMtassa ya tassa abhaggeNa krtlpesaa| aIsukumAlamurAlaM rayaNa rayaNAyare pddiaN||8|| 1 a ca cha ta. esa. 2 a ca cha ta ba. tuha 3 ka Ta ta. so bhaNai maha kammaM; 4 gha pustake "dattaM ciMtArayaNaM0" iti AryA na dRshyte| 5 a. vANio. 6 ka kha ga gha ba nirikkhai. 7 cha ba. aisukumAlapurAlaM; ka caja. aisukumAlasusalaM; Ta. aisukumAlattaNao rayaNaM0

Page #35
kummAputtacari [88-96 jalanihimajJa paMDio bahu bahu sohaMtaeNa teNAvi / ki kaha vi labbhai maNI siromaNI sayalarayaNANaM // 88 // taha maNuattaM bahuvihabhavabhamaNasaehi kahakaha vi laddhaM / khaNamitteNaM hArai pamAyabharaparavasA jIvo // 89 // te dhannA kayapunnA je jiNadhamma dharati niahiyae / tesiM cia maNuattaM sahalaM salahijjae loe // 10 // ia desaNaM suNeuM sammattaM jakkhiNIi paDivanna / kumareNa ya cArittaM guruyaM guruyatie gahiraM // 11 // therANaM payamUle caudasapucImahijjai kumaaro| dukratavacaraNaparo viharai ammApiUhi samaM // 92 // kumaro ammApiyaro tini vi te pAliUNa cArittaM / mahasukke suraloe avainnA maMdiravimANe // 13 // sA jaikkhiNI vi caiuM vesAlIe a bhmrbhuuvinno| bhajjA jAyA kamalA nAmeNaM saccasIladharA // 14 // bhamaranariMdo kamalAdevI ya duve vi ghiyjinndhmmaa| aMtasuhajjhavasAyA tattheva ya suravarA jAyA // 95 // itezcarAyagihaM varanayaraM varanayaraMgaMtamaMdiraM asthi / dhaNadhannAisamiddhaM supasiddha sayalalogammi // 16 // 1 ba. paDiuM 2 ka ga Ta. garuaM 3 a ta puvAmahijae kumaro 4 Ta jakkhaNI vicaliU vesAlAe 5 ka. tatazcaH

Page #36
97-103] kummAputtacari tattha ya mahiMdasiMho royA siMhu vva arikrivinnaase| nAmeNa jassa samaraMgaNammi bhajjai suhaDakoDI // 97 // tassa ya kummAdevI devI via rUvasaMpayA atthi / viNayavivegaviyArappamuhaguNAbharaNaparikaliyA // 98 // visayamuhaM bhuMjatANa tANa sukkheNa vaccae kAlo / jaha a suriMdasaINaM aha vA jaha vammaharaINaM // 99 // annadiNe sA devI niasayaNijjammi suttjaageriaa| surabhavaNaM maNaharaNa picchai sumiNammi acchriaN||10|| jAe pabhAyasamae saMyaNijjA uhiUNa sA devI / rAyasamIvaM pattA japai ma~hurAhi vaggRhi // 101 // anja ahaM surabhavaNaM sumiNammI pAsiUNa paDibuddhA / eassa sumiNagassa ya bhavissaI ke phlvisese||102|| ia suNia haTTatuTTho rAyA romaMcaaMciasarIro niamaiaNusAreNaM sAhai eArisaM vayaNaM // 103 // 1 ka ja rAyA sIhu vva 2 Ta. devIva surUva. 3 ka cha ba. tANaM. 4 iyamAryA dvivAraM likhitA dRzyate 'kha' pustake / 5 ka kha ga gha ca cha ja jAgarayA 6 ka ca ja ba sayaNijjAu uhiUNa; cha. sayaNejjA aThiUNa. 7 a ka ga ta. mahurAi. 8 ka ta. eassa ya sumiNa-gassa ya; a. easayasumiNagassa ya. 9 ba. ko phalaviseso; Ta. kiM, phalavisesaM / ..

Page #37
kummAputtacariaM [104-111 devi tuma paDipuNne navamAse sddddhsttdinnahie| bahulakSaNamuNajuttaM puttaM pAvihisi jeganittaM // 104 // ia naravaiNo vayaNaM muNiUNaM htttttuttttniahiayaa| naranAhaaNunAyA sA jAyA niyagihaM pattA // 105 // tattha ya kumArajIvo devouM pAliUNa kummAe / uarammi sukayapuNNo sarammi haMsuM vya avaiNNo // 106 // rayaNeNa rayaNakhANI jaheva muttAhaleNa suttiuDI / taha teNaM ganbheNaM sA sohaggaM samuvvahaI // 107 // gabbhassaNubhAveNaM dhammAgamasavaNadohalo tIse / uppanno suhapuNNodaeNa sohaggasaMpanno // 108 // to teNaM naravaiNA chaiMsaNanAiNo nayaramajjhe / sadAviA jaNehiM kummAe dharmasavaNakae // 109 // vhAyA kayabalikammA kayakouyamaMgalAivihidhammA / niaputthayasaMjuttA saMpattA rAyabhavaNaMmi // 110 // kaiMyaAsIsapadANA nairavaiNA dttmaannsNmaannaa| bhadAsaNovaviTThA niyaniyadhammaM payAseti // 111 // 1 a ga ta. jagamittaM; Ta jaganannaM. 2 a kha cha Ta. devAu, 3 kha gha cha ba. haMsa bva. 4 ta. uvvainno. 5 a dohilo; ka dohilA. 6 kha ca saMpatto. 7 ta. vAiNo 8 a dhammassavaNakahAe. 9 a niyaUhayasaMyuttA. 10 a. kayaAsIsapahANA; ja. kayaAsaNappadANA. 11 ta. naravayaNA.

Page #38
112-116] kummAputtacari iyaresi dasaNINa ya dhammaM hiMsAisaMju suNiDaM / jiNadhammarayA devI aIva kheyaM samAvannA // 112 / / yeta: ' dadAtu dAnaM vidadhAtu maunaM vedAdikaM cApi vidAMkarotu / devAdikaM dhyAyatu nityameva nai ced dayA niSphalameva sarvam // 113 // 'na sA dIkSA na sA bhikSA na taddAnaM na tattapaH / na tad dhyAnaM na tanmaunaM dayA yatra na vidyate // 114 // to naravaDaNA''hUyA jiNesAsaNasariNo mahAguNiNo / jiNasamayatattasAraM dhammasarUvaM parUveti // 115 / / tathAhi chajjIvanikAyANa paripAlaNameva vijjae dhmmo| 'jeNaM mahavvaemuM paMDhame pANAivAyavayaM // 116 // 1 ba. iaresiM 2 "yataH dadAtu" ityAdI dvau zloko a pustake nopalabhyete; kha pustake niSphalameva sarvaM ityataH paraM "yataH zAstroktaM ka-dhammassa kAraNamaDho jIva jIvai parIhasai / dahiUNaM caMdaNa tarU kerai iMgalavANI ye| malayapugalapeMDo samAlajaleMde karesI zuddhI / appavImalasAhAvo mayAlIjai. mayalIe bhAveM" ityadhikaM kimapi paThyate / ; 3 cha. dayAvinA niSphalameva savva. 4 a. jiNadha- . mmAsAsaMga. 5 gha. itazca; a ta pustakayoH ' tathAhi ' iti na dRzyate. 6 ta. jeNa mahavvayamUlaM /

Page #39
kummAputacari [117-121 uktaM ca dazavakAlike * "tathimaM paDhamaM ThANaM mahAvIreNa desi / __ ahiMsA niuNA dihA savvabhUesu saMjamo" // 117 / / upadezamAlAyAm* "chajjIvanikAyadayAvivajio neva dikkhio na gihii| jaidhammAo cukko cukkai gihidANadhammAo" // 118 // ia muNivaravayaNAI suNiuM ghaNagajiovamANANi / devIe maNamoro pairamaramullAsamAvano // 119 // paDipuNNesu diNesuM tatto saMpuNNadohalA devii| puttarayaNaM pasUyA suhalagge vAsarammi suhe // 120 // tetra cAvasare tihAM vajjai tUra sutaDayadaMta, gayaNaMgaNi gajai garDayaData / varamaMgala galabherisAda, napherI suNIi nevaninAda // 121 // 1 a pustake ' uktaM ca dazavaikAlike ' iti na dRshyte| 2 aja pustakayoH 'upadezamAlAyAm ' iti na dRzyate chajjIva0 ityAdeH prAk / 3 kha ba gihiMdANa; cha. gihadANa. 4 ga ba paramasamullAsa;Ta paramaM ullAsa. 5 ka.atra cAvasare; apustake 'tatra cAvasare' iti nopalabhyate. 6 ba sutaDayaMta. 7 a ka kha cha Ta gayaNaMgaNa gajjai garuyaraMta; ta. gayaNaMgaNi gajjai garuyaruta 8 ga. guruyaraMta 9 ta. navaninAdI. ....

Page #40
122-128] kummAputtacari * virudAvali bollaMDa baMdivRMda, cirakAlacatura naranaMdavaMda / varakAmiNi naccai aisuramma, ia ucchava hUo eNttajamma // 122 // ammApiUhi tassa ya dhammassuyadohalAnusAreNa / nAmaM guNAbhirAmaM peyaTiaM dhammadevu tti // 123 // ullAvaNeNa kummAputtu tti paiTiaM avaranAmaM / so paMcahi dhAIhiM hatthA hatyammi aMkao aNke| gihijjato kumaro samvesi vallaho jAo // 125 // bAvattari kalAo sayameva ahijjae sabuddhIe / ajjhAvao ya NagharaM saMpatto tattha sakkhittam // 126 // kiMtu puvvbhvNtrkyceddbNdhnnucchaalnnaaikmmvsaa| so vAmaNao jAo duhtydehppmaanndhro||127|| niruvamarUvaguNeNaM taruNIjaNamANasANi mohito| sohaggabhaggajutto kameNa so juvvaNaM ptto||128|| 1 ka gha ca ja ta. biradAvali; a buradAvali, 2 aga ca cha ta. bullai; kha bolei, ja Ta bolai 3 ga ja Ta. cirakAli catura naranaMdavRMda; Ta. cirakAlicaturanaranaMdanaMda. 4 kha Ta ba. puttajammi 5 a ba ta. paiTriaM. 6 a. sakhiyattaM. 7 ka. niruvamarUvadhareNaM. 8 ba. mohaMto.

Page #41
kummAputtacari 199-137 tAruNNe savvesi ksiyavigArA bahuppagArA vi / so puNa visayaviratto kummAputto muNiyatatto // 129 // hariharabaMbhAisurA visaehi vasIkayA ya samve vi| dhanno kummASuttoM visayA vi vasIkayA jeNa // 130 // jaM teNa puvvajamme muciraM paripAliaM sucAritaM / taM tassa vi tAruNNe visayavirattattaNaM jAyaM // 131 // aNNadiNammi muNIsaraguNijjamANaM suyaM sunntss| kumarassa tassa vimalaM jAIsaraNaM samuppaNNaM // 132 // . jAIsaraNaguNeNaM saMsArAsAraya muNatassa / / khevagasseNigayassa vi sukajjhANaM pavanassa // 133 // jhANAnaleNa kambhidhaNanivahaM dussahaM dahaMtassa / kevalaNANamaNaMtaM samujjalaM tassa saMjAyaM // 13 // jara tAva carittamahaM gahemi tA majjha mAyatAyANaM / maraNaM havija gaNaM suasogaviogaduhiANaM // 135 // tahmA kevalakamalAkalio nimAyatAyauvarohA / cihai ciraM gharAma a sa kumAro bhAvacArittoM // 136 // kummASuttasariccho ko putto maaytaaypybhtto| jo kevalI vi saghare Thio ciraM tayaNukaMpAe // 137 // 1 a. kummAputto suNiyatatto; Ta kummAputtomuNeyavvo. 2 ka. paripAlio. 3 ja ba. visayesu virataNaM jAaM. 4 ta. gaNijjamANaM. 5 ba. khavagassaNiM gayassa 6 ga jai tavacAritta. 7 ka niyamAyauvaroho. 8 ka ba gharacciya; Ta ghare ciya. 9 Ta ba bhAvacArittI.

Page #42
138-146] kumbhAputtariya kummAputtA anno ko dhanno jo samAyatAyANaM / bohatthaM nANI vi hu ghare Thio'nAyavittIe // 138 // gihavAsasaMThiassa vi kummAputtassa jaM samuppana / kevalanANamaNaMtaM taM puNa bhAvassa ullalia // 139 // bhAveNa bharahacakkI taassisuddhtmjjhmlliinno| AyaMsaSaraniviDo 'gihI vi so kevalI jAo // 140 // vasaggi samArUDho suNipavare ke vi dahu vihrte| gihivesailAputto bhAveNaM kevalI jAo // 14 // AsADhabhUimuNiNo bharahesarapikkhaNaM kuNaMtassa / uppannaM gihiNo vi hu bhAveNaM kevalaM nANaM // 142 // merussa sarisavassa ya jattiyamittaM ca aMtaraM hoi / davvatthayabhAvatthANa aMtaraM tattiyaM NeyaM // 143 // ukosaM davvatthayamArAhia jAi accuaM jAva / bhAvatthaeNa pAvai aMtamuhutteNa NivvANaM // 144 // aha maNuyakhittamajjhe mahAvidehA havaMti paMceva / ikikammi videhe vijayA battIsabattIsaM // 145 // battIsapaMcaguNiyA vijayA u sayaM havija sNhijuaN| bharaheravayakkheve satarisarya hoi khittANaM // 146 // 1 a cha Ta. kummAputto anno. 2 Ta ta. Thio nAya-(nyAya-) vittIe. 3 cha. dullaMghaM. aka gava. dullaliaM 4 a gihavAso; Ta gha cha gihivAso, 5 ta ba baMsaggasamAnaDho. 6 ka. ba. muNivare; Ta. muNIvare. 7.ta. virahaMto, 8 a. ka, ja, ta. vijayA i sayaM 9 ka saTriyaM. 10 akha ka ga gha ta ba, khittANi; cha. khettANi,

Page #43
kummAputacari ukkosapae labbhai viharaMtajiNANa tetya satarisayaM / Ia pAsaMgiamuttaM pakaMtaM taM nisAmeha // 147 // tattha ya mahAvidehe supasiddhe maMgalAvaIvijae / nayarI arayaNasaMcayanAmA dhaNadhannaabhirAmA // 148 // tIe devAicco cakkadharo teavijiaaaicco| causaThisahassaramaNIramaNo paribhuMjae rajaM // 149 // aNNadiNe viharato jgduttmnaamdheytitthyro| varataruarappahANe tIsujANe samosario // 150 // vemANiajoIsavaNabhavaNehi vinimmizra samosaraNa / raiyaNakaNayaruppamayappAgAratigeNa ramaNijaM // 151 // soUNa jiNAgamaNaM cakkI cako vva diNayarAgamaNaM / saMtuTThamaNo vaMdaNakae sameo saparivAro // 152 // tikkhutto AyAhiNapayAhiNaM kariya vaMdiya jiNaMdaM / jahajuggammi paese kayaMjalI esa uvaviThTho // 153 // 1 a tattha sattarIsayai; Ta gha ta, tattha sattarisayaM. 2 a appAsaMgiya; ga cha ja, iya pAsaMgiya. 3 ka ga gha ja ta ba. causaThisahasaramaNI; kha Ta causaThasahassa. 4 gha varataruppaarappahANe; ba varataruniarapahANe; ga varataruaraabhihANe, 5 a tesujANe, ca pustake 'tIsujANe samosario' iti caraNaH 'vemANia.... ruppamaya' iti caraNatrayaM ca nopalabhyate lekhakapramAdena, 6 a ka ta ba. joisavarabhavaNehiM, 7 gha ta. ba rayaNajjuNaruppa0 Ta. rayagarayayasuvaNNamaya; a rayaNaMjaNa; ka rayaNajaNaruppamaya. 8 ka. ga. jiNidaM,

Page #44
23 154-162] kummAputtacari tatto bhaviajaNANaM bhavasAyaratAraNikataraNIe / dhammaM kahai pahU so suhAsamANIi vANIe // 154 // bho bho suNatu bhaviA kahamavi niggoamjjhojiivo| niggaMtUNa bhavehiM bahuehi lahei maNuyattaM // 155 // maNuatte vi hu laddhe dulahaM pAvija khittmaayriaN| uppajjati aNege jaM dassumilakkhuyakulesu // 156 // Ayariyakkhitte vi hu patte paDuiMdiyattaNaM dulahaM / pAeNa ko vi dIsai naro na rogeNa rahiataNU // 15 // patte vi paMDutaNutte dulaho jinndhmmsvnnsNjogo| guru guruguNiNA muNiNo jeNa na dIsaMti savvattha // 158 // laddhammi dhammasavaNe dulahaM jiNavayaNarayaNasaddahaNaM / visayakahapasattamaNo ghaNo jaNo dIsae jeNa // 159 // sadahaNe saMpatte kiriAkaraNaM sudullahaM bhaNi / jeNaM pamAyasattU naraM karaMtaM pi vArei // 160 // yataH* pramAdaH paramadveSI pramAdaH paramo ripuH / pramAdo muktipUrdasyuH pramAdo narakAyanam // 161 // te dhannA kayapuNNA je NaM lahiUNa sayalasAmaggi / caia pamAyaM cArittapAlagA jaMti paramapayaM // 162 // 1 ka dhamma kahei. 2 a ja ba, samANIe, 3 ga muNaMtu bhaviyA. 4 a ba. nigoa; kha nIgoa 5 ba. bahuehiM lahai. 6 ba, paDuttaNatte 7 ka guruguNaguruo; a Ta guruguNaguNiNo, 8 a ka ba. savvasAmaggi,

Page #45
kummAputparivaM 3-100 ia muNiya jiNuvaesa sammata ke vi ke vi cArittaM / 'bhAveNa desabiraI paDicanA ke vi kathapuNNA // 163 // ityaMtare kamalAbhamaradroNaDumajIvA je purA gayA mukke| te caviya bharahakhice veyaDDe khearA jAyA // 16 // caSTharo vi bhuttabhogA cAraNasamaNaMtie ghiacrnnaa| tattheva ya saMpattA jiNaMdamabhivaMdia niviSThA // 165 / / taM daTTaNaM pucchai cakkadharo dhammacakkiNaM nAhaM / bhaya kemI cAraNasamaNA sumaNA kao pattA // 166 // to jiNavaro payaMpai narinda nisuNehi cAraNA ee| veaDDabhArahAo samAgayA amha namaNatthaM // 167 // ghucchei cakavaTTI bhayavaM veaDDabharahavAsammi / kiM ko vi atthi saMpai cakkI vA kevalI vA vi // 168 // jaMpai jiNo na saMpai bharahe nANI nariMda cakkI vaa| kiM puNa kummAputto gihavAse kevalI asthi // 169 // cakkadharo paDipucchai bhayavaM kiM kevalI ghare vasai / kaiha pahU niaammApiupaDibohAya so vasai // 17 // 1 ka ca cha ba jiNiMda. 2 ba, tA jiNa. 3 a ka ja ta cakkakaTTI ya pucchai, ca, cakavaTTI pucchai; kha dha Ta, te daLUNaM pucchaha cakkadharo cakkiNaM nAhaM / 4 ka kha ga gha ta, jaMpai,

Page #46
171-179] kummApusacarizaM pucchaMti cAraNA se bhayavaM amhANa kevalaM asthi / pahuNA kahiaM tubhaM pi kevalaM asthi acireNaM // 17 // sAmiya sivaMgaigAmia amhANaM kevalaM kayA asthi / ia kahie jagaduttamanAmajiNido samudisai // 172 // jaiA kummAputto tumhANa kahissaI sayaM ceva / mahasukamaMdirakahaM taIA bho kevalaM atthi // 173 // ia suNiaM muNiatattA tiguttiguttA jiNaM nmNsittaa| tassa samIve pattA cauro ciTThati tusiNIA // 174 // te tAva teNa vuttA bhaddA tujhaM jiNeNa no kahi / mahasukke jaM maMdiravimANasukkhaM samaNubhUaM // 175 // ia vayaNasavaNasaMjAyajAisaraNeNa cAraNA curo| saMbhariapuvvajammA te khavaMgasseNimArUDhA // 17 // kSapakazreNikramaH punarayam aNa0 miccha mIsa sammaM aTTha napuMsitthiveya chakkaM ca / ghumaveaMca khaveI kohAIe ya saMjalaNe // 177 // gaiANupuvvi do do jAInAmaM ca jAva curiNdii| AyAvaM ujjoaM thAvaranAmaM ca muhumaM ca // 178 // sAhAraNamapajjataM niddAni ca payalapayalaM ca / thINa khavei tAhe avasesaM jaM ca a~NhaM // 179 // 1 a kevalI atthi. 2 ba sivapura;ga sivagaya, 3 a ta. taiA bhe. 4 ba. khavayasseNi; dha khivagaraseNi; Ta khavagaseNI samArUDhA. 5 ka ja ta puMveaMca. 6 a gha sAhAramapajaMtaM; cha sAhAraNapajjaMtaM: ja... sAhAraNaapajattaM, 7 aM annaM.

Page #47
kummAputtacariaM 180-187 visamiUNa niaTTo dohi a samaehi kevale sese| paDhame nidaM payalaM nAmassa imAu payaDIo // 18 // / devagaiANupucI viuvisaMghayaNapaDhamavajjAI / annayaraM saMThANaM titthayarAhAranAmaM ca // 181 // carame nANAvaraNaM paMcavihaM dasaNaM cauvigappaM / paMcavihamaMtarAya khavaittA kevalI hoi // 182 // ia khavagaseNipattA samaNA cauro vi kevalI jaayaa| te gaMtUNa jiNaMte kevalipaeNrisAi AsINA // 18 // tatthuvaviThTho iMdo pucchai jagaduttamaM jiNAdhIsaM / sAmia imehi tubbhe na vaMdiA heuNA keNa // 184 // kahai pahU eesiM kummAputAu kevalaM jAyaM / eeNa kAraNeNaM eehi na vaMdiA amhe // 185 // pucchai puNo vi iMdo kaiA eso mahavvaI bhaavii| pahuNAiha sattamadiNassa taiammi paharammi // 186 // ia kahiUNa niutto jagaduttamajiNavaro diNayaro vva / tamatimirANi haraMto viharaMto mahiale jayai // 187 // 1 TIkAgrantheSu 'nigaMTha' zadvo 'niyaMTha' zadbo vA dRzyate / 2. kha ga ba dohiM samaehiM; Ta dohI samaehi. 3 ka jiNaMtaM. 4 a ka kha gha ba. parisAya AsINA; ja Ta parisAe. 5 iyamAryA cha pustake na dRzyate. 6 Ta mahavvae bhAvI. 7 ka. Ta. pahuNAdiTuM.

Page #48
188-195] kummAputtacariaM tatto kummAputto gihatthavesaM vimuttu mhstto| giNhai muNivaravesaM savisesaM nijiakilesaM // 188 // suravihiakaNayakamale amale smlevrhianiacitto| AsINo so kevalipavaro dhammaM parikahei // 189 // taiyAhi dANatavasIlabhAvaNabheA cauro havaMti dhammassa / tesu vi bhAvo paramo paramosahamasuhakammANa // 19 // dANANamabhayadANaM nANANa jaheva kevalaM nANaM / jhANANa sukkajhANaM taha bhAvo savvadhammesu // 191 // *kaeNmmANa mohaNijja rasaNA savvesu iMdiemu jahA / baMbhavvayaM vayesu vi taha bhAvo savvadhammesu // 192 // gihavAse vi vasaMtA bhaMvvA pAvaMti kevalaM nANaM / bhAveNa maNahareNaM ittha ya amhe udAharaNaM // 193 // ia desaNaM muNittA avagayatattA ya mAyapiaro vi / paripAliyacArittA varasattA suggaiM pattA // 194 // anne vi bahuabhaviA AyaNNiya kevalissa vynnaaii| sammattaM ca carittaM desacarittaM ca paDivannA 195 // 1 ca. kummAputto gihitthavesa; ja kummAputta vimuttagihavAsaM mahAsatto; ta. kummAputto vimuta gihivesaM. 2 a pustake tathAhIti na dRzyate. 3 a dANasIlatavabhAvaNa. 4 cha ba pustakayorantaH iyamAryA nopalabhyate. 5 acha bhAvA; gha bhAvvA. 6 a kha ca ja Ta. samAyapiyaro; cha. samAgayA piyaro. 7 a kha ghaTa bahubhaviA. 8 desavirataM.

Page #49
aaMPIMtA M w mAlapari 996-1958 ihe bohimabahunaro kummAyutto sa kevaliSyako / kebalipariyAya pAliUNa suciraM sivaM paco // 196 // kummAputacaritaM gharagsakara suNei jo bhvio| so sayapAvarahimo aNaMtasuhamAyaNaM havA // 197 // sirihemavimalasuhagurusirijiNamANikasIsarayaemaM / raia pagaraNameaM vAijjata ciraM jayau // 198 // // ia kummAputtacarittaM samattaM // ... unGoswar "abhykr-kulnnhyltthiybhkkhr-bhkkhr'-kkhsriinnN| NataNa mahovajjhAya-'vAsudeva'-kakhaviNNaM // 1 // putaNa umApuseNa 'kAsiNAheNa rAyaNayarammi / sakayapAgayaajjhAvaeNa bijjAlae raNo // 2 // sissANaM paDhaNatthaM aMgilabhAsANuvAaTippIhi / patthAvaNeNa parisiTeNa ya juttaM karittANaM // 3 // bahuhatyalihiapotthayarayaNAo sohiaM payAseNa / potthayameyaM ajjheUNaM muhaboharaM havau // 4 // NEnemammeedongaraaaa 1 ka aha bohia, cha ja Ta ta. ia bohia. 2 a. sirivijayamANika 3 ja. Ta. ta. sIsaraieNaM. a. ka. ba. sIsarAeNaM. 4 a, ka vAiataM. . . . . . . . .

Page #50
kUmApunarSikathAnakam pariziSTam (zubhavardhanagaNipraNItAyA RSimaNDalavRttau dvitIyakhaNDe kUrmAputrarSikathAnakam) dorayaNipamANataNU jaghaNNaogAhaNAi jo siddho / tamahaM tiguttiguttaM kummAputtaMNamaMsAmi // (RSimaNDala 125) vyAkhyA-tamahaM kUrmAputrarSi namaskaromi / taM kIdRzam / tiguttiguttaM tribhirguptibhirguptam / taM kam / yaH kUrmAputro jaghanyAvagAhanAyAM jaghanyadehamAne siddhaH siddhiM gataH / kIdRzaH / dorayaNipamANataNU / dvau aranI hastau tatpramANaM tanuryasya / siddhau gacchatAM jIvAnAmavagAhanA zarIraM tridhA-paJcazatadhanuHpramANadehA muktAvutkRSTAvagAhanA yAnti; jaghanyAvagAhanAyAM dvihastapramANadehA muktoM yAnti / tayorantarAle madhyamAvagAhaneti gAthArthaH // bhAvArthastu kathAnakAdadasaiyastaccedam durgamapure purAbhUd droNanarendraH sureNa sadRzaklaH / patnI drumAbhidhAsyAtmajo'bhavad durlabhasvanayoH // 1 // kaMdukavannijaceTAn sa loThayan anyanupakumArAMzca / / svairaM cikrIDa ciraM durlalitaH pUrvapuNyabharAt // 2 // suranRpatinataH suguruH sulocanastatra durgilocAne / samavAsArSIkevalasaMzayahRd yugavaronyeyuH // 3 // tatrodhAne yakSaNyekA nAnA ca bhadramukhyabhavat / bahuzAlAkhyavaTadoradhaHkSamAsaudhavAsaparA // 4 //

Page #51
zubhavardhanagaNipraNIta [5-15 kevalividvijJAtAzeSapadArtha sametya sA suguruM / papraccha bhaktinamrAM sulocanaM praNatimAdhAya // 5 // . mAnuSyapi pUrvabhave mAnavatI nAma munipatebhUvam / prANapriyA suvelAbhidhasya velaMdharasurasya // 6 // svalpAyu:kSayayogAttAdRkpuNyakSayAcca samakAlam / bhadramukhI nAmAhaM mRtvA yakSaNyabhUvamiha // 7 // suvelAkhyaH suraH svAminkimAste kathayeti me / kevalyAha tatazcayutvA bhadre sa tvadanudrutam // 8 // droNanRpasya sutasya samasti saMprati ca vallabho jAtaH / bhasminagare sulabho nAmnA khalu durlabhopyeSa // 9 // evaM nizamya samyag hRSTha sA yakSiNI guruM natvA / kRtamAnavatIrUpA yayau tato durlabhasamIpe // 10 // manujotkSepakrIDAparAyaNaM taM nirIkSya sovAca / rakairabhiH kimaho mAmanudhAvAzu ceJcittam // 11 // sa tAmanvacalattUrNaM nizamyeti ca durlabhaH / tatpuraH sApi dhAvantI tamAneSIdvane nije // 12 // bahuzAlavaTasyAdho vatsamAnayati sma saa| pAtAlavividhasvarNamaNImayamimaM gRham // 13 // tanmaNAmayamAlokya bhavanaM bhUpabhUstataH / vismitocintayadatra kenAnItosmyahaM drutam // 14 // atha vismitacittAya tasmai bhUpasute mudA (bhUpasutAya saa)| vinivezya svapalyake pratipattimatha vyadhAt // 15 //

Page #52
16-26] kUrmAputrarSikathAnakam tato bhadramukhI devI prAha taM hRSTamAnasA / prAk puNyAyAgataH (puNyenAgataH) svAminnadha dRSTazcirAdbhavAn // 16 // kumArastAmathAlokya dRSTeyaM kApyaho mayA / vimRzanniti sasmAra jAtiM prAgjanmanaH kSaNAt // 17 // tasyAM prAgbhavabhAryAyAmanurAgaM tato ddhau| kumAraH sutarAM yatprAksnehastyaktuM na zakyate // 18 // azubhAnpudgalAnhRtvA kSiptvA ca zubhapudgalAn / tattanau yakSiNI tena sAkaM bhogAnbhunakti sA // 19 // itaH zokAkulenaitatpitrA sa tvavalokitaH / sarvatrApi na labdhoyaM labhyate ka surairhatam // 20 // vimuktohArayo rAjarAzyoH putraviyogataH / . kevalyakathyatAtmIyaparIvAreNa so'dbhutaH // 21 // tatotIva viyogaato gatvA kevalisaMnidhau / . .. apRcchatAM yathAsthAnamupavizyedamAdarAt // 22 // svavazo rakSaNe kenApahRto durlabhoGgajaH / bhagavAnno tataH kRtvA kRpAmiti nivedaya // 23 // jJAnyAha vAM kumAraH sa yakSaNyApahRtodhuno / jJAnI tAbhyAM punaH pRSTastatsvarUpaM jagau tataH // 24 // miliSyati kadA nau sa svAmistAvUcatuH punH| iha bhUyo yadaiSyAmo miliSyati sa vAM tadA // 25 // saMvignau tAviti zrutvA durlabhAnujamAtmajam / nyasya rAjyetha bhejAte cAritraM jJAninontike // 26 // .

Page #53
upanagaNitaNIta 20-30 .vijahatuH samaM dezAmudezaM zAminAmunA / . parAsahasahau tapyamAnau poSatratobatau // 27 // . punarapyAgamattatra durgame nagare kramAt / / kevalI durgiloyAne samaM tAbhyAM kadAcana // 28 // alpamAyuH kumArasyAvadhermatvA'tha yakSaNI / samAgatya tatopRcchajjJAninaM satvaraM tadA // 29 // AyurvardhayituM svalpaM kathaMcicchakyate vibho / saMdhAtumIzatehantopyAyu heti kevalI // 30 // zrutvaitad bhraSTasarvasvavanirutsAhamAnasA / yakSiNI svagRhaM prAptA pRSTAddhA kumareNa sA // 31 // khinnavad dRzyase kiM tvaM sAvAdImAtra kAraNam / sAdaraM ca talaH pRSTA kevaliproktamAha sA // 32 // tataH saMvegamApannaH prAha kevalisaMnidhau / priye mAM naya tUrNa sAnaiSItaM jJAnisaMnidhau // 33 // jJAninaM taM praNamyaiSaH nyaSIdattatpuraslasaH / ArodiSAtAM taM vIkSya pitarAvasya mohataH // 34 // vandasva pitarAvetau ityevaM prAha kevalI / kathayAmAsa pRSTaH san tatsvarUpaM ca kevalI // 35 // sotkaNThaM kumaraH prAgvadAliGgya pitarau nijau / rudanikAmaM yakSaNyA kaSTAdatha nyavAryata // 36 // svavastrAMcalake tA sAzruddhazau tasya nimArya c| jJAmikramAjamUle ca nyavezyata punastayA // 37 // .

Page #54
38-18] pulisa vyadhAtsa kevalI mohaviSapIyUSasaMnibhAs / tatkAle tatprabodhAya dezanAM dharmapezalAm // 38 // yakSaNI tannizamyAtha lalau samyaktvamAdarAt / / gurvantike vrataM bheje pRSTvA tAM kumaratvasau // 39 // tapastIvaM prakurvANaH parISahasahaH sadA / caturdazApi pUrvANi kumArarSiH papATha saH // 40 // kumArapitaraH kAlaM kRtvAyuHpUrtitaH kramAt / vimAne mandirAkhye te mahAzukrebhavansurAH // 41 // vaizAlyAM kamalAkhyA strI bhUtvA sA yakSiNI tataH / nUnaM mramarabhaLa sA vimAnetra surobhavat // 42 // zriyo gRhamito rAz2agRhaM puravaraM tviha / mahendrasiMhastatrAbhUnnRpaH siMha ivotkaTaH // 13 // kUrmAdevyAstu tatrAsya panyAH kukSAkvAtarat / bhavanasvAnamanvAkRccyutvA sa kumarAmaraH // 44 // patyussaM svapnamAcalye kUrmAdecI prame mudA / rAjA vakti priye bhAvI zrINAM bhavanamaGgajaH // 45 // vahantI hRSTacittA sA garbha dharmAgamazrutau / prAkpuNyodbhavakaM hArdaprItikRddohadaM dudhau // 46 // SaDdarzanIgatAnsUrInAhayannRpatiH svayam / zrAvayAmAsa tAM rAjJI tattaddharmAgamaM sadA // 47 // svaM svaM hiMsAtmakaM dharma tenuH paJcAmi te tadA / . zrAvaMzrAvamiyaM khedamedurAtmAbhavad bhRzaM // 48 //

Page #55
zubhavardhanagaNipraNItaM [49-60 bhaktyAhvayattato jainAnmunIndharmAgarma tataH / azrAvayannarAdhIzastAM rAjJI muditAzayaH // 49 // sarvajantUdayAsAraM zRNvantyAgamamArhatam / / paramAnandagaM svaM sA mene saMsAramAsthitA // 50 // navamAseSvatho hyardhASTameSu divaseSu sA / ajIjanatsutaM rAjJI merucUlA suradruvat // 51 // mAnAtigAni dAnAni dadAnaH kAmamarthinAM / mahAjanmotsavaM cakre tasya bhUmipatirmudA // 52 // sudohadAnusAreNa mahAtsavapuraHsaram / tannAma vidadhe bhUmAn dharmadeva iti sphuTam // 53 // punarullapane kUrmAputra ityajaniSTa saH / pAlyamAnaH zizuH paJcadhAtrIbhirvaddhimAgamat // 54 // prAkceTabaMdhanakrIDopAttakarmanibaMdhanAt / dvihastova'tanurja sa kumAraziromaNiH // 55 // sakalAH sa kalAH kAlAdacirAca kalAbhRtaH / saMjagrAha mRjAmAtrAdyathAdarzokhilAH prabhAH // 56 // bhRzameva vazI jajJe prAgbhavAbhyastasaMyamAt / yauvanasthopi bhogecchAvimukhaH sarvadA punaH // 57 // kadAcijinasiddhAntaM zRNvAno yatinAM gaNAt / . sa jAtimasmaraccApi mayaiSa prAgiti zrutaH // 58 // tataH sarvANi karmANi kSapakazreNiyogataH / kSiptvA sa kevalajJAnaM prApa mokSanibandhanam // 59 // ced grahISyAmi cAritraM vyavahArakRte tataH / vakSasphoTAdinA nUnaM pitarau ha mariSyataH // 60 //

Page #56
61-72] kUrmAputrarSikathAnakam tiSThAmyajJAnavRttyAhaM prabodhAyAnayostataH / tasthAviti sa bhagavAn kUrmAputro hi mandire // 61 // ito videhamuvyasti purI surapurIsamA / sanmaGgalAvatI nAma vijaye ratnasaMcayA // 62 // .. tatrAditya ivaujasvI devAdityAbhidhobhavat / ... cakrI sAdhitasaMpUrNavijayAkhilabhUpatiH // 63 // jagaduttamanAmAhaJ jagatyAM viharannitaH / purIparisarAvanyAM tasyAM ca samavAsarat // 64 // samAgAdvandituM tIrthakaraM tatra ca cakrabhRt / kRtAJjaliryathAsthAnaM niSasAda yathAvidhi / / 65 // kamalAbhramaradroNadrumadevIsurA itaH / vaitADhaye bhArate jAtAzcyutvA kheTanRpAMgajAH // 66 // catvAropi vrataM lAtvA cAraNazramaNAntike / tadA vanditumIyuste jagaduttamatIrthapam // 67 // praNamyaiSUpaviSTeSu cakrI papraccha tIrthapam / dharmAzA iva keveyuH kutomI cAraNarSayaH // 68 // vaitAvyAd bhAratAdete svAmyukte prAha cakrabhRt / astyahankevalI cakrI vA vibho bharatedhunA // 69 // vibhurAha jinazcakrI jJAnI tviha na kopyaho / / kUrmAputraH paraM rAjagRhesti sa tu sarvavit // 70 // vratI sa kiM na cakryukterhannAhAghavivarjitaH / svapitroH pratibodhAya gRhe tiSThatyasau ciram // 71 // cAraNAH prAhurAkaghaiyannutpatsyate na vA / kevalaM no jinaH prAha nUnamutpatsyate zubhAH // 72 //

Page #57
kUrmApunarSikathAnakam 43.] prAhuste nu kadA svAmin svAmI provAca he zubhAH / tanmaMdirakathAM kUrmAputrAdicchata bho yadA // 73 // vismitAste tato natvA jinaM cAraNasAdhavaH / kUrmAputrAntike gatyA yAvanmaunena saMsthitAH // 74 // proktAste tAvatA tena bhadrAstIrthakareNa vaH / maMdiraM tadanAkhyAtaM tanmahAzukragaM kila / / 75 // nizamyaivamime jAtajAtismRtyA zubhAzayAH / kevalajJAmino jAtAH kSapakazreNisaMzrayAt / / 76 // . jinaM gatvAtha te sasthuH punaH kevaliparSadi / harirAha tAtohantaM mAnaman kimimedhunA // 77 // svAmyAhaiSAM samutpannaM kUrmAputrAddhi kevalam / jagadindraH kaMdA kUrmAputro bhAvI mahAvratI // 78 // saptamehni dinAdasmAttRtIyaprahare hare / grahISyati munerveSa kUrmAputro hi kevalI // 79 // pitarau svau kramAt kUrmAputrastu bhagavAnitaH / saMbodhya prApayadIkSAM dAnA iti mahattarAM // 80 // kUrmAputraH kevalI bhavyalokAnsaMbodhya svairvAgvilAsairanekAn / zailezyA svaM bhUrikarmAvazeSaM kSiptvA kSipraM prApa mokSaM cidAtmA // 81 // kUrmAputracaritraM pavitramAkarNya bho janAbhavinaH / zivasukhadAyini dharma yatnaM kurutAmitaM satatam // 42 // // iti karmApurSikathAnaka samAptam //

Page #58
GLOSSARY. Hints. 1. [ ] Rectangular brackets include Sanskrit equivalents. 2. ( ) Brackets indicate alternative forms. 3. Root signs indicate roots. 4. anusvAra is read for parasavarNa 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.

Page #59
38 Kummiputtachariam. aMta End 95. ajjhAvaa (ya) [ adhyApaka aMtamuhutta [antarmuhUrta]Time | Teacher 126. shorter than one aTTa [aSTa] Eight divisiMuhirta 144. ons of the sixteen aMtara Difference 38. divisions of KashaaMtarAya A kind of Karma yas 177, 179. * which comes in the aDa. [ardha] Half 104. way of charities etc. aNa Abbreviated form -182. ____ for the four aNaMtANuaMtia ( ya ) [ antika ] baMdhikasAyas 177. Vicinity, nearness aNaMta [ ananta ] Endless 49, 91. 134, 139, 197; short aMtevAsI Pupil 7 (prose). form for aNaMtahasa aMsu [aMthu] Teardrop 69. who may be the akkha [Akhya] Named 16. author of the book accua (ya) [ acyuta ] 197. Name of the twelf aNagAra [ anagAra ] A th heaven 144. ___houseless monk 7 accharia (ya) [Azcarya] | (prose). ... Wonder 8,41, 100. | aNukaMpA [anukampA] Com aja (ajaM also) [ adya] | passion 137. ___To-day 30, 31, 55, aNuttara [anuttara] Excel* 80, 102. lent, unparalleled ajjuNa [ arjuna ] White 7 (prose). gold 151 (foot note). | / aNudhAva [ anu + dhAt ] . ajjhavasAya [ adhyavasAya ] Follow, run after; Thought; mental aNudhAvasu 22; aNudevelopment -95. dhAvara 23.

Page #60
- Glossary. aNunnAya (a) [ anuzAta ] | kritis 179. Allowed 105. STUTE Determinate aNubhAva [anubhAva]Power, knowledge 33. : : ___ greatness 43, 108. appa [Atman ] Soul; self aNusAra [anusAra] Accor- ___7 (prose),28,50,61. _dance 81, 103. - appa [ a caus.] to give aNega [aneka] Many 166. appaMti 81. aNNa ( anna ) [ anya ] appa [alpa] Little. Another, next, se- abbhasa [abhi + asU] To cond 14, 42, 100, ____ study, abbhasai 73. 131, 132, 150, 155. abhagga [abhAgya ] MisaNNayA [ anyadA ] Next fortune 87. occasion 76. abhiMtara [abhyaMtara] Inside aNNayara [ anyatara ] Any 22. _one 181. STRETTA Charming; attha [artha] object 50,76. beautiful 148. asa [asU] To be. atthi / abhivaMda [ abhivinda ] 9, 12, 39, 73, 78, To greet. abhivaMdia 81,96,98, 168, 169; [ abhivandya ] having AsI 17. greeted 62.. adhIsa [ adhIza ] Lord | / abhivaDDha [abhi+vRdh ] To 148. .... congratulate. anala Fire. abhihANa [abhidhAna]Name, apavagga [ apavarga ] Libe- __designation 9, 14. . ration 6. amaya [amRta] Nectar 71. apajatta [ aparyApta ] One amarI Goddess b4, 71.. of the subdivisions ammApiu, ammApiyara- [a. of Namakarmapra Fafore] Parents 37,

Page #61
Kummipuktachariam. ____ 39, 92; 93, 125, 173. ) ahila (ya) [ adhika] ara Enemy 97. More 64, 82, 104. ariha[a] Fit, proper 62 | ahijja[adhi+] To study allINa AlIna]Seated in. ahijjaDa 92; ahijjae avaraNa [avatIrNa ] Des 126. cended 93, 106. ahiTTi [ adhaHsthita ] avagaya [avagata] Known Situated underneath 7, 124. 15, 26. avara [ apara ] Another ahiroa [abhirud or a96, 124. bhirucU] To weep avarAha [aparAdha] Fault 26. ... bitterly, or, to like; avaloa [ava+loka ] To ahiroiDaM 63. see; avaloaMta 87; ava- ahe [adhaH] Underneath loiUNa 27, 63. 24. avasesa [avazeSa] Remain- | aho Oh 69. ing, remnant 179. Ai [A+dA] To take. avahara apa+]To remove | Ai [ Adi ] First, avaharaNa 35; avaharaMti I beginning 41; avahario 38, 40. Aicca [ Aditya ] The avahi [avadhi ] A kind Sun 149.. of knowledge, 49,58. Aisa [A + diz] To asubha [ azubha ] Inaus instruct, to order; picious 35. Aisasu 18; AiMDe 186. asura Demon. Au (yu) [ AyuH] Life; aha [artha ] Then 71, ___span of life 18,49, ___76,145. 51, 62, 58, 106. havA mithavA]Or 28, 99, | Akaliya (4) [ Akalita]

Page #62
Glossary Possessed of, chara- | WAyara [ Acar] To do, cterized by 16. to practise Ayarai72. Akulia (ya) [ Akulita ] | Ayaria ( ya ) [ Arya ] Disturbed by 23, 29. The Arya people Agama [ A + gam ] To 156, 157. approach, to come | AyA [A+yA]To come; to. AgamaNa 152; A- AyaMti 42. gamissAmo 43; Aga WAyANa (AjAN ) [A+jJA] cchaMti 43; AgacchijjA To knowAyANaMto64. 36. AyAva [ AtApa ] Name ITA Source; scriptures of a Namakarma 108. subdivision 178. Aga (ya) ra [Akara] Mine, | AyAhiNa [AdakSiNa] Be___storehouse 12. gining with the ANA [AzA] Order 56. right hand side 7 ANI [A+ nI ] To (prose), 153. bring; to take to | ArAha [ A + rAdha ] To ANIa 24, 28, 30. propitiate:ArAhai79, ANupuvI [AnupUrvI] Name ArAhia 80, 144. of a kind of Nama Avanna ( NNa ) [ Apatra ] karma 178, 181. Reached 27, 46. BATETIT Support 12. AvaraNa Covering 182. AbharaNa Ornament 98. / AsaNa [Asana] Seat 111. Ayasa[Adarza] Mirror 140. AsapUrI [AzApUrI] Name WAyaNNa [AkarNa]To hear, of a deity 78. . to listen to; AyaNNia | | AsADhabhUi [ ASADhabhUti ] 195. Name. of a sage ,

Page #63
42 Kummiputtachariam. who got Omnisci- I hire 74. ence 141. iMdabhUi [ indrabhUti ] Name AsINa [AsIna] Seated of a Ganadhara 7 62, 183, 189. __(prose). AsIsa [ Azisa ] Bless- iMdia [indriya] Organ of ing 111. sense 157, 192, AhAra [AhAra] Food 47; iMdu [indu] The Moon 86. Name of a Namaka ika [eka] One 21, 154. rma subdivision 181 ikkavIsa [ ekaviMzati ] AhUya[AhUta]Invited 113. ____ Twentyone 79. Vi [5] To go. jaMti 162; ikika [ ekaika ] Each samea 152. one 145. ia (ii or iya) [ iti ] ittha [atra] Here 18, 19. 27, 29, 32, 33, 46, itthivea ( ya ) [ strIveda ] 66, 86, 87, 91, 103, passion in a female 105, 122, 124, 147, for a male 177. 163, 172, 174, 176, ima [ idam ] This; iNaM22, 183, 187, 194. iNeNa 21, imaM 117,imAu iara ( iyara ) [ itara ] 180. Other 112. ilAputta [ ilAputra] Name iMda [iMdra] Name of the of a merchant who lord of Heaven; 184, got Omniscience. 186%; . prominent, iva Like 98. chief. 1; 10, 163. / iha Here 196; ihayaM 43. iMdajAla [indrajAla] Mirage; | isara [ Izvara ] Lord jugglery 28... ___132, 141. iMdanIla [ indranIla ] - Sap- [ ukkosa [ utkarSa ] Maxi

Page #64
Glossary mum, highest 144, | 1 uppajja [ud+pad] (passive) 147. To rise, to be prougga[ugra] Fierce 7 (prose.)/ duced; uppajjaMti166; ucchava [ utsava ] Festival uppaNNa 19, 108. 122. JAT Parwati, wife of ucchAla [ut + zAlU] To S'ankara 11. throw up;ucchAlaNa21 uya(a)ra [ udara ] Womb 127; ucchAliMto 13. 106. ucchUDha [ utkSipta ] Aban urAla [ udAra ] Noble, doned 7 (prose.) Beautiful 87. ujjama [udyama] Effort 80. ullavaNa [ullApana ] Address ujANa [ udyAna] Garden 124. ___14, 15, 150. uvaesa [upadeza] Instrucujjoa [ udyota ] Name tion 163. of a Namakarma uvagaa [upagata ] approan subdivision 178. ched 7 ( prose ). VuThA [ut + sthA] To get uvagAra [upakAra ] Obliga up. 38 T 7 (prose) tion 71. uDiUNa 101, uhittA uvamANa[upamAna]Standard 7 (prose) udvei 71 of comparison 119. (prose.) uvari [upari] Above 61; uI [ Urdhva ] High up, uvaroha [uparodha] Pressure, above 42. obstruction 136. uttaM [uktam ]Spoken 141. ! uvavaNNa[upapanna]Produced; udaa [udaya] Rise 108. born. 18. udahi [ udadhi ] Sea 6. uvaviTTa [ upaviSTa ] Seated udAharaNa[llustration 193. / 111, 184.. ....

Page #65
Kummiputtachariam. 13. ___gems 74. uvAya [ upAya ] Remedy | trouble 10. - 77. kaMTha [kaNTha ] Neck 68. Uha Surmise, guess 33. kantI [ kAnti ] Sheen, eArisa [etAdRza] Like splendour 26. this; of this type 103. kaMdua (ka) [ kanduka ] Ball ega [eka] One 14,36,73. egagga [ekAgra]Concentra- kakkea (ya) Na [ karketana ] __ted, 8. Name of a kind of ettha [atra] Here 193. eravaya aisvata] Name of kajjakArya]Work,purpose a land 146. 30, 61, 80. osaraNa [ apasaraNa ] Des- kaNaga (ya) [ kanaka ] Gold ____truction 3. 3, 4, 7, 7 (prose) osaha [ auSadha ] Cure, 24, 151, 189. __medicine 190. kattha [kutra] Where 33, oha [ogha] Collection, kaNNA [ kanyA ] Girl, 23. __multitude 26. kappapAya (a) va [ kalpapAdaya ] kaa (ya) [ kRta ] Done / Desire-yielding tree 15, 21. 26, 49, 53, - 31. 77, 80, 90, 109, 110, kabburia [karburita ] Vari111, 127, 152, 153, ____egated 26. 162, 168, 166. kama [krama] :Order 128. kaA (yA) [kadA] When kamala Lotus. 16. 45; kahaA 186. kamalA Lakshmi, 16; kae kate]For the sake of. Name of a queen, 109. wife of King Bhra. kaMTaya [ kaNTaka ] Thorn, mara 94, 95, 164. 39.

Page #66
Glossary samma karma] Work, action, } kaha (I) [kathaM ] How 7 deed.. 3, 44, 81, 82, (prose) 38, 41, 45, 110, 189, 190,192. 50, 59, 66, 88, 89, Wkara [ka] Todo; karaMta 160 155. karaNa 77 karia (ya) kahA [kathA] 169. 35, 152 karittA 7 kahiM [kutra] Where 18. (prose)karei7 (prose) kAmiNi [kAminI] Lovely kareU 52 karemi 61 ____ lady 122. kAuM 51, 52. kAraNa Reason, cause.59, kara Hand 86, 87. 65, 71, 185. kari karin ]Elephant 97. kAla Time 39, 99. kalakaNTha Cuckoo 67. kiraNa Ray 27, kalA Art73, 126. bAvattari kiriA [kriyA] Action, kalA[dvisaptatikalA] 126 ___performance 160. kala [kal] To know, kilesa [kleza]Trouble 188. kalia 50, 98. kIsa [kasmAt] Why 82. kallANa [ kalyANa ] Auspi- kuUhala [kutUhala] Curiosi cious thing. 43 ty 23, kasiNa [kRtsna] Whole 7 | VkuNa [ka] To do; kuNA (prose.) 71; kuNaMta 141, kuNasu kaha [kath] To tell, to 60. relate. kahai 50, 154, kumara [ kumAra ] Prince, 170, 175%; kahia 34, boy 13, 46, 49, 55, 44, 58, 171, 172, 60, 62, 64, 70,91, 175%; kahiUNa 187%; ka 93. hissai 173; kahei 4, kumAra Prince boy; 12, 39, 189 kahaMtI 66, 13, 20, 21, 22, 27,

Page #67
100 46 Kumm&puttachariam. ___64, 66, 69, 92, 106. / 42, 44, 50, 54, 58, iMmmA [ kUrmA ] 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. kouya [ kautuka ] CuriosikummA (mma) putta [kUrmAputra] * ty, mark made in Name of the hero, ink etc. on the the son of kUrmA 1, ___face 110. 7, 8, 124, 129, 130, koDI [ koTi ] Crore, a 137, 138, 139, 169, ___ large number 97. 173, 185, 188, 196, komala Tender 55. 197. koha [krodha] Anger 177. kula Family. kusala [kuzala] Clever 73. kerisa [kIdRza] Of what khaa (ya) [kSaya] Termina tion 18. Nature, 24 (prose.) khaMbha [stambha] Pillar, post keli Sport 26. 25, 26. kevala Fifth knowledge; ! khaNa [kSaNa] Moment 89. Omniscience. 7, 7 khaNa [khan ] To dig. ( prose) 16, 60, 70, khaNei 77. 139, 142, 171, 172, khapa (va) [kSap ] To 173, 180, 185, 191, destroy, khapattA 182, 193. khaveDa 177, 178. kevalI [kevalin ] One khavagasseNi [kSapakaNi or possessed of the kSapakaDhi ] The laddKevala knowledge. er of spiritual pro14, 19, 39, 40, 41, | gress 133, 176, 183.

Page #68
Glossary ___108. khavaNa [kSapaNa ] Fast, gaja [ga] To roar, Abstinence from | gajai 121. food 79. gajjia [garjita]Rumbling khANI [ khani] Mine 77, 119. 107. gaDayAMta[gaDagaDat ] Soundfer [et=r] Field, region ing, roaring 141. 9, 145, 146, 166, TOTETT Head of a group ___157, 164. of monks 51. khea (ya) [kheda] Dejection, | gabbha garbha] Fetus 107, distress 60, 112. khea (ya) ra khecara] Aerial gama [gam] To go; gaMtUNa ___being 164. ___155, 183, gamai 72. kheva [kSepa] Throwing in, J gamaNa [gamana] Going 83. addition 146. khobhia (ya) [kSobhita ] gayaNa [gagana] Sky 13, 121. Disturbed, agitated garua [guruka] Big 38 26. gavakkha [gavAkSa] Window 26. gaa (ya) [gata ] Gone | gaDa [ grah ] To accept 39, 84, 133. 164, gaheUNaM 86; gahemi 135. 194. gaha [graha] Acceptance 65 gai [gati] Condition 18, gahia(ya)[gRhIta]Accepted 178, 164. 7,91, 95, 165. gaMtha [grantha] Book, work gAma [grAma] Village, gaMdha [gandha] Scent, odour town 48. ___42, 73. VgiNha [graha] To accept, gaMbhIra [gambhIra] Deep, to take; giNhai 188; profound 4.. gihijjanto 125

Page #69
48 . Kummaputtachariam. giha [gRha] House 83, ____agem 74. ____105, 139, 169. goyama [gautama] Name of gihattha [gRhastha ] House- the first gaNadhara,pupil holder 188. .. of Mahavira 7 gihavAsa [gRhavAsa] Stay __ (prose), 8. at house7, 7 (prose)| gora [gaura] Fair, white ___19. 7 (prose.) gihI [gRhI] House-holder ghaNa [ghana] Cloud 112; 118,140,141. __many, large, 152. ghara [gRha] House, resiguNa [guNa ] To extol, dence 136, 137, 138, to describe; guNijja 140, 170. mANa 112.. guNa Merit, Virtue; 12, ghora Terrible 7 (prose.) ___75, 98, 104. caa(ya)tyaj]Toabandon; guNasilaa [ guNazilpaka ] caia 162. ____Name of a temple 2. 1cama ( ya or va) [cyu] gutta [gupta] Protected, | To drop down, to fall down; cahauM 94. guarded 47, 174. gutta [ gotra ] Family, cavia 104. family name , cau (caura) [catura] Four; (prose) 75. . 4; 7 (prose ), 36 gutti [gupti] Protection ( prose ), 42, 195, ___47, 174. 174, 176, 182, 183, guru [guru] Great 158; pre 190. ceptor 14, 73, muruma caudasa[caturdaza] Fourteen (A)91. 7 (prose), 2. gomeya [goseda] Name of | cauraMsa [caturastra] Quadri

Page #70
... 66. Glossary. 49 lateral (7 prose). caraNa [caraNa] Practising raviha citurvidha] Four- 47, 92, Charitra or fold 5. __monk's life 46, 166. vausaThi (vi) [catuHSaSTi] | carama [carama] Last 182. : Sixtyfour 140. caria (ya) [caritra ] baMcala [caJcala] Trem- Life 1,8, 197;Monk's ulous, fickle 22, 60. life 7, 135, 195. caMDabhANu caNDabhAnu]Fierce- cAraNa Aerial being 165, rayed God, the Sun 166, 167, 171; 176, cAritta [caritra] Monk's caMda [candra ] The moon life; Samyaktva 93, ____66, 84, 85.. 131, 136, 162, 163, cakora [cakora] Name of 194. . .. a bird 66. cima (ya) [eva] Definitely, caka [cakra] Circle of __verily 31. Kings 51, Chakrava ciMta [cinta] To think; ka bird 152. ciMtae 85; ciMtiuM 27; cakkadhara [cakradhara] Sover- | . ciMtiUNa 86; citima eign king b1, 149, . 6, 76, acinta [aci166, 170. mtya] 6. vakavaTTI [cakravattina] Sover- | ciMtAmaNI [cintAmaNi ] . eign king 168. Desire--yieiding cakkI [cakrin ] Sovereign gem,6,72,76,80, 85. king 140, 152, 166, | ciMtArayaNa [cintAratna ] ___168, 169. ____Desire-yielding gem, caDa [A+ruh] To climb; 83, 86. : caDiUNa 78; caDimo 83. | ciTTha [sthA] To stand,

Page #71
26. 60 Kummiputtachariam. to sit; fage 136; 1 body, man or lower cikRti 174. animal, 36 (prose). citta [citta ] Mind 22, | ai [yadi] If, 22, 61, 82, 23, 27, 47, 64, 84, | 118, jaiA 173. 189; [citra] wonder-| jaMpa [jalpa] To talk; ful 22; [citra]picture jaMpa 21, 60, 101, 26. - 169; payaMpai 167. cittiA [citrita] painted jaMbuddIva [ jambudvIpa ] Part of the Earth concireNa cireNa] After a taining India or TTlong time 63. ratakSetra 9, 52. cucyu] To drop down, | jakkha ( kkhi ) NI [yato die. See caa (caya feroft ] A Yaksha or cava). .. Female, 14, 15, 16, cuka [_z] To err, to 18, 20, 49, 60, 68, ___swerve from;cukka118; 69, 91, 94. . cukA 118. jaga jagat] World 104, cujja [codya] Wonder 27. jaMgaduttama Name of a ceDa [ceTa] Boy 127. Kevalin 150, 184, cha [SaT] Six 109, 116. 187. chakka [SaTka] Collection | jaNa [jana] People 12, ___of six 177. 26, 154. chaTha [ SaSTha ] Two days' | jattiya [yAvat] As much fast, 7 (prose). 143. utta [chatra] Uubrella 52. | jamma [ janman ] Birth 34, chavi [chavimatI, chAyAvatI] | 43, 44, 131, 176. One possessed of a ( jaya [ji] To conquer;

Page #72
Glossary 61 jayaha 187, jayau 198. jAyA Wife 105. jayA [ yadA] When. 45. jAba [yAvat] Upto 144. jala [jala ] Water 60. jibha(ya) [jita] Conquered alakaMta [jalakAnta] Name 12. ___of a kind of gems, jiTTa [jyeSTha] Seniormost 74. ____7 (prose). jalaNihi [jalanidhi] The jiNa [jina] Conqueror sea, 88. of anger,hatred etc; FTSETT The cloud, 66. Tirthamkara 2, 90, malahi [jaladhi] The sea 84. 95, 112, 114, 115,. jaha (hAH) [ yathA ] Just 147, 152, 153, 168, as 62, 66, 67, 99, 159, 165, 167, 169, 107, 158, 192. 175, 183, 184, 187. jA [yAvat ] As long as | jiNaM (Ni)da [jinendra] The 84. chief of the Jinas jAa (ya) [jAta] Become, 165, 172. born 18,41, 66, 65, jinakallANa [jinakalyANa ] 67,94, 95, 101, 125, the (five) auspicious 127, 134, 140, 164, events in the life 176. of a Jina. 43. jAi(I)[jAti] Birth, exis- | jiNamANika [jinamANikya] tence 33, 34, 132, Name of the sup133, 176. Name of posed author of the & Namakarmapra book 198. kriti 178. jiNasamaya [jinasamaya] the jAgaria [jAgarita] Awake doctrine of the Jina 100. 115.

Page #73
Kummiputtachariam. stre Life; Living being Nacai 122. - 89, 106, 116, 118. [ naSTa ] Perished 64. jIvia (ya) [ jIvita ] NapuMsa napuMsakaveda] A kind Life 50, 58, 60. of Namakarmapra1 juja (juMja) [yujU] To kriti which produjoin. juA 146, jutta ces desire for both 48, 49, 104, 110, sexes 177. 128; saMjoga 168. NapherI [ napherI ] A kind juvvaNa [ yauvana ] Youth ___18, 128. of drum, 121.. joisa [jyotiSka ] Name | VNama [nam] To bow down; of a kind of gods151. ___NamiUNa 1. paNamiya 16. joyaNa [yojana ] Yojana; NamaNa [namana] Greeting the distance of one 167. Yojana 7 (prose),42. VNamaMsa [namasya] To bow zANa [dhyAna] Meditation down;NamaMsai7(prose) 133, 134, 191. NamaMsittA 7 (prose), -VThA [sthA] To stand; 174. ciThThai 136; Thaviya 46; Naya [nata] Bowed down, Thi 36, 63, 123, 124, 2; [naya] Law 2, 96. 137, 138, 139. NayaNa [nayana] Eye 69. ThANa [ sthAna ] Place 36, Nara[nara] Man 38,41, 105. 62, 77, 117. NaraNAha [naranAtha] King105. a (ya) ra [nagara] City, Naravai [ narapati ] King 2, 19, 28, 69, 73, 96, 109. ____19, 105, 109, 111. Naa (ya)rI [nagarI]City 148. NariMda [ narendra ] King 10, VNaJca [nRt] To dance, I 11, 95, 169.

Page #74
Glossary 117. va nava New 104. NiaTTa 180;Niutta 187. NavaraM nivaraM] Only 126. | hiara [nikara] Collection. VNA [zA] To know;NAUNa NiuNa [ nipuNa ] Clever, 34, 58, NAiNo 109 : NAya 188; Neya 143. | NikAya [nikAya] CollectNANa [jJAna] 7 (prose ), ____ion 116. 118. 134,139,141,191,193. Niggo (go) anigoda] ConNANAvaraNa [ jJAnAvaraNa] 1 gregation of souls 155. Name of a Karma- Nighasa [nighasa ] Line on prakriti 182. a touch stone, 7 NANI [jJAnIn ] Conscious, | (prose). possessed of know. | NicaM [nityaM] Always, ledge. 48,70, 138,169 | 10, 15, 37. NAma [nAma] By name 19, | Nijia [ nirjita ] Con 36 ( prose); [nAman ] ___quered 10, 188. Name 11, 12, 94, | NittaM [ netraM ] Eye 104. 97: [nAmakarma] 180. NiddA [ nidrA ] Sleep; NArAya [nArAca] Fastening Name of a kind of of bones 7 (prose). Mohaniya Karma-. NAha [nAtha] Lord 18, 30, prakriti. 180. 59, 105, 166 NidANihA [ nidrAnidrA ] Nia (ya) [nija ] 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, NiNAda [ninAda ] Sound 90, 100, 103, 105, 121. 110, 111, 170, 189. Nibandha nirbandha] Persist-Niani ] To returni | ence; pressure 57.

Page #75
54 Kummiputtachariam. iNirakkha [ nira+Iz] To ] NissaMga nissaGga] Without scrutinize; Nirakkhai 86. | attachment 47. NirAvaraNa [nirAvaraNa] Open | VNI [nI] To take; Nei 23. 7 (prose). NUNaM [nUnaM] Certainly 186. Niruvama [nirupama ] Un- Nega [aneka] Many 77. paralleled. Neha [sneha] Affection 43, Nilaa [nilaya ] House; pahAya [ snAta] Bathed. residence 2. taia (ya) [ tRtIya ] Third WNivasa [ni + vas] To 186. stay, to dwell; fora tahaA [ tadA] Then, at sae 15. that time 173. tae [tadA]Then,7 (prose). Nivaha [nivaha] Collection. tao (u) [ tataH ] Then NighAria [nivArita] Pro 19, 44. ___hibited, prevented, taDayAMta [taDataDat ] mak68. ing tad tad sound VNivisa [ni + viz] To sit. NiviTTha 4, 84,165, taNu [tanu]Body 157, 158. NivvAghAya [nirvyAghAta] Un Ta[aa]Principle,tenet obstructed 7 (prose). 7, 115, 129, 194. NivvANa [nirvANa] Final tatto [tataH] Then 164, Beatitude 144. 188. iNisAma [ni+zam Causal] tattha tatra] There 4, 36, NisAmesu 8, 29; NisA 48, 63, 78, 79, 95, meha 147. 97, 106, 117, 148, VNisuNa [ni+zru] To hear; 184, 195. NisuNasu 19. NisuNi | tama [ tamas ] Darkness, 20. Ignorance. 187. 121.

Page #76
Glossary.. taraNI[taraNi] Boat 6, 164. | tihAM [ tatra ] There 124. taruNa Young 25. VtIra [ tIra ] To be able; talliccha [ tallipsa ] Given / tIrijjae 50. to, bent upon 21. tava [ tapas ] Penance b, | tuThTha [ tuSTa ] Pleased, deli7 (prose), 43, 47, 92, 190. saMtuTTha 67,83, 162. tavassI tapasvin] Ascetic, | tusiNIya(a)tUSNIka]Quiet 7 (prose). ___ 174. tA [ tadA ] Then 61. tUra [ tUrya ] Sounding tAraNa [ tAraNa ] Crossing ____instrument 121. 164. tArisa [ tAdRza] of that tea(a) [tejasU ] Lustre, type, 140. spirit; 7 (prose) 85, tAruNNa [ tAruNya ] Youth 149. 129, 131. tettia (ya) [ tAvat ] So tAva [ tAvat ] Then 84, __much 143. ___175.. to [ tataH] Then 40, tAhe [tadA ] Then 179. ti [tri] Three; ti 47; 50, 62. tiNi 93. ateur Arch-gate 25. tikkhutto [trikRtvaH] thaya [ stava ] Praise, ___Thrice 7 (prose), ___adoration 143, 144. tiga [trika] Triad 151 thAvara [sthAvara] Immovatitthaa (ya) ra [ tIrthakara ] ble Name of NamaProphet 61, 150. karma. 178 : Name of a Nama- | thirasa [sthiratva ] Stabikarma 181. lity 60... 153.

Page #77
Kummapatiachariam. thopaH [styAna ] Name . desu 82. of a Namakarma ditta [dIpta ] Lustrous - 179. 7 (prose), thera [sthavira] Elderly (monks) 92. dANa [dAna ] Gift, donathova [stoka] Little 49. tion 4, 5, 118, 190, daMDa [daNDa ] Staff 52. 191; paA (yA)Na 111. daMsaNa [darzana] Sight 70; dikkhia [dIkSita] IniFaith 7 (prose),182; tiated person,monk daMsaNi 112.. 118. dikkha [ dRz]To see, to | dicha [ dRSTa ] seen 30, behold. dadRNa (NaM) 21, 33, 55, 117. 32, 85, 166; di 30, dichI [ dRSTi ] Sight 86. 55, 117; dIsai 157, | diNa [dina ] Day, 14, dIsae 28, 159; dIsaMti 48, 100, 104, 132, 158; diTThI 86. 150, 186. datta Given 83, 111. | diNaM (NiM ) da [ dinendra ] dayA Pity, Compassion ___The Sun 10. davva [ dravya ] Thing, diNaya (a) ra [dinakara] _substance 143, 144. ___The Sun 152, 187. dita [dIta] Lustrous, dahAvakAlika Name of one of the four Mulasat ___(7 prose). ras; 117. disa [diza ] To instruct; dassu [ dasyu ] Slave 156. samAiTa 64. sadA [dA] To give; datta disA [dizA] Direction 83, 111; dAhI 78; 84. ___114.

Page #78
Glossary dIva [dvIpa]Continent 9. of a Namakarma 181. dukara [ duSkara] Difficult | devAdizca [ devAditya ] to. practise 47, 92. Name of a Sovereign dukkha [duHkha] Pain 59. King 149. dukkhia [duHkhita ] Pained devI Goddess (36 prose), ____37, 39. 78, 79, 80, 81, 98, duggama [ durgama ] Name 112; Queen 96, 98, ___of a city 9. 100, 101, 104, 112. duggila [ durgila ] Name dezacaritta [dezacaritra]Part___of a garden 14,48. ial observance of dunni [dvi ] 36, 124. the Five Vows 195. duma [[ma] Tree 15, 164 desaNA [dezanA] Advice, indumA [ drumA ] Name of struction 71,91,194. a queen 11. desaviraha [ dezavirati ] dullabha (ha) [ durlabha ] Partial abstinence Name of a prince, from the Five Sins 12, 19. Difficult to -injury etc. 163. be obtained 19. desia [dezita] Pointed dullalia [durlalita] 69 139. ___out, instructed 117. duhia [dukhita] Pained, / do ( dvi) Two 36, 96, distressed 135. 178, 180. dUhavia [duHkhApita] Pain- | doNa [ droNa ] Name of ___ed 56. . a King 10, 19, 164. deva God 8, 11, 36 dosa [doSa] Fault 47. (prose), 38, 41, 42, dohala [dohada ] Desire 52, 106. in pregnancy 108, devagaDa [ devagati ] Name 120, 123.

Page #79
58 Kummiputtachariami. dhaNa [dhana] Wealth 81, I gion, 25,84,87,158. 96, 148. paMca [ pazcan ] Five 7 dhaNNa[dhAnya] Corn 96, 148. (prose) 42, 43. dhaNNa [ dhanya ] Blessed, paMtI (ti) [ pakti ] Line, 90, 130, 138, 162. ____row 25. dhamma [ dharma ] Religion, pakaMta [ prakrAnta ] To the Religious doctrine I point, at issue 147. 4, 5, 71, 72,90, 95, J pakkhe va [ prakSepa ] Addi108, 109, 110, 111, tion. . 112, 115, 116, 118, pagaraNa [ prakaraNa ] Com 123, 154, 168, 159, pendium, book 198. 166, 189, 190, 191, pagA (yA, or A) ra[prakAra] dhammadeva [ dharmadeva ] Ano- ____Variety 4, 129. ther name of Kir- pacchA [ pazcAt ] After__maputra 123. ___wards 82. idhara [5] To hold, dharaMti paTTarANiA [parAjJI ] 90, dharesi 91. ___ Anointed queen 11. dhAI [dhAtrI] Nurse 125. paDia [ patita ] Fallen dhAvaMtI [ dhAvantI ] Run 87, 88. ___ning 23. . paDipuNNa [ paripUrNa ] Full dhoraNi [dhoraNI] Series 25. 7 (prose), 104, 120. paa (ya) [ pada ] Place, paDibuddha [ pratibuddha ] Awa step, foot, 1, 92, / kened 102. 147, 162. paDiboha [ pratibodha ] En. paiDia [ pratiSThita ] See 1.lightenment 170. below under payahia. | paDivaNNa [pratipanna] Acceparasa [pradeza] Place, re- pted 91, 163, 196.

Page #80
Glossary 69 pahattaNaM [ paTutva ] Clever- | pamAya [ pramAda]. Mistake, I_ness. erring, carelessness paDhama [prathama] First, 116, ____72, 89, 160, 162. 117, 180, 181. pamuha [pramukha ] Foremost, paNa? [pranaSTa]Perished b4. ____principal 98. paNama [pra+ nam]To bow pamoda [ pramoda ] Joy, dedown; paNamia 16; ____light 70. paNaya 1; pamha [ padma ] Lotus 7 paNNatta [ prApta ] Known. (prose). 36 (prose) payaMpa [pra+jalpa ] To talk; patta [prApta] arrived. got; payaMpai 43, 162. 2, 101, 105, 126, paya (i) chia (ya) [pratiSThita 128, 157, 166, 174, Fixed, established; 183, 194, saMpatta 7, 123, 124. 54,79, 110, 120, 160 pada [pad] To proceed payaDI [prakRti] Potency,180 Avanna, uppaNNa 141, payalA| pracalA ] Name of pavaNNa 133, paDivaNNa a Dars'anavaraniya 91, 163, 195, saMpaNNa potency payalApayalA 108. samAvaNNa 112; samuppaNNa 139. padANa [ pradAna ] Giving, payA (dA) Na [pradAna] Gift, offering 111. offering 111. pabhAa ( ya ) [ prabhAta ] payAra [prakAra ] Variety, Morning 101. 4, 129. pabhAva [prabhAva Power 5. payAva [pratApa] Power 10. pamANa [pramANa] Dimen- payAsa [prakAz ] To. sion, measurement expound, to illumi127, nate payAseMti 111. 179.

Page #81
60. Kummiputtachariam. payAhiNA[ pradakSiNA ] Gir- NparUva [prArUp ]. To ex* cumambulation 7 plain parUveMti 115. (prose), 163. pavaNNa prapana]. Attained para Highest, other 13. paloa [ pra + loka ] To parama Highest, superior. look, to observe, 190. paloeuM 66. paravasa [ paravaza ] Given pallaGka [ paryaGka ] Couch, to, dependent on 89 bed 29. pavatta [ pravRtta ] Begun, parAyaNa [ parAyaNa ] Bent ___ commenced 63. upon 47. pavara [pravara ] Excellent, pariAya [ paryAya ] Con 73, 189, 196, dition 196. pavitta [pavitra] Holy 141. parikalia (ya) [parikalita] pasatta [prasakta] Attached Possessed of,chara-. ___ to 159. - cterized by 98. / pasanna [prasanna ] WellparikkhA parIkSA] Exami affected 56, kupasanna ___nation, test, 73, 75. lll-affected. 56. pasiddha [prasiddha] Famous paricia [paricita] Fa 96, 124 ___miliar 33. pariNAma [pariNAma] Trans -pasU [pra+ sU] To give formation 44. ____birth to; pasUa 120. paribhuggA [paribhogyA] Enjoy paha pathi] Road 24. pahara [ prahara ] Period of able object; wife 17. three hours 186. parivAra Retinue. pahA [prabhA] Lustre 3,26. parisA [ varSad ] Assem- pahANa [pradhAna ] Princibly 183. pal 9, 150.

Page #82
Glossary pahu [prabhu] Powerful, 61, 62, 78. . Lord 52, 65, 164, pAsaMgia [prAsaGgika ] 167, 158, 170, 185, Caused by occasion 186. 147. pAraNa [prAyeNa] Generally, pi [ api ] Even, too; | 157. pAgA (yA)ra [prAkAra] Ram 37, 171. part. 3, 15!. pia [ priya ] Dear 19; pANa [prANa] Life 17, 61. piA (yA) [priyA ] pANAivAya [ prANAtipAta ] Dear; wife 17,34,61. Injury to life 116. piu [pita] Father; 70. pAyAla [pAtAla ] Nether pikkhaNa [prekSaNa ] witnessworld 24. ing 141. pAla pA causal To pro- piccha [pra+Ibha ]. To tect pAlai 10; pAli- - see, picchaDa 100. UNa 93, 106, 196.. puggala [pudgala] Particle 35. pAlaga [pAlaka] prote puccha [pRcche] To ask, ctor, 162. inquire; pucchaha 16,49, pAva [pra + Apa ] To. 6b, 166, 170, 184, obtain: pAvai 144; 186,pucchei 168; pucchati pAvaMti 1933; pAvija 62; 171. pAvija 166; pAvijae puTTa [ pRSTa ] Asked 39, 31; pAvihisi 104. ____55, 57, 58. pAvaM [pApa] Sin 3, 197. pAsa [dRz (pazya ) ] puNa (No) [ punaH ] Again pAsaI 24; pAsiUNa102. moreover, 18,46,67, pAsa [ pArzva ] Side 68, I * * 86; 139, 162, 186.

Page #83
62 Kummiputtachariam. puNNa [ pUrNa ] Full, 106 | Eastern direction84 paDipuNNa 7 (prose) poa [pota] Boat 84. 104, 120, saMpuNNa 120. [puNya] merit; 90,106, phala [ phala ] Fruit 102. 108, 162, 163.. phalia [ phalita] AttendpuNimA [pUrNimA] Night ____ed with fruit 31. of the full moon 84. / phaliha sphiTika]Crystal 74. putta [putra] Son. 37,39, Vphura [ sphura ] To throb 40, 46, 63, 65, 104, paripphuria 3. 120, 122. baMdi [bandina] Bard 122. puttaliA [putrikA]Statue, baMbha [brahmA] God Brahdoll 26. ma 130. putthaya [pustaka] Book 110. baMbhacera [ brahmacarya ] Celi ___bacy 7 (prose). pumavea [ puMveda ] Desire baMbhavvaya [ brahmavrata ] Vow of the male for the of celibacy 192. female 177. pura [pura] Town 9, 14. battIsa[dvAtriMzat ] Thirtypurao [purataH] In front, ___two 145. ___to the east 23, 34. balabiladeva] Baladeva b1. purisa [puruSa] Man 2. bali [ balin ] Powerpulaya [ pulaka ] Line 7 ful 51. (prose ). balia [ balika ] Powerpuvva [ pUrva ] The four- ful 44. teen Purva books7 | bahu Much 12, 88, 104 (prose), 92, previ- / bahua 155, 156. ous 17, 32, 33, 4, | bahuviha [bahuvidha] Mani36, 127, 137. 176 | fold 89.

Page #84
Glossars 68 bahusAla[bahuzAla] Name of | to address; bhaNaDa 19, a Banian tree 15,24. 79, 80, 82, bhaNei 81, bAvattari [ dvAsaptati ] Se bhaNia 68, 160. ____ventytwo 126. bhattA [bhartR] Husband 18. biMda [binda] Drop 60.. bhatti [bhakti] Devotion biruda Praise 122. ___16, 49; Line 26. VbU [] To speak; biMti bhadda [ bhadra ] Auspicious ___44. object. 19, 80, 111, Vbolla (bulla)[] To speak | 175. bollai 122. bhahamuhI [bhadramukhI] Name boha [ bodha] Enlighten of a Yaksha female ment 138. 15, 20, 80. bhamaNa [bhramaNa ] Wander. bohia [bodhita] Enlight ing 89. .. ened 196. bhamara [ bhramara ] Name of a bhaMDAra [ bhANDAgAra ] king 94, 95, 164. storehouse. 12. bhara [ bhara ] Excess 57, bhayavaM [bhagavan ] Revered 70, 89. person 7 ( prose ), bha(bhA)raha bharata] Name of a 17, 39, 45, 60, 166, continent 9,146,164, 167, 170, 171. 168, 169. Name of bhagga [bhAgya] Luck 128. king 140. bhijja [bhaGg] To break bharia [bharita] Full, 25. bhajjai 97. 69, 70. bhajjA [ bhAryA ] Wife bhava [ bhava ] Birth 17; 36, 94. 32, 33, 36, 72, 89, bhaNa [bhaN ] To speak, 127, 15b, worldly

Page #85
Kummiputtachariam. existence 89, 154. | 149; bhujaMta 99. bhutta 165 bhaSaNa [bhavana ] Place, bhuse [ bhukta] Enjoyed, residence, 16,28,30, ____experienced 166. 54, 110 surabhavaNa 24, bhuvaNa [bhuvana] World 27. 27; Short form for Bhavanapati Gods bhU (ho) [bhU] To be. 151. havai b, 197 havaMti bhavia [ bhavika; bhavya ] 145, 190 havijja 135 72, 154, 155, 197. 146 hU (bhU) a 117 bhavva [ bhavya ] 193. 122, 175 havissaI 102 bhAyaNa [ bhAjana ] Recep hoi 22, 143, 146, tacle 197. 182 hou 8, 82. bhAva [bhU causal ] To | bhUvaha [ bhUpati ] King 94 reflect bhAvemANa 7 mea [bheda ] Division; (prose) bhAvI 186... break, Gestruction bhAva [ bhAva ] Mental de- 5 190. . velopment, thought | meri [ merI ] Drum 121. 5, 6, 7, 136,139,140, bho [bho] Oh 81. 141, 143, 144, 163, bhoa [bhoga] Enjoyment 190, 191, 192, 198. 36. 'bhAvaNI (Na) [ bhAvanA ] maa [mada] Intoxication, Thought; 5, 7, 190, pride; 13. bhintara [ abhyantara ] In- | mai [mani] Intellect, 103. ternal 25.. maMgala [ maGgala ] AuspicibhuMgala Name of a music ____ous 110. _____al instrument 121. maMgalAvaI [ maGgalAvatI ] Name of a Heaven, toexperiencebhuMjae36. 148.

Page #86
MOBBaty 6 maMdira [mandira ] House | ma gIta Moon; 8. 98; Name of a | maragaya mirakata] Emerald; Heaven 93; 173,175. 14. majjha [ madhya ] Middle; masAraNalaM Name of a centre; 24,60,84,88, gem; 74. 109, 140, 145, 155. maha [ mahat ] Great; 7 majjhayAra [ madhya ] Middle, (prose), 57, 69. _centre; 9. mahappabhAva 5; maharisiM maNa [ manas ] Mind; 6, 43;mahavvaI 186,mahasatta ____8, 31, 32, 40, 55, 188; mahasuka 93, 173 5-7, 119, 193. 176, mahAvideha 145, maNahara minohara] Charming 148mahAvIra (prose), to the mind, 193. 117; mahiMdasiMha 97. maNaharaNa [ manoharaNa ] mahura [madhura] Sweet 19, Charming; 100. 68, 101. mA [ mA ] Negative maMNi [maNi ] Gem; 3, 25, particle 60. 26, 75, 76, 77, 88. VmA [ mA ] To create; maNu (ya) [ manuja] Hu vinimmizra 161. man being 42, 72, mANa mAna] Respect 111. ___145; maNuyatta 89, 90 mANavaI mAnavatI] Name 156, 156. of a Yakshinee; 10. maNoraha [ manoratha ] Desire; Hlurefi[hiae]Woman;17. mANasa[mAnasa] Mind; 128. maNa[man ] To think, to mAyatAya[mAtRtAta]Parents; consider; maNNai 60; 63, 64, 68, 70, 135, maNNiA 56. 136, 137, 188... masa [ mAtra ] Pure, | mAyapiyara [ mAtApitarau ] simple; 37. Parents; 46, 194. 31. .

Page #87
66 ku Kummiputtachariam. mAra [mAra ] Cupid: 12. ) moha [muha causal ] To mAsa Month, 104. attract, fascinate. miccha [ mithyAtvamohanIyA | mohaM (hiM) ta 128. ___Name of a Mohaniya- | moha Delusion 69. karma-prakriti 177. | mohaNijja [ mohanIya ] mitta [mAtra] Pure, | A kind of Karma___simple; 89, 143. ___prakriti 192. miliya (a) [milita] | ya (a) [ ca ] And, also; Joined, united; 31. | 7, 10, 12, 66, 87, milakkhuya [mleccha] Name- ! 91, 98,102,143, etc. ___of a race, 166. yANa [zA] To know; mIsa [mizramohanIya ] | viyA (A) NiuM 49. ___ Name of a Mohantya-! raia [racita, ratida, rajika] ___karma-prakriti, 177. Composed, dear, muMca [muc] To leave; ___particle 198. muMcasu 61. raI [rati ] Wife of muNa [zA] To know; ___Cupid 99. muNaMta 133; muNia (ya) raMka [ raGka] Miserable, 129, 174; muNeyavva 5. | wretch; 21. muNi [ muni ] Sage 63, | raMga [ raGga] To shine; 64, 68, 119, 141. raMgaMta 96... muttAhala [ muktAphala ] raMga [raGga] Taint, colour; Pearl; 107. mUla [ bhUla ] Root 92. raja [rAjya ] Kingdom; meru Name of a moun- __10, 46, 149. .. ___tain; 14, 52. rama[ram] To sport, to mora [ mayUra] Peacock; ___play; ramai 13. 66, 119. | ramaNa Sport 21. 47.

Page #88
.. . Glossary 67 ramaNija ramaNIya] Charm- | risaha [RSabha ] 7 (prose). ... ing 24, 151. . risi [RSi] Sage 43- . ramaNI Wife,woman; 149. . | ruMta [ruta] Sound, 121. ramA Wife of Vasudeva; | rukkha [ vRkSa ] Tree 16 11. (footnote). ramma [ ramya ] Delightful; | ruppa [rUpya] Silver, 151, .. 4, 12, 122. rUpa [rU ] To observe; raya (a) [ rata ] Attach- paraveti 115. ed to, 112. rUva [rUpa] Appearance; rayaNa [ratna] Gem, jewel | 12. 20. 98, 128. 25, 72, 73, 75, 76, rehA rekhA] Line 2. 82, 83, 86, 87, 88, roga Disease 157. 107, 120, 151, 159. romaMca [ romAJca ] HorrirayaNadIva [ratnadvIpa] Name pilation 67, 103. of a country 78,87. roya [ rud ] To weep; rayaNasaMcaya [ ratnasaMcaya ] royaMto 68. Name of a city 148. lakkhaNa [lakSaNa ] Sign, rayaNAyara [ ratnAkara ] The __mark; 75, 194. ___ ocean 72,87. lagga lagA To cling rayaya [rajata] Silver 3. vilaggiUNa 68; lagga rasa Liquid, juice 71. 27, 120. rasaNArisanA]Tongue, 195. lacchI lakSmI] Splendour 10. rahia [rahita] Destitute | lajjA Shame, bashful of 157, 189; 97. ___ness 36. rAya [rAjan ] A king 97, laddha [labdha] Got, obtain_110, 198. ed 72,89, 166, 159. rAyagiha [rAjagRha ] Name Vlasa To shine;samullasaMta of a city 2, 96. . / 79;samullasia67; pila

Page #89
140. 68 Kummaputtachariam. sima 6. vila 153,16b12. lahaH (ma) [ labha ] 'F | vaMsa [vaMza] Bamboo, 141. obtain;lahaMtikSAlahilaM bam / valyu ] Talk 104. 72, lahiUNa 162; laheDavara [5] To talkibuchAmi 155, lagabhai 81, 147. (vocchAmi) 1. lahu [laghu ] quickly 46. kuna [vajTo go, to lI [lI ] To rest;allIna move; vabaha 42; vacae - 99; vaJcasu 78. leva, [lepa.] Besmearing, | vaccha [ vatsa ] Calf 67. 189. vaja [vajra] ThunderlessA [lezyA] Colour bolt; 10, 181.A nail or development of for fastening the the soul, 7 (prose). body 7 (prose). loa (ya or ga ) [loka ] Vvajavid Causal passive] people;world;42,90, To be beaten; vajaha 93, 96. 121. va. ( vva ) [ iva ] Like, | vajjaria [kadhita] Told 65. ___ similar See vva. vajjia. [varjita ] Free va (ya) [vrata] Vow, from 47, 118. ____65, 116, 186, 192. vaDa [vaTa ] The Banian paMka [vaka ] Crooked 59. | tree; 15, 24. vaMchiavAnchita]Desire; 78. kcha [ vRth causal ] Fo vaMtara [vyantara] A class of ___grow; abhikarDa 59: semidivine beings | vaNa [vana] Forest 18, 23, 29, 40. 30, 49; short form VvaMdra [vanda ] To adore. ___for vANamaMtara vyantara vaMdA 7 (prose); baMdara 151. 94 vaditA 7 (prose) / vaNia ( ya. ) ( vaNik ]

Page #90
Glossary 69 . Merchant;76,83,84. cAmara [ vyAka] To ex. kRSNa [at] Colour, 75, pound; balgareha. 7. vattha bana] Garment, 69. vAghAya [vyAghAta] Obstruckyu [vastu] Thing, 38. ____tion 7 (prose). vaddhamANa [vardhamAna] Name | vANia (ya) (vANija) Mer of Mahavira 1, 2. ___chant; 73, 85. vAmaha [manmatha ] Cupid, 99. aruft speech 19, 154. Vvaya [ vad ] To talk; vAmaNaa [ vAmamaka ] parent 7 (prose). ___Dwarf 127. vaya, (a.)Na [ vacana ] Word, VvAra [ Caus. To pro 22, 23, 29, 32, 41, hibit; vAreD 160. 54, 56, 68, 108, 105, vAsa [ varSa ] Continent; 119, 159, 176, 196. 168 [vAsa]Residence; vaya (a) pa [kdana] Face, 7, 15, 169, 198. ____mouth 32. vAsudeva vAsudeva]Krishna;. vara Best, excellent; 96. Name of Divine valaha vallabha] Dear 125. beings; 11, 51. Vvasa [ vas ] To. dwell; vAhaNa [vAhana ] Ship, 83. vasaMta 7, 7 ( prose ). vi [ api] Too, also. 193; vasai; 170. 7, 23, 45, 51, 56, 56, vasa [vaza] Control, 77, 78, 143, 141, etc. influence,31,33,130. viakkhaNa [vicakSaNa ]. Vvaha [va] To bear 57. Clever, 75. vahaNa [bahana Boat, 78. viuvvi [vaikriyika] Name bahU [ vadhU ] Woman, of a Namakarmawife; 29. prakriti 181.. vAijjantu. [ vAcyamAna] vio. (yo) ga [viyoga] Se Being read: 198. paration;37,65,135.

Page #91
70 Kummiputtachariam. vigAra[vikAra]Change,129.1 vimhaya vismaya]Wonder; 27. /viciMta [ vi+cint ] To | vimhi (ya) [ vismita ] ___ think; viciMtai 76. Wonderstruck; 41. vicitta [vicitra] Wonder- | viyAra [vicAra] Thought, ful; 22. 98. vijaya Place of victory | viyAra[vikAra] Change.29 of a Chakravartin viratta [virakta ] Averse, 145, 146, 148. ___indifferent to, 129; /vijja [vid Passive ] virattattaNa 131. To be; vijjae 116. viraha Separation; 59. viNaya. [vinaya] Courtesy, | vilagga [ vi+laga ] To humility; 98. cling; vilaggiUNa.68. viNAsa [ vinAza ] De- | vilasa [vi+las ] To ___struction 97. ___shine; vilasati 35. V viNivasa. vi+ni+viza /vilUha [vi+rUkS ] To causal. ] To place; wipe off. 66. viNivesae 71; viNi vivajjia (ya) [ vivarjita ] vesiUNa 29. ___ Avoiding. 118... faeft lafa] Condition; viviha [ vividha ] Mani138. fold 77. vitthAra [ vistAra ] Ex- vivegaviveka] Discrimina. panse, details 50. tion 98, face Name of a sacred / facerut (faquut] Depressplace; 145. . ed. downcast 54,55. vimANa [vimAna] Heaven, visaya [viSaya ] Worldly __mansion 93, 175, object; 36, 99, 129, vimuca vi+mu] To leave 130, 131,. 159. aside; vimuttu 36, 188. visAya [ viSAda ] Grief,

Page #92
Glossary 71 gloom; 57. velaMdhara Name of a. species visesa[vizeSa] Speciality of gods 17. 102, 188. vesa veSa] Dress 188. vihara [vi+ha]To move; vesAlI [ vaizAlI ] Name viharai 92; viharaMta 48, of a city 94. 147, 160, 187. viha. vva [iva] Like. 54, 97, ranti 47. ___106, 187. vihi [vidhi]Fate; 59,110. sa [ sva ] One's swn vihia [ vihita ] Made, 54; Wealth 62. ___ celebrated; 3, 189. saa [zata ] Century; 7. vIra Name of Mahavira 4. (prose), 42, 89. VvIsam [vi+zram] To take | saI [ zacI] Wife of raatIsamikaNa. 180. Indra 99. Vvu (vo) cch [ vac ] To - saMkara [zaMkara] God Siva, 11. ___speak; bucchAmi 1 saMkhitta ( saMkSipta ] withvutta[ukta Addressed; 175. ___held, withdrawn, 7 vuttaMta [vRttAnta] Informa ( prose ). ____tion; 34, 57. saMgama Union 45. vea (ya) [ veda ] Sensa- | saMghayaNa [ saMhanana ] Body; ___tion; 177. 7 (prose); Name of vea [ya] Da [ vaitADhaya ] a Namakarmapra Name of a mountain; kriti, 181. 54, 167, 168. saMjama [ saMyama ] Self-resvemANia (ya) [vaimAnika] traint; 117. Denizen of Vimana jalaNa[saMjvalanakapAya]Name of a Mohaniya veragga [vairAgya Aversion, Karmaprakriti 177. . indifference; 197. |sNjaay[sNjaat] Become, 176. 161.

Page #93
72 104. Kummputtachariam. saiThANa[ saMsthAna ] Stature, | sakkhitta [ sAkSitva ] WitName of a Namakarma- ___nessing 146. ____prakriti 181. TITA[ATT] Vicinity 70. saMtuha [ santuSTa] Delight- saMgga [svarga] Heaven 6. ___ed, pleased 79. sacca [satya Truth 94. saMdeha Doubt, 29. sahi [STi] Sixty 146. saMdoha, Collection 26. saGka [sArdha ] Half more. saMghANa [ saMdhAna ] Link ing together, 51, 52. saMtari [saptati] Seventy, saMpatta [saMprApta] Got, 185. ____146, 147. saMpaA (yA') [ saMpad ] / satta [sapta] Seven; 104, ___Wealth, 98. 186. [ sava] Power 188, 194. saMpai [ saMprati ] At pre sattama [ saptama ] Seventh, sent 168, 169. _186. saMbaMdha [ saMbandha ] Connec sattI [ zakti ] Power tion 46. 35, 38, 62. saMbharia (ya) [ saMsmRta ] / sattU zatru] Enemy; 160. Remernbered; 176. sattha [ sArtha ] Caravan, saMmANa [sammAna ] Hon collection of merour, 111. chants; 54. saMghAsa [ saMghAsa] Co-resi- sadahana [ zraddhAne ] Trust, dencc,cohabitation; faith; 159, 160. 36. (prose). saddAvidA zibdApita] SummaMvigga [ saMvina] Dis- __mored, 109. gusted:46. saddhi sAdham ] Together saMsaya [saMzaya] Doubt,16. 7 (prose), 36 (prose) saka ziktA] Abte, pow- sameM [ samam ] With, erful 51; 52. together with; 25. 06

Page #94
Glossaty. samagA [ samana] Whote; , samuppaNNa [.samutpana] 8,34. ___ Arisen; 93... samaya (a) [lamaya ] samullasia [samullasita ]. Occasion, moment; Beaming 82. 71, 101, 180. samubaha [sam + uk +vA] To bear;samubbAi107. samaya [ samaya ] Tenet, | samorAra [sam + a +] principle. 115. samaNa [ zramaNaH ] Ascetic, To approach: samosa ria 150; samoseDha 2, _155, 166, 183, 14, 48. samara [samara] Battlefield samosaraNa [ samavasaraNa] * 97. Approach; 3. 151. samAgaa (ya)[samAgata] Come samma [ zarma ] Welfare, together;met 167. 81; [ samyak ] kind samANa simAna] Similar, of Darsanavaraniya 154. . ___karmaprakriti 177. samAsa Brief exposition 1. | sammatta [ sasyaktva ] Vow samAsINa [ samAsIna ] of asceticism; 91; Seated 64. 163, 195. sasiddha [samRddha] Prosper- saMya[svayaM] Rimself, 173. ous 96. sapala [ sakala ] Whole; samIva [ samIpa ] Vicinity 2, 57, 88, 96, 162 20, 101, 174. sayaNijjaH [zayanIya ] Bed; samujjala [ samujjvala ] Re- ____100, 102, ___splendent, 134. sara [sarasU]Lake; 106. samudda [samudra] Sea 4. saraNa [smaraNa] Rememsamuhisa [ sam + ud + | ___brance; 33, 34,132, diz] To instruct; ___ 133, 176. . samuhinAda 172. saraNI [ saraNi] Way,

Page #95
74 Kummaputtachariam. path; 6. | sAmiNI [ svAminI ] .. sariccha [sadRza] Similar; Mistress, 55. ____137. sAyara [sAgara] Ocean,164. sarisa[saza]Similar; 171. sAraNI Current, 71. sarisava [sarSapa] Mustard sAvahANa [ sAvadhAna ] ___ seed; 143. ___Attentive 40. sarIra [zarIra] Body; 4, 7 sAsaNa [zAsana] Instrue(prose), 35, 59, 103. sarUna [svarUpa] Nature; tion 114. ____58, 115. sAha [ sAdh ] To tell; salaha [zlAgh] To sAhai 103; sAhae 57; ___praise; salahijjae 90. sAhati 41. sallia (ya) [zalyita ] sAhAraNa [ sAdhAraNa] Name Pricked, 59. of a NamakarmasavaNa [zravaNa] Hearing%3; __prakriti. 179. 40, 108, 109, 158, | siMha ( sIha ) [ siMha ]. 159, 176. Lion 97. savva sarva]All; 54,71, 75, siNeha [sneha| Affection; 117, 125, 129, 197. 32, 44, 61, 63. savvattha [ sarvatra] Everywhere; 37, 158. siri [zrI] Wealth. 198. saha [ saha ] To bear; siro [ziras] -Head, 76, sahissAmi 59. 88. sahassa [sahasra ] Thou- siva [ziva] Auspicious; ____sand; 149. beneficial, Liberal, sAda [zabda] Sound 121. ! 172, 196. samaggi [ samagrI ] Provi sIla [ zIla ] Conduct, sion; 162. sAmia (ya) [ svAmin | _ character;5,94, 190. Lord; 29, 44, 68. sIsa [ziSya Pupil, 198. 172, 184. sua (ya) suta]Son, 19,135.

Page #96
Glossars . 76 sukaya [sukRta] Well-done, I known 148. merit; 31, 106. subha [zubha] Auspicious 35. sukumAra Tender 12, 87. sumaNa [ sumanas ] of a sukka [zukra ] Name of a good mind, 166. ___heaven,164,173,175. | sumiNa [ svapna ] Dream; sukka [zukla] White, Kind 28, 100, 102, 103. of a meditation call- suya ] zruta ] Scriptural ed zukladhyAna 191. ____instruction; 124,132. sukkha [ saukhya ] Happi sura [sura] God 1, 17,30, ness, 99, 175. 38, 43, 81, 93, 95. suNa [ zru ] To hear; surabhavaNa [ surabhavana ] suNaMta 132, suNatu 155, Heaven; 100, 102. suNia 22, 66, 103. surabhiFragrant,Chaitra 163, 174; suNiuM 46, ___month, cow; 30, 67. 54, 112; 119;suNiUNa suriMda [surendra] Indra; 99. 105;suNittA;194;suNIi surI Goddess; 35. 121; suNei 197, suNe suloyaNa [sulocana] Name 91; suNeha 40, soUNa of a sage; 14, 16, 19. 32, 152. suvela Name of a Velasutta supta] Asleep. 100. ___ndhara god 17. sutti [ zukti ] Mother suha [zubha] Auspicious; ___ of pearls. 107. 95, 108,120, 190, 198. suddhaMta [zuddhAnta] Harem, | suha [ sukha ] Happiness 140. pleasure; 36,96, 198. suddhi [ zuddhi ] Informa- | suhaDa [subhaTa] Warrior,97. . ___tion, search; 37. suhuma [ sUkSma ] Small, sudhA (hA) Nectar 7, 154. T subtle 178. supasiddha [suprasiddha] Well- | sUu [sUnu] Son 12.

Page #97
16 Kummiputtachariam. sUrakaMta sUryakAnta ] Sun- hattha hasta) Hand; 125. gem 74. hara [ ha] To take; zreNi [ zreNi or zrehi ] / haraNa. 187. Serial ascending hara God Sankara; 130 order 138, 176. hari God Vishna; 130. Vseva [sev ] To serve; sebAmi 82. harisa [harSa ] Joy, delisesa [zeSa] Remaining; __ght; 67. hasa [ has ] To laugh; ____180. hasiUNa 21. soga [zoka] Grief; 135. sogaMdhiya [ saugandhika ] hAra [ha causal.] To re__Kind of gem 74. ____miove; hArei 89. soha [zodhU] To search; hia ( ya ) a [ hRdaya ] . ___Heart; 60, 90, 105. sohaMta 88; sohaMti 37. hiMsAInjury, killing;112 sohA [zobhA] Splendour; 26 hiThThA [aghastAt ] Below, sohagga [ saubhAgya ] For ___underneath; 20.. tune; 17, 108, 128. hU (ho) [bhU] To. be, sthAnAGgasUtra : Name of (see under ). the third Angast.tra.. heu [hetu] Cause, reason 36 (prose) 55, 184. haMsa Swan 136. hemavisala Name of the i[ hRSTa ] Delighted, preceptor of jinamA103, 105. Nikya, 198.

Page #98
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 .

Page #99
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.

Page #100
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

Page #101
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

Page #102
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,"

Page #103
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,

Page #104
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

Page #105
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

Page #106
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

Page #107
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,

Page #108
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

Page #109
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

Page #110
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;

Page #111
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

Page #112
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

Page #113
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

Page #114
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

Page #115
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

Page #116
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

Page #117
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

Page #118
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

Page #119
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).

Page #120
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

Page #121
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

Page #122
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,

Page #123
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,"

Page #124
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

Page #125
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

Page #126
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

Page #127
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

Page #128
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 .

Page #129
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).

Page #130
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. vocchAmi-corresponds to Sk. vakSyAmi. Hemachandra in his grammar (8. 3. 171) has mentioned along as a special irregular form for vakSyAmi. It appears, however, that vocchAmi and googlfe were also used for atoeg. , gogg and voccha are Prakrit roots for Sk. vac (bU). __St. 2. guNasilae (Sk.guNazilpake) in the garden named quifTC45; or it may be the name of a temple. guNanilae (Sk. guNanilaye) in the house or temple (nilaya) of the Yaksha named guNazila shortened as iur. The word may also mean "abode of merits". samosaDho ( Sk. samavasRtaH ) arrived, came. . St. 3. samosaraNa or samavasaraNa.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

Page #131
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. dANAi0 (Sk. dAnAdicatuSprakAraM) 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), apAyApagamAtizaya (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

Page #132
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 jaM samayaM jIvo Akassai jeNa jeNa bhAveNa / so tami taMmi samaye suhAsuhaM baMdhae kammaM // It appears that the four constituents of dharma viz, dAna, tapaH zIla 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

Page #133
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. bhavudahitaraNI (Sk. bhavodadhitaraNiH) Boat to cross the ocean of worldly existence. saggApavagga0 (Sk. svargApavargapurasaraNiH) 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. bhAveNa (Sk. bhAvena.) The word bhAva here refers to sifre the mental condition which is characterized by a complete destruction (kSaya) of all kama. Because bhAva is the most important of all, therefore, percetat ( right doctrine ) which is only an excellent He is more important than samyakcAritra. cf. dasaNabhaTTho 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. teNaM kAleNaM-In this prose passage which is almost a quotation from the Sutra Literature

Page #134
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 sa + mana (possessed of a healthy mind) or sama + mana ( possessed of an equanimous mind. bhagavaM (Sk. bhagavAn) 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. jeDa (Sk. jyeSTha) Seniormost.

Page #135
Notes [ St. 7 . sattussehe (Sk. saptotsedhaH) lit. Seven in height i. e. who was seven ;hands tall. FHEISIFO (Sk, samacaturasrasaMsthAnasaMsthitaH ) 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 paryakAsana or padmAsana, 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 vajra, RSabha and nArAca have special senses

Page #136
St. 71 Notes in the Agama literature viz. nail, plank and fastening down, respectively; cf. Finet TV paTTo vajjaM puNa khIlayaM viyaannaahi| ubhayamakaDabaMdho nArAyaM taM viyANAhi. The build of the body is described to be of six kinds :-99TATTHETA, THnArAcasaMhanana, nArAcasaMhanana, ardhanArAcasaMhanana, kIlikAFRETTA and Francea, a means arrangement of bones. In the strongest build, called vajraRSabhanArAcasaMhanana, the saMhanana or the arrangement of the bones is fixed as it were by as ( nails ) as well as by #97 (band) as well as by nArAca or markaTabandha ( 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

Page #137
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 mUlaguNas and uttaraguNas are referred to as attguts. 5o cart (Sk. Efter: ) who has given up every care for the body. The word ucchUDha has been explained as utkSipta by hemacandra while the commentators render it as ujjhita. 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 cUlikAzikhara. Out of these, pUrvagata 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

Page #138
| 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. cauNANovagae-(Sk. caturzAnoqota: ) 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, manaHparyAya 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. savvakkhara0 (Sk. sarvAkSarasfatarai) 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

Page #139
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. zraddhA, saMzaya, and kutUhala are the three mental attitudes when one is anxious to know something and inclined to make inquiries. uThAe uThei-(Sk. utthayA uttiSThati.) 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 pradakSiNA at the right hand of the object. paMjaliuDe (in the foot-note) Sk. gigfoga: ( tamat: aMjalipuTaH yena) with his hands folded on the head.vAgarei-(Sk. vyAkaroti) Expounds or explains. St. 8. The reading Father of the Mss.

Page #140
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 dakSaprajApati 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 nArada and zaMkara 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

Page #141
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 ardhanArI-naTezvara. The * story of ramA 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

Page #142
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. jakkhiNi (SK. yakSiNI) female yakSa. The form auf found in some Mss. is rarely used. Probably it is based upon the word getoft used by zubhavardhanasUri. See pariziSTa ( 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.

Page #143
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 vicittacittaMmi (Sk. vicitracitre.) 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 dhoraNi (Sk.dhoraNI) Line, row. vicchuria (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 sukayattho (in the variant) Sk. sukRtArthaH, 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 UhApohavasA ( Sk. UhApohavazAt ) On account of surmises and countersurmises. 'Can it be so' is the nature of guess, or doubt or surmise (sre) which generally occurs

Page #144
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. cauhiM ThANehiM0 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

Page #145
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 uttaravaikriyikazarIra ( 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. suddhimattaM (Sk. zuddhimAtraM ) 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.

Page #146
St. 40-441 Notes St. 40 payaMpai ( Sk. prajalpati.) payaMpa is the Prakrit root for prajalpa (Sk.) to talk. suNeha savaNehi 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.

Page #147
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. caraNa-cAritra 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 thova is a Prakrit word for Sk. stoka 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 gaNadharA (Sk.gaNadharAH). The gaNadharas or holders of ascetic groups were the first disciples of the Tirthankaras. cakradharas or cakravatins were the sovereign kings who ruled over the six conti

Page #148
St. 51-57 ) Notes nents. The areas are the elder brothers of the vAsudevas. The vAsudevas are rulers of 3 continents who are also called state shafas. 3718 FT NEU (Sk. AyuSaH saMghAnaM) 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 dUhaviA stands for Sk. duHkhApitA. cf. Here ancor (VIII. 2. 72) St.57 furcarat (Sk, faepannt) The locative stands

Page #149
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 NibbaMdhi-the gerund of baMdh with nira. 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 cUlikA of dazavaikAlikasUtra has given this thought as one of the beneficial Bhavanas. _St. 61 me muMcasu is equal to mAM muzca. The reading # gjere is no doubt better, but, several Mss. read me muMcasu. __St. 68 roi stands for Sk. roditum. 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. vajjariaM (Sk. kathitaM) see hema. (VIII.4.2) St. 67 The word of occurs thrice in

Page #150
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 samaye. sAriNI means a small river or canal. uvagArakAraNaM 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. rAjapraznIya (Sutra 8); saugandhika corresponds to rubies and marakata to emeralds; gomeda 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 vaccasu (Sk. braja.) The root vacca 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.).

Page #151
Notes [ St. 79-92 St. 79 khavaNehiM (Sk. kSapaNaiH ) The word kSapaNa 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. poapadesa means potapradeza the inside of the boat. St. 87 abhaggeNa (Sk. abhAgyena ) by his misfortune. Scics (Sk. JGTC) Excellent. St. 88 sohaMtaraNa (Sk. zodhayatA) 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 sammattaM (Sk. samyaktvaM or samyagdarzanaM) 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. cAritta or carita ( Sk. caritra ) means vow of ascetic life consisting of the observance of the five Mahavratas and the like. St. 92 cauddasapuvIM (Sk. caturdazapUrvI) The fourteen Purva books-3e9a, Statuuta, ardiac and others. The reading agegaai is not a good.

Page #152
23 St. 92-100 ] Notes one standing for (Sk. agdarges). afgie (Sk. aghIte.) ahijja is the Prakrit root in the sense of studying St. 98. mahasukka or mahAsukka 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 varanaya0 (Sk. varanayaraMganmandiram ) which formed a glorious mansion of excellent ad ministration. varanayasya raMgamandirarUpaM. raMga is a Prakrit root in the sense of colouring ( transitive), or shining with colour ( intransitive ). St. 97 siMhuvva (Sk. siMha iva) 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. pANini's rule karmavatkarmaNA tulyakriyaH (III. 1. 87). St. 100, frosse = ita (Sk.) The root fross is used in Prakrit for me. with 9. (Sk.). For

Page #153
Notes [ St. 100-116 sumiNa (Sk. svama) and accharia ( Sk. Azcarya ) 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. IdRzaka. The reading ko phalakseiso 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 jaganannaM stands for jagannAnyaM (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 dadAtu0...and na sA0 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. paruti (Sk. prarUpayaMti) Expound. St. 116 Juin Ahrero (Sk. Testatari)

Page #154
St. 116-117 ) Notes There are mentioned in Jain Philosophy six groups of sfras or living beings viz, geeftate (earth group), apakAya ( water group ), tejaHkAya (fire group), vAyukAya (wind group), vanaspatikAya (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. mahavvaesu (Sk. mahAvratepu). 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 savapANAivAyaveramaNa, sabvamusAvAyaveramaNa, savvAdiSNAdANaveramaNa, savvamehuNaveramaNa and sapariggaharAzbhoyaNaveramaNa. St. 117 This and the following stanzas are actual quotations from the dazavaikAlikasUtra and the upadezapada respectively. In the daza0 (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

Page #155
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 dikkhio (Sk. dIkSitaH). 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. bhraMza.). The reading gihiMdANadhammAo (Sk. gRhendrANAM 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

Page #156
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-tatra vAdyate tU sutaDataDat , gaganAGgaNe garjati gaDagaDat / varamaMgalabhuMgalamerIzabdo napheryAH zrUyate navaninAdaH / virudAvaloM vrate baMdivRMda, cirkaalcturnrnndvRndm| varakAminI nRtyati atisuramyA, ityutsavo bhUtaH putrajanmani // 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. naJcai should rather be naTTai as it appears from the Gujarati Gloss where the idea of acting is expressed; the word would refer only to dancing.

Page #157
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. sakkhitaM (Sk. sAkSitvaM) 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 hari, hara and brahmadeva 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 durvAsas for dinner (pAraNA ) after the

Page #158
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 vAsudeva on seeing. which vAsudeva 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 puruSapuMDarIka. 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

Page #159
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 ahilyA, the wife of gautama, 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.

Page #160
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. khavagasseNi or kSapakaDhi 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.sukkajjhANa or zukladhyAna 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

Page #161
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 mAtRpitRbhakta, 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

Page #162
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. bhAvacAritto (Sk. bhAvacAritraH) 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 durlabhavastunaH abhilASa: 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

Page #163
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

Page #164
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

Page #165
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 davvatthaya and bhAvatthaya (Sk. dravyastava and bhAvastava) 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

Page #166
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 maguakhitta0 (Sk. manujakSetra) 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,

Page #167
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 cakravartivijayakSetras 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: vemANia (Sk. vaimAnika) means the occupants of the Vimanas who are divided into focutuua gods and kalpAtIta gods. joisa refers to jyotiSka gods such as the Sun, the moon, the planets etc. The word vaNa stands for vANamaMtara or vaMtara referring to the vyaMtara gods who include kiMnara, kiMpuruSa, mahoraga, gaMdharva, yakSa, rAkSasa and pizAca. bhavaNa refers to bhavanavAsi gods like asura, nAga etc. St. 155 The stanzas 155 to 162 set forth briefly the bodhidurlabhatvabhAvanA or reflection on the difficult path which one has to follow to attain to a state of Pure Intuition. nigoamajjhao 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 caterfdhigamasUtra III 37).

Page #168
39 St. 162-177] Notes St. 162 alfeitest ( Sk. af 141647:) the word cAritta or caritta 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 sammatta (Sk. samyaktva ) 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 cAraNasamaNa (Sk. cAraNazramaNa ) is an ascetic who has got the power to move in the sky. sumaNA (Sk. sumanasaH) 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 (karmaprakRti) annihilated by the kSapaka or the destroyer of the potencies of action. There are eight principal potencies of action corresponding to the eight main divisions of Karma

Page #169
40 Notes [St. 177-182 or Action:-Jarreur ( obstructing right knowledge), Firecor (obstructing right faith), mohanIya (obstructing vItarAgatva or freedom from love and hatred ), antarAya ( obstructing vIrya 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

Page #170
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 kSapaka is one who destroys all his karmas. 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.

Page #171
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 anantAnubaFremarquen arts which bring about the transmigration of the soul. Next to these are the four apratyAkhyAna and the four pratyAkhyAna 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), arati (dislikes),zoka(grief),bhaya(fear),jugupsA (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 cAritramohanIyakarmas. To these are to be added the three darzanamohanIyakarmas (1) miccha or mithyAtvamohanIya which keeps a man away from the Faith, (2) FAIT which brings

Page #172
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 mizra, mithyA and samyaktva 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 napuMsakaveda and the strIveda. 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

Page #173
Notes [ St. 177-182 in the first step which is constituted of the *elimination of the 28 mohanIyaprakRtis, the jIva finds himself in a position to destroy the narakagati, the tiryagagati, the narakAnupUrvI 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 jAtikarmas (ekendriya, dvIndriya, trIndriya and catuFift) 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 nAmakarmaprakatis like AtApa (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 startNIya karmaprakRtis nidrAnidrA (the cause of deep sleep) pracalApracalA (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 kaSAyas (i. e. the pratyAkhyAna and the apratyAkhyAnakaSAyas). The kSapaka now is said to have taken the second step of Spiritual Progress.

Page #174
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 darzanAvaraNIyaprakRti-nidrA and staror-the causes of sleepiness and restlessnoss in sleep, and then he eliminates arra, devAsupUrvI (the causes of transmigration to divine life), vaikriyikazarIrakarmadvika ( 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 tIrthakara) and AhArazarIrakarma (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 zAnAvaraNIyakarma

Page #175
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 kevalajJAna 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 karmagrantha has quoted the Stanza carame nANAvaraNaM (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 cUrNi, the bhASya and the karmagranthas. The commentator on the hyrets has stated

Page #176
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 kevalajJAnI is not to bow down to another kevalaTaft 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

Page #177
48 Notes (St. 192-198 common property in all the camparisons. St. 196. kevalipariAyaM (Sk. kevaliparyAya). The word pariAya or pariyAga 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.' rayaSaNa (Sk. rajaskena) of the text has the same sense.

Page #178
sAgara NICES