Kuvalayamala Part 2

Author(s): Udyotansuri, A N Upadhye
Publisher: Bharatiya Vidya Bhavan
Catalog link: https://jainqq.org/explore/002778/1

Page #1

सिंघी जैनशास्त्र शिक्षापीठ सिंघी जैन ग्रन्थमाला-ग्रन्थांक ४६ प्रधान संपादक -आचार्य जिनविजय मुनि
दाक्षिण्यचिह्नाक-श्रीमद्-उद्योतनसूरिविरचिता
कुवलयमाला (प्राकृतभाषानिबद्धा चम्पूस्वरूपा महाकथा )
द्वितीय भाग अंग्रेजी प्रस्तावना, टिप्पणी, परिशिष्ट इत्यादि
रत्नप्रभसूरि-विरचिता कुवलयमाला-कथा
संपादक
डॉ. आदिनाथ नेमिनाथ उपाध्ये डीन, कलाविभाग, शिवाजी विद्यापीठ, कोल्हापुर
भारतीय विद्या भवन
चौपाटी, मुंबई-७
१९७०
मूल्य रु. २५

www.lainelibrary.org

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स्वर्गवासी साधुचरित श्रीमान् डालचन्दजी सिंघी
बाबू श्रीबहादुर सिंहजी सिंघीके पुण्यश्लोक पिता जन्म-वि. सं. १९२१, मार्ग. वदि ६ ★ स्वर्गवास-वि. सं. १९८४, पोष सुदि ६
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दानशील-साहित्यरसिक-संस्कृतिप्रिय स्व. बाबू श्री बहादुरसिंहजी सिंघी
जन्म: २८-६-१८८५ ]
अजीमगंज- कलकत्ता
[ मृत्यु : ७-७-१९४४

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SINGHĨ JAINA ŚĀŚTRA ŚIKSĀPĪTHA
SINGHI JAIN SERIES--XXXXVI
GEN. ED. - ACHARYA JINA VIJAYA MUNI
UDDYOTANA-SŪRI'S
KUVALAYAMĀLĀ
(A Unique Campu in Prākrit)
Critically Edited from Rare Mss. Material for the First Time with
Various Readings etc.
PART II
RATNAPRBHA-SŪRI'S
KUVALAYAMĀLĀ KATHA
(A Stylistic Digest of the above in Sanskrit)
Critically Edited with Various Readings etc., and also Introduction, Dr. Agrawala's Cultural Note, Gāthā Index, Notes etc.
BY
Professor A. N. UPADHYE, M. A., D. Litt. Dean, Arts Faculty, Shivaji University, Kolhapur
0
1970 BHARATIYA VIDYA BHAVAN
CHOWPATTY: BOMBAY 7..
.

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All Rights Reserved
First Edition Published:
First Part - 1959 Second Part - 1970
Price Rs. 25/
PRINTED IN INDIA By P. H. Raman at Associated Advertisers & Printers, Tardeo, Arthur Road, Bombay 34. and Published by S. Ramakrishnan, Executive Secretary, Bharatiya Vidya Bhavan,
Chowpatty, Bombay 7.

Page #6

सिंघी जैन शास्त्र शिक्षापीठ सिंघी जैन ग्रन्थमाला-ग्रन्थाङ्क, ४६ प्रधान संपादकः- आचार्य जिनविजय मुनि
दाक्षिण्यचिह्नाङ्क श्रीमद् उद्द्योतनसूरिविरचिता
कुवलयमा ला
(प्राकृतभाषानिबद्धा चम्पूस्वरूपा महाकथा) अतिदुर्लभप्राचीनपुस्तकद्वयाधारेण सुपरिशोध्य बहुविधपाठभेदादिभि:
परिष्कृत्य च संपादितम्
द्वितीयभाग: रत्नप्रभसूरिका कुवलयमालाकथा प्रस्तावना, टिप्पणी, सूची आदिसहित
संपादक : डॉ. आदिनाथ नेमिनाथ उपाध्ये, एम.ए., डी. लिट् डोन, कलाविभाग, शिवाजी विद्यापीठ, कोल्हापूर
Chauाम
SEAS
FD नई
भारतीय विद्या भवन
चौपाटी : मुंबई-७
१९७०
मूल्य रु. २५

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।। सिंघीजैन ग्रन्थमाला संस्थापक प्रशस्तिः ॥
अस्ति बङ्गाभिधे देशे सुप्रसिद्धा मनोरमा । मुर्शिदाबाद इत्याख्या पुरी वैभवशालिनी || बहवो निवसन्त्यत्र जैना ऊकेशवंशजाः । धनाढ्या नृपसंमान्या धर्मकर्मपरायणाः ॥ श्रीडालचन्द इत्यासीत् तेष्वेको बहुभाग्यवान् । साधुवत् सच्चरित्रो यः सिंघीकुलप्रभाकरः ॥ बाल्य एवागतो यश्च कर्तुं व्यापारविस्तृतिम् । कलिकातामहापुर्यां धृतधर्मार्थनिश्चयः ॥ कुशाग्रीयस्वबुद्धचैव सद्वृत्त्या च सुनिष्ठया । उपार्ण्य विपुलां लक्ष्मी कोट्यधिपोऽजनिष्ट सः ।। तस्य मन्नुकुमारीति सन्नारीकुलमण्डना । अभूत् पतिव्रता पत्नी शीलसौभाग्यभूषणा । श्रीबहादुरसिंहाख्यो गुणवाँस्तनयस्तयोः । अभवत् सुकृती दानी धर्मप्रियश्च धीनिधिः ।। प्राप्ता पुण्यवता तेन पत्नी तिलकसुन्दरी । यस्याः सौभाग्यचन्द्रेण भासितं तत्कुलाम्बरम् ॥ श्रीमान् राजेन्द्रसिंहोऽस्य ज्येष्ठपुत्रः सुशिक्षितः । यः सर्वकार्यदक्षत्वात् पितुर्दक्षिणबाहुवत् ॥ नरेन्द्रसिंह इत्याख्यस्तेजस्वी मध्यमः सुतः । सुनुवरेन्द्रसिंहश्च कनिष्ठः सौम्यदर्शनः ॥ सन्ति त्रयोsपि सत्पुत्रा आप्तभक्तिपरायणाः । विनीताः सरला भव्याः पितुर्मार्गानुगामिनः ॥ अन्येऽपि बहवस्तस्याभवन् स्वस्त्रादिबान्धवाः । धनैर्जनैः समृद्धः सन् स राजेव व्यराजत ॥
अन्यच्च-
सरस्वत्यां सदासक्तो भूत्वा लक्ष्मीप्रियोऽप्ययम् । तत्राप्यासीत् सदाचारी तच्चित्रं विदुषां खलु ॥ नाहंकारो न दुर्भावो न विलासो न दुर्व्ययः । दृष्टः कदापि तद् गेहे सतां तद् विस्मयास्पदम् ॥ भक्तो गुरुजनानां स विनीतः सज्जनान् प्रति । बन्धुजनेऽनुरक्तोऽभूत् प्रीतः पोष्यगणेष्वपि ॥ देश-कालस्थितिज्ञोऽसौ विद्या-विज्ञानपूजकः । इतिहासादि - साहित्य-संस्कृतिसत्कलाप्रियः ॥ समुन्नत्यं समाजस्य धर्मस्योत्कर्ष हेतवे । प्रचाराय च शिक्षाया दत्तं तेन धनं धनम् ।। गत्वा सभा समित्यादौ भूत्वाऽध्यक्षपदान्वितः । दत्त्वा दानं यथायोग्यं प्रोत्साहिताश्च कर्मठाः ॥ एवं धनेन देहेन ज्ञानेन शुभनिष्ठया । अकरोत् स यथाशक्ति सत्कर्माणि सदाशयः ॥ अथान्यदा प्रसंगेन स्वपितुः स्मृतिहेतवे । कर्तुं किंचिद् विशिष्टं स कार्य मनस्यचिन्तयत् ।। पूज्यः पिता सबैवासीत् सम्यग् ज्ञानरुचिः स्वयम् । तस्मात् तज्ज्ञानवृद्धयर्थं यतनीयं मयाऽप्यरम् ॥ विचार्यैवं स्वयं चित्तं पुनः प्राप्य सुसंमतिम् । श्रद्धास्पदस्वमित्राणां विदुषां चापि तादृशाम् ॥ जैनज्ञानप्रसारार्थं स्थाने शान्तिनिकेतने । सिंघीपदाङ्कितं जैनज्ञानपीठमतीष्ठिपत् ॥ श्रीजिनविजयः प्राज्ञो मुनिनाम्ना च विश्रुतः । स्वीकर्तुं प्रार्थितस्तेन तस्याधिष्ठायकं पदम् ॥ तस्य सौजन्य - सौहार्द - स्थैयादार्यादिसद्गुणैः । वशीभूय मुदा येन स्वीकृतं तत्पदं वरम् ॥ कवीन्द्रेण रवीन्द्रेण स्वीयपावनपाणिना । रस - ना' गाङ्क' - चन्द्रा 'ब्दे तत्प्रतिष्ठा व्यधीयत् ॥ प्रारब्धं मुनिना चापि कार्यं तदुपयोगिकम् । पाठनं ज्ञानलिप्सूनां तथैव ग्रन्थगुम्फनम् ॥ तस्यैव प्रेरणां प्राप्य श्रीसिधोकुलकेतुना । स्वपितृश्रेयसे चैषा प्रारब्धा ग्रन्थमालिका ॥ उदारचेतसा तेन धर्मशीलेन दानिना । व्ययितं पुष्कलं द्रव्यं तत्तत्कार्यसिद्धये ॥ छात्राणां वृत्तिदानेन नैकेषां विदुषां तथा । ज्ञानाभ्यासाय निष्कामसाहाय्यं स प्रदत्तवान् ॥ जलवाय्वादिकानां तु प्रातिकूल्यादसौं मुनिः । कार्यं त्रिवार्षिकं तत्र समाप्यान्यत्र चास्थितः ॥ तत्रापि सततं सर्वं साहाय्यं तेन यच्छता । ग्रन्थमालाप्रकाशाय महोत्साहः प्रदर्शितः ॥ नन्द' -निध्य'क'- चन्द्रा 'ब्दे जाता पुनः सुयोजना । ग्रन्थावल्याः स्थिरत्वाय विस्तराय च नूतना

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Page #8

ततः सुहृत्परामर्शात् सिंधीवंशनभस्वता। भा वि द्या भ व नायेयं ग्रन्थमाला समपिता ॥ आसीत्तस्य मनोवाञ्छाऽपूर्वा ग्रन्थप्रकाशने । तदर्थ व्ययितं तेन लक्षावधि हि रूप्यकम् ॥ दुर्विलासाद् विधेर्हन्त ! दौर्भाग्याच्चात्मबन्धूनाम् । स्वल्पेनैवाथ कालेन स्वर्ग स सुकृती ययौ ॥ इन्दु-ख-शून्य-नेत्राब्दे मासे आषाढसंज्ञके। कलिकाताख्यपुर्यां स प्राप्तवान् परमां गतिम् ॥ पितृभक्तश्च तत्पुत्रैः प्रेयसे पितुरात्मनः । तथैव प्रपितुः स्मृत्यै प्रकाश्यतेऽधुना पुनः ॥ इयं ग्रन्थावलिः श्रेष्ठा प्रेष्ठा प्रज्ञावतां प्रथा। भूयाद् भूत्यै सतां सिंधीकुलकीतिप्रकाशिका ॥ विद्वज्जनकृताल्हादा सच्चिदानन्ददा सदा । चिरं नन्दत्वियं लोके श्रीसंधी ग्रन्थपद्धतिः ॥
॥ सिंघीजैनग्रन्थमालासंपादकप्रशस्तिः ॥ स्वस्ति श्रीमेदपाटाख्यो देशो भारतविश्रुतः । रूपाहेलोति सन्नाम्नी पुरिका तत्र सुस्थिता ॥ सदाचार-विचाराभ्यां प्राचीननृपतेः समः । श्रीमच्चतुरसिंहोऽत्र राठोडान्वयभूमिपः ॥ तत्र श्रीवृद्धिसिंहोऽभूद् राजपुत्रः प्रसिद्धिभाक् । क्षात्रधर्मधनो यश्च परमारकुलाग्रणीः ॥ मुज-भोजमुखा भूपा जाता यस्मिन् महाकुले । किं वर्ण्यते कुलीनत्वं तत्कुलजातजन्मनः । पत्नी राजकुमारीति तस्याभूद् गुणसंहिता । चातुर्य-रूप-लावण्य-सुवाक्-सौजन्यभूषिता ॥ क्षत्रियाणी प्रभापूर्णा शौर्योद्दीप्तमुखाकृतिम् । यां दृष्टव जनो मेने राजन्यककुलजा त्वियम् ॥ पत्रः किसनसिंहाख्यो जातस्तयोरतिप्रियः । रणमल्ल इति चान्यद यन्नाम जननीकृतम । श्रीदेवीहंसनामात्र राजपूज्यो यतीश्वरः । ज्योतिभैषज्यविद्यानां पारगामी जनप्रियः ॥ आगतो मरुदेशाद् यो भ्रमन् जनपदान बहून् । जातः श्रीवृद्धिसिंहस्य प्रीति-श्रद्धास्पदं परम् ॥ तेनाथाप्रतिमप्रेम्णा स तत्सूनुः स्वसन्निधौ । रक्षितः, शिक्षितः सम्यक, कृतो जैनमतानुगः ॥ दौर्भाग्यात् तच्छिशोर्बाल्ये गुरु-तातौ दिवंगतौ । विमूढः स्वगृहात् सोऽथ यदृच्छया विनिर्गतः ॥
तथा च -- भ्रान्त्वा नेकेषु देशेष सेवित्वा च बहून् नरान् । दीक्षितो मुण्डितो भूत्वा जातो जैनमुनिस्ततः । ज्ञातान्यनेकशास्त्राणि नानाधर्ममतानि च । मध्यस्थवत्तिना तेन तत्त्वातत्त्वगवेषिणा ॥ अधीता विविधा भाषा भारतीया युरोपजाः । अनेका लिपयोऽप्येवं प्रत्न-नूतनकालिकाः ।। येन प्रकाशिता नैके ग्रन्था विद्वत्प्रशंसिताः । लिखिता बहवो लेखा एतिह्यतथ्यगुम्फिताः ॥ स बहुभिः सुविद्वद्भिस्तन्मण्डलैश्च स सत्कृतः। जिनविजयनाम्नाऽसौ ख्यातोऽभवद् मनीषिषु । तस्य तां विश्रुति ज्ञात्वा श्रीमद्गान्धीमहात्मना । आहूतः सादरं पुण्यपत्तनात् स्वयमन्यदा ॥ पुरे चाहम्मदाबादे राष्ट्रीयशिक्षणालयः । विद्यापीठ इति ख्यातः प्रतिष्ठतो यदाऽभवत् ॥ आचार्यत्वेन तत्रोच्चैनियुक्तः स महात्मना । रस मुनि निधीद्वन्दे पुरातत्त्वाख्यमन्दिरे ॥ वर्षाणामष्टकं यावत् संभूष्य तत् पदं ततः। गत्वा जर्मनराष्ट्रे स तत्संस्कृतिमधीतवान् । तत आगत्य सँल्लग्नो राष्ट्रकार्ये च सक्रियम् । कारावासोऽपि संप्राप्तो येन स्वराज्यपर्वणि ॥ क्रमात ततो विनिर्मक्तः स्थितः शान्तिनिकेतने । विश्ववन्द्यकवीन्द्रश्रीरवीन्द्रनाथभषिते ।। सिंघीपदयुतं जैनज्ञानपीठं तदाश्रितम् । स्थापितं तत्र सिंघीश्रीडालचन्दस्य सूनुना ।।

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श्रीबहादुरसिंहेन दानवीरेण धीमता । स्मृत्यर्थ निजतातस्य जैनज्ञानप्रसारकम् ॥ प्रतिष्ठितश्च तस्यासौ पदेऽधिष्ठातृसञ्ज्ञके। अध्यापयन् वरान् शिष्यान् ग्रन्थयन् जैनवाङमयम् ॥ तस्यैवं प्रेरणां प्राप्य श्रीसिंधीकुलकेतुना । स्वपितृश्रेयसे ह्येषा प्रारब्धा ग्रन्थमालिका ॥ अथैव विगतं तस्य वर्षाणामष्टकं पुनः । ग्रन्थमालाविकासादिप्रवृत्तिषु प्रयस्यतः ॥ "बाण-रत्न-नवेन्द्र 'ब्दे मुंबईनगरीस्थितः । मुंशीति बिरुदख्यातः कन्हैयालालधीसखः ।। प्रवृत्तो भारतीयानां विद्यानां पीठनिर्मितौ । कर्मनिष्ठस्य तस्याभूत् प्रयत्नः सफलोऽचिरात् ॥ विदुषां श्रीमतां योगात् संस्था जाता प्रतिष्ठिता। भारतीय पदोपेत विद्या भवन सज्ञया । आहूतः सहकाराय सुहृदा स मुनिः कृती । ततः प्रभृति तत्रापि सहयोग प्रदत्तवान् । तद्भवनेऽन्यदा तस्य सेवाऽधिका ह्यपेक्षिता । स्वीकृता नम्रभावेन साऽप्याचार्यपदाश्रिता ॥ 'नन्द-निध्य ङ्क-चन्द्राब्दे वैक्रमे विहिता पुनः। एतद्ग्रन्थावलीस्थैर्यकृते तेन नव्ययोजना ॥ परामर्शात् ततस्तस्य श्रीसिंघीकुलभास्वता । भाविद्याभवनाययं ग्रन्थमाला समर्पिता ॥ प्रदत्ता दशसाहस्त्री पुनस्तस्योपदेशतः । स्वपितृस्मृतिमन्दिरकरणाय सुकीर्तिना ॥ देवादल्पे गते काले सिंघीवों दिवंगतः । यस्तस्य ज्ञानसेवायां साहाय्यमकरोत महत ॥ पितृकार्यप्रगत्यर्थं यत्नशीलस्तदात्मजः । राजेन्द्रसिंहमुख्यश्च सत्कृतं तद्वचस्ततः ॥ पुण्यश्लोकपितुर्नाम्ना ग्रन्थागारकृते पुनः । बन्धुज्येष्ठो गुणश्रेष्ठो ह्यर्द्धलक्षं प्रदत्तवान् । ग्रन्थमालाप्रसिद्धयर्थं पितृवत्तस्य कांक्षितम् । श्रीसिंघीबन्धुभिः सर्व तगिराऽनुविधीयते ॥ विद्वज्जनकृताल्हादा सच्चिदानन्ददा सदा । चिरं नन्दत्वियं लोके जिनविजयभारती ॥

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CONTENTS
Pages
Kuvalayamālā, Part I, Singhi J. Series No. 45
(Published in 1959)
1 2
1. Page of Dedication
.. 2. Preface by the Editor: A. N. Upadhye .. .. ... 3. Kiñcit Prästāvika: The background of the publication of
the Kuvalayamālā by Muni Jinavijaya .. .. 4. Kualayamālā: Prākrit Text with Various Radings .
3-15 1-284
Kuvalayamālā, Part II, Singhi J. Series No. 46
1. Singhi Jain Series and Late Babu Bahadur Singhji Singhi
xi-xviii
2. Page of Dedication
..
..
.
xix
3. General Editorial by Muni Jina Vijaya
xxi-xxiii
4. Foreword by Prof. Dr. L. Alsdorf ..
XXV-XXvi
5. Preface by the Editor: A. N. Upadhye
... xxvii-xxviii
6. Photographs of Mss. etc. on Art Paper
..
7. Introduction by the Editor: A. N. Upadhye
1-112*
1.
4. 5.
Critical Apparatus Comparison and Mutual Relations of P. and J. Broad Principles of Text Constitution The Kuvalayamālā and Modern Scholarship The Kuvalayamālā: A Critical Study 1) Contents of the Kuvalayamālā
i. Author's Introduction .. ii. Prince Kuvalayacandra: His Horse Flies iii. Dharmanandana: Biographies of Five
Souls .. .. iv. Kuvalayacandra's Journey to the South v. Kuvalayacandra in Vijayāpuri .. .. vi. Kuvalayacandra Starts Back for Ayodhyā vii. Kuvalayacandra in Ayodhyā .. ..
1-7 7-13 13-17 18-21 22-96 22-60 22-23 23-27
27-39 40-45 45-49 49-51 51-53

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KUVALAYAMALA
Pages
viii. Mahāvira's Samavasarana and the Five
Souls ix. Author's Conclusion
53-59 60
60-67 67-70 70-71 71-72 72-74 74-76
2) The Story Retold Broadly .. .. .. 3) Jaina Discourses in the Kuvalayamālā .. 4) Religious Touches in the Kuvalayamälä 5) Different Lores etc. .. .. .. 6) Socio-Cultural Glimpses . . . 7) Court, Territorial Divisions etc... .. 8) Authors and Works Referred to in the
Kuvalayamālā 9) Languages and Dialects used by the Author 10) Metrical Forms in the Kuvalayamālā .. 11) The Kuvalayamālā Influenced by Earlier Works
12) The Kuvalayamala Kathā of Ratnaprabhasūri 6. Uddyotana: The Author .. .. .. .. .. 8. A Cultural Note on the Kuvalayamālā by Dr. V. S.
Agrawala
a
..
..
76-77 77-84 84-86 86-91 91-96 96-112
113-129
9. Table of Topics, with references to the pages of the
Prākrit and Sanskrit Texts of the Kuvalayamālā
130-132
10. Preface to the Edition of the Sanskrit Text
133-135 11. Kuvalayalamālā-Kathā Ratnaprabhasuri .. .. .. *1- 88* 12. Gāthāsūcī (of the Prākrit Text) .. .. .. .. *89-124* 13. Notes
.. .. . .. .. *125-160* 14. Concordance of the Printed Text with the Mss. J. and B. *161-166*
15. Index of Names and Subjects
..
..
..
*167-182
.. ..
16. Glossary of Significant words
..
..
..
*183-187*
17. Additions and Corrections
188-191*

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SINGHI JAIN SERIES
and Late BABU SHRI BAHADUR SINGHJI SINGHI
My dear, sincere and noble friend, Babu Shri Bahadur Singhji Singhi, who, under my special inspiration, had founded this: Singhi Jain Series in 1931, in sacred memory of his saintly father, Babu Shri Dalchandji Singhi and realizing whose uncommon devotion to the cause of learning as well as his ideal munificence, I also dedicated with my heart the dynamic and the precious portion of my remaining life to the Series, seeing whose fairly satisfactory and prompting progress since its inception and to find it in more advancing and comprehensive form in future, cherished an intense desire which resulted in associating the Series with the Bharatiya Vidya Bhavan, according to a scheme outlined by me. Full five years have passed since the sad demise of that noble man. In his revered memory, I am penning a few lines here.
On the 7th of July, 1944, Babu Shri Bahadur Singhji Singhi left his mortal coils at the comparatively early age of fiftynine. His loss has been widely felt. His aged mother received this rude shock so ill that she did not long outlive him. His worthy sons have lost an affectionate and noble father, the industrialists and businessmen of the country one of their pioneers, the large number of his employees a benevolent master, scholarship one of its best patrons and the poor people of his native district a most generous donor. To me his loss has been personal. My contact with him was a turning point in my life. Whatever I have been able to achieve, during the past eighteen years, in the field of scholarship, is due directly to him. The financial assistance with which he backed my activities was the least of his contributions. But for his love of scholarship with which he inspired me, this chapter of my life would have been entirely different.
Babu Shri Bahadur Singhji Singhi was born in Azimganj, Murshidabad, in Vikram Samvat 1941, in the ancient family of the Singhis, who were of old the treasurers of the Mughal emperors. The family had passed through many vicissitudes of fortune and in the 17th century it migrated from Rajputana to Bengal, but thanks to the energy and enterprise of Singhiji's father, Babu Shri Dalchandji Singhi, the family firm became a very flourishing concern.
Babu Dalchandji Singhi was born in Azimganj (Murshidabad) in the Vikram Samvat 1921 (1865 A.D.), and died in Calcutta on the 30th December, 1927. Owing to financial difficulties, Dalchandji Singhi had abruptly to cut short his educational career and join the family business at the early age of 14. The family had been carrying on business in the name of Messrs Hurisingh Nehalchand for a long time though, in those days, it was not at all a prominent firm. But having taken the reins of the firm in his own hands, Babu Dalchandji developed it on a very large scale; and it was mainly through his business acumen, industry, perseverance and honesty that this comparatively unknown firm of "Hurisingh Nehalchand" came to be reckoned as the foremost jute concern with branches in almost all the important jute centres of Bengal. The fruits of Dalchandji Singhi's toils were immense, and the reputation of the firm in commercial circles was, indeed, unique.
Having thus brought his jute business to the most flourishing condition, Babu Dalchandji Singhi diverted his attention to the mineral resources of India and spent many lacs of rupees in prospecting the coal fields of Korea State (C,P.), limestone deposits of Sakti State and Akaltara, and the bauxite deposits of Belgaum and Sawantwadi and Ichalkaranji States. His scheme for the Hiranyakeshi Hydro-Electric Project and manufacture of aluminium from bauxite ores, the first of its kind in India, is

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ΧΙ
KUVALAYAMALA
yet to be developed. His mining firm, Messrs Dalchand Bahadur Singhi, is reputed to be one of the foremost colliery proprietors in India. While so engaged in manifold business, he also acquired and possessed vast Zamindari estates spreading over the districts of 24-Perganas, Rangpura, Purnea, Maldah, etc.
But the fame of Babu Dalchandji Singhi was not confined to his unique position in commercial circles. He was equally well-known for his liberality and large-heartedness, though he always fought shy of publicity attached to charitable acts and often remained anonymous while feeding the needy and patronizing the poor. A few instances of his liberality are given below.
When Mahatma Gandhi personally visited his place in 1926, for a contribution to the Chittaranjan Seva Sadan, Babu Dalchandji Singhi gladly handed over to him a purse of Rs. 10,000.
His War contribution in the first world-war consisted in his purchasing War Bonds to the value of Rs. 3,00,000; and his contribution at the Red Cross Sales, held in March 1917, under the patronage of H.E. Lord Carmichael on Government House grounds, Calcutta, amounted to approximately Rs. 21,000, in which he paid Rs. 10,000 for one bale of jute which he had himself contributed. His anonymous donations are stated to have amounted to many lacs.
In his private life Babu Dalchandji Singhi was a man of extremely simple and unostentatious habits, Plain living and high thinking was his ideal. Although he had been denied a long academic career, his knowledge, erudition and intellectual endowments were of a very high order, indeed. His private studies were vast and constant. His attitude towards life and the world was intensely religious, and yet he held very liberal views and had made a synthetic study of the teachings of all religions. He was also well-versed in the Yoga-darśana. During the latter part of his life he spent his days mostly in pilgrimage and meditation. Noted throughout the district and outside for his devoutness, kindness and piety, he is remembered even now as a pride of the Jaina community.
During the last days of his life, Babu Dalchandji Singhi cherished a strong desire to do something towards encouraging research in important branches of Jaina literature and publishing their editions scientifically and critically prepared by eminent scholars. But fate had decreed otherwise, and before this purpose of his could become a reality, 'he expired.
However, Babu Bahadur Singhji Singhi, worthy son of the worthy father, in order to fulfil the noble wish of the late Dalchandji Singhi, continued to help institutions like the Jaina Pustaka Pracaraka Mandala, Agra; the Jaina Gurukula, Palitana; the Jaina Vidyābhavana, Udaipur, etc.; and also patronized many individual scholars engaged in the publication of Jaina literature. Besides, with a view to establishing an independent memorial foundation to perpetuate the memory of his father, he .consulted our common friend, Pandit Shri Sukhlalji, (formerly a Professor of Jainism in the Benares Hindu University), an unrivalled scholar of Jaina Philosophy, who had also come in close contact with the late Babu Dalchandji Singhi, and whom the latter had always held in very high esteem. In the meanwhile, Babu Bahadur Singhji Singhi incidentally met the late Poet, Rabindranath Tagore, and learnt of his desire to get a chair of Jain studies established in the Viśva Bhārati, Shantiniketan. Out of his respect for the Poet, Babu Sri Bahadur Singhji readily agreed to found the Chair (provisionally for three years) in revered memory of his dear father, and pressingly and cordially invited me to organize and conduct the same. I accepted the task very willingly, and felt thankful for the opportunity of spending even a few years in the cultural and inspiring atmosphere of Viśva-Bhārati, the grand creation of the great Poet, Rabindranath.
During the period of 10 years of my Principalship of the Gujarat Puratattva Mandir,

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SINGHI JAIN SERIES
XIII
Ahmedabad, and even before that period, I had begun collecting materials of historical and philological importance, and of folk-lore etc., which had been lying hidden in the great Jaina Bhandars of Patan, Ahmedabad, Baroda, Cambay, etc. I induced my noble friend Babu Bahadur Singhji Singhi, also to start a Series which would publish works dealing with the vast materials in my possession, and also with other allied important Jaina texts and studies prepared on the most modern scientific methods. Hence the inauguration of the present Singhi Jaina Series.
At an early age Babu Bahadur Singhji joined the family business by pushing ahead with his father's enterprises, and succeeded in making the firm the foremost in the mining industry of Bengal and Central India. Besides he also acquired vast zamindaries and had interests in many industrial and banking concerns. This early preoccupation with business affairs prevented his having a college education. But Singhji was studious and introspective by nature. He devoted all his spare time to study and cultural development. He acquired an excellent command over several languages. Art and literature were the subjects of his choice. He was very fond of collecting rare and invaluable specimens of ancient sculpture, paintings, coins, copper-plates and inscriptions. His manuscript-collection contained a large number of rare works of historical and cultural importance, among which mention must be made of a unique manuscript of the Koran which was handed down from Baber to Aurangzeb and bears the autographs of all of them. His numismatic collection, especially of Kushan and Gupta coins, is considered the third best in the world. He also had a good and large collection of works af art and historical importance. Singhiji was a Fellow of the Royal Society of Arts (London), a member of the Royal Asiatic Society of Bengal, the Bangiya Sahitya Parishad, the Indian Research Institute and a Founder-Member of the Bharatiya Vidya Bhavan. He was also the President of the Jaina Swetambara Conference held in Bombay in 1926. Though he had made no special study of law he was well up in legal matters. On one occasion in the Calcutta High Court when he found that even his distinguished lawyers were not properly representing his case he himself pleaded out the case successfully, much to the surprise of the opposite party who was a manager of a big European firm.
Though a highly religious and leading figure in the Jain Community he had an outlook which was far from sectarian. More than three-fourths of the six lakhs and over of his donations were for non-Jain causes. More often than not he preferred to give his assistance anonymously and he did not keep a list of his donations even when they were made in his name.
To the Hindu Academy, Daulatpur, Rs. 15,000/to the Taraqi-Urdu Bangala 5,000/to the Hindi Sahitya Parishad 12,500/to the Vishuddhanand Sarasvati Marwari Hospital 10,000/to several maternity homes 2,500/. to the Benares Hindu University 2,500/to the Jianganj High School 5,000,to the Jianganj London Mission Hospital 6,000/to the Jain Temples at Calcutta and Murshidabad 11,000/to the Jaina Dharma Pracharaka Sabha, Manbhum 5,000/to the Jaina Bhavan, Calcutta, 15,000/-. to the Jain Pustak Prachar Mandal, Agra, 7,500/to the Agra Jain Temple 3,500/-. to the Ambala Jain High School, 2,100/-. for the Prakrit Kośa 2,500/to the Bharatiya Vidya Bhavan 10,000/
At the Singhi Park Mela held in December, 1941, at his Ballyganj residence in which Viscount Wavell, then Commander-in-Chief and Lord John Herbert, Governor
the fourth that
his

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XIV
KUVALAYAMĀLĀ
of Bengal, and Lady Herbert participated, he donated Rs. 41,000/- for the Red Cross Fund.
Really speaking, he did not in the least hanker after name and fame even though he was a multi-millionaire and a big Zamindar, and even though he was a man of superior intellect and energy. He was by nature taciturn and a lover of solitude. Art and literature were the pursuits of his choice. He was very fond of seeing and collecting rare and invaluable specimens of ancient sculpture, painting, coins, copperplates, inscriptions, manuscripts, etc. He spent all his spare time in seeing and examining the rarities which he had collected in his room, as well as in reading. He was seldom seen outside and he rarely mixed with society and friendly circles. Wealthy persons like himself usually have a number of fads and hobbies such as seeing the games and races, visiting clubs, undertaking pleasure trips etc., and they spend enormously over them, but Singhiji had none of these habits. Instead of wasting money on such things, he spent large sums on collecting ancient things and valuable curios and on the preservation and publication of important literature. Donations to institutions and charities to individuals were, for the most part, given by him anonymously. I know it from my own experience that these gifts, donations and charities reach a very high figure at the end of every year. But he was so modest that on his being requested so often by me he did not show the least inclination to part with the names and whereabouts of the individuals and institutions that were the recipients of such financial aid from him. By chance I came to know of a very recent example, just now, indicative of this characteristic of his nature. In the year 1941 he shifted, like other innumerable inhabitants of Calcutta, his headquarters to Azimganj (Dist. Murshidabad) when the fear of the Japanese invasion was looming large, and decided to stay there with his whole family during war time. Taking into consideration the then grievous condition of the country as well as the excessive scarcity of grains in Bengal, he had stocked grains in large quantities with a view to distributing them gratis according to his capacity. Thereafter the problem of food became rather more serious and the prices had risen inconceivably high. Babu Bahadur Singhiji Singhi could have earned four to five lacs of rupees if he had, like many other miserly merchants, sold off the hoarded lot of grains, taking undue advantage of the prevailing conditions. But he resisted the temptations, and had been daily distributing freely the grains among thousands of poor people who showered blessings on him; and he enjoyed a deep self-satisfaction. This is the most recent example that puts us in adequate knowledge of his silent munificence.
Really he was a very silent and solid worker and he had no desire to take active part in any controversies, social or political, though he had sufficient fitness and energy to do so. Still, however, he was skilful enough to do what was proper at the particular time. The following incident will best illustrate this statement. It was in the fitness of things that a wealthy multimillionaire like him should give an appropriate contribution to the war funds. With this end in view he arranged in the second week of December, 1941, an attractive show, styled Singhi Park Mela in the garden of his residential place at Calcutta in which all the local people and officers of name and fame, including the Governor of Bengal, Sir John Arthur Herbert and lady Herbert as well as the Commander-in-chief (later the Governor-General) Viscount Wavell, had also taken part with enthusiasm. This show fetched thousands of rupees which were considered substantial financial help to the war funds.
As mentioned above, the Series was started, in 1931, A.D. when I worked as a Founder-Director of the Singhi Jain Chair in Viśvabhārati Shantiniketan, at Singhji's request. It was, then, our aspiration to put the Singhi Jain Chair and the Singhi Jain Series on a permanent basis and to create a centre at Viśvabharati for the studies of Jain cult in difference to the wishes of the late Poet Rabindranath Tagore. But unfor

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SINGHI JAIN SERIES
tunately I was forced to leave this very inspiring and holy place on account of unfavourable climatic conditions etc. which I had to face during my stay of about four years there. I shifted, therefore, from Viśvabharati to Ahmedabad where I had formerly resided and worked in those glorious days when the Gujarat Vidyapitha and the Puratattva Mandira had been established as a part of the movement for national awakening and cultural regeneration. I went there in the hope that the reminiscences of those days and the proximity of those places would serve as sources of inspiration in my literary pursuits.
XV
During this period of my aim of life had centred round the Singhi Jain Series and I devoted every iota of my energy to its development and progress.
In June, 1938, I received, to my agreeable surprise, letter from my esteemed friend Śrī K. M. Munshi who was, then, the Home Minister of the Congress Ministry of the Bombay Presidency. In that letter he had mentioned that Sheth śri Mungalal Goenka had placed a liberal sum of two lakhs of rupees at his disposal for the establishment of a good academic institution for Indological studies and he had asked me to come down to Bombay to discuss and prepare a scheme for that. Accordingly, I came here and saw Munshiji. Knowing that he had a fervent desire of founding at Bombay an institution of the type of the Puratattva Mandira, I was extremely delighted and I showed my eagerness to offer for that such services as might be possible for me. We, then, began to draft out a scheme and after some deliberations and exchange of ideas the outline of the Bharatiya Vidya Bhavana was settled. Accordingly, on the auspicious full-moon day of the Kartika of 1995 (V.S.) the opening ceremony of the Bharatiya Vidya Bhavana took place amidst the clappings and rejoicings of a magnificent party which was arranged at the residence of Munshiji. The brilliant achievement and the wide publicity which the Bhavan has been able to secure during its short career of the last few years bear eloquent testimony to the inexhaustible fund of energy and unsurpassed skill of Munshiji. As I am inseparably linked up with it from its very beginning, I also feel the same amount of joy and interest at the Bhavan's progress as Śrī Munshiji, its Founder-President, and therefore I have been always offering my humble services in its various undertakings and activities.
On the other hand, the Singhi Jain Series is the principal aim of my remaining life and the results of my thinking, meditation, researches and writings have all been devoted to the development of the Series. As life passes on, the time of activity is also naturally shortened and therefore it was quite appropriate, now, for me to chalk out lines of its future programme and permanence.

As Babu Bahadur Singhji Singhi, the noble founder and the sole patron of the Series, had placed the whole responsibility of the Series on me from its inception, he had also the right to expect that more and more works might more speedily and splendidly be published. I have neither seen nor come across any other gentleman who can match with him as regards generosity and unbounded zeal for the revival of ancient literature. On the works of the Series he had spent through me more than 75,000 rupees during his life-time. But he had not even once asked me, during this long period of a dozen years, as to how and for what works the amount was spent. Whenever the account was submitted to him, he did not ask for even the least information but sanctioned it casting merely a formal glance on the account sheets. He, however, discussed very minutely the details regarding things such as the paper, types, printing, binding, get-up, etc. as well as internal subjects like Preface and others, and occasionally gave very useful suggestions thereon with deep interest. His only desire being to see the publication of as many works as possible in his life-time, he was always ready to spend as much after it, as required. He did not labour under a delusion that the things should be done in this or that way when he was no more.

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KUVALAYAMALA
As these were his ideas and desires concerning the Series and as every day that passed left me all the more convinced of the fickleness of my advanced life too, it was imperative for us to draw out a scheme for its future programme and management. Just at this time a desire dawned in the heart of Shri Munshiji, to the effect that it the Singhi Jain Series be associated with the Bharatiya Vidya Bhavana, both the institutions would not only be admirably progressing but the Series would get permanence and the Bhavan, unique honour and fame by its hereby becoming an important centre for the studies of Jain culture and the publication of Jain literature. This wellintentioned desire of Munshiji was much liked by me and I conveyed it in a proper form to Singhji who was, besides being a Founder-Member of the Bhavan, also an intimate friend of Munshiji since long. Eventually he welcomed this idea. I also came to a final decision of associating the Series with the Bhavan, having consulted my most sincere friend, life-long companion and co-worker, Pt. Sukhlalji, who is a well-wisher and an active inspirer of the Series, and who is also an esteemed friend of Babu Bahadur Singhji. Luckily we all four met in Bombay in the bright half of Vaisakha (V.S. 1999) and on one auspicious day we all sat together and unanimously resolved, at the residence of Munshiji, to entrust the Series to the Bhavan.
According to that resolution, the publication of the Series thereafter began under the management of the Bharatiya Vidya Bhavan under my sole supervision and direction.
In addition to transferring all sorts of copyright of the Series, Singhji also donated a liberal sum of Rs. 10,000 which will be spent on erecting a hall, to be named after him, in a prominent place in the Bhavan. In appreciation of this generous donation of Singhji, the Bhavan has also resolved to style permanently the Department of Jain Studies as the "Singhi Jain Śästra śikṣāpītha".
In the mean time we considered to purchase for the Bhavan a well-equipped library of a retired professor living in Calcutta, and consequently I was entrusted with the work of making a proper move in the matter. I then went to Calcutta for this very purpose and started negotiations through Singhji with the professor whose demand was somewhere about Rs. 50,000. Singhji asked me just casually as to what arrangement had been made for meeting with the costs. I promptly replied that there was no cause for worry so long as donors like himself were there. He smiled at it with a suppressed sense of satisfaction and also remarked that he had to assume the role of a negotiator for a buyer who he himself was eventually to be. He considered seriously my candid utterance and made up his mind from that moment, luckily of course for the Bhavan, to donate the Library to the Bhavan. He invited the professor concerned to his residence and talked in my presence about the approximate cost of the whole collection which appearing rather more to him and to me, the bargain could not be struck. He himself thereafter suggested to me to go in for the Nahar collection and promised with his usual preparedness to make complete arrangements in due course of time for the same. As was natural with him, he disallowed me at the same time from making known his intentions to any one. From close association with him I very well knew this aspect of his sober mind. This taciturnity of his mind was so much developed that even his sons who are equally able and worthy did not get a clue to his intentions till they were put into practice. But to our great mishap he did not live long enough to present this literary treasure to the Bhavan himself; but his eldest son and my beloved friend, Babu Shri Rajendra Singh has fulfilled his father's wish though he was totally ignorant of it and has got this unique collection for the Bhavan and spent Rs. 50,000 for the purpose.
Singhiji began to take keen interest in the progress and development of the Bharatiya Vidya Bhavan, seeing that it had at last become the centre of research and literary activities of Shri Munshiji and mine. In his last visit to Bombay he had also expressed

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SINGHI JAIN SERIES
XVII
to me his sincere desire to come and stay occasionally with us in the building of the Bhavan at Andheri when it is made over to us after the war.
At this time he also expressed with great enthusiasm his generous desire in clear terms as to how increasing progress of the Series can be achieved and how more works an be brought out with added speed. He also told me to make an arrangement, as I wished, regarding as much publication as possible of the works in the Series till I and he were alive, wishing me not to worry at all concerning the expenses. He mentioned that he would not feel satisfied even if the present rate of the publication which three to four works annually be raised to two works per month. What a noble zeal and a domineering passion for the advancement of learning and literature!
Having been fully reinvigorated by this unequalled enthusiasm and liberality I came to Bombay and was immersed in making plans of a large-scale production of the works in the Series and its extension in pursuance of his eager desire.
By the end of 1943 his health began to decline. In the first week of January, 1944, when I went to him at Calcutta in connection with the work of the Bharatiya Itihasa Samiti I found him extremely unwell. Notwithstanding his ill-health. he talked to me for more than a couple of hours on the day of my arrival there. The first thing he did in the course of this lengthy, though very sweet talk, was to give me a mild reproof for undertaking the long and tedious journeys to Calcutta, Benares and Cawnpore in spite of my ill health. He discussed with absorbing interest the details of the Samiti's proposed History of India, a subject of great interest to him. I could see that he was at that time quite forgetful of his physical ailments. Our talks then drifted to the subject of the History of Jainism in which connection also he expressed his opinion about the material to be utilised for such a work. At the termination of our talks, which this time lasted for over three hours, I found him much exhausted and drooping in spirits.
On the 7th January his health took a turn for the worse. On the 11th January I went to take leave of him, which he, full of emotions, gave with a heavy heart, exclaiming "Who knows whether we shall meet again or not?" I requested him to take heart and remain buoyant and assured him that he would be soon restored to normal health. But while I was stepping out of his room, my eyes were full of tears and his last words began to eat into my heart. Ill-Iuck prevented our second meeting. That lofty and generous soul finally left its mortal habitat at mid-day on 7th July, 1944. May his soul rest in peace!

Page #19

SINGHIJI'S WORTHY SONS
Though the heavy loss caused by his sad demise is irreparable for me and the Jain community at large, still it is indeed, a matter of real consolation that he has left behind him equally illustrious and worthy sons. His sons, Babu Rajendra Singhji and Babu Narendra Singhji are treading the foot-steps of their revered father. It gives me great pleasure to record here that during the past five years on the Series alone they have spent more than Rs. 50,000. They also handed over a sum of Rs. 5,000 to the Indian Research Institute of Calcutta for the publication of the Jain works in Bengali language.
I have already mentioned how Babu Rajendra Singhji made a generous donation of Rs. 50,000 for the purchase of the famous Nahar Collection of Indological works which now forms a most precious part of the Bhavan's library. Babu Narendra Singhji has donated Rs. 30,000 for the foundation of a Jaina Bhavan at Calcutta for which Babu Bahadur Singhji had already contributed Rs. 15,000. He liberally gave Rs. 5,000 on the occasion of the celebration of 'Viraśāsana Mahotsava' in November 1944 which was held by the Digambar Jain Samaj. Further he has shouldered the responsibility of continuing now under his patronage to help the work of social and religious upliftment among the Sarak tribe of Bengal which was started by his illustrious father and for which the latter had spent thousands of Rupees. Babu Rajendra Singhji and Babu Narendra Singhji have also very generously promised to continue to meet all the expenses of the Singhi Jain Series and requested me to bring out as many works as possible, at whatever cost, so that this unique Series founded and cherished by their late lamented father may continue to bring to light the invaluable treasures of Jain literatures and culture.
In recognition of his unique assistance the Bharatiya Vidya Bhavan has decided to perpetuate Singhji's memory by naming its Indological library as Babu Bahadur Singhji Singhi Library. Further, one of its main halls will bear his name as Babu Bahadur Singhji Singhi Hall. The Bhavan's Jain Department will also be known as the Singhi Jain Shastra Shikshapith. Bhāratīya Vidya Bhavan,
BOMBAY
7th July, 1949
JINA VIJAYA MUNI

Page #20

दानशील, साहित्यरसिक, संस्कृतिप्रिय
पार कर
स्वर्गीय बाबू श्रीमान् बहादुर सिंहजी सिंघीजी
सादर समर्पित.
इस ग्रन्थमालाके जन्मदाता और पोषक वे ही थे। उन्हीके संकल्पसे ग्रन्थमाला फली फूली और उन्हीके प्रोत्साहनसे मैंने इस ग्रन्थमालाको परिपुष्ट करनेका भरसक प्रयत्न किया।
मुनि जिनविजय

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Page #22

GENERAL EDITORIAL
Ācārya Haribhadra (c. 750 A.D.), Uddyotanasūri (779 A.D.) and Siddharşi (906 A.D.) were great Teachers and eminent Authors. Uddyotana was an immediate şişya and Siddharşi, a paramparā-śişya of Haribhadra from whose works both of them derived inspiration. Their works Samarāiccakahā, Kuvalayamālā and Upamitibhava-prapañcā kathā are significant didactic tales, full of moral fervour. They aim at curbing, if not altogether eliminating, baser human instincts, so that men and women grow into balanced individuals, respect others as much as themselves, and contribute to building up a really cultured society. Their works have been my favourite subject of study. The eminent Indologist, the late H. Jacobi , wrote an original paper on the Upamitibhava-prapañcā kathā (Bonn 1891), and later, edited both the Upamitibhava-prapancā kathā (in collaboration with P. Peterson) and Samarāiccakahā for the Bibliotheca Indica. The Upamiti is a remarkable allegory. The Samarāiccakahā is a classical piece rich in cultural data. The Kuvalayamālā contains abundant linguistic material for a researcher in Middle IndoAryan in addition to the wealth of cultural details.
I myself wanted to edit the Kuvalayamālā; and, had, in fact, got one forme of it even printed, by way of specimen, as early as 1931. But, owing to my other literary preoccupations, I had to keep it aside for some time. As the General Editor of the Singhi Jain Series, I was very much impressed by the methodology and meticulous scholarship of Dr. A. N. Upadhye, Kolhapur. His editions of the BỊhatkathākośa and the Lālāvaī were included in this Series. I had given the basic material of the Līlāvaī to him; and his superb edition of it with a scholarly Introduction won the praise of eminent scholars like L. Renou in Europe and Dr. V. Raghavan in India, as is obvious from their reviews. Impressed by his scholarship and painstaking habits, I felt like requesting him to edit the Kuvalayamālā. I placed at his disposal some rare material, especially the photographs of the Jaisalmer Mss.
Dr. A. N. Upadhye acceeded to my request, rose to the occasion and has now fulfilled one of my great desires. I am quite aware of the trials through which he has passed while working on this edition which absorbed a major part of his time during the last fifteen years and more.
In my kimcit-prāstāvika to the First Part, I have already explained the circumstances under which this edition was undertaken. The late H. Jacobi was very keen that the Kuvalayamālā should be critically edited and published. The late H. Lüders and W. Schubring (who passed away on 13-4-69) showed keen interest in this work. The First Part containing the Prākrit Text and Various Readings was published in 1959; and the Kuvalayamālā-katha in Sanskrit by Ratna

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XXII
KUVALAYAMALA
prabhasūri was separately issued in a limited number of copies in 1961. For reasons beyond anybody's control, the publication of this Second Part, No 46 of the Singhi Jain Series, was delayed. It includes the Introduction by the Editor, A Cultural Note on the Kuvalayamālā by the late Dr. Vasudev Sharan Agrawala, the text of the Kuvalayamālākathā of Ratnaprabha, the Gāthāsūcī, Notes by the Editor and the concordance of the printed text of the Kuvalayamālā with the two Mss., J and P, and Index etc.
The learned Introduction of Professor Upadhye is characterised by the thoroughness and meticulous scholarship, so usual with all his writings. After carefully studying both the Mss., he has evolved his discipline of text-constitution and followed it with great success. His Introduction is a substantial study of the various aspects of the Kuvalayamālā and of the personality of its gifted author. His Notes are a rich mine of information and testify to his wide reading both in Sanskrit and Prākrit literatures and of the critical studies connected with them. Dr. Upadhye has earned the gratitude of scholars interested on Indic studies by critically editing both the Prākrit and the Sanskrit works and by shedding a flood of light on them and on their authors in his scholarly Introduction and Notes. His is an all-sided study of the Kuvalayamālā. He has certainly added to the prestige of the Singhi Jain Series which has already received great praise.
My sincere thanks are due to late Dr. V. S. Agrawala who contributed to this volume a Cultural Note on the Kuvalayamālā and to my friend Dr. L. Alsdorf who kindly agreed to our request and wrote a Foreword to this publication. Dr. Alsdorf is the doyen of Prākrit and Jaina studies in Europe, a worthy successor of the late Dr. W. Schubring.
The late Shriman Bahadur Singh Singhi was a great philanthropist and a patron of learning. It is due to his munificence and nobleheartedness that the Singhi Series could achieve so much distinction in the annals of Indian learning. On the eve of my life, I look upon it as a duty to remember him with gratitude by dedicating this Volume to him. My thanks are due to both Shri Rajendra Singh Singhi and the late Shri Narendra Singh Singhi who have been upholding the great traditions of their family. I feel sorry that Shri Narendra Singhaji did not live to see the publication of the Kuvalayamālā, Part II, in which he was keenly interested.
I cannot adequately express how happy I feel in seeing this work published in such a worthy form. The same Hridevī who inspired Uddyotanasūri to compose this work has perhaps stood by Professor Upadhye who completed this edition with arduous labour and great patience. This is my humble pūrnāhuti in the cause of Indian learning.

Page #24

GENERAL EDITORIAL
XXIII
In conclusion, I should only quote a few lines from the Kuvalayamālā of Uddyotana himself:
उज्जुय-पय-गमणिल्ला सरलुल्लावा य भूसण-विहूणा । दुग्गय-बाल व्व मए दिण्णा तुह सुयण हेण ॥ णेहं देज्ज इमीए खलियं छाएज्ज वयणयं पुलए । अहवा कुलस्स सरिसं करेज्ज हो तुज्झ जं सुयणा ॥ दंसिय-कला-कलावा धम्म-कहा णेय-दिक्खिय-णरिंदा । इह लोए होइ थिरा एसा उसमस्त कित्ति व्व ॥
Anekanta Vihara Shreyas Colony, P.O. Navarangpura, Ahmedabad-9. 28-8-1969
MUNI JINA VIJAYA

Page #25

Page #26

FOREWORD
It is for me a matter of satisfaction and joy to congratulate my friend Dr. Upadhye on the successful completion of an arduous task which has engaged his attention and absorbed a major portion of his working power for the last sixteen years. The history of the present critical edition of Uddyotana's Kuvalayamālā does indeed go back even much further: it was first planned by Munimahārāja Jinavijayaji shortly after the turn of the century, and actually started by him in 1931. When other activities and duties eventually compelled him to abandon this most exacting and difficult undertaking, he was fortunate indeed in being able to hand it over to the present editor, who succeeded in bringing out the first volume, containing the Prakrit text, exactly ten years ago. Every friend of Prakrit literature, and of Indian literature in general, is sure to welcome with gladness and gratitude the long-awaited second volume, with Dr. Upadhye's comprehensive introduction and the Sanskrit digest by Ratnaprabhasūri, which, after many unexpected vicissitudes and delays, is now being laid before us.
Of the numerous Prakrit works which Dr. Upadhye's indefatigabie zeal and critical scholarship have rescued from oblivion and made accessible to modern research, the Kuvalayamālā is in several respects the most important and interesting. The unusual linguistic inclinations of its author, presenting us with valuable specimens of a number of Prakrit and Apabhramsa dialects and even of "the mysterious Paiśācī", were noticed long ago and have given rise to several investigations, all duly recorded by Dr. Upadhye; it is to be hoped that the full text now avail. able in a critical restitution will provide the solid basis for further linguistic studies. If Dr. Jacobi in the preface to the edition of Hari. bhadra's Samaräiccakahā wrote that it gives "a picture of Indian Life in the 8th century which the antiquarian may study with profit", this might be said with even greater force of the work of Haribhadra's dis ciple Uddyotana; the wealth of cultural data to be gleaned from it is duly emphasized by the editor. From the purely literary point of view, we are presented with one of the great masterpieces of that voluminous Katha literature which is perhaps the most famous contribution of Jainism to Indian literature in general.
The possible sources and literary connexions of the Kuvalayamālā have been fully and ably discussed in Dr. Upadhye's introduction. The nearest, and very natural, kinship seems to me to exist between it and the just mentioned Samaraiccakahā. The latter, as is well known, is centred round the motif of karman and transmigration, used as a lite rary device in a characteristically Jaina fashion: the story follows the fates of two jivas, connected by a nidana, through nine births. Uddyo. tana would seem to have deliberately outdone his Guru by increasing

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XXVI
KUVALAYAMALĀ
the number of jīvas, whom we accompany through the vicissitudes of a number of bhavas, to five. As their histories are not connected to begin with but interlace only at a later stage; and as, moreover, they are not told in a tedious systematic or chronological order but-by a device common also in modern literatures are often put into the mouths of different characters of the story who tell them in retrospect, the plot of the novel becomes involved to a degree and is so difficult to follow that the editor has deemed it expedient to have the detailed analysis of contents followed by a second survey ("The story retold broadly") arranged systematically according to the five jīvas; I am sure every reader will find this as helpful as I did myself.
I wish and hope that Prākrit studies, happily on the up-grade in India after long times of neglect, will receive a fresh impetus and derive rich benefit from this edition of the Kuvalayamālā, by which Dr. Upadhye has rendered one more signal service to the cause of Prākrit literature and Indian Literature in general.
Seminar für Kultur und Geschichte Indiens University of Hamburg Hamburg (West Germany). May 18, 1969.
L. ALSDORF

Page #28

PREFACE
The Kuvalayamālā, Part I, containing the Prakrit Text accompanied by Various Readings, was published in 1959 as No. 45 of the Singhi Jaina Series. Subsequently the Kuvalayamālā-Kathā-Samkṣepa of Ratnaprabha-sūri was issued separately as well, in 1961, with a short Preface. In this Part II are now included an English Introduction, the late Dr. V. S. Agrawala's 'A Cultural Note on the Kuvalayamālā,' the Kuvalayamālā-Katha-Samkṣepa noted above, the Index of Gathas, Notes and other accompaniments at the end. By way of specimen, to illustrate the paleographic discussion in the Introduction, charts of letters from the two manuscripts and photographs of some palm-leaves are also given here.
None regrets more than the Editor himself the delay in issuing this Second Part for reasons beyond his control. In his weaker moments, the Editor even wondered, now and then, whether the Introduction would be published at all; and some portions of it were contributed by him as independent papers to some Journals. The patience of readers is more than tried for which the Editor expresses his apology. His only relief is that at last this Volume is being published in a manner matching the earlier volume.
It is some satisfaction for me that this work, so important from the point of view of the basic ethical values (with a view to removing individual imbalances and bettering human relations), linguistic material and cultural data, which occupied my major time for more than fifteen years, has seen the light of day. I am sure, those who are accustomed to the exacting work involved in editing Prakrit texts from rare Mss, will certainly appreciate my humble labours on this important, classical religious romance of our country. In a self-imposed undertaking which extended over such a long time and on which I was working almost single handed all these years, there are bound to be shortcomings of which none can be more aware than myself. I shall be very happy to receive suggestions from my active colleagues in the field.
It is a pleasure for me to record my sense of gratitude to numerous scholars and friends who have obliged me in various ways in accomplishing this arduous duty. I cannot adequately express my sense of gratitude to Muni Shri Jinavijayaji who kindly entrusted this work to me which he himself had undertaken some years' back. He stood by me all these years and encouraged me in various ways to fulfil this difficult job. I am thankful to the authorities of the Bharatiya Vidya Bhavana for publishing this work in the Singhi Jaina Series. My thanks are due to Prof. S. A. Upadhyaya who is keenly interested in the progress of this Series. It has been extremely kind of Prof. L. Alsdorf, University

Page #29

XXVIII
of Hamburg, Hamburg (W. Germany), to have contributed a Foreword to this volume for which both the General Editor and myself are very thankful to him. As the work lingered on for many years, now and then some of my post-graduate students helped me in checking the collations; and I should specially mention the name of Prof. M. S. Ranadive, Satara. My friend, the late lamented Dr. V. S. Agrawala contributed a Cultural Note on the Kuvalayamālā with his usual academic zeal. What pains me most is that he did not live to see the note printed. Muni Shri Punyavijayaji has been helpful and keenly interested in my studies all along. He read the whole of the Kuvalayamälä, along with his younger colleagues, and made a number of suggestions on the readings; and most of them are included by me in the Notes. I am so grateful to him. I also record my sincere thanks to the Manager, Nirnaya Sagar Press, Bombay, and to the Manager, Sharada Press, Mangalore, but for whose cooperation I would not have been able to present this volume in the present form.
KUVALAYAMALA
The Singhi Jain Series has carved a name for itself in the records of Sanskrit and Prakrit publications. My thanks are due to Shri Rajendra Singh Singhi and the late Shri Narendra Singh Singhi who have been very keenly interested in the publication of the Kuvalayamālā. What pains me is that Shri Narendra Singhiji did not live to see in print this Second Part.
Lastly, I would be failing in my duty, if I did not record my sincere gratitude to the University Grants Commission, New Delhi, for having so graciously made me the Grant intended for Retired Teachers. It is this timely aid that has enabled me, even after retirement from service, to pursue my researches in my specialised branches of Indology with the peace of mind all such work needs.
karmany evadhikāras te|
Dhavalā,
VIII, Rajarampuri, Kolhapur-1. July 21, 1969

A. N. UPADHYE

Page #30

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51

Page #31

Page #32

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DRAWING OF THE SELECT AKSARAS OF THE MS. P OF
the Prakrit Kuval ay amala

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Page #34

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परमाननामावीतरामायापदमनमदनिणिदेलापनतिजमिादवीनाशवल्लिरबाजलयारणतमणिवलयानालहिपरिसकरवरियाकामलगलिगीदलजलतरगरंगताशिवरायमधागबिबर द्यावादियवसिनविरंऊलहारकालाक्लावसहिचाणशिदमाध्यवनस्सललीयद्यवियसयंवरासमशाशजणकालयसयरुणागिरिवरयरुनियमराहसमर्थमिासहरिसहरवासहनसणे सपनासाहतवत्तवियपावकालाणानाएपनाइजरमसरनिवहा संसारनीरनाईतरियतिपणचरखहानिरसयतिवारततिथसवस्ताविसकमादप्याकरकमलमलिसोहाचलासमंतिपुर ३ पतंपडमहयालयटमपन्तियमुधम्मवरचवानिचापागणपढयणमदमणिगणिदादवानसिनवयमजरिश्यमारुयविवलियंवरासणशमानवसिरीसहरिसाकाश्लजलमजलाला वाक्षिणवसिरीससामा श्रायवरपाडलछिद्वयलिलादास्पवानासासणीसुदागिमूललीविनायगरुथानहरमाणहरासिक्षिपरतवम्मिनामसिननवरफुलथपरिश्थापानससिस विविथसिथतामरसमुहाऊक्लयकलिया विलासदिहिल्लाकामलमणालावल्लहलबालियासरयलच्छीविादमंतसिरीविसाराह तिलयलीलालिसललियालश्यामल्लिरामलमुख्यानि तरुमिन्नारामबाणवरयसमिरमजयशिवयंशुमंजरिकथावयसिल्लाविफरियमददसणासिसिरसिरीसायरतणशादसहयऊणपसायंपसीयबासस डाली कामनालाल रिमाणदविहिपविनियमाश्याजासंगमयामरकथनमसिरिरायरहसत्तपिमा विमाणाधिणयचलितवीरनमहसतीपायवाजाइजरामरणावरियापुरता वहालहितारणसाहसाबवियक्षिणवारनमहाअक्षवाकतिनबनीवा। सितिशकविकंममलसवातिंचन मिनिाणहिविततिबनमहत्त्री महालक्ष्मण मायामयामाहमहाएबल्लमल्लाणालणावडणवमढणाम्रदझिययरमहाच
एकातदासंकिलिहपरिणामचायासासयसलिलसंसथलयबामाण्य कसिएगा। सकपकापालवाणागसयसावरसायसालाहपिंडस्सवडालमिडानिणरणाचवा पडपातविश्वाणयकयालयतावताडणादोडाघडणविटाUिMATERIAL
खवनस्सवाणाहजीवनावस्माकिंशिमतकंम्ममलस्सातिरियालाएसमागम तबविकिाश्लकायाकल्याकमलाकसरीकासिएसातम्यवसावाहिक यायागाणगाडिथमयरमच्छकछत्तववक्तरछाछत्तल्लसत्वकिमयमक्षिसमसएससससमणसबरसिवासयसारियासलससमास्तझाडाला लथावणस्मशतसाणयसवासयसंकलमासवसंसारमालिटिकणतहाविदकम्माएपछीसमायनिकहकहविमाएयतानाजीवानिचिनियाबासस स्समयराबरकसहस्समीपाएबजासायसहस्सपावपापरिसासंसारएजलदिसामहिंडिमाण्यपावश्माणुसकम्पयाडवाकरकाविषE
T ERNMENT लाथाखसपारससिल्लमुरांडाहाबाचसासबरपलिंदसिंघलाइसपरित्तमंतस्माइलदंचियसऊलजम्मतितिविाकाऊंटमुटाअधबलिराजनाथगामRASNALISHALTH समागणापूरिसणरिसाबसुयायाराकायाबानिावियादमितवससाहलयलहंभिकरविमष्णयानांपरिसासरिसाबसंनिवपंचम यासाठी कामाकसिंधिमारकाविएपहिंविरदियारसमणारिसरसमहलदसणादिरामस्सामछुकासमरसवणिकलांचयजमंतिव्यवियाधम्मचकामजस्सएकटमा

रोएदिनोक्षिणतिवासातहिंकालाबजकलाऊसालासितवियाणकदारकायापरियादवयाबाजधातिनिरपकिनासिववंदगणायदमयाराविरसाएबागदसामि रिनिन्नमाननयरंभिसंगिकणसारकाशातस्मरखमासमायणानामगजरकदरवनगणिनामासिारमामहमहायात्रासितिालापविण्यडजासतस्सयमीसाबजयातव वीषियनववरणसंयमाशमाराधारादरसाजिदिक दवदरपशिधागासवयनयारवाडसारामासाजारवमासमाणातसममददसाणबियप्रविएसमशकाअदाबावातस्प्रय अाधारधारानवायजिशिनामसारगरणायासितवासयविछियपावामानादिणयाराबाजीझसमसनिलयबाहादगदौरतयएसदस्साणासीलंगविलसालालग्नगरवाला छविकोपामासणतस्मएसाहिशिदवादिनदसणमरणणारश्याऊवयमालाविलसिरदरिकामागादिनदिबियफलउबजकिनीऊसमारदिशालाजामायरियवीरलाद्दाश्वा बाराष्यकारकावासासिनयरुपमाणनापणजस्पदरिताहालगंधसबविण्ययडमगरायारवत्रियाणामनाउाडसारानामानमाछायणमामात्र ददिया। महानगमलंघनिणतवणमणहरसावयाउलावावयवदाएमा अगिधवलेमणदानिरयणपसरंतमयवधाडायोउसदालाणदाययणकारवियंवारनाहाणानिमि विपणनावाश्मीपविक्षसाकिट्रपरकमिशनिम्म चियाबादकरतचाणं दाउमाणापयंकदकाऊपणावियंमाविमलामाजकिरियाविनंतावतावदाअमातणासा मकालावालोरमरिसाणमादिमनदिंगपदिाएगदिणाणदिया
समनावरीमाबुवंतिजबजावासिऽतिविकविकममलमकाजामियकिरणदितिsa महमानणायणमामिासक्षमादामासचिऊरणअउतरनमिमोस
मणएयताएंगणदरादावययणमामिााकवलनायणमामिदंसरगतदयसबनाणाशचारिकवि हंसाविणनामामिसंपन्नमणमामिधम्मवक्कक्षिणाणनियंग्यविनायमातयतिवादावश्यकरकंपदाजालपवमासणवशंदधामरडवलंयकिरणालाखमरामिडासर नियमवाणिवदामिबिंदामिसइसिमपंचायतरनिवासिराजयालायतिपयादववंदेमन्मसिदयाश्रादारयादवदारवदलयरिदारसंविएसणिणावसामगामणिचवंदना तभववगासादाबावोदवरदसपछीकागतदरायागययणमामिायगारसमियायारक्षारपसमिण्याअरकीएमदाणमिपवाददसीयातयालमिानावारणमचंददऊं घाचाराणनमिामा।।ग्रासीशिसयवादऊबामदिरेवल उसदिचारयाग्रामासदीयवियासहीयसन्चासर्दिवादावशामिवीयावादविलंशकाम्बपिंचामडायरियणकाal यसन्नमस्तयाउदिमागणवामपद्यवाणिपणायातममायणमामिगीतहिंसाबहिदिामादया।बलाकसवाणवाणसमरामिदवववहिणासाअमविवंदणिापथ सावियामिनिणर्धामणमाउदणनिबाणनाणाममंचासीमयमलसिदारसिययाणपणिवयामिपावापदनाराागासायचयलमनिमशानाममिकक छठियदेशस्यविमलविनाश्यपसगणितीतरमकलगाइजामदस्माज्ञानाविकागिणदासानाहीतचियासंग्वाध्ययममतबियदिरिदेवीयवासायणाकशाणादा
। नपसनायिफलयायसंघस्मासमाालयकवलयमालामामकाजाघसरयासदम्राकृतिशयपटनाधमानविण्यलांबनस्पध्द्योलनमाया

Kuvalayamālā, Ms. P, 1) first page (1b), ending with kim teņa jivi, printed text p. 2.15 and 2) last page beginning with rie dinno jiņanivosā etc., printed text p. 282.7 (see v. l.).

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প্র
কইছে হঠমুখরোখালিস্তান এলামন্ত্রমন্ত্রী স্বা
য়াত এ ৬৪ গিগুয়াগাজিওস্মঘষে মস্ত সমর্থন জয়কালীমো আমি
স্বপ্নযাস। বলন্সংৰকাৰ তথাৎইকসু খাওয়া ) প্রায়খাজায় থাপমষঞ্জিকাল জালাকমুখি স্বাধিকার ফা] ইথাকাবসাত্মিশ্রীক ওসীপ্তম স্ব অফিস কলিম স্বভারায়ত্ত সোমঞ্জী
এস্তুদ্ধিজীৱস্থাবা ঘদ্বিায়ত্তশার ব্যবহৃত ছফা। লণ্ডভাইসহ ছত্রছায়াঙ্গলাম। হঅসহায় ও হৰিফিষীয়ভস্থিগিলাফহাত দয়াল = হুলুস্বাভাষ্টিইজহারুঘাস্থি সুইজশাহ'...সাধাঞ্জন্ত্রিস্থলগুলি Tহৰৰকাৰৰ ইরাকীরিচালক
"
aষ্ট। ভয়েঞ্জাষ্টিক্ষমতষ্টিশীয় আলিয়ি হয়নি। আজ অঙ্গ সহজফ ই হল না।
কাহিন্দ্রিমায়জামালগঞ্জ ফাস্থ ২৫ *
ঘলিয় স্থাৱিকসকা হয়ঞ্জা মই ঈশুয়েছিল
?vইভী ও শুষ ও হওয়াহহ

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INTRODUCTION
1. CRITICAL APPARATUS
The Prakrit text of the Kuvalayamālā, critically edited here for the first time, is based on the material from the following Mss.
P-This paper Ms., written in Devanagarī characters, belongs to the Deccan College Collection, and is now deposited at the Bhandarkar Oriental Research Institute, Poona, No. 154 of 1881-82. It has 133 folios, the first being written on only one side. It measures 32.5 by 12.5 cms. The mode of writing is uniform, but it changes on page 80a, line 8. There onwards, the letters are slender, the ink is more thick, and the writing point a little more broad. To begin with, there are 18 lines on each page for some 8 pages and then 17 lines on each page, and then again 18 lines from p. 81a onwards where, as noted above, the writing is more compact with smaller letters. In full lines there are some 72-77 letters in the earlier part, but they rise to 76-80 in some lines where the writing is more close.
This Ms. is well preserved on the whole. The paper is good, though turned brownish now. Some corner portions are exposed to moisture with the result that there is darker appearance, and the ink also is rubbed in some places. Here and there the white ants have eaten the edges of some folios and bored holes too in the middle. The edges of some folios are lately mended with paper pasted along the border. The first folio, which was damaged in the corner, has a backsheet lately pasted; while the last folio is more thick originally. Folio 2 is torn but mended with transparent paper, and some of its letters are rubbed away. The written portion on a page measures about 9.5 by 27 cms. On the right and left sides there are two marginal lines (in black ink) sometimes single and sometimes double. There is a decorative blank space (sometimes written ornamentally with some letters from the running line as on folios 25-7, 115-6, 119-21, 125-27) in the centre of a page; and this space was necessary for the string-hole in the palm-leaf Mss. This Ms. is written in black ink. Here and there the numbers of Gathas (wherever they are put), the double or single Danda, beginnings of fresh topics, terms like ahava, avi ya, tattha vi, cha, tam jahā, kim etc. are spotted with red chalk (gairuka). The top left-hand corner of the margin bears the name Kuvalayamālā (sometimes contracted as kuvalayamā, kuva o mālā etc.) in Devanagarī and the right-hand corner of the page below has the page number, this being the back-side of the folio. Taking the folio No. 25, one side say 25a has no title and page-number which are put on 25b. The letters which the copyist could not read from his exemplar are left blank by him only with the head-lines or serifs. The traces of the use of modern black, red and green pencil and of red or blue ink are also seen here and there to mark some references of geographical, historical, cultural and literary interest. There are a few marginal additions and corrections: those on pp. 26a, 39b, and 51b are modern, while that on p. 80b is perhaps of the copyist himself.
The Ms. has the following beginning after the symbol of bhale (with two Dandas on both the sides) which looks like Devanagarī sixty (see the chart of its akṣaras):
1

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KUVALAYAMĀLA
Í FAT GITTIS II TCH AE etc.
It ends thus:
Fara Fantarar FTA FT || 3 || İTHGUT AEA II 80000 Il fat [:] nitaarvaru atrudiTTET STUTETT [:] 11 J 11 11
The above number of the granthāgra is written after covering the original writing with yellow paste.
There is no record here of the age of the Ms., but according to expert opinion this Ms. may be assigned to the 15th century A.D. and is thus slightly more than four hundred years old. The copyist of this Ms. has often confused between y and dh, ņ and l: perhaps he or his predecessor has not carefully read the ādarsaprati. He numbers serially only a few verses at the beginning. He consistently uses paļimātrā or prşthamātrā, though here and there e and o show the topstrokes. His jja looks like dya and is read by some as jya. The letters ch and cch are not duly distinguished by him. Though there are many scribal slips and usual lapses, the copyist has a neat hand throughout. He distinguishes his u and o, with a dot or stroke on the top of the latter.
In orthography, this Ms. is more inclined to the use of ya-sruti, though there are cases where it is not used (printed text p. 4, line 8: raïā, but in the next line raïyā). It has some cases of inorganic t as well. On the whole very often it uses n initially and in a conjunct group, though there are cases of initial ņ and of nn. It uses anusvāra almost as a rule and not parasavarna. In a few cases, m is used generally at the end of a line or so. Conjunct groups like cch, jjh and tth are written even after an anusvāra. In Sanskrit passages, in the conjunct groups with r as the second member, the other consonant is written double (the developing partner unaspirated with the aspirated remnant). In this volume are included the drawing of the select akşaras of this Ms. as well as the block-prints of the photographs of its two pages Nos. 1b and 133 b. The page 35 a is reproduced by F.B.J. KUIPER in his paper The Paiśācī fragment of the Kuvalayamālā', Indo-Iranian Journal, vol. I - 1957 - NR 3.
J - This is a palm-leaf Ms. of the Kuvalayamālā belonging to the Big Bhandāra at Jaisalmer. It contains 254 leaves, each leaf measuring 58.5 by 6.4 cms. The breadth noted is obviously at the centre of the widest leaf, because it decreases at some corner or the other and varies from leaf to leaf. Muni Sri JINAVIJAYAJI placed at my disposal 54 photographs each measuring 29.3 by 24.2 cms. put on mounts 39.4 by 31.8 cms. and containing some ten pages (of one side of the leaf or the other) of the palm-leaves. While arranging the leaves for photographing, a few pages are repeated in different plates. In this lot are included the photographs of the wooden boards of the Candra-prajñapti and Bhagavatīvrtti and of some of the leaves of the Vilāsavatī-kathā. The palm-leaves Nos. 1 and 254
1 C. D. DALAL and L. B. GANDHI: A Catalogue of Mss. in the Jain Bhandars at Jesalmere,
p. 27, also Intro. p. 42, G. O. S. XXI, Baroda 1923. 2 There is a set of photographs also in this Oriental Institute, Baroda.

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INTRODUCTION
are written on one side only. Muniji also gave me a transcript prepared from the palm-leaves directly; and a copy of this, got prepared by me, I repeatedly used while preparing my press-copy. Though I have not handled the palm-leaves directly, every reading recorded by me is checked in the light of the photographs in which the leaves are of reduced size, a little less than half. As it was difficult to read them with naked eyes, a few photographs I got enlarged to 51 by 40.7 cms.; and therein the letters were easily readable, though due to not-verysharp focus some leaves gave a blurred appearance. The original Ms., I imagine, must be an admirable piece of calligraphic workmanship.
The number of lines varies from 4 to 7 on different pages depending on the breadth of suitable writing space available on each side of the leaf. Each fulllength line contains letters (including dandas etc.) ranging from 135 to 140. Excepting the first and the last, all the folios are written on both sides in black ink. The written portion on each page gets divided into three parts with space and a hole (for the string) in between them. There is margin left at both the ends. Some leaves are broken at the ends here and there, and as the photographs indicate, on a few pages the ink is rubbed. Perhaps the letters could be read easily in the original palm-leaves, because what is apparently blurred is duly copied in the transcript prepared directly from the palm-leaves.
The leaves bear page-numbers on one side only; on the left-side margin (generally at the centre) in symbolic syllables, standing vertically, i.e., one below the other, the lowest syllable forming the first place: and on the right-side margin (also at the centre) in numerals written horizontally. A careful study of these symbolic syllables discloses that they are practically covered by the excellent table drawn up by Muni Śrī PUNYAVIJAYAJI. Some of the symbolic syllables in the photographs of J are covered by the strings. One or two deviations I could mark, but they may be looked upon as scribal slips. Some of the syllables have a wavy crest on the serif or a couple of dots on the head: all this may be either decorative or just a flourish of the pen. The zero is also given sometimes a decorative figuration: it is faced, on four sides, by four round brackets with inward or outward curve; or its place is taken by a cross, or the sign of multiplication, the angles being filled by round brackets of outward curve.
In this Ms. every letter is separate, or a unit by itself, and the serif or headline of one is not connected with that of the other. The padi-mātrā or prşthamātrā is used here and there; but it is less frequent, if not altogether absent, in the first line which has ample blank space for the top-strokes for the vowels e and o. Both para-savarna and anusvāra are used. There are instances of ya-sruti, but it is not uniformly used. Almost uniformly n is used everywhere: the instances of initial n and conjunct nn are scarce. There is plenty of use of inorganic t, or what is often called ta-sruti.
The Ms. J perhaps makes no distinction between v and b; and it uses the same letter for both of them. There are certain letters which look very much alike in some places, for instance, cand v, tha and ddha, y and v, bh and h etc. Many
1 Jaina-citra-kalpa-druma by S. M. NAWAB, p. 63 of the First Section, Ahmedabad 1935; also Sanmati-prakarana (Gujarati Intro.) by S. SANGHAVI and B. DOSHI, pp. 15-27, Ahmedabad
1932.

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KUVALAYAMÂLÂ
of the letters have such a peculiar and old style that a novice might confuse one for the other; some pairs may be noted here by way of illustration: а & jh, u &o ū & j, e & p, gh & pp, gh & vv & pp, tsh & dạh, d & r, t & n, ņ & l, th & vy, ph (second variety) & d, bh & ru, m &s, y & p etc. With regard to u and o, one feels that there is a slight difference in their shape; but it is not always definitive. Very often cch is written for ch, and cch, ijh and tth follow an anusvāra, the first two even a long vowel. At times initial doubling as in thio is seen. The sign of avagraha is used here and there, of course rarely; and a somewhat peculiar symbol (a round bracket with a stroke below) is used for m.
In this Ms. J, verses are not numbered; separation of words is sometimes indicated by very small strokes or dots on the head of a line; very often dandas are helpful, but they are not put always at the required place, especially in prose. In verses, however, single or double danda is used regularly and correctly. At times some letters are rubbed out and stand faint: they are to be treated as cancelled. Semetimes dots are put on letters which are to be omitted; and a stroke below them means striking off of that portion. Portions within round brackets are also to be left out. There are some marginal additions and corrections, often in a different hand of the later style. Big sections in stories are concluded with a symbol which looks like cha, put between single or double danda The Ms. J opens thus:
& ST CAT opatra II TCH THE Fafone etc.
and ends thus:
॥ इति कुवलयमाला नाम संकीर्णकथा परिसमाप्ता ॥ (0) ॥ मंगलं महा श्रीः ।। छ । संवत् ११३९ फाल्गु वदि १ रविदिने लिखितमिदं पुस्तकमिति ॥ Thus this Ms. is written in Samvat 1139, i.e., (-56), A.D. 1083; and so it is nearly 900 years old. The concluding sentence, mentioning the date, shows a slightly different hand; but I think, it is written by the same writer.
A paleographic study of this Ms. by duly handling the original palm-leaves would bring to light many interesting details. As already observed by Prof. F. B.J. KUIPER, 'J is written in a hand which closely resembles that of pl. VI, col. XV of BÜHLER (taken from a Ms, that is only two years older than J), except for the akşara ņa. The serif or the head or top line of many letters in J is not just a short line above the akşara, but often it looks like a wedge (with thick ink) and resembles the serif of certain letters in pl. V, col. iii and pl. VI, col. xiv of BÜHLER.3 What is seen as hollow triangle of the serif in the Banswara plates of Bhoja of Dhārā (11th century A.D.) is thickened with ink in J.
It is interesting to study the akşaras in J in more details. a and ā structurally resemble those in BÜHLER VI. XV-xvii, but may also be compared with those in
1 See the charts of Akşara-vatikās at the beginning. 2 Indo-Iranian Journal I. No. 3, p. 231. 3 These references to BÜHLER are to his Indische Palaeographie in the Grundriss, 1896, with plates; its English translation by J. F. FLEET in the Indian Antiquary, XXXIII, 1904; lately issued, along with plates, in Indian Studies : Past and Present, Calcutta 1959.

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INTRODUCTION
V. viii and VI. xiv: what deserves to be noted is the graded thickness of the vertical line with a pointed tip. For i cf. BÜHLER V. viii, ix & xxi; VI. vi; it is clearly different from that in VI. xv. This letter 7 in J is peculiar and unlike those noted by BÜHLER in plates V & VI, the nearest in shape being that at VI. vii. 4; but it resembles the Pratihāra (9th c. A.D.) type noted by C. SIVARAMAMURTI. In its second variety (see the akşara-valikā block at the beginning) the top mark is not the usual curvy or wavy line but a half-bracket-like hook resembling the upper roundish mark as in BÜHLER VI. xv. 4 or V. xxi. 4, very much like the present-day hook on the top of Devanāgarī i to show that it is 7. For u of J, cf. BÜHLER V. iii & VI. XV-xvi, its lower hook being more sharp pointed. For ū cf. BÜHLER V. xv & VI. XV-xvi: its wedge-shaped serif is very striking, and it looks very much like ja of J. For e, cf. Ibidem V. vi & VI. xv-xvii: the sharp point at the bottom is striking. For o of J, cf. BÜHLER VI. XV-xvi. 13, the symbols in which are sufficiently similar to those for u. J writes u and o apparently alike. There seems to have been some difference, but it is not definitive. The forms of these akşaras in our chart are taken from a context where the values are definite. The letters u and o in OJHA's, plate xix, the varna-mālā from the palm-leaf Ms. Uşnīşa-Vijayadhāriņi, deserve comparison.2 In later corrections which are made in a squarish hand, o is represented by u with a top-stroke as in later Devanāgāri found in Mss. like our P.
For k of J, cf. BÜHLER VI. v, xiv & xv; the flourish of it agrees more with that in xiv than that in xv. For kh, cf. Ibidem V. xvi and VI. xiv. For g, cf. Ibid. VI. xv, but its shape in J is more curvy. For gh, cf. Ibid. VI. XV-Xvi; at times it is similar to that in V. xi etc.
For c of J, cf. BÜHLER V. iii and also VI. xv; its shape is more acute angled in J; and when the interior space is covered by ink, it often looks like r. For ch, cf. Ibidem V. xvi and VI. XV; it is very much similar to th in the conjunct group; and often cch stands for ch. For j, cf. Ibid. V. xvi, and also VI. xiv-xvi. For jh, cf. Ibid. VI. xvi; it is often difficult to distinguish it from jjh: and it very much resembles the akşara in paragraph 2, Plate XXVI of OJHA.
For † and th of J, cf. BÜHLER VI. xv. For d, Ibid. VI. xvi; at times it looks like r when the ink column of the letter is less thick. For dh cf. V. xiv. For n, cf. VI. XV; it has roundish arms, one of which has a fine point; and by later scribes it is sometimes misread as l.
For t of J, cf. BÜHLER VI. xvii-xvi; the top wedge of our t is very thick. For th cf. Ibidem V. xxi; but often it resembles tth. For d cf. VI. xv, but its style is very much like that in V. iii-xi. For dh cf. VI. xv, but the style as in V. iii-x. The structure of ddh is somewhat ticklish. For n, cf. VI. xv, but for its style V. xi.
For p of J. cf. BÜHLER VI. XV. For ph cf. VI. xv, but in some places its shape is different (both the types being shown in the chart) and resembles that in V. viii. (c. 993 A.D. or the Sena type (p. 125) noted by C. SIVARAMAMURTI.3 For b cf. VI. xii; b and v are similar; and perhaps the same symbol served the pur
C. SIVARAMAMURTI Indian Epigraphy and South Indian Scripts, Fig. 87, p. 181, Madras 1952; also p. 64. 2 G. H. OJHA: The Palaeography of India (2nd ed.), Ajmer 1918. 3 See C. SIVARAMAMURTI's book noted above, pp. 127 and 140.

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KUVALAYAMĀLĀ
pose of both in early days. The Nāgarī form of both of them was the same for a pretty long time; and the cross line in the belly of the letter, to mark out b, came much later, say by the 13th and 15th century A.D. For bh cf. VI. xv, but often it gets closed at the lower point. For m cf. VI. xv.
For y of J, cf. BÜHLER VI. xv, but note the parallel bend on both the sides. For r, cf. VI. xiv-xv, and also V. vi etc.; the thick line and dagger-like shape of our r are striking. For 1 cf. VI. xv, but the shape of its serif is somewhat different. For v, cf. VI. xv; its longish and angular shape deserves attention. For s cf. VI. XV; it occurs in J only in a few Sanskrit verses, and at times it is written like s. For s cf. VI. xv; but the style is more similar to those at V. xvi, and VI. x-xi. For s cf. VI. xv, but some difference in the shape; cf. also VI. xiii. For h cf. VI. xv, but for its style cf. V. iii and VI. xiii. For kş cf. VI. xv. For jñ cf. V. x. 44; our symbol is more roundish.
From the above detailed observations it is seen that most of the akşaras of the Ms. J have a close resemblance with those recorded by BÜHLER in plate VI, column xv. He has drawn them from a palm-leaf Ms, of the Sanskrit commentary of Kotyācārya on the Viseşāvas yaka of Jinabhadragani (together with some supplements from the Royal Asiatic Society's Ganaratnamahodadhi, of A.D. 1229), now deposited in the Bhandarkar 0. R. Institute, Poona. I have personally inspected this Ms. with a view to have precise palaeographic comparison of it (V) with J. Both V and J contain Jaina works; they belong originally to Jaina Bhandāras; and possibly hail from nearly the same area. V is written is sam. 1138 Pausa and J in Saṁ. 1139 Phālguna; that is V is older than J by a year and two months. The writing of V is strikingly clear, though some of its leaves are damaged and even broken to pieces: possibly, for its age, it is adversely exposed to weather and repeatedly handled. J has its leaves, however, quite intact; and my impression is that it is not much handled. The akşaras of J, in most cases, have a close structural resemblance with those of V. Some letters in these have clearly different patterns, for instance, i, 7, ņ, ph (second variety), and even d and dh. Despite this structural resemblances between many letters in V and J, the appearance and impression of the written matter that one gets are different. Some of the apparent reasons are as below: In V letters are squarish but in J, longish, angular and slanting. In V serifs or headlines are flat, straight and mutually not very much detached; but in J, their shape, in most of the letters,
1 See A catalogue of the Govt. Collection of Mss. Deposited in the Deccan College, XII,
Collection of 1880-81, p. 169, No. 57. Luckily I could spot the concluding leaf. The Ms. ends thus: समाप्तमिदं विशेषावश्यकम् ॥ छ । कृतिजिनभद्रगणिक्षमाश्रमणपूज्यपादानां ॥ छ ॥ भाष्यं सामायिकस्य स्फुटविकटपदार्थोपगढं यदेतच्छीमत्पूज्यरकारि क्षतकलषधियां भूरिसंस्कारकारि । तस्य व्याख्यानमात्रं किमपि विदधता यन्मया पुण्यमाप्तं । प्रेत्याहं द्राग्लभेयं परमपरिमितां प्रीतिमत्रैव तेन ॥ छ । लिखितं पुस्तकं चेदं A T T I grat a Tarafa feat 11 # %3Catafa 11 o 11 [Then in a different hand:) # MT ETT ATafalla Il [Then in a different hand:] TUHET TOETAEFITfor सप्तशताधिकानि ॥ १३७०० ॥ पुस्तकं चेदं विश्रुतश्रीजिनेश्वर पूरिशिष्यस्य जिनवल्लभगणेरिति ॥ Syllabic numbering of pages seems to be original; numeral pagination is perhaps put later. The first folio is pasted on paper by Prof. E. LEUMANN; and he has left a note on the sheet like this: pasted by Ernst Leumann of Strassburg Alsatia'.

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INTRODUCTION
is peculiar and different: they are wedge-shaped, often show a pool of ink at the head, stand mutually detached, and do not generally extend beyond the body of the letter, especially on the right side, as in V. In V lower point of the letters is often blunt, but in J generally slanting and as a rule pointed. The pool of ink at the top, slanting lines and pointed ends of akşaras raise a suspicion whether J is written with a fine brush. This is not unlikely; but these, according to expert opinion, can develop even when written by a wooden quill, with a graded point.
Though V and J come from nearly the same locality and are of the same age, they illustrate two styles of writing though structurally majority of akşaras is of the same pattern. The squarish handwriting in V can be favourably compared with that found in some old palm-leaf Mss. at Jaisalmer and other places in Western India. The writing of J, as seen above, is a little angular and cursive, with wedge-shaped serif, the line of writing showing different thickness occasioned by the point of the quill (or brush ?) and the quantity of the ink at different places, This style has close resemblance with the one found in the palm-leaf Mss. of Nepal and Eastern India, from which specimens are drawn by BÜHLER in plate VI, columns xiii-xiv. It is not unlikely that the copyist of J comes from Eastern India or is more accustomed to the style of writing seen in palm-leaf Mss. like the Aștasahasrikā prajñā-pāramitā of the late 12th century A.D., belonging to the Prince of Wales Museum, Bombay;a or the Nī palm-leaf Ms, of the Rāmāyana, dated c. A.D. 1020, belonging to the Bir Library, Kathmandu, Nepal;3 or in the Ms. of the Arya-gandavyūha-mahāyāna-sūtra-ratna-rājah.4 A palm-leaf Ms. of the Upadesamālā, with the Heyopādeyavrtti, was an interesting item for me in the exhibition of Mss, arranged at the time of the session of the All-India Oriental Conference, Ahmedabad 1953. Its writing very closely resembles that of the Ms. J of the Kuvalayamālā. On an inquiry, Muni Srī PUNYAVIJAYAJI told me that the Ms. belongs to his collection and can be assigned to the 12th century (of the Vikrama era ?). One can have a fairly correct idea of the script of J from the chart of select akşaras carefully traced and given in this volume and also from the photograph of a few leaves reproduced here and elsewhere.
2. COMPARISON AND MUTUAL RELATION OF P & J To compare and contrast and thereby to ascertain the relation between the 1 See the photographs (Nos. 2 and 3) of the Mss. Upadesapadatikā, dated samvat 1212 and
Bhagavadgitā Sāmkara-bhäşya, dated sam. 1300, in the Bharatiya Vidyā, part 3, pp. 240-41, ed. by Sri JINA VIJAYA MUNI, Bombay 1945. See also Citra Nos. 11-15, in the Jaina-citra-kalpa-druma, at the close of Muni PUNYAVIJAYAJI'S essay, Bhāratīya Jaina
Bramaņa-samskȚti and lekhana-kalā, Ahmedabad 1936. 2 P. CHANDRA: Indian Illustrated Mss., The Times of India Annual, Bombay 1960, pp. 42 ff. 3 Reproduced in the Vālmiki-Rāmāyana, Critical Edition, Vol. I, Fascicule I, Oriental
Institute, Baroda 1958. 4 Two folios of this in photographic print were shown to me by my Professor, Dr. P. L. VAIDYA, Poona. This Ms. of Gandavyūha belongs to the Library of Oriental Institute, Baroda and bears No. 13208. The size is 61.5 cm. by 27.2 cm. with 9 lines to a page and about 98 letters to a line. It is a paper Ms. white on one ride and yellow on the other in the fashion of Nepalese Mss. It was procured by the Institute from Vajrācārya monastery in Kathmandu. The folios are 218,

Page #47

KUVALAYAMĀLĀ
two available Mss., P. and J, on the basis of which the critical text of the Kuvalayamālā is presented in this edition, constitute an interesting study by themselves.
J is written on palm-leaves and is dated samvat 1139, i.e., A.D. 1083, while P is written on paper and may be assigned to the 15th century A.D. Some of the readings of P confusing v and dh, n and I, c and v etc. clearly indicate that it is a descendant of a palm-leaf Ms. of sufficient antiquity. J is preserved in Jaisalmer (Rajasthan); and P, though now in Poona, also hails from Gujarat. The text of P gives 13,000 granthas as the extent of the work, but the copyist puts it at 10,000 only. On the whole the copyist of J is more efficient, apart from his calligraphic superiority; while that of P has committed many a lapse in copying from his exemplar; often he has wrongly read some of the syllables from his adarsa, and some of his haplographical omissions are quite obvious. These copyists wrote in terms of words with which alone, more than the sense of a sentence in a particular context, they were conversant; naturally they preferred mamgala to mamdala, punna to panna etc. Both the Mss. show this tendency.
8
The text of the Kuvalayamālā found in the two available Mss. is not exactly identical, and there are differences of various types between them: they are all recorded in the first forme (pp. 1-8) as exhaustively as possible. There is a large number of variations in syllables in these Mss. Some of them belong to the category of orthographical conventions. For instance, J presents a larger number of cases of inorganic t (or what has come to be called ta-sruti); and it is more partial for n initial, medial and conjunct. It also retains Sanskrit t in some words. It has plenty of instances of ya-sruti, but its general tendency is to leave the udvṛtta vowel as it is. There are in it a few cases of changing k to g and t to d and of retaining d: some of these are Śaurasenī tendencies. P, on the other hand, has a very few inorganic t, is more partial towards initial n and conjunct nn and prefers more consistent use of ya-sruti (with the constituent vowel a or a), and also ya for ca after a vowel. Then there are syllabic variations arising out of incorrect auditory or visual reception on the part of the copyist. He may not have heard a syllable correctly, if the text is dictated to him from an exemplar by some one else; or he may not have read correctly the script from his ādarsa. To this category belong the variations between i, o and ya and between u and o as case termination, and also between i and e and u and o before a conjunct group (J ṇevvāņa P ṇivvāṇa 5. 14). Grammatical rules are optional, and the Devanagarī script has no symbol for short e and o, for which i and u are often used. In the early medieval Devanagari script, there are some symbols which are likely to be misread by one who is not skilled in the earlier form of the script but tries to read it as if it is the modern form to which he is more accustomed: for instance, J via P cia 5. 23, J mokkhai P sokkahi 2. 28, J tu P nu 5. 4, J Dadhavammo P Dadhadhammo 9. 13 etc. Then some words are apparently mis-understood and some closely resembling forms of them are written instead; for instance: J pavittiya P pavattiya 1. 8, J narae P nirae 2. 7, J ruddammi P rumdmmi 2. 12, J viviha P vihava 3. 5, J pāyayam P pāiyam 3. 27, J tasaï P hasaï, J gavviya P gaddiya etc. The initial consonant of a non-initial word in a compound expression may remain unchanged, get elided leaving behind the constituent vowel, or be softened; or may stand single or double, if it is a conjunct: this option also gives rise to many

Page #48

INTRODUCTION
a syllabic variation. This holds good in the case of enclitics and some of them like puna, kimci etc. give alternative forms (so puna or so una, na kimci or na-imci). Besides these, certain variations arise out of optional grammatical forms, such as annā or annāo, navari or navaram, taha or tahā, buddhim or buddhi; and there are others due to scribal lapses arising out of confusions and attempts to improve on them.
Then J and P show a pretty large number of variations in vocables; and a study of all such cases shows that they are voluntary substitutions for which one cannot hold mechanical copyists responsible. Some instances are of synonyms, sometimes with identical or closely approximate meaning; for illustration:
1.18 P भत्तीए
J भावेण 2.18 P वच्चा
J पावह 10.28 P रुव्वह त्ति
J रुण्णयं ति 12.1 P चेडिया
J विलासिणी 40.7 P भक्खियं
J वंफियं 42. 5 P हियएणं
J भावेण 54.9 P गम्भघरयाओ
J वासघरयाओ 73.13 P रायउत्तण
J रायतणएणं 95.11 P पूतिऊण
J पेच्छिऊण 102.3 P सहस्साउयाणं
J लक्खाउयाणं 107.5 P लोयणाई
J अच्छियाई 152.17 P वेयपायमढवुद्धीणं
J अणाहवट्टियाणं 152.21 P विवाहो त्ति
J कि पि कजं ति 164.24 P समुहकाउ व्य
J माणसहसो व्व 195.13 P एफ्केण
J अण्णेण 224.31 P नयणाए
Jलोयणाए 238.5 P लोणिर्या पंड
J देवि किलाड 242.19 P सव्व
J सयल 254.3 P कालंमि
J समयम्मि 274.4 P विरालि
J विडाल Some cases are of grammatical options or of alternative forms; for illustration: 7.7 P बहु
J प्रभूत [बहुत्त] 9.18 P दियहे
J दिवसे 21.1 P दिवसो
J दियहो 19.17 P विध [-चिंध]
J चिण्हं 46.20 P भाउणो
J भाउअस्स

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10
53.1
67.16
108.14
120.2
140.5
147.1
P
147.10
P दो तिण्णि
147.31
P एरिसे
186.22 P दाही
192.9
199.2
237.6
269.2
2.9
8.9
P मम
P होहि
P अंब
P उत्तिमंग
P गणेज्जासु
KUVALAYAMĀLĀ
115.6
P मुव्व [ = च्च] म्ह
P परिफंस
P कुणह
P सिंघे

These variants cannot go back to a common focus. There is, obviously, a conscious improvement or substitution in one or the other Ms.
These two Mss. show some different lines, or portions of lines, or sentences and even verses here and there; for instance:
P दुल्लहं चिय सुकुलजम्मं ति ।
J दुलहं चेव आरियखेत्तं ति ।
P संकंतर विकरग्गेहिं ।
J मह
J भविस [ = स्स] ति
अम्मयं
J उत्तमंग
J गणेज्जेज्जा
J संकेतसूरकहिं ।
32.30 P दवावेसु इमस्स सु ( = मु ) रुक्खस्स । केआरणे ( = राण) अद्धलक्ख । J दवावेसु इमस्स चम्मरुपखस्स दीणाराण अद्धलक्खं ।
38.7
P तहं मि ते खज्जंता अच्छिविअच्छपखरं च विरसंता । here विकिचिसेसा वज्जकुडंगेसु पहसंति ॥ वज्जकुडंगपविट्ठा खणमेतं तत्थ किंचि चितंति । तेहि वि ते खज्जेता अंछवियंछं खरं च विरसंता । see a faसेसा वज्जकुडंगं अह पवट्टा ॥ अह ते वियणपरद्धा खणमेत्तं ते वि तत्थ चिंतेंति । 43.28 P जलरेहासारिच्छा कीलंतपणटुकोवसभावो ।
P भयवं पणमामि तुह चलणे । भगवं वेत्थ रणस्मि ।
तुम्हे
J दोणि तिणि
परिसम्म
मरिऊण तेउलेसा पुरिसा देवत्तणे जंति ||
J जलहासरिसो उण पुरिसा कोहेण तर तेउलेस्साए । मरिण पक्खमेत्ते अह ते देवत्तणमुवेंति । 67.17 P विगणो [णे] मो आयवयं केन्तियं अज्जियं ति । J विगणिमो आयव्वयं केत्तियं ति ।

J दाहि
J मुच्चामु
J परिमास
J करेह
सोहे

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148.2
203.14
159.22 P जं जं सुव्वह लोए पयडं आहाणयं णरवरिंद | J अंतं जं सुव्व पयडं आहाणयं जणे सयले । P अफालिया वि ढक्का जिणधम्मो सुंदरी त्ति लोगम्मि । अने उण जे धम्मा ढं ढं ढं ढंति वाहरइ ॥
J फालिया व ढक्का छज्जीवणिकायरक्खणं धम्मो । जीयदयादमरहिओ ढं ढं ढं ढं ति वाहरइ ||
P जलणं जलं च जीए तस्स वहो अपघाइओ पुरिसो । J वेयसुई विरुद्ध अप्यवहो णिदिओ य विबुहेहिं । P पुहईजलजलणा निलवणस्सई तह य जंगमे जीवे ।
मारेंतस्स वि धम्मो हरेज्ज जर सीयलो जलणो ॥ J दुविहो त्थ होइ धम्मो भोगफलो होइ मोक्खधम्मो य । दाणं ता मोखफलं ता भोगफलं जइ जिआणं ण पीडयरो || P भागीर हिजल विच्छालियस्स परिसर कह व कम्मं से । बाहिरमलावण्यणं तं पि हु णिउणं ण जाएज्जा ।।
J जइ होइ सुद्धभावो आराहइ हट्ठदेवयं परमं । गंगाजललया को ण विसेसो भवे तस्स ॥
204.33
205.5
205.9
INTRODUCTION
P अणवरय रुवतीए बाहजलोरल्लिधोयनयणाए । J अणुसमयरुयंती वाहजलोयालिमालवयणाए ।

In some places J seems to add more matter (see for instance 26.10, 91.1, 147.2 etc.), but at times it could even be said that P omits it. In certain contexts J seems to add something and P something (see 24.12, 230.19, etc.). There are some places in which the alternative portions of P and J cannot go together (for instance, 151.20 -25; see also, 204.19 and 204.23 etc.). The concluding mangala passages (§ 431) also belong to this last category.
Judged by themselves J is more efficiently copied than P. P is full of lapses by way of omissions of portions here and there; in many cases these omissions are haplographical. The eyes of the copyist have wandered to a common word little later wherefrom he goes on copying omitting a portion in the middle (for instance, 96.21, 105.2, 139.1, 179.31, 182.14, 197.6, 210.9, etc.) J also has missed some portions haplographically (for instance 61.17, 72.26, 156.15, etc.), but such instances are comparatively a few on the whole. There are some two significant contexts in which innocent references to flesh etc. appear to have been skipped over in Pat 248.14 and 254.7; in the latter case P looks like improving on J. Then in another context, āsīsiyā in J stands as dhammala(b)hiyā etc. in P (99.25,31).
11
Then one is attracted by some longer and significant passages in J which are not present in P. Sometimes they are amplificatory or add fresh matter. The colloquial passage in J (151.20-26) is special to it, and the corresponding passage in P (reproduced in the footnotes: 151.24) is different. Then a pretty long passage, covering a page and a half (172.4 to 173.17 ) is found only in J. It is a

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KUVALVYAMĀLĀ
romantic situation very well depicted, but somehow it is absent in P. Further the author's prasasti (8 430) stands differently in J and P; as far as I understand it, there is no contradiction in the two drafts, but what J gives is more than what is found in P. As already noted above, the concluding mangala (8431) is as good as different in the two Mss., though some contents are common. Paragraph 432 is special to P only.
Even this sample study of the variations in the text of the Kuvalayamālā, as found in the only two available Mss., raises a number of questions: Why are there so many variations? Who is responsible for them? Which Ms. is more authentic or earlier, P or J? And what is the relation between them? etc.
Our answers to the above questions can be only tentative, because we have only two Mss. at our disposal. If and when a third independent Ms. is dis covered, the above questions can be answered more satisfactorily. Uddyotanasūri, as he himself tells us, went on composing about one hundred granthas, say roughly eighty gāthās, in a prahara or a period of three hours (281.27.) He hints that he went on writing. To me, however, it appears highly probable that, to begin with, some two copyists might have taken down the dictation and thus prepared two drafts; and these must have been subjected to revision by the author himself in due course. Presuming, in the light of the available evidence, that two copies were prepared in this manner, and revised independently, J represents a successor of one draft and P the successor, a bit more remote, of another. As noted above, there are such differences in syllables, words, lines and paragraphs that one cannot be a copy of the other: such variations cannot emerge from a common focus. Some of the various readings might be called scribal lapses due to various reasons, usual in the transmission of texts through copying or dictation, such as, confusion of syllables due to similar sound or shape (in writing); omission or transposition of syllables and words; substitution of familiar words for the unfamiliar ones; improving on the spelling or orthography; trying to mould a prose line into metrical form or vice versa; slips and haplographic omissions; repetitions and conflated readings; additions from marginal glosses; etc.
The Prākrit dialects were not fully standardised in the sense in which we understand them to-day); and copyists' imperfect knowledge of them might have added certain irregularities in the Mss. Hemacandra's Prākrit grammar supplied a standard as it were for the regularisation of dialectal features of Prākrit texts composed or copied after him in Gujarat and the roundabout area. Though the Ms. P is based on some old palm-leaf Ms., its version of the text of Kuvalayamālā has, no doubt, come under the influence of Hemacandra's grammar. This explains the scarce use of inorganic t, more regular elision or softening of intervocalic consonants, abundant use of n initially or as a double consonant and more regularised use of ya-sruti. The Ms. J (1083 A.D.), however, is older than the Prākrit grammar of Hemacandra (1088-1172 A.D.) and is not consequently subjected, like P, to its influence. The copyists have not always been successful in detecting metrical lines in the body of prose; and as they were conversant more with words only, it did not make material difference for them whether they wrote navara or navari, jaha or jahā, and so on. In the Paiśācī and Apabhraíša passages and in colloquial conversations, the syllabic variations are too many,

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INTRODUCTION
13
partly because the grammatical standards were nebulous and the copyists took liberty with the readings sometimes due to their ignorance, preconceived notions or their understanding of a particular word.
Studying the variations in words and changes in lines, verses or prose passages, in most of the cases J presents a better version than P; and it is quite likely that the author himself improved on the first draft at a second thought. The basic exemplars of J and P have been independently revised: that alone can explain certain alternative passages and what look like additions in one or omissions in the other. Some longer additions must have been made when the basic exemplar of J was revised, and these revisions did not find place in the basic exemplar of P. In the context of philosophical discussion (pp. 230 f.) the author seems to have revised his earlier draft possibly to improve on or supplement the text. It would not be very wrong to presume that many Mss. of the Kuvalayamālā were not prepared and circulated, and the text also does not seem to have been as widely studied as the Samarāiccakahā of Haribhadra.
The Ms. P is not an efficient copy. It is full of scribal omissions. But even there some omissions have significance, for instance, the omission of references to flesh etc., revision of a general term āsīsā into a conventional phrase dharmalābha. Possibility of a revisionist's hand, even other than that of the author himself, is not altogether ruled out in such contexts, because the text in P has passed through more transcriptions at the hands of copyists than J. And, as shown below, it is the text of P that lies at the basis of its stylistic Sanskrit digest by Ratnaprabha-sūri.
As to the prasasti of the author, the one in P is the first draft and that in J is a revised draft, because the latter gives supplementary details. The concluding Mangala is something conventional or just a ritual, and it might have been added at the time of the consecration of a Ms. when it was completed.
3. BROAD PRINCIPLES OF TEXT CONSTITUTION
In view of the variations in the readings of J and P and the possible authenticity of the basic exemplars of J and P, one has to be very cautious in adopting a particular reading and relegating the other to the footnotes. There are only two Mss, available, and their authority (going back perhaps to the author himself) is often very well balanced. Under such a peculiar circumstance an eclectic method had to be adopted to present a readable text. It may often be felt that the readings of both J and P are equally good, authentic and acceptable; but practical necessity demands that one has to go to the footnotes. Then there is a dialectal aspect of the readings; and if they differ chaotically, between the two Mss. as well as in the same Ms., some standard orthography had to be adopted, as a part of editorial discipline, in presenting the text uniformly throughout the work.
As already noted above, the inorganic t (or ta-sruti, as it has come to be called) is profusely used in this Ms. J and sparingly in P. It is quite possible that in the earlier stages when the Prākrits gradually evolved into standardised literary speeches, the t in Sanskrit words might have been retained here and there; but the abundant use of inorganic t in place of elided consonants, almost to the

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KUVALAYAMÂLÂ
extent of obscuring the sense, is a strange phenomenon. It has no linguistic justification; it is not sanctioned by any early Prakrit grammarian; it is understood on reliable authority that it finds no place in the canonical and other passages which constitute the daily recitation of Jaina monks; and the modern critical editors, to begin with hesitatingly and later on even without any explanation, have ignored it. A small minority of scholars1 has looked upon it as a characteristic of the Arṣa Prakṛta or Ardhamāgadhī; and the authority for its usage is sought from the following verse of the Natyasastra of Bharata (xxii):
avaztagîurt & adzemfkran: 1 annagoi fazi àg moj goladą 11
And implicitly they defend its retention while editing the early Jaina works in Prakrit. This approach is not quite sound. Hemacandra, who has noted a number of peculiarities of the Arsa Prākṛta, makes no mention of ta-sruti. As to Bharata's sanction, it is very much weakened by the fact that o-kāra-bahulāṁ is an alternative reading for ta-kāra-bahulām; the former reading is not only preferred to but the total description also is taken to cover the Saurasenī by critical scholars.2 Ultimately this minority has the support of Mss. where too the usage is anything but consistent.
What then is the source of this ta-sruti and how can we explain its usage in Mss. on such a large scale? It is profusely used in the Mss. of Chedasūtras and Cūrṇīs; and it is from them possibly, it affected the Jaina Mss. especially in Gujarat and round about for a pretty long time. My humble surmise in the matter is that it is an orthographical convention, perhaps intentionally popularised to keep the contents of the Chedasūtras guarded from common readers, who were not entitled to their study. There is not the least doubt that these texts have been obscured by this ta-sruti; it takes some moments for one to realize that nātamātā=nāyamātmā. Due to favourable factors like common authorship, study in groups of monks and the same set of copyists, this convention of ta-sruti spread to canonical texts, post-canonical works of various categories and even other works in Prakrit. Though the text of the Samaraiccakahā edited by H. JACOBI (who has not discussed anything about it in his introduction, possibly due to his original notes having been lost in the war) is quite clean of this ta-sruti, it is seen from the observations of Śrī RAMANIK VIJAYAJI MAHARAJ1 that a palmleaf Ms. of the Samaraiccakaha (from the Jaisalmer Bhaṇḍāra) dated samvat 1250, i.e., A.D. 1193, contains plenty of ta-sruti.
1 H. DASA: Paiasadda-mahannavo, Intro. p. 28, Calcutta 1928. B. J. SANDESARA: Vasudevahimdi, Gujarati Translation, Intro. p. 27, Bhavanagar 1946.
2 L. NITTI-DOLCI: Les Grammariens Prakrits. p. 70, Paris 1938; P. L. VAIDYA: Prakrit Grammar of Trivikrama, pp. 473, 475, Sholapur 1954.
3 D. MALAVANIA: Nisitha eka adhyayana, Intro. to the Nisithasutra-bhāṣya, p. 6, Agra 1959. 4 He gave me a copy of his Gujarati article Samaraiccakahānu maulika bhāṣās varūpa published in the Buddhiprakasa when I had an occasion to discuss this topic with Sri PUNYAVIJAYAJI in Ahmedabad.

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15
In the critical text of the Kuvalayamālā, presented here, the inorganic t is not admitted; the actual readings of both the Mss. are fully noted in the first forme but sparingly in the subsequent formes. The presence of ta-sruti is more conspicuous in dogmatical passages: may be that it is inherited from some canonical texts and their commentaries like the Cūrņī. As isolated cases, the retention of t is admitted in stray words like citi, chitam, rutam etc. written alike in both the Mss. Difference of opinion is possible about these cases.
About the use of n or n, the earlier discussions need not be repeated here.1 It has been noted that earlier palm-leaf Mss. are inclined more towards ņ (everywhere, initially, medially and in a conjunct group). The basis of pronunciation about n or ņ is uncertain in Prākrit dialects; the Mss., obviously, wavered erratically, according to the prejudice, aptitude and whim of the copyist; the early Prākrit grammarians, like Vararuci, preferred ņ; but Hemacandra, possibly in view of the vagaries of Mss. in his part of the country, made the use of n initially optional with the result that the orthographical conventions of Jaina Mss. in Gujarat and round about inclined to use n initially, ņ medially and nn or nn in a conjunct group. This explains, to a very large extent, the difference seen in this respect between the pre-Hemacandra and post-Hemacandra Mss. from Pattan and round about. This is borne out, in general, by the variants about n or n (fully recorded in the first eight pages) in the Mss. Í and P.
As to the usage in Prākrit Inscriptions Dr. MEHENDALE's observations may be taken into account. A scrutiny of the Ghatayāla Inscription of the Pratihāra Kakkuka for the usage of n or n has a special relevancy for our purpose. It belongs to a place near Jodhpur in Rajasthan: its object is to record that a chief named Kakkuka founded a Jaina temple and made it over to a Jaina community which belonged to the gaccha of Dhanesvara; it is dated samvat 918, i.e., roughly middle of the 9th century A.D.; and some twenty lines of it are in Prākrit, the rest being in Sanskrit. Even though the Sanskrit influence is legitimate in this record, it is found that it uses throughout n only, initially, medially and in a conjunct group. This is a valuable pointer to the convention about the use of n in Prākrit writing in Rajasthan in the middle of the ninth century A.L., not in any way far distant from the place and age of Uddyotana, the author of the Kuvalayamālā.
As a healthy rule, n is used uniformly in this edition, the readings of n or nn (in subsequent formes) being noted only if both the Mss. write n. Of course in the Paiśācī passages and in certain words for which grammarians have special rules, n is allowed to remain according to the agreement of Mss.
The back-ground of ya-sruti is already discussed by me. It is found in some early Prākrit inscriptions as well. To begin with, its use appears to have been sporadic, but gradually it became a question of orthographic standardi
1 A. N. UPADHYE: Līlāvai, Intro. pp. 8 f., Bombay 1949. 2 M. A. MEHENDALE: Historical Grammar for Inscriptional Prākrits, p. 276. Poona 1948. 3 Journal of the R. A.S., 1895, pp. 513-521. 4 A. N. UPADHYE: Līlāvai, Intro. pp. 10 f. 6 Dr. D. C. SIRCAR has contributed a paper of the Burhikhār (Dist. Bilaspur, M. P.)
Brāhmi Inscription, Quarterly J. of the Mythic Society, Culture and Heritage number, pp.

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sation in Jaina Mss. Hemacandra's rule is more rigorous: ja-sruti can stand with a or ā and when preceded by a or a. The Ms. P uses ja-sruti more regularly, but J rather sparingly. In this edition ya-sruti is uniformly used with the constituent vowel a or a, irrespective of the preceding vowel. All the readings, in this respect, from both the Mss. are recorded in the first forme and in the context of the Paiśācī dialect; but elsewhere only some significant readings are noted.
16
When the Mss. P and J waver between e or i and o or u' I have written S and with a consonant and elsewhere and . But if both the Mss. write e and o and if they are metrically short, a curve is put on them to indicate their short metrical value. Very often P writes -ya for -e2 as the termination of the Inst. sing. of the Fem. type. In J it is very difficult to distinguish between u and o, and it is interpreted in the light of the reading of P. But much uncertainty remains especially in Apabhramśa passages which are scattered all over the text in the midst of other Prakrit passages. Whenever the author passes from one dialect to the other, there results a good deal of uncertainty of readings. About the elision (more regular in Māhārāṣṭrī) of intervocalic consonants like k, g, c, j, t and d, or of softening k, t and th or of retaining g, d, dh and bh; and of changing th, dh and bh to h-there is a large number of variants between the two Mss. As a rule, the reading of J is adopted, noting duly that of P in almost all cases. The Ms. J makes no distinction between v and b; but, in this edition, it is spelt in the light of its Sanskrit counterpart current in Western India.
Both the Mss. use anusvāra almost as a rule, but there are some instances of parasavarna here and there: in this edition only anusvāra is used. In terminations where anusvāra is optionally used J is followed; but, if both the Mss. use anusvāra and the accompanying vowel is metrically short, the sign of nasalisation or the candrabindu is used instead. The locative singular termination is necessarily written as mmi and not mmi. J often writes kinna, but here it is written kim na. In the Sanskrit passages, however, parasavarna is used; and the consonant, in the conjunct group with r as the first number, is written single (i.e., varga, and not vargga) irrespective of the spelling in the Mss.
Grammatical standard of Hemacandra is always kept in view, but nowwhere is it forced against the readings agreed upon by both the Mss.
Once it was realized that it is highly probable that the revisionist is the author himself in most of the cases, it was felt that the readings from both
221-24, Bangalore 1956. He observes thus: 'The epigraph may be palaeographically assigned to a date about the close of the First Century B.C.' The language of the inscription is Prakrit. Interesting from the orthographical point of view is the ya-śruti in the names Payavati for Prajavati and Bharadayi for Bharadvāji. But there is no case in which a surd has been modified into a sonant.'
1 As a corollary of the rule that a long vowel before a conjunct is necessarily shortened, it is found that often e and o become i and u before a conjunct. In the absence of orthographic symbols in Devanagari for ĕ and o, which being their phonetic value before a conjunct, i and u (respectively) are used instead. Panini (I. 1. 48) has recognised the symbols i and u for ĕ and o.'-Vide my intro. to the Kärttikeyanuprekṣā, p. 73, Bombay 1960.
2 This may be even a with the glide y.

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INTRODUCTION
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J and P should be recorded as exhaustively as it is necessary and possible. In the first forme (pp. 1-8) all syllabic variations are noted meticulously; but in subsequent formes variants arising out of va-sruti, inorganic t, u or o, i or e, n or ņ and others of this type are not fully recorded, excepting in crucial contexts. In some cases obvious corruptions are noted, because they go to confirm what the basic reading might have been. If the readings given are felt to be more than necessary, it is pleaded that the editor has erred on the safer side. And there are valid reasons for this erring as well: we have only two Mss. of the Kuvalayamālā, and they show such variations as need preservation. Obvious scribal errors, of course, are skipped over. The Prākrit phonology has such potent possibilities that what is a wrong form to us, and according to our grammatical standards, may show its counter-part in some dialect or the other of the New-Indo-Aryan, which is being so zealously studied now-a-days. This meticulous recording of variants has a special value in the Paiśācī and Apabhramśa passages and in the contexts of the colloquial conversations and illustrations of regional dialects which are a speciality of this work. Lastly, almost single handed as I have worked, I am quite conscious of my limitations as well as possible lapses in handling the material of this great Prākrit Campū which is being edited and published for the first time; and hence, I must leave the maximum evidence for a subsequent rigorous and searching connoisseur who would like to improve on my text. In a few places, where the readings are improved upon or emended, the requisite data are given in the foot-notes. All the additions, in one or the other Ms., are included in the critical text. If the passages in P and J are obviously alternatives, one is adopted in the text and the other is relegated to the foot-notes.
Further both the Mss., J and P, are so closely and compactly written that it is hard to distinguish prose and verse. In the prose matter, the placing of dandas is not uniform in both: in short, it is highly irregular in P. I have adjusted them to suit the meaning and context. Wherever a shorter pause was needed, enumeration was to be indicated, a vocative was to be separated (after the last vocative, if there are many words in that case), I have put a comma. The object is to help a clearer understanding and bring better force in conversation. Single or double inverted commas are used to mark out direct statements or thoughts. Hyphens are used to separate words in a compound expression, but if there is uncertainty or sleșa in any expression, they are not introduced. If the initial consonant of the following word is phonetically changed, the hyphen is hesitatingly used in such cases. The verses are not numbered, but for referential purposes the lines are numbered (1, 3, 6 etc.) on each page; and the foot-notes have a reference to these lines. Going from line to line, one can easily detect for what portion there is a variant reading. Whenever both the Mss. put numbers for enumerated topics, they are retained in the constituted text. The whole text is continuous, and there are no chapters or prakaranas. For referential convenience and for neat presentation (rather than necessarily at appropriate contexts), the matter is divided into paragraphs in somewhat an arbitrary manner.

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4.
THE KUVALAYAMĀLĀ AND MODERN SCHOLARSHIP
It is necessary and interesting to review the studies of modern scholars.in connection with the Kuvalayamālā mainly with reference to some of its significant passages. The attention of modern scholars was attracted towards this work only after the Ms. P (No. 154 of 1881-82) was secured for the collection of Mss. of the Government of Bombay, then belonging to the Deccan College, Poona, and now in the Bhandarkar Oriental Research Institute, Poona.1
In the Jaina Granthavali2 there are references to the Prakrit Kuvalayamālā of Uddyotanasuri and Sanskrit Kuvalayamālā of Ratnaprabha, the sources being the Brhaṭṭippaṇikā and the Deccan College lists. The Ms. of the former in the Deccan College (KANTIVIJAYAJI?) and of the latter in Cambay and Ahmedabad are mentioned. The attribution of the Kuvalayamālā to Indrasuri is based on a wrong reading in an extract given by P. PETERSON from the Santināthacarita of Devacandra.3
18
The
The Kuvalayamālā-kathā, a stylistic Sanskrit digest of the Prakrit work of Uddyotana by Ratnaprabhasūri (c. middle of the 13th century A. D.), was edited by Muni CHATURAVIJAYA from three Mss. and was published in 1916.* prastāvanā (in Sanskrit) of this volume introduces most exhaustively, for the first time, the earlier Prakrit work of Uddyotana quoting its significant extracts from the Poona Ms. which correspond to the following passages in this edition; p. 282, l. 6 to the end of § 432 omitting a few verses vamdami savva-siddhe to [pani] vayāmi; p. 173, 1. 31 to p. 174, l. 6; p. 1, II. 2 to 8; and p. 3, l. 14 to p. 4, l. 14. A bare outline of the story is indicated; and significantly enough it is stated that Haribhadra, who is styled as bhava-viraha, is earlier than Uddyotana and not at all a contemporary of Siddharși, the author of the Upamitibhava-prapañcā-kathā. The extracts given in this Introduction attracted the attention of various scholars who used some of these references in their studies.
It was in 1916, the Kāvya-mīmāṁsā of Rājasekhara,5 edited by C. D. DALAL and R. A. SHASTRY was published; and in its notes were given some extracts from the Kuvalayamālā, based on the Ms. P and corresponding to our text, p. 3, l. 18 to p. 4, l. 2, which attracted the attention of some other scholars, towards the Kuvalayamālā.
1 H. D. VELANKAR: Jinaratnakosa p. 94, (Poona 1944) gives reference to KIELHORN III, A list of the third collection of Dr. KIELHORN known as Collection of 1881-1882. Dr. P. K. GODE kindly informs me that the entry regarding Ms. No. 154 of 1881-82 stands thus (p. 207): "[Name] Kuvalayamālā (in Präkrit) [Author ] Uddyotanasūri, leaves 183, slokas 10,000, No. 154 of 1881-82."
2 Published by Sri Jaina Svetambara Conference, Bombay 1909, pp. 222.
3 A Fifth Report of operations in search of Sanskrit Mss. in the Bombay Circle, Bombay 1896, p. 73.
4 Śrī-Jaina Atmananda Sabha, Bhavanagar 1916, No. 54. A revised and critical edition of this text is included in this volume.
5 Gaekwad's Oriental Series, No. 1. Baroda, 1916; p. 124 of the Re-issue, Baroda 1924; pp. 204-5, 3rd edition, Baroda 1934.
6 N. PREMI: Padmacaritam (Bombay 1928), Intro. p. 2; A. N. UPADHYE: Annals of the B. O. R. I., XIV, i-ii, p. 62, also the Varangacarita (Bombay 1938), Intro. pp. 9-10.

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MUNIRAJ SHRI JINAVIJAYA read a paper (in Sanskrit) at the First [All-India) Oriental Conference (Poona 1919) on The Date of Hiribhadrasūri'. It is an exhaustive paper which scrutinises the views of earlier scholars, lists the works attributed to Haribhadra, enumerates the traditional sources for his biography, and takes up for discussion the traditional date, A.D. 529, assigned to him, Siddharsi's (A.D. 906) reference to him as me dharma-prabodha-karo guruh and consequent conclusion of H. JACOBI that Haribhadra was a senior contemporary and guru of Siddharși. JINAVIJAYA shows that Gargarşi was the guru of Siddharsi and correctly interprets the latter's reference to Haribhadra. It is in this context that he quotes the Kuvalayamālā (p. 4, 1. 2) and reaches the conclusion that Haribhadra, the author of Samarāditya-kathā could not be later than A. D. 778. Then he studies the various references from Haribhadra's works, quotes an extract from the Kuvalayamālā (corresponding to p. 282, 1. 6 to l. 20) from the Ms. P, and assigns Haribhadra to A. D. 700-770. In the appendix, the chronological relation of Haribhadra with Sāntaraksita, Dharmottara, Mallavādi and Samkara are indicated.
The Brhattippanikā is an old valuable list of Jaina works prepared in Sam. 1440 (-57), i.e., A. D. 1383 by some Jaina monk acquainted with the Mss.-collections at Pattan, Cambay and Broach etc. (but not Jaisalmer). It was used by the compilers of the Jaina Granthāvali, noted above. It is published
ased on the Ms., three to four hundred years old, belonging to the collection of Śrī Kāntivijayajī Jaina Jñānamandira, Baroda) by MUNI JINAVIJAYA.?. Therein the references to the Kuvalayamālā (p. 10) stand thus:
320. FESTAST OT. . [(?)] <34 20 square ftar 13000 1 321. AZ E. TTHETIT 34881
A Catalogue of Manuscripts in the Jain Bhandars at Jesalmere, compiled by C. D. DALAL and edited with Introduction, Indexes and notes on Unpublished Works and their Authors by L. B. GANDHI was published in 1923. It presents the entry of the Ms. of the Kuvalayamālā in this manner (p. 27): 229. CUTATET of FENT (EFFITU) af 254 leaves. 23 x 2
Col:-इति कुवलयमाला नाम संकीर्णकथा . संवत् ११३९ दातु (आसु) वदि १ रविदिन
लिखितमिदं पुस्तकम् । In his Sanskrit Intro. and its notes (pp. 42-43) Pt. GANDHI gives some bits of information about this work (possibly based on the extracts from the Poona Ms. quoted by the Editor in the Introduction to the edition of its Sanskrit digest by Ratnaprabha published from Bhavanagar and noted above), especially quoting references to Uddyotana by Ratnaprabha and Devacandra.*
1 Separately issued, pp. 1-23, in the Jaina Sāhitya Samsodhaka Granthamālā, Poona. 2 Jaina Sāhitya Samsodhaka I, 2, Supplement pp. 1-16, Poona (1920?); see also Ibidem I, 4,
pp. 157-58. 3G. O. S., No. XXI, Central Library, Baroda 1923. 4 PETERSON, in his Fifth Report, already noted above, gave an extract from the Kantināthacarita of Devacandra (Sam. 1160, i.e., A.D. 1103) afacagaf ThfH arquor THT TUTTI

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H. JACOBI completed his edition of Haribhadra's Samarāiccakahā, Vol. I, Text and Introduction, in 1926;' and in his Introduction (pp. ii & iii), while reviewing the earlier discussion and accepting the revised date of Haribhadra (c. 750 A.D.) as proposed by MUNI JINAVIJAYA in his paper presented to the First Oriental Conference, Poona (1919), he discusses the exact date of the completion of the Kuvalayamālā as specified by its author, ascertaining it as 21st March, 779 A.D.
There is an exhaustive essay in Gujarati on the Kuvalayamālā by JINAVIJAYAJI. Giving an outline of the Jaina narrative literature with pointed reference to certain works of which the Taramgavai of Padalipta and Samarāiccakahā of Haribhadra are introduced in details. The controversy about the date of Haribhadra and the latest conclusion are reviewed. Then follows an account of the Kuvalayamālā based on the study of relevant sections from the Mss. from Jaisalmer and Poona, especially the Prasasti portion ($ 430, with variants of P noted in the foot-notes) which is translated into Gujarati with valuable explanatory comments on some of its references to Toramāņa, Pavvaijā, Jābālipura, Gupta etc.
Pt. L. B. GANDHI edited three Apabhramsa works of Jinadattasūri, a senior contemporary of Hemacandra, in the G, O. S. in 1927. As an appendage to his Introduction (in Sanskrit), he has added a well-documented essay in Sanskrit) on the Apabhraṁsa language. He explains incidentally the background of Prākrit, its relation with Sanskrit and the nature of Ardhamāgadhi. In the context of the discussion about Desībhāṣās, he has introduced in details the Prākrit Kuvalayamālā and has quoted a number of passages from it, from the Jaisalmer Ms. (giving reference to its palm-leaves) corresponding in the order they are quoted to our text: (p. 89, f. n.): p. 282, I. 19 to p. 283, I. 6; [p. 90,
कुवलयमाल व्व महा कुवलयमाला कहा जस्स ।। Pt. GANDHI reads imdha for imda and suggests suhā for mahā, Prabhācandra (A.D. 1277) refers to the Kuvalayamālā thus: ofefferoyTEUT Tata 4 : 1 72 acht T
II, XIV 89. That only shows how the original reading dakkhiņna-imdha was not correctly understood. 1 Bibliotheca Indica, Work No. 169, Calcutta 1926. 2 See Jaina Sahitya Samsodhaka III, 2 pp. 169-94, Poona Sam. 1983, i.e., A. D. 1927; also Vasantarajata Smārakagrantha, Ahmedabad 1927, its English summary by A. S. GOPANI in Bharatiya Vidyā II, 1, Bombay 1940. . 3 The photographs of the Jaisalmer palm-leaf Mss., which are described above, were used for the present edition. There appears to be another set of these photographs in the Oriental Institute, Baroda, about which my friend Dr. B. J. SANDESARA, Director, O. I., Baroda, writes to me thus (21-2-1961): 'A photo-copy of Kuvalayamālā (O. I. No. 13163) is available in our Mss. collections. There are 54 photographs 15'' x 12' size each. Eight leaves are included in the first photograph and 10 in the last one. The photographs were taken in 1927 at Ahmedabad. The colophon of the photo-copy agrees with that of the Jaisalmer Ms. of your printed edition.' 4 A. M. GHATAGE: Narrative Literature in Jaina Mahārāștri, Annals of the B. O. R. I., XVI, i-11, p. 34; N. C. MEHTA; Jaina Record on Toramāna, J. of the Bihar & 0. R. S. XIX, 1928; Toramāna vişayaka Jaina ullekha, Jaina Siddhānta Bhāskara, XX, 2, pp. 1-6, Arrah 1953. 5 L. B. GANDHI: Apabhraméa-kāvyatrayi, G. O. S. XXXVII, Baroda 1927. 6 As noted above, a photo-copy of it is already there in the Oriental Institute, Baroda.

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f. n.): p. 282, 1. 4 to 1. 18; [pp. 91-94); p. 152, 1. 21 to p. 153, 1. 12; [p. 91, f. n.): p. 4, II. 11-14; p. 281, II. 22-25; p. 281, 1. 26 to p. 282, 1. 3; [pp. 97-98]: p. 71, II. 1-8; (pp. 104-7]: p. 151, I. 18 to p. 152, l. 17; (pp. 108-9]: p. 55, II. 10-21; [p. 109]: p. 63, ll. 18-25; [p. 110]: p. 47, l. 6: [p. Ibid.); p. 59, I. 5. He has added his Sanskrit chāyā and minor comments here and there. It is he who published, beside the prasasti verses (already published by MUNI CHATURAVIJAYA and MUNI JINAVIJAYA) a number of extracts from the Jaisalmer Ms. of the Kuvalayamālā. Some of these passages are really important, and as such they have attracted the attention of some scholars.
The Paiśācī dialect has been of great interest for scholars;' and A. MASTER, who wrote a paper The Mysterious Paiśācīwas obviously attracted by the Paiśācī passages in the Kuvalayamālā a detailed acquaintance with which he came to have from Pt. GANDHI'S Introduction noted above. In his paper 'An Unpublished Fragment of Paiśācī' he gives not only a critical text (based on J and P) of the Paisācī passage (along with the photo-prints of the relevant leaves of J) corresponding to our text, p. 71, II. 7-26, but also presents a tentative translation accompanied by grammatical and other notes. He continued his studies on the Kuvalayamālā, in two more papers 'Gleanings from the Kuvalayamālā Kahā',' Nos. I and II. In the first he has presented his critical observations on three fragments (corresponding to the printed text, p. 63, II. 16-26; p. 47, !. 6; p. 59, I. 5.) and specimens of Eighteen Deśa-bhāsās. His linguistic notes are interesting. In the second he has critically studied (adding grammatical notes) the specimens of prose Apabhraṁsa and contemporary Middle Indian mixed with Sanskrit, especially the passages corresponding to the printed text, p. 55, II. 10-21: p. 151, I, 18 to p. 152, l. 17. This is prefaced with a few general remarks on the author etc. and concluded with an excursus on the Jaina Kathā.
Lately, F. B. J. KUIPER, Leiden, in his paper “The Paiśācī Fragment of the Kuvalayamālā',5 has re-edited and published at A. MASTER's instance the Paišācī passage from the Kuvalayamālā (corresponding to the printed text, p. 71, II. 10-26). It is prefaced with a thorough grammatical analysis of the dialect and followed by English translation and notes, both explanatory and textual, which are very helpful to understand certain knotty points in the text. He has given a block-print of the page from the Ms. P containing that passage.
1 A. N. UPADHYE: Paisāci Language and Literature, Annals of the B. O. R. I., XXI,
i-ii, pp. 1-37. 2 Journal of the R.A.S. 1943, 217 f. 8 Bulletin of the S. O. A. S. XII, 3-4, London 1948. 4 Bulletin of the S. O. A. S., xiii, 2 and xiii, 4, London 1950. 5 Indo-Iranian Journal I, 3, pp. 229-40, The Hague 1957.

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5. THE KUVALAYAMĀLĀ: A CRITICAL STUDY
1. CONTENTS OF THE KUVALAYAMĀLĀ
[i. Author's Introduction] INTRODUCTORY MANGALA; HUMAN LIFE AND ITS OBJECTIVES: In the opening mangala, to begin with, the author directs salutations to Rsabha, the first Tīrthakara, with poetic references to some events in his career; secondly, to Mahāvīra who could not be shaken in his meditation even by the tempting appeals of the charming seasons prompted by (god) Samgama; thirdly, to the rest of the Jinas; and lastly, to the Tīrtha which enlightens the souls, which enables some of them to attain Liberation, and which is sacred even to the Jinas. The souls, under the pressure of passions and previous Karmas, plunge into hells; thence they pass through various species of sub-human beings; and
, through some punya, they are born as men with a perfect body and in a good family. With the acquisition of this rare human birth, one should pursue the human ends which are three: dharma, artha and kāma, and to these is added mokşa as well by some. They could be graded thus: Kāma is adhamd, Artha is madhyama and Dharma is uttama; and it is through dharma that all others, including mokşa, are achieved. A wise person, therefore, should persist in the practice of dharma which is variously presented with different deities and by different teachers, but the one preached by Jinendra is the best Dharma which is constituted of dāna, sila, tapas and bhāvanā. The first Tirthakara himself practised these precepts, and is thus an example for others. Due to want of necessary wealth, moral rectitude and physical strength, the first three are not practicable for all; therefore, the words of Jina should be understood and bhāvanā should be cultivated. Even in the midst of the wicked, who are out for scandalising the meritorious and merits, we should make our life fruitful by glorifying the merits of Jina, Sramana and supuruşa: with this object in view, a narrative is being presented (Pages 1.1-3.15; *1.2-*2.15).
EARLIER AUTHORS; TYPES OF KATHĀS: The earlier great poets have p many a narrative (for details, see below); but the range of subject matter being infinite, this one also is being presented. There are five varieties of the Kathā: sakala-, khanda-, ullāpa-, parihāsa- and vara-kathā; and besides, there could be samkīrṇa-kathā as well which combines the characteristics of all these: this is being presented here. It is miscellaneous with varied poetic embellishments, metrical forms and compositional patterns. It is composed in Prākrit, with marahatthayadesi descriptive pattern, almost a pure sakala-kathā, in which are introduced tāpasa, jina and sārthavāha; but just out of curiosity, in the mouth of various characters Sanskrit, Apabhramsa and Paiśācī passages are introduced. Being endowed with the merits of various narratives, with amorous sentiment, with well-arranged sub-plots and with the exposition of various arts and branches of knowledge, it has become a samkīrṇa-kathā. Kathā is again of three types: dharma-, artha- and kāma-kathā. Though this is primarily a dharma-kathā, it has become samkirna in-as-much as it has all the characteristics and has embraced the topics of artha and kāma. Here are narrated activities

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of worthy men; and here one can learn what is dharma and adharma, what is kārya and akārya, and what is hita and ahita. This dharma-kathā is of four facets: ākṣepinī, pleasant or catching; vikşepiņi, unpleasant or distracting; saṁveda-jananī, leading to knowledge or enlightening; and nirveda-jananī, leading to detachment or renunciation. Minds of men should first be captivated by catching topics; secondly, they should be disillusioned; thirdly, they should be enlightened or made to know the real nature of things, and lastly, they should be made to renounce the world that is the way how five hundred robbers were induced by that self-enlightened Kapila] to accept the life of self-control and renunciation. Topics connected with love-matters are welcome to the extent to which they are conducive to the adoption of religious life (Pages 3.18-5.13; * 2.16-* 2.26).
AN OUTLINE OF THE STORY: Dāksinyacihna composed this Narrative Structure (kathā-sarīra) which is great on account of the acquisition of Samyaktva and in which friends carry out their mutual obligations and attain Nirvāņa. How Kuvalayacandra was born and was carried away by a god, his former associate; how he met the lion, the monk and the god in a lonely forest; how he heard the past lives of all the five from Kevalin; how they acquired samyaktva, practised austerities, and were consequently born in heaven; how, after enjoying heavenly pleasures, they were born in the Bhārata-varsa; how they did not know one another but were enlightened by the omniscient Teacher; and lastly, how they adopted renunciation, practised penances and attained Liberation, being free from Karmas: all these topics are covered in this composition,
has been elaborated thus by the author through the grace of Hri- devata who supplied its clues to him (Pages 5.14-5.24; * 2.26-34).
DISCOURSE on DURJANA and SAJJANA: The author starts his narrative in a grandiose style, but halts to present a discourse on durjana and sajjana. The former's weaknesses are effectively sketched with various similies often with double meaning. A poet should go on with the work on hand despite the wicked and their scandals, like a lofty elephant ignoring the barking dogs. As contrasted with him the various merits of a sajjana are depicted; and it is the sajjana who is the hope and support of worthy poets (Pages 5.25-7.3; * 2.36-39).
[ii. Prince Kuvalayacandra: his Horse Flies ] KING DRDHAVARMAN AND QUEEN PRIYANGUŚYĀMĀ OF VINĪTĀ: In Jambūdvīpa, in Bharatavarşa, to the south of Vaitādhya and in between Gangã and Sindhū, there is the Madhya-desa (described 7.7-12) at the centre of which stands the town Vinītā (described in details, SS 14-7). There ruled a king, DỊdhavarman by name (described, § 18); he had a loving queen (described, 19) Priyanguśyāmā; and he spent in her company many happy years (Pages 7.4-9.17; *3.1-32).
THE MĀLAVA PRINCE MAHENDRA BROUGHT AS A CAPTIVE: One day, when the king was seated in the inner assembly along with the queen and a few chosen ministers etc., Susena, the Sabara prince, just returned from a successful military operation against the Mālava king. Though wounded, he narrated in a triumphant mood how the army of the enemy was routed, how the war-spoils were

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captured, and how a gallant prince of five years was arrested and brought there. The king and queen affectionately welcomed that prince, Mahendrakumāra, who entered the hall with remarkable self-confidence; but soon he was overpowered with feelings, making all the dignitaries shed tears at the moment. Not satisfied with the various explanations of the ministers why the prince, though seated on the king's lap, started shedding tears, the king asked Mahendra himself the reason of his deep sorrow. The prince explained his sad plight that he should have been seated on the lap of an enemy. The king at once expressed to him that there was no more enmity and that the prince was his veritable son. He gave the prince his necklace and formal presents; and he also told the ministers to look after the prince in such a way that he would not remember his parents and that he would become a son to himself who had no issue. (Pages 9.18-11.14; * 3.33- *5.3).
THE QUEEN PINING FOR AN ISSUE: On getting a confidential report that the queen Priyanguśyāmā—apparently there being none of the five reasons (11.25-6) on account of which ladies get angry—was out of her mood and was not attending to her daily routine, the king went to her apartment and found her in the Anger-chamber (kopa-grha), quite out of temper. He inquired why she was angry; and he wanted to know from her the specific reason of her anger which even added a little charm to her face. The queen told him that the cause of her remorse was that, unlike the mother of Mahendrakumāra, she had no son; and consequently, she was angry with the king. She was told by the king that she was indiscreet and that the fulfilment of her desire was beyond human power. Then she appealed to him to solicit a boon from some deity. Quite lovingly he pacified her with the assurance that he would secure divine favour at any cost, by offering the oblation of his own flesh to Isvara, by sacrificing his head to Kātyāyanī etc.; and she felt quite happy. In this context, he took into confidence his ministers who greeted his decision, stressed the need of a son in every respect, dissuaded him from taking any risk for his life, and advised him to solicit the favour of the Kula-devatā, Rājyalaksmī, seeking her boon for a son, which idea the king approved (Pages 11.15-14.3; * 5.4- * 6.14).
THE KING PROPITIATES AND GETS A BOON FROM KULA-DEVATĀ: Then on an auspicious day, the king offered oblations to the town-deities, gave gifts to mendicants, fulfilled the desires of the poor, and entered the devagrha, in a proper form. He offered worship to gods and goddesses, spread a layer of flowers on the pavement, took his seat (now all alone), offered (with folded hands) lavish prayers to Rājalaksmī referring to the various aspects of her personality, and urged her either to give audience to him within three days or accept his head. He sat there for two days recounting her merits. On the third day, when he was about to sever his head for an offering, his hand (with the sword) was miraculously held back, and the goddess appeared before him in full womanly bloom and glory. He saluted her. She smiled at his rash impatience. When he appealed to her effectively and with self-respect, she blessed him with a boon that he would have an outstanding son and disappeared (Pages 14.4-15.14; * 6.15-38).

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ALL-ROUND SATISFACTION AND QUEEN'S DREAM INTERPRETED: Returning from the temple, the king took his meals in a happy atmosphere; and then he conveyed to his ministers the details of the boon received by him, to their great satisfaction. He went thereafter to the apartment of the queen who, on hearing about the boon, received it as a great blessing. The happy day passed, and there followed the evening and moonlit night (graphically described 15.26-16.5). Early in the morning, the queen woke up after seeing in her dream the Moon clung to by a garland of highly fragrant lilies (kuvalaya-mālā); and when she modestly conveyed the same to the king, he assured her that this was quite in consonance with the boon of the Deity and that she has conceived a son. She considered herself highly blessed. The king entered the assembly attended by many: mantrin, mahānarendra, mahāvīra, mahāvaidya, mahābrāhmaṇa, mahākavi mahāsenāpati and mahāpurohita. There were courtezans, some reciting in Prakrit. some in Sanskrit, some knowing Apabhramśa and many others skilled in different branches of knowledge (the list is interesting 16.23 f.): in that assembly all the kalā, kautuka and vijñāna were represented. The expert decision on the inter pretation of the dream was that the queen, as blessed by the divine boon, wil have a great son and that the kuvalayamālā represents his beloved attached to him from an earlier life (Pages 15.15-17.7; *6.39- *7.25).
A PRINCE BORN and DULY NAMED KUVALAYACANDRA: Carrying the child and living in a happy atmosphere, the queen grew in her grace more and more and her longings of pregnancy were more than fulfilled to her satisfaction. The effects of the growing child were apparent on her body (17.16 f.); and at a highly auspicious moment, she delivered a fine male child. The palace was flushed with manifold festive talks (described § 44). A blooming maiden broke the happy news to the king and received rich presents from him. There was a royal directive for the celebration of birth-festivities which were duly carried out with great eclat and entertainments (described 18.11-31). Ordered by the king, the Astrologer interpreted the planetary influence etc. at the moment of the prince's birth and prophesied (from the astronomical data) that the prince would become either an Emperor or an Emperor-like king. On a specific enquiry from the king, the astrologer enumerates the rasis (zodiac signs) and gives their gunas (fruits, consequences) in the context of the birth (details given, 19.12 f.) on the authority of Vamgala-jāyaga of Vamgala-risi. The king duly honoured the astrologer, and enjoyed drinks (described 20.28 f.) and meals. So the days passed. On the 12th day he decided, in consultation with mahā-brāhmaṇas, that the prince should be significantly called Kuvalayacandra, and also by a second name Śrīdatta (Pages 17.8-21.6; *7.25- * 8.28).
PRINCE'S EDUCATION: Fondled by five maids, the prince gradually grew making all happy by his activities of childhood. When he was eight years old, he was duly entrusted to a lekhācārya under whom he lived in a lonely place, not visited even by his parents, and mastered various arts till he was twelve. After finishing the course, the teacher led him to the king who heartily welcomed him, with all the more joy, on learning that the prince was so gifted by nature that hardly any instruction was necessary for him. The teacher enumerated the seventy-two kalās (22.1-10) already mastered by the prince and also those in

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which he had special proficiency. The prince had developed well, both in body and expression. Then he went to the apartment of his mother who heartily embraced him and kissed on the head; he called on other queens as well who all greeted him with good wishes (Pages 21.7-23.3; * 8.29- *9.6).
PRINCE ON THE HORSEBACK CHARMING TO ALL: As directed by the king, the prince, then, accompanied him to the horse-ground or race-course where horses were to be tested for different purposes; and there, the horse-keeper gave for riding different horses to different persons: Pavanāvarta to the king, Garudavāhana to Mahendrakumāra, Udadhikallola (described in details 23.12-19) to Kuvalayacandra, and so on. Inquired of by the king, the prince explained to him that there were eighteen breeds (23.22-4) of horses of which he would describe the colour, marks etc. of a few only (23.25 to 24.9). Saying that he would hear further details at leisure, the king rode his Pavanāvarta, the prince his Udadhikallola, and their feudatories started on their respective conveyances all of which crowded the palace-ground by their march (described 24.19 f.) and then gradually proceeded along the royal road. When the prince reached the heart of the town, ladies, in a disturbed state (described 24.30 f.) took their positions here and there (25.8-10), making various remarks (25.12-15) to have a glimpse of the prince whom they gazed at with eyes full of passionate affection (25.21-32) and about whom they discussed with complimentary references that he was superior even to Nārāyaṇa, the full moon, Puramdara, Isvara, the sun and Kumāra (26.1-14). They were captivated by the personality of the prince, and all their activities and demeanour (described 26.15-27) showed that their minds were out of gear. The prince passed through the bazaar and reached the race-course where stood the entire troop. The king drove his Pavanāvarta and the prince his Samudrakallola; well, the latter overtook the former to the jubilation of the entire gathering (Pages 23.4-27.1; * 9.7-31).
PRINCE (WHO ATTRACTED THE EYES OF MANY), FLOWN BY THE HORSE, MEETS A SIGNIFICANT TRIO, THE SAINT FROM WHICH PROMISES TO EXPLAIN THE MYSTERY OF THE HORSE AS WELL AS THEIR CAREER: As the prince was being greeted with victory, the horse flashed towards the south and flew up in the sky (description of the ground below etc. 27.7-9). Struck with wonder by its behaviour, he decided to test whether it was some god by striking it with a knife, before it reached the ocean. When he gave a heavy stroke on its belly, it fell dead; the prince too came down, and, while he stood still puzzled over the riddle whether it was a horse or a god, he heard an anonymous voice greeting him with his name and directing him to go towards the south to find something unprecedented. As he proceeded, he reached the great Vindhya forest presenting manifold scenes and situations (described 27.28 to 28.19), one of which, which most surprised him, was that birds and beasts, well-known for their natural antipathy, played together (28.22-27). With a little thinking, he realized that in the vicinity there must be some great saint of benign influence. A little ahead, under a Vața tree he saw a monk, emaciated with penances but ablaze with lustre, an embodiment of dharma and an incarnation of upasama (described 29.7-9). To the left of the monk, he saw a great person of divine appearance (divyākāram mahāpuruşam), an embodiment of all that could be handsome

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(described 29.11-20); and to the right, he saw a Lion, terrific in appearance but quiet in temper (described 29.21-24). These three seemed to the prince as the veritable quintessence of dharma, artha and kāma. As great saints are gifted with divine knowledge, the prince wanted to know from this great saint who the horse was and why he was carried away etc. The great monk welcomed him with dharma-lābha; the divya-purusa stretched his right hand decked with jewelled bracelet to greet him; and the lion too received him suitably. The prince responded with all modesty. The great saint assured him to enlighten him on his questions. The prince sat there before the saint in a receptive mood, when the latter started his religious sermon: In this Saṁsāra the souls wander in a chaos of relations and reactions (details given § 66). The gale of sin whirls round this leaf of soul in this mountain-thicket of worldly existence. The souls alone are responsible for all that they have done; and all others are really others. Like children playing with sand-structures on the shore, the ignoramuses are deluded by various attachments in life: it is all hollow. Whatever is experienced by us on account of i) krodha, anger; ii) māna, vanity; iii) māyā, deceit: iv) lobha, greed; and v) moha, infatuation will be narrated ending with the episode of the prince being carried away by the horse (Pages 27.2-31.2; *9.31-*11.6).
[iii. Dharmanandana: Biographies of Five Souls ]
MINISTER VĀSAVA TAKES KING PURANDARADATTA TO THE PARK, FULL OF VERNAL GLORY; THEY PAY RESPECTS TO DHARMANANDANA WHO DISCOURSES ON SAMSĀRA etc.: In the Vatsa country (described 31.3-18), in the town of
uśāmbi (described 8 68), there ruled a king Purandaradatta by name (described 31.33-32.8); and he had an able minister in Vāsava who was endowed with Samyaktva (described 32.9-15). One day, on his way to the temple of Arhat for worship, the minister Vāsava was presented with a bunch of mango-blossoms by the gardener Sthāvara who reported to him, first, the advent of spring, and secondly, the arrival of the preceptor Dharmanandana (with his disciples) in the garden; but received in return, firstly rebuke from his master for his unjustified sequence in reporting the events, and secondly, a good reward. Afterwards, Vāsava called on Purandaradatta, presented him with the same bunch of mangoblossoms, and requested him that they might personally witness the vernal glory of the park in the forest (described 33.5-13). In the park, they enjoyed the charming sight of trees, creepers and flowers attended by swarms of bees – all bathed in vernal beauty. Intending to pay respects to Dharmanandana, who was halting on a dry spot in the garden, the minister led the king there under the pretext of seeing the Asoka tree planted by the latter as a prince. There they saw a multitude of monks some of whom were studying different Angas (enumerated by names), logic with five or ten limbed syllogism (34.20) nimitta, Jonī-pāhuda etc., and some were very much emaciated on account of penances. In the midst sat the preceptor Dharmanandana gifted with fourfold knowledge ($ 73). On being inquired of, the minister duly introduced the monks and the Preceptor to the king, and as proposed by the minister, who offers a prayer (35.9.12), the king joined him in offering obeisance to them: both of them were

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blessed with dharmalābha. The Preceptor welcomed them along with others who arrived there and saluted him. The king wondered why the preceptor, so gifted as he was, had taken to renunciation. The preceptor started his discourse on the nature of saṁsāra which itself is an enough cause for renunciation. He continued how hissă of various types committed through passions and different pretexts leads to hells where the doer himself has to suffer (35.24 to 36.6). The hells are full of tortures (described $8 75-78) as preached by the omniscient; even in the various subhuman species there are many miseries (described $$ 79-80); - the human birth, with its advantages, is not without its pitfalls and pangs (described $8 81-82); and the birth in heavens too has its limitations (described $$ 83-84). This was in reply to the thoughts in the mind of Purandaradatta who received some instructions on virtues and their cultivation (43.23 f.) and was taught how the words of Jina would rescue one from the misery of Samsāra and lead to eternal bliss. The minister Vāsava was told that the cause of wanderings in this miserable Samsāra consists of krodha, māna, māyā and lobha (and also moha) which are defined (44.17-21) and the four grades (anantānubandhi, apratyākhyānāvarana, pratyakhyānāvarana and samjvalana) of which (44.22 to 45.37) are illustrated (Pages 31.3-45.5; * 11.6-* 13.4).
1. ANGER--BIOGRAPHY OF CANDASOMA: Anger leads to mental unbalance whereby one kills even one's brother and sister, as seen from the career of this angry-looking man seated here, Dharmanandana continued, which deserves to be heard.
In the settlement Ragadā by name (described 45.17-20), close to Kāñcī, the capital of the country of Kāñcī of Dravidas, there lived a poor twice-born Sušarmadeva. His eldest son was Bhadraśarmā, who, due to his naughtiness in childhood and illtreatment of other boys, came to be called significantly Candasoma, the one seated here. The parents married him to a suitable girl and, leaving to him the responsibility of the house, went on a pilgrimage to the Ganges. His beloved Nandinī reached the bloom of youth and thus attracted the eyes of the village youths. Candasoma grew jealous of her, though she was chaste of character; with the advent of the autumn (described 46.5-8), a party of actors reached that village; and Haradatta, the leading mayahara, arranged a show for which the whole village was invited. When people started going thither, Candasoma, equally eager to attend the show (to which his brother too had already gone), started worrying about the safety of his blooming beloved, whom he entrusted to his sister Śrīsomā, and went to the show. Despite Nandini's warning, Srīsomā also went to the show. There in the audience (ranga), Candasoma heard amorous whisperings of a couple; and from an indirect mention of the word canda, he suspected that his beloved had come with her lover to the show. He got a timely hint from a song; and, burning with anger, he went home and waited hidden behind the door with a stick to strike his wife on her return. As the show was over by this time, both his brother and sister returned home; and mistaking them for the suspected couple, he hit them both who fell dead. Hearing the noise, Nandinī came from inside and pointed out to him what havoc he had made. He was full of remorse, started lamenting over the past, and decided to immolate himself on their funeral pyre ($ 93).

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INTRODUCTION
Next morning he took their bodies to the cremation ground. When he was about to jump into the flames, people held him back. The learned Brāhmanas assured him with inconsistent diagnosis and prescriptions that there was prāyascitta for purification from such sins. He was asked, at last, to quit the house, distribute the property among Brāhmaṇas, and go clean-shaved and abegging to various tīrthas. He was thus being misguided. He came here full of Vairāgya and wanted to know further how he could be free from sin. Dharmanandana told him that one must reap the fruits of one's Karmas: any way, he was advised to practise penance and adopt the code of virtues (49.15-18). When Candasoma's Karmas were sufficiently quieted, he was duly given dīkşā by the preceptor (Pages 45.6-49.21; *13.5-*15.2).
2. VANITY-BIOGRAPHY OF MĀNABHATA: Dharmanandana continued that māna (pride or vanity) brings mental torture and leads to all sorts of ruin. A vain person loses all sense of discriminination, and cannot save his parents and beloved from dying. This is seen from the career of this vain-looking person, seated here, which deserves to be heard.
To the north-east of the beautiful town of Ujjainī (described, 50,10-19), right in the heart of Mālava-desa, in the Avanti-janapada (described 50.3-7), there is a rich village Kūpavandra by name. There lived an old royal Thākura Kșetrabhața by name, who had fallen on evil days; and his son was Vīrabhata whom he loved more than his life. For their service, the king of Ujjainī, gave them the above village. Due to old age and exacting active war service Kşetrabhata remained at home; Vīrabhata attended the king; and in due course Śaktibhața (the son of Vīrabhata) continued the service. Saktibhata was highly vain, haughty and given to luxuries; so he came to be known as Mānabhata in the
cely order. One day, Mānabhata found that his seat in the Durbar of king Avantivardhana was occupied by a Pulinda prince, who apologetically explained that this would not be repeated. He took offence, gave wrecklessly a fatal stroke of his sword on the prince's chest, and ran from the Durbar to his village. His father advised him to quit the country for safety. He sent his father bag and baggage to the bank of Narmadā; and staying behind with vanity, he faced the Pulinda forces which he defeated. Though heavily wounded in the battle, he joined his father, camped in a fortified village and spent his time comfortably (described 51.29-34). One day, as a part of the spring sports, the village youths agreed among themselves to sing about one's beloved while playing on the swing. Mānabhata happened to praise a darkish beloved (52.13-15) wherefore his fair wife, who was present there, felt offended; and she was so much humiliated and irritated by her friends that she dashed homewards in the dark evening (described 52,27-30) with a decision to die. She entered her bed-room, prepared a noose for her neck, appealed to the Lokapālas (53.6-9) that her husband behaved like this despite her faithfulness to him, and hanged herself. In the meanwhile, Mānabhata came there and could rescue her before the breath was gone. After a little conversation with her, he realized that he was misunderstood by her. He tried to convince her about his innocence and, holding his vanity in abeyance, even fell at her feet, but without any effect on her who remained quite silent. His vanity surged up; and in sheer disgust of her frailty, he left home to see

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how she reacts. Then she felt repentant, and, telling her mother-in-law about it, she rushed after him. His mother, and after her, his father followed them. Seeing his beloved behind him, he decided to test her attachment for him. Reaching the village well, he dropped a big stone in it and hid himself behind a tree. The noise of the falling stone gave her the impression that he had jumped into the well, and she followed suit as a true wife should do; the mother-in-law also followed her; and even the warrior, Vīrabhata, saw no other alternative than to jump into the well. Mānabhata saw the whole episode; but repentance came on him too late, and he started lamenting (§ 106) over his cruelty and ungratefulness. Finishing their obsequial ceremonies, he started on a tour with a view to meeting by chance some preceptor who would purify him of that sin. At Mathurā he heard a colloquial conversation in the camp of disabled and diseased destitutes, and got the clue that a dip in the confluence of the Ganges would wash him of his specific sins. He has arrived in Kaušāmbi with that idea. The purity of mind accompanied by penance and rules of good behaviour would wash the sins and not a dip into the Ganges etc. Hearing this, Mānabhata sought further light and guidance from Dharmanandana who preached to him the fourfold steps (samyaktva, jñāna, tapas and samyama) and finally initiated him duly in the order (Pages 49.22-56.10; *15.4-*18-3).
3. DECEIT-BIOGRAPHY OF MÃYĀDITYA: Dharmanandana continued that māyā (deceit) is abominable, and a deceitful person behaves crookedly to the ruin of his reputation, wealth and friends. This is illustrated by the career of this treacherous looking person, seated here, which is worth hearing.
There is a village, Saligrāma, to the south-west of Vārāṇasī (described 56.26-30) in the territory of Kāśī (described 56.21-25). In it lived a Vaiśya, Gangāditya, who was poor, ugly, socially abominable, morally heinous and full of treachery wherefore he was unanimously nicknamed and addressed by all as Māyāditya (: here he is). He developed friendship once with a rich local businessman Sthāņu who, being essentially of good nature, and despite warnings from others, responded affectionately. Somehow their contacts grew, though hypocritical on the one side and sincere on the other. Though they basically differed on the ways of earning wealth (57.16-17 and 24-26), they decided to go to Dakṣiṇāpatha for suitable business, and duly reached the town of i By trying their hands at various trades, each one could earn, to his satisfaction, five thousand; and they decided to convert each one's cash into five precious stones for the safety of a distant journey. They packed those ten pieces in a dirty rag, dressed themselves as friars (58.2-3) on a pilgrimage, and travelled on abegging. One day Sthāņu, when he went to the market for provisions, entrusted the package of ten precious stones to Māyāditya, who, however, prepared a similar package of ordinary stones with a view to running away with the former. Later, when Māyāditya ran away, giving one package to Sthāņu, he found, after covering a long distance, that he had duped himself by bringing with him the package of ordinary stones. He decided to meet his friend and mend matters to his advantage. Sthāņu with all his innocence and goodness started searching for his friend in sorrow. One day, being quite tired, he halted for the night in a temple where the song of a Gurjara (59.3) way-farer gave him

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some consolation and courage. He proceeded homewards deciding to give half of the jewels to his friend's successors in the family. Just then, to his joy, there arrived Māyāditya who, in all hypocrisy, narrated a fictitious tale of his lonely adventures how he was arrested as a thief and detained there, how, under the guidance of a maid servant, he escaped the fatal ordeal of being offered as bali to a goddess, and how he came over here, ever yearning to meet him. Both of them crossed the river Narmadā, but missed the way and entered a thick forest (described 60.15-24). In the terrific heat of summer (described 60.26 to 61.1) this straying through that awful jungle was a torture for them. As the package of jewels was slipping down from the loins, Sthāņu requested Māyāditya, to the latter's satisfaction, to take it. They reached an ancient Vața tree, and close by there was a deep well with no means in the vicinity to take out water. Māyāditya thought that there was an opportunity for his wicked plans. He requested Sthāņu to see at what depth the water was there in the well that he might prepare a suitable creeper-rope. While he was doing it, Māyāditya pushed him into the well: luckily he fell into the water, with little hurt to his body. On account of his innate goodness, he could not convince himself that his friend Māyāditya had pushed him into the well. While Mayaditya was, on the other hand, feeling joyful at the prospect of having all the ten jewels for himself, a party of robbers headed by Sabarasena overpowered him, took the jewels, and threw him bound-alive in a thicket. On their way, one of the robbers wanting to take out water from that well saw Sthāṇhu inside, and, under orders from his master, took him out safely. They all wondered at his goodness, credulity and respect for his treacherous friend, and handed over to him the five jewels of his share, warning him, however, to be at a distance from a friend like that. Sthāņu searched out his friend, bandaged his wounds, and shared equally those five jewels. Māyāditya felt remorse now, and decided to enter fire to expiate his sin of treachery towards a friend. The village elders in their colloquial language (63.18-26) analysed his sin; and the chief among them asked him to dip in the Ganges and die there fasting for washing the stain of his sin. On his way he has come here. When he sought further light and guidance, Dharmanandana advised him to seek shelter in the words of Jina, and finally gave him dikṣā seeing that his Karmas were sufficiently quieted (Pages 56.10-64.13; * 18.5- *21.15).
INTRODUCTION
4. GREED BIOGRAPHY OF LOBHADEVA: In the village Uccasthala (described 65.1-2), situated to the south-west of Takṣaśila (described 64.28-35) in Uttarapatha (in the Madhyama-khaṇḍa to the south of Vaitāḍhya, in Bharata Varṣa, in Jambudvipa), there lived a sarthavāha's son, Dhanadeva, sudra by birth, who spent his time with other sārthavaha youths. As he was highly greedy, deceitful and avaricious of other's wealth, he was nicknamed Lobhadeva by which he became well-known. Lobhadeva told his father that after all the family wealth was there, but he wanted to increase it by trading in Dakṣiņāpatha. The horses, conveyances etc. of the caravan were ready. His father indicated to him the possible dangers and instructed him in tactful behaviour to suit an emergeny (65.15-19). He reached Dakṣiņāpatha and camped at Soparaka with an old Śreṣthin (guild-head, banker). In due course, he sold horses and earned

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enormous wealth. As it was the custom in the Native Traders Club (desiyavāņiya-meli), he went there with his host to narrate his experience and receive the formal presents (gandha, mālya and tāmbūla). Local traders started talking about their respective adventures: how different commodities brought them great profits. It was disclosed that neem-leaves could secure precious stones in the Ratnadvīpa, but the journey to it was full of risks; of course, risks and gains go together. The gains of Ratnadvspa captivated the mind of Lobhadeva who proposed to Bhadraśreşthin that they might sail thither for trade. The latter advised contentment to him, but he was firm in his adventure with which alone goes Laksmī (66.18-24). Bhadraśresthin narrated to him his past experiences, but at last agreed just to accompany him who alone would be the bhāndapati, the master of the merchandise. They arranged their fleet, and duly started on an auspicious day (described 67.1-7). After a rough sea journey, they reached the Ratnadvīpa. After trading profitably there, on their return journey, when their ship, full of exchange-commodities, reached the mid-sea, that avaricious Lobhadeva, fearing that Bhadraśreșthin would be his partner on reaching the shore, took him to the ante-room under some pretex, cruelly pushed him into the sea, and raised a cry of accident, rather too late. He pretended to jump into the sea to meet his friend; but the sailors dissuaded him, and that suited him well. Dying there under the waves, Bhadraśreşthin was reborn as a Rākşasa in the Vyantara region; and, when he reviewed his death, he realized how wicked it was on the part of Lobhadeva to have pushed him into the sea like that. His anger flared up, and he decided to ruin the fortunes of Lobhadeva: there he developed a fatal gale which made all the inmates of the ship nervous, and they began to seek divine grace. The Rākṣasa reminded Lobhadeva of his wickedness and tossed that ship up and down (described 69.1-7) till it was smashed to pieces. Lobhadeva, however, floating precariously with a plank touched Tārādvīpa almost unconscious. The cool breeze refreshed him. But he found himself in the hands of some fierce-looking persons whose apparent hospitality he could not understand. They fed him fat, chopped his flesh and took his blood; and then they healed his wounds with special medicine. This was repeated every six months; and his blood and flesh were used for alchemical experiment (69.24-28). After twelve years like this what remained of him was a skeleton. One day while he was yearning for death with his body chopped like that, he was picked up by a giant bhāranda bird which was attacked in the sky by another for this prey, with the result that he slipped down from its beak, fell in the ocean, and, suffering a good deal, reached eventually the shore covered with forest (described 70.16-18). When he was comfortable in that forest, a lovely spot reminded him of gods and their previous merits, of hell and sins leading thereto, and of his ingratitude to Bhadraśreşthin. He was overcome by remorse for his sin of having killed his friend, and wanted to purify himself: with these thoughts, he fell asleep. When he woke up, he heard a catching conversation which was neither in Sanskrit (described 71.1-3), nor in Prākrit (described 71.3-5), nor in Apabhraísa (described 73.5-7) but in Paiśācī in which the Piśācas were discussing as to what was a fine spot. Their decision was that the stream of the river Ganges was attractive; and the sin of a friend's murder could be washed off there.

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He proceeded towards the Ganges. On his way he has come here, and is now eager to know what to do further. It is only the practice of austerities and the cultivation of religious virtues that can remove the sin. In due course, with the pressure of his passions subsiding, he was given dikşā by Dharmanandana (Pages 64.14-72.17; *21.17-*24.30).
5. INFATUATION—BIOGRAPHY OF MOHADATTA: Dharmanandana continued that moha (infatuation) unbalances the mind, dislodges the sense of discrimination, and leads to all-round ruin. This is obvious from the career of this handsome person, seated here, who never understood what is right or wrong; and it is worth hearing.
A stern king Kośala by name ruled in Kosala (described 72.34-73.2) the capital of Kosala (described 73.30-34). Prince Tosala was his worthy son who moved freely in the town. One day he saw a beautiful girl behind the latticed window of the Banker's palace; he gazed at her with passionate affection, and she responded favourably. When it grew dark (described '73.16-18), he equipped himself properly and managed to get into her private apartment where she was all alone (73.22-24). With stealthy steps he closed her eyes from behind; his touch thrilled her; and she could identify who he was. The gallant prince was about to leave her, respecting her fidelity to chastity; but she detained him on account of her surging passion. She was, she disclosed, Suvarnadevā (-devī), beloved daughter of the local banker Nanda and his wife Ratnarekhā. She was married to Haridatta, son of Vişnudatta. Her husband went to Laňkāpurī for trade, some twelve years back, and nothing was heard of him. This unfortunate separation had made her restless, and the passion of youth was surging up beyond restraint. In a despondent mood, when she wanted to commit suicide, she saw the prince from the window; and their eyes responded favourably. She wanted him to behave in such a way that she suffered no humiliation in the family for her immorality. Either he should be her nātha (whom she would follow), or she would die; saying this, she embraced him. They spent many happy nights together thus, and she became pregnant. The scandal was whispered all round and reached the ears of Nandaśreşthin who reported the matter to king Kośala for investigation that his daughter, though guarded, was being molested by somebody. The king ordered his minister to behead prince Tosala who was found guilty of this crime. The minister, accordingly, led the prince to the cremation ground; but, hesitating to kill him, asked him to disappear anonymously to an unknown place. The prince ran for safety and began to serve as a common man under king Jayavarman at Pāțaliputra. Suvarnadevā came to know, while she was spending her time in humiliation and anxiety, that the prince was beheaded by the minister on account of her. She managed to teáve home and flew from the town, and could join a caravan bound for Pāšaliputra. Due to her physical disability, she lagged behind, missed the track, and started treading her way, full of suffering and fear. She wept and wailed; and she fell unconscious, when it was night-fall (described 75.21-28). Coming back to her senses, she was at the end of her wits in that dead of night. The period of pregnancy was full; and in that hopeless and helpless condition, she Rave birth to twins, a girl and a boy on whom now she looked for support and

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shelter (76.7-10). She decided to live looking after these children somewhere. Round the boy's neck she tied a coin with prince Tosali's name, and round the girl's neck another with her own name. She wrapped up the babies with the two ends of her upper garment, left them there, and went to a nearby stream for a wash. In the meanwhile, a hungry tigress, just delivered, came in search of prey and picked up that garment with packings of children dangling at both the ends. As it crossed the road, Ujjainī to Pāšaliputra, the girl dropped down on the road unnoticed by it. She was picked up by a messenger of Jayavarman who entrusted her to his issueless wife to her joy; and she was named Vanadattā and grew at Pāțaliputra. The tigress, carrying the boy on the way to its den, was hit dead with an arrow by prince Sabarasimha (attached to king Jayavarman) who had come for hunting. He picked up the lovely-looking boy, and his wife consecrated him as her regular son naming him significantly Vyāghradatta. They came to Pāțaliputra where the boy, as he grew, was nicknamed by his companions as Mohadatta. The disappearance of the babies shocked the mother who burst into lamentation. The steps of the tigress gave her a little clue; following them she reached the house of an ābhīrī (a cowherd's wife) who sheltered her like a daughter; and then, going from village to village, she soon reached Pāțaliputra, where, as luck would have it, she was emplo messenger's house, as a maid servant, to nurse Vanadattā, her own daughter whom she did not recognise. Vanadattā grew into a lovely maiden easily captivating with her glances the youths of the town. During spring, on the day of Madana-trayodasī, when she had gone for the festival in the park with her mother etc., she was seen by Mohadatta who significantly hinted his passion for her; and she also responded quite favourably (77.22-26). Suvarṇadevā also grasped the situation, but asked her to come there again to meet him after the festival. Vanadattā went home, and remained plunged in the pangs of separation. One day, on her way to the park, Vanadattā was seen by Prince Tosala whom Suvarnadevā (who was escorting Vanadattā) could not recognise, nor did he recognise her, for obvious reasons. Tosala fell in passionate love with Vanadattā, and resolved to win her hand at any cost. He followed her to the park, and, finding an opportunity, asked her, with naked sword in hand, either to accept him or be a prey to his sword. Suvarnadevā and others on the spot were terrified, and raised a hue and cry. Hearing that, Vyāghradatta (i.e., Mohadatta) rushed on the scene and encountered Tosala. There was a duel between the two in which Tosala met his end. When Mohadatta took nervous Vanadattā aside for love-sports, some unseen voice announced to him that it was unworthy of him to enjoy his own sister, in the presence of his mother, and that, too, after killing his father. He could find out that a monk of divine knowledge, who was there in the vicinity, had announced this. On inquiry, the monk explained to Mohadatta that Tosala was his father, Suvarnadevā his mother, and Vanadattā, his sister. Mohadatta felt remorse for his ajñāna, ignorance, and consequent sin for which he wanted expiation. The monk preached to him religious virtues and austerities which would duly lead him to liberation. Mohadatta wanted to accept dīkşā; but the monk, being a căranasramana, could not give it to him. As directed by him Mohadatta came to

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35
Dharmanandana, and with his Moha quieted now, received dīkşā from him (Pages 72.17-80.32; *24.32- *29.40: in this context the Sk.text glorifies the mount Satruñjaya).
A DISCOURSE ON FIVE PASSIONS: Dharmanandana continued his discourse to minister Vāsava that these five passions (krodha etc.) delude the soul which, then, is driven round in saṁsāra: they should be kept under control, or, if in operation, made ineffective (a detailed discourse 81.4 to 82.7). Purandaradatta and Vāsava took leave of the monks and entered the town (Pages 81.1-82.7; *30.1-3).
PURANDARADATTA'S EXPERIENCES ON THE ROYAL ROAD AND HIS CURIOSITY ABOUT MONKS' ROUTINE AT NIGHT: It was sun-set (described § 156) followed by the usual movements and activities in different places (described, especially the talks and behaviour of courtezans in their apartments, $S 157-58). After covering the evening routine, King Purandaradatta, whose mind was already affected by Vairāgya, was curious to see anonymously what really the monks did at this time. He changed his dress suitably (84.8-25), and started at a time when the activities of monks and courtezans were diametrically opposite ($ 160 ). As he proceeded he learnt on the way how an irritated beloved was tricked by her companions into heightened love towards her husband whereby his passion was tickled (85.3 to 86.2). He came across a monk on the road practising penance and standing undisturbed like a statue, and he felt great respect for his hidden glory (86.3-21). He escorted a daring and devoted woman rushing in the dead of night to her lover whom she meets on the way, to the joy of both (86.21 to 87.10). He crossed the city-wall with a miraculous flight (vidyut-kşiptam karaṇam) and reached the spot in the park occupied by Dharmanandana whose ascetic pupils were occupied, as professed, with a variety of religious routine, especially study and meditation (87.20-27). He heard Dharmanandana discoursing to the newly ordained five monks (Candasoma etc.) on the rarity of human birth and of the adoption of the religion of Jina therein ( 165 ); and it occurred to him to practise this religion after enjoying worldly benefits which are equally rare. Reading his mind, Dharmanandana denounced the worldly benefits as worthless, by narrating the parable of Kāumbarī fruits. (Pages 82.8-88.29; *30.7-33).
THE PARABLE OF KĀUMBARĪ FRUITS: Three ship-wrecked persons (corresponding to three kinds of souls (abhavya, kāla-bhavya and tat-kşana-bhavya) reached by chance a lonely island (= human birth) where they could find three thickets (=houses) with kāumbarī plants (= women, wives) to the fruits of which they were very much attached. When some sailors (=religious preceptors) came to their rescue, one would not leave the place at all, the second said that he would go later, and the third immediately accompanied them. The first was irrevocably entangled in the worldly temptations; the second lingered a little as a householder; and the third immediately renounced the world for attaining eternal bliss (Pages 88.30-90.20; *30.34- *31-39).
[Here the Sanskrit text adds the Vrata-dřstānta (*31.40-*33.30): A merchant wants to test the ability of his four daughters-in-law in managing the household. Publicly he gives them each five grains of rice with instructions to return them

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when he wants them. The first daughter-in-law throws them away thinking that the granary is full and five grains can be picked up and given any day. The second one thinks alike but eats them. The third one preserves them in her ornament-casket. The fourth one plants and reaps the harvest over and over again for five years. The Merchant gives the meanest task to the first two in the house; the third one is made a treasurer, and the fourth, the Manager of the family affairs. The best disciple is he who not only preserves the Five Mahā. vratas (which correspond to five rice-particles) but also propagates them for the. benefit of others.)
[The Sanskrit text adds further the story of Vinīta (*33.40-*39.3) along with a discourse on Vinaya (*33.32-9): Vinīta, lying as a child in a field, was by Visavākya, of bad speech; he grew up worthily; and he was recognised as a Sreşthin by king Harsa. Once, during the famine, an old man, an old woman and a youth became his dependants. In a battle against Jitāri of Campā, he had to run for life. On the way, he saved a deer being hunted to death by king Pţthvīcandra of Kşmātilaka who was pleased to appoint him as a minister. His earlier dependants also joined him. Vişavākya, who had accepted dīkņā, went to Vinīta's place, but could not accept food there. Vinīta was advised by Teachers that he should be above attachment and was thus enlightened on the path of religion by a detailed discourse (*36.1-*38.7). When he wanted his father to stay on, the Teachers enlightened him that Vişavākya was only his guardian; and his father, mother and brother were working as attendants in his house. He went home and duly respected them: he became famous for his vinaya. Once he wanted to give some specific medicine to a monk, but as his wedding was at hand, it was forgotten. He remembered it at the moment of wedding. He felt sorry and repentant for it. He left the bride to be wedded and rushed to the monk to give the medicine. By virtue of this superior bhāvarā, he attained omniscience.)
REPENTANCE AND RENUNCIATION PANACEA AGAINST SINS: Caņdasoma and others were ready to practise all that, but their sin was pricking in their heart, against which the sovereign remedy was, they were advised, repentance with renunciation. The king was much impressed by the integrity of the monks; his mind became very much inclined to religious life; and, quietly offering salutations to Dharmanandana from a distance, he returned to his palace by midnight for rest (Pages 90.21-91.8; *39.4-9).
PURANDARADATTA BECAME A SRĀVAKA: With the dawn (described 91.9-13) announced by bards, the king woke up, finished his morning duties, came, along with his minister, to the park, and paid respects to Dharmanandana, who, he could realize, was aware of his arrival earlier night and of his thoughts. He accepted, as he was not able to renounce worldly attachment, the srāvaka-dharma consisting of twelve vows founded on samyaktva (91.21-22). The king and the minister learnt that the monks were to go away that day; they paid respects to and hoped to meet them again; and they returned to the town (Pages 91.8-30; *39.9-20).
MUTUAL AGREEMENT BETWEEN THE FIVE: The five monks (Caņdasoma etc.) were very much attached to each other; and they started leading a rigorous

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religious life. Once Candasoma, the eldest of them, was requested by others to bestow samyaktva on the rest, if circumstances were favourable, in the next birth; and they agreed to enlighten one another subsequently (Pages 91.30-92.9; *39.21-27).
37
LOBHADEVA'S CAREER IN SAUDHARMAKALPA: Lobhadeva died a pious death, and was born in the Saudharmakalpa (described § 171) in the Padma-vimāna (described, the details of birth etc. § 172) where he was looked after by heavenly attendants (described 93.14-8) and possessed celestial prosperity. He is called Padmaprabha there; and on reflection, he recollected his past and how he was born as a god. He saluted Jina and the religion preached by him. As a part of the routine, he reached the bathing pool (described 94.15-24); and enjoyed water-sports with nymphs there (described 94.24-32); he wore a pair of celestial garments and reached the temple of Padmaprabha; there were many images of precious stones (described 95.6-10). He offered worship there and solicited for samyaktva. He opened the book and read therein prayers to the Pañcaparameṣṭhin and the religious duties prescribed for laymen and monks (§ 177). Thus he lived happily there (Pages 92.9-96.3; *39.27-30).
FOUR OTHERS TOO REACH SAUDHARMAKALPA: Likewise, after some time, Manabhața also was born as Padmasāra, Māyāditya as Padmavara, Candasoma as Padmacandra, and Mohadatta as Padmakesara in the same Vimāna. They were friendly to each other and recollected their earlier agreement (Pages 96.3-10; *39.30-36).
DHARMANATHA'S SAMAVASARANA: Consequent on Dharmajinendra developing omniscience, there was a gay rustle (96.10-15) in the heaven; and the seats of gods suffered a tremor. Along with Indra, all the gods reached with respect and joy and in a great pomp (96.21-25) his samavasarana in the town of Campa. With the assent of Indra, Padmasara constructed the Samavasaraṇa, the audience-hall of Dharmanatha, with its walls, gates, wells, prātihāryas etc. (§ 178). Various beings, with no antipathy between them and in a peaceful order, took their seats; and Dharmanatha, from his prominent position, began to preach to all of them, who clearly understood him in their respective medium of expression (sva-bhāṣaya): the seven Tattvas, the nature of Jīva, its relation with the body and Karmic matter, its liberation from them, the samsara and the causes of it, mokşa and the means of it, etc. (§ 179). On an inquiry from the Gaṇadhara, Dharmanatha disclosed that the tiny wild Mouse (which attracted the attention of all on a reference being made to it), seated there, would be the first in the audience to reach Liberation. He narrated its biography to satisfy the curiosity of the gathering (Pages 96.10-99.13; *39.37-*41.40).
THE BIOGRAPHY OF THE WILD MOUSE: King Kosala attacked the encampment, Vindhyavāsa; its ruler Mahendra being killed in the fray, the queen Tārā ran for life taking with her the eight-year boy, Tārācandra, and reached the town of Bhṛgukaccha where she knew nobody. She met on the road two nuns who kindly led her to the pravartini in the monastery who, struck by her dignified demeanour and knowing her tale, sheltered her as a daughter, and, in due course, as a remedy against her plight, advised her to submit the boy to the Acarya, Sunanda, and accept renunciation in their midst, whereby the misery of saṁsāra

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would be terminated. Tārācandra, who was duly initiated in the order, could not reconcile his mood with the intensely rigorous discipline of the monastery ($ 182) but envied the free life of the wild rats; he was born as a god after an accidental death; and then he was reborn as a wild rat on account of the earlier nidāna for which there was no due atonement. As a rat, he enjoyed various pleasures in the company of his mates, has now arrived in this samavasaraņa and recollected his past, and, therefore, is all remorse about his earlier behaviour. A soul with right faith never incurs fresh bondage of tiryag-ayus, but just experiences the earlier one. In due course, the rat will die a pious death with mental resignation, be born as prince Mitrakumāra (son of Mihilla =Maithila and his queen Citrā), be enlightened by a clairvoyant monk, and then soon be liberated as anta-krt Kevalin. All of them fondled the rat in appreciation of its happy prospects (Pages 99.14-102.12; *41.40- *44.24).
FIVE CONFER AND SET UP MEMORY-CLUE: At this stage, on an inquiry from Lobhadeva>] Padmaprabha, the revered one explained that they all (five) were bhavya, would easily attain enlightenment, and get liberated in the fourth birth (their next births being duly indicated). They consulted together, realized the difficulty of mutual enlightenment, requested (Mohadatta>] Padmakesara (who was the last to leave heaven) to enlighten them; by way of memory-clue, they all prepared their counter-parts (i.e., images resembling them) in precious stone, buried them at the spot where the (Candasoma > Padmacandra > ] Lion was to be born in the forest, and put a stone on it to mark out the spot. They all returned to heaven (Pages 102.13-103.2; *44.25- *45.5).
SAGARADATTA AND HIS ADVENTURE: [Lobhadeva>] Padmaprabha was reborn at Campā as Sāgaradatta, son of the banker Dhanadatta and Laksmī, and, in due course, was wedded to Srī. One day, on the autumnal full-moon night, Sāgaradatta gave a gift of one lakh to an actor for his subhāșita. He took a hint from the taunt that his munificence was based on ancestral wealth; he determined to earn seven crores within a year, and failing this to enter fire; he left on the door of his house a record to that effect; and he started from home towards the prosperous South. He reached the town Jayaśrī, on the southern shore (described 104.8-12). When, tired with long journey, he sat brooding under a tree on the various alternatives of earning wealth, he observed a mālūra tree, having secondary pāda or trunks (spread round) which indicated, as studied by him in the lore of mining (khanya-vāda, details given), that there was wealth below. By digging, as advised by the voice of deities prayed to, he took a handful of silver pieces (and the rest of the treasure disappeared) which would bring seven crores for him. He entered the town. An old merchant was very much pleased with his efficient salesmanship, welcomed him at his place, and offered his lovely daughter to him in marriage. Sāgaradatta explained to him his objective, and taking necessary merchandise, started to a distant port in Yavanadvīpa, where he earned more than seven crores. While returning, on account of a mighty gale, the ship went to the bottom of the sea. Somehow he reached Candradvīpa (described 106.21); and he satisfied his hunger with various fruits. As he moved about, he heard a voice which he ascertained to be that of a lovely girl who was about to hang herself to death. He loosened the creeper-noose

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on her neck; she came back to consciousness; and, on an earnest inquiry by him, she started narrating her tale to him (Pages 103.3-107.15; *45.5- *47.11).
THE GIRL IN DESPAIR INTRODUCES HERSELF TO SĀGARADATTA: “I am the daughter, freely grown up, of a wealthy banker, Mahādhana, from Srītunga, situated on the southern shore. While sleeping on the terrace, I was kidnapped by a Vidyādhara to find myself awake in the forest. Captivated by his form, I offered myself to him. Even before he accepted me, another Vidyādhara, with sword in hand, appeared on the scene; both of them attacked each other and fell dead in the encounter. I was aghast and plunged in sorrow; and in that helpless mood, I attempted suicide' (Pages 107.16-108-14; *47.12-38).
SĀGARADATTA REBUKED, REMINDED OF HIS DUTY AND REACHES HOME: Sāgaradatta told her about his ship-wreck and the consequent breach of his solemn resolution. Both of them decided to seek grave in fire and duly jumped into the flames of a burning bamboo-thicket. Lo! the flames were turned into lotus-flowers, and there came a god in his Vimāna. The god (Padmakesara) rebuked Sāgaradatta for his cowardly act, reminded him of his glories in heaven, and requested him to possess seven crores (in the form of jñāna, samyaktva and five mahāvratas), enjoy pleasures (as the Karmas would have it) and then accept renunciation. He took Sāgaradatta and the girl into the Vimāna, put twentyone crores there, led him to the town of Jayatunga where he married both the girls, and then finally took them all to Campā (Pages 108.15-109.28; *47.38- *48.19).
SAINT SĀGARADATTA REVIEWS THE CAREER OF THE REST; KUVALAYACANDRA ENLIGHTENED, AND THE LION BORN AS GOD: The god reminded Sāgaradatta of the rest of his duties and returned to heaven. Then I ( - Lobhadeva > Padmaprabha > Sāgaradatta > now Saint), in due course, accepted renunciation under Dhanadatta. I developed clairvoyance. I could visualize the career of my four colleagues: Candasoma > Padmacandra is born as a Lion in the Vindhyas; Mānabhața > Padmasāra is born as prince Kuvalayacandra, son of king Dşdhavarman in Ayodhyā; Māyāditya > Padmavara is born as Princess Kuvalayamālā, the daughter of king Mahāsena of Vijayā in the South. Our mutual promise to bestow samyaktva was recollected. God Padmakesara conferred with me, and we planned to enlighten the rest. It is adversity that makes one receptive of Religious enlightenment. So I reached the spot where Caņdasoma > Lion dwelt. God Padmakesara possessed your horse and brought and left you here in a mood of frustration. That is how you (= Kuvalayacandra) happened to be here; and you can see here the counterparts of the four in precious stones which should serve as mementos. Hearing all this, Kuvalayacandra developed right faith and was prescribed the duties of a householder, as his Karmas would have it: he resolved to respect only the Jina and the Sadhu, and not to kill even an enemy who is unarmed, running away and meek in words. Attending to all this, the Lion too was enlightened. It accepted fasting and remained intent on religious virtues. You (= Kuvalayacandra) will marry Kuvalayamālā by completing the verse hung publicly, and (Mohadatta > Padmakesara) will be born as your son. As it was a fit moment, Kuvalayacandra whispered sacred syllables into the ear of the dying Lion, which, after death, became a god (Pages 109.29-112.1; *48.19- *50.12).

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[iv. Kuvalayacandra's Journey to the South ] KUVALAYACANDRA WORSHIPS JINA IN THE VINDHYA FOREST: Then Kuvalayacandra proceeded to the South crossing the Vindhyan peaks, spotted with camps of wild tribes and presenting various scenes (described 112.3-25). By the time he reached the Vindhyan forest, the summer set in, and its effects on the forest, on the animals, on the town ladies were obvious (described § 197). The mid-day heat was oppressing to one and all. He was very thirsty, and from the appearance of elephants arriving there he could infer the presence of a lake which he soon reached to his great joy. Being aware of dietectic rules (reference to Āyuhśāstra, 114.22-8), he did not drink water at once. He rested for a while, and then enjoyed a hearty bath there. Thereafter, he had his thirst and hunger quenched with water and lotus fibres and stalks. While in search of fruits and flowers, he saw in a bower an image of Yaksa crested with a pearl-statue of Arhat or Jina, to his great dismay and heightened reverence. He bathed, worshipped the Jina, offered prayers, and prostrated himself in salutation (Pages 112.2-115.15; *50.12-40),
KUVALAYACANDRA MEETS KANAKAPRABHĀ IN THE TEMPLE: At this juncture there was an upheaval in the lake, and there emerged from it a lovely maiden, attended by a little girl. To save them from embarrassment, Kuvalayacandra hid behind the statue. They were surprised to see the Jina lately worshipped by somebody; and it was inferred with justification that the worshipper must be a great man. They duly offered their worship, and started singing dvipadi lines, attracted by which Kuvalayacandra disclosed himself complimenting them for the fine recitation. The prince and the Yakşa-kanyā greeted each other as co-religionists, and were very much eager to know mutually. The prince introduced himself; and then she narrated her biography to satisfy her curiosity (Pages 115.16-116.33; *50.41- *51-18).
RATNA- OR JINA-SEKHARA'S BIOGRAPHY AND KANAKAPRABHA'S GIFT OF MEDICAL COIL TO KUVALAYACANDRA: In the town of Mākandī (described 117.1-5), there lived a Brāhmaṇa couple, Yajñadatta and his wife Sāvitrī, quite ugly in appearance. They had thirteen issues of which the last was (Yajña-) Soma, on whose birth there occurred a terrific famine extending over twelve years and with devastating results (described 117.13-21). The town of Mākandī was in utter desolation. The Brāhmaṇa family became extinct; but Soma, however, survived as a destitute, in utter misery. He was a Brāhmaṇa in name only and was about sixteen, when the famine was over. Remorseful about his fruitless life and miserable plight, Soma decided to leave Mākandī and migrate to some other territory. He reached the Vindhyan forest by summer (described 118.16-24). Losing the track, and wandering nervously all alone, oppressed by thirst and hunger, he reached a lake (118.28-30), There he took bath, drank water, and chewed lotus-stalks. While in search of fruits, he saw in a bower the pearl-image of Ādinātha, the like of which, he remembered, he had seen in Mākand, and felt great respect for it. Full of devotion, he surrendered himself to Jina and resolved to remain there ever worshipping Adinātha's feet. In course of time, he died of colic; and, as he breathed his last with his eyes devotedly intent on the face Rsabha-jina, he was born in the region of

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Ratnaprabhā as a glorious Yaksa, Ratnasekhara by name, among the Vyantaras who are of eight classes: Yakşa, Rākşasa, Bhūta, Piśāca, Kimnara, Kimpuruşa, Mahoraga and Gandharva. He recollected his past and the way he died. He developed all the more reverence for Rşabha; he offered eloquent prayers; and he prostrated himself before Jina. He explained to his people how he got the fruit of namaskāra to Jina. He miraculously projected a pearl-image of himself with Jina on his crest; and the Yaksas called him Jinasekhara. He directed me, Kanakaprabhā, to worship this image daily; and I have been doing it.' Though the prince was content with all that he had seen and experienced, Kanakaprabhā insisted on his receiving something from her, and gave him a specific coil of medical herb (auşadhi-valaya-viseșa), an antidote against all adversities in the journey. He thanked her for the gift (Pages 117.1-120.31; *51.19- *52.35).
KUVALAYACANDRA MEETS EŅIKĀ AND ROYAL PARROT IN THE HERMITAGE: The prince Kuvalayacandra travelled on in the Vindhyan ranges and reached the river Narmadā or Revā (described § 206). He crossed it and reached a hermitage, rich in fruit and flower trees. As he inferred, it was the residence of a female ascetic, Enikā by name, who, with her dignified appearance, arrived on the scene followed by her retinue of domesticated beasts and birds, among which was prominent a Rāja-kīra (Royal-Parrot). She ran with dismay at the presence of this biped (i.e., prince Kuvalayacandra) into the hermitage; but on receiving some explanation from the Parrot, she duly welcomed him. He introduced himself to her; and, as she was a bit bashful, the Parrot started narrating their biography to him to satisfy his curiosity (Pages 120.31-122.30; *52-36- *53.18).
THE ROYAL PARROT INTRODUCES ITSELF: 'On the bank of Narmadā, in the forest Mahātavī, there lived a couple of Royal Parrots, Manimān and his beloved, in the hollow of a banyan tree. They gave birth to a Royal Parrot
yself) which, during childhood, fell into the hands of a young hunter who gave it to the Pallīpati from whom it passed on to Bhșgu, the ruler of Bhșgukaccha, who entrusted it to Madanamañjarī directing her to train it in all the fine arts. Soon I, i. e., the Royal Parrot, mastered everything (including conviction in the words of Jina) and became a Pandita. During summer, a saint (formerly the father of Bhrgu), plunged in religious meditation, came touring to Bhșgukaccha and attained Kevala-jñāna. On getting the information, Bhșgu and his harem etc. attended on the Kevalin and offered respects. I, the parrot, too went there along with the princess and offered prayers. At that time, there arrived two Vidyādharas, one dressed in blue and the other in yellow. Once they went from Vaitādhya to Sammeta-śikhara, and thence to Śatruñjaya. On the way, they saw a lovely and dignified maiden, in the forest. She did not reply to them, but ran away, almost scared, with the pack of deer. And now they wanted to know from the Kevalin all about her. King Bhrghu, too, was equally curious, and so the Kevalin started narrating her biography (Pages 122.31-124.26; *53.19- *54.9).
ENIKĀ's BIOGRAPHY: Srīvatsa ruled at Ujjayinī (described 124.28-31). He had a son, Śrīvardhana, and a daughter, śrīmatī. Srīmats was given in marriage to Simha, the son of king Vijaya of Vijayapura. Simha was turbulent

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by temper; so, being banished by his father, he resided with his wife in a village on the frontier. Once Śrīvardhana, who entered the order under Dharmaruci's instructions, came to that village, touring all alone, to receive food and terminate his one month's fast. He happened to reach his sister's house. She had heard about his renunciation. She recognised him; and, overflowing with affection for the brother, she embraced him with tears in her eyes, Just then Simha came there; and suspecting something foul in all this, he hit that monk to death on the spot. In anger she hit Simha fatally with a stick; and before he died, he cut her into two with his sword. Simha and his wife were reborn in the first hell. The monk, however, went to Saudharma-vimāna, and thence, was reborn as a king in Bhrgukaccha, the same as this (myself) Kevalin. Simha was reborn as a Brāhmaṇa in Nandipura; later, he accepted Eka-dandin vow; and he was consequently born as a Jyotiska god. Knowing his earlier life from a Kevalin, he decided to take revenge on his wife who, he saw, was just born as a daughter to king Padma and his queen Śrīkāntā at Padmanagara. He picked up that female child, rushed to the South, and dropped the child from the sky. Luckily, the child fell in soft thicket and was thus saved from death. Just on that spot, by that time, a wild deer had delivered and seeing its young one and this female child, it felt convinced that these were its twins. It suckled and nourished both of them. The female child grew into a fine girl under this sylvan atmosphere and in the company of forest birds and beasts; but she ran away scared at the sight of human beings. She is my (i. e., Kevalin's) sister of the previous life. She is a bhavya, and would get samyaktva in this very life being instructed by this Rājakīra. The princess released me (i. e., the Rājakīra), as advised by the Kevalin. I paid respects to the Kevalin, and came to her in the forest. I gradually trained her in the various arts, in worthy acts and in the words of Jina. I gave her an idea of her past life, and requested her to
man society; but she abhorred it and preferred to lead a life of self-restraint and austerities, as she is seen doing now, (Pages 124.27-127.26; *54.10- *55.14).
HAPPY TIME IN THE HERMITAGE AND MEETING WITH VIDYADHARAS: Hearing this, prince Kuvalayacandra greeted Enikā as a co-religionist. As it was mid-day, they had their bath in a stream in the vicinity and changed their clothes. Then they came to a spot with a crystal image of Rsabha which they duly worshipped and to which they offered devotional prayers individually. They returned to the Aśrama. The prince had his meals, and thereafter Enikā and Rājakīra too. While Kuvalayacandra and Eņikā spent their time discussing topics of learning and piety, there arrived one day a Sabara-couple (described 128.19-25). The prince, who knew Samudra-śāstra or Sāmudrika (and gave an exposition of it to Enikā in one verse in Sanskrit and in details in Prākrit verses, 129.8-131.23) could see that in the guise of Sabara there was some great man. The Sabara also understood this, and went away immediately lest he might be found out. Eņikā appreciated the prince's intelligence and disclosed that they were Vidyādharas who were practising Sābarī-vidyā, one of the many Vidyās (enumerated 132.2-3), which Dharanendra bestowed on Nami and Vinami pleased by their sevā of Rşabha. The Rājakira had seen them how they performed a detailed

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worship of the image of Rṣabha with great pomp, how they gave up their original dress, put on the appearance of Sabaras, and how they pursued the cultivation of Sabarī-vidya under the auspices of the image of Rṣabha. That is how both Eṇikā and Kuvalayacandra came to know those Vidyadharas (Pages 127.27-133.28; *55.14- *57.9).
43
KUVALAYACANDRA DISCLOSES HIS OBJECT AND ANTECEDENTS: After some days Kuvalayacandra disclosed to them that he had to fulfil a sacred and solemn mission in the South where he must go now. As he left the place, on an inquiry by them, he narrated his antecedents thus: 'During boyhood, Rṣabha wished for the sugar-cane seen in the hands of Indra; and consequent on that his race came to be called Ikṣväku-vaṁśa. Thus became famous Ikṣvāku Ksatriyas, of whom Bharata was a Cakravartin. Rṣabha's other son was Bahubali. Bharata's son was Adityayaśas and Bahubali's Somayaśas: from them started Adityavamsa and Sasi-vamsa. It is in the latter, in the long run, that king Dṛdhavarman of Ayodhya was born; and I, Kuvalayacandra, am his son. I have to go to Vijayapuri on some mission. Enikā could see that this separation must have been unbearable for his parents; so she arranged to send the message of his well-being to Ayodhya through the Royal Parrot (Pages 133.28-134.23; *57.9-15). KUVALAYACANDRA JOINS A CARAVAN AND HIS ENCOUNTER WITH THE PIOUS BHILLA CHIEF: Prince Kuvalayacandra travelled on posthaste and reached the Sahya mountain (described 134.25-30). Further, he came across a caravan of traders (134.32-135.3). Knowing that the caravan was bound for Kāñcīpurī, he joined it, to cover some distant, with the consent of its leader Vaiśramaṇadatta who welcomed him marking his dignified demeanour. The caravan reached a spot with Bhilla camps in the vicinity; it was well guarded (described 135.10); it was sunset (described 135.12-17); and next morning when it started there was a lot of bustle of instructions etc. (135.21-24). At that time, there was an attack from the Bhillas who robbed the caravan of all that was valuable. When the caravan was routed, the merchant's daughter, Dhanavatī, ran about helplessly and sought shelter of the prince who routed the Bhilla party by an incessant shower of arrows. The Bhilla leader appreciated his bravery, and challenged him to a duel. Both of them fought in various ways, with different weapons and missiles (136.15-27). When the Bhilla chief realized that the prince was more than a match for him and that his death was certain, somehow there was an awakening in him to follow the words of Jina; and he drew himself sufficiently aside, threw the weapons, took the käyotsarga position, and engrossed himself in meditation uttering the pañca-namaskāra. Seeing him like that, the prince rushed to him non-plussed, and embraced him as a co-religionist, requesting him not to take such a step and to forgive him. He expressed micchami dukkaḍam. They understood mutually so well that they felt great affection for each other. The Bhilla chief explained how right conduct was rather impossible for him. First, he withdrew the attack against the caravan, and secondly, assured the leader all safety and full restoration of his possessions (Pages 134.25-138.9; *57.17- *58.12).

KUVALAYACANDRA, THE GUEST OF BHILLA-PATI: Both of them proceeded towards the Palli (described 138.11-14) situated in the valley of the Sahya

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mountain, and approached the palace situated on a lofty peak. The Bhilla chief tried to divert the prince with jocular talks lest he should feel tired in climbing. With a question containing the answer, the chief disclosed to the prince that his Pallī was called Cintamani. After they visited the palace-temple, their physical comforts were attended to. After a luxurious bath, they worshipped Arhat; they had their meals; and then they rested comfortably. One day, when they were seated together, there arrived a person, clad in white and with an iron club in hand, and gave a good blow on the head of the Bhilla chief reminding him specifically that he was not following caritra. On second thoughts, the Bhilla chief welcomed this and felt remorse that he was not behaving worthily. On an enquiry by the prince, he explained the episode as below (Pages 138.10-139.33; *58.13-31).
DARPAPARIGHA'S AUTOBIOGRAPHY AND KINSHIP WITH KUVALAYACANDRA: 'In the town of Ratnapuri there ruled a king Ratnamukuta; and he had two sons: Darpaparigha and Bāhu- or Bhuja-parigha. One night, when the king was alone in his private apartment, he happened to see a butterfly jumping at the flame of the lamp; with innate kindness, he tried more than once to ward it off, but it again came to the lamp. He had a desire to save its life; but if that was not possible, he himself would attend to his benefit in the next world. He put that butterfly in a casket, closed its mouth, and kept it near his pillow. When he opened it later, he realized that possibly it was swallowed by a domestic lizard. He felt convinced that there is no rescue from Death, and one's Karmas are all-powerful. He was disgusted with worldly life, and mentally accepted renunciation. A deity in the vicinity presented him rajo-haraṇa, mukha-potrikā etc.; and he became a Pratyekabuddha. When it was daybreak, the king came out of his apartment as a monk; and this was a matter of surprise and sorrow to one and all including his queens. Followed by many, he reached the park where gathered his ministers, queens and his two sons; and to all of them he gave a discourse on the nature of samsāra and its ties. He explained the episode of the butterfly which was the immediate cause of his renunciation: he added how there was asaraṇatā, how he recollected his previous births (a monk in the Apara-videha, a Saudharma-deva, and thence a king here), how he pulled five handfuls of hair, how a deity gave him the equipment, and how he became a nirgrantha monk. Inquired of by the minister Vimala, the Royal Saint gave a detailed exposition on Dharma, its practice and its object. Dharma, Adharma, Ākāśa, Jīva and Pudgala are the fundamentals; and the interaction of the last two gives rise to Nine Padarthas. Being in the company of Karma, the Jīva, through Pramada, fourfold passions and threefold activities, wanders through high and low grades of births; it is in human life that one has the sense of discrimination whereby one adopts right conduct; and one practises dhyāna etc. to attain omniscience and finally the bliss of Liberation (§§ 233-34). The Royal sage urged them to practise it for their spiritual benefit, and left the place to pursue his vihara. Since then we are Śrāvakas having only the samyaktva. On the advice of our uncle, kind Dṛdhavarman of Ayodhya, I, Darpaparigha, the eldest son, was to be installed on the throne; but there was intrigue in the palace to back my younger brother; and I was

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administered some medical preparation which made me physically, mentally and morally unfit. I was unbalanced, and behaving like a mad man, I reached the Vindhya valley. Oppressed by hunger and thirst, I drank the water from a pond in which various fruits were naturally decocted; I suffered terribly from vomitting and motions; and I was completely cured of all my ailments. It was a second birth as it were, and all my faculties functioned as before. While in search of fruits and flowers, I met a dignified person followed by Bhillas. He took me to his Mahāpallī. We paid respects to Arahanta there, and spent our time in comfort. He inquired about me; and, finding that both of us belonged to the Soma race, he put me as his successor on the throne and ordered all the chiefs to obey me. He told me that though these people were Mlecchas, they had a code of behaviour (146.13-17): I was free to stay with them or go away. In course of time, as Karmas would have it, I too stooped to this profession of robbery. Just to remind me of the words of the Royal sage, I have asked this man to strike me with a loha-damda, because I had become a victim of loha (= lobha, greed).' Prince Kuvalayacandra was much overpowered by this episode; and consequently, by stressing on the rarity of Jina's instructions, he urged Darpaparigha to leave this profession and adopt the career of self-restraint and penances as preached by Jina. Lately, Darpaparigha had no news from Dțdhavarman; and when he learnt now that the prince was Kuvalayacandra, the latter's son got through divine favour, he embraced him as his brother. The prince narrated all about his journey and how he has to enlighten Kuvalayamālā at Vijayānagarī for which he wanted to start soon. Darpaparigha detained him for some time, because the sky was overcast with clouds, there were strong winds, and there were showers which brought about many changes on the earth and in the hearts of separated ladies (all described 147.13 to 148.15). When the prince decided to start on his mission, Darpaparigha wanted to leave the place and also to escort him with his army, but was dissuaded by the former. The prince paid respects to him and proceeded towards the South; and soon Darpaparigha, too, left home with a view to taking to renunciation (Page 140.1-149.3; *58.32- *61.1).
(v. Kuvalayacandra in Vijayāpuri] KUVALAYACANDRA REACHES VIJAYAPURI AND LEARNS ABOUT KUVALAYAMĀLĀ'S RESOLVE: Travelling through thick and thin and meeting various kinds of people, Kuvalayacandra reached the country of Vijayāpurī (described 149.6-17) on the southern coast. Passing through the country, he captivated many fair eyes and, in due course, came to the capital, Vijayā (described 149.20-26). As he was wondering how to meet Kuvalayamālā, he gathered from the talk of town ladies out on the streets to fetch water that Kuvalayamālā, though dark in complexion, was very beautiful (described 150.6-9), that she had hung an incomplete verse in public, and that, as prophesied, she would marry him who would complete it. Then he visited a residential school in which pupils from all parts of India (150.20) were studying different branches of learning such as, grammar, Darśanas (Bauddha, Sāmkhya, Vaiseșika, Mīmāṁsā, Naiyāyika, Anekānta and Lokāyata), different lores, arts and crafts (described

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150.21 to 151.10). The teachers there were well-versed in seventy-two kalās or arts and sixty-four vijñānas or lores. There he heard the naughty lads irresponsibly gossipping in contemporary Middle Indo-Aryan spoken dialect about various topics, personal and urban, and had a confirmation that the princess had exhibited an incomplete verse in the Palace Yard. On the way to it,
ere was a festivity at a merchant's place; in the market, he came across traders (from different parts of the country) who could be distinguished from their traits and who were speaking in their own language (described 152.23 to 153.18): and he heard various conversations in the bazar (153.13-18). In the palace yard, he came across many rulers who seemed dejected at the idea that the princess would marry him who completed the verse of which she exhibited only one foot: pamca vi paime vimāṇammi'; and, for verification, the entire verse was kept under lock and seal in the royal treasury. He could at once guess and hit on the complete Gāthā (154.5), seeing how trickily that princess Māyāditya > Kuvalayamālā ] had drafted it (Pages 149.4-154.6; *61.1-31).
KUVALAYACANDRA WINS KUVALAYAMĀLĀ'S HEART AND MEETS MAHENDRAKUMĀRA: Just then, there was great commotion among the people, because the invincible elephant was running amuck after breaking its chains and killing its keeper (described 154.11-13). The king with his harem rushed to the terrace. He was warning the prince to get away from the elephant. The prince, seeing the infuriated elephant rushing at him, tricked it with a garment, and, as he got on its back, recited the full verse, hearing which Kuvalayamālā declared that the verse was duly completed and put a garland of fragrant flowers round his neck. The king (Vijayasena) felicitated his daughter on her worthy choice; there was a shower of flowers from heaven: and shouts of Victory' resounded the sky. At that moment Mahendrakumāra came on the scene, and greeted the prince on his triumph with significant reference to the parents of the latter. Recognising Mahendrakumāra, the prince made the elephant sit and took him on its back: both of them embraced each other, and inquired about mutual welfare. King Vijaya was happy at the fine coincidence (155.7-9), to the good fortune of his daughter. The prince was duly welcomed in the palace, and Kuvalayamālā could have an affectionate glance at him (Pages 154.7-155.13; *61.31- *62.24).
MAHENDRAKUMĀRA NARRATES WHAT HAPPENED AT VINĪTĀ: King Vijayasena was curious to know how both of them were there. Mahendrakumāra narrated what happened at the capital after Kuvalayacandra was carried away by the horse. The parents were in a miserable plight at the loss of the prince; the ministers tried to console them by reminding them of the privation suffered by Sagara; and all possible attempts (155-31 ff.) were made to get some news about the prince. The maidens suffered a sense of separation; and when the metropolis was thus plunged into frustration caused by this privation, the Royal Parrot got the audience of the King and narrated to him, to his joy and satisfaction, how prince Kuvalayacandra came to the hermitage of Eņikā, how on his important mission of enlightening Kuvalayamālā, he proceeded to Vijayāpurī, and how the duty of conveying his welfare to the parents was entrusted to it. On getting this information, king Drdhavarman was ready to

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proceed to Vijayapurī, but at last allowed Mahendrakumāra and his party to go there. That is how Kuvalayacandra and Mahendrakumāra could luckily meet here. King Vijaya was extremely happy at these developments which were almost miraculous. Both the princes rested there quite comfortably (Pages 155.14-158.2; *62.27- *63.30).
DELAY FOR MARRIAGE AND KUVALAYACANDRA'S PASSIONATE ANXIETY: It was gathered that it would take some time to fix up a date for the wedding: this caused some anxiety to Kuvalayacandra who was impatient for the hand of Kuvalayamālā. He was passionately yearning for her, and started brooding over her beauty (158.13-24). He planned desperately various alternatives of meeting her (158.25-159.5). Mahendrakumara came and mentioned to him how a letter conveying their well-being was despatched to Ayodhya. He could easily see that the prince was restless on account of separation and was losing faith in the promises of the king, because of his own impatience. Mahendra reminded him of the prophecy, of his being chosen by Kuvalayamālā with a garland and of her deep affection and passionate love for him; and requested him not to suspect the good intentions of king Vijaya (Pages 158.3-160.8; *63.30- *64.3).
KUVALAYAMĀLĀ SENDS A LOVE PRESENT TO KUVALAYACANDRA: At this stage, there arrived a girl who brought to Kuvalayacandra personal presents consisting of a garland and a flower-ornament; within the stalk of the latter, there was the figure of Rajahamsikā, cut on a bhurja-leaf; and its expression was indicated by a verse inscribed below it. Mahendra warned him not to misunderstand the situation: the symbolic swan was eager for him. The bard announced the evening, indirectly reminding the prince that the Dharma was quite important and one should not be carried away by worldly attachments. The prince took leave of the girl-messenger just with a remark complimenting Kuvalayamālā on her skill (Pages 160.9-32; *64.34-38).
BHOGAVATI INTRODUCES KUVALAYAMĀLĀ AND ARRANGES A MEETING OF KUVALAYACANDRA WITH HER: Both Kuvalayacandra and Mahendra offered evening worship to Rṣabhanatha. Mahendra found fault with Kuvalayacandra for not sending any message to Kuvalayamālā who would be fatally restless on account of separation. Next morning, they woke up, hearing the bard's recitation (161.16-22). An elderly lady (Bhogavati) who was a motherly attendant of Kuvalayamālā came to them, and narrated to them the following details: King Vijayasena and his queen Bhanumati of Vijayapurī had no issue, so they worshipped many a deity etc. for a child; and at last, as indicated by a dream, they had a daughter, Kuvalayamālā, who was duly brought up almost like a son. On her reaching youth, as she had developed aversion for man, her parents inquired about her marriage of a Vidyadhara-śramaṇa (who knows the past, present and future). The Śramana gave them a discourse on heya, adeya and upekṣaniya both in this and the other world. Further, on an inquiry by the king, the Śramana narrated all about Māyāditya > Padmavara > Kuvalayamālā till her welcoming the triumphant prince Kuvalayacandra (i.e., yourself). On seeing you on the back of the elephant, many doubts and expectations crowded her heart (163.24-32); then, on your completing the verse, she garlanded you; and to her thrill, you looked at her affectionately. Though she went away from

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the palace at her father's direction, her heart was left behind as it were. She reached her apartment, but was awfully restless whether you would accept her at all. We all assured her, but her doubts could not be dissipated. Just to test your bonafides, we requested her to send you the garland etc. She learnt that the day of the marriage also was not immediately fixed; and that made her unhappy. Further, as she did not receive any message from you, she is on the verge of break-down; and her condition is critical, almost beyond all normal remedies. Mahendra consulted her as to what should be done to save the situation. She requested them to go to the garden where she would arrange to bring Kuvalayamālā. Kuvalayacandra and Mahendra reached the garden (described 166.16-19) discussing half-serious and half-jocular topics (156.1-15); and while they were enjoying various scenes etc. in it, there arrived Kuvalayamālā of striking beauty (described 166.32 f.), still in a suspicious mood. Her attendants including Bhogavatī left her in a bower, and went out to trace the prince from his conspicuous foot-prints: she had almost decided to hang herself to death, if she were not to meet the prince. They met, however, in that bower; and the prince welcomed her and received her in his arms to her pleasant embarrassment. She reminded him that he did not send any message; but he assured her that he came all the distance to enlighten her, as it was agreed between them in the past. Bhogavati came there under the king's direction, and Kuvalayamālā returned to her apartment with a consoled heart, leaving the prince in a mood of assurance. He narrated his experience with her to Mahendra. Both of them spent their time happily as if in their own country; and Kuvalayacandra was receiving a number of love presents from the princess. Now the cold season arrived (described 169.12-170.4) with all its characteristics (Pages 161.1-170.4; *64.9- *65.35).
48
WEDDING CEREMONY; PLEASURE SPORTS AND DIVERSIONS; AND KUVALAYAMĀLĀ DULY ENLIGHTENED: The astrologer informed the king how the most auspicious lagna-yoga was now available for the marriage of Kuvalayacandra and Kuvalayamālā who felt very happy on hearing this. The whole town was busy with various preparations of the marriage (170.20-28). On the appointed day, at that auspicious moment, the marriage ceremony was celebrated with due eclat and rituals (described 170.31-171.26). Then followed their bed-ceremony to which, to begin with, her companions added a good deal of mirth and fun. When they left the room, Kuvalayamālā also wanted to go out, but Kuvalayacandra charged her with stealing' his heart; she also made a similar charge; the companions were called back and accepted for arbitration; and their decision required the couple to embrace each other heartily. Thus passed the first, the second and the third night which ended in their amorous satisfaction. One day, the couple enjoyed from the terrace the scene of the ocean (described 173.33 f.) the waves of which were washing the southern rampart of the metropolis; and they saw therein each other's characteristics in a symbolic way. Then they decided to divert themselves with learned pastimes such as prahelikā, antimākṣara vūḍhā etc. (174.21-24) of which bindumati, aṭṭhāviḍaya, prasnottara, pṛṣṭārtha, akşara-cyutaka, mātrā-cyutaka, bindu-cyutaka, gūḍha-caturtha-pāda, bhāniyavviyā, hṛdaya, padma-gāthā, gāthārdha, samvidhānaka, gāthā-rākṣasa,

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prarnamakşara-racita are duly illustrated. She changed her mind and expressed her desire rather to know how he came to this far-off country and completed the verse than to spend time on these diversions. Kuvalayacandra narrated his tale right from his birth to his marriage with her, and incidentally the career of the Five ($ 281): he reminded her that it was his duty to enlighten her and that, therefore, she should accept samyaktva, which is rare and unique (illustrated with apt similes, $ 282). He further urged her to follow Jinadharma which is the shelter and rescue for souls wandering in Saṁsāra, and have the highest respect for the Tirthakara. He requested her to reco agreement in the past life, and follow the words of Jina. She accepted all that he said and felt enlightened in the religion of Jina (Pages 170.4-180.12; *65.36- *66.31).
[vi. Kuvalayacandra Starts Back for Ayodhya ]
KUVALAYACANDRA ETC. START FOR AYODHYA WITH AUSPICIOUS OMENS AND MEET A MONK: Kuvalayacandra received a letter from king Drdhavarman asking him to return to Ayodhyā at the earliest along with Mahendra. He consulted his beloved who agreed to his decision; and king Vijaya also felt that they should return home early. The necessary preparations for the journey were made, and the date of departure was fixed by the astrologer. Kuvalayamālā took leave of the trees etc. in the garden (180.31-181.13) and of the domestic birds and beasts (181.16-24) with a touch of sentiment. The rituals of the departure for the couple were gone through (181.25-27); and at the auspicious moment, they started. As the couple mounted, the triumphant elephant and proceeded along the road, the onlooking town girls entertained various thoughts and gave expressions to different views about them both (details given, 182.4-183.3). After leaving the metropolis, they camped at a distance. The prince offered worship to Jina; and, in response to his appeal, the Pravacanadevatā presented an auspicious sakuna simultaneously with which king Jayanta of Jayanti presented him with a prominent umbrella: the prince felt that all his desires would be fulfilled. Incidentally, he gave her an exposition on the sakunas, good and bad (183.24-184.20), and explained to her that they are after all consequences of one's own Karmas: the worship of Jina, in the samavasaraņa, leads to the fruit of Punya. From the next halt, the king, queen and the citizens (who were accompanying them for a distance) returned, at the prince's request, to the metropolis. The prince, in his onward travel, camped in the vicinity of the Sahya mountain. It was reported to him that there had arrived a Saint of charming personality, the hair on whose head was pulled out, who was wearing a white garment, and who had a piccha in his hand to be distinguished from a tāpasa or tridandin). The prince could see that he had recently entered the order and that there was something superhuman about him. On being saluted by the prince and his beloved, the saint blessed them with dharma-labha, and, on being inquired of, started narrating his biography (Pages 180.13-185.6; *66.36- *67.34).
SAINT BHĀNU'S AUTOBIOGRAPHY AND ENLIGHTENMENT THROUGH THE PAINTINGS OF SAMSĀRA-CAKRA: “In the country of Lāța, known for its dresses and

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desa-bhāşās, there ruled a mighty king, Simha by name, of whom I, Bhānu, have been the eldest son, addicted rather too much to painting. One day a teacher showed me a painted scroll presenting what he called the Samsāracakra and depicting all that was there on the earth. He explained pointing out with a stick that the various regions were hell, human world and heaven. With excessive sin one gets misery in hell; with excessive merit one gets pleasures in heaven; with a little merit and plenty of sin one is born as a sub-human being, and with plenty of merit and a little sin one is born as a man: everywhere, however, there is misery. A king with great sin to his credit goes to hell. A king with hunting paraphernalia only earns sin. Here was a thief suffering awfully for his deeds. The cultivators were illtreating the beasts of burden and causing injury to one-sensed beings; and they alone had to suffer for their sins. One carried only punya and pāpa with him, and left everything behind, on the eve of death. Young men enjoyed various pleasures, and they were painted on the scroll. Similarly, men in various professions and positions, proud of this and that, were depicted, with the consequences of their acts etc. In the subhuman world there were the various beasts and birds, killing each other. Then there were painted the scenes in hells, and also those in heavens. Lastly, there was the picture of Liberation which is characterised by eternal bliss. When he unfolded the scenes of this Samsāra-cakra, I could realize the despicable character of the worldly life, and I told him that he must be a god or so coming from heaven, with this scroll, having some definite purpose in mind. Then there was another picture the details of which he explained thus: 'Here in the town of Campā ruled the king, Mahāratha. Dhanadatta was a rich merchant; from his wife Devi he had two sons: Kulamitra and Dhanamitra. Soon after their birth, the father died; and the mother urged them to do some business and earn their living. They practised varied professions and tried their hands at different arts and crafts; but they proved failures everywhere, with no earnings to their credit. They decided, at last, to commit suicide; and when they were about to jump down a mountain peak, a divine voice prevented
no rash. It was the admonition of a great saint who knew their plight and who advised them sympathetically to take to renunciation, so that they would never be born poor again but would get heavenly happiness and liberation. Both of them entered the order, practised austerities, and were born in heaven. Thence one was born as Bhānu, the son of Simha, i.e., yourself; and I, the teacher or painter, am the second. I have come here to enlighten you.' Hearing this, I, Bhānukumāra, fell into a swoon, and on coming to my senses, found in that teacher a brilliant god who reminded me of our earlier births and urged me to accept renunciation with a view to attaining eternal bliss. On hearing this, I pulled out five handfuls of hair, received the ascetic's equipment (rayaharana, muhapottiya and padiggaha), and left the park to the great consternation of my friends etc. who rushed to the king. The god brought me here." The prince appreciated his autobiography and his obliging brother. Mahendrakumāra accepted Samyaktva which grew more and more firm (Pages 185.7-194.33; *67.35- *69.4).

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KUVALAYACANDRA OBLIGES ALCHEMISTS: In their onward march, one night prince Kuvalayacandra saw some fire burning bright in a Vindhya valley and some people hovering about it. He left his beloved on the bed, and, duly equipped, went nearer the fire. After hearing their conversation about the colour of the flames and about the metal that was being melted), he could realize that they were alchemists (dhātu-vādins), busy in preparing gold. Lest they should be scared, the prince remained hidden watching their movements. Despite all their precautions and preparations, their experiment failed; and the metal that turned out was just copper and not gold. Defeated in their purpose and in a mood of despair, they were about to go back to their place, when the prince greeted them with success; and they, in their turn, wel introduced himself to them in a half serious and half jocular manner. He got the details from them as to what they were doing, and he requested them to repeat the experiment, so that he might put things right. He saluted the Jinas and Siddhas, and added the cūrņa as prescribed in the Jonīpāhuda: to the satisfaction of all, the gold was ready. They all submitted to him to learn the Vidyā from him. He told them that Sarvajña was the presiding deity who had given out the Jonipāhuda; and at their request, he bestowed the Vidyā on them. He asked them to call on Kuvalayacandra (i.e., himself) when he is proclaimed as king. He returned to his camp to find Kuvalayamālā awfully worried at his disappearance, and narrated to her his experience about those alchemists. Further, at her request, he explained to her the technique of alchemy (197.28 to 198.5) as prescribed in the Jonīpāhuda (Pages 195.1-198.5; *69.4-26).
[vii. Kuvalayacandra in Ayodhyā ] KUVALAYACANDRA JUBILANTLY WELCOMED IN AYODHYA AND DRDHAVARMAN'S SELECTION OF TRUE RELIGION: Next morning (described 198.7 f.),
fulfilled their religious duties; and their camp marched on in its usual bustle (described 198.23 f.). With continuous march, he reached the frontiers of his home territory, and sent the message of his arrival to King Dşdhavarman through prince Mahendra. The king gave an ovation to him. The prince got down from the horse and greeted his father by falling at his feet. Both the mother and father received him with great feelings, and learnt from him all about his career since he was carried away by the horse. An auspicious day. for his reception and coronation as an heir-apparent was duly calculated by astrologers; and on that day, Ayodhyā was live with manifold activities
9.27-30). To the joy and appreciation of the citizens, the prince came into the town, was crowned as Prince, and was, along with his wife, duly blessed by the king. After some time, the king expressed his desire to practise Dharma. He had some discussion with the prince as to which Dharma was worthy and fit to be practised. The Kuladevatā was propitiated and appealed to in the matter, and, as announced by a divine voice, the king received a costly Ms. in Brāhmi characters, the contents (described 201.33-202.30 or $ 320) of which were respectfully read by the prince. The king, however, wondered how to find out the religious teachers who preached such a religion, especially when every teacher claimed his religion to be the best. The prince planned that all

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the religious teachers might be invited by a declaration; and the religion, which agreed with the one described in the Ms. would be accepted by the king (Pages 198.6-203.21; *69.26- *70.42).
DRDHAVARMAN HEARS VARIOUS RELIGIOUS TEACHERS, ADOPTS TRUE RELIGION AND ACCEPTS PRAVRAJYA: Accordingly, there arrived various religious teachers and propounded what they considered to be the Dharma; and every time the king saw whether and how far a particular view agreed with what was laid down in the Ms. They (such as Tridaṇḍi, Advaita, Sadvaita etc.) gave their views about Jīva, Elements, Liberation, Sacrifice, Living, Dying, Purification, Meditation, Begging, God etc. Finally, one Teacher preached abstention from five sins and Arhat as the divinity: this, the king found, agreed with what was prescribed in the Ms. The king took leave of all the other teachers; and from the teacher, whose religion he accepted, he got further enlightenment about agama, apta and mokşa. The prince conveyed to the king how he was carried away by the horse to enlighten him in this religion, how he met his colleagues of the earlier birth, and how he had many other occasions to realize the greatness of this religion. The king was convinced of the urgency of adopting this religion. Next morning, he duly greeted his relatives etc., gave rich gifts to various people, called, along with the princes, on the teacher of his religion, and requested him for being initiated into the order of monks. The teacher gave him pravrajya according to due formalities (Pages 203.22-209.14; *71.1-31).
TEACHER'S RELIGIOUS DISCOURSE AND DRDHAVARMAN'S SPIRITUAL PROGRESS: Then, to that gathering, the teacher gave a discourse on the rarity of human birth, of religious instruction, of faith in religion and of the practice of selfcontrol (illustrating them with jugasamilā dṛṣṭānta, § 326, and other similes). The royal saint Dṛdhavarman started following the course of his duties in their positive and negative aspects for a pretty long time till very little of his Karman remained to be destroyed (Pages 209.15-211.31; *71.31- *72.4).
GOD PADMAKESARA DULY REBORN AS PRINCE PṚTHVĪSĀRA AND SOON MADE THE KING: Kuvalayacandra ruled for many many years. The heavenly period of life of Padmakesara came to termination. Quite sensibly he reconsidered his past, came to Ayodhya, conveyed to Kuvalayacandra and Kuvalayamālā that he would be born as their son, and presented them some ornament which would make him remember his past and take to renunciation. In due course, he was duly born as a son to them and was named Pṛthvīsāra. After seeing those ornaments he remembered his past and developed a detachment for worldly pleasure and royal pomp. Much against his instincts, he was crowned as yuvarāja and requested by Kuvalayacandra to look after the kingdom. When the prince desired to relinquish the world, Kuvalayacandra dissuaded him in view of his young age; but he himself remained awaiting some teacher with a view to looking after his benefit in the next world. The king, after discussing religious topics with Kuvalayamālā, retired one night, and, early in the morning, occupied himself with pious thoughts yearning for ascetic life in the near future. When it was morning, Kuvalayamālā reminded him of his earlier resolve that in case he met his parents alive and got himself crowned, he would put his son on the throne and enter the order. Thus she indicated and confirmed whatever

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thoughts he had in mind. Now that Prthvīsāra was put on the throne both of them decided to take to religious life at the earliest (Pages 212.1-214.33; *72.4- *73.9).
KUVALAYACANDRA, MAHENDRA AND KUVALAYAMĀLĀ TAKE TO PRAVRAJYA AFTER MEETING DARPAPARIGHA, SO ALSO PRTHAVĪSĀRA IN DUE COURSE; AND IN A SUBSEQUENT BIRTH THE FIVE MET IN HEAVEN AND RECOLLECTED THEIR AGREEMENT: Later, the king saw in the street of the metropolis a couple of monks who told him that they were the disciples of saint Darpaparigha, the son of Ratnamukuța. In due course, he (along with Mahendra and Kuvalayamālā) paid respects to Darpaparigha who blessed him and told him about his activities subsequent to their last meeting. Darpaparigha told the king that after leaving the Cintāmaņi-pallī he met a great Saint at Bhrgukaccha, who had given him that Pallĩ and from whom he accepted renunciation. Then that saint went to Ayodhyā, initiated king Drdhavarman into the order, both of them reached Sammeta-śikhara, and became Anta-kệt Kevalins. This was a sort of inspiration to Kuvalayacandra, Mahendra and Kuvalayamālā. All of them accepted renunciation, and started practising penance according to the rules. In course of time, Kuvalayamālā was born as a god in the Saudharma-kalpa; the saint Kuvalayacandra was born as a god in the Vaidūrya-vimāna there; the Lion too, after due religious fasting, was born there; and the clairvoyant saint, Sāgaradatta, reached there, after his death, as a god. After enjoying royal pleasures for a while and putting his son Manorathāditya on the throne, king Pșthvīsāra also took to asceticism and joined them in the same heaven after his demise. They recognised each other, reflected together on the importance of Samyaktva (216.23-32) and the value of the words of Jina in the terrific ocean migratory circuit, and agreed that, in the subsequent births, wherever they were, any one of them having omniscience should enlighten the rest (Pages 215.1-217.7; *73.9-40).
(viii. Mahāvira's Samavasarana and the Five Souls ] MAŅIRATHA, AN ASANNA-BHAVYA, AND THE OCCASION FOR HIS SAVEGA: Then, during the age of Mahāvīra, the soul of Kuvalayacandra came down from heaven and was born in the town of Kākandī as prince Maņiratha, the son of king Kāñcanaratha and his queen Indīvarā. Much against the wish of all, prince Maniratha became addicted to hunting. While he was out in the forest, there arrived Mahāvīra, who, in his Samavasarana constructed by the gods, preached to the audience, including Kāñcanaratha and others, twofold Dharma based on Samyaktva (217.28-218.6), and also explained the characteristics ($ 337) and the defects (218.22-30) of Samyaktva (does this cover caritra also here, see line 30, p. 218.13, p. 219-4?), as well as darsana, jñāna and caritra ($$ 339-40), the nature of hiṁsā, asatya, steya, maithuna and parigraha, of those who abstain from it, or how it is guarded ($8 341-45). The twelve vows of a house-holder end with samlehanā (which is there for both srāvaka and sramana), and the aticāras (five for each) of them should be avoided ( 346). Further, Mahāvīra explained to Kāñcanaratha that prince Maniratha, though addicted to hunting, was not only a bhavya but would reach liberation also in this very birth: in fact, he was enlightened and with a view to adopting religious life, he

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was reaching the Samavasaraņa. The occasion for his developing samvega was like this. He had gone into the Kosamba forest for hunting. Afraid of his arrows, all the deer ran away; but one young female deer came to him quite affectionately. He was much moved by the situation, broke his bow and sword, and felt great remorse on account of his cruel activities. He was thrilled at the touch of that loving deer; and he realized that there must be some connection of the earlier birth. He came by this time to the Samavasarana; and to explain
his earlier relation with that deer Mahāvīra narrated thus (Pages 217.85 224.15; *73.41- *74.36).
EARLIER LIVES OF MANIRATHA AND THE DEER, AND FORMER'S DĪKSĀ: In one of his earlier lives, Mahāvīra was prince Ananga, the son of king Madana of Sāketa. There was a merchant Vaiśramana. His son was Priyamkara, a fine youth, who married Sundarī, a girl from a neighbouring family. Priyamkara and Sundarī were so much attached to each other that they would not tolerate separation even for a monient. In due course, as ill luck would have it, Priyamkara fell ill and died. Sundarī would not believe that he was dead, but started caressing his dead body without allowing it to be burnt. She was mad on account of her affection, continued fondling the corpse, and would not attend to what others said. She addressed the corpse that people round about had gone mad; and, to avoid them, she took the rotten corpse (described 225.23-27) and reached the cemetery. She started nursing it. Her father requested the king to do something in the matter, and prince Ananga took the responsibility of outwitting her. He also went there with the corpse of a woman, claiming her to be his wife whom people called dead much against his will: in fine, he presented a replica of Sundarī's rôle. He imitated her in his behaviour towards his dead beloved. In course of time, they became friendly, and entrusted to each other their dead partners, whenever they had to leave them and go out. Once Ananga complained to Sundarī that he heard her beloved making overtures to his wife Māyādevī. Ananga shrewdly developed a situation, threw both the dead bodies in a well, and began to lament over his sad lot that his wife was kidnapped by Sundarī's beloved. Innocent as she was, she felt sorry for the behaviour of her husband. When she wanted to know from him what to do, he expounded to her on the vanity of attachment and inevitability of death: So one should reflect (through twelve-fold anuprekşā) on the nature of samsāra etc. and devote oneself to the practice of Dharma (§ 352). Sundarī was enlightened. That soul of Sundarī was reborn as Mānabhața > Padmasāra > Kuvalayacandra > Vaiļūryaprabha > Maņirathakumāra; and the soul of that merchant-youth (i. e. Priyamkara) was ultimately born as a female deer which showed so much affection to Manirathakumāra. Hearing all this Manirathakumāra accepted renunciation. Mahāvīra explained ($ 354) to Gautama how a samyag-drşți who is avirata is subjected to misery but one who is virata enjoys happiness (Pages 224.16-232.5; *74.36- *76.20).
MAHĀVĪRA IN SRĀVASTI AND KAMAGAJENDRA'S DREAM: Once, Mahāvīra reached Srāvastī, in his samavasarana, and in reply to a question of Gautama,
or enlightenment of one and all, Mahāvīra expounded how different kinds of Karmas take a soul through different gatis, equip it with

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various genders, and bestow on it fortune or misfortune, intelligence or ignorance, pain or pleasure, and various gifts and faculties etc. It is the three jewels (samyaktva (=cāritra?) jñāna and darsana) that lead the soul to the town of Liberation. At the conclusion of this discourse, a man of striking personality came there and inquired whether all that he saw in dream was true. Mahāvīra told him that it was true. Then he went away attracting the eyes of all gathered there. For the information of the rest, Gautama asked about that man; and Mahāvīra reported as below (Pages 232.5-22; *76.20-29):
PASSIONATE KĀMAGAJENDRA DUPED; AND HIS PRESENCE IN THE APARAVIDEHA AND SUBSEQUENT DīKșA: King Rañagajendra was ruling over Aruņābha. Kāmagajendra was his son. He was highly passionate. His queen was Priyangumati. One day, while he and his queen were riding a mad elephant, he saw a lovely girl, playing with a ball on a merchant's terrace, and fell in love with her. The queen, who had noticed this, arranged for his marriage with that girl, and got, in exchange, a promise from her beloved that he would disclose to her all that he saw, heard and experienced. One day, a skilled painter came to him with a portrait, and assured him that it was not just imaginary but that of a virgin princess, daughter of king Avanti of Ujjainī. Kāmagajendra was eager to secure her hand. The ministers advised him to send his portrait to her. Though she was averse to men, she liked and accepted him. He (accompanied by the queen and his retinue) started for Ujjainī for the celebration of the marriage. While camping on the way and asleep in his bed, he felt a sweet touch and woke up to find two girls of captivating beauty. On an inquiry, he learnt that they were Vidyādhara maidens. They disclosed their mission to him, after shrewdly securing his solemn promise that he would do the needful in the matter. Princess Bindumatī, they added, was the extremely charming daughter of the Vidyādhara king Pţthvīsundara (from his queen Mekhalā), ruling over Anandamandira on the notrhern range of the mountain Vaitādhya. She had devel man, and would not choose any Vidyadhara youth for her companion. Any way, her parents left this choice to her sweet will. One day while moving with her friends in a mountain valley, she heard a Kimnara couple singing in praise of the handsome prince, Kāmagajendra. After learning about his whereabouts, she developed passionate attachment for him and grew restless. The only remedy against her ailment was that she should meet him. So, as suggested by their mistress and guided by Prajñapti-vidyā, they came to him. They requested him to accompany them to their mistress who was now on the verge of calamity from which he alone could rescue her. He sought the consent of his queen who allowed him to go on an express promise from them that he would be returned safe to her. They took him immediately in their Vimāna, to the wonder and worry of the queen. On his return, he conveyed to the queen his experiences during her absence: "It was a fine flight through the autumn sky (described 238.1-5), when the mind was crowded with various thoughts (§ 336). Soon we reached a white house and entered a fine cavern; therein was seen that Vidyādhara princess on a cool bed of leaves. They announced my arrival to her, requesting her to have now her desires fulfilled. But she was found without any movements; in fine, lifeless. They began to lament for her loss (239.5-9),

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making me almost unconscious, seeing her dying thus on account of my separation, as they put it. They sought my advice as to what should be done. It was day-break by this time. They decided to finish her funeral, and faggots of sandal tree etc. were gathered together. As her body were consigned to flames, they fell into a swoon; I consoled them; but, in a fit of lamentation (239.30-33), they jumped into the flames of the funeral pyre. Even before I could dissuade them, they were reduced to ashes. I was shocked and plunged into remorse: I too decided to enter the same flames. Just then I heard. å Vidyadhara couple conversing on the propriety of an action like that which I was about to do, and changed my decision. For funeral offerings, I entered a lovely lake, and lo! I sank in a well; and when I came up, I saw a surprising scene: everything appeared magnified, and men were five hundred bows in height. It was a strange land. The well was converted into a Vimana; and getting down from it, I started moving about. I met two boys, in whose presence I looked like a worm, an ant; they wondered about my human speech, and from their talk I gathered that it was Apara-videha. They took me on their palm and, to my pleasure, reached the Samavasaraṇa of Sīmamdharasvamin with a view to inquiring my antecedents. In reply to Gautama's question, Mahāvīra explained about the udaya, kṣaya and kṣayopasama of the Karmas (§ 371). Then I offered prayers to Jina, attracting the attention of all there. To a questionnaire from the audience, Mahāvīra gave out the details about me. He disclosed that as I was an addict to women, a couple of Vidyadhara youths, dressed as females, tempted me away like that and played on me that joke of entering the funeral pyre. When I was ready to enter the fire, that very Vidyadhara couple arranged to bring me here in this form. Among the five souls agreed to enlighten one another, I was one: Mohadatta > God > Pṛthvīsāra > God > and, now finally, Kāmagajendra, to be enlightened here to attain final liberation. The lord also explained the peculiar conditions in the Aparavideha (243.13-22) contrasted with those in the Bharata-kṣetra. I offered prayers to Jina; and when I lifted my head, I found myself back here." The queen told Kamagajendra that all this sounded like a miracle, beyond spatial, temporal and sequential proportions; but he assured her that all that was really experienced by him; and Sīmamdhara was still in his heart. It was got verified from Mahāvīra as true, next morning. Kāmagajendra realized the vanity of worldly ties and pleasures, put his son Diggajendra on the throne, and accepted renunciation. Mahāvīra told him the whereabouts of the Five colleagues: one in heaven, with a short life now, and the rest on the earth here (enumerated 244.24 f.); and that he would attain liberation in this very life (Pages 232.23-244.28: *76.29- *79.40).
VAJRAGUPTA AND HIS RENUNCIATION: When Mahāvīra reached Kākandī with his Samavasaraṇa, he expounded there, in reply to a specific question of Gautama, how, in the same activity, different souls, according to their passional intensity, incur the bondage of different Karmas, as illustrated by the theory of six Lesyas (§ 376); this carried great conviction upon the audience. Just then, there arrived a striking prince and inquired whether what was recited by a divine voice was true, blessed or not. Getting Mahāvīra's reply in the affirmative, he went away bent on doing according to the instructions,

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Mahāvīra enlightened Gautama and others on his antecedents thus: 'He is Vajragupta, the son of king Candragupta of Rṣabhapura. One day the prominent citizens waited on the king and requested him to find out the robber who was regularly looting the town of its best things every night, but could not be noticed, as admitted, even by the city-guard. Vajragupta, however, came forth with a solemn pledge that he would either detect the thief within a week or kill himself in flames; and the king accepted his offer. Six days passed quietly, without any success; so, now, the prince felt anxious that death was inevitable for him. At last, he decided to propitiate with his flesh the Vetāla in the cemetery. Accordingly, he went there at night and appealed to Pisaca etc., to accept his flesh and give the required information. A Vetāla demanded his bony and roasted flesh, followed by a mouthful of his blood offered in his skull (Gautama got an explanation that this was just a joke of Vyantaras). As the prince, quite ready to fulfil this, was about to cut his head, a divine voice, pleased with his courage, promised him the boon; and thus he got the requisite details where that invincible thief lived. He reached cautiously the door of the cellar at the foot of a banyan tree. He smelt the fragrance of incense and heard sweet notes of music. He entered a rich hall there and attracted the attention of a charming girl whose glances were the veritable shafts of cupid. In course of mutual inquiry, he gathered that she was the daughter of Surendra, king of Śrāvastī, and was betrothed to Vajragupta; but, in the meanwhile, she was kidnapped by that gifted thief and pent up there. He could recognise that she was Campakamālā, his once-proposed beloved but was said to be carried away by a Vidyadhara. He disclosed his identity, and requested her to help him to kill that Vidyadhara thief, provided she continued to love him. She gave him some details about the ladies etc. there, and assured him her aid in this plot. She was not sure of the fidelity of other women (251.1 f.), but it was likely that they would love him. She appreciated his wisdom, and presented him with the miraculous sword etc. of the thief and substituted the ordinary ones of the prince in their place. Thus nicely equipped, and getting the necessary hints from her, the prince ambushed at the mouth of the cellar to strike that robber immediately on his entering there. Before daybreak, the robber returned kidnapping princess Campāvatī, the very beloved of the prince, namely, Vajragupta, who was loudly crying for his protection from the robber. The prince thought that the robber was caught red-handed, and was about to cut his head; but, on second thoughts, he decided rather to give a fair fight than to murder him treacherously. He challenged the robber who was surprised by his presence there. The robber realized that his divine weapons were substituted. Reviling each other in a challenging mood, they fought like wild buffaloes. When the duel was being fought evenly, Campāvatī [rather Campakamālā] hinted to him to remember (the power behind) the Khadga-ratna. When the prince did so, that robber suspected the treachery of Campakamālā, and rushed to strike her; but his head, in the meanwhile, was lopped off by the prince; and he fell dead on the ground. At Campakamālā's suggestion, the prince took also the miraculous pill from the mouth of the dead body, and thus gained additional lustre and strength. Thus triumphant and miraculously equipped,

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he stayed in that underground cellar enjoying pleasures in the company of those beloveds and forgetting his parents and kingdom. Thus twelve years elapsed. One early morning, a voice of an unseen bard greeted him by his name, reminded him 1) of the rise and fall in Samsara, and urged him to mind his benefit of the next world. That voice was heard by him for seven continuous nights, reminding him 2) to develop virati in his heart, 3) of the mockery of enjoyments, 4) that Dharma alone is the real shelter, 5) that worldly pleasures never give lasting satisfaction, 6) that samsara has terrible miseries, and 7) that the enjoyment of sense-pleasures is fatal, and must, therefore, be followed by the practice of samiti, gupti and penances. His mind was distracted; so next day, he questioned that voice why this renunciatory admonition was being given to him. The voice reminded him of the time he spent in the cellar, and requested him to get out of it and meet the Sarvajña. When his beloveds tried to come in his way, he made them ponder over the advice of that voice. They also agreed to follow his footsteps. So he came here for verification of the veracity of the bardic appeal. Thus this Vajragupta is enlightened along with his beloveds.' Mahāvīra reminded him of his past colleagues and the series of births. Manirathakumara is here; Kamagajendra is here; and he is Vajragupta, the soul of Lobhadeva. He is thus enlightened by the souls (in heaven) of Māyāditya and Caṇḍasoma, through that bardic voice. Vajragupta accepts renunciation, so also his beloveds (Pages 244.28-256.20; *79.40-*84.8) MAHĀVĪRA'S DISCOURSE ON GODS; SVAYAMBHUDEVA'S CAREER AND DīkṢĀ: In reply to a question raised by Gautama in the Samavasaraṇa, at Hastinapura, that gods, unlike kings, do not necessarily favour and punish when they are pleased and displeased, Mahāvīra expounded that there were two classes of gods, sarāga and virāga. The former (Govinda, Skanda, Rudra etc.,) are full of attachment and aversion (rāga and dveṣa) and seem to bestow favours and frowns; but, really speaking, these are the coincidental results of one's own Karmas. The nīrāga gods preach the path of liberation, and those who worship them get the happiness of Mokşa, in due course. These gods are indifferent to praise or blame, but he who offers these to them will get the fruits of his bhāvanā. Just then there entered a Brāhmaṇa boy who wanted to know from Mahāvīra what that bird was, whether it could use human speech, and whether its statements were true. To allay the curiosity of the audience, Mahāvīra narrated as below: 'This is Svayambhudeva, the eldest son of Yajñadeva, a rich and learned Brahmin of Saralapura. Soon after the death of Yajñadeva, the family was reduced to poverty. Svayambhudeva was urged by his mother to earn a prosperous living. He pleaded that prosperity depended on punya of which they were devoid now. Determined rather to die than to return home in poverty, he left home and, wandering for long, reached at last the town of Campa. He reached there rather late; so he decided to stay for the night on a Tamala tree. There he heard the conversation of two merchant youths who buried some treasure under that tree, covered it with earth, marked it with a creeper, appealed to divinity to guard it duly, and went away. Svayambhudeva thought that his luck was favourable. After digging out the treasure, he found there five precious jewels. He took them, and started home with great joy. On
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the way, he rested at night on a banyan tree; the tree was inhabited by many birds; and his mind was crowded with manifold thoughts. Just then a big bird came to its father and explained with joy how it visited the Samavasarana of Mahāvīra who expounded various religious principles (261.1 ff) and explained its query that it would soon have right faith as well as partial conduct. The Lord explained to Gautama the four types of acts (261.9-14) which lead the soul to hell. In order to escape hell, the big bird, following the advice of the Lord, observed fast, and was now seeking permission of its father to die fasting and was offering final apology. The old bird with paternal affection tried to dissuade it with various reasons and arguments, but had to yield finally. Likewise it approached its mother, brother, sisters, wife, children, mother-in-law, father-in-law, friend and other birds; and offered (after touching conversations with them) kşamāpanā to all of them. Then it flew up taking leave of them all. Svayambhūdeva was very much touched by the pious behaviour of birds, and started wondering whether it was proper for him to pick up jewels like that and live on them. He thus came here for enlightenment and renunciation. He is the same as the soul of Candasoma (Pages 256.21 --268.8; *84.8- *85.41).
MAHĀRATHA'S DREAM AND DIKŞA: Lord Mahāvīra reached Rājagrha in Magadha; the gods arranged the Samavasarana for him; king Srenika was very happy on the Lord's arrival; he attended on him and offered prayers to him; and the Lord gave him a discourse on jñāna, especially that branch of Srutajñāna whereby Naimittins read the past, future and present (288.25 f.). There entered prince Mahāratha, the eight-year-old son of Srenika, and wanted the meaning of a symbolic dream he had. Mahāvīra explained to him how he was the Jīva of Kuvalayamālā, how his other colleagues were there, and how he would duly attain liberation in this life. He received dīkşā and met his other colleagues; they all moved with Mahāvīra for many many years (Pages 268.9269.18; *85-41- *86.30).
THE FIVE ADOPT SALEKHANA AND ATTAIN LIBERATION: Advised by Mahāvīra, Maniratha-kumāra adopted saṁlekhanā and cultivated four-fold ārādhanā (with reference to jñāna, darsana, caraṇa and vīrya) on his pure deathbed (269.23 f), and became an Antakst Kevalin in due course. Likewise, the saint Kāmagajendra saw that his end was near, took the saṁlekhanā vow and on his death-bed offered Sāmāyika and kşamāpaņā in details (414). He became an Antakst Kevalin. Similarly, the saint Vajragupta became an Antakst Kevalin after observing saṁlekhanā and duly offering alocanā and pratikramaņa (8 415). In the same manner, the saint Svayambhūdeva saw his end nearing, adopted samlekhanā; and on his death-bed, he reflected on the varieties of death (§ 416) etc: He developed omniscience etc., and became an Antakst Kevalin. Lastly, the saint Mahāratha also realized that his end was near, had his body emaciated with saṁlekhanā, and offered, in the end, detailed salutations to Arhat, Siddha, Ācārya, Upādhyāya and Sādhu ($$ 420-25). He adopted Kșapaka-śreņī. Thus they all attained final liberation (described $ 426) in the end (Pages 269.18-280.17; * 86.31- * 87.31).

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[ix. Author's Conclusion ] UDDYOTANA'S PERSONAL OBSERVATIONS AND MANGALA: The author explains how different sections, episodes, characters and events of the plot serve different salutary purposes, ultimately intended to achieve the religious objective. Then, in anticipation of likely criticism, he justifies certain sentiments, contexts, discussions etc. saying that they all constitute dharma-kathā and are ultimately conducive to the development of samyaktva or right faith ( 428). He who reads or hears sincerely this Kuvalayamālā either develops samyaktva or has it made more firm. If one is adept in Deśī-bhāsās etc. one should recite it; otherwise one should read it from a Manuscript in order to appreciate its merits: it gives pleasure, if approached gently and intelligently. It is Hrīdevī who is instrumental for this composition: good people are requested to welcome and look after this, so that it may live long like the fame of Rsabha ($ 429). Further, the author gives some details about his predecessors and himself and about the place and time of the composition of the Kuvalayamālā (§ 430). Then follows the concluding
ind lastly the extent (8 432) of this work is stated to be about 13 thousand granthas (Pages 280.18-284.9).
2. THE STORY RETOLD BROADLY The Kuvalayamālā presents the biography, through a number of bi five souls (1. Candasoma-Svayambhūdeva; 2. Mānabhata-Masirathakumāra; 3. Māyāditya-Mahāratha; 4. Lobhadeva—Vajragupta; and 5. Mohadatta-- Kāmagajendra) who, to begin with, degraded themselves (respectively) on account of intense anger (krodha), vanity (māna), deceit (māyā), greed (lobha) and infatuation (moha); but, with due guidance and mutual co-operation and help on the path of religion, they practised penances etc. and attained liberation in the end. The story is put in the mouth of the author, of saint Sāgaradatta, of Dharmanandana, and of various characters who figure in the narrative.
[I] (i) Candasoma, alias Bhadraśarman, from Ragadā in Kāñcī, was a naughty youth. His wife Nandini was such a nice girl as to captivate the eyes of the village youths. He, however, doubted her fidelity without any reason; and one day, on returning from the theatre, where he heard some foul whisper, he hit, in a fit of anger, his sister and brother, thinking that they were his wife and her lover. Seeing both of them killed by his hand, at his own door, he felt remorse for his sin, and wanted to die with them. People prevented him, and Brāhmaṇas prescribed various prāyas'cittas to get rid of the sin; but he was in a mood of despair and repentance. He went to the saint, Dharmanandana, from whom he adopted a code of religious behaviour and at last accepted renunciation (pp. 45.15- 49.21). He grew proficient in his religious practices (p. 91.30 his anger was not altogether quieted (p. 92.8). In due course, he was born in the Saudharma-kalpa as (ii) god Padmacandra (p. 96.8); and from there, he took birth once as (iii) a Lion in the Vindhyas (102.18). Being duly instructed (by Kuvalayacandra) the Lion died piously and was reborn as (iv) a god in the Vaidūrya-vimăna (pp. 111-12, 216.16). Thence, in course of time, he was reborn

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as (v) Svayambhudeva (pp. 256.26 f.) who had to leave home and wander about for a prosperous living. He reached Campa, but had to rest at night on a Tamala tree. He saw two traders who significantly buried under that tree some treasure and went away. Svayambhudeva found, to his good luck, five jewels there; he took them and started home. On the way he rested on a banyan tree. There he heard a touching conversation between a bird and its father, mother, wife etc. The bird succeeded in taking their permission to die fasting in order to escape from hell, as instructed by Mahāvīra. This conversation was a lesson for him; and it opened his eye that it was not proper for him to pick up jewels like that and live on them. Being thus enlightened, he accepted renunciation in the samavasaraṇa of Mahāvīra, practised penances, submitted himself to samlekhanā-maraṇa, became duly an Antakṛt-kevalin and thus attained liberation (§§ 416-19, also § 426).
[II]
Priyamkara and (i) Sundarī, of Saketa, were a wedded couple, highly attached to each other. They would not tolerate separation even for a moment. As ill-luck would have it, Priyamkara fell ill and died. Sundari could hardly accept the fact of his death. She would not agree to the cremation of her beloved's body which she closely guarded. None could convince her. Her father was helpless and appealed to king Madana for some way out. Prince Ananga (i.e., Mahāvīra himself in one of his earlier lives) took this responsibility on himself. He picked up a dead body of a woman, claiming her to be his wife, and behaved exactly like Sundari. So they had a common cause and some understanding between them. At last Ananga managed to throw both the dead bodies in a well, and told Sundari that her husband, as feared by them, eloped with his wife. So she was brought round to her senses (§§ 349-54).
Sundari, in due course, was born as Mānabhața, alias Śaktibhața of Ujjainī who inherited the position in the royal Durbar from his grand-father, an eminent Ṭhākūra. One day Manabhața found his seat in the Durbar occupied inadvertently by a Pulinda prince. Vain as he was, he took offence and hit that prince fatally on the chest in spite of the latter's apologetic promise that this would not be repeated. He came out successful in the fray that followed. For safety, he left that place along with his father and lived comfortably in a fortified village. One day, during spring-sports, he happened to sing on the swing complimenting a darkish beloved to the offence of his fair wife who felt humiliated and hanged herself, but was rescued by him in time. He tried to convince her of his bonafides, but without success. His vanity surged up, and he left home in sheer disgust. His wife followed him, and she was followed by his parents. To test her fidelity, he threw a big stone in the well and concealed himself behind a tree. Thinking that he jumped into the well, she threw herself there; his mother and father also did likewise. Manabhața realised that his vanity led to this fatal tragedy of the whole family. He was full of remorse, and, in a penitent mood, started out in search of a preceptor who would purify him. He gathered from a gossip of destitutes in Mathura that a dip in the Ganges would cleanse him of his sin. But in Kauśāmbi, he heard the futility of such practices, adopted four

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fold Dharma and accepted dikṣā from Dharmanandana (pp. 50.1- 56.10). In due course, after following the religious routine, he was born as god (iii) Padmasara in the Saudharma-kalpa (p. 96).
From heaven, the soul of Manabhața was born as prince (iv) Kuvalayacandra, the son of king Dṛdhavarman (who ruled at Vinītā in Madhyadeśa) and queen Priyamguśyāmā who got him through the boon of the Kuladevatā (pp. 15.12 f., 21.6 f.). God Padmaprabha was born as Sagaradatta (p. 103.6) who accepted renunciation under Dhanadatta and, as a saint, developed clair voyance: he visualised the career of his other colleagues. In consultation with god Padmakesara a plan to enlighten Kuvalayacandra was hatched (p. 110.3 f.). One day, prince Kuvalayacandra went out for a ride with his companions; but his horse was possessed by Padmakesara: and he was carried to the Saint (Page #102

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since then he had been residing here. The prince realized that Darpaparigha was his uncle's son. He instructed him in the words of Jina and urged him to adopt good conduct. After the rains were over, Kuvalayacandra travelled to the South, and Darpaparigha soon took to renunciation (88 223-41).
Kuvalayacandra reached Vijayāpurī. There he learnt from popular gossip that princess Kuvalayamālā was very beautiful; she had hung in public an incomplete verse; and she would marry him who completed it. When he came to the royal court-yard, he at once hit on the rest of the verse. Just then, the state elephant was running amuck. The prince brought it under control to the dismay of one and all. He recited the complete verse to the satisfaction of princess Kuvalayamālā who garlanded him and chose him as her bridegroom. Mahendrakumāra also was there by that time, and he gave an account of the prince etc. to king Vijaya. Though there was suspense of separation after the first meeting, Kuvalayacandra and Kuvalayamālā exchanged affectionate messages and love-presents, learnt more and more about each other, and at last their wedding was celebrated with great pomp. They had a happy time full of pastimes and enjoyments of various types. Finding an occasion the princes narrated their past lives and requested her to accept Samyaktva which she did (88242-84).
On receiving a letter from Ayodhyā, prince Kuvalayacandra accompanied by his beloved and Mahendrakumāra, started to meet his parents. They had auspicious sakunas on the way. After reaching Sahya, they paid respects to a saint. They learnt from his autobiography that he was enlightened by seeing the paintings of the Samsāra-cakra, wherefore he entered the ascetic order. This made Mahendrakumāra firm in his Samyaktva. The prince met som on the way and helped them in their task. He reached the outskirts of Ayodhyā. He was lovingly welcomed by his parents, and was soon crowned as heir-apparent, to the joy of the whole town. After a good deal of discussion, the right Dharma was discovered as directed by the Kuladevatā. Putting the prince on the throne, Drdhavarman practised religion and his Karmas were nearly destroyed. Kuvalayacandra ruled for many years. God Padmakesara (Page #103

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[III]
(i) Māyāditya, alias Gangaditya, was a treacherous merchant from Vārāṇasī. He developed friendship with Sthāņu of good nature. Both of them reached Pratiṣṭhāna for business. They earned five-thousand coins each and converted the cash into five jewels for each. They started home, dressed as friars for safety of travelling. Māyāditya attempted, more than once, to deceive his companion and deprive him of his share: he pushed him once into a well; but a party of robbers saved him once from that plight, gave him his share of five jewels, and warned him to beware of his treacherous associate whom they had already thrown in a thicket taking all the ten jewels on his person. Sthāņu's behaviour was so straight and sincere that Māyāditya felt penitent. A dip in the Ganges was prescribed by the village elder as prāyas'citta. It was saint Dharmanandana who advised him to seek shelter in the words of Jina, and gave him dikṣā seeing that his Karmas had sufficiently quieted (§§ 110-25). In the next birth, Māyāditya was born as (ii) Padmavara in the Saudharma-kalpa (p. 96.6). He constructed the Samavasaraṇa of Dharmanatha at which all the colleagues met and decided what they should do to get samyaktva (pp. 96.27 f.; 102.13 f.). Thence, in due course, he was born as (iii) Kuvalayamālā, the daughter of king Mahāsena (or Vijayasena) and his queen Bhanumati of Vijayāpurī in the South, born to them through divine favour (pp. 162 f.). She developed aversion for men. When, however, Kuvalayacandra overcame the mad elephant in Vijayapurī and completed the verse hung by her in public, she garlanded him as her bridegroom. Soon she was married to him. She had quite a happy time with him during the period of honey-moon. Reminded of their earlier resolve and receiving due instructions from him, she developed Samyaktva and followed Jinadharma. She left her parents with a heavy heart and accompanied her husband to Ayodhyā. On the way, she shared the adventures and experiences of her beloved. After king Dṛdhavarman accepted renunciation, she enjoyed the kingdom with her husband for many years. God Padmakesara was born as a son to them, and became known as prince Prthvīsāra. As resolved earlier she took to religious life along with her husband and practised penances. She was reborn as (iv) a god in the Saudharmakalpa. Further that god took birth as (v) Mahāratha, son of king. Śrenika (p. 269.13 f.). As a boy of eight, he entered the Samavasarana of Mahāvīra and sought the explanation of his dream. On hearing his future from Mahāvīra, he took dikṣā, practised samlehaṇāmarana and adopted Kṣapaka-śreṇī to get liberation (§§ 420 f.).
[IV]
(i) Lobhadeva, alias Dhanadeva, was highly greedy. For earning more wealth, he went to the South and camped with Bhadraśreṣṭhin at Soparaka. By selling horses in the local market, he earned enormous wealth there. He was given a reception in the Native Traders' club where he heard of still greater profits in distant countries. By prevailing upon Bhadraśreṣṭhin to accompany him, he reached with him Ratnadvipa where they had huge gains. While returning in a ship, he trickily pushed Bhadraśreṣṭhin into the sea, so that he was no more to share his gains. The latter was reborn as a Rākṣasa, and took revenge on

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Lobhadeva who floated unconscious to an island the residents of which took out periodically his flesh and blood for alchemical purpose. He was left just a skeleton and was picked up by Bhārunda birds. When he was dropped by them on a lonely spot, somehow he felt remorse for his ingratitude to Bhadraśreșthin. He wanted to purify his sin. Some mysterious conversation induced him to go to the Ganges to wash his sins. On the way, he paid respects to Dharmanandana under whose religious guidance he accepted dīkņā (S$ 126-140). After a pious death, he was born in the Saudharma-kalpa as (ii) god Padmaprabha (p. 92.9 ff.). Thence he was reborn as (iii) Sāgaradatta in a banker's family at Campā. With his self-respect pricked and his vanity tickled, he left home with a resolve to die in flames failing to earn seven crores within a year. He reached Jayasrī on the southern shore, and worrying about his gains he came across a significant Malūra tree with wealth beneath it. Guided by an anonymous voice, he took from there a handful of silver coins, won the favour (as well as the daughter of a local merchant by his skill in salesmanship, and sailed to Yavana-dvīpa where he earned more than seven crores. But while returning, he lost everything due to ship-wreck. He touched alive Candradvspa where he saved a lonely maiden who was about to hang herself being frustrated in her love. Both of them tried, in à mood of despair, to enter flames which were turned into lotuses. God Padmakesara ( < Mohadatta) rebuked him for his cowardly attempt, reminded him of his responsibility, gave him 21 crores of coins, married him to both the girls, and reached him to Campā. In due course, Sāgaradatta accepted dīkşā under Dhanadatta, and became a great Saint endowed with clairvoyance. He remembered his earlier colleagues and the mutual agreement. He went to the place where the Lion was staying. Through Padmakesara, who possessed the horse, Kuvalayacandra was brought there and enlightened by showing the jewels which were to serve as a memento (S$ 185-95). The saint Sāgaradatta was reborn in the Vaidūrya-vimāna as (iv) a god (p. 216-17 f.). Thence he took birth as (v) Vajragupta at Rşabhapura (S$ 378 f.). When the town was being regularly robbed by a mysterious robber, Vajragupta openly resolved to burn himself in flames, in case he failed to spot the robber within a week. Six days passed without any success. At the risk of his life, he invoked the grace of a Vetāla. He found out the place of the robber, and, through the aid of Campakamālā who was once betrothed to him but was kidnapped by the robber, he successfully finished him. He stayed in that cellar enjoying various pleasures in the company of his beloved for twelve years. For seven mornings continuously, he heard an anonymous voice (that of the souls of Māyāditya and Caņdasoma in heaven) exhorting him to follow the path of true religion by meeting a Sarvajña. At Kākandī he went to the Samavasarana of Mahāvīra who enlightened him on his antecedents and duties. He accepted dikşā, so also his beloved ($ 394). After practising samlehaņā-maraņa, he became an Antakst-kevalin and thus attained liberation ($ 415).
[V] King Kosala gave capital punishment to his son Tosala for violating the chastity of Suvarnadevī who was separated for long from her husband and

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consequently loved Tosala intensely. The minister in charge of beheading Tosala allowed him to go scotfree provided he disappeared to an unknown destiny. Accordingly Tosala ran to Pāțaliputra, and started serving under king Jayavarman as a common man. Suvarnadevī, who was carrying, believed that Tosala was beheaded; and in sheer humiliation she ran away from the town and joined a caravan bound for Pāțaliputra. Due to physical disability, she lagged behind; and one night she delivered twins, a boy and a girl; though in despair, she wanted to live now for them. When she went out for a wash, the garment in
the two kids were folded and tied was picked up by a hungry tigress. The girl was dropped on the road, later picked up by a messenger of king Jayavarman, and was nourished, at Pāțaliputra, by his wife who named her Vanadattā. Sabarasimha, attached to Jayavarman, while out for hunting, picked up that boy who too grew in Pāțaliputra as Vyāghradatta, alias (vi) Mohadatta. In due course, Suvarnadevī also reached Pāțaliputra and happened to serve as a nurse to Vanadattā, not in any way recognising her.
During spring, Mohadatta and Vanadattā saw each other at a festivity, and felt passionately attracted mutually; the separation was unbearable to Vanadattā. Later, Tosala saw Vanadattā (escorted by Suvarnadevī who did not recognise him nor did he mark her), was full of passion for her, and rushed for her hand at the point of sword. There was a great commotion in the garden. Mohadatta came on the scene, and in a duel finished Tosala on the spot. As he started love sports with Vanadaitā, a voice announced that it was unworthy of him to enjoy his sister, in the presence of his mother, and that too after killing his father. It was the voice of a monk in the vicinity who explained all the relations. Mohadatta felt remorse for his ignorance and wanted to expiate for his sin. He came later to Dharmanandana, and, with his moha sufficiently quieted, accepted dīkşā (S$ 141-54). After an equanimous death, he was born as god Padmakesara in the Saudharmakalpa (p. 96.8-9). At that time, he dissuaded Sāgaradatta from entering flames (p. 109). Later he conferred with saint Sāgaradatta (p. 110), possessed the horse of Kuvalayacandra, and thus brought about the meeting of the three (i.e., the Lion, Kuvalayacandra and himself). Thence he was born as prince (iii) Pșthvīsāra, the son of Kuvalayacandra and Kuvalayamālā. Right from the beginning he had no attachment for the world, and he took the reins of the government much against his will ($ 330). Later, he put his son Manorathāditya on the throne, practised asceticism, and joined his colleagues as a (iv) god in the Saudharma-kalpa ($ 335). Thence he was reborn as prince (v) Kāmagajendra at Aruņābha. He was highly passionate. His loving wife was Priyangumatī. Once he fell in love with a lovely girl from a merchant's family; his wife secured her for him in marriage, and took a promise from him that he would share all his experiences with her. Later, he wanted to marry a princess from Avanti. While he was going thither, he was carried away by a couple of Vidyādhara maidens saying that princess Bindumatī, who had heard about him, was pining for him in separation. When he reached there she was dead; the two maidens burnt her body; and they also entered the flames. He too wanted to follow them, but changed his mind, hearing the conversation of a Vidyādhara couple. As he entered a lake for funeral offerings,

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he found himself transported to Aparavideha where he had strange surroundings and paid respects to Sīmandharasvamin from whom he learnt his antecedents. Mahāvīra explained to him that because of his high passion, the Vidyadhara maidens played a trick on him. Kāmagajendra realized the vanity of worldly infatuation and accepted dikṣā. When his end was near, he accepted samlehaṇā, became Antakṛt-kevalin and thus attained Liberation.
67
These five souls, with their respective passions somewhat quieted, met each other in the presence of Dharmanandana. There they took dikṣā and were mutually attached. Candasoma was requested by others to bestow samyaktva, if circumstances permitted (§ 170). Lobhadeva was born in the Saudharma-kalpa where others also followed in their subsequent births. It was Padmasara who constructed the samavasaraṇa of Dharmanātha. There they learnt from that omniscient Teacher (§ 184) that they were Bhavyas, that they would attain Liberation in the fourth Bhava thereafter, and what would be their subsequent births. Realizing the difficulty of developing samyaktva under the circumstances, they requested Padmakesara to do his best. For memory clue they prepared their counterparts in precious stones and buried them in the forest where the Lion was to be born, marking the spot with a stone (§ 184).
Sagaradatta, as a clairvoyant saint, could visualize his colleagues in the third birth. He went to the spot where the Lion was dwelling; he conferred with Padmakesara (§ 194) who brought there Kuvalayacandra who helped the Lion to die piously. In due course, in the next birth, they were contemporaries in heaven (p. 216). They repeated their earlier resolve, and agreed that any one who had superior knowledge should enlighten the rest. Then in their last birth, they were (respectively) born as Svayambhudeva, Manirathakumāra, Kāmagajendra, Mahāratha and Vajragupta. They were contemporaries of Mahāvīra, and gathered together in his Samavasaraṇa. They took dikṣā and attained Liberation in due course.
3. JAINA DISCOURSES IN THE KUVALAYAMĀLĀ
Jainism is called Ethical Realism, and this brings out its salient traits to the fore. The theory of rebirth, the Karma theory which automatically operates, moral responsibility of the individual and allied doctrines were the characteristics of Śramanic culture; and they are all inherited in Jainism. The Jaina Karma doctrine is most uncompromising and undiluted: every one is responsible for, and can never escape without reaping the consequences of his Karma. The soul is subjected to a sort of vibration operating through mind, speech and body as a result of which it incurs material Karmic bondage. Thus the Jaina teachers, therefore, have evolved philosophy of conduct and pattern of behaviour uninfluenced by any reliance on Supernatural intervention or guidance. First, the individual is made highly self-reliant, and the Teacher leaves no opportunity to put him on the right track of religion. The erring soul is shown the correct path through religious instruction. Secondly, the Kuvalayamālā is primarily a dharma-katha; if it is called, and has become, samkīrṇa-katha, it is because the author has incidentally added contexts and topics of artha and kāma; and even those, in the long run, are conducive to the practice of Dharma. In this pattern

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of narration, the various facets of dharma-kathā are as well included. Thirdly,
ery objective of the tale is to illustrate the effects of morbid temper, i.e., of krodha, māna, māyā, lobha and moha under the sway of which are acting the chief characters in this story. If they are to be brought on the right track, religious instruction is the most effective remedy. Lastly, moral instruction is the chief aim of the author, and the entire tale is narrated in such a manner that the erring man and woman should learn the pattern of good behaviour by seeing and hearing what is happening to the characters under various circumstances. The Sramaņic teacher is an adept in this art. The result is that the Kuvalayamālā has become a huge repository of religious discourses put in the mouth of religious Dignitaries; and the element of story will not suffer much, even if these are excluded from the narration. All such discourses may be put together here to see what a vast range of Jaina dogmatics is covered by Uddyotana. First the pages and lines are noted, and against them are enumerated the topics under broad heads: 35.30 f.: The major types of himsā and the reasons or pretexts with
· which they are committed. 36.14 f.: Hells, the tortures etc. therein. 39. 1 f.: The sub-human births (according to the number of Indriyas)
and the miseries etc. therein. 40.13 f.: Human birth, its causes, grades, miseries etc. 42.29 f.: Gods, their anxieties etc. 44.15 f.: A discourse on krodha, māna, māyā, lobha and moha; and their
fourfold gradation (anantānubandhi etc.) with illustrations. 90. 8 f.: An explanation of abhavya, kāla-bhavya and bhavya. 92.12 f.: A conventional description of [Saudharma-]Kalpa and [Padma-]
Vimāna, the birth of a jīva there, the local environments etc. 95.12 f.: Some details of pūjā; see also 132.27 f. . 95.24 f.: Five Paramesthins and the duties of laymen and monk 96.28 f.: Details of the samavasaraņa; See also 217.21 f. 97.27 f.: A discourse on Jiva, its nature, its relation with Karman, its
migration through various births and its liberation. 142-21 f.: A discussion about Dharma, its practice and its objective. 177.28 f.: A graphic glorification of samyaktva. 185.22 f.: A detailed picture of hellish, human and divine beings: their
acts and consequences. 192.27 f.: Symbolically spiritual interpretation of various vocations etc. 201.33 f.: A succinct exposition of the fundamentals of Dharma. 209.18 f.: Rarity of religious enlightenment in human birth, explained by
yuga-samilā-drşțānta. 217.27 f.: Discourse on twofold Dharma. 219. 9 f.: A discourse on five mahāvratas and the attendant bhāvanās. 227.19 f.: An exposition of twelve anuprekşās. 230. 5 f.: A samyag-drsti and his traits.
20 f.: Elaboration of the types of Karmas and their consequences. 242. 1 f.: An exposition of udaya, kşaya, kşayopasama of the Jñānāvara

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243.13 f.:
245. 6 f.:
253.18 f.:
261. 8 f.: 269.23 f.:
279.26 f.:
69
ṇīya and other Karmas with reference to dravya, kṣetra, kāla, bhava and bhava.
A contrasted picture of the conditions in the Aparavideha-and Bharata-kṣetra.
INTRODUCTION

An exposition of the Leśya doctrine, typically illustrated by the lesyavṛkṣa; how the same act can incur different quantity of sin according to the temperamental state.
Through the medium of a divine voice, a few religious discourses on the following topics are presented:
i) One's benefit in the next world has to be ever remembered. ii) virati or detachment is necessary even in the midst of pleasures. iii) The practice of Dharma leads to Punya which brings pleasures; so Dharma is important. iv) Dharma alone, and not the lures of Indriyas, can save one from the pangs in hell. v) One thirst quenched leads to another; and there is nothing like satisfaction in this Samsara. vi) One should get rid of the infatuation for pleasures recollecting the manifold tortures, ailments, humiliations and sufferings of the past. vii) The pleasures of sense-organs are fatal in their consequences; so one should be circumspect with restraint on mind, speech and body.
A discourse on the causes which lead to life in hell.
A discourse on sāmāyika.
271. 1 f.: 272. 7 f.:
An exposition of what may be called in general pratikramaṇa. 273.25 f.: Explanation of the two types of Death, namely, pandita and
277. 7 f.:
A doctrinal exposition of the fourfold ärādhanā, namely jñāna, darsana, carana and vīrya.
bāla-maraṇa.
Here is an elaborate salutation to Arhat, Siddha, Acārya, Upadhyaya and Sarvasadhu; and a good many details about whom are recorded.
Details about a soul's ascent on the kṣapaka-sreṇī.
All this shows that the author has snatched every opportunity to introduce Jaina dogmatical details to make his tale worthy of the name of Dharmakatha. The structure of the narrative would remain intact in most of the cases even if these contexts are skipped over. There are, besides, casual references to Jaina ideas here and there. A Jaina monk, who has pulled out his hair on the head. wears white garments and has a bunch of feathers (piccha), is distinguished from Tāpasa and Tridaṇḍin and considered to be honoured in view of his ascetic emblem. He blesses dharma-labha (185); and some details about his entry into the order and equipments are available (194.19). The Pañcanamaskāra is a shelter and has great miraculous potency in adversity (137); and the karna-jāpa (uttering of the pañca-namaskāra in the year) given even to an animal leads it to a better future birth (111.32). The way in which one takes to a asceticism and becomes a pratyeka-buddha is interesting (141.1-5, 142.17 f.). The idea of

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sādharmika-vātsalyatva (116.23, 137.20) clearly indicates that Jaina religion was not a theoretical philosophy, but a way of living tending to community life. A caraṇa-sramana is gifted with certain miraculous powers; he has no gacchaparigraha; and he does not initiate others into the order. (80.17 f.). The Jaina Tīrthakaras and saints are introduced here and there more than once. The saints staying in the forest have an atmosphere of peace and amity around them; and their routine of living is also interesting (28.22, 34).
4. RELIGIOUS TOUCHES IN THE KUVALAYAMĀLĀ
Besides the insertion of Jaina dogmatical details, there are contexts in the Kuvalayamālā in which the author either criticises the views of other creeds or casually refers to them whereby we get a good glimpse of the contemporary religious ideas.
According to the Lokaśāstra, or scriptures current among the people, a son is necessary for the parents to reach better worlds and to satisfy the ancestors; so, for securing an issue (13.5 f.) various cults were current: flesh from one's body, dripping with blood, was offered as oblation in front of Iśvara; one's head was offered to Katyāyanī who is stepping on a buffallo felled with Triśūla; human flesh was sold on the burial ground; guggula resin was burnt on the head as an act of devotion; Bhūtas, gods and Matṛs were pleased with blood; and prayers were offered to Indra. These are all risky practices (§ 32). Advised by wise ministers, king Dṛdhavarman offers prayers, after due rituals (§ 34), to Rajalakṣmī (addressed by various names 14.16) and urges her to grant him audience within three days; otherwise he would offer his head. This Rajalakṣmī is the spouse of ancient kings like Bharata, Sagara, Mādhava, Nala, Nahuṣa, Māmdhātṛ, Dilīpa and others; and after a little joke with her, the king gets the promise of a son from the Kuladevatā. Once prince Candragupta passes through a fatal test and satisfies a Vetāla (§ 379) from whom he gets the required details about a robber who could not be spotted by the city guards. The deities, the author tells us, are twofold: sarāğa and viragin (§395); and for worldly ends, the credulous people worship the latter of different names : Govinda, Skanda, Rudra, Vyantara, Gaṇādhipa, Durgā, Yakṣa, Rākṣasa, Bhūta, Piśāca, Kinnara, Kimpuruşa, Gandharva, Mahoraga, Nāga, astral bodies, natural phenomena etc. Sailors in difficulty offer prayers and make propitiative promises to different deities (68.17 f.) A lady about to commit suicide appeals for grace to Lokapālas (53.6). Yakṣa worship is referred to; and there were Yakṣa statues with Jinas on their heads.
There is a substantial section (§ 322) in which the author reviews various tenets and practices of different religious schools rather than religious systems as a whole, and those too as contradistinguished from the Jaina ones. It is quite likely that these views are picked up and stated with the object of showing them to be contradictory and not acceptable to Jainism. Taking them seriatim, some of the systems reviewed are Buddhism, Tridaṇḍin, Samkhya, Upanisadic, Vedic sacrifice, Vanaprastha creed, gifts to Brāhmaṇa, the alleged Advaita creed, extreme Bhakti cult, self-immolation or torture for divine propitiation, Digging of wells, etc., washing sins in the holy Ganges etc., Caturvarṇya-dharma,

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INTRODUCTION
erecting earthen deity etc., extravagant Dhyana, Vainayika creed, Carvāka view, gift of cows etc. to Brāhmaṇa, Karuṇā-dharma, killing of harmful beings, the Pandarabhiksu's view, Fatalism, Isvara as the guiding spirit, extreme Jñānamārga As against these the Dharma consisting of Five Vows is said to be acceptable.
A severe attack is levelled against the Brahmanic prescription of Prayaścitta which is backed by great saints like Manu, Vyāsa, Vālmīka, and Mārkaṇḍeya, which has the sanction of Bhārata, Puiāņa and the Gītā, and which consists in giving one's all possessions to Brahmins, in wandering a-begging, cleanly shaven and in bathing and offering oblations at holy places like Gangā (-dvāra ?), Bhadresvara, Virabhadra, Someśvara, Prabhāsa, Puskara etc. (§§ 94, 107). As against this, the Śramanic prescription is different and consists of repentance, mental purification and penance in a proper perspective of religious virtues (49.14 f., 55.24 f., 90.21 f.)
Some interesting sidelight is available on the temples and holy places (p. 82): the former dedicated to Rudra, Jina, Buddha, Koṭṭajjā (Durgā?), Sanmukha etc.; and the latter, such as the sacrificial enclosures, Brahmanic schools, residences of Kāpālikas and lodges in which the Bhagavadgītā was recited. In the evening, Brahmanic houses resounded with Gayatrī-japa. Elsewhere there is a nice glimpse of the Mathas or colleges for higher learning where students from different parts of India (150.20) flocked and were trained in handling weapons and in various fine arts, crafts and miracles (151.6 f.). There were held classes (vakkhāṇa-mamḍali) as well in advanced branches of learning such as grammar, Buddhism, Samkhya, Vaiseṣika, Mīmāṁsā, Naiyāyika, Jainism and Lokāyata the characteristic topics of which are enumerated (§ 244). The description of the students is quite typical; and some of them mastered Vedic recitation (151.12 f.).

71
5. DIFFERENT LORES, ETC.
The author makes a distinction between 72 kalās and 64 vijñānas (15.11 f.). Among the miraculous lores prajñapti and mahāsābarī-vidyās are mentioned (236.22, 132.3, 133.5). The prince Kuvalayacandra knows dhātuvada or alchemy, turning baser metal into gold; and he comes across a group of people who are attempting that experiment, but without success. Their activities are described, and we get a good sketch of what is done in this process (§ 311 f.). The text Joṇīpāhuḍa is said to be the source of this Vidya (196.32, 197.6 & 19). The Lakṣaṇaśāstra is elaborated more than once (116.9 f., 129.3 f.): a branch of it is called samudra (129.3). There is mentioned a lore of detecting treasuretrove (khanyavāda) from the plant above; some characteristics of the latter are described as if some source is being quoted (§ 187; 104.23 f.). There is a prince highly skilled in the art of painting, and he has painted an elaborate scroll of the Samsara-cakra (185.18 f.). There are repeated references to belief in astrology, and an astrologer is consulted on various occasions (§§ 47, 273). There is a good discourse on rasi-phala (§§ 48-9), giving the traits and longivity of a child born on a particular rāsi, on the authority of Vamgala-risi: may be that the name of his treatise was Vamgala-jayaga (20.2, 3, 24). The prince explains why one should not eat food or drink water or even bathe immediately

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after one is over exerted and is hungry and thirsty; and he refers to Ausattha in this context (114.23 f.). The author has his own ideas about the digestive process inside (228.11 f.); and in one context, he describes graphically the predelivery signs (76.1 f.). Horse riding was quite necessary for princes. Possibly using some manual on Aśvaśāstra, the author enumerates eighteen breeds of horses (23.20-1); and he gives details about some of them with reference to their varna and lāñchana ($ 56.). Here and there, we have dreams and their symbolic interpretations (8 41: 269.7 f.) The Nimitta-jñāna, which is a branch of Srutajñāna, is potent enough to indicate subha and asubha of the past, present and future; and it is illustrated in details ($ 412). Besides the reference to Bhūrjapatra which was used for writing (the script being avara-livi) a love-letter (160.13 f.) there is a graphic and detailed description (a bit dignified) of a palm-leaf Ms. written in Brāhmī-lipi (201.28 f.).
6. Socio-CULTURAL GLIMPSES The Kuvalayamālā bristles with striking social and cultural touches of great interest. The author draws his chief characters from the different well-known layers of the society. By birth Candasoma was a Brahmin; Mānabhata, a Kșatriya; Māyāditya. a Vaisya; Lobhadeva, a Sūdra; and Mohadatta, a prince. The pilgrimage to Gangā and other holy Tirthas was prescribed by the priest as a prāyas'citta against various sins (48 f., 63 f. 72 f.), though not approved of by the author. A typical Tirtha-yātrika is described with reference to his dress and equipments (58.1 f., see also 48.24 f.). A famine or draught of twelve years often led people to migrate for food and prosperity (S202). The author supplies a list of respectable ways of earning wealth (57.22 f., also 191.1 f.) and also of benevolent channels of spending it (65.8 f.). Though Benares had many good and bad openings for earning wealth (57.16 f.), it was Dakṣiṇāpatha, with Pratisthāna as an important town therein, that was looked upon as a prosperous territory by the traders (57.27 f.) whose preparations for a trade-trip and onward travel from camp to camp (65.13 f., 135.21 f., 198.23 f.) are noteworthy. We get a good sketch of the preparation of a traders' fleet; the rituals are interesting; and the various items in the boat deserve special attention (67.1 f.). Often the trade-routes pass through perilous forests (118). In the vicinity of Sahya mountain, there were Pallīs of Bhillas who often robbed the caravans (135.27 f.). Their Pallīs (for instance the Cintāmani, p. 139) seem to be pretty prosperous samnivesas (227). The Bhillas are Mlecchas, but now and then, despite their wild habits (112.21 f.) in contrast to the respectable, they too have their code of behaviour (146.13-7). Traders had their clubs; and the custom at such a club in Soppăraya (i.e., Sopārā, near Bombay) was that the foreign traders narrated their experience and adventures and were honoured there with Gandha, Tāmbūla and Mālya (65.22 f.). These traders exchanged their information as to what commodities were available in different places and where they could be sold with greater profit. Horses were sold in Kosala in return for elephants; betal nuts were exported to Uttaräpatha in exchange for horses; and pearls were exported to eastern country (pürva-desa) in exchange for Camaras, Conchs were available in Dvārakā. From the Barbara-kūla

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tusks and pearls were brought in exchange for clothes. Palāśa flowers could fetch gold in Suvarna-dvīpa.. Buffaloes and cows fetched netra-patta in Cīna and Mahācīna. Neem leaves could buy jewels in Ratnadvīpa. Men were in great demand in the kingdom of women etc. Some of these details cannot be accepted on their face value; they may be just exaggeration ($ 129). In the busy market places, men from different parts of the country came and had conversations in different languages ($ 246) which are interesting spacimens of contemporary spoken idioms as the author could catch them. Their business conversations are quite lively and give some ideas about weights and measures (153.16 f.). Greedy merchants took risks of travelling on land and by sea of the dangers of which they were quite aware (65.15 f., 66.6 f.). Now and then there were ship-wrecks (8 166). Traders went on long journeys, sometime for more than twelve years, leaving their young wives behind (74.12 f.). Various good and bad omens were attended to while going on a journey (for the preparation etc. see § 285), and they are explained in short (289).
The birth of a prince and the subsequent activities and festivities are elaborated in a stylistic manner (S$ 44-46.). Likewise, the wedding is described in all the details: the preliminaries of the marriage, the wedding function along with the rituals and concluding rites, the bed-ceremony, the couple enjoying the sea-sight from the palace-terrace and various pastimes such as prahelikā etc. (88 273-80.). A good description of the coronation of Yuvarāja is available (200.8 f.). There is a scene of the royal āpāna-bhūmī at which various sweet drinks are served ($ 50.).
Very interesting are the gossips of the village ladies bringing water and of the boys in residential schools (149.30 f., 151.18 f.). The parade of conveyances ($ 57) in the royal courtyard and the scene of the Jayavāraṇa running amuck ( 248) reflect events in the contemporary capitals.
Playing on the swing was an important sport of the spring (51 f.) during which was celebrated Madanamahotsava, giving an occasion for youths to meet in the festive garden (77 f., see the reference to madana-trayodasi in line 15). During the autumn, parties of dancers, actors etc. moved from village to village; and how a programme was enacted at a village is graphically described (46.5 f.). There was a festival on the day of the Sarat-paurņimā (103.32). While describing the scenes and activities in the city, lat evening, the author presents a picturesque sketch of the movements of the Kāminī ($$ 156-58.). There may be some exaggeration; still there are available some glimpses of the fashionable and luxury-loving section of the society. Festivities like the Indramaha, Mahānavamī, Dīpavali and Baladevotsava appear ** to follow in succession after the rainy season (148.11 f.)
There is a pretty good number of beliefs reflected in the Kuvalayamāla here and there. Blood and flesh were taken from a living body and used for alchemical purpose (69-24 f.). A robber possessed a miraculous sword and a pill, the latter being always placed by him in his own mouth (251.25, 253.18). More than once, a miraculous movement, jumping up like a flash of lightning (vijjukkhittam karanam) is mentioned (73.24, 87.13).

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7. COURT, TERRITORIAL DIVISIONS AND GEOGRAPHICAL BACKGROUND
King Drdhavarman possesses quite an imperial dignity (9). His council of ministers consists of eight members: Mantrin (like Bșhaspati), Mahānarendra, Mahāvīra, Mahāvaidya (like Dhanvantari), Mahābrāhmaṇa (like Caturvadana), Mahākavi (like Vyāsa), Mahāsenāpati (like Şanmukha) and Mahāpurohita (like Sukra) who are compared with their mythological counterparts, if not predecessors ($ 40). There is a scene of the court of Avantivardhana; and therein was observed the court-precedence who is to sit where in the audience hall. A Pulinda prince who occupied a higher seat by mistake was hit on the spot by Mānabhata who felt offended because his seat was taken by the former (50). The Yuvarāja appears to enjoy de facto powers of the king (213.7 f.). The rich encouraged poets with rewards for Subhāsitas (103.19). The references to Magadha, Rājagrha and king Srenika (contemporary of Mahāvīra) bring us to the historical period (268.9 f.).
The territorial (or what might be, in many cases, political) divisions and the geographical details referred to in the Kuvalayamālā deserve special attention. In the southern half of Jambūdvīpa, which is surrounded by the ocean, there is the Bhāratavarşa, isolated by the Vaitādhya mountain (7.7 f.): the two Desas, Uttarāpatha and Dakşiņāpatha ($ 430) are well-known. The town of Taksasilā
the Madhyamakhanda of the Uttarāpatha ($ 127); the river Candrabhāgā flows there and conflows into the ocean (jalahi-dai yā); on its bank there is the famous town Pavvaiyā where ruled Torarāya (8 430).
To the South of Vaitādhya, in between Ganga and Sindhū, there is the Madhyadeśa; its capital is Vinītā, the same as Ayodhyā; and it was being ruled by king Dưdhavarman (S$ 13-7, 156.26, § 285). Avantijanapada, possibly a part of Mālava-deśa, has Ujjainī as its capital (97). Prince Mahendra is the son of the king of Mālava who is not on good terms with Dțdhavarman of Ayodhyā ($ 21 f.). From Ujjainī there was a highway to Pātaliputra (77). Vatsadeśa has its capital in Kausāmbī, ruled over by Purandaradatta (SS 67-69). The term Pūrvadesa is used at times (62.17, 65-31). Dakṣiṇāpatha was looked upon as rich (104.6 f.); and there the town of Pratisthāna was prosperous, affording opportunities for earning wealth. ($ 114). Sopāraka was a big emporium for traders who came there from different parts of the country (S$ 128-29). Lāța, which has its specialities of dress and desa-bhāṣā, and in which Dvärakā is located ($ 291) is mentioned along with Karnāta, Mālava, Mahārāșțra, Saurāṣtra etc. (150.20, 185.8). Among other towns mentioned we may take note of Bhrgukaccha (99, 123 etc.); Vārāṇasī in the territory of Kāśī (56.21 f.); Kośala in Kośala (73.30 f.); and Campā located in Daksina-madhyama Khanda (96, 103, 109). Among the Jaina holy places, Sammeda-sikhara and Satruñjaya (124.18; 80.18) deserve attention.
The author shows some acquaintance with the extreme South of India. Candasoma belonged to Ragadā (not a Sanskritic name), a village in the vicinity of Kāñcī, the capital of Kāñcī of Dravidas (45.15 f.). Parties of traders used to go to Kāñcīpurī (134.32 f.). It is interesting to trace the route of Prince Kuvalayacandra. He is flown by the horse from the town of Vinī

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75
towards the South. He passes through the Vindhya forest (27.28 f.) which possesses camps of wild tribes (112.3-25). He crosses the river Narmadā or Revā ($ 206), on the banks of which there is a Mahāțavī. Then he comes to the Sahya mountain (134.24-30) in the valley of which he stays with a Bhilla chief in his palli (138.11 f.). Then he reaches the country of Vijayā-puravarī on the southern coast (149.6 f.). Its capital is Vijayā (-nagarī,-puravarī or-puri), quite a prosperous town and situated right on the shore of the ocean the scenes of which could be witnessed from the terrace of the palace: in fact, its southern rampartwall was washed by the waves of the ocean (173.32 f.). It is to be distinguished from Jayantī (183.19). Other towns named Jayaśrī (104.8), Śrītunga (107.16) and Jayatunga (109.26) are referred to, and they are all located on the southern shore.
The most important question is the identification of this port town Vijayā in the South. Uddyotana may not have personally visited the South, but it is quite likely that he had heard a good bit about it from the mouths of traders going to the South possibly travelling along the Western Coast. In the South of India there are some towns with their names beginning with Vijaya, such as Vijayapura, Vijayanagara, Vaijayantī; and some of them pretty ancient. The proposed identification has to fulfil certain conditions: it is located on the Western Coast, as it is reached after crossing the Sahyādri; secondly, it is situated right on the sea-shore; and thirdly, its southern wall was washed by the waves of the ocean (173.31). One is inclined to identify it with Vijayadurga in the Ratnagiri District. Very interesting information about it is noted in the Ratnagiri Dt. Gazetteer (p. 379). It was known to the European travellers as the best of the Konkan ports. It is a rocky spot surrounded by sea practically on three sides: the river Sukhanadī (as it is locally called) flowing down from Khārepāttan almost makes a good lake near the fort, and it is a safe haven for the boats plying along the Western Coast. Though the present structures belong to the Marāthā period, the port shows a good rocky base which must have been well-known and striking to the travellers along the Western Coast. It was under the rulers of Bijāpur (the former Vijayapura). Lately, I visited the place and was struck by the coincidental description in the Kuvalayamālā that the southern wall is washed by the waves of the sea. "A. HAMILTON (1710) mentions it as Gheria or Vizendruck, fortified by a strong castle washed by the sea (New Account L. 246). In 1756 Sir W. JAMES, surveying before the English attack, speaks of a very large town betwixt the fort and a hill to the South. The town seems to have been nothing but a large collection of palm-leaf huts (Lows' Indian Navy, L 133). Its great natural advantages make it probable that the mouth of Vaghotan river is one of the oldest coast settlements. There seems reason to suppose that it is Ptolemy's (150) Byzantium, a Greek corruption of Vaijayanta (see WEBER in Ind. Ant. II. ' 148). Rashid-uddin's (1310) Karoba has been thought to be Gheria (YULE in Ind. Ant. III. 209)."
About the identification Vaijayanti (mentioned in the Kadamba copper plates) and Jayantīpura (of the Vijayanagar grant) there is a difference of opinion. Some take them to be Banavasi, in the South Kanara District, while R. G. BHANDARKAR1 proposes Vijayadurga. Uddyotana, as noted above, distinguishes
1 Early History of the Dekkan, 3rd ed. Calcutta 1928, pp. 73 f,

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Jayanti from Vijayā. The environments of Vijayā and the route to it from Ayodhyā, as stated by him in the Kuvalayamālā, very well suit the present-day Vijayadurga which was included in the Vijayapura territory.
8. AUTHORS AND WORKS REFERRED TO IN THE KUVALAYAMĀLĀ
Uddyotanasūri is an adept in the Kathā branch of literature, and his Kuvalayamālā is a veritable gem in it. He enumerates various types of Kathās, and styles this work as Samkīrņakathā ($$ 7-9.). He is a poet of wide learning; and he is fully acquainted with his predecessors and their works in this field. His references to them occur mainly in one paragraph ( 6),
mainly in one paragraph (§ 6), at the beginning of this work :
1) Pādalipta (Pālittaya) is the well-known author of the Taramgavaī which receives here great compliments. He seems to have been taken as a contemporary of Hāla (=Sālāhaņa) who is mentioned along with him. 2) Hāla had a great hold on the village folk, and his Kośa is an inexhaustible thesaurus. 3) Chappaņņaya is not the name of any author like Pādalipta or Hāla, but connotes a group of poets (to which Pādalipta and Hāla also could be assigned) adept in wise sayings; and lately, a Gathākosa attributed to them has been brought to light. 4) The Vaddakahā (i, e., Brhatkathā) of Guņādhya (who is called Kamalāsana) is a veritable mirror for poets and is likened to Sarasvatī. 5) Vyāsa and Vālmīka to whom we owe Bhārata (see also $ 94) and Rāmāyana are unsurpassed models. 6) Bāna's Kādambarī is brilliant with exquisite expressions. 7) Vimala (the author of Paimacariya) who is Vimalāñka is complimented for his lucid Prākrit. 8) Devagupta, a royal saint from the Gupta family (see also § 430), is well-known for his Supurisacariya. 9) Harivarsa, the author of Harivaṁsuppatti, is complimented for his popularity and spotless expression. 10) The Sulocanā is a well-narrated Dharmakathā. 11) The royal saint Prabhañjana is famous for his Yasodharacarita. 12) The charming Varānga- and Padma-caritas are composed by praiseworthy poets, Jadiya (=Jadila) and Ravişeņa. 13) The author of the Samarāditya-kathā, (namely, Haribhadra) who is Virahāńka, is mentioned as a teacher or Guru (of the author, see also $ 430 below) in scriptural instruction. 14) Other poets (whose names are not given) known as Abhimānāöka, Parākramāňka and Sāhasāńka are also remembered (86).
In other contexts some other works and authors find mention rather casually. A great authority on astrology is Vamgāla Risi, and long quotations possibly from his Vamgālajāyaga are given (S$ 48-9). The Jonīpāhuda (=Yonīprābhrta) is a work dealing with the utpatti of various Jīvas and about the fusion of metals etc. (34.24.). It was an authority on alchemy, turning baser metals into gold; and there were adepts in the study of this work (196.32; 197.6, 20). The Gitā or Bhagavad-Gītā, as a text which was recited, is referred to (48.17; 82.33). There is mentioned (56.28) Cāņakya-śāstra (in plural): this may have the Arthasāstra of Kautilya in view. In the light of the context,
I have shown elsewhere (Bhāratiya Vidyā, Jan. 1947, pp. 23-4) how Samaramiyamkā Kahā stands for the Samarāiccakahā,

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the reference to Kāmaśāstra (78.9) has possibly Vātsāyana's work in view. Some symbolic gestures to indicate that one wants to meet the lady in private are noted (73.12; 74.23 f.). The Nītiśāstra (255.26) must be a Sanskrit text allied to the Pañcatantra, a recension of which known as Tantrākhyāna is mentioned and quoted in this work (236-7, lines 30 & 1). There is a mention of Samudra-Šāstra dealing with puruşa-laksana etc., which is too extensive but which is summarised here in one Sanskrit verse (129.3 f.), and when asked for, which is propounded in more details in Prākrit verses subsequently ( 216). There is a casual reference to Bhārata-śāstra (16.23), possibly the Nātyasāstra of Bharata. What are looked upon as two parts seem to be mentioned as two works, Vasudeva-himdi and Dhammilla-himdi, indicated by the plural (281.11).
9. LANGUAGES AND DIALECTS USED BY THE AUTHOR Uddyotanasūri presents, in this work, quite knowingly a vast range of linguistic material which has a special significance for the Indo-Aryan in particular and of Indian Linguistics in general. The author tells us that this work is composed in Prākrta-bhāsā, and the patterns of description (vannaya) are of the Mahārāştra-desī type. In some contexts, just out of curiosity, some passages are composed in Sanskrit by way of quotations, something, i. e., some portions or passages are written in Apabhram sa, and Paiśācībhāṣā is illustrated (4.11-2). He clearly recognises three literary languages : Prāksta, Samskệta and Apabhramśa; and bards reciting in these languages are introduced in the Asthāna of King Dụdhavarman (16.22). By Prākrta he means the standard Prākrit dialect, Māhārāstrī or Saurasenī; so other dialects are Apabhramsa, Paiśācī, Māgadhī, Rākşasī (Cūlikā-Paiśācī?) and some admixture of these (175.14). Besides he speaks elsewhere of Desa- or Desī-bhāsās (281.23), the Lāta-desa having the same in quite a charming form (185.8.). The traders from different territories (desavāņie) spoke in their various Desabhāṣās in the market place, and some eighteen of them the author illustrates by specifying their names ($ 246); and besides he refers to the languages spoken by Khasa, Pārasa and Barbara people (153.12). The languages spoken in the South India were also included among Desa-bhāṣās (149.4). The knowledge of Deśī-bhāṣās was looked upon as a cultural equipment (128.17). These appear to be territorial spoken forms of speech, as distinguished from the literary languages having cultivated styles of their own.
On the style and structure of Sanskrit, Prākrit and Apabhramśa, relatively viewed, Uddyotana has given his observations which are indeed classical and as such are presented here in free rendering. In his opinion, Sanskrit, with its manifold vocabulary, compounds, indeclinables, prepositions, cases and genders, is full of difficulties and dangers like a villain's heart crowded with hundreds of bad thoughts. The association with Prākrit, like that with the words of good people, is a happy one: it is an ocean of worldly information crowded with the waves of discussions about various arts; it is full of nectardrops that are oozing out on account of its being churned by great persons; and it is composed with a variety of nice arrangement of words. Apabhramsa is a balanced and pleasing admixture of the waves of pure and impure

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Sanskrit and Prākrit words; it is even (or smooth) as well as uneven (or unsmooth); it flows like a mountain river flooded by fresh rains; and it ca the mind like the words of a beloved when she is coquettishly angry (138).
Quantitatively the Sanskrit passages are few and mostly metrical. As a rule, they are quotations (para-vayaņa, 4.12, as the author puts it). A few observations might be offered on them individually. i) In the discussion about prāyascitta, the five sentences, which are metrical lines (48.18-21), appear to have been taken, perhaps in a mangled form, from some Smrti works. The sentence jighāṁsantam etc. is found as the second line at III.20, Vasişthasmrti. ii) The long verse in the Sārdūlavikrīdita metre (103.17-8) is called a Subhāșita by the author himself. It is not found in the centuries of Bhartphari. iii) This is a prayer (116.17-9) offered to the first Jina, Rşabha or Adinātha Tīrthakara. The author calls it Dvipadī Khanda, meant for singing. iv) This is an Anustubh verse (129.8) giving the gist of the Sāmudra-Sästra which is very extensive. v) This is described as Carcarikā (145.7-8) sung to the accompaniment of dancing and is said to be composed of irrelevant expressions. The verse contains obvious mistakes, though metrically it sounds fairly well. vi) This (152.8) occurs in a jocular context. It is called Gāthā by one and Skandhaka by the other. It has a traditional ring; and obviously it has a mangled form, combining portions of a verse from the Pañcatantra and of another usually found in inscriptions (See Notes). vii) This is a Sloka (175.10) to illustrate the distribution of its 32 syllables in a diagram. It glorifies Jinaśāsana and might be an old verse; and there are available similar verses composed by Akalanka and others. Some prose sentences in Sanskrit are also found on this page (see 11.4, 23). viii) This is a prayer (198.18-20) to be offered in the blessed morning. Similar Suprabhātastotras are current among the Jainas. ix) This is also a morning prayer (214.20) offered to the Jina. It is not unlikely that the author himself composed it. x) This (233.9) is obviously a quotation. xi) This is an important quotation (237.1). The source of this sloka is specified as Tamtakkhaņa, i, e., Tantrākhyāna. The Ms. J has originally takkhāņa ya which, on the margin, is prefixed by Pamcatam in a later hand. Including the additional marginal gloss, the reading would be Pamcatamtakkhāņa ya. The reading of P adopted in the text stands for Tamtakkhane i. e., Tantrākhyāne which was the title of a recension of the present-day Pañcatantra.' HERTEL has noted that the Buddhist version from Nepal was called Tantrākhyāna. The Pañcākhyānaka of Pūrņabhadra is assigned to A. D. 1199. The Ms. J is 116 years older. The verse in question is not traced in the text edited by HERTEL. xii) This sentence in Sanskrit (244.5) is a prose quotation. xiii) This piece (247.7), omitting the word deva is a metrical foot repeated in the Sanskrit text as well. The verse given by P (foot-note No. 7) looks like a parallel quotation. xiv) The source of this Anuştubh verse (255.27) is Nītiśāstra. It is not traced in the Pañcatantra noted above
The Apabhramsa passages, which are scattered practically all over the text, but mainly in the first half of it, fall into, or can be grouped into, some types in view of the form or contents.
1) See HERTEL:
The Pañcatantra Text of Pürņabhadra. HOS, Vol 12, Intro. p. 20.

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The dohaka (47.6) sung by the gramanați is in Apabhramsa, so also the song put in the mouth of the gurjara-pathika (59.5). Then there are a few such verses which go along with the prose passages in Apabhraṁśa (6.9, 11; 31.26 f.). There is some uncertainty in view of the alternative readings whether 2.28 could be taken as in Apabhramsa: one Ms. reads atthau but the other attho.
In some prose passages, Apabhramsa forms intrude here and there, may be that a few of them were current in the spoken idiom of those days. At 23.9 f., the king is addressing the Aśvapati, the chief of the stable; and he uses an Apabhramśa form, the Gen. sing. in -ho. The forms ghari at 79.30 and animittu at 99.19 etc. are stray intruders. Then here and there, some short Apabhramsa sentences like sa puna kaïsiya etc. are followed by Prakrit passages, 7.22, 60.16; etc.
There is a pretty good number of passages which freely use what are looked upon as forms special to Apabhramsa. They are often introduced with a question containing a Prakritic synonym of kidṛśa, such as kerisa, kaisa, etc. in the required form, with or without the k-suffix. These passages (some of them including a verse or so) are usually descriptions: of durjana 5.27 f.; of sajjana 6.15 f.; of a horse 23.13 f.; of a samnivesa Ragaḍā by name 45.17 f.; of Avanti and Ujjainī 50.3 f., il f.; of Kāśī and Vārāṇaśī 56.21 f.; 27 f.; of Kośala and Kośala 72.31 f., 35 f.; of a patti 112. 9-12, 14-19, 21-24; of summer scenes 113.6-8, 10-12, 21-24; of a town struck with famine 117.20 f.; of Vindhyan forest 118.16 f.; of Narmada 121.1 f.; of Ujjayanī 124.28 f.; of a caravan 134.33 f.; of the town Rayaṇāurī 140.2 f.; of the scenes of rainy season 147.24 f.; of Vijayapurī, territory and town 149.6 f., 20 f.; etc. Then some other passages, which often go with the above, contain what might be legitimately called Apabhramsa forms. They describe situations or activities with short sentences following in quick succession (beginning with terms like ja jahim etc.), as at 50.15 f., 82.25 f., 169.13 f., etc.

19
In order to mark out the Apabhramśa traits all these passages can be studied together. The rules about Apabhraṁśa, noted by Hemacandra and other grammarians, are often optional; and later grammarians have recognised an admixture of Prakrit and Apabhramsa to which a name Upanagara is given by Kramadiśvara and Mārkaṇḍeya. Here many passages are in Prakrit so far as the vocabulary and even some forms are considered, but they possess striking characteristics of Apabhramsa the presence of which gives them a label as Apabhramśa passages. The Apabhraṁśa, as Hemacandra presents it, is positively a remodelling of some popular dialect or dialects to the status of a literary language. Such a process must have gone for long in different areas, and all this on the pedestal of Prakrit itself. This alone explains how Apabhramsa forms could encroach upon literary Prakrit, a phenomenon which is seen even in the Paumacariya of Vimala who flourished much earlier than Uddyotana. By Uddyotana's time, Apabhramsa as a literary language, much closer to the spoken form of speech than the standardised Prakrit, was a fact; and that is how it could affect some of the passages. It is perhaps for the first time that we are coming across a large amount of prose which shows Apabhramśa forms. The king uses Apabhramsa forms while addressing an Aśvapati; the grama-nați sings

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in Apabhramśa; and the Gurjara traveller has his verse in Apabhraṁśa. This at once indicates the layers of the society in which Apabhramśa was favoured more, and it affected by proximity the literary Prakrit now and then. The broad yet striking grammatical traits of all these passages studied together may be noted here preferably in comparison with the description of Apabhramśa given by Hemacandra in his grammar.
Some liberty of vowel changes is seen in forms like varai < varākaḥ 6.9; puni < punar 6.22; piyami for pibāmi 112.23; anņi pani < anye punar 149.15; and bhadaraya < bhaṭṭārakāḥ 147.28. The vowel r is retained in trna 31.12, and a conjunct group with r is noticed in a word like prāņa 47.6 (cf. Hema. VIII. iv. 329, 398).
Coming to Declensional forms, Nom.sing. termination u (often with ksuffix) is seen besides o in the case of a-ending nouns; dujjaņu 5.27; jāņiu 5.31; vanu 149.8, lohium 112.23 (cf. Hema. VIII. iv 331-2 also 354). Sometimes the termination in the Nom. and Acc. is absent, and besides vowel-variation is seen: kājala ghūja (for kākāḥ ghūkāḥ) 82.27 (see also 112.10, 15); ṇavamkurarehira puhaï, vāvaḍa haliya 147.25.27; ekka, cciya koilā mottum 147.30 (cf. Hema. VIII. iv. 344, also 330, especially illustrations). The forms of the Nom. pl. of neuter nouns ending in a of the type kesaraïm, bhavaṇaïm, gāmaïm (besides gāmāïm 72.31) 31.16-7, 56.22 (see also 112.32 f., 117.21 f.) are found in plenty (cf. Hema. VIII. iv. 353). The Instr. sing. forms of a-ending nouns are of the type mahalleṇam saddem 6.1 (Hema. VIII. iv. 342). The Gen. sing. forms of a-ending nouns are of the type dujjanaho 6.11, demtaho 6.22 etc. The form mayahim (mṛtasya) 5.28 is either a case of vowel-variation or of contamination with i-ending types; the pl. forms are of the type cilayaham 112.21 (cf. Hema. VIII. iv. 338-9, 341). The Loc. sing. forms of a-ending nouns show the types cittae 6.1, samsaggi 6.20, ghari 79.30, gharoyare 147-26 (cf. Hema. VIII. iv. 334). Pronominal forms like jasu 47.6, tahu, 47.6; jahim 31.15, tahim 72.35 and kahim 121.2; jāha 118.18; and ayaho 6.2 are found in our passages and have their correspondence in Hemacandra's rules. The k-suffix is used here quite in plenty kaḍuyau, mahurai 6.5, juvalulla 23-16. Participle forms with the suffix alla, illa or ulla etc. are quite interesting: jāyalliya 6.2, bhariyallai 6.9, see also 112.11-12, kaïsiyao jāyalliyao 113.10. Agreement in gender seems to be upset in pahayaü ṇāyara-baliyai 140.3 (Hema. VIII. iv. 445). The potential participle form type of mariyavvai 112.21 is noted by Hemacandra (Ibid. 438). In these passages though the vocabulary is the same as in Prakrit, one is struck by the tendency to use Deśī words (112.22) and Dhātvādeśas (112.18 etc.). Forms like jaisai, kaisaiya 5.27, 7.22 are sanctioned by Hemacandra in a special sutra (VIII. iv. 403); and saïm (for svayam) 6.4 is found more than once in his illustrations (on sūtra 402). The words like ghaïm 5.28, ji, jji or jje (for eva) 6.25, 6.56 and vunna (= viṣaṇna) are noted by Hemacandra (VIII. iv. 420-21, 424). Onomotopoic dhātvādesas used by Uddyotana, such as, karayara 5.30, caḍapphaḍa 5.29, khamakhama, phuraphura 23.16, cilicili, kilikili 82.27-28, maghamagha 169.27 are perhaps colloquial. These characteristics of the Apabhraṁśa passages are covered by the rules of Hemacandra. The description of Apabhramsa given by Hemacandra is a bit more pervasive covering many dialects, or local variations,

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without making any distinctions; any way it can safely be said that the Apabhraíía used by Uddyotana is duly covered by the rules given by Hemacandra; and this is but natural, because both of them hail from nearly the same linguistic area and belong to the same tradition of learning.
Uddyotanasūri has illustrated another bhāsā, namely, Pesāyā, i. e., Paisācī, as we have it elsewhere: and the passages are included in $ 139. They have already attracted the attention of earlier scholars like L. B. GANDHI, A MASTER and F. B. J. KUIPER. The last two have attempted not only a critical constitution of the text based on JP but also discussed grammatical forms and presented a translation in English. Paišācī language and literature have been a matter of great scholarly curiosity, investigation and even speculation for one main reason, namely, the Brhatkathā of Guņādhya was written in Paiśācī.
The two Mss. J and P vary in details of readings; individually the Mss are not without faulty readings; and they seem to have suffered unconscious syllabic changes because the Paiśācī passages come in the midst of nonPaiśācī ones. As these passages are thoroughly scrutinised by MASTER and KUIPER, only a few observations will be added here in the light of the rules of Hemacandra. In these passages the tendency to retain invervocalict (quite possible in Pāli-and now and then even in Ardhamāgadhī both of which form along with Paiśācī an earlier stratum of MIA), to change even d to t, to use n instead of n, to prefer yy (=dy) for ji, to use verbal forms like lappiyyate, ujjhit (t)u [ū] na and to use words like Kusumotara tämotara in Hemacandra) sinnāna and hitapaka is quite in tune with the rules of Hemacandra. The use of I for 1 and some traits of Cūlikā Paiśācī are not noticed here.
Then may be studied together three contexts in the Kuvalayamālā in which some conversational passages occur; first (55.15 f.), talk of the decrepit-anddestitutes; secondly (63.18 f.), prescriptions of the Grāma-mahattaras for the purification of culprits who have committed the sin of mitra-droha; and thirdly (151.18 f.), the conversation between the boys belonging to a residential school. The grammatical substratum for these passages is literary Apabhramsa (the first pāssage could be easily styled as Apabhraíśa); but there are certain elements in them which give a different tone and flourish to them. The Indian society has all along a two-fold current of languages: the literary and the spoken. In a way, they were independent, but all the while running parallelly with mutual interaction. These three contexts, under study, are a part and parcel of a
A. N. UPADHYE: Paiśāci Language and Literature, Annals of the B. O. R. I., XXI, parts i-ii, pp. 1-37, Poona 1940, in which are included some earlier references. A. MASTER : The Mysterious Paisāci, JRAS, 1943, 217 f. V. RAGHAVAN: The original Paisāci Bșhatkathā, Bhārata Kaumudi, Allahabad 1947 pp. 575-588; see also his Bhoja's Srngāra-prakāśa' (Madras 1963), pp. 846 ff. Asada, a commentator on the Sarasvatikanthābharana believed that the Paisāci quotation panamatha etc., given by Hemacandra is the adi-namaskāra of the Byhatkathā, Bharatiya Vidyā (Hindi) III, i, pp. 231. Dr. SUKUMAR SEN (Journal of the O. I., XI, 3, pp. 193 ff, especially pp. 207-8) holds the view that what the Prākrit grammarians call Paisāciwas probably the early MIA literary language which after being cultivated by the southern schools of Buddhism later received the name Pāli in Ceylon'. There is no doubt, and it is accepted, that Pāli and Paisāci have much in common, and form perhaps the earlier group.

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Prākrit text which contains plenty of Apabhramśa elements; but they positively verge on what must have been the spoken form of speech. It may be called Middle Indo-Aryan colloquial, or even Mid-Indian colloquial. The orthodox authors, who are brought up in the tradition of conventional court poetry, would not like to admit such conversations; but Uddyotana has done it; and he must be complimented on his having given us such linguistic material which would not have been otherwise available. The growth of Middle Indo-Aryan languages shows many gaps, because the spoken predecessor stages are not preserved: and what is found by way of its counterpart in literary strata is only partial and inadequate in linking the continuity of the speech formation. Dr. A. MASTER has already studied and offered grammatical notes on these passages. It may not be out of place to look at these passages from the points of view of Sanskrit, Prākrit (i. e., Māhārāstrī and Saurasenī) and Apabhramsa and observe their constituents with reference to their phonetic make-up, grammatical forms and vocabulary. The alternative readings only show that the passages have suffered changes in copying, beause the dialect is not clear-cut as expected; and the forms are often obscure.
The first conversation is set in an orphanage at Mathurā, and the list of the destitutes is quite interesting. The names in the list stand perhaps without terminations as one would use ordinarily while speaking. This is not impossible even in Apabhramsa. Besides the Prākrit forms, the Apabhramsa -u, Nom. pl. -im (with a preceding), Gen. pl. --ham, the form kahiṁ, perhaps je or jje (standing for ji or jji in some cases), the retention r in Prayāga, and a word like kheddu (Hema. VIII. iv. 422/9) are easy for detection. 1 miliellae, rutthellao and jampiellau, ekkekkamahā (Gen. pl. agreeing with the preceding nouns ?), gayāham (besides gayāham, repetition of so, and expressions like kahio vuttantao, tena jampiellai, kāiṁ kajju etc., add a positive colloquial tone to the passage.
The second context consists of four statements (63.18, 20, 22 and 25, which have perhaps a metrical ring) which are put in the mouth of Grāma-mahattaras, the last of whom, however, is a Dramga-svāmin, Dramga being a settlement of the Gūrjara tribe. The Prākrit background of these speeches is clear. The Apabhramsa traits are seen in forms like ehaus, u-endings, the word kira (Hema. VIII, iv. 419) and forms like Gamga, brolla, prāvu etc. The retention of r in a number of conjunct groups, alternative forms like etu, eu and ehu, Sanskritic tendency as in protu (=proktam ?), sampratu (=sāmpratam, besides samprati), bhrāti, retention of intervocalict (once its softening in viraïdu) etc., may be even dialectal traits (not unknown to Hemacandra) in the different sections of the society. But all these put together do point out to the colloquial format of the speeches uttered by people whose language is not standardised by some or the other grammatical discipline.
The third context is perhaps the most interesting conversation between the inmates of the residential school. They are all grown-up boys and are trained in reciting Veda (veda - pādha-mūla-buddhi-vittharā). Dr. A. MASTER has already studied some of the grammatical details. The Prākritic basis is obvious. The Apabhramsa characteristics like the u-endings, Gen. pl. in -ham, forms

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The
without terminations (like ka, bhaḍāriya), Present 1st p. pl. in --hum, etc. most striking aspect of these speeches is the sprinkling of Sanskritic pronunciation (kidṛśam, sometimes wrongly sprsta from prcch), introduction of Sanskrit words and also forms shaped after the Prakritic set up (varnni < varnaya, yadṛsiya, parinetavya, vismṛtu) and even broken sentences. A form like pathasi is quite usual in a variety of Prakrit called Pali on account of its use in the Buddhist canon. This colloquial speech is made to smack of Sanskritic learning and skill in metres, quite natural in a Vedic school. An old Sanskrit verse is a bit mangled: and what is put in Sanskrit must have been originally in Prakrit (tambola-raiya-rāyam aharam daṭṭhūņa kāmiņiyaṇassa). Here and there some Deśī words like caṭṭa, simgha etc., are used. analysis of any Modern Indo-Aryan speech today will disclose elements more or less on this line. The alternative passage in P and alternative readings show that subsequent readers or copyists might have taken some liberty with the expression. May be that there is some exaggeration and artificiality in imitating the speeches of these boys. But that the author seems to have done his best to reproduce approximately the contemporary colloquial idiom used in an orphanage, by village headmen and by youths studying in a Vedic School, should be accepted as highly probable.
An
The prince reaches the market place in Vijayapuri. There he sees countrytraders who could be distinguished by their territorial speeches (desa-bhāsālakkhie) i. e., dialects and languages (their traditional or conventional number is eighteen) current in different parts of the country. He describes these categories of people, physically and temperamentally, and gives some words or so from their speech (p. 152, 1.24 f.): 1) The Gollas are dark and of harsh words; they enjoy a number of skirmishes or fights and are devoid of modesty (lajjā); and they utter adade'. 2) Those from the Madhyadeśa are adept in state policy and in treaties of peace and war. They are talkative by nature. They speak tere mere au'. 3) Those from Magadha are pot-bellied, ugly and rickety, and yearning for amorous sports. They speak 'ege le'. 4) Those from Antaraveda are reddish (in complexion), with brown eyes. They are actively gossipping about food. They talk sweet using the expressions 'kitto kammo'. 5) The Kiras are characterised by lofty and fat nose and golden complexion; they carry heavy loads, and they speak sari pāri'. 6) The Dhakkas lack in courtesy, generosity, manliness, skill and kindness; and they talk 'eham teham'. 7) The Saindhavas are graceful, sweet and tender; they like singing and are homesick; and they utter cauḍaya me'. 8) The Marukas are crooked, dull and sluggish; they eat more and have their limbs rough and fatty; and they speak 'appām tuppam'. 9) The Gurjaras have their limbs nourished with ghee and butter; they are pious and skilled in treaties of peace and war: and they speak nau re bhallaüm'. 10) The Laṭas bathe, anoint and comb the hair, and thus make their limbs attractive; they speak thus amḥaṁ kai tumhaṁ'. 11) The Mālavas are slender and dark; they are irritant, fierce and leading a life of self-respect (or pride): and they speak thus bhauya bhaini tumhe'. 12) Those from Karṇāṭaka are excessively proud, too much given to pleasures, fierce and of fickle temper; and they utter aḍi pāmḍi mare'. 13) The Tajikas
6
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cover their bodies with bodice; they like flesh, wine and merriment (love ?); and they speak isi kisi misi’. 14) Those from Kosala are adept in various arts, proud, irritable, and well-built; and they speak “jala tala le'. 15) Those from Mahārāstra are hardy, lean, dark and enduring; they are proud and quarrelsome; and they speak 'diņņale gahiyalle', 16) Those from Andhra like women and warfare; they are handsome and fierce in eating; and they utter 'ați puți rațim'. The prince observed these 18 (really 16) Desi-bhāsās and those of Khasa, Pārasa and Barbara people. For some observations about these people and their speeches, one has to study the discussions of Dr. A. MASTER and the Notes at the end. The indefinite nature of the readings raises some problems which await further investigation.
Any way Uddyotanasūri is one of those few authors who have shown not only that language-insight but also illustrated a number of languages and dialects which, in view of his definite age and locality, are a remarkable document for the study of Indo-Aryan in general and Mid-Indian in particular.
10. METRICAL FORMS IN THE KUVALAYAMĀLĀ
The Kuvalayamālā, as a whole, looks apparently like a massive work in Prākrit prose with a continuous narration uninterrupted by any division like the ucchayāsa or pariccheda etc. For a big work like this, this is a speciality and even a hindrance in following the complicated threads of the story which not only deals with a number of lives, but also embodies a large number of sub-stories emboxed here and there. The original Brhatkathā was possibly divided into Lambhas. The Vasudevahimdi, which is looked upon as the Jaina prototype of Guņādhya's great work, has also suitable Lambhas. The Kādambarī of Bāņa is one continuous story, and this looks like a good prototype for our author who is quite acquainted with Bāna and his works. The Vāsavadattă of Subandhu does not, somewhow, find a place among the works referred to in the Kuvalayamālā. A Kathā, according to Bhāmaha, does not contain Ucchvāsas; and it is to be remembered that the Kuvalayamālā is a (Dharma-) Kathā of the Samkīrṇa type. The Taramgavaī of Pādalipta, there are reasons to believe, was also a continuous narration without any sections. The Samarāiccakahā of Haribhadra is, however, divided into Bhavas, which serve the purpose of Adhikāras. In a number of Präkrit and Apabhramsa works the division of Paricchedas or Samdhis is rather artificial. Any way this Kuvalayamālā is a prominent example of a continuous composition in Prākrit. A closer scrutiny shows that it is composed partly in prose and partly in verse: both the types get mixed up without any clear-cut restrictions. In view of its poetic qualities and free admixture of prose and verse, it can be called Campū, which style is cultivated by a number of Jaina authors in their religious romances. The verses here come some time to continue the narration, now and then by way of an effective description, often as gnomic, religious or didactic
See the Introduction pp. 41 ff., to the Lilāvai edited by A. N. UPADHYE, Singhi Jain Series, No. 31, Bombay 1949.

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sermons and at times by way of clarificatory elaboration. Uddyotanasūri mixes up various stylistic and metrical forms of composition; and he has made a pointed reference to this at the beginning of his work (§ 7). In fact some metrical forms are specified by him, though a few of his expressions are open to different interpretations.
The total number of verses in this work is not less than 4180, the major bulk of which is made up of Gathas, the predominant Prakrit metre. Uddyotanasūri has such a remarkable hold on the composition of Gatha that it comes to him most naturally. The liquidity and smoothness of his Gāthās stand unparalleled, if not unsurpassed. Besides the Gatha, the metrical forms used by him are listed below alphabetically; and a few observations are added on some of them in the Notes at the end.
adhikākṣarā: 25.30
anuşṭubh: 129.26, 29; 130.27, 131.11, 152.8, 214.20, 230.12, 237.1
avalambaka: 94.11 avaskandhaka: (32/29):9.9 carcari: 4.27 (dhuvayam)? caru: [10 (5, 5)], 10.7
chittaka see also toṭaka; 28.19f., 38.21 f., 144.7
dandaka: 18.11f. (see Notes); 28.11f. (bhujamga), 68.24, 174.7f. (pracita) dohaka: 47.6 (see Notes), 152.11
dvipathaka: 47.6 (see Notes), 59.5
dvipadi: 31.30f., 41.33-4, 78.13f., 84.12f., 84.22f., 95.15f., 116.17, 160.24 (called duvai-khamḍalayam)
galitaka (with four lines, each having 21 mātrās: 5, 5, 4, 4, 3): 4.28, 4.31, 5.3, 5.6
giti: 14.15, 33.17, 37.9-10, 42.1, 60.17, 61.28, 76.19f. (?), 94.23), 120.4, 134.26 gitikā (This differs from the gīti type. Its third and seventh caturmātrās
jambheṭṭikā [9(4, 5], 10.7f.
lalita: 33.17 (see Notes)
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have in fact five mātrās): 2.8 (see the Notes)
hariņikula (having thirty mātrās in a line: 47, 2): 8.29 (see the Notes), 235.16 indravajra: 43.18
mātrāsamaka: 18.19
nārāca: 154.12; see also pramāṇikā
pañcacāmara: 24.20
pañcapadi: 63.18, 20, 22, 25
pramāņikā: 154.12; see also nārāca
samkulaka (6, 4, 4, 2): 14.26, 18.2f., 18.19, 171.18f., 174.14.
sārdulavikrīḍita: 103.17
skandhaka: 152.9 (see Notes)
sragdhara: 19.13, 19.16, 19.19, 19.22, 19.25, 19.28, 20.5, 20.11, 20.14, 20.17, 20.20, 20.28, 40.9, 44.9.

sumanā (see Vṛttajatisamuccaya III, 1. It has four pādas, each having three caturmātrās and a guru, thus in all fourteen mātrās): 2.7 totaka, see chittaką

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udgīti, see vigāthā: 26.18
upagiti: 9.12 (see Notes), 25.16
ullala (with 27 mātrās in each foot, with a pause after the 15th): 6.11 vandanaka, see samkulaka
vigāthā, see udgīti
vipulă (only a speciality of the gathā): 29.13, 15, 21; 30.18, 22; 31.6, 22; 32.26, 33.6, 21; 42.25 (?), 45.10, 146.21, 161.18, 166.16, 211.25, 238.1.
Besides the above, which could be identified more or less with the known types, there remain some unidentified metrical forms: 6.9, 6.17, 12.21, 30.27, 31.26, 54.8, 127.11 and 236.12.
11. THE KUVALAYAMALA INFLUENCED BY EARLIER WORKS
It is seen above (pp. 76 f.) how Uddyotana respectfully refers to a number of earlier authors and works. He is widely read, and consequently he has enriched his composition with a vast range of information and a variety of contexts many of which are inherited from earlier works, consciously or sub-consciously. Uddyotana's reference to the Taramgavai with an adjective cakkaya-juvalasuhaya has in view the central idea of that romance which gives the biography of a beautiful nun, Tarangavatī by name, more or less a contemporary of Mahāvīra. The original work of Padalipta with plenty of Deśī words is no more available; but what we possess today is only a digest in Prakrit, (samkhitta-) Taramgavai, also called Taramgalolā, in 1642 Prakrit stanzas'. The concluding verse yields no satisfactory meaning: the author may be Nemicandra (or his pupil Jasa or Yasas, in case he is not only copying it for his teacher), the pupil of Virabhadra. Comparing the Kuvalayamālā (Km) with the Taramgalolā (T), it is seen, Uddyotana directly or indirectly owes some contexts to Padalipta. The motif of jati-smaraṇa plays an important role in T which further illustrates that the law of Karman is inviolable, that none escapes the consequences of one's own thoughts, words and acts, and that renunciation is the only panacea against all the ills of Samsara. These items are found in plenty in Km as well. Both are Dharma-kathas, though Km, on account of its varied contexts, has assumed the form of samkirṇa-kathā. Princes and girls from distinguished families are trained in various Kalās (T 8.17; Km 22. 1-10). The thoughts of onlookers while Tarangavatī (T 15) was passing by the road in a chariot have close resemblance with a similar scene in Km (182.4 ff.). The religious and cultural background is identical in both T and Km; and the tendency to introduce religious details is quite patent in both the texts (T 83.18 f.; Km 142.21 f.; see Intro. pp. 68 f.). The effects of purva-kṛta-karman are often elaborated (T81.79 f.;
1 E. LEUMANN: Die Nonne, Taramgalolā (from Mss.) Translated into German, Zeitschrift für Buddhismus, III, pp. 193 ff., 272 ff., München 1921. N. I. PATEL: LEUMANN'S German Essay Translated into Gujarati and included as a Supplement in the Jaina Sahitya Samsodhaka, II. 2, Poona 1924. The Text in Prakrit is published in the Sri-Nemivijñāna-Granthamālā, No. 9, Surat 1944. Though said to be based on five Mss., the text presented is far from satisfactory. A critical edition of this beautiful romance is an urgent desideratum. Some mature Prakrit scholar has to undertake it.

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Km 129.12 etc.).
Tarangavatī escaping with her spouse reminds us of Suvarnadevā going out with prince Tosala, though the circumstances are somewhat different. A Sabara chief looting the caravan and retiring to his pallī is referred to in both the texts; and so also therein figures the deity Katyāyanī. Relatives dissuading one from taking to renunciation are introduced in both the works. That a woman is not to be taken into confidence is a common idea in both (T 54, Km § 364). Some striking points of difference in both the works may as well be noted. The T is essentially a mănuşi katha with a few characters introduced, while Km is divya-mānuṣī kathā, and the number of characters is too large to be easily managed. The T has a compactness; and its descriptions are so worldly, natural and catching that it is these which appear to have made T so memorable. Uddyotana's canvas is vast; and his descriptions are grafted as pieces of style and beauty, at times even in a detachable manner. The geographical background of Km is far wider than that in T. As the original T is no more available, verbal agreements here and there carry no special significance.
Uddyotana refers to the Kadambarī1 of Bāṇa whose well expressed style is complimented for its grace. He imitates Bāņa in his descriptions of town etc. loading them with similes and sleșa. The description of Vinītā in Km (§ 14) resembles that of Ujjayanī in K. The pratihārī ushering in Sabarasenǎpati in Km (§ 20) reminds one of the entry of Caṇḍāla-kanyakā in K; and even some expressions are common (See Notes at the end on 9. line 21.) Uddyotana's details at Km 27.30 f. reminds one of Bāņa's pattern of description of the Vindhya: kahim here corresponds to Bāņa's kvacit; and even some expressions are common to both (See Notes on 27.30 f.). The context in Km at 127.7 f. resembles the parrot episode in K; and there is close agreement in some words as well (See Notes on 123.14).
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Uddyotana is Dākṣinya-cihna just as Vimala is Vimalanka; and he has great praise for Vimala's sweet Prakrit style and clarity of meaning seen in the Paumacariya (P)2. Narration of earlier lives and jātismaraṇa are common to both. Sections on Jaina dogmatical topics are found in both. The conventional sakunas are common to both (P 94.35 f., Km 184.10 f.). Different acts lead to different grades of existence (P 14; Km 185.21 f.). Certain episodes and tales closely resemble in both the works. The context of Kuvalayacandra concealing

1 P. PETERSON, Bombay 1883, and subsequent Reprints and revised editions. P. M. UPADHYE: Influence of Vimalasūri's Paümacariya and Bāņa's Kādambari on Uddyotanasūri's Kuvalayamālā, J. O. I., XVI. 4, Baroda 1967. Still there is scope for a more detailed comparative study in this regard.
2 Edited by H. JACOBI, Bhavnagar 1914. Edited by Muni PUNYAVIJAY. Published in the Prakrit Text Society, No. 6, Varanasi 1962, with Hindi Translation and an Introduction in English by Dr. V. M. KULKARNI. Lately, a good deal is being written on this work. P. M. UPADHYE: The Sect of Vimalasuri, Oriental Thought, pp. 17-27; Some Glimpses of the Society and Culture as Reflected in the PC, J. of the Uni. of Bombay, XXX. 2, pp. 81-105 Bombay 1961; Paūmacariya and Padmapurāṇa, Ibid. XXXI. 2, Bombay 1962; Geography Known to the Paümacariya, pp. 46-51, J. O. R., XIV. 1, Baroda 1964; Maxims and Pithy Sayings in the Paümacariya, J. of the Uni. of Bombay, XXXII-XXXIII, 2, pp. 165-76, Bombay 1963. K. R. CHANDRA: New light on the Date of PC, also Sources of the Rama-Story of PC, J. O. R., XIII. 4, pp. 134-47 and XIV. 2, pp. 378-86, Baroda 1963-64,

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himself in the temple of Rşabha and Kanakaprabhā and party worshipping the Jina (Km $ 200 very much resembles the one in P where Janaka hides himself and Candragati offers the Pūjā (28.44 f). It is interesting that both Kuvalayacandra and Janaka were flown by a miraculous horse. Certain descriptions in both the works show resemblance and even common ideas and expressions: description of the Vimäna (P 14.89 & Km 92.21 f.); of hemanta (P 31.42 f. & Km 169.19 f.); of the forest with a long Dandaka metre (P 53.79-80 & Km 28.11 f.); of battle (P 53-107 & Km 10.7 f. rather short etc.) Both the authors have much traditional knowledge, more or less common; and onomatopoetic expressions are used by both.
Uddyotana refers to Jadiya (=Jadila or Jatila) and his Varāngacarita' which is available in print and is specifically called a dharma-kathā. The Varāngacarita (V) and Kuyalayamālā (Km) have a number of common points. The story in both starts in the metropolis Vinītā. The heroes in both, Varānga and Kuvalayacandra, are carried away into wilderness by a horse (though the antecedents of the event are different with them). What Varadatta preaches to Dharmasena (V v-ix) runs quite parallel to what Dharmanandana discourses to Purandaradatta (Km SS 75-84). If Varānga inquires about samyaktva and mithyātva (V xi), the minister wants to know about the causes etc. of saṁsāra (Km $ 86 f.). Both Varānga and Purandaradatta (V xi, Km 91.21-2) accept the vows of a Śrāvaka. Varānga as well as Kuvalayacandra (Vivx, Km 135.27 f.) fight the Bhillas and oblige a merchant. The lamentations of the parents etc. consequent on the prince being carried away by the horse are expressed in similar terms (V xv, Km 155.21 f.). Both the heroes enjoy rich pleasures on their return to the capital. Both V and Km are basically. dharma-kathās (though the latter form of a samkīrṇa-kathā), and as such they are impregnated with Jaina dogmatical discourses and religious sermons. The topics tabulated in the Introductions of both (V pp. 29 f. and Km pp. 68 f.) bear close similarity; and in different contexts also they possess dogmatical details which deserve mutual comparison.
Though there is so much similarity between V and Km, some striking differences deserve to be noted. Prince Varānga reminds us of Rāma both of whom have to leave home on account of the jealousy of a step-mother; and his consequent sufferings are a clear testimony of the law of Karma which the author demonstrates to be supreme. But after all it is the tale of one life only unlike the journey of five souls over a number of births in Km. The V has a simple thread of the story, while in the Km it is a highly complicated network in which a number of other episodes are interwoven. If V is a dharma-kathā following the pattern of a mahākāvya in Sanskrit, the Km is a narrative mosaic of great magnitude, apparently Campū in form, but a veritable kathā-bandha or -prabandha of the samkīrna type, in Prākrit, with touches of different dialects given here and there out of curiosity and for popularity.
Uddyotana looks upon Haribhadra as his Guru in Jaina (samaya-saya-sattha) scriptures as well as in yukti-stāstra or pramāņa-and-Nyāya. He is aware of
1 A. N. UPADHYE: Jatā-Simhanandi's Varāngacarita, Māņikachandra D. Jaina Granthamālā, No. 40, Bombay 1938.

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extensive contributions of Haribhadra to various branches of learning, and refers to his Samaraiccakaha1 specifically. It is necessary, therefore, that the Samaraiccakahā (Sk) of Haribhadra (H) and Kuvalayamālā (Km) of Uddyotana (U) are studied side by side. H refers to three katha-vastus and four kinds of kathās (Sk 2-3) with their details. His work is a dharma-katha with divya-mănușa-vastu. U presumes all this and gives some further types of dharma-katha: his Km is, however, a samkīrṇa-dharma-kathā.
89
Rebirth accompanied by consequences of one's own Karmas is the backbone of the tales in both Sk and Km. If in the Tarangalola, as observed by JACOBI, Karma, remembrance of a previous birth and its consequences etc. serve to motivate the story, in the Samaraiccakaha the story serves to illustrate those ideas and to impress the hearer with certain moral principles'. Uddyotana follows Haribhadra in whose Sk the idea of retribution underlies the main story and a number of sub-stories. It is the nidāna, remunerative hankering, of Agniśarman, through intense hatred, that takes revenge on Gunasena in different births. These two souls pass through nine births: the hereditary revenge manifests through anger (krodha), deceit (māyā), greed or avarice (lobha) etc. in different births. If there are two souls, one urged by nidāna and the other suffering consequently, in the Sk, there are five souls suffering the consequences of krodha etc. and passing through a series of births, meeting each other here and there till they reach Liberation in Km. Both H and U have not missed any opportunity to stuff their works with sub-tales, dṛṣṭāntas, parallel episodes etc. Both the works are evidently intended to illustrate the evil consequences of vices, sins and all transgressions of the Jaina code of morals, and to warn the reader or hearer of it against carelessness in conduct'; and in this sense, both are eminently dharma-kathās.
The love-presents and the metrical message of Kuvalayamālā (Km § 259) remind us of those of Kusumāvali (Sk 72: and the dvipadi verse has some striking common words). Here and there some verses have common expressions: the one under reference (Sk 115.1-2 & Km 96.1) is possibly an inherited traditional Gāthā. Though in a different context, the idea of danta-vīņā is found in both the works (Sk 180.7-8; Km 169.21). The descriptions are generally introduced with phrases like avi ya, tam ca kerisam etc., and those of seasons and scenes are often in a heavy style in both the works (vide sarad, Sk 195-6; grişma, Km 113.10 f.). A context of putting questions with answers concealed in them in a subtle manner is found in both the works (Sk 611, Km 175.18 f.). The Sk (616.3 f.) has a guḍha-cauitha-goṭṭhi which corresponds to what is found at Km 176.10 f. Now and then, especially in descriptions, common ideas are found in both the works.
Religious background is the same in Sk and Km. H presents it uniformly in a serious and classical form, but U might often do so even in a light vein. The Samavasarana is described in both the works (Sk 139 f., 644 f.; Km § 178); and some expressions are inherited from the canon. Dharma consisting of dāna, sila, tapas and bhāvanā is mentioned by both (Sk 154.9 f.; Km 3.2 f.). The

1 H. JACOBI: Samaraiccakahā, B. I., No. 169, Calcutta 1926. References are to pages
and lines of this edition,

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external characteristics of samyaktva are given in both the works (Sk 48-9, Km § 337). If H describes the birth of a god in short (Sk 56-7), U gives elaborate details (Km §§ 172 f.). In Sk (488 f.) a friend of the earlier birth comes to enlighten and put the other on the right track: this, of course, is the very contract between the five souls whose biographies are narrated in Km. There is a context of enlightenment by seeing some memento, ear-rings in Sk (477.15) but jewel images in Km (102.29). Memory of earlier life, often given by a Kevalin, and confusion of relations in the same birth are seen in both the works (Sk 476.7 f. & Km 93.34 f., 79.12). A contemporary Tīrthakara in Videha is consulted in Sk (473.16 f.), so also in Km which graphically describes the conditions in that area Km (243.13 f.) The dikṣā ceremony described in Sk (181.16 f.), deserves to be compared with that in Km (208.30 f.) and elsewhere. What Sikhikumāra observes about inescapable Death (Sk 186) is very close to what Ratnamukuta has realised in his attempt to save the butterfly from death (Km § 230). Religious discourses on the duties of laymen and monks (Sk 48-49, Km 91.21 f.) are usual in both the works.
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Certain characters, contexts and motifs in Km remind the reader of similar ones in Sk. Māyāditya pushing Sthānu into the well (Km 61.21) has his counterpart in Anahaka doing the same for Candrasara (Sk 99). Labhadeva pushing down Bhadra on high seas (Km 67.15 f.) is something like Droṇaka pushing down Vīradeva from a jutty (Sk 105: the word nijjuhaga occurs in both the contexts). A confused treacherous friend, Dhanadeva, figures in Amaragupta's tale (Sk 104) and resembles Māyāditya (Km 58.22 f.). Dhana and Sagaradatta are similar characters who want to give dana from the wealth earned on personal initiative and not out of ancestral property: the idea is expressed almost alike in both the works (Sk 195.15-6, see also 409.9 f.; Km 103.23). Though the contexts are somewhat different, a girl is hanging herself for the sake of her lover (Sk 346.12 f.; Km 53.6-9, 107.10 f.). In Sk (469.17 f.) a monk is made to dance, while a monk enacts rāsa-naccana in Km (4.25 f.) to enlighten a band of robbers. The details of the attack of Sabaras in both the texts have some common words (Sk 537.4 f., Km 135.27 f.) apart from the similarity of the context. The idea of a horse carrying the prince into the forest is common to both the texts (Sk 671.11 f. Km § 61).
same.
The religious, social and cultural background in Sk and Km is nearly the In the details about marriage, of a party of merchants preparing for land or sea travel, the procession of a prince entering the metropolis etc. have much in common both with H and U.
Taking an overall view certain areas of difference are striking. H is more self-confident in narrating his tales: that may be the reason why he does not introduce the sajjana-durjana topic, and why he does not make any reference to earlier authors and works. His build-up and narration of stories have a classical background and training; while U is popular in taste and aiming at wider appeal. The Gathas of H are metrically perfect, but they do not possess the liquidity, smoothness and ring of those of U with whom they have a natural outflow as it were from the mouth of a gifted singer. Both H and U are contemporaries. The language of H, however, is more learned in its make-up and style,

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while the expression of U has a popular character, showing forms, vocabulary, expressions and stylistic features drawn from Apabhramsa and Deśī stock. Haribhadra shows maturity and serious temper, while U adds a number of contexts in a light tone and even tries to justify their presence in a dharma-katha. The wider and popular appeal of Km is further apparent from its miraculous, erotic and jocular touches which are not very much favoured by H. Though U has received lessons in Jainism and Pramāṇa-Nyaya from H, he outshines his teacher in his liquid Gathas and catching contexts with which he has embellished his Prabandha.
In many a context in Km we find ideas and expressions echoed from the canonical texts, Niryuktis, Smrtis and from classical works like the Sākuntalam etc. as indicated in the Notes here and there.
91
12. THE KUVALAYAMĀLĀ-KATHA OF RATNAPRABHASŪRI
May be under the impetus given to Sanskrit learning under the Paramāra rulers of Malwa like Muñja and Bhoja and the Chalukya kings of Gujarat like Siddharaja and Kumarapala, there was seen an attempt to put into Sanskrit some of the earlier works in Prakrit and Apabhraṁśa. For instance, Amitagati1 wrote his Dharmaparīkṣa in Sanskrit (A. D. 1014); and it is obviously based on earlier Prakrit and Apabhramśa works of the same name composed by Jayarāma and Hariṣena. Jayarama's work in Prakrit is not discovered as yet, but Hariṣena specifically refers to it. Likewise Amitagati's Pañcasamgraha and Aradhana are Sanskrit versions of earlier Prakrit works of those titles. In Gujarat it is found that Pradyumnasuri2 prepared a Sanskrit digest or epitome, the Samarādityasamkṣepa (A. D. 1268) of the Samaraiccakaha of Haribhadra (c.A. D. 700-777); and amongst his contemporaries and colleagues Munideva epitomised in Sanskrit the Santināthacaritra (A. D. 1265) of Devacandra who had written it in Prakrit, so also Ratnaprabha presented in Sanskrit, Kuvalayamālā-katha-samkṣepa (Kmk) a stylistic digest of Uddyotana's Kuvalayamālā (Km) in Prakrit. It is interesting to note that both of them had their works corrected by Pradyumnasuri. It is such Sanskrit adaptations that gave a set-back to the study and circulation of earlier Prakrit works which, in due course, were neglected and some of them even lost into oblivion. Many Mss. of them were not prepared, because the thirst for their contents was satisfied by the Sanskrit versions.
The Prakrit work of Uddyotana and its stylistic Sanskrit digest by Ratnaprabha, both of which are edited here need a comparative study. The Km has 13,000 or 10,000 granthas according to the Longer or Shorter Recension, but the granthagras of Kmk are given differently as 3,804, 3,894 and 3,994 in different Mss. Any way Kmk is roughly one-third of the extent of Km. The Km is onewhole text without any formal divisions of chapters etc., while Kmk is divided into four Prastavas: the second and fourth are nearly of equal length; the first is almost half of them; and the fourth is a little less than double of them. Both Km and Kmk are apparently in mixed prose and verse. The structure of

1 N. PREMI: Jaina Sahitya aura Itihasa (Bombay 1956), pp. 275 f.; A. N. UPADHYE: Harişena's Dharmaparikṣa in Apabhramsa, Annals of the B. O. R. I., XXIII, pp. 592 f.
2 H. JACOBI: Samaraditya-samkṣepa, Ahmedabad 1906; Samaräiccakaha, B. I. Calcutta 1926.

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the tale is such that it presents inherent difficulties for dividing it properly in different sections.
Ratnaprabha compliments the Km for its captivating contents. He plainly states how he is composing his Campu in Sanskrit based on the earlier Prakrit work of the saint (Uddyotana), known as Dākṣiṇyacihna (I.9-10). He is quite modest about his poetic abilities (asāra-vacasă'pi mayā *2.34). He is after all summarising for his spiritual benefit (asyāḥ kathāyāḥ samkṣepaḥ kriyate svārthasiddhaye I.13b) the tale composed by (Uddyotana-) Sūri, Dākṣinyacihna, who received it from Hrī-devatā. In this tale, the importance of acquiring Samyaktva is emphasized; friends discharge their responsibility of mutual co-operation; and the essential objective is the attainment of Nirvāņa (*2.27-8).
Uddyotana describes the Km as a dharma-katha which has assumed the form of a samkīrṇa-katha (4.16); because it inherits the characteristics of different Kathās, it uses different metrical forms, it employs different narrative styles, and in it various languages (and dialects) are used (4.5 f.). The label samkīrṇa is all the more confirmed by the complex threads of the story which covers many lives of five souls, by author's richness of information and proficiency in different lores, by varied situations and descriptions, by manifold episodes and religio-didactic exhortations, by parables, sub-tales and conversations depicting different poetic flavours, and by religious elements seen everywhere in this work. Ratnaprabha does not describe his work in these terms, though he inherits some of these contents. However he calls his work a Campu. An admixture of prose and verse is the usual definition of a Campu. But this blending can be effected even in different ways. It appears that the Prakrit work, viz., Km was intended more for recitation than for a learned man's reading. That explains why some time the verses repeat the ideas from the earlier prose, why more than one piece of description is added in a context, why questions are put and followed by details and descriptions, why conversations are added, and why different languages and dialects are employed. The Km is both instructive and entertaining: it is informative enough to attract the intellectual aristocrat; but more than that, it caters to the tastes and sentiments as well of the popular sections of the society. The Kmk is essentially a Campu, written in a learned style following earlier models in elegant Sanskrit, though the religious teacher in the author is obvious in more than one place.
Ratnaprabha's object is to narrate the tale of Kuvalayamālā in an ornate style so characteristic of Campū works in Sanskrit: thus every attempt is made to present the structure of the story in its fundamental details, incidentally incorporating the didactic, religious and entertaining touches as concisely as possible. He closely follows the Prakrit text so far as the narration of the events is concerned; and the matter in both the works can be easily compared paragraph to paragraph.
Descriptions in Apabhramsa, conversations (sometimes in Paiśācī and often in colloquial Mid-Indian), elaborated details, contexts full of information from various lores and walks of life and long-drawn religious sermons are some of the specialities of Uddyotana. But longish descriptions of urban and natural situations, series of similes and strings of utprekṣās of Km are often passed over

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by Ratnaprabha who gives at the most a few adjectives and similes to suit the idiom. The Km has a few paragraphs for describing Madhyadeśa and Vinītā (S$ 13-17); some descriptions seem to be put together for stylistic effect; they are detachable partly or wholly, without much loss to the narration; and they are richly embellished with sleşa and parisamkhyā. The Kmk, however, has just some sentences rounded with a few verses with slesa (*3.1-18). Likewise Ratnaprabha gives the description of the river Narmadā in four lines (*52.36-39), but in Km nearly a full page (121) is occupied with what may be called alternative
ches of description of a river. Uddyotana's elaborate description of Vijayāpurī (referring to such details as buildings, talks in the street, schools of study, gossips in Boys' hostels, conversation of merchants from different parts of the country, traders' dialogues, a mad elephant running amuck etc., 149.20-154.24) is covered in kmk in half a page (61.13-30). Ratnaprabha has stood the temptation of describing the Saudharma-vimāna (92.12 f. & *39.55), though he has devoted nearly a page for the details of the Samavasaraņa (*41). In such descriptions the Kmk does inherit some words, ideas, similes etc., but these are well digested and expressed effectively to suit the Sanskrit idiom.
Ratnaprabha's verse-for-verse renderings (for instance, 10.17 & *4.14) are quite catching. Often Uddyotana heightens curiosity and skilfully pushes the reader into entertaining and interesting contexts, while Ratnaprabha goes on narrating the story in a likable manner (cf. 28.20 f. & *10.7 f.). Ratnaprabha effectively summarises the elaborations of Km (31.3 ff. & *11.7 f., this being the description of Kausāmbī). What are series of simple narrative sentences in Prākrit become, at times, gerundive clauses in the Sanskrit style which is more terse and compressed (for instance, 62.17 f. & *20.26 f.). Even in narrative contexts, in some places, the Prākrit text is closely followed by Ratnaprabha (10.18 & *4.15, 17.4 f. & *7.23 f., 23.12 & *9.11 f., 27.28 & *10.2, 31.1 & *11.5-6, 51.19 & *16.3, 63.5 & *21.2, 77.32 & *28.15 etc.). In a few cases, even conversational contexts which heighten the effect of narration are closely followed by Ratnaprabha (cf. 10,24 f. with *4.21 f.). Some of the catching conversations (53.18 f. & 17.1 f.), a number of descriptions in Apabhramba (for instance, 8.18 f. & *6.24), talks in Mid-Indian colloquial and Paiśācī (for instance, 55.12 f. & *17.31, 71.9 f. & *24.17 f.), interesting situations (14.24 & *6.24 f.) and informative details and contexts (16.17 f. & *7.16, 23.21 f. & *9.17 f., 129.4 f. & *55.36 f.). of the Prākrit original are not allowed in kmk to subordinate the narration of the story. Sometimes Ratnaprabha has his independent ideas (17.20 & *7.28 f., 54.3 & *17.12 f., 74.18 & *26.20 f.). Though such contexts are rare, they testify to Ratnaprabha's poetic talents and literary training (see also his description of Bhrgukaccha, *42.36). He has a classical touch about his descriptions as against the homely and rural affectations of the Prākrit original (51.32 ff. & *16.9 f.). Now and then, he catches the style of short sentences in quick succession so often used in the Prākrit original (119.10 f. & *52.6). Thus in Kmk the story element, the current of narration, neat spicing of expression and embellished ideas are mainly attended to. Ratnaprabha's narration is less distracted by digressions, descriptions, religious details, language puns, jocular contexts, subordinate episodes and poetic flourishes than in Km.
, Interest: quial and Apabhra Catching
contexts

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What Uddyotana elaborates poetically is narrated by Ratnaprabha in a nutshell. The fourfold Dharma, detailed compliments to literary predecessors, references to sajjana and durjana (§§ 11-12), miseries of samsara in four grades of existence (§§ 75-85), enumeration of kalās (22.1 f. & *8.34), types of horses (23.22 f. & *9.17), details of rasi-phala (19.12 f. & *8.14 f.), religious, philosophical (203 & *71), dogmatical and technical discussions like those on kaṣāyas (81.1 f. and *30.8 f.), lesyas (245.6 f.), arādhana(269.23 ff. etc. are duly curtailed in Kmk. Ratnaprabha just refers to garbha (*7.26-7), but the Prakrit text describes it elaborately, along with the activities in the palace (17.15 ff.: one has to compliment the wide range of information of Uddyotana).
94
As contrasted with Uddyotana's elaboration of religious ideas and ideals throughout his work, Ratnaprabha's exposition of them in Kmk has to be called 'moderate', because he has not been able to avoid them altogether in his Campu. In one or two contexts he has added them to such an excess (*36-*38.5) that he should have avoided them altogether in a stylistic Campu, so ably attempted by him.
Here and there one finds some differences in details between Km and Kmk. In Km Tārācandra was initiated under Sunanda (100.5), but in Kmk he is called Dharmanandana (*42.31). While contracting the details Ratnaprabha describes Bhogavati as janani of Kuvalayamālā (*64.13), but the Km correctly describes her as janani, dhai etc. (161.26 f.). In one case the confusion of details noticed in Km (244.24) is duly set right in Kmk (*79.36): possibly Ratnaprabha could have better control on his details, because his work is smaller. Ratnaprabha tries to stick to the conventional list of four kaṣāyas (*12.23), though Uddyotana adds moha in a separate verse (44.16). It is interesting to note that the scheme of illustrations of anantānubandhi etc. has reference to four kaṣāyas only (44.24 f.). The Km has five ascaryas following the tradition, but Kmk has six of them (*62.17-8). The Km has casual reference to Settumje (80.18), but Kmk adds a few verses on it (II.162-72). May be that Satrumjaya became more famous as a kşetra by the time of Ratnaprabha. The Kmk adds what is called Vratadṛṣṭānta (*31.40 ff.) which is absent in Km. This story of four daughters-in-law is an old one, found in the Nāyādhammakahão VII. The Kmk has also an additional discourse on vinaya and tale of Vinītā (*33.32-9, *33.40-*39.33). The Jaina dogmatical details added by Ratnaprabha (*36.1-*38.5) may indicate his learning, but they are a positive hindrance in the narration of events in a stylistic
manner.
1
Some words and expressions in Kmk look like back-formations of their Prakrit counterparts: they could not have been used by Ratnaprabha, if he did not have Uddyotana's text before him. Some of the words etc. used by Ratnapraba may be just listed here with their counterparts in Prakrit: koti-sastra (*14.16) for the Pk. komți of komki (§ 92); krayāṇakam (*46.30); khaṭikā-khamda (*45.30, Pk. khadiya-khamḍalaya 104.3); caccara (*42.11, *45.17, the same in Prakrit 99.22); poṭṭala (*21.2, poṭṭalao in Pk. 63.5); bohittha (*46.36); bhāṭakena (*46.31, Pk. bhamdeyavvaim, P tāḍeyavvaim for perhaps *bhadeyavvāim, 105.27); bhāra (= bāra) patte (*45.36, Pk. dare or the reading might have been even bāre, 104.3) vaha-keli (*9.7, Pk. vāhiyali 23.7 for which the usual Sk. word is vāhyāli).

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95
11
In this connection a peculiar usage of Ratnaprabha catches our attention: anveṣayāmi lagnaḥ (*26.37), vilok yate lagnaḥ (*80.39). The use of lagna with Infinitive has its counterpart in New Indo-Aryan; but its use with verbal forms of the Present tense needs explanation, and many such cases are noticed by me in the Ārādhanā Kathākosa of Prabhācandra (c. 11th century A. D.).
Then in the Kmk we are attracted by certain expressions which are not quite appropriate renderings of the Prākrit original, uccatthala (65.10), Sk. uccala (*21.35), correctly ucсasthala. – kūvavamdra (50.20), Sk. kūpapadra (*15.20), correctly küpavrnda. - Khettabhado (50.22), Sk. Kşatrabhatah (*15.21, perhaps following the reading of P, Khattahado), correctly Kșetrabhataḥ. - cittaviyā ādiyattiyā (65.14) does not seem to be correctly rendered, if the equivalent is as in Sk, vahannāļikādattapadaḥ (*22.4). - Dappaphaliha and Bāhuphaliha (104.8), Sk. Darpaphalika Bhujaphalika (*58.36), but correctly, Darpaparighaḥ and Bāhuparighah (See Hema. Prākṣta Grammar, I. 232, 254). — Bārayāuri (185.9), Sk. Pārāpuri (*67.35), correctly Dvārakāpurī. – Bhaddasețshī (70.28), Sk. Rudrasresthi II. $ 25): this has arisen from the orthographical confusion between bh and ru which are alike (p. 73, reading 7). - mahāsunnāranna (53.27) is rendered as mahāpunyāraṇya (*17.6), really sunna stands for sūnya. – Vaïragutto (247.2), Sk. Vairiguptaḥ (*80.35), more appropriate Vajraguptaḥ. - Sattibhado (50.28), Sk. Šāntibhațaḥ (*15.25), correctly saktibhataḥ (nti and tti are very similar in writing).
It is seen that J and P present almost two Recensions of the Text of the Kuvalayamālā. The Kmk of Ratna prabha deserves to be studied in comparison with these two recensions and see which of them is being followed by it. Below are listed a few crucial contexts from J and P and the corresponding one in kmk.
j) 32.30: J. imassa cammarukkhassa dīņārānam addhalakkham; P imassa
su (= mu) rukkhassa keārane (= rāņa) addhalakkham; Kmk *11.34:
kedārāņām lakṣārdham tvaritam dāpaya. ii) 47: J. komki; P komtī; Kmk *14.16: koti-s'astra. iii) 50.22: J Khettabhado; P Khattahado; Kmk *15. Kşatrabhataḥ. iv) 50: J omits but P has tassa a se puttassa Sattibhado ņāma; Kmk *15.25:
tasyāpi sāntibhataḥ sūnur asti. v) 54.11 f.: J omits cimtayamto maggālaggo so vi Virabhado which is found
in P; Kmk *17.23 f. has iti cintayan so'pi teşām mārge lagnaḥ. vi) 61.17 f.: J omits imiņā Māyāiccena to thoya-salilam pecchaï, kūvodaram
Thānū found in P; Kmk *20.6 f.: bhanitam Māyādit yena etc. which closely
corresponds to the above. vii) 67.2: J omits thāviyam laggam found in P; Kmk *23.2: sthāpyate lagnam. viii) 74.26 f.: J omits jāva tumam āgao tti to tao tuha pacchā found in P;
Kmk 26.29-30: some ideas corresponding to the above are there. ix) J Sabarasīhena, P Sabalasīleņa: Kmk 27.35: Sabarasīlena.
The above points clearly indicate that Ratnaprabha is composing his Campū with the recension of P before him.
Just as Ratnaprabha composed a Sanskrit digest, namely, Kmk, Amradeva (A. D. 1134), who wrote a Vrtti on the Akhyānamanikosa of Nemicandra
NEN

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(A. D. 1073-83)1, includes therein the tale of Mayaditya in Prakrit verses, (97 gāthās and 1 sloka in Sanskrit) which is based on Uddyotanasuri's Km, §§ 110-125. Amradeva closely follows this text while writing his gāthās in which many words, poetical devices etc. are inherited from the Km. He is interested in the narration of the story and its moral, so he passes over conversational contexts. The gathā No. 21 is obviously a quotation, found also in the Vajjalaggam (XIV.7). The concluding portion imitates Km too closely by repeating almost as it is katto tāṇam tāṇam mottum etc. In another context, Amradeva (p. 363, verses 35 f.) appears to have before him the text of Km (129.6 f.) while giving details from Samudraśāstra. There are no clear indications to say whether he is following the recension of J or P.
Ratnaprabha gives meagre details about himself in this work. In the colophons, he calls himself the sisya of Paramanandasūri, and further states that this Kmk was corrected by Pradyumnasuri. No other work of Ratnaprabha is known so far, nor do we get any more details about him from any other source. It is highly probable that this Pradyumnasuri2 is the same as that great critic who corrected Vivekamañjarī-ṭīkā (c. 1222 a. D.), Śantināthacarita of Munideva (c. 1265 A. D.), Dharmopadesamālā-vṛtti (c. 1268 A. D.), Salibhadracarita (c. 1278 A. D.), Upamitibhava-prapañca-katha-sāroddhāra (c. 1242 A.D.), Prabhavaka-carita (c. 1278 A. D.) etc. He belonged to the Candragaccha. He seems to have been highly esteemed by his contemporaries as a critic of so much authority that some of them own to have submitted their works to him for correction. He is the author of the Samaraditya-samkṣepa (completed in A. D. 1268), a Digest in Sanskrit, of the Samaraiccakaha of Haribhadra in Prakrit, as already noted above. Ratnaprabha was a contemporary of Pradyumnasuri at whose hands was corrected the Kmk; so he is to be assigned to the middle of the 13th century A. D.
6. UDDYOTANA: THE AUTHOR
Unlike many of our eminent authors, who are usually silent about their biographical details, Uddyotana has obliged the posterity with some factual information about himself and his contemporaries etc. All this is found in his Prasasti (§ 430) which is entirely biographical. It is not identical in both the Mss. But, as already noted above, the basic textual tradition in both of them goes back to the author himself; and the most significant feature is that the details in both being supplementary, and not at all in any way contradictory, give a more complete sketch of the situation.
At Mahādvāra, there lived a famous Kṣatriya, devoted to three karmas (viz., performing ceremonies, repeating the Veda and gifts), Uddyotana by name
1 Ed. Prakrit Text Series, V, Varanasi 1962, Story No. 78, pp. 222-25.
2 For these details about him see H. JACOBI: Samarāditya-samkṣepa, Ahmedabad, 1906, Intro. pp. 2 f.; C. D. DALAL & L. B. GANDHI: A Catalogue of Mss. in the Jaina Bhandaras at Jesalmere, Baroda 1923, pp. 52 ff.; M. D. DESAI: Jaina Sahityano Samkṣipta Itihāsa (in Gujarati) Bombay 1933 (see the Index of authors etc.); H. D. VELANKAR: Jinaratnakosa, Poona 1944 (under different works); Dharmopadeśamālā-vivarana, Singhi Jaina Series No. 28, Bombay 1949, Intro. pp. 19-20.

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who, then, enjoyed (suzerainty over) it. He had a son Samprati by name, but far-famed as Vateśvara. And our author Uddyoiana is the son of this Vațeśvara. Thus Uddyotana hails from a ruling Ksatriya family (from Mahādvāra the identification of which is a desideratum), quite pious in its traditions. He was given the name of his grand-father, quite a normal practice in many a renowned family.
Uddyotana gives more details (going back a few generations earlier) about his dīkņā- and sikşā-gurus, i.e., his ascetical and tutorial parentage, as distinguished from the natural one noted above. In the Uttarăpatha, there is a famous town, on the bank of Candrabhāgā, Pavvaīyā by name. It is from there that Torarāya, or Toramāṇa, enjoyed suzerainty over his kingdom (over the earth). His preceptor was Ācārya Harigupta who hailed from the Gupta-vamsa; and at that time (i.e., when Toramāṇa was ruling there), he had his camp (possibly during the rainy season) in that town. His famous pupil was Devagupta, a mahākavi: according to Ms. P, he was expert in various Kalās, well-versed in the Siddhānta and a poet whose fame persisted (even at the time of Uddyotana). Devagupta's pupil, Śivacandraganin, who in his wanderings for paying respects to the temples of) Jina, stayed, like a veritable wish-fulfilling tree, in Bhillamāla-nagara. Sivacandra's pupil was Yakşadatta, a kşamā-s'ramaņa, of great glory and farspreading fame. This Yakşadatta had many pupils endowed with penance, spiritual ability and miraculous gift (in their words); and they rendered the Gūrjara country beautiful by (being instrumental in constructing Jaina) temples. Amongst them the following pupils were like the six faces of Şaņmukha: Nāga, Vțnda, Mammața, Durga, Agnisarman, and the sixth Vateśvara. This Vateśvara had got constructed in the town of Ākāśavapra an attractive temple of Jina the very sight of which would pacify the Karmas of even an Abhavya. He had a pupil Tattvācārya by name who was highly merited, effective with penancial lustre and firm in his religious practices even under adverse times. It is his pupil (namely Uddyotana, having a pen-name or title) Dāksinya-cihna that composed the Kuvalayamālā, with the presence of Hrī-devī in his heart. The ascetic genealogy of Uddyotana stands thus:
Harigupta (a contemporary of
Toramāņa in Pavvaiya) Devagupta
Śivacandra (in Bhillamāla)
Yaksadatta
Nāga
Vịnda
Mammața
Durga
Agniśarman
Vațeśvara!
Tattvācārya
Uddyotana
(Dākṣiṇyacihna) 1 It is an accident that the name of the father of Uddyotana is Vateśvara, and his grandteacher also bore the same name. Names like Vaţeśvara, Uddyotana etc. seem to be of frequent occurrence in certain families in those days.

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As to the instructional heritage of Uddyotana, he received lessons in Siddhānta (i.e., in Jaina scriptures) from Ācārya Vīrabhadra who was like a moving wish-fulfilling tree satisfying all (spiritual needs) and shining with great fame; and his Guru in Pramāṇa and Nyāya (i.e., yukti-stāstra) was Haribhadra who has propounded most of the principles (of Jainism) in his vast range of works.
Uddyotana gives some specific details as to where and when he composed
Kuvalayamālā. Comparable to Astăpada, or mount Kailāsa, there is Jābālipura (possibly including also the township on the hill itself) which is lofty, insurmountable, charming with Jina-temple (s), full of Jaina house-holders (sāvaya=srāvaka) and inaccessible. Vīrabhadra had got constructed a temple (there) dedicated to Rşabha-jinendra which is lofty, white and fluttering with charming and rich banners. While staying there (at Jābālipura, in that temple) this Kuvalayanālā, which is expected to be instructive and enlightening to all the pious people, was completed on the fourteenth day of the krşnapakşa of Caitra, during the afternoon, when one day was less for the saka year 700. At that time (jaïyā) the (ruling) king was (Sri-) Vatsarāja, the (proud) elephant on the battle-field, who crushed the enemical and loved the friendly.
In conclusion, Uddyotana expresses his modesty and acknowledges his inspiration to Hrīdevī: he calls himself (at the fag end of his career, perhaps when or after he completed the Kuvalayamālā) an Acārya of the Cāndrakula.
That Toramāņa, or Torarāya, is referred to by Uddyotana is an important piece of information. He was the chieftain of a Hūņa invasion of India and is known to have been established as a ruler of Mālwā in Central India prior to A.D. 500. Lately we have some detailed study about Hūnas and their invasion of India. Dr. D. C. SIRCAR observes: “That the Hūņas were a patent force in the social and political life of the Punjab Rajasthan-Malwa—Gujarat region during the early medieval period seems to be clear from their mention in a large number of epigraphical and literary records." Toramāṇa assumed the style and titles of an Indian 'sovereign of māhārājas.' He died about A.D. 502. His dominion passed on to his son Mihiragula whose capital in India was modern Sialkot in the Punjāb. His Guru was Harigupta who came from the GuptaVamsa and was initiated as an ācārya, in the Jaina order of monks. Harigupta stayed at Pavvasyā, the capital of Toramāņa. It is not pretty clear what exact relation he had with the then Gupta dynasty. Any way the age of Harigupta is to be assigned to c. A.D. 500. Taking into account the general longevity of life among Jaina monks, a period of 250 years, for six generations, between
IV. A. SMITH: The Early History of India (4th ed.), pp. 335, 346, Oxford 1957. Three inscriptions naming Toramāņa are known: Ibidem f. n. 1, p. 335. For the texts of these inscriptions, D. C. SIRCAR: Select Inscriptions, pp. 396 f., University of Calcutta, Calcutta 1942. Dr. N. SHASTRI alleges (Haribhadra ke Prākṣta katha-sāhitya kā älocanātmaka parisilana, p. 64, item No. 8, Vaishali 1965) that the Kuvalayamālā gives historical facts like the looting by the Hüņa king Toramāņa; but nothing like this is found in our text.
2 R. K. CHOUDHARY: The Hüņa Invasion of India in the J. of the Bihar R. Society, Altekar Memorial Volume, Vol. XLV, i-iv, pp. 112-42, Patna 1959. U. THAKUR: The Huns in India, Chowkhamba Publication, Varanasi 1967.

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Harigupta and Uddyotana, is quite natural. Harigupta's pupil was Devagupta who is called Mahākavi and who seems to be identical with one referred to by Uddyotana at 3.28. Devagupta also came from the Gupta-vaṁśa, a ruling family, for he is called rājarşi: possibly he had composed a work with some title like Su- or Tri-puruşacarita.
The note on Toramāņa by N. C. MEHTA! who depended mainly on an article of Muni JINAVIJAYAJI has been sharply criticised by some scholars; and their views require to be scrutinised at this stage. Some of the statements of N. C. MEHTA are half-truths, and some bold conjectures. K. P. MITRA has been hypercritical and is not quite fair to the facts. N. C. MEHTA apparently considers that Uddyotana was a southerner, because he writes a kind of Prākrit which is of the southern type Māhārāstrī, because he uses the Saka era, and because he is dakşiņa-cihna. All these are partial truths. Once Māhārāstrī became a literary language, it could be used by any author, staying anywhere. As a matter of fact, Uddyotana tells us that he composed his work in Prākṣta (pāiya-bhāsā-rasyā, 4.11). Some Jaina authors have used Saka era in the north as well, for instance, Jinasena just five years later, uses the saka era; and he is writing his Harivamsa at Vardhamāna. Lastly, the title dakkhiņņa-imdha really stands for dākṣinya-cihna which has nothing to do southerner. Ratnaprabhasūri, who prepared the Sanskrit Digest of the Kuvalayamālā, clearly describes its author as dākṣiṇya-cihna-munipa. So MITRA'S argument how Uddyotana hailing from Deccan could have known about Toramāna loses all force. Now as to the readings, J gives Torarāyena and P Toramānena: sand ni are very much alike in appearance. In the light of what I have observed about the authenticity of the readings of both P and J,' I do not see any reason why this reference to Toramāņa should be doubted. It is true that Kuvalayamālā is a religious romance: this reference does not come in the story of the text, but occurs in a paragraph where Uddyotana is giving biographical details, almost at the close of his work. He is primarily mentioning his ascetic ancestry. His Teacher ancestor, Harigupta, an Ācārya of the Jaina Church six or seven generations earlier, was camping (obviously during the rainy season) at Pavvasyā, the metropolis of Torarāya or Toramāna. This Harigupta is described as the Guru of Toramāņa and as having hailed from Guptavamsa. There is no eulogy bestowed on Toramāņa by Uddyotana, nor there is any hint that the king was converted to a creed of kind-heartedness?. All that Uddyotana says is that Harigupta was a Guru of Torarāya or Toramāņa; and if one is aware of the rigorous life of detachment which a Jaina monk leads, there is nothing improbable that Toiamāņa respected him as Guru, even as matter of expediency, as some have tried to understand it. There are many instances of Jaina Teachers winning royal respects like this. There is no doubt
N. C. MEHTA: Jaina Record on Toramāņa in the J. of the Bihar O. R. Society, Vol. XIV, pp. 30 f., Patna 1928; also Jaina Siddhānta Bhāskara, XX, 2, pp. 1-6, Arrah 1953.
2 K. P. MITRA: Toramāņa in Kuvalayamālā in the I. H. Quarterly, Vol. XXXIII, 4, pp. 353-59, Calcutta 1957.
3 N. C. MEHTA himself quotes this verse. 4 See above pp. 12 f.

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that Uddyotana tells us that Harigupta came from Guptavaṁśa and Devagupta was a Mahakavi (who elsewhere is assigned to Guptavamsa and is called Rajarși): but there is no sufficient evidence before us to connect them with one or the other namesake from the Gupta dynasty known to us. What was a conjecture put in a question form has been taken almost as a fact by MITRA and elaborately refuted. This all belongs to the realm of conjecture and probability. We must wait for more positive evidence. There might have been many persons belonging to the Gupta family, and we have hardly any contemporary census to come to positive conclusions. We should not hesitate to accept what is plainly stated by Uddyotana.
Though the Indian capital of Mihiragula was known to be Sakala or Sialkot, Uddyotana is the first to tell that Toramaņa ruled from Pavvaïya and it was on the bank of the river Candrabhāga. The Candrabhāga is the modern Chinab, the Asikni of the Vedic literature and the Acesines of the Greeks. Ptolemy calls it Sandabala or Sandabal.' It sometimes stands for the united stream of the Jhelum and Chinab. The location of Pavvaïya is to be sought on the bank of this river. A territory in Punjab to the north-west of Multan between the Ravi and the Sutlej was called Parvata:3 may be Pavvaïyā= Pārvatikā1 was located in that area, down the stream where Sutlej conflows into Candrabhāgā. Pt. DASHARATH SHARMA has drawn our attention to a very good context that Siharas had established four maliks, or governors, in his territories. The first at Brahmanābād and the forts of Nīrun, Debal, Lohāna, Lakha and Samma, down to the sea (darya), were placed in his charge. The second at the town of Siwistān: under him were placed Būdhpur, Jankān, and the skirts of the hills of Rujhan to the borders of Makran. The third at the fort of Askalanda and Pabiya, which are called Talwar and Chachpur; under him were placed their dependencies to the frontier of Budhpur etc. According to ELIOT Māībar and Chachpur still exist, under the modernised names of Mīrbar and Chachar, close together at the very junction of the Acesines and Indus, on the eastern side of the river, opposite to Mittankot.' All this means that Pabiya is possibly our Pavvaïya and identical with modern Chachar.
The
1 D. C. SIRCAR: Studies in the Geography of Ancient and Medieval India, p. 40, 44, Varanasi 1960.
2 N. L. DEY: The Geographical Dictionary of Ancient and Medieval India, p. 47, Calcutta Oriental Series, No. 21. E. 13, 1927.
3 Ibidem, p. 150.
4 Muni JINAVIJAY and N. C. MEHTA had observed that this might be Po-fa-to or Po-la-fa-to of Hiuen Tsang, but left its modern equivalent to future investigation.
5 Bharatiya Vidya (Hindi), Vol. II, No. 1, pp. 62-3, Bombay 1941-2. J. P. JAIN in The Jaina Sources of the History of Ancient India, Delhi 1964, p. 195, equates Pavvaiya to mod. Chachera, but he does not give any evidence of his source. The Prakrit passage quoted on p. 193 is very badly printed and some names are wrongly written. He adds in a foot-note on p. 195: Another plausible identification of Pavvaïya may be with Padmavati (or Pawaya near Gwalior) and in that case Candrabhaga might be identical with river Chambal. Is Chambal called Candrabhāga anywhere?
• ELIOT and DowSON: History of India as told by its own Historians, Vol. I, Kitab Mahal, Allahabad, pp. 138, 366, also p. 140.

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only difficulty, I feel, is that Pābiya, in ELIOT's extracts, is often described as
south of the river Bīās', 'on the southern bank of Bīās' etc. Any way Pt. SHARMA's suggestion is quite welcome.
Sivacandra is moving probably from the area of Pavvaīyā towards Bhillamāla' with a view to paying respects to Jina-temples: this shows how Jainism was well rooted and neatly established in the Gurjara-desa corresponding to modern Rajasthan of which the capital was Bhilmäl or Srīmāla about fifty miles to the north-west of Mount Abu. Vateśvara had a temple constructed in the town of Ākāśavapra by name. Shri HEMASAGARASURI suggests in his
Bhillamāla (the ancient Srimāla), written variously as Bhinmāl, Bhilmāl, Bhinnamāla, Bhilmāl etc. (Pi-lo-mo-lo, of the Chinese traveller) finds plenty of references in Jaina works: it must have been a thriving cultural centre for the Jainas. According to the Nisīthacūrņi (10.255) of Jinadāsagani-mahattara (c. 676 A.D.) king Varmalāta had a silver statue of Jina (made or installed) in Bhillamāla. An inscription of A.D. 625 of a king of this name is found; and it is plausible that Suprabhadeva, the grand father of Māgha, was a minister of this king. The famous astronomer Brahmagupta (A.D. 628) is called Bhil (1) a-mā (lā) cārya and was a contemporary of Vyāghramukha of Cāpavamsa or Cāvadā family who ruled possibly at Bhillamāla. Siddharşi refers to Bhillamāla as a prosperous town with a gorgeous Jina-temple. It is in this very town that his grand-preceptor Durgasvāmi passed away and that he completed his Upamitibhava-prapañcā kathā in A.D. 906. Vāmana, son of Jajju, who belonged to the Prāgvāta family hailing from Bhillamāla (had got) constructed a beautiful temple of Jina in 1034 A.D. at Kāyandrā. Vādivetāla sāntyācārya (A.D. 1038) wrote his commentary on the Uttarādhyayana at Anahila-pāțaka (Pattan in Gujarat) in the Jina-temple constructed by Amātya Śānti of Bhillamālakula, possibly a famous family hailing from Bhillamāla. Asada, the author of Vivekamañjari (A.D. 1191), refers to himself as the son of Katukarāja of the Bhillamālakula. Those who migrated from Srimāla or Bhillamäla mentioned this as their family name or vamsa. It is learnt from an inscription of A.D. 1276 that a statue of Mahāvīra was brought to Srimāla or Bhillamāla after the fall of Valabhi (mod. Valā) and since then Śrsmāla became a mahāsthāna. Even a branch of Jaina monks, Bhinnamāla-gaccha, is referred to in an inscription of A.D. 1506. References to the discovery of an image of Pārsvanātha, with miraculous powers, are found in records of the beginning of the 17th century A.D. Epigraphical records show that Jayantasimha (Sam. 1239), Udayasimha (Sam. 1262-74), Cācigadeva (Sam. 1333-4), Samantasimha (Sam. 1339-45) ruled over Bhillamāla (See for the above details L. B. GANDHI: Aitihäsika Lekha-Samgraha, pp. 153 ff., Baroda 1953.) Shri RATIBHAI DESAI, Ahmedabad, has given me some notes in Old-Gujarati. Their language is as much interesting as their contents. They are from the family records (vaiyāvata) of Mahātmā NARASIMHAJI of Radhanpur, and their writing may be assigned to the beginning of the 19th century of Samvat era. Possibly they are copied from older notes. The first note claims to give an episode which occurred in Sam. 503. One Virasūri instructs a Rāțhoda ruler in Jainism. The ruler gets a son by fasting and propitiating a Šāsanadevatā, and subsequently becomes a good Sravaka. A second note refers to Devabhadrasūri's arrival to Srimāla or Bhinnamāla in Sam. 785 where a statue and temple of Adiśvara were consecrated. Later, he came to Jalor and a similar statue and temple were constructed there. Thus Bhinnamāla and Jalor were centres of Jaina cultural activities; the śrāvakas were pretty rich; and the propitiation of Sāsanadevatās was sufficiently popular in this part.
2 Muni JINAVIJAYAJI and others proposed that it might correspond to Vadanagar, the old Anandapur. Akāśavapra means a city which has the sky for its walls, i.e., unfortified town. Anandapur got a wall around it only in 1157 A.D. during the reign of Kumārapāla,

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Gujarati Translation that it stands for Ambarakotta or Umarakot. It looks quite apt ambara and kotta being rendered as ākāsa and vapra. Now a town of this name is shown in the maps in Sind; there is one Ambargadh in Rajasthan; and a place Amarakota has Jaina associations even in later days. The exact identity needs, however, further confirmation, just as Mahādvāra requires identification.'
Uddyotana calls himself Dāksinyacihna (280.18, 282.16), perhaps his penname, as many others have called themselves Vimalāňka, Abhimānāńka, Parākramāńka, Sāhasāňka, Virahānka etc. It has nothing to do with his alleged connection with the South, as explained above, but refers to his quality of dākṣinya.
Uddyotana composed this Kuvalayamālā while he was staying at Jābālipura, modern Jalor, which is situated about 75 miles south of Jodhpur city on the left bank of a river called Sukrī. It is now a Railway station of the Northern Railway on the Bhildi-Raniwar-Samdari line at a distance of thirtythree Kms. from Bhinmal or Bhillamāla. As Uddyotana describes it, Jābālipura included the hill as well as the township at the foot of it: that alone explains better the adjectives tumga, alamgha, aştāpadam va and srāvakākulam. Perhaps the hillfort was the best part of that place; and it is on the hill that Vīrabhadra must have got constructed a temple dedicated to Rsabha.
Published in Sri-Ananda-Hema Granthamālā, No. 10, p. 457, foot-note 2, Bombay 1965. In this context Dr. DASHARATH SHARMA writes to me thus (his letter of 17-6-68): “Ambara. kotta (mod. Amarkot). Here amara-ambara=ākāśa. The identification was proposed by Muni KALYANAVIJAYA. Amarkot belonged at one time to Jodhpur State and is now in Western Pakistan. Akbar was born here. The exact position is 25.21' N. and 69.46' E. It was a medieval Rajput fort. Today there are a few Jaina families. Some old images are said to have been discovered there. Dr. N. J. SHAHA, Ahmedabad, reminds me, in this connection, of Amber, the ancient but now decayed capital of Jaipur at a distance of 7 kms. to the north-east of Jaipur. Some Jaina temples also are there. It has a fortified hill and a fine lake. Ptolemy also refers to Amber. “The picturesque situation of Amber at the mouth of a rocky mountain gorge in which nestles a pretty lake, has attracted the admiration of all travellers including Jacquement and Heber. Founded by primeval Minas, it was flourishing in A.D. 967 (See The Imprerial Gazetteer of India, Vol. I, by W. W. HUNTER, pp. 228-9, also A Handbook to India, Pakistan, Burma and Ceylon by L. F. R. WILLIAMS, pp. 181-2, 472.). Shri A. P. SHAHA, Ahmedabad, draws my attention to Amargadh in Rajasthan as the possible modern equivalent of Ākāšavapra. It is not far away from Srimāla; and it has Jaina associations. Without or in the absence of more positive clues one can only conjecture that Ākāšavapra may be either Amarkot in Sindh, Amber near Jaipur or Amargadh in Rajasthan.
2 In Samvat 1561, a statue of Sumatinātha is consecrated at Amarakoța (m) nagare. See Jaina Inscriptions, Jaisalmer, by P. C. NAHAR, Part III, No. 2487, Calcutta 1929.
3 Dr. SHARMA writes to me (his letter of 17-6-68): Mahādvāra cannot be identified satisfactorily. Most probably it stood near some hill and commanded the road leading to some hill-town, i.e., Haradvāra and Kotadvāra.'

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Today the town Jalor, at the foot of the hill Sovangiri or Songiri,1 is gradually extending towards the Railway Station; it has quite a modern look on the outskirts of the old part of the town adjacent to the hill-fort. I am given to understand that in the population of the town there are more than two thousand Jainas, mostly of the Murtipujaka Svetambara section: some of the Jaina families have trade contacts with big towns like Bombay, Bangalore etc. Besides the Saiva temple, Masjid etc., there are, in the town today, a dozen Jaina temples: one on the Station Road still under construction is an eloquent proof of the traditional religious zeal of this ancient locality. On the hill, within the fort, there are four Jaina temples: i) Of Mahāvīra, known as Candanavihara, renovated some time earlier than thirteenth century A.D., perhaps at the time when Kumarapala constructed the Kumāravihara in this fort. This is considered to be the same as the Yakṣavasatiprāsāda. ii) Of Santinatha, popularly called Aṣṭāpadāvatāra. The garbha-gṛha etc. are older than thirteenth century A.D. iii) Of Parśvanatha, rebuilt on the remains of the Kumāravihara constructed by Kumārapāla in 1164 A.D. iv) Of Adinatha, which is a place for the annual festival of the locality. None of these can be definitely proposed for identification with the temple of Rṣabha, which was got built by Virabhadra and referred to in the Kuvalayamālā.
According to Merutunga's Vicarasrent, it was during the reign of king Nāhaḍa,2 the temple of Mahāvīra, called Yakṣavasati was built on the Suvarṇagiri, i.e., the hill-fort of Jalor. As the story goes, this Suvarnagiri was inhabited by the richest section of the society: those who were worth less than a crore even by one lakh had no accommodation there. The gathā in this respect runs thus:
After this traditional information about Nahada, the history of Jalor is in dark till Uddyotana's time. According to TOD's information the ruler lent his help to Rāṇā Khomāna when Chitor was beseiged by foreign armies some time between
नवनवइ - लक्ख - धणवइ अलद्धवासे सुवण्ण - गिरि - सिहरे । नाहड निव कारवियं थुणि वीरं जक्ख वसईए ॥ ८० ॥
1 Dr. S. N. VYAS, in his Hindi monograph Universal Poet Kalidasa: A Study (Gwalior 1957), pp. 71 ff. puts forth his view that Alaka, the Yakṣabhumi, referred to by Kalidasa in the Meghaduta, is this Suvarnagiri with its Yakṣavasati and its inhabitants each possessing not less than a crore. He has shown some common points in the description of Kalidasa and of Jalor and its premises. The following is the description of the Jalor fort from the Rajaputana Gazetteers, Vol. III-A, pp. 189-90, The Western Rajputana States Residency and the Bikaner Agency, Allahabad 1909: On a hill to the south and entirely commanding the town stands the fort, one of the most famous in Rajaputana. Built early in the Christian era by the Parmar Rajputs, its walls, composed of huge masses of cut stone remain even now in a perfect state of preservation, although the place has been many times besieged. The fort is about 800 by 400 yards in extent, and accessible only by an ascent of three miles up a steep and slippery stone roadway, passing three distinct lines of defence, all of considerable strength; it is amply supplied with good drinking water from a couple of tanks within the walls, and possesses several handsome palaces and temples, as well as the tomb of Malik Shah, a noted Muhammadan saint.'
A.D.
2 Nahaḍa stands for Nagabhata, and he is to be put in the first half of the 8th century See Rajasthan through the Ages, pp. 122 etc., Bikaner 1966,

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A.D. c. 801-35. At the close of the 10th century A.D. Muñja of Mālwā appointed Candana as the Governor of Jalor. Then in 1026 A.D. Buddhisāgara refers to Jalor as a prosperous town in his Sanskrit grammar (sa-srīka-Jāvālipure). A number of inscriptions are locally available from which it is learnt that in 1164 A.D. Kumārapāla had the image of Pārsva installed there with due ceremonies. Some more events of the later years are also recorded. During the last part of the 12th century Kīrtipāla and Samarasimha ruled from Jalor: the latter built the extensive ramparts of the fort. About 1310 A.D. Alāuddin Khilji took advantage of the feudal factions among Rājputs; and Jalor and Suvarnagiri came under him with the result that the temples and statues there suffered terrible damage at the hands of the iconoclasts and adversaries. In 1608 Jahangir had the enclosure of the fort rebuilt. It is only at the beginning of the 17th century, when Jalor became a part of the Jodhpur State after the death of Aurangzeb, renovation and reconstruction of the temples started on the Sovangiri under Jayamalaji Muhnot of Jodhpur. This Muhaņota Jayamala was a great warrior and philanthropist. The Mughal emperor gave two districts of Jalor and Sanchor to Mahārāja Gajasimha who appointed Muhaņota Jayamala as the governor. Jayamala carried on the administration successfully. He defeated five hundred Marathas who invaded Sanchor. When a dreadful famine broke out in 1630 A.D., he distributed grains free of charge among the needy and distressed. Besides, he spent his entire property in these charitable activities." He used to stay at Jalor.
1 K. C. JAIN: Jainism in Rajasthan, p. 218, Sholapur 1963.
2 For these details about Jalor, see Jaina-tirtha Suvarnagiri by Muni KALYANAVIJAYA in the Silver Jubilee Number of the Jaina, pp. 42-55, Bhavnagar Sam. 1985, i.e., 1928. Dr. K. C. JAIN gave me a typed note on Jalor from his dissertation on the ancient towns of Rajasthan for which I feel very thankful to him. Shri RATIBHAI DESAI, Ahmedabad, kindly sent me a translation into Hindi of a note on Jalor from the Jaina-tirtha-sarva-samgraha, Vol. I, part ii, pp. 187-92 by A. P. SHAHA, (in Gujarati) and published by Anandaji Kalyanaji, Jhaveriwad, Ahmedabad 1953. Since I read the prasasti of Uddyotana and his reference to Jalor, I was yearning to visit that place which was once hallowed by the presence and movements of Uddyotana. Thanks to Pt. DALASUKHBHAI MALAVANIA and Shri RATIBHAI DESAI our trip was very comfortably arranged, and Pt. BECHARDASAJI and his daughter also accompanied us. After the session of the International Congress of Orientalists we all left Delhi on the night of 10-1-1964. We reached Jawai Bandh Rly. station at about 3 p.m. next day. Some Srāvakas from Jalor had already come there to receive us. We reached Jalor by evening. We paid respects to Muni KALYANAVIJAYA. He knew me through correspondence for the last many years. He stays in Jalor nowadays, and he is very old. He gave me a good deal of information about the locality and its past history. He mentioned to me his Gujarati article, noted above, and obliged me with copies of some local inscriptions. Even though he is very old, he has a good memory for a number of details. Next morning we three (Pt. DALASUKHBHAI, Shri RATIBHAI, and myself) accompanied by some local srāvakas and a guide started climbing the hill fort, Songir, at about 9 a.m.; and we were on the top of it by about 10.30 a.m. We saw all the temples, the palace, rampart etc.: the town below gives a picturesque view and so many anecdotes are narrated about the fort and brave fighters during the Rajput and Mugal periods of history. Some of the temples have an appearance of antiquity, but they are often renovated, We came down late in the noon. In the afternoon we visited some more temples in the town: some are old, some new, and some under construction, dedicated to different Tirthakaras. They all speak for the wealth and religious zeal of the local Sangha. The new Nandiśvara temple on the station road is worth a visit, both by the pious and the artistic. Next morning we started by train for Ahmedabad and on the way passed Bhinmal, the ancient capital of Gujarat. Any way my impressions about Uddyotana and his associations with Jalor were given a more concrete form by actually visiting this place and by moving about in the fort in a temple of which the Kuvalayamālā was composed more than eleven hundred years ago.

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Uddyotana refers to a contemporary king Vatsarāja (whom he calls raņahatthi) who crushed the frowny soldiers of the enemy and who was a source of joy to his own people. The word jaïyā only shows that Vatsarāja was the king at that time; Jalor was possibly a part of his territory; and it cannot be inferred, without additional evidence, that he was ruling at Jalor.
This title, rana-hastin, of Vatsarāja is quite important. Some nine coins bearing the Brāhmi legend Sri Ranahastin have come to light. One was found in Kana uj; one was discovered in Rajasthan; five of unknown locality, now in the Indian Museum, Calcutta; one obtained from somewhere in Saurashtra, and one more coming from Uttara Pradesh or Rajasthan. The characters appear post Gupta-Brāhmi. According to P. L. GUPTA 'the characters are not earlier than eighth century A.D.' RAPSON suggested once that this ruler is identical with Mahārāja Hastin of the Parivrājaka family. Dr. DASHARATH SHARMA has already suggested that this Raņahastin is the same as Vatsarāja who is qualified with the adjective Ranahastin by Uddyotana. This identification is accepted as quite plausible by P. L. GUPTA. The provenance of the coins points to Vatsarāja having ruled in the West.
King Dhruva of the Rāstrakūta dynasty prided himself on his defeat of Vatsarāja whom he made to enter upon the path of misfortune in the centre of the desert of Maru. He despoiled Vatsarāja of two white umbrellas taken by him from the king of Gauda, perhaps Gopāla, who had suffered defeat at the hands of Vatsarāja, the Gurjara king of Bhinmāl. There is no doubt that Uddyotana is referring to this Vatsarāja in A.D. 779. Five years later, in Saka 705 (c. 783-4), when Jinasena completed his Harivassa at Vardhamāna-pura,"
1 Journal of the Numismatic Society of India, XVI. 282-3, XVIII. 222-3 and XX. 189-91, Bombay 1954-58.
2 V. A. SMITH: The Early History of India (4th ed.), pp. 413, 445, Oxford 1957. For more details about Vatsarāja, B. N. PURI: The History of the Gurjara-Pratihāras. Bombay 1957. D. SHARMA: Rajasthan through the Ages, pp. 124 ff., Bikaner 1966.
3 Seeing that the earlier expressions are in the Acc. sing. (uttarām, daksinām, pārvām and aparām), the Saurāņām adhimandalam is quite in order, and need not be amended into Loc. sing. -adhimandale as some scholars seem to propose. Both the editions of the Harivamsa (Manikachandra D. J. Granthamālā, Bombay 1930 and Bhāratiya Jñānapītha, Varanasi 1962) have the form in Acc. sing.
4 The identification of Vardhamāna-pura has become a matter of controversy which is linked with the interpretation of the famous verse from the Harivansa of Jinasena on which the scholars have differed. After much thought and studying respectfully the views of my predecessors (For my earlier observations, see Brhat-Kathākoša, Bombay 1943, Intro. pp. 121 ff.), I would understand the verse as noted above. Jinasena, in my opinion, is speaking in general and noting the directions without any particular locality in view. He has in view four rulers in the four directions in general: Indrāyudha in the North; Srivallabha, the son of Krishộa in the South; the king of Avanti in the East; and the king Vatsarāja in the West. Some have taken Avanti-bhūbhrt, -rāja or -nātha as the name of the king himself, and parallels can be quoted from literature (For instance, Raghuvamsa, VI 32: Avantinātho'yamudagrabāhuḥ etc.). Or politically it was a period of instability, and no outstanding ruler could be specified. * Jinasena does not stop here, but goes on further to add that Sauramandala was ruled by Jaya Varāha. The reason why he is not satisfied by merely mentioning four rulers in foạr directions

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he tells us that Indrāyudha was ruling (in) the North, Śrīvallabha, the son of
is that the place where he is writing, namely Vardhamana(-pura), is located in Sauramandala, also known as Saurāṣṭra-maṇḍala (as in the Una grants), roughly corresponding to Kathiawar. Vardhamana gets correctly equated with modern Wadhwan in that area. When any other place outside is suggested for identifying Vardhamana (-pura) the significance of mentioning Sauramandala, in addition to the general directions of the country with their rulers, is missed; and any such attempt, therefore is out of context. Thus in Saka 705, Jinasena associates Vardhamana(-pura) with the Punnața Samgha of his own and with the local chief Jaya Varaha.* In this connection, the Haḍḍālā grant is of special significance. This was discovered in Eastern Kathiawar. It refers to Dharaṇī Varaha resident in Vardhamana who was samadhigat aseṣamahāśabda-Mahāsāmantādhipatiḥ, and who through the favour of Rajadhiraja-ParameśvaraŚri-Mahipaladeva ruled the Adḍāṇaka-deśa named after his own grand-father.' It is dated in Saka S. 836. This Adḍāņa is the same as modern Haḍḍālā ‘a large village on the old road from Dholka to Dhandhukā, but belonging to Eastern Kathiawar.' The contents of this grant confirm what Jinasena says that there was a Varaha Samanta at Vardhamana, (a subordinate of Mahipaladeva); this Vardhamana is in Eastern Kathiawar and obviously to be identified with mod. Wadhwan (G. BÜHLER: The grant of Dharaṇīvaraha of Vadhvan, I. A., July 1883, pp. 190 f. H. C. RAY: The Dynastic History of Northern India, Vol. I, pp. 582-3, Calcutta 1931, P. C. BAGCHI: Baurah or Baruza? I. H. Q., XIX. iii. pp. 266 ff.). *Then in saka 853, Hariṣena, like Jinasena, belonged to the Punnaṭa Samgha and completed his (Bṛhat) Kathākosa while staying at Vardhamana(-pura). There are good reasons to believe that this Vardhamana(-pura) is the same as the one mentioned by Jinasena and referred to in Hadḍālā grant. First, Jinasena and Hariṣena belong to the Punnāța Samgha. Secondly, if Jinasena speaks about Vardhamana -(pura) as kalyāṇaiḥ parivardhamana-vipula-śrī-Vardhamane pure, Hariṣeņa adds kārtasvarāpūrṇājanādhivāse. Both Jinasena and Hadḍālā grant refer to the ruling local family of -varāhas; and the Haḍḍālā grant (in saka 836) and Harisena (in Saka 853) rightly refer to successive rulers Mahipala and Vinayakapāla. If Hariṣena has not mentioned any -varaha ruler, either he did not think it necessary or the rulers of that family had lost their prestige after Dharaņi Varāha. The linking is so perfect in the details supplied by Jinasena, Hadḍālā grant and Harisena that one is perfectly justified in identifying Vardhamana(-pura) with modern Wadhwan in Kathiawar.* The other locality which has been suggested (H. L. JAINA: Indian Culture, XI. 4, pp. 161 ff., April-June, Calcutta 1945; also Madhyabharati, No, 3, pp. 1 ff., Jabalpur 1965) for identification with Vardhamana(-pura) is Badnawar(Dhar): North of Dhar, on MhowNeemuch road; 12 miles from Baruanagar, a station between Rutlam and Indore on the W. Rly. Numerous remains like images, mosque, fort, temples etc. are discovered there (Central India State Gazetteer Series, V, P1. A 1908, and also The Bibliography of Madhya Bharata Archaelogy). The claims of this place to be identified are to be judged on their own merits. First, the corruption of Vardhamana (-pura) into Badna(war) is not at all intelligible: the proposed change is speculative acrobatics of vowel and consonant changes. The fact is obvious that Badnawar is a natural corruption or changed form of Vardhana(a)pura as local inscriptions mention it (Lekhas 1-3). Secondly, no clear-cut evidence has come forth from the locality to show that the place was called Vardhamanapura. The quotation from Dr. H. TRIVEDI's report only shows that Badnavar possesses Jaina antiquities. The inscription on which the proposed identification is based is Lekha No. 3 (of Sam. 1229, p. 168) which clearly mentions Varddhanapura and not Vardhamanapura, as claimed. In fact, Dr. TRIVEDI plainly says (Jaina Antiquary, XVII, p. 72, foot-note 10): The inscription is important as it records the ancient name of the place which is Vardhanapura'. A few months back I was in Ujjain. Shri SATYANDHAR SETHI is a zealous upholder of the view that Vardhamanapura-Badnawar. He showed me some images from Badnawar in the Ujjain Museum in a Jaina temple there, and gave me a typed copy of some 17 short and long inscriptions which cover those reproduced in the papers referred to above. On the images and in the inscriptions the reading is Varddhana(ā) pura. In some records there is a reference to Vardhamana-vara (-pura) anvaye, As a rule. an anvaya

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Kļşņa (in) the South, the king of Avanti (in) the East, the king Vatsarāja (in) the West, and Jayavarāha over the Saura-mandala. I agree with Dr. DASHARATH SHARMA and Dr. H. L. JAIN that Vatsarāja need not be connected
gets mentioned in a locality with reference to a Teacher who hails from a different locality: a man mentions the locality as a part of his surname only when he migrates to some other place. This reference, therefore, cannot be adduced as an evidence to show that the place was called Vardhamānapura. Thirdly, the equation of Dostaţikā with Dotāriya is tempting (apart from its conjectural etymology). but it cannot be proposed without first proving that Vardhamāna. pura-Badnawar. Fourthly, to bring ürjayantālaya-simha vähini to Ujjain and associate her with Mahākāla there is only a forced conjecture. Fifthly, in none of the epigraphs found at Badnawar is mentioned the Punnāța Samgha with which both Jinasena and Harişeņa are associated. Sixthly, the Badnawar records mention neither any local Varāha ruler nor any suzerain -pāla king referred to by Jinasena and Harişeņa and also in the Haddālā grant. Seventhly, Badnawar presumes an earlier form of its name to end in -pura (like Varddhanāpura, as the local records show). But the locality which Jinasena (Vardhamāne pure, and not Vardhamānapure) and Harişeņa (Vardhamāna+ākhya-pure) mention (along with the Haddāļā grant which I am using from a second hand source) Vardhamāna is really the name of the locality, and the term pura is more a descriptive appendage than a part of the name of the town proper. So it cannot be equated with Badnawar but it can be with Wadhawan with greater justification. Lastly, the list of Nannarājas is quite welcome, but no specific evidence is brought forth to prove that any one of them had built a temple either at Vardhamāna(-pura) or at Badnawar. Proposing identity based on similar names either in the case of Jaina Ācāryas or dignitaries is always fraught with uncertainty, because our information is necessarily limited. Lately, a scholar (see the Introduction of the Pārévābhyudaya by Shri M. G. KOTHARI, Bombay 1965) has identified Nannarāja, in whose name a temple stands at Vardhamāna-pura in Saka 705, with Nanna, the patron of Puşpadanta who completed his Mahāpurāņu in Saka 887: all this on the basis of similarity in name. Thus the well-established dates of these authors are upset. The above discussion shows that Badnawar has no claims for being identified with Vardhamāna (-pura) of Jinasena and Harişeņa. For verifying the details of the political history discussed in this connection, I do not have here the necessary material on which the theory is built; nor is this discussion needed for the identification of Vardhamāna (-pura). Some historians have not taken this discussion sympathetically (B. N. PURI: The History of Gurjara Pratihāras, p. 35, Bombay 1957, where these theories are considered to be highly speculative.). Dr. V. V. MIRASHI (Studies in Indology, Vol. IV, pp. 137 ff., Varanasi 1966), however, would like to endorse the view of Dr. H. L. JAIN, merely because he has not examined the basic facts on which the structure of arguments is based. Some of these facts have been duly scrutinised above. There is one more inscription found in Ujjain and assigned to the time between the Vikrama years 1197-1200. It mentions Jayavarmadeva residing in Vardhamānapura and informing his officials. He was dethroned soon after his succession by Ajayavarman. The various places mentioned there including Vardhamānapura are not identified. May be that Jayavarman was staying at Vardhamānapura perhaps during the period of his exile: the identity of this place in Malwa is still to be proved (Indian Antiquary, Nov. 1890, p. 350, and reference to this in the article of Dr. V. V. MIRASHI noted above). For a reference to Vardhamānanagari in the South, see 1. A. XI, January 1882, pp. 11, 18.
1D. SHARMA: Annals of the B. O. R. I., XVIII, iv, pp. 396-98; J. of I. History, XXII, ii-iii, pp. 92 ff.; Ibid. XXIII, i, pp. 43-44; Ibidem XLI, iii, Dec. 1963, pp. 757 f. Also the observations of Drs. H. L. JAIN and V. V. MIRASHI, noted above. G. C. CHOUDHARI: Political History of N. India, Amritsar 1963, pp. 40 f.
2D. SHARMA: Rajasthan through the Ages, Bikaner 1966, pp. 126 ff., Bikaner 1966. H. L. JAIN: Identification of Vardhamānapura and the Ruler of Avanti in Saka 705, Madhya Bhārati, Vol. III, p. 8, Jabalpur 1965.

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with Avanti, the name of the ruler of which is not obviously mentioned by Jinasena. Vatsarāja is ruling over or in the West. Uddyotana does not clearly specify that Vatsarāja ruled at Jalor; and it is not unlikely if he ruled at Bhilmāl, the traditional capital of the Gurjaras. Had Vatsarāja been the ruler of Avanti, Uddyotana would not have depicted (in the Kuvalayamālā) a Mālava prince brought as a captive and put in a humiliating condition. If any further inference is justified, Uddyotana indicates that the ruler of Avanti (or Mālava)might not have been on good terms with Vatsarāja in whose kingdom Jalor was included.
While mentioning his parentage, Uddyotana only specifies that he hails from a Ksatriya family and nothing about his lunar lineage. But when he describes himself as an Acārya, he mentions that he was an avayava or member of the Candrakula. The Ms. P describes Uddyotana as svetapața-nātha-muni; so Candrakula is the name of the Gaccha of which a number of authors are known from the 10th century onwards. Some of them have later changed over to Rāja-, Kharatara-, Khandilla-gaccha etc. This Kula seems to have split into other branches like Brhad-, Paurnimika-gaccha etc.
Uddyotana specifies the Saka year in which he completed the Kuvalayamālā; and as worked by H. JACOBI (see Notes on 283.6) it corresponds to March 21, 779 A.D. Jinasena writing at Vardhamāna(pura) also uses Saka era, 705; and Harisena who composed his Brhat-Kathākosa (931-2 A.D.) at the same place gives both the Saka (853) and Vikrama (989) eras.
After knowing so much from Uddyotana about himself and after critically scrutinising these details, it is interesting to see what Prabhācandra" says about him in his Prabhāvaka-carita (1277 A.D.) while writing the biography of Siddharși (906 A.D.):
स चोपदेशमालाया वृत्तिं बालावबोधिनीम् । विदधेऽवहितप्रज्ञः सर्वज्ञ इव गीर्भरैः ॥८८॥ सूरिर्दाक्षिण्यचन्द्राख्यो. गुरुभ्रातास्ति तस्य सः । कथां कुवलयमालां चक शृङ्गारनिर्भराम् ॥ ८९ ।। किंचित् सिद्धकृतग्रन्थसोत्प्रासः सोऽवदत् तदा । लिखितः किं नवो ग्रन्थस्तदवस्थागमाक्षरैः ॥ ९० शास्त्रं श्रीसमरादित्यचरितं कीर्त्यते भुवि । यद्रसोर्मिप्लता जीवाः क्षुत्तडाद्यं न जानते ॥९१ ॥ अर्थोत्पत्तिरसाधिक्यसारा किंचित्कथापि मे । अहो ते लेखकस्येव ग्रन्थः पुस्तकपूरणः ॥ ९२॥ अथ सिद्धकविः प्राह मनोदूनोऽपि नो खरम् । वयोऽतिक्रान्तपाठानामीदृशी कविता भवेत् ॥ ९३ ॥ का स्पर्धा समरादित्यकवित्वे पूर्वसूरिणा । खद्योतस्येव सूर्येण मादृग्मन्दमतेरिह ॥ ९४ ॥ इत्थमुत्तेजितस्वान्तस्तेनासौ निर्ममे बुधः । अज्ञदुर्बोधसंबन्धां प्रस्तावाष्टकसंभृताम् ॥ ९५ ॥ रम्यामुपमितिभवप्रपञ्चाख्यां महाकथाम् । सुबोधकवितां विद्वदुत्तमाङ्गविधूननीम् ॥९६ ॥ ग्रन्थं व्याख्यानयोग्यं यदेनं चक्रे शमाश्रयम् । अतः प्रभृति संघोऽस्य व्याख्यातृबिरुदं ददौ ॥ ९७ ॥
1 Though this is accepted, Dr. H. L. JAIN's suggestion that Vinītā - mod. Bink in the old Sonapur State is contradicted by Uddyotana himself for whom Vinitā is Ayodhyā. See Kuvalayamālā 8.27, 180.18, 156.26, 177.7, etc.
2 M. D. DESAI: Jaina Sahityano Itihāsa (in Gujarati), Bombay 1933, pp. 192, 207, 236, 238,-9, 275, 340, etc.
Even though H. JACOBI had worked out the details about this date, some have expressed doubt about its correctness, of course, without offering any evidence to substantiate their view. Prof. HARIHARA BHATTA's further elucidation sought and given by Pt. SUKHALALAJI in his Samadarśī Ācārya Haribhadra (Hindi ed., Jodhpur 1963), pp. 8 ff. should set at rest all such doubts in this connection.
4 Prabhāvakacarita of Prabhācandra, pp. 123-4, ed. JINA VIJAYA MUNI, Singhi Jainą Series, Ahmedabad-Calcutta 1940.
g any eviden by Pt. SUKHAL Est all such

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As to the gist of the above verses, Siddharși composed the Balavabodhini Vrtti on the Upadesamālā; and he was obviously proud of it. But his guru-bhrātā (both Uddyotana and Siddharși being presumed to have been the pupils of Haribhadra), Dākṣiṇyacandra, who had composed his Kuvalayamālā full of erotic sentiment, laughed at his new literary feat. He incidentally referred to the Samarádityacarita (of Haribhadra) which is so much flooded with flavour that its readers would forget their hunger and thirst (while reading this sastra), and also to his own (Kuvalayamālā-) Kathā, quite worthy for its contents and flavours. He derided Siddharṣi's performance as a scribe's stuff. Siddharși was quite modest about his poetic gifts as compared with those of Haribhadra; but this worked as an inner challenge, and he composed consequently his Upamitibhava-prapañcā kathā. Then the Samgha gave him a title of vyākhyātṛ. That Siddharşi was a contemporary pupil of Haribhadra is a myth exploded long back.1 Prabhācandra's statement that Siddharṣi (906 A.D.) and Uddyotana (779 A.D.) were contemporaries is an anecdote devoid of any historical foundation.2 The Kuvalayamālā is the only work of Uddyotana so far known to us. The references like the above clearly show that very few Acāryas seem to have read the whole of it. Very few authors like Guṇapala (c. 11th century A.D.), Amradeva (1134 A.D.) show some acquaintance with it.* The dakkhinhaimdha is misunderstood both by Devendra (A.D. 1103) and Prabhācandra (1277 A.D.). The Mss. of it are few, so far known, only two. After Ratnaprabha prepared its Sanskrit Digest, very few authors appear to have touched the Prakrit original. There is no wonder, therefore, that what were just characters in a religious and diadactic romance came to be looked upon as Religious Heroes, great Saints of yore in flesh and blood who attained liberation after practising penances (see Notes on 280.17, the details about Pañca-ārādhanā-prakaraṇa). For Prabhacandra, Dākṣinyacandra was just a title and his Kuvalayamālā had a little romantic hallo with the result that he put both Uddyotana and Siddharși as contemporaries of Haribhadra.
6
After studying the various aspects of the Kuvalayamālā, quite a clear-cut personality of Uddyotana as a man of letters stands before us. His aim is to elevate man to his highest spiritual height by eleminating the baser elements in him and by cultivating the more sublime qualities. Man's baser instincts are anger, vanity, deceit, greed and infatuation; and if they are not kept under proper restraint, they run amuck to his ruin and also to that of humanistic qualities so needed for an orderly and balanced society. This basic problem is handled by Uddyotana in this Dharmakathā. The characters which Uddyotana
1 Siddharși calls Haribhadra me dharma-bodhakaro guruḥ, because, as he puts it, Haribhadra wrote (even before Siddharși was born) his Lalitavistara that it may prove to be for the benefit of Siddharsi. See H. JACOBI: Introduction, p. i, Samaraiccakahā, B. I. No. 169, Vol. L, Calcutta 1926.
2 Such disclosures only indicate that one should not take these tales as historical without additional and corroborative evidence.
3 See Notes at the end on 1.2-18, 4.13-14, 5.27. etc.
4 See above, Intro. p. 95, Amradeva's use of the tale Māyāditya.
5 Intro. p. 19, footnote 4, above.
6 See the verse No. 89 quoted above from the Prabhavakacarita.

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introduces can be seen anywhere in our Indian society under the environments so well sketched by him with personal experience and observation and study: this invests the story with some eternal values which need sympathetic understanding and renewed explanation for the betterment of man as a social being. Uddyotana is a good teacher; he knows the psychology of the audience; and he tells us how the minds of people are to be captured for better ends ($ 9).
Uddyotana is typically modest. His literary gifts and equipments have not made him vain. He has regard for his critics, but their alleged criticism does not undermine his faith in his involvement in and dedication to a purpose, namely, composing a Dharmakathā to instruct men and women in correct behaviour in their social set-up. He has as much regard for the appreciative critics as he has faith in his pursuit (6.11-2). In fact, he anticipates what kinds of flaws might be found in his Prabandha, and tries to explain them in a way ($$ 427-8). All the details, howsoever discordant, are justified in a dharmakathā, because they ultimately lead to Samyaktva. He wrote this only as a Dharmakathā, not out of any pride of his poetic abilities and not with the intention of composing a Kāvya, a piece of ornate poetry. He is prepared to admit grammatical lapses here and there. He adds that he was merely a mouthpiece in composing this work which was all inspired by Hrī-devī dwelling in his heart ($ 429): otherwise how could he compose 100 granthas within a prahara. The work is meant primarily for reciting by those who know desī-bhāsā and the style of Gāthā, otherwise it may be read from a Ms.
Despite his modesty, Uddyotana exhibits significant poetic talents throughout his work. His descriptions are often of the Varņaka type, rather ready-made for setting up wherever needed; so now and then some ideas get repeated (49.7 f.; 72.20 f.; etc.). Long metres and heavy descriptions add to the dignity of his verse and prose which often go together in this work as is the style of a Campū.1
1 On the Campū style see A. B. KEITH: A History of Sanskrit Literature, Oxford 1948, pp. 332 f. K. K. HANDIQUI: Yaśastilaka and Indian Culture, pp. 85 ff., Sholapur, 1949; Ch. TRIPATHI: Campū-kāvya kā ālocanātmaka evam aitihäsika adhyayana, Chowkhamba Prakāśana. No. 83, Varanasi 1965. The Campū style is characterised by a natural blending of prose and verse both of which flow out spontaneously for the poetic effect of the narration, One or the other cannot be detached without harming the current of composition: in fine, both are inseparable constituents of the poem. It is but inevitable from the trends of literary currents and from the age-old literary training and habits of our poets that prose would be used for narrating events and the verse would be better impregnated with poetic flash and flavour. Still it is not that they cannot serve each others' functions. Judged in this light, many works could not be called Campū simply because of the mixed presence of prose and verse. In the Pañcatantra, for instance, the verses stand detached; and the narration does not suffer, even if they are omitted. Likewise in the Samarāiccakahā of Haribhadra many verses are introduced for descriptions, religious instructions and moral exhortations: some of them can be skipped over and the narration is not affected. To a less extent, however, the same tendency is seen in the Kuvalayamālā. Here and there Uddyotana adds a description for heightening the effect of the context: he does not hesitate to duplicate such descriptive sections in verse and prose. Comparatively speaking the Kuvalayamālā has better claims for being called a Campū than the Samarāïccakahā. Some earlier Kannada Kāvyas like the Adipurāna and Bhārata of Pampa (A.D. 941) are in the Campū style. Though Trivikrama and Somadeva are pioneers of this style, it is rather in later works like the Bhārata-campū that the style becomes more effective.

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He is quite at home in strings of similes, rūpakas, utprekşās, sleşa etc. The sírňkhalā-yamaka is often used. His descriptions of towns, seasons, natural scenes etc. are a significant contribution to the poetic wealth of the Kuvalayamālā. At places, his style is appropriately swift and catching on account of short sentences (199.30 f.). In certain descriptions more than one piece is added, for instance, that of Narmadā ($ 206, also $ 118). As in oral delivery some looseness in construction is seen (§ 143, cimtiyam, cimtium etc.). His conversational style is throughout successful ($ 104, $ 129 etc.). The talk between the prince and Vetāla ($ 380), amongst water-carrying ladies ($ 243), in the circle of boys in the Matha ($ 245) and between ladies at the sight of Kuvalayacandra ($ 59) are quite poetic and attractive. Sometimes the style suits the context (8 61) with apt expressions and similes.
Uddyotana is a master of Prākrit expression, not of the rigid type seen in the Rāvanavaho etc. but elastic enough to absorb popular traits from Apabhramsa as well as Deśī styles. His illustration of the Mid-Indian Colloquial ($ 245) and the bazaar talk (246) in eighteen desa-bhāṣās are a speciality of this work, and not found anywhere else. He uses a string of verbal forms with a slight shade of difference in meaning (18.26 f.).
As a religious teacher, he has packed his work with details about Jaina doctrines put in the mouth of Tīrthakaras, eminent teachers and offered by himself at suitable contexts. The painting of saṁsāra-cakra is a fine occasion to project in details the picture of life and illustrate the law of Karman and retribution (88 292 ff.). There are pieces of advice full of ethical rigour and moral elevation (8 85). Then throughout the work stand scattered gems of moral maxims and worldly wisdom, more or less arthāntaranyāsas (10.17, 12.24, 13.16, 18,20; 34.1, 48.14, 51.19, 57.9-10, 61.31-2, 127.24, etc.).
Though the society depicted in the Kuvalayamālā, on the whole, is an affluent one with plenty of comforts, pleasures and pastimes ($ 209 f.) for which Uddyotana has a keen eye, he has uniformly held detachment, equanimity and renunciation as the highest values. In fine, ascetic attitude is writ large in various contexts. All the characters, whatever their antecedents, renounce the world and attain better status by their life of piety and austerity. The author does not want the defaulters to be duped by priestly prāyascittas, but puts them on the path of good conduct, placing before them a philosophy of hope and spiritual progress on their own strength. It is a touching context that even birds are talking the language of renunciation when their kith and kin are trying to dissuade them from entering the order of asceticism ($ 402 f.). The parable of kudamgaddīva (§ 166), the juga-samilā drstānta ($ 326), symbolic interpretation of certain popular notions (8 306), the episode of Priyamkara and Sundari (8 349), the biography of rannamdura ($ 181), Ratnamukuta trying to save the butter-fly from dying ($ 230) etc. give good finishing touches to the general atmosphere of renunciation in this work.
Uddyotana is deep in his learning, cosmopolitan in outlook and broadbased in his information. His exposition of Jaina dogmatics and religious doctrines (see pp. 67 f. above) shows his thorough study of Jaina scriptures. He shows good knowledge of asva-sāstra ($ 56), rāsi-phala ($ 48), khanya-vāda (§ 187),

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sāmudra-stāstra (§ 216), dhātu-vāda ($ 311) etc. He is quite conversant with traditional and contemporary philosophical tenets ($ 320 f.) and religious practices ($ 157), modes of worship (say that of Kātyāyanī, $ 32), customs and rituals ($ 286) etc. His similes are homely and apt (113.22 f.) drawn from various walks of life and different layers of literature and mythology ($ 19). His work thus reflects the entire society more than an isolated socio-religious sector to which he might belong. He has an open eye for everything, and presents the same in a catching manner. He depicts in a pleasing style a number of scenes noticed by the prince when he enters Vijayāpurī (S$ 243 f.).
Uddyotana has introduced many episodes which are instructive, engrossing and entertaining. He has a keen insight into the workings of human mind; and his experience of human relations and patterns of behaviour is realistic. The way in which Mānabhața behaves while striking a Pulinda prince who unintentionally occupied former's seat in the Durbar of Avantivardhana is typical of feudal vanity ($ 98). Kāmagajendra's love-madness is well caricatured; and he is duped in his trap for his spiritual benefit (358 f.): his love-mad mood and his transportation to Aparavideha are a fine study in contrast. The activities of kāmini-sārtha ($ 158), the conversation between the taruna and yuvati (161) and the dedicated love of a self-willed lady moving about with a purdah (§ 163) are remarkable for their erotic touch which gets diluted as it were by a fine comparison, in that context, between the behaviour of monks and courtezans (8 160). The first night of Kuvalayamālā and Kuvalayacandra and the arbitration of friends on the robbery of heart is skilfully worked out ($ 275). If the meeting of Kuvalayamālā and Kuvalayacandra in the park, even with previous appointment, depicts a tense mood of the loving parties ($ 269 f.), the scene of Vyāghradatta and Mohadatta fighting for the hand of Vanadattā has a thrilling effect: all this becomes simply tragic when the gifted monk discloses their mutual relation ($$ 151 ff.)
Uddyotana has a balanced mind for logical deduction (about the sound etc., $ 269) and a sense of humour. The latter is obvious when the king cuts a joke (15.12) even with the goddess who is sportive enough to take it as a parihāsa and bless him with the boon of a son. Likewise, Ananga's enacting a countersituation by presenting a dead body of his beloved (Māyādevī) and by declaring that she eloped with (dead) Priyamkara is at once amusing but effective enough to bring Sundarī to her senses and to herald the dawn of enlightenment about the vanity of attachment and inevitability of death ($ 349 ff.). The conversation between the Prince and Bhillapati is logical and jocular enough to bring out a serious conclusion and correct understanding ($ 228). Uddyotana has a knack of probing into the minds of his characters and then give out fine specimens of loud thinking ($ 256). To this category belong the thoughts in the minds of men and women who are witnessing the prince and the princess on the back of an elephant ($ 287 f.).
Uddyotana is primarily a religious moralist, out to teach lessons in good behaviour. He is endowed with deep learning, wide experience of men and matters, mastery over catching expression and entertaining style and earnestness of purpose. As such, he deserves to be ranked, as the author of the Kuvalayamālā, with the great classical writers of our country.

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A CULTURAL NOTE ON THE KUVALAYAMALA
OF UDDYOTANASURI
Ву
[The Late ] Dr. V. S. AGRAWALA'
The Kuvalayamālā is a Prākrit Campū written by Uddyotanasūri (779 A.D.). It is full of cultural material which gains in value because of the firm date of its composition. It had long been known in Mss. form. It has been edited and printed by Dr. A. N. UPADHYE who has very kindly invited me to make a study of the text from the cultural point of view. Obviously the material belongs to the post-Harsha period when the three great empires of the Gurjara Pratihāra in the North, Rāshtrakūtas in the Deccan and Pālas in the Eastern India had been established. That played a magnificent role in the glorious rehabilitations of art, literature, philosophy, culture and commerce. Uddyotanasūri was a writer of a very keen observation gifted with the same pictorial memory as Bāna; and his knowledge of men and matters was of a wide character as shown by the description of the Kuvalayamālā.
The Campū opens with salutations to the great Tirthamkaras on the occasion of whose birth even the gods take part in the great festival, clapping their hands with bejewelled bracelets (maņi-valaya, 1.2). The personified beauty mentioned as māhava-sirī, gimha-lacchi, pāüsa-sirī, saraya-lacchi and hemamta-siri is full of beautiful expression not found elsewhere (1.9-14).
There is a reference to gold of highest purity (jacca-suvanna=jātya-suvarna, 2.2). Whatever impurity or dross was contained in the gold brought to the goldsmith was removed by the latter by subjecting it to different processes of testing it on the touch-stone (kasa), cutting (cheda), heating under regulated fire (tāva), beating out into flat sheets (tādana), filing the sheets and the same process of beating it into a different shape, giving it a shape of round bar and dividing into several parts for final testing (vihadaņa). The purest gold (jacca-suvaņņa)
The late lamented Dr. VASUDEV SHARAN AGRAWALA, in whom I had an intimate friend and academic associate for over thirty years, was a versatile Indologist; and his Cultural Study of the Harşacarita, published by the Bihār Rashtrabhāstā Parishad (Patna 1953), in Hindi, has proved a pioneer study and a model in the field for a number of subsequent monographs. As he had always a keen eye for the cultural data, he was very much attracted by the Kuvalayamālā of Uddyotana. I earnestly requested him, therefore, to spare some time to study the Kuvalayamālā and shed some light on its cultural aspects. Despite ill health, he sent these notes to me, which are of immense value for a student of cultural history of medieval India, especially in its western parts. The Notes were dictated by him, and what reached my hands was the first typed draft. Due to indifferent health, he could not spend more time on their revision. I retyped them for the Press. If some different opinions are there between my views and these Notes, I should submit that we had no occasion to discuss them; and the scholars may take them for what they are. My sincere thanks are due to the departed soul. What pains me, however, is that Dr. AGRAWALA did not live to see these Notes in print (a.n.u.).

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was styled as dohdahi in Persian. In India it was called Bārahvānī (bārahi vannīya) as in Dravya-parīkņā, 17 (Jodhpur 1961) of Thakkura Pheru, i.e., gold refined to the twelfth degree which was regarded as the standard gold (bhittikanaka). In the pre-Muslim period, the highest purity was of sixteen degree, and such gold was called soờasa-varņaka (Kāvyamīmāṁsā of Rājasekhara, Saka 900, chapter 17) which must have been the jacca-suvanna of Uddyotanasūri. We also find reference to şodasa-varna gold in the Mānasollāsa (yat syāt sodasavarṇākhyam kose sthāpyam tad eva hi, 1.2.398, Mysore ed. p. 797) from which was derived the Hindi word solaha vānī which in Rājasthānī became solamo sono referred to as solen in the Jñānesvarī (1290 A.D.). For more details see my article: The highest purity of gold in India, (The Journal of the Numesmatic Society of India, Vol. 16, pp. 270-74). This seems same as the s'rngī-kanaka mentioned in the Kādambari ( 85).
On page 2.9 occurs a list of peoples in a country in which persons are born: i.e., Saka, Yavana, Barbara (the Negro tribe), Kirāta, Khasa, Pārasa (the Persian name given to the Sassanian rulers upto their extinction by Muslims in the 7th century and continued even later), Bhilla, Muramda (a branch of the Saka which the author must have borrowed from some vårņaka list, since there were no Muramdas left in the 8th century A.D.), Odda, Bokkasa (a mythical tribe called Bhokas in medieval Hindu literature), Sabara, Pulimda and Simghala.
On pp. 3.18-4.12, Uddyotanasūri gives the names of a number of Kathās and their authors, in Sanskrit, Prākrit and Apabhramba, i.e., Pādalipta and his Tarangavati, Hāla (Sālāhana) and his Kośa, the club of poets known by the term Chappaņņaya, Brhatkathā of Guņādhya, Vyāsa and Vālmīki to whom we owe Bhārata and Rāmāyaṇa: that was the usual practice of all writers like Subandhu, Bāņa, Dandin, Haribhadra, Svayambhū etc. We are able to know the names of about fifty works including romances. Dr. A. N. UPADHYE has dealt with these in his paper entitled Works and Authors referred to in the Kuvalayamālā of Uddyotanasūri' submitted to the A.I.O.C. Session at Gauhati. There is an important reference to a story book named Supurisacariya written by Devagupta of the Gupta dynasty.
The poet mentions five kinds of Kathās (4.5): Sayala-kahā, Khamda-kahā, Ullāva-kahā, Parihāsa-kahā etc. His disquisition on the nature of the different Kathās according to the metres, topics, serious or humourous, and style of writing is very enlightening and shows the richness of Kathā literature during his time. It is noteworthy that the topics of these were cast into the mould of the Rāsa literature that carried forward the Kathā-sāhitya in Apabhramsa Avahațțā, Old-Gujarātī, Old-Rājasthānī, etc. and later in Avadhī, Brja-bhāṣā and Rājasthānī languages. It is a fascinating subject worthy of classified investigation.
It was customary with the poets beginning from Kālidāsa, Bāņa etc. to prefix their narration with an account of durjana-nindā and sajjana-prasaṁsā; and Uddyotanasūri too has done the same at some length. Kālidāsa gives it in the minimum way, while Gosvāmi Tulasīdāsa at much length. Uddyotanasūri gives durjana-nindā in nineteen lines and sajjana-prasaṁsā in fifteen lines. Several of the epithets of this topic were common; so, in that, he has followed a conventional description of varnaka nature.

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On page 7, $ 13, we find an exhaustive description of the Madhyadesa which closely follows in spirit and word the description given in the Mūlasarvāstivāda-vinaya of Sanskrit Buddhism. A bunch of architectural terms is available (7. $ 14): tumga-bhavaņa, maņi-torana, dhavala-dhaya, mani-sihara in the description of the city Viņīyā. There were usually eightyfour market places in a medieval town of which a list is given in the Prthvīcandracarita (Sam. 1161 [?]; but here ($ 15] some names of shops according to articles displayed in them is given, i.e., 1) kumkuma-kappūra-agaru-mayaņa-abhivāsa-padavāsa ; 2) elā-lavamga-kakkolaya; 3) mattāhala-suvanna-rayaņa; 4) netta-juyala; 5) vasaņa (= cloth); 6) vidāo: 7) samkha-valaya-kāya-maņiya; 8) sara-sarāsaņa; 9) samkhacamara-ghamtā; 10) viviha-osahio; 11) siņeha-ņiramtara-bahu-khajja-pejja; 12) haliddī: 13) surā-mahu-māsāo. Thus Uddyotana has in his view a complete form of a medieval market place with the number of lines full of different commodities on the basis of which was compiled later on a list of 84 caiihattas.
There is (9. $ 20 a reference to abbhamtarovatthāņa-mamdava, Hall of Private Audience, corresponding to bhuktāsthāna-maņdapa of Bāņa, or Darwār khāsa of Mugal architecture. There (9.20) is a reference to vettalayā padihārī which throws light on the Mathurā railing figure (No. 2) in the Mathura Museum showing that such attendants actually existed in royal palaces. Later (11.15), there is a reference to bāhirovatthāņa-mamdava, the Hall of Public Audience, to which all people were admitted and which was known as Darwāre Am in Mugal times. That was also known as savvāvasara (= sarvāvasara) in Apabhramsa texts. On page 11.21 there is a clear statement that the king, after dismissing the public Durbar, entered the private apartment of his palace known as vāsa-bhavana. At 12.1 there is a reference to kovahara (= kopa-grha). On page 12, line 11, there is a reference to suvannaddha-sahassam, five hundred of Suvarna. At 12.27 there is a reference of Mahākāla Siva of Ujjain which had a crowd of joya-joyanīsiddha and of those who were proficient in Tantras and Mantras. This is a welcome reference to Mahākāla about a century and half later after Bāņa's Kādambarī. The description given by Uddyotanasūri is much more detailed about the bloody offering and sacrifices and use of wine and the skull of human beings and Vetāla-sādhanā carried on in the temple.
On page 14. $ 34, there is repetition of gods mentioned at 2.23. At 14.13-7, there is a Stotra of Rāyasirī Bhagavai describing her beauty and ornamental glory. On p. 15.18 there is again a reference to bhoyaņa-mamdava and abbhamtarovatthāna-mamdava; and further at 16.18, there is again a reference to bāhirovatthāņa-bhūmi which are already mentioned. There is also a reference to rayana-vinimmaviya-mahariha-sīhāsana, i.e., the simhāsana of the king, also called Indrāsana. On the same page a graphic account is given of Rājasabhā which included Mamtiņo, Mahāņarimdā, Mahāvīrā, Mahāvejjā, Mahābambhaņā, Mahākaiņo, Mahāseņāvaiņo, Mahāpurohiyā, Vāravilāsiņio and authorities on different subjects of learning of which the list is given. At 17.24 there is a description of festivities; and at 18.26-8 there is a reference to cast fabrics and coins. At 20.28 there is a reference to āvāņaya-bhūmī and again to bhoyanatthāņamamdava and atthāņa-mamdava.
An important topic during early medieval times was the education of

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princes. We have a detailed description in the Kadambari of the education of Prince Candrāpīḍa. The description presented by Uddyotanasuri is no less important. The prince was sent under an auspicious star to his vijja-ghara (21.14). The prince spent twelve years in receiving instructions from his Teachers. The author has given a list of 72 Kalās (kalā-kalāve, 22.1-10).
At page 23.22 f. there is an enumeration of 18 kinds of horses, e.g., 1) Mālā, 2) Hāyaṇā, 3) Kalaya, 4) Khasa, 5) Kakkasā, 6) Tamkā, 7) Tamkana, 8) Sārīrā, 9) Sahajāṇā, 10) Hūņā, 11) Semdhavā, 12) Cittacala, 13) Camcalā, 14) Pārā, 15) Pārāvayā, 16) Hamsa, 17) Hamsagamaṇā, and 18) Vatthavvayā. Further, there is a very important reference of three kinds of horses named Vollāha, Kayaha and Seraha. These were Arabic names of horses introduced by Arab Horse-Traders. The first mention of Vollaha is found in the Samaraiccackaha of Haribhadrasuri in the beginning of the 8th century A.D. The Arab traders entered into very good relations with the Rashtrakuta rulers who depended on them for the supply of the horses. Gradually the names of Indian horses as given by Bāņa and Daṇḍin were taken from the market terminology, and they were replaced by Arabic names until the author of Mānasollāsa and Hemacandra in his Abhidhāna-cintāmaṇi completely left out the Indian names and replaced them by the Arabic terms. Hemacandra was so ignorant of their origin that he considered them of Sanskrit origin and has treated them in his Sanskrit commentary (See my article: Indian Names of Hoses [?]). Page 33, § 70: The Puspakaraṇḍaka Udyāna at Kosambi is elaborately described as of a Varnaka type. Page 35, § 74: it is an important passage describing an assembly of followers of the different religious schools discussing from the point of views of sorrow, although the names of those schools are not mentioned: only their several views are given. In this context a list of hells is also given.
116
On page 55.11 f., there is a description of poor home (aṇāha-mamḍava) in the city of Mathura. In its population there was a sprinkling of disabled persons: leprosy (koḍdhie), suffering from leucoderma (valakkha), tuberculosis (khaïyae), extreme poor (dīna), extreme helpless (duggaya), blind (amdhala), lame (pamgula), slothful (mamdula), hump-backed (maḍaha), short in stature (vāmana), clipped or cut-nose (chinna-ṇāsaya), clipped-ear (todiya-kanna), cut-lips (chinnottha), scorched (tadiya, better tanuva), a parasite (kappadiya) and several classes of mendicants. The invaders of the orphan home exchange their views as to which sin may be washed at which holy place. Some one said that the sin of leprosy could be washed out at Vārāṇasī. Another said that it could be done better at the Sun temple of Mūlasthāna (mod. Multan). Another one said that six months' stay at Mahākāla would wipe this sin. Another said even long accumulated sin could be washed at Akşaya-vața of Prayaga. Some said that even the most horrible sin of killing one's father and mother could be cleaned at Gangasamgama, i.e., at the holy confluence of Ganges with the sea and paying homage to the deity Bhairava Bhaṭṭāraka there.
Page 56.27: There is a description of the holy city of [Vāṇārasī, in the territory of] Kashi where, among other subjects, there was provision of the teaching of Arthasāstra of Kautilya (Cāṇakka-satthaim).
Uddyotanasūri does

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not mention by name any other text except the treatise of Caṇakya which shows that the Arthasastra of Kautilya was existing and formed an important subject of study by young men at the educational centre at Varanasi.
Page 57.13-15: There is an expression of views about the relative importance of Trivarga consisting of Dharma, Artha and Kama in which emphasis is laid on Artha, according to individual precipitation, adding that wealth should be earned even by crooked means. It was a topic on which the political thinkers usually express their opinions.
A CULTURAL NOTE
Page 57.27: There is a vivid description of a commercial prosperity of the city of Pratiṣṭhāna where rich merchants earned plentiful of gold and jewels. Page 58.32: There is a reference to raccha-caükka or Police posts which were like defence citadels garrisoned by soldiers and were a common feature of medieval administration Thāne. These were also known as gulma-sthāna, the garrisioning contingent of the government, in Gupta administration and found in Mrcchakatika. In the medieval period, the rakṣā-cātuṣkika had come into existence and is recorded in the inscription of Vastupala and Tejapāla (Tejāpālaprasasti, about 1225 A.D.). According to Malika Muhammad Jayasi, Allauddin also continued this practice of establishing defence posts (thāne) along the path of his marching army which suggested the means of his occupations. Abul Fasal in the Ain Akbari also refers to this practice in the time of Akbar (Ain Akbari, BLOCHMAN'S Trans., Vol. I, p. 369, foot-note). The words thāne and chauki are still current terms in Hindi languages, sometimes used together as an instance of poly-glottism showing that the origin of the word sthāna, which is also used by Kautilya, proceeded by catuşka to denote this meaning.
Page 59.4: There is a reference to a gujjara-pahiya, that is, a traveller of the Gujjara clan which seems to be one of the earliest references to the Gurjara settled down in the region of south Rajasthan and Gujarat.
Page 59.5: This is a Dvipadī: a new metre is availed in Prakrit in which the first and the second line agree in tukanta; and each line consists of 24 moras with a yati at 13 and 11 moras which correspond exactly Doha-chanda of Apabhraṁśa and Hindi languages.
Page 62.5: There is a reference of Palli, which was a forest settlement, and to its sabara chief, the description being partly modelled after Bāņa's Harṣacarita.
Page 63. § 124:
The author has given specimen of spoken dialects as used by the village people. In line 22 there is a reference of Kāpālika sect as a means to get rid of sins. The details of this religious practice are not given; but it appears to be quite familiar. It implies the assumption of Saiva practice of eastern character and roaming about the country visiting great teachers and centres of pilgrimage. There are references to Kāpālika mendicants in contemporary literature. In line 24 there is a reference to Jyeṣṭha Maha-mahattara who was placed in charge of all the Drangas, or defence posts, in that area. The word is very often used in the Rājatarangiņī of Kalhana to denote an institution which was common in the North-west. Its mention by Uddyotanasūri is significant as showing its extension to Rajasthan area.
Page 64. § 127: There is a description of the capital city of Taksila which

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seems to have been resounding with its fame during the 8th century, about 150 years after the visit of Yuan Chuang who found it in flourishing condition. The Kuvalayamālā describes Taksila with its deep mote (parikhā) and high city-walls and as a centre of Jainism where the Samavasarana of the first Tīrthamkara was being held.
Page 65.13 f.: This is a brilliant description of a Sārthavaha taking his caravan, or a trading expedition, from Taksila to Surpāraka which was the biggest sea-port. Here there are two motifs well-known from Gupta time, firstly, relating to the ardent desire (11.5 f.) of a young son of a rich merchant to earn wealth by his own diligence. His father at first dissuades him from undertaking the journey saying that there was wealth enough in his house to last for several generations, but, in the end, allows the young man to travel to foreign country for earning wealth. The second motif is the description of the caravan consisting of an army of horses and wheeled vehicles for transport of merchandise. In Surpäraka he sold away the excellent horses of the northern breed which he had brought with him and earned large profits thereby. At Surpāraka there was the merchant Bhaddaseṭṭhi whose wealth lasted for several generations, and there was also a guild of local merchants. It was their custom to hold a reception in honour of merchants from outside and to learn from them the country of their origin, the destination, field of trade, the nature, value and volume of commodity in which he is interested and all such matters relating to his business. It was the ancient and traditional custom of the great emporium city of Surpāraka which was also a flourishing sea-port for oceanic commerce with the western world. He was offered essence, betel leaf and perfume as a mark of honour.
An interesting record is preserved here (65.27 f.) of the conference of the merchants relating to the conditions of their trade. The topic was the countries visited and the goods brought on return journey. One said: 'I went to Kosala with a troop of horses. The king of the country gave one she-elephant-calf equal in value to my horses.' Another said: 'I went to Uttarapatha with a load of betel nuts, and I bought horses out of the earned money profits.' Another said: 'I went with pearls to the eastern country (probably Assam) and brought fly-whisks.' Another said: 'I went to Dvaravatī and brought conchshells from there.' Another said: 'I went to the coast of Barabaricum (a region along the sea-coast of Sindh) taking fabrics with me and brought superior pearls (probably of Persian gulf) and ivory (of African origin)." Another said: 'I went to Suvarṇa-dvipa (Sumatra) taking flowers of the Palaśa tree (Butea frondosa) and brought gold from there (contemporary with the Sailendra emperor of Sumatra and Java).' Another said: 'I went to China (Indo-China) and Mahācīna (great Chinese mainland) taking buffaloes and the naval dear and brought from there two kinds of fabrics named gangāpaṭṭa and netrapaṭṭa. This information is important; and Gangapaṭṭa seems to have been a special kind of silk manufactured for export to India which was here famous under the name of cīnāmsuka. It seems to have been white silk known in India as gamgājul. The other fabric known as Netrapaṭṭa is a colour-silk mentioned for the first time in the Raghuvamsa of Kālidāsa (7.39). Bāņa mentions Netra about 150 years

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before Uddyotanasūri, and it appears that Netra was a special kind of figured and coloured silk which according to Samkara was synonymous with prnga. It is new information that figured Chinese silk was given the new trade name of Netra in India (See Harşacarita: A Cultural Commentary [in Hindi ), pp. 78-9 and 149). Somadevasūri (959 A.D.) refers to Netra as a superior silken fabric that was in use in the Rāshtrakūta empire. The Varnaratnākara of Jyotirīśvara Thakkura (about 1400 A.D.) mentions two kinds of Netra cloth mostly according to their different colours. Jāyasi (circa 1528 A.D.) mentions Neta as a superior silken fabric used in the royal houses. Another said: 'I went to Mahilārājya, the kingdom of women, taking men with me and brought gold in exchange.' Mahilārājya was a name applied to several kingdoms; but this was probably the state of Kerala in South India ruled by amazon chiefs. Another said: 'I went to Ratnadvīpa with leaves of the Nimba tree and brought gems from there.' The above is a graphic cross section from the commercial life of India during the 8th century drawing a picture of trade from China to Barabaricum and from Taksila to Sumatra within which brisk commerce was maintained and valuable goods were exchanged by international merchants.
Page 66.28: sijjhai jattā is a Prākrit rendering of the Sanskrit siddha-yātrā that was applied to sea-journey including going and safe return. This had become a technical phrase in medieval literature.
Page 67.1-3: Details of preparation for sea-voyage are given which include the following items relating to preparatory ritual and the equipment of the ship: i) arrangement of boats or ships (jāņavattāim); ii) loading of merchandise (bhamdāim); iii) bringing together other sailors (nijjāmayā); iv) calculation of the duration of the journey both outward and inward (gaạijjae diyaham); v) fixation of the date and time of departure (laggam); vi) observation of portends whether favourable or vice versa (nirūvijjamti nimittāim); vii) making announcements about the journey (kīramti avasuīo); viii) prayers to proper deities (sumarijjasti itthadevae); ix) feeding the Brahmins (bhumjāvijjamti bambhane); x) paying respects to select persons (rūijjamti visitthayaņe); xi) worshipping of deities (accijjamti devae); xii) arrangement of sails (sajjijjamti seyavade); xiii) raising of the mast (ubbhijjamti kūvākhambhae; xiv) fitting the furniture for sitting and sleeping (sayaņe); xv) collecting loads of timber for plank and fuel (kațțhasamcae); and xvi) filling the containers with fresh sweet water (jala-bhāyane).
When the ship was to take off auspicious musical instruments were sounded, conch-shells were blown, auspicious songs were sung, Brahmin āsīsā; and thus in the sound of invocation and jaya jaya the ship took off its voyage, the sails were unfurled, the ropes and riggings were pulled up, the oars began to be operated, the helmsman took observations, the ship fell into its course, favourable winds began to blow: thus the ship started its journey being tossed on the high sea waves.
The ship reached to its destination. It touched the landing, and the merchant got on the coast. It was then the custom to pay a visit to the king by making suitable presents, while obtaining from him his consent or tacit charter to trade in his territory. They paid all the customs, charges and taxes (dittho rāyā kao pasāo). In the trade of precious stones and gems, it was customary not

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to utter the value loudly by word of mouth but through a piece of cloth or a scarf on the jewels and pearls to be sold and then the buyer and seller put their hands under the cloth, both of them negotiating by means of some signs conveyed through the fingers of the hands (dinnā hattha-sannā). It is also stated that after taking other goods in exchange and before leaving the place the foreign merchant makes some charitable gifts to the local religious teachers and establishments (dinnam dāņām).
On the return journey the greedy merchant pushed his friend in the midocean and raised a false cry of his having slipped into the sea. The pious merchant after struggling for some time against the waves sank under the water and lost his life. He however became a Vyantaradeva who, in order to revenge himself against the mischief-making merchant, caused the storm leading to shipwreck. This had become a literary motif as appears from Jāyasī (1527 A.D.) describing a similar situation of a storm and ship-wreck brought about by a Rākṣasa when Ratnasena was returning from Singhala (Padmāvata, dohās 389-90, p. 68.12). A vivid description of the storm is given consisting of rushing or gathering of clouds, dashing of waves, splashing of sea-monsters, etc. As a result the ship was tossed from side to side, the masts were broken, etc. In such a plight the men on the ship uttered prayers to their respective gods of motley pantheon, e. g., reciting a stotra to Nārāyana, promising an annual sacrifice or offering to Candikā, a holy pilgrimage to Siva and prayers to Mātskas, Sūrya, Viānyaka, Skanda, Yaksa (probably Kubera), Revanta (the son of Surya), Buddha and others. Others vowed to feed Brāhmaṇas on their return. The ship was split into splinters and completely lost into vicious sea, the goods under water, and the sailors all died.
Page 69.18: A strange reference is found to the capture of the floating merchant by some people on Tārādvīpa and preparing from his blood and flesh an ingredient considered essential in making of gold. This ingredient was known as momāi in Muslim time and was highly praised by Unani physicians.
The motif of the Bhārumda bird darting from the sky and catching hold of and carrying a human victim to another place otherwise difficult of access was well-known in medieval time story-literature and occurs in the Brhatkathāslokasamgraha of Budhasvāmi, ascribed to Gupta period.
Page 71.1-8: There is a mention of four major languages, namely, Sanskrit, Prākrit, Apabhramsa and Paiśācī; and during the 8th century, vast body of Apabhramsa literature appears to have been already produced. The Paiśācī language seems to have been represented by the Brhatkathā which had survived in its original form upto the time of Uddyotanasūri. This appears to be very probable since the original Paiśācī Brhatkathā was known to Kșemendra who based his Sanskrit version on it.
Page 77.16-28; There is a reference to Madana Mahotsava on the madanatrayodas ī day in the bāhyodyāna where there was a temple at which the festival was held.
Page 80.17: There is a reference to Cāraṇa Sramana who moved alone in the air from place to place, whereas the other kind of teacher was gacchapariggahi who took his whole Gaccha or Gana with him while on the move. In

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line 18 there is a reference to the holy mountain Satrumjaya which seems to have become a famous religious centre before 779 A.D. when Uddyotanasūri was writing.
Page 82.30: Here is a list of religious establishments of different denominations as Mantra-jāpa-mandapa, Brāhmana-śālā, Rudra-bhavana, Dhārmikamatha, Home of Kāpālikas, Holy platforms of Yaksas, Nāgas etc., Brahmanical songs were sung in āvasati, Jinagrha, Buddha-vihāra or Buddhist monasteries, Shrine of goddess Kottavī, Temple of six-headed god Kārttikeya and temple of other deities. In this list mention of Kottajjā-ghara is most important as Kottavai was the most ancient goddess of Tamil land whose worship is spread towards many centres in North India upto the Himālayas where, at Kottal Garh, in Almore District, there was a shrine dedicated to her. She is mentioned in Bāņa's Harşacarita as a nude woman. According to the Vāmana-purāņa, Kottavai was the name of ancient Goddess at Hingulas in Baluchistan who was later on renamed by Scythians as Nani and by the Hindus Carcikā during the Gupta period. It is gratifying to note that Uddyotanasūri refers to the shrine of Kottavi [ Kottajjā). In the Des īnāmamālā (12th century) Kottā is given as the name of Pārvatī (2.35) which seems to have been due to a later religious synthesis of Goddess' name.
Page 83.3-9: Here is the description of the house or the sleeping chambers of young ladies which were beautified for the reception of their husbands. The select items in this list are as follows: cleansing the dust from the painted walls citra-sālikā (papphodesu citta-bhittio); dropping pieces of Karpūra in madirā; arranging pendant garlands in the houses; painting scroll-designs on the floor (koțțime pattalayão); arranging of flower-beds; burning of incense pots; placing the pet birds in the cages (jamta-saüņae); prepare clusters of nāgavalli leaves in their cases; filling camphor sticks in boxes (kappura-phadā-samuggae); placing of Kakkola globules; spreading of coverlets and seats in the jāla-garākṣa (airel windows); putting on the srngāțaka and valakkhala necklaces and round earrings ornaments; lighting of lamps; collecting wine on the drinking tables; dressing the hair and pouring the jugs; handing over the drinking cups; and arranging of eatables by the side of the beds.
Page 87.14: There is a reference to Khadga-vidyādhara, the other classes being Mālā-vidyādharas wearing garlands, and Gulikā-vidyādharas, wearing necklaces of beads as depicted in an Ajanta painting.
Page 87.20-28: Here is a vivid description of the intellectual and spiritual life in the Asrama of a Jaina Muni, somewhat similar to that in the hermitage of Divākara Mitra described by Bāna in the Harşacarita where scholars studied, devoted and held controversies, disputations and exchange of views on several points of religion and philosophy. A similar atmosphere is envisaged by Uddyotanasūri writing a century and a half after Bāņa. He gives a list of twentyone methods of study and discussions and approaches to the tenets of religion and philosophy, e.g., self-study, teaching, reflecting, resolving doubts, exposition by those who had grasped the meaning, listening to the texts after reciting them, composing new poems or Stotras, practising meditations and attending to the service of teachers, learning of rules of Vinaya, observing of

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.
Triratna in the form of darsana, jñāna and cāritra, extolling the knowledge of the Tirthakaras and their Ganadharas, interrogating about points of doubts about the scriptures, practising the art of disputation, developing points of controversies in matters relating to Dharma and Adharma, deliberating about Bondage and Salvation of souls, pursuing the stages of Sukladhyāna and Dharmadhyāna, condemning the evils of egoism, pride and anger and greed, and speaking against the suffering of the world.
Page 88.32: Here is a reference to Kudangadvīpa to which had floated three merchants after experiencing shipwreck on return journey from Ratnadvīpa, Suvarnadvīpa and Lańkāpurī. It is stated that those merchants mounted a lofty tree and brandished remains of the wrecked boat to attract the attention of the passing ship. It happened that certain merchants noticed their sign and despatched the sailors in a small donī to take them.
Page 92.24-31: A Devī-vimāna is described as being decorated with rubies, pearls-pendants and festoons, rows of bells (kinkiņī-mālā) attached to banners (dhvaja-pața), rows of vaijayanti flags fixed on the top, lotus-medallions formed by the inset work of rubies (mani-pomarāya-ghadiyam), figures of the lotus-pond and thus giving appearance of Padma-vimāna. Such was the external appearance of Vimāna but in its middle portion or inside (vimāņa-majjha) there were living apartments with rooms or retiring chambers beautified all-round with pearlfestoons (mauktika-jāla-māla) furnished with a bed spread (sayaņa) of chalcedony and blue stone, foot-stool of emerald, placed on a floor of precious stones and furnished above with a devānga cloth and upper canopy like devadūşya cloth.
Page 93.17-8: There is a list of eight auspicious girls holding respectively sprouted water-jars, fan-palm, fly-whisk, parasol, mirror, mrdanga, harp, drum and cloth and ornaments. These were regarded as eight celestial nymphs of Indra's heaven and frequently referred in literature as aştakunyā or sabhā-kanyā. They are mentioned as forming part of the articles collected for Rāma's coronation (Ayodhyā-kānda 15/8) and that of Sugrīva where their number became sixteen. King Yudhisthira looked at these auspicious maidens as amongst the objects seen by him every morning (svalamkrtāḥ śubhakanyāḥ, Droņa-parvan 58/20). These were regarded as auspicious to be seen before starting on a journey (prāyātrika-mangala-drayya 2/28). It is stated in the Vālmīki Rāmāyana (Sundara-kānda 18/11-4) that these eight auspicious girls moved in the train of Rāvaņa holding respectively: i) a golden lamp; ii) fly-whisk; iii) fan-palm; iv) golden water-pot; v) sword; vi) rolled-up seat; vii) platter of gems; viii) parasol with golden star. These were depicted on the railing pillars at Mathura during the Kushan period some of which were obtained from the Jaina Kankali Tila and others from Buddhist Stūpa, they being accepted in both religions as auspicious. The list of eight auspicious girls also occurs in the Lalitavistara (VII, p. 71) where their names are: 1) Pūrņakumbha-kanyā; ii) Mayūrahastakanyā; iii) Tālavặntaka-kanyā; iv) Gandhodaka-bhộngāra-kanyā; v) Vicitrapatalaka-kanyā; vi) Pralambaka-mālā-kanyā; vii) Ratnabhadrālamkāra-kanyā; and viii) Bhadrāsana-kanyā. These were also known as the eight women of Indra's court (aştau yoșitaḥ or aştau apsarasaḥ).
Page 96.27-33 and p. 97.1-24: Here is a description of Samavasarana

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consisting of enclosures, gateways, beautified by figures of Sālabhañjikā women and in the centre of all was placed on a high terrain the throne of the Tīrthakara furnished with three parasols, fly-whisks, a rain of heavenly flowers, an Asoka tree and halo (bhāmandala).
Page 103.15: Here is a reference of the Kaumudī Mahotsava celebrated in the city of Campā on the Saratpaurnimā day (line 32). It was attended by great festivities of music, dance and drama. In the city-square a Nața gave demonstration of his dance. The Nața is called Bharata-putra, i.e., the follower of Bharata or an adept in Nāțya-sästra.
Page 103.20: It is said that a Subhāsita listened got the award of one lakh of money. This is the earliest reference to such a practice and also indicates the high value put on Subhāșita literature in that age.
Page 104.26: There is a reference again to a sea-voyage undertaken by Sāgaradatta of Campā with his starting from a big sea port of south India named Mahāsamudra-nagarī Jayaśrī with its destination to Yavana-dvīpa. Details about the taking off of the boat are similar to those already given. Sāgaradatta sold the goods in Yavana-dvīpa and purchased from there gems and precious stones and took emerald, pearls, gold and silver as his pratibhända of the value of seven crores. A special official of the ship is named as pañjarapuruşa (106.6), the person who made observation from the high top of the mast. In the time of a storm the ropes and riggings were unfastened, the sails were rolled up, the goods on the ship were consigned to the hull, and the ship was brought to a standstill.
Page 107.34: Here is a reference to lakkhavaï kirāda in which the word kirāda means a retail merchant who was not regarded much, thus spoken of as lak sapati and not a kotipati. The word is used for the first time in the Pañcatantra, and it is still in use in the dialects of western U.P.
Page 112.28-33, also 113.1-26: There is a description of the summer season which is extremely rare both in Sanskrit and Prākrit literature, the only other instance known to me is in the Harşacarita of Bāna.
Page 113.27 f.: There is a description of Vindhyātavī. The other comparable examples being that of Bāņa in the Kādambarī and that of Bhavabhūti in the Uttararāmacarita, the latter having been written about fifty years before Uddyotanasūri.
Page 119.3-4: There is a reference to colossal image of Tīrthakara made of white marble (muttāsela-viņimmiyā, see also p. 115.3-4). A similar big image was made by the Yaksa for himself on the crown of which he depicted a miniature figure of Tīrthakara (nivesio esa maulīe bhagavam jiņayamdo) (120.16). This is important as showing the use of white marble for making Tīrthakara images during the 8th century, a practice continued later throughout the medieval period.
Page 124.27-30: There is a short inset of Ujjayaņī with its rich market place, city gates, rampart and moat. There are also references to some famous cities as Bhșgukaccha, Nandipura (mod. Nāndeda), Padmanagara (mod. Paunāra), see pp. 125.29-30, 126.1.
Page 128.6: There is a reference to ratnamaī mahāpratimā. By the time

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of Uddyotanasūri the distinctive signs (lamchaņa-lamchiya) of Tīrthakaras (line 11) had come into existence. They did not exist on the image of the Kushan period but appear to have been introduced in the religion and art of the Gupta period.
Page 128.17-8: There is a reference to a Sabara and his wife who knew the desi-bhāsā, probably a reference to the dialect of the Sabaras. There is also a reference to Patra-sabaras or Parna-sabaras who were foresters living in much greater wilderness.
Page 132.1-3: The special cult-practices and beliefs in Mantras amongst the tribes of Pulindas, Kāpālikas, Mātangas, Rākşasas, Vānaras on hilltops and forests formed part of the Sabaravidyā. This was a cult involving occult practices like the muttering of sabara Mantras and uttering the same through the ear (133.5). It appears that during the 8th century, in the time of Uddyotanasūri, Jaina occult religion and mysticism brought into close touch such practices as Sabaravidyā of which Vidyādhara godlings were considered medium of transmission (133.9-10). The shrine of Rşabhanātha became a centre for performance of sādhanā and for the perfection of Vidyās.
Page 134.32-33 f.: There is a description of a caravan with a large number of camels, bullocks, horses and donkeys. It had come from Vindhyāpurī and was going to Kāñcīpurī.
Page 135.6: There is a reference to Vijayā Mahāpurī which was situated on the sea shore and the same as Nagarjuna Kunda, the famous capital of the Ikshvāku kings as stated in their inscriptions. It seems to be a historical fact that the monument of Vijayapurī stood intact and the place enjoyed wide celebrity. The leader of the caravan was one Vaiśramaņadatta. There follows (lines 27 f.) a description of the attack on the Sārtha and its plunder by wild Bhillas.
Page 150.17 f. & 151.1-5: There is described an educational institution (mahamtam madham) which included students from Lāța, Karnāṭaka, Mālava, Kaņņujja, Godāvarī (Nasik), Mahārāstra, Saurāṣtra, Srikantha (Thanesvar) and Sindha. The courses of study comprised Vyākarana, Buddhism, Sāmkhya, Nyāya, Anekānta or Jaina and Lokāyata or Cārvāka philosophies. At another place (151.6-11) the prince came across persons who cultivated the seventytwo arts and sixtyfour sciences, such as, Nimitta, Mantra, Yoga, Añjana, Black magic, Dhātuvāda, Yakṣiṇīsiddhi, Military Science, Yogamālā, Yantramālā, Jyotisa, Rasabandha, Rasāyana, Metre, Vrtti-nirukta, Patraccheda etc. Further (12 f.) there is a caricature of the fattened Vedic students (dālivațță cațțā) committing to memory the Vedic texts, who were of robust, sturdy body with developed muscles, living by rough exercises a care-free life and were of violent dispositions. And they were a set of fools (vijā-vinnāna-nāņa-viņaya-virahiyā) and bereft of upright morals (para-juvai-darsana-manā).
Page 152.24 ff.: Here we have a specimen of eighteen Deśī dialects spoken in: 1) Region of Godāvarī (Nasik), 2) Madhyadeśa, 3) Magadha, 4) Antarvedi (region between Ganges and Jumna), 5) Kīra (Kullu Kangra), 6) Dacca, 7) Sindhu, 8) Maru, 9) Gujarat, 10) Lāța, 11) Mālava, 12) Karņāțaka, 13) Tāpti, 14) Kosala, 15) Mahārāștra, 16) Andhra, 17) Khasa, and 18) Pārasa. These different idioms of speech were spoken by the shop-keepers in the market

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place of Vijayāpurī which was thus a big cosmopolitan town where merchants from all over the country displayed their goods. This reminds us of Ujjainī where the citizens knew the languages and scripts of many countries as stated by Bāņa in the Kādambari (sarva-desa-bhāṣā-lipijña).
Page 157.2: The situation of Vijayāpuri is given as south sea coast (dāhiņasamudda-velā). Vijayāpurī was actually situated on the bank of Krishna [?] a few miles above the sea coast upto a point the river was navigable to big ships which landed on docks. The distance from Ayodhyā to Vijayāpurī was mapped out in successive stages and covered in one month and three days (ekkam māsam tinni vāsārattassa) (157.11).
Page 160.13: There is a reference to stencil cutting in which a figure of Rājahamsī and the name of prince Kuvalayacandra were reproduced. It was one of the seventytwo arts. The price Kuvalayacandra himself cut a stencil design of a water pond with haṁsa, sārasa, cakravāka, nalinī, satapatra, bhramara and also cut a Gāthā verse on it (169.8).
Page 170.21 f.: Twentyfour items are mentioned in connection with the marriage of Kuvalayamālā, for instance, pounding of grain, arranging the palace, building high pavillion, colouring of the fire altar (vedī), decorating the floor of the interior of the palace, white-washing the wall, making ornaments of gold, sowing of barley off-shoots in wide mouthed pots for decorating the Vedi (as mentioned in the Harşacarita on the occasion of Rājyaśrī's marriage), sewing of Kūrpāsaka garments (as sleeveless or half-sleeved for female body), hanging of buntings and flags, making of beautiful fly-whisks and bundles of peacock feathers.
Page 171.1 f.: There is a beutiful description of marriage festivities; and the author has chosen for it a new metre of the Amstadhvani type carrying the last part of the foregoing stanza into the first part of the succeeding stanza II.18 f.).
Page 173.31 f.: We have here a conventionalised description of sea as it was visible from the top of the Vijayāpurī palace.
Page 175.10: Here is a reference to Jaina Säsana in which the word Jaina has been used for the teaching of religion of the Tīrthakaras. During the 7th century, in the writings of Bāņa, the terms Jina, Jinendra, Jinanātha and Jaina were used with reference to Buddha and Buddhism, and the same is the case in the Amarakosa and the Lalitavistara, etc. It is an open question as to when for the first time the word Jaina was used in its present meaning.
Page 185.21 f.: Here follows a description of two printed scrolls, one illustrating the Jaina conception of Samsāracakra and the other of Bhavāntaras. The Samsāracakra was also painted by Buddhists on a ceiling at Ajanta. It is stated in Divyāvadāna that Bhavacakra was painted in the dvāra-prakoştha or the entrance of the royal palace. It is little surprising that the different parts of the painting were explained by being pointed out with a long stick. The Saṁsāracakra illustrated the three worlds of hell, human world and the world of gods.
In the portion about the various hells, the beings undergoing sufferings were also painted: The figure of a king riding on a horse and going for hunting; then the various animals trembling for fear of impending death; then

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a crowd of people making noise to bring the animals together, i.e., engaged in what is now known as hānkā; then a way-farer captured by the robbers and subjected to various tortures, torments, splitting, hanging, scorching etc. Then, in another portion, were painted the agriculturists engaged in ploughing their field with plough, bullocks with pierced nostrils and with ropes tied round their necks, having ploughs on their necks, and bleeding owing to their having been pricked with sharp pointed whips (totta); farmers engaged in tearing the walls of earth and becoming sinful thereby; other house-holders engaged in field operations and undergoing much suffering for their sons and wives; farmers harvesting ripe crops and collecting heaps of pulse and paddy and crushing them with bullocks tied to the middle of the post: people suffering from many kinds of diseases like fever, pain and burning, and lying on their cots and meeting their deaths, to gather their mourning servants, wives and friends; coffins (sava-sayana) being borne by their relatives and the body being cremated on the funeral pyres of wood and grass; bemoaning relatives seated round and setting fire to it; the devoted wife crying and weeping for her departed lover, the old father sitting nearby with tears flowing from eyes and his mother becoming unconscious in a swoon; visit of dear ones in condolences; all the dear ones and relatives going to the water tank and performing the obsequies; a young couple engaged in atrandom talk and the young women scratching the earth with the toe and smiling; a young man embracing with deep affection his young wife; a number of congruous poses between the male and the female; birth ceremony attended by auspicious rites and music; parties of dancing and singing men and women taking part in birth celebrations; wrestlers with stout bodies giving demonstration of their art; persons proud of their beauties bearing perfumed ornaments; persons puffed with pride of their high families; persons in the grip of greed; persons although ignorant feigning knowledge and holding scriptures in their hands; persons shooting animals with bow and arrow; a person holding a naked sword and showing feats of swordsmanship; parrots and magpies put in cages for amusement; a pregnant woman thinking of the birth of a son or daughter and experiencing dohada and labour pains; birth of a son accompanied by female festivities; a young boy amusing himself with the fight of cocks, male parrots, rams; a young man enjoying the company of young girls and maidens; an old man surrounded by his family; a beggar asking for food; a mendicant clothed in tattered garments; a recluse sitting on a palankeen and invited by the king; a soldier fighting with weapons on the battle-field; a king seated on his throne and surrounded by his feudatories and feeding on five mouthfuls of food offered in a leafy cup by a woman; a man entering the sea to save some drowning relation; a man stealing others' money; a fisherman catching a haul of fish with his net; traders engaged in false dealings and not realising the sinful nature of their actions; persons renouncing the world in a state of detachment: these were some of the topics depicting scenes of human life which were painted on the scroll.
Then follows a description in 19 verses of scenes of bird and animal life depicted in the painting, e.g., fight between lion and elephant (as depicted in the Kailāsa temple at Ellora); fight between a tiger and a wild bull, and killing of a

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tiger with bull horns; fight between wild buffaloes; fighting antelopes; a serpent being swallowed by a large monster; large fish swallowing smaller fish; crocodiles swallowing their own species; wounded beasts attacking the other wounded ones; peacock swallowing a serpent; a number of animals making a composite form, one upon another: spider caught in the web of another spider, the latter catching an insect pursued by a lizard and the latter caught by a black bird (sāmā) which flying in the sky with its feed was caught by a bird of prey, and the latter falling to the ground was caught by a wild cat which in turn was attacked by a wild boar, the latter was being attacked by leopard, and the leopard was attacked by a tiger, the latter instantaneously by a lion and the lion by a wild Sarabha (stronger than a lion and said to have eight feet). The animals, reptiles, insects and birds described as locked in mutual engagements create a very strange atmosphere of their buoyant life and activities; and Uddyotanasūri deserves credit for creating such a motif in a painted scroll in the 8th century A.D. Then follows a description of the various hells depicted in the painting on cloth (p. 189.18-9). There is given also a description of the Svargaloka or the heavenly abode of Devī, Devakumāra and Indra seated in the Asthāna or Saudharmasabhā (p. 189.32-3, p. 190.1-19).
Pages 190 ff.: Here we have a description of the second Citrapata. It was a painting depicting the city of Campā with its people, houses, citizens, beautified with bejewelled ornaments, market places, its rich merchant and his wife and detailed account of one's bhavāntara or past life.
Page 191.28-32; Here is a reference to various Siddhis practised in medieval times, for example, Dhātuvāda, Añjana-siddhi, Bila-praveśa, Mantrasiddhi, Devatā Ārādhana. The Añjanasiddhi conferred the occult power of seeing treasures (mahānidhāna). We get some details about Dhātuvāda (p. 195), i.e., the art of making artificial gold, being practised in a secluded part of the Vindhya foiest. It is said that the red colour of flames of the fire indicated the making of copper, yellow of gold, white of silver, black of iron and colourless of bronze. Others thought that its true technique was an unknown secret. If the fire is of lower heat, lead was produced, but if the heat became excessive, then granular gold (phuttanam kaņayam) was manufactured. If the fire was of moderate heat, the metallic contents of the crucible (mūsā) just drained in liquid form. If the flame was greasy, the contents would turn black. After putting the requisite content in the crucible, some kind of herbal powder (cuņņa-joga) was added. It is said that the assembled Dhātuvādins or alchemists (kemiyāgāra) were failing in their attempt. Prince Kuvalayacandra tried his own knowledge and succeeded in the making of gold. It appears that one of the epithets of the Dhātuvādins was Narendra, meaning a master of charms or antidotes. The word is also used in this sense in classical Sanskrit literature. Dhātuvāda is also called Narendra-kalā (narimda-kalā, 197.16).
Page 199: Here is described Yuvarāja-abhiseka-mahotsava when the city of Ayodhyā put on gala appearance by means of beautifying streets, sprinkling of scented waters on its roads, hanging of flower-garlands, putting up golden gates, adorning the palace, decorating the floor in front of the entrances, making paintings on the walls of the public audience (cittijjamti rāya-sabhāo), making

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KUVALAYAMĀLA
offerings on the cross roads, beginning dramatic performances, hoisting of the lion banners (simghavadae), installing canopies (camdoyave), cloth pieces were being torn in proper pieces pālī for being wrapped round the post, pendants like the Kațisūtra ornaments were hung from the ceilings of doorways and walls of the houses, the great jewels were being taken out and put on show in the treasury, the pearls-strings were hung as festoons, so also were hung the flowerpendants. In the Asthānamandapa was placed a big royal throne which was occupied by prince regent Kuvalayacandra and decked with golden pitchers studded with many kinds of jewels and covered with golden lotuses (kaņayapaima-ppihāņāim).
Page 201.26: There is a reference to Kanakasilā engraved with the docrines of a Dharma which was offered to the king by the Kuladevatā of the Ikšvākus.
Page 203.20 f.: There is a detailed description of about 60 doctrines of different religious sects and schools of philosophy that had developed before the time of Uddyotanasūri, for example, Agnihotra, Gomedha, Bhrgupatana, Guggula-jvalana, a Pāśupata sect, Pamdara Bhikkhu, an Ajīvaka sect (also mentioned in the Pañcatantra), abstaining from all kinds of dairy products like milk, curds and clarified butter, Sāmkhya who believed in the twentyfive categories including Isvara known as Pañcavimšati Sāmkya in the Lingapurāņa and Matsyapurāņa, Leśyādharma (blue, yellow and white), living on wild fruits and putting on bark garments like the Rsis of old. This list of different sects of Uddyotanasūri's may be compared with the lists given by Bāņa in the Harşacarita (Books 5, 8).
Page 217.11: Here is a reference to the city of Kākandī which was a pair word with Mākandī.
Page 233,7: There is a mention of a young painter bringin painting on which was depicted the portrait of the daughter of the king of Ujjayinī (pațțe lihiyā citta-puttaliyā). The painting was marked with the purity of lines, richness of colours, according to different compositions, beautiful stripling or seedling to show the effect of surroundings or high and low surfaces and right measurements and representation of different lines of painting like sādrs'ya. In the Citrasūtra, rekhā, varņa, vartanā and bhūşaņa are mentioned as four qualities of a good painting (rekhām prasaṁsānty ācāryā vartanām ca vicaksanāh/striyo bhūşanam icchanti varņādhyam itare janāḥ//). A motif of a princess of a Citrapata was popular in inedieval literature and also found in the Tilakamañjarī.
Page 247.27 f.: Uddyotanasūri has introduced the Mahāmāmsa motif and created an atmosphere of the Kāpālika Dharma. That was an age in was predominant from Bengal to Rajasthan as also painted in the works of Bhavabhūti. Uddyotanasūri gives his comments from the Jaina point of view that the Vetāla and Piśāca as Vyantara classes of Devas did not eat flesh and blood but enjoyed it like playful children. This can hardly be said to be satisfactory, and it would liave been better if the author had refrained from depicting such hedious picture in his story at all.
Page 249.19: There is a reference to mineral colours used in painting and made from the powder of stones of different colours. Such mineral colours
1.

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were used in the wall paintings of Ajanta and also at Ellora during the 8th century. Perhaps Uddyotanasuri was working on facts as had reached his ears. There actually was in the erstwhile state of Shakti in Madhyapradesh a place named Rṣabhapura which is mentioned in the Araṇyakaparvan as a place of pilgrimage and visited by many persons to which the Pandavas also went with their teacher. It is pobable that the place was notorious for its Kāpālika
practices.
Page 251.24: Here is a motif of a magical sword being exposed from inside the earth as in the case of Puspabhūti in the Harṣacarita.
Page 256.31-2 ff.: Here is a mixed list of 25 gods and godlings of all religions. These were worshipped and propitiated to obtain favours. The list includes Govimda (Nārāyaṇa), Khamda (Skanda), Rudra, Vyantaradevas, Gaṇādhipa (Gaṇeśa), Durga, Yakṣa, Rākṣasa, Kimpuruşa, Gandharva, Mahoraga, Candra (moon), Tāraka (stars). Uḍu, Graha, Aditya (sun), Nāga, Udadhi, Suparna, Agni, Vidyut and Indra.
Page 261.7-8: Here is a reference of various processes of heating and firing of base gold to convert it into gold of the highest purity called jaccasuvanna, the same as sodasa suvarna of Hindu period.

Page #169

TABLE OF TOPICS
[First set of figures refers to the pages and lines of the Prakrit Text of Kuvalayamala, and the second set with asterisks to those of the Sanskrit Digest.]
i)
Introductory Mangala; Human Life and
its Objectives
Earlier Authors; Types of Kathas An Outline of the Story
Discourse on Durjana and Sajjana
ii)
King Drdhavarman and Queen Priyangusyama of Vinītā
The Malava Prince Mahendra Brought As a Captive
Author's Introduction
The Queen Pining for an Issue The King Propitiates and Gets a Boon from Kula-Devatā
All-Round Satisfaction and Queen's
Dream Interpreted
A Prince Born and Duly Named
Kuvalayacandra
Prince Kuvalayacandra: his Horse Flies
:
: 1.1-3.15; 1.2-*2.15. 3.18-5.13; *2.16-*2.26. 5.14-5.24; 2.26-34. 5.25-7.3; *2.36-39.

1:
The Parable of Kaumbari Fruits
Repentance and Renunciation--Panacea against Sins
Purandaradatta became a Śrāvaka
: 7.4-9.17; *3.1-32.
: 9.18--11.14; *3.33-*5.3 1. 11.15-14.3; *5.4-*6.14.
: 15.15-17.7; *6.39 *7.25.
Prince's Education
:
: 17.8-21.6; *7.25-*8.28. 21.7-23.3; *8.29-*9.6. 23.4-27.1; *9.7-31.
Prince on the Horse-back, Charming to All: Prince (Who attracted the Eyes of many),
Flown by the Horse, Meets a Significant Trio, the Saint from which Promises to Explain the Mystery of the Horse as well as their Career
: 14.4-15.14; *6.15-38.
iii)
Minister Vasava Takes King Purandaradatta to the Park, full of Vernal Glory; they pay respects to Dharmanandana who Discourses on Samsara etc. Anger-Biography of Candasoma Vanity-Biography of Manabhaṭa Deceit Biography of Māyāditya Greed-Biography of Lobhadeva Infatuation-Biography of Mohadatta A Discourse on five Passions Purandaradatta's Experiences on the Royal
Road and his Curiosity about Monks' Routine at Night
Dharmanandana: Biographies of Five Souls
27.2-31.2; *9.31-*11.6.
31.3-45.5; 11.6-*13.4. 45.6-49.21; *13.5-*15.2. 49.22-56.10; *15.4-*18-3.
56.10-64.13; 18.5-*21.15.
64.14-72.17; *21.17-*24.30. 72.17--80.32; *24.32-*29.40.
:
: 81.1-82.7; *30.1-3.
1: 82.8 88.29; *30.7-33.
:
88.30-90.20; *30.34-*31.39.
: 90.21-91.8; *39.4-9.
: 91.8-30; *39.9-20.

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131
: 91.30--92.9 ; *39.21 --27. : 92.9-96.3; *39.27-30. : 96.3-10; *39.30-36. : 96.10-99.13; *39.37-*41.40. : 99.14-102.12; *41.40--*44.24.
102.13-103.2; *44.25—*45.5. : 103.3-107.15; *45.5_ *47.11.
Mutual agreement between the Five Lobhadeva's career in Saudharmakalpa Four Others too reach Saudharmakalpa Dharmanātha's Samavasarana The Biography of the Wild Mouse Five Confer and Set up Memory-clue Sāgaradatta and his Adventure The girl in Despair Introduces herself
to Sāgaradatta Sāgaradatta rebuked, Reminded of his
duty and reaches Home Saint Sāgaradatta reviews the Career of
the Rest; Kuvalayacandra Enlightened, and the Lion born as God
:
107.16--108.14; *47.12-38.
:
108.15-109.28; *47.38 – *48.19.
·
109.29--112.1; *48.19_*50.12.
iv) Kuvalayacandra's Journey to the South Kuvalayacandra worships Jina in the Vindhya forest
: 112.2-115.15 ; *50.12-40. Kuvalayacandra meets Kanakaprabhā in the Temple
: 115.16-116.33; *50.41 -- *51.18. Ratna - or Jina-Sekhara's Biography
and Kanakaprabhā's Gift of Medical Coil to Kuvalayacandra
: 117.1-120.31; *51.19-*52.35. Kuvalayacandra meets Eņikā and Royal Parrot in the Hermitage
: 120.31 - 122.30; *52.38-*53.18. The Royal Parrot Introduces itself : 122.31 - 124.26; *53.19--*54.9. Enikā's Biography
: 124.27 - 127.26; *54.10-_ *55.14. Happy Time in the Hermitage and Meeting with Vidyādharas
: 127.27 -133.28; *55.14-*57.9. Kuvalayacandra Discloses his Object and Antecedents
: 133.28-134.23; *57.9-15. Kuvalayacandra Joins a Caravan and his
Encounter with the Pious Bhilla chief : 134.25-138.9; *57.17 -- *58.12. Kuvalayacandra, the Guest of Bhilla-pati : 138.10--139.33; *58.13--31. Darpaparigha's Autobiography and
Kinship with Kuvalayacandra : 140.1 - 149.3; *58.32 -- *61.1.
v) Kuvalayacandra in Vijayāpuri Kuvalayacandra Reaches Vijayāpuri and
Learns about Kuvalayamālā's Resolve: 149.4-154.6; *61.1-31. Kuvalayacandra wins Kuvalayamālā's
Heart and Meets Mahendrakumāra : 154.7-155.13; *61.31 -- *62.24. Mahendrakumāra Narrates what Happened at Vinita
155.14–158.2; *62.27– *63.30. Delay for Marriage and Kuvalayacandra's Passionate Anxiety
: 158:3--160.8; *63.30- *64.3. Kuvalayamālā Sends a Love Present to Kuvalayacandra
: 160.9.-- 32; *64.34 --38. Bhogavati Introduces Kuvalayamālā and
Arranges a Meeting of Kuvalayacandra with her
: 161.1-170.4; *64.9– *65.35.

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Wedding ceremony; Pleasure Sports and
Diversions; and Kuvalayamālā Duly Enlightened
170.4–180.12; *65.36– *66.31.
vi) Kuvalayacandra Starts Back for Ayodhyā Kuvalayacandra etc. for Ayodhyā with
Auspicious Omens and Meet a Monk : 180.13-185.6; *66.36 - *67.34 Saint Bhānu's Autobiography and Enlight
enment Through the Paintings of Samsāra-cakra
: 185.7-194.33; *67.35-*69.4. Kuvalayacandra Obliges Alchemists : 195.1 -- 198.5; *69.4-26.
vii) Kuvalayacandra in Ayodhyā Kuvalayacandra Jubilantly welcomed in
Ayodhyā and Drdhavarman's Selection of True Religion
: 198.6–203.21 ; *69.26--*70.42 Dşdhavarman Hears Various Religious
Teachers, Adopts True Religion and Accepts Pravrajyā
203.22–209.14; *71.1-31. Teacher's Religious Discourse and Drahavarman's Spiritual Progress
: 209.15-211.31; *71.31-*72.4 God Padmakesara duly reborn as Prince
Přthvisāra and soon made the King : 212.1 - 214.33; *72.4- *73.9 Kuvalayacandra, Mahendra and Kuvalaya
mālā take to Pravrajy, after Meeting Darpaparigha, so also Pșthvisāra in due Course, and in a Subsequent birth the five met in Heaven and Recollected their Agreement
: 215.1-217.7; *73.9-40.
viii) Mahāvīra's Samavasarana and the Five Souls Maộiratha. an Asanna-Bhavya, and the Occasion for his Samvega
: 217.8-224.15; *73.41*74.36. Earlier Lives of Maniratha and the Deer, and Former's Diksā
: 224,16-232.5; *74.36.-*76.20. Mahāvīra in Srāvasti and Kāmagajendra's Dream
: 232.5–22; *76.20-29. Passionate Kāmagajendra Duped, and his
Presence in the Aparavideha and Subsequent Diksā
232.23-244.28; *76.29-*79.40 Vajragupta and his Renunciation
244.28-256.20 ; *79.40 -*84.8. Mahāvīra's Discourse on Gods; Svayambhūdeva's career and Diksā
: 256.21-268.8; *84.8-*85.41., Mahāratha's Dream and Diksā
: 268.9-269.18; *85.41-*86.30. The Five adopt Samlekhana and Attain Liberation
: 269.18-280.17; *86.31-*87.31
ix) Author's conclusion Uddyotana's Personal Observations and Mangala
: 280.18-284.9.

Page #172

PREFACE
To the Edition of the Sanskrit Text
The text of the Kuvalayamālā-katha of Ratnaprabha-suri is based on the following material:
C-This stands for the printed edition of the Kuvalayamālā-kathā edited by Śrimac Chaturavijayamuni, published by Śrī Jaina Atmānanda Sabha, Bhavanagar, Śri Atmananda Granthamālā, No. 54, and printed at the Nirnayasagar Press, Bombay 1916, Crown pp. 10-250. It is carefully edited; prose and verses are neatly separated and presented; proper nouns are put in black types; and additional punctuation-marks like the comma, dash, sign of interrogation and interjection etc., which are quite helpful in understanding the text, are introduced. Verses are numbered group to group wherever they come. In places where the readings are obviously obscure, fresh ones are proposed in brackets, round or square; and in doing so, the editor claims, the original Prakrit text is consulted in different contexts. The editor would prefer the name Drdhavarma, though the Mss. indiscriminately write Dṛdhavarma or Drdhadharma. He suggests that the opening expressions, 'namaḥ śrī-Hri-devatāyai etc. to Om Arham' belong to Ratnaprabhasūri himself, and that is highly probable.
In preparing this Bhavanagar edition, it is stated that the following three Mss. were used; and now and then important readings from them are noted in the foot-notes. Their readings are also adopted in this edition, and they are indicated as below, their description being taken over from the Preface of C, p. 9.
Ck: It belongs to Paṁnyāsa Śrīmat Siddhivijaya; it contains 29 leaves; and it is written in Samvat 1466 [-57-] 1409 A.D.
Ckh: It belongs to Śrīmat Kantivijaya; it contains 73 leaves; and it is written in Samvat 1961 [-57-] 1904 A.D.
Cg: This was secured through Pamnyasa Śrīmat Anandasagara from the Bhaṇḍāra at Stambhanapuri or Cambay; it contains 42 leaves; and it is written in Samvat 1487 [-57-] 1430 A.D. The concluding passage runs thus:
एवं श्लोक ३८९४ परं मया किमपि किमपि स्तोकं कुत्रचिद्वर्णनादिकं मुक्तमस्तीति ज्ञेयं सर्वैः । संवत् १४८७ वर्षे भाद्रपदमासे कृष्णपक्षे एकादश्यां तिथी बुधवारे मालवकदेशेऽद्येह श्रीगोरीखानराज्ये सी - उराग्रामे पूज्य-प्रभुभट्टारकपुरन्दरसोमसुन्दरसूरिस्स्तच्छिष्यपण्डित हर्ष मूर्तिगणियोग्यवाचनार्थं कुवलयमालाचरित्रं श्राद्धपद्येन लिखितमिदम् ।
It is clear that this shows abridgement in descriptions here and there.
P-This is a paper Ms., so kindly lent to me by Muni Śrī Punyavijayaji (camp Ahmedabad). It is well preserved: only in some corners and in the middle of some folios, it is bored by white ants. It measures

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12.5 by 4.25 inches and contains 54 folios written on both sides, the first page being blank. Each page has 16 lines and each line about 78 letters. The Devanagari hand is neat, and paḍmātrās are used. There is a square black spot at the centre and black margin on all the four sides of a page with border lines on the right and left. Here and there red chalk is used to spot the numbers of verses and beginning of sentences etc. In many places it leaves blank space showing its agreement with C which makes additions in square brackets. Though neatly written there are scribal errors arising out of auditory and visual reception, while writing the Ms. The only punctuation-mark used is a single or double danda. Letters to be scored off are dotted on the head. Visarga is often misunderstood as a danda. Often visarga, instead of s, is used before k, p and ph. In a conjunct group with r as the first member, the other consonant is written as double almost uniformly. As the Ms. does not use commas or inverted commas, it has samdhi wherever possible, though it is not rigorously adopted always. Generally, anusvāra is used and not para-savarna, and it stands even at the end of a pada. Often st and sth are not distinguished; s and s are mutually confused; and $ and kh are interchanged. The opening and concluding portions are already re produced in the foot-notes on pp. *1 and *87. The Ms. is more than 525 years old, being written in Samvat 1489 [-57] i.e., 1432 A.D.
B-This is a paper Ms. belonging to the Govt. Collection now deposited in the Bhandarkar Oriental Reseach Institute, Poona. It is numbered 1327 of 1891-95. The colour of the folios has turned brown, and some portions of the edges have marks of dampness. Total number of folios is 65 of which the first four are missing; the opening words are: tṛṇam apy acalayate, coming on p. *61.5 of this edition; and the pages are renumbered in pencil from 1-124/33. The folios measure 14.5 by 4.5 inches. There is a square blank spot in the centre, and margin is left on all the four sides. Most of the border-lines are filled with red chalk with which are also spotted nos. of verses and beginnings of sentences etc. Each page has 17 lines and each line some 56 letters. The Ms. is written in Devanagari with paḍimātrās. The letters are squarish and the hand is uniform. Additions and glosses are noted on the margin: some of the latter are given in the foot-notes of this edition. Some spots are left unwritten whenever the ink from the other side has percolated. There are scribal errors now and then. The use of samdhi and the position of dandas are rather loose. Very often s and s are confused; visarga is put for s before k or p; and ș and kh are interchanged. Often, when r is the first member of the conjunct group, the other consonant is double (rvv, rmm, rpp, but nirbhara). Generally anusvāra is used and not para-savarna. In many places words which are separated in this text by commas, dandas and inverted commas are joined in samdhi. The concluding portion is reproduced in the foot-notes on p. *87 of this edition.

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PREFACE
135
The Ms. is about 570 years old, being written in Samvat 1445 [-57=), i.e., 1388 A.D.
It is interesting to compare C, P and B mutually. In many places P and B agree between themselves as against C in their readings, but in having or not having samdhi and in putting the dandas they do not agree. Now and then B gives some independent readings; marginal glosses are its speciality; and in one place at least it is B alone that supplies a line which is not found in any other Ms. Pshows blank space in some places where C makes additions in square brackets. May be that P preserves some older readings than those of B, but B has its independence in many crucial contexts; and as such, it has proved useful in building the critical text.
The text is presented here according to some uniform standards of editorial discipline. The main features of the excellent edition of Muni Śrī Chaturavijaya, called C here, are basically adopted. In the Mss. there is no uniformity in the numbering of verses; and their being numbered in groups does not serve any useful purpose for reference. So, in this edition, the verses are continuously numbered in each chapter; besides, lines are numbered on every page and paragraphs are marked out for practical convenience. All this will be useful for referential purpose. One can refer to the Prastāva and paragraph or verse as required, or the page and line. Most of the gaps in C are filled after collating the two new Mss. Only one line is left blank on p. *61; and even there I am wondering whether the author did have three lines in an anuştubh unit. It will be seen that a better and more authentic text is presented in this edition by collating the Mss. P and B, the latter genuinely of an independent tradition. The various readings are selective; and if their number is more, it is only to help the critical reader to judge for himself the basic readings from which the deviations might have originated.
With the publication of the Kuvalayamālā of Uddyotanasūri (Singhi Jaina Series, No. 45), greater interest is sure to be taken by scholars in this important religious romance in Prākrit. The stylistic digest of it in Sanskrit by Ratnaprabhasūri obviously serves as a companion volume for its thorough study. The excellent edition of this digest by the late lamented Muni Shri Chaturavijayaji, however, is long out of print. Muni Jinavijayaji suggested, therefore, that it might be republished along with the text of the Kuvalayamālā. So a critical edition of this Sanskrit text is presented here after collating some new and independent Mss. It is hoped that this Sanskrit text, presented along with its source, would prove helpful in studying the Prākrit Campū of Uddyotanasūri. Some of the problems connected with this Sanskrit digest, namely, how far it is a summary of the original work, whether it has got any additional

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matter, and on which of the two Mss. J and P, it is directly based, will be discussed in details in the Introduction to the Kuvalayamālā, Part II, which is to be published soon. This work is also included in that volume, but some copies are separately issued for the benefit of those who are interested only in the Sanskrit Text. My sincere thanks are due to Muni Shri Punyavijayaji who kindly lent to me the Ms. P and to Muni Shri Jinavijayaji who generously published this work in the famous Shinghi Jaina Series.
karmanyevādhikāras te /
Kolhapur 15-9-1961.
A. N. UPADHYE

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रत्नप्रभसूरिविरचिता कुवल य मा ला क था
[अथ प्रथमः प्रस्तावः]
॥ओं अर्ह॥ ६१) आदित्यवर्ण तमसः परस्तादस्तान्यतेजःप्रचयप्रभावम् ।
यमेकमाहुः पुरुषं पुराणं परात्मदेवाय नमोऽस्तु तस्मै ॥१ लोकालोकलसद्विचारविदुरा विस्पष्टनिःश्रेयसद्वारः स्फारगुणालयस्त्रिभुवनस्तुत्यांहिपङ्केरुहः। शश्वद्विश्वजनीनधर्मविभवो विस्तीर्णकल्याणभा आद्योऽन्ये ऽपि मुदं जनस्य ददतां श्रीतीर्थराजश्चिरम् ॥२ गोभिर्वितन्वन् कुमुदं विमुद्रं तमःसमूहं परितः क्षिपंश्च । ददातु नेत्रद्वितयप्रमोदं श्रीशान्तितीर्थाधिपतिर्मूगाङ्कः ॥३ शिवाय भूयादपुनर्भवाय शिवाङ्गजन्मा स शिवालयो वः। जन्मप्रभृत्येव न यस्य कस्य ब्रह्मव्रतं विश्रुतमेतदत्र ॥ ४ । अष्टमूर्तिरिव भाति यो विभुनम्रनागमणिराजिबिम्बितः। दर्पकोपचितिविच्युतिक्षमः क्षेममेष तनुतां जिनः स वः॥ ५ । यन्नाममन्त्रवशतोऽपि शरीरभाजां नश्यन्ति सामजघटा इव दुष्कृतौघाः। पादानलाञ्छनमृगेन्द्रभुवा भियेव देवः स वः शिवसुखानि तनोतु वीरः॥६ सा भारती यच्छतु वाञ्छितानि यस्याः प्रसादात्कवयो वयन्ति । प्रवन्धवासः सुगुणाभिरामं न यस्य मूल्यं न च जीर्णता च ॥७ भास्वन्तमत्यन्तमुदा द्विधा तं गुरुं तमस्तोमहरं प्रणौसि । गोसंगतो यस्य भवत्यवंश्यं विकखरं ज्ञानसरोजमेतत् ॥ ८ कुवलयमालेव कथा कुवलयमालाह्वया कुवलये ऽस्मिन् । अर्थप्रपञ्चपरिमलपरिमिलिताभिज्ञरोलम्बा ॥९ दाक्षिण्यचिह्नमुनिपेन विनिर्मिता या प्राक् प्राकृता विबुधमानसराजहंसी। तां संस्कृतेन वचसा रचयामि चम्पू सद्यः प्रसद्य सुधियः प्रविलोकयन्तु ॥ १०
The references 1,2), etc. are to the numbers of the lines of the text, put on both the margins. 1) After the symbol of bhale, which looks like Devanagari ६०, P opens thus : अह । श्रीगौतमाय नमः ॥ नमः श्रीह्रीदेवतायै ॥ नमः श्रीबृहत्कुवलयमालाकथाविधायिने श्रीदाक्षिण्यचिह्नसू रिप्रवराय ।। ओं अहं ।। आदित्यवर्ण etc.; B has its opening folios missing; c is made to open thus:॥ अर्ह । न्यायाम्भोनिधिश्रीमद्विजयानन्दसूरीश्वरपादपञम्यो नमः ॥ श्रीमद्रत्नप्रभसूरिविरचिता कुवलयमालाकथा । आदित्यवर्णं etc. 12) P विभुर्नाम्र (नम्न ?). 13) P विद्युतिक्षमः. 15) P ते वः for देवः. 18)P द्विधातुं गुरुं 19) P नाम for ज्ञान. 22) P प्राग् प्राकृता.

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* 2 रत्नप्रभसूरिविरचिता
[I. 2 : Verse 111६२) गतिचतुष्टयसंभूतप्रभूतदुष्कृतमयापारसंसारसागरे परिभ्रमता जन्तुना महता कष्टेन मनुष्य. 1
भवः प्राप्यते। तत्रापि दुर्लभप्राप्तपुरुषत्वेन सत्पुरुषेण पुरुषार्थेष्वादरः कर्तव्यः। ते पुनस्त्रिरूपाः। धर्मो ऽर्थः 3 कामः । केषांचिन्मोक्षश्चेति । एतैर्विरहितस्य पुरुषस्य महदर्शनाभिरामस्यापि केवलं निष्फलं जन्मेति। 3 यतस्तेषु च विशेषत एव धर्मः श्रेयस्तरः। स पुनस्तावद्बहुविधो लोकप्रसिद्धश्च । सर्वेषां मणीनामिव कौस्तुभः, कुञ्जराणामिव सुरगजः, सागराणामिव क्षीरसागरः, नृणामिव चक्रवर्ती, शाखिनामिव 6 कल्पशाखी, शैलानामिव सुमेरुः, सुराणामिव देवेन्द्रः, तेषां धर्माणामुपरि विराजते जिनेन्द्रप्रणीतो 6 धर्मः। स च चतुर्विधो दानशीलतपोभावनाभेदैः। तत्र प्रथममेव प्रथमतीर्थपेन प्रथितपृथुमहिना धनसार्थवाहभवे व्रतिभ्यः प्राज्यमाज्यं ददता रोपितो दानधर्मः । ततः सिद्धगन्धर्वादीनां प्रत्यक्षं 9 प्रतिज्ञां समाश्रयता भगवता सर्व मम पापमकरणीयमिति प्रकटीकृतः शीलधर्मः। वर्षोपवासस्थितेन 9 प्रकाशितो लोके तपोधर्मः। तथैकान्ताशरणत्वकर्मवर्गणाबन्धमोक्षनारकतिर्यग्गतिनरामरगमनागमन
दुःखसुखधर्मशुक्लध्यानादिभावनां भावयता भगवता निवेदितो भावनाधर्मः। ततोऽस्मादृशस्तादृशैर्दा12 नादिभिस्त्रिभिरत एव परित्यक्ताः। यतः सत्त्वसंहननवर्जिताः। तस्मादेष संवेगकारको भावनाधर्म: 12 सुखकरणीय इति । यतः सदा सत्पुरुषालीकदोषप्रवृत्तिपराः प्रमादपरवशचेतसो दुर्जनपार्श्ववर्तिनः
परमर्ममार्गानुसारिणस्तिष्ठामः, ततः श्रीमजिनेन्द्रश्रमणपुङ्गवसत्पुरुषगुणग्रामाभिरामोत्कीर्तनेन सफली15 क्रियते जन्मेति । अन्यच्च, ये च पूर्व पादलिप्त-शातवाहन-षट्कर्णक-विमलाङ्क-देवगुप्त बन्दिक-प्रभञ्जन-15
श्रीहरिभद्रसूरि-प्रभृतयो महाकवयो बभूवुः । येषामेकैको ऽपि प्रबन्धो ऽद्यापि सहृदयानां चेतांस्य
नुहरति । ततः कथं तेषां महाकवीनां कवित्वतत्त्वपदवीमनुभवामः । यचूर्णनाभलालाभिर्मदोन्मत्ताः 18 करिणो बध्यन्ते, यदि वा तुच्छगुञ्जाफलैरनुपमानां विद्रुमाणां शोभा प्राप्यते, यदि वा काचशक- 18
लैर्वर्यवैडूर्यमणिप्रभा प्रकाश्यते, यदि वा भुजाभ्यामुभाभ्यामम्भोधिस्तीर्यते, यदि वा काश्चनगिरि स्तुलया तोल्यते, ततश्चतुरचेतसां चमत्कारिणी कथा मादृशैरपि समुद्भीर्यते । परमियं तु न कवि21 त्वमदेन, न च शब्दशास्त्रप्रावीण्येन, न च साहित्यसौहित्येन, न च कर्कशतर्ककौशलेन, किंत्वात्मनो 21 विनोदाय। सा च पञ्चधा सकल-खण्ड-उल्लाप-परिहास-चराख्यादिभिः कथाभिः । एताः कथाः
सर्वा अपि प्रसिद्धाः । एतासां लक्षणधरा संकीर्णकथा ज्ञातव्या । अथ संकीर्णकथैवोच्यते । सापि 24 त्रिविधा धर्मार्थकामकथाभिः । ततो धर्मकथैव भण्यते । सा च धर्मकथा चतुर्विधा, आक्षेपिणी १ 24 विक्षेपिणी २ संवेगजननी ३ निर्वेदजननी ४ चेति । तत्राक्षेपिणी मनो ऽनुकूला १, विक्षेपिणी मन:प्रतिकूला २, संवेगजननी ज्ञानोत्पत्तिकारणम् ३, निर्वेदजननी वैराग्यजनका ४। ततः प्रस्तुतकथा27 शरीरमुच्यते । तच्च कीदृशम् । सम्यक्त्वलाभगुरुतरं परस्परनियूंढ सुहृत्कार्य निर्वाणगमनसारमेतद् 27 दाक्षिण्यचिह्नेन सूरिणा निर्मितम् । यथा स कथास्वामी कुवलयचन्द्रो जातः। यथा च प्राक्संगतेन देवेन हृतः। यथा च तेन सिंहो देवः साधुश्च दृष्टाः शून्ये कानने । यथा स पूर्वजन्म पञ्चानामपि 30 जनानां मुनिमुखाच्छुश्राव । यथा स सिंहश्च सम्यक्त्वं प्रतिपन्नौ । यथा स्वर्गाच्युताः परे ऽपि स 30 कुमारश्च दुस्तपं तपो विधाय स्वर्गमार्गमगमन् । तत्र विविधान् भोगान् भुक्त्वा यथा पुनर्भरतक्षेत्रे
समुत्पद्यान्योन्यमजानन्तः सन्तः सर्वे ऽपि केवलिना बोधिताः। श्रामण्यं च निरन्तरं प्रपाल्य संवि33 नास्तपस्तीवं निर्माय कर्म विनिर्मथ्य यथा मोक्षलक्ष्मीमीयिवांसः। तत्सर्वमपि प्रसन्नाया हियो देव-33 ताया मुखतः श्रुत्वा कुवलयमालायां कथायां पूर्वकविना निबद्धम् । तथात्राप्यसारवचसापि मया
भण्यमानं महात्मभिः श्रोतव्यम् । यतः, 36 निस्तेजसो ऽपि माहात्म्यं महानर्पयति श्रितः। भर्गसंसर्गतः पश्य पावित्र्यं भस्मनो ऽपि ॥ ११ 36
सर्वथैव परित्याज्यः स दूरादुर्जनः सताम् । द्विधा स्वेनार्पितेनापि यः परं कुरुते द्विधा ॥ १२ तद्विहाय तयोश्चर्चा स्वस्वकार्यविहस्तयोः। अस्याः कथायाः संक्षेपः क्रियते स्वार्थसिद्धये ॥ १३
2) Pom. सत्पुरुषेण, C पुनस्त्रिरूपा धर्मार्थकामाः ।. 3) P रामस्यापि स्येव केवलं. 7) P तपोभावभेदैः. 8) P धनसार्थभवे, P प्राज्यमाद्य. 13) P परवशचेतसे पार्श्वदुर्जदपाश्ववर्तिनः. 15) P षट्कषर्णक. 18) P यदि तुच्छ. 20) P चमरिणी कथा. 28) P प्राग् संगतेन. 34) P तथा अत्रापि असारवचसापि. 36) c explains भर्गसंसर्गतः as शिवसंसर्गादित्यर्थः in a footnote.

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3
-I. $5 : Verse 2011
कुवलयमालाकथा १ 1६३) तथाहि । जम्बूद्वीपे द्वीपे धर्मवारणसधर्मणि षट्खण्डभरतक्षेत्रस्य दक्षिणार्धे मध्यमदेशा- 1
वनीमौलिमण्डनमणिर्विनीता नाम नगरी । या महापुरुषनाभिजन्मनो जिनेश्वरस्य समेतवासवकृत3 राज्याभिषेकानन्तरं संप्राप्तनलिनीदलनिक्षिप्तवारिव्यापृतकरमिथुनकपर्यस्तचरणयुगलाभिषेकदर्शनस- 3 हर्षहरिप्रजल्पितसाधविनीतपरुषाङ्किता विनीतेति प्रसिद्धा तदाभवत । यत्र च शक्रः स्वयं प्रमादितचेता भक्तिभरनिभृतो वासनावासितान्तःकरणो ऽनन्तमहिमामेयगाङ्गेयच्छायकायश्रीनाभेयस्य समुच्छ्रितम6 पनीतहृदयावसादं प्रासादं कारयांचकार। या चानन्तप्रवरसुरभुवननिवहाम्रध्वजाञ्चलैः करैरिव मत्सदृशी 6 पुरी नापरास्ति [इति] निवेदयतीव । यत्र शुभ्रशरदद्मविभ्रमधारिणि स्फुटस्फाटिकमयान्यभ्रंलिहाग्राणि हाणि सुरपथपथसंचरिष्णोरुष्णांशोरपि विरचयन्ति स्यन्दनस्खलनम् । यत्र द्विमुखो मृदङ्गः, तीक्ष्णो 9 मण्डलायः, भ्रमणशीलो मधुकरः, सकलङ्कश्चन्द्रः, प्रवासी राजहंसः, चित्रलो मयूरः, अविनयी बालः, 9 चपलः प्लवगः, परोपतापी ज्वलन एव न पुनर्जनः । यत्र च स्पर्श एव प्रस्तरः, पीयूषमेव जलम् , छायाद्रुम एव द्रुमः।
वर्ण्यते सा कथं देवैः किल शक्रनिदेशतः । या श्रीमन्नाभिपुत्रस्य निवासार्थ विनिर्ममे ॥ १४ 12 यां वीक्ष्य पथिका नैककौतुकानां निकेतनम् । प्रवासालापवैधुर्य स्वप्रियाणां विसस्मरुः ॥ १५
तदस्त नास्ति यत्तत्र प्राप्यते प्राणिभिः सखम। यत्कथास्वपिवतेत तत्सर्वमपि वीक्ष्यते ॥ १६ 15 यत्र वक्राङ्गता हंसे मत्स्ये च स्वकुलक्षयः। अरिष्टं सूतिकागेहे जने नैव कदाचन ॥ १७ 15
राजन्ते यत्र कासारा नराश्च कमलाश्रिताः। सद्वृत्तशालिनः स्वच्छाः सच्छाया द्विजभूषिताः॥१८ ।
यन्मृगाक्षीमुखाम्भोजलावण्येन विनिर्जिता । तपस्यतीव त्रपया सरोजालिः सरोजले ॥ १९ 18 अनन्तवैभवोपेतनिकेतोन्नतकैतनैः । छन्नायां यत्र मार्तण्डमण्डलं न दृशां पथि ॥ २०
18 ४) तत्र दृढवर्मा नाम राजा। यः सरलो दाक्षिण्यनिधिर्दानशौण्डो दयालुः शरणागतवत्सलः प्रियंवदः [च] । यस्तु दौर्गत्यशीतसंतापितानां दहनः, न पुनर्दहनः; सुजनवदनकमलाकराणां तपनः, 21 न पुनस्तपनः; घनसमयः स्वजनकदम्बानाम् , शरदागमः प्रणयिजनकुमुदवनस्य, हेमन्तः प्रतिपक्षलक्ष-21 कामिनीकमलिनीनाम्,शिशिरकालः सौधयुवतीजनकुन्दलतानाम्, सुरभिर्मित्रकाननानाम् , ग्रीष्म शत्रु
जलाशयानाम् , कृतयुगावतारो निजक्षितिमण्डले, कलिकालो चैरिनरेन्द्रराज्येषु, संतुष्टः स्वकलत्रेषु, न 24 पुनः कीर्तिषुः लुब्धो गुणग्रामेषु, न पुनरर्थेषुः गृद्धः सुभाषितेषु, न पुनरकार्येषु; सुशिक्षितः कलासु, न 24 पुनरलीककपटचाटुवचनेषु । तस्य करालकरवालधाराविदारितवैरिवारणकुम्भस्थलीगलितमुक्ताफलवि
भषिताखिलक्षितितलस्य सर्वत्रास्खलितप्रसृतनिस्सीमप्रतापतपनशोषिताशेषविपक्षलक्षकीर्तिसरसीवि27 सरस्य शरच्चन्द्रचन्द्रिकावदातगुणसंघातस्य निरवधिसौभाग्यलक्ष्मीकटाक्षलहरीलक्षितसाभिलाषवपुर्वै-27 भवस्य नम्रानेकनरेश्वरशिरःश्रेणिमणिमुकुटतटोद्भवप्रभाजालपिञ्जरितपादारविन्दस्य प्रतापाकान्तदिक्च
क्रवालप्रान्तविश्रान्तशासनस्य मधुमथनस्येव कमला, कुमुदवन्धोरिव कौमुदी, निरुपमरूपतिरस्कृतसुर30 सुन्दरीसार्था अनन्यसामान्यपुण्यलावण्योपचिता अविकल कलाकलापकलिता सदा सद्धर्मध्यानदत्ता-30 वधाना सर्वान्तःपुरप्रधाना समग्रगुणग्रामाभिरामा प्रियङ्गुश्यामा स्वयंवरपरिणीता कान्ता कान्ता
बभूव । अथ तस्य तया साकं नाकेश्वरस्येव शच्या विषयसुखमनुभवतः को ऽपि कालो व्यतिचक्राम। 33_ ५) अन्यदा चाभ्यन्तरसभासीनस्य तस्य भूपस्य कतिपयमन्त्रिजनपरिवृतस्य स्नेहवशप्रियाप्रति- 33 ष्ठितवामपार्श्वस्य बाहुलतावलम्बितवेत्रलता प्रतीहारी समाययौ । तया विनतया भूपतेः प
युग्मभक्त्या विज्ञप्तम् । 'देव, एष शबरसंज्ञसेनापतिपुत्रः सुषेणाख्यस्तदा देवस्यैवाज्ञया मालवनरेन्द्र36 विजयार्थ ययौ स सांप्रतं द्वारि स्वामिनश्चरणाम्बुजदर्शनमभिलषन्नस्ति' । राज्ञोक्तं 'प्रविशतु' इति । 'यदा-36
ज्ञापयति देवस्तत्प्रमाणम्' [इति वदन्त्या तया प्रवेशितः सेनानीः । स च नृपं विलोक्य किंचिद्भूभागमुपसर्प्य ननाम । राज्ञापि 'आसनमासनम्' इति जल्पता दक्षिणकरतलेनोत्तमाङ्ग परिस्पृश्य संमानितः। 39 ततो विरचितदेवीप्रणामः स सकलसामवायकनायकगणानतिदूरे यथोचितविष्टरे निषसाद । अथ 39 पृथ्वीभृता तमासनासीनं सुषेणं निरीक्ष्य हृदयाभ्यन्तरप्रवर्तितप्रमोदामृतपूरितनिस्यन्दबिन्दुसंदोहमिव
12) P निर्देशतः 13) पथिकानेक. 16) P स्वच्छाया 19) P C दृढधर्मा. 20) P दहनो न, P तपनो न. 23) P कलिकाले. 24) P लब्धो for लुब्धो. 28) P तटोद्भटप्राभा. 30) P अविकलाकलंककलाप. 31) c inter. स्वयंवरपरिणीता & प्रियङ्गुश्यामा. 33) og वृतस्य सप्रियस्य बाहु. 34) ० प्रतिहारी. 35) P शबरसंज्ञः- 36) P द्वारिगौ स्वामिन'. 39) P प्रणामसकल. 40) Pom. पूरित, ogन्तरे प्रमोदामृतपूरितेन हर्षाश्रूणि विमुञ्चता सुषेण.

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रत्नप्रभसूरिविरचिता
[I.85 : Verse 211मुञ्चता स्निग्धधवलपक्ष्मलचलन्नयनयुगलेन 'सुषेण, कुशलं तव' इत्यप्रच्छि । तेनोक्तं 'देवचरणयुगल- 1
दर्शनेनापि सांप्रतं मम क्षेमम्' इति । नृपेणोक्तं 'मालवनरेश्वरेण सह भवतां को वृत्तान्तः समभूत्' । 3 ततः सुषेणः प्रोवाच । 'देवपादानामादेशेन तदा चतुरङ्गबलेन मालवपतिना समं संग्रामः समजनि। 3 तावद्देवप्रतापेन प्रसर्पता मत्सैन्येन रिपुबलं भग्नम् । सैनिकैस्तदीयं सर्वस्वमपि स्वीचक्रे । तस्यान्तःस्थितो ऽबालचरितो बाल एकः पञ्चवर्षदेशीयस्तनृपतिसुतः स्वशक्त्या युध्यमानो ऽस्माभिर्गृहीतः। स एष 6 सांप्रतं द्वारदेशे ऽवतिष्ठते।' ततो भूपतेरादेशलेशेन मालवनरेन्द्रनन्दनो महेन्द्रनामा स्फुरत्सौभाग्य- 6
वण्यावयवश्रीश्चम्पककुसुमतनुरतनुगुणग्राममन्दिरं भविष्यन्महागन्धगज इवादीनदृष्टिपातैर्विलोकयन्नास्थानमुपनृपमाजगाम । ततो राज्ञा विलसत्स्नेहनिर्भरहृदा दीर्घतरभुजादण्डाभ्यां गृहीत्वा 9 निजोत्सङ्गे निवेशितः । भूपतिस्तं निरीक्ष्य प्रमुदितमनाः समुद्र इव चन्द्रमसं स्वयं परिरभ्य बभाषे। 9 'अहो, वज्रकठिनमानसो ऽस्य जनको यो ऽद्याप्यस्य वियोगे जीवति' । देव्यपि कुमारं देवकुमारमिव
पश्यन्ती पुत्रमिव स्नेहं बिभ्रती जल्पितवतीति । 'धन्या सा युवतिर्यस्याः कुक्षौ रोहणगिराविव गुणैरस12 पत्नं पुत्ररत्नम् । दारुणा सा या सुतविरहे आत्मानं बिभर्ति ।' सचिवेश्वरैरुक्तम् । 'किं करोत्वेषः, ईदृश 12 एव विधिपरिणामः तव सुकृतविलसितं चैतत।' अपि च।
भवेयुर्न भवेयुर्वा कस्य कस्यापि भूस्पृशः। अतीव स्युः पुनः पुण्यवशतः सर्वतः श्रियः ॥ २१ 158६) अत्रान्तरे स चाभ्यन्तरगुरुदुःखज्वलनज्वालावलीतप्तचित्तो वाष्पाश्रुभी रोदितुं प्रवृत्तः । 15
ततस्तस्य महीभृतः ससंभ्रमजलतरङ्गास्फालितशतपत्रमिव समुदितोदयाचलचूलावलम्बिमार्तण्डमण्ड
लकिरणगणाहतदिवसधूसरशशधरबिम्बमिव दीप्रप्रदीपप्रभापराभूतमालतिप्रसूनमिव बालस्यास्यं 18 पश्यतः किंचिञ्चित्ते 'महदुःखम्' इति वदतः प्रसृतबाष्पजलाई नयनयुगमभूत् । प्रकृतिकरुणहृदयाया 18
देव्या अपि क्षणमश्रुबिन्दुसंदोहेन निपतता कुचकलशोत्सङ्गे हारलीलायितमलंचक्रे, मन्त्रिजनस्यापि पतितश्चाश्रुप्रसरः। 'अहो अतुच्छगुणवत्सल वत्स स्वच्छचित्त, मा विषादस्यावकाशी भव' इति जल्पता 21 भूभृता स्वदुकूलाञ्चलेन बालस्य विमलीकृतं वदनकमलम् । ततः परिजनोपनीतशीतल जलेन कुमारस्य 21 स्वस्य च नयनानि प्रक्षालितानि देव्या मन्त्रिगणेन च । राज्ञा भणितम् । 'भो भोः सुरगुरुप्रमुखाः सचि
वेश्वराः, भणत किं कुमारेण ममोत्सङ्गसंगिना रुदितम् ।' तत एकेनोक्तम् । 'किमत्र ज्ञेयम् । यत एष 24 खलु बालः पितृमातृवियुक्तो विषण्णचित्तः, अत एतेन रुदितम् ।' अपरेणोक्तम् । 'देव, त्वां विलोक्य 24 निजपितरौ हृदि स्थितावित्यनेन रुदितम् ।' अन्येन च भणितम् । 'देव, तथा अस्मिन् समये सम्यर न शायते यदस्य बालस्य पितरौ किमवस्थान्तरमनुभवतः, अतो ऽनेन दुःखेन रुदितम् ।' राजापि जजल्प। अ'किमत्र विचारेण, इममेव पृच्छामः।' भणितश्च भूपतिना। 'पुत्र महेन्द्रकुमार, कथय कथं त्वयाश्रुपातः आ कृतः। ततः कुमारेण किंचित्सगद्गदं गम्भीरमधुराक्षरं भणितम् । ‘पश्यत विधिविलसितम्, यत्तादृश
स्यापि तातस्य पुरन्दरसमविक्रमस्य राज्यभ्रंशः समभवत्, तथाहं च शत्रुजनस्योत्सङ्गसंगतः शोचनीय30 तामगमम् , ततो मयानेन मन्युना बाष्पप्रसरो रोढुं न शक्यते ।' अथो भूभृता तद्वनिर्गतवाक्यविस्म-30 याबद्धरसाक्षिप्यमाणमनसा भणितम् । अहो बालस्यामानो ऽभिमानः, अहो सावष्टम्भत्वम् , अहो वचनविन्यासः, अहो स्फुटाक्षरालापत्वम्, अहो कार्याकार्यविचारणं चेति सर्वथा विस्मयनीयमेतत् । यदेत33 स्थाप्मयवस्थायामीदृश एव बुद्धिविभवः' इति जल्पता भूभृता वीक्षितानि सचिवेशाननानि । मन्त्रिभि-33
रुक्तम् । 'देव, कोऽत्र विस्मयः । यथा गुञ्जाफलप्रमाणो ऽपि ज्वलनो दहनस्वभावः, सिद्धार्थमात्रो ऽपि रत्नविशेषोगुरुरेव, तथैते महावंशप्रसूताराजपुत्राः सत्त्वपौरुषमानप्रभवैर्गुणविभवैः सह संवर्धितदेहा एव 36 भवन्ति । अन्यत्, देव, नैते प्रकृतिपुरुषाः, किंतु देवत्वच्युताः सावशेषशुभकमाणो ऽत्र जायन्ते । ततो 36
महीभृता जल्पितम् । एवमेवैतत् , नात्र संदेहः' इति । भणितश्च सानुनयं कुमारः। 'वत्स, मा चिन्ताचान्तमना भव । यथाहं भवतां रिपुस्तत्सत्यम् , न पुनः सांप्रतम् । यदा त्वमस्मन्मन्दिरे समागतस्तदा. 39 प्रभृत्येव त्वदर्शनमात्रेणापि स त्वत्पिता नृपतिर्मित्रं जातः। भवान् मम पुत्र एव । एवं परिज्ञायाधृति 39
मा कार्षीः । मुञ्च प्रतिपक्षबुद्धिम् । अभिरमस्व वत्स, स्वेच्छयात्मनो निकेतने यथा, सर्वमेव भव्यं भावि' इति भणित्वा नृदेवेन कुमारस्य वक्षःस्थले स्वकण्ठकन्दलादुत्तार्य निर्मलमुक्ताफलहारो निक्षिप्तः, 42 दत्तानि च क्रमुकफलफालीकलितनागवल्लीदलानि । तेन 'महाप्रसादः' इति भणित्वा तत्सर्व 42
11) P बिभ्रती तल्पित. 13) P सुकृतं विलसितं. 17) P मालतीप्रसून. 20) 0g स्वस्थचित्त. 22) P भो भो. 26) P मनुभवतोऽनेन. 28) P गद्गदगम्भीर. 35) P रत्नविशेषोऽपि गुरु', og गुणविशेषैः सह सवर्तित. 40) P वत्सेच्छयात्मनो निकेते यथा. 41) क्रमुकीफल.

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-I. $ 8 : Verse 22] कुवलयमालाकथा १
*5 1 स्वीचक्रे । अर्पितश्च देवगुरोः सचिवाधीशस्य भणितश्च । 'तथा त्वयैष उपचरितव्यो यथा कदाचन 1
सौवपित्रोर्न स्मरति, सर्वथा तथा कर्तव्यं यथा ममापत्रस्यैष पत्रो भवति' इति । ततः किंचित्कालं 3 स्थित्वा राजा भद्रासनात्समुत्तस्थौ । कृतदिवसव्यापारस्य तस्यातिकान्तो वासरः।।
७) अथान्यदिवसे बाह्यास्थानमण्डपमुपगतस्य दृप्तनरेन्द्रमण्डलीपरिगतस्य तस्य भूपतेः सुरगिरेरिव कुलशैलमध्यगतस्यागता धौतधवल दुकूलयुगलनिवसना मङ्गलग्रीवासूत्रमात्राभरणशोभमाना 6 सुमङ्गला नामान्तःपुरमहत्तरा, दृष्टा च राज्ञा प्रौढराजहंसीव ललितगतिमार्गा । सा च कञ्चुकिनी 6 नृपतेर्दक्षिणकर्णे किंचिन्निवेद्य निर्गतवती । ततो भूधवः स्वयमनल्पविकल्पसंकल्पदोलायमानहृदयः क्षणमास्थाने स्थित्वा विसर्जिताशेषसेवकलोकः कण्ठीरवपीठादुत्थितवान् । प्रियङ्गुश्यामाभवनं प्रति प्रच9 लताचलापतिना चिन्तितम् । 'अहो, सुमङ्गलया कथितं यदद्य देव्या बहुधा विविधभङ्गीभिर्भणितयापि 9 परिजनेनालङ्कारोऽपि न कलयांचके आहारोऽपि न, केवलममानो मान एवावलम्बितः । किं पुनर्देव्याः कोपकारणम् । अथवा स्वयमेव चिन्तयामि, यतः स्त्रीणां स्वभावत एव पञ्चभिः कारणैः कोपः समुत्पद्यते। 12 तद्यथा प्रणयस्खलनेन १, गोत्रस्खलनेन २, अविनीतपरिजनेन ३, प्रतिपक्षकलहेन ४, श्वश्रूसंतर्जनेन ५। 12 तत्र तावत् प्रणयस्खलनं न, येन मम जीवितस्याप्येषैव स्वामिनी तिष्ठत्वन्यस्येति । अथ गोत्रस्खलनमपि
न, येनास्याश्चैवाह्वया सकलान्तःपुरपुरन्ध्रीजनमपि व्याहरामि । अथ परिजनोऽपि कदाचन ममाज्ञालोपी 15 भवति न पुनर्देव्याः। प्रतिपक्षस्खलनमपि न, येन सर्वो ऽप्यन्तःपुरजनो देवतामिव देवीं मन्यते । शेष 15 श्वश्रूभण्डनं दूरत एव न, येनास्माकं माता महामहीपतेरग्रे ऽग्निमाविश्य देवी भूतेति । ततः किं
पुनरेतद्भवेत् ।' इति चिन्तयन् भूपतिर्देव्या वासवेश्म प्रविवेश । न पुनस्तस्य सा लोचनगोचरतां 18 जगाम । नृदेवेन पृष्टा चेटिका कापि 'कुत्र देवी' इति । तया निवेदितम् । 'देव, देवी कोपौकसि प्रविष्टा ।' 18
तत्र भूमीविभुर्ययौ । दृष्टानेन देवी हस्तिनोन्मूलितेव कमलिनी, भग्नेव वनलता, प्रोत्क्षिप्तेव कुसुममञ्जरी । ततस्तां प्रेक्षमाणः क्षितिपतिस्तस्याः सविधवर्ती बभूव । तत आसनात्सविनयमलसायमाना चारुलोचना 21 समुत्तस्थौ, निजमासनमदाच्च । उपविष्टो राजा देवी च । ततः पृथ्वीपतिरुवाच । 'प्रिये कोपने, किमे-21
तदकारणे चैव शरत्समयवारिधाराहतसरोजमिवोद्वहसि वदनाम्बुजम् । नाहं किंचिदपराधं स्वस्यान्यस्य वा स्मरामीति । ततो मनः प्रसन्नतामानीय निवेदय । किं मया न तव संमानितो बन्धुजना, किं वा न 24 पूजितो गुरुजनः, किं वा न संतोषितः प्रणयिवर्गः, अथवा न विनीतः परिजनः, अथ प्रतिकूलः सपत्नी-24
सार्थः, येन कोपमवलम्ब्य स्थितासि ।' ततस्तद्वचः श्रुत्वा किंचित्सहास्यमास्यं निर्माय देवी सुधामुचं वाचमुवाच । 'देव, तव पदपद्मयुग्मप्रसादवशतः किंचिदपि न न्यूनमस्ति, किंत्वनेकभूमिनायकमौलि27 मुकुटमाणिक्यकोटिनिघृष्टचरणयुगस्यापि तव प्रणायनी भूत्वात्र वीक्षापन्ना जातास रलदृशः पुण्यवत्यास्तनूद्भवः स्नेहभाजनं महेन्द्रकुमारस्तादृशो मम मन्दभाग्यायास्त्वयि नाथे सत्यपि
नास्तीत्येतद्भावयन्त्याः स्वस्योपरि निर्वेदः, तवोपरि च मम कोपः समजायत' इति । ततो विस्मयस्मेर30 चेतसा नीतिप्रचेतसा विशामीशेन चिन्तितम् । 'पश्यताविवेकित्वं महिलाजनस्य यदलीकासंवद्धप्रल-30 पितैरीदृशैर्हियन्ते कामिनीभिः कामुकजनस्य चेतांसि।' ध्यात्वेत्युक्तम् । 'देवि, यदेतत्तव कोपकारणमत्र
क उपायः । दैवायत्तमेतत् , नात्र पुरुषकारस्यावसरो नान्यस्य चेति । यतः, 33 अनुद्यमाय क्रुध्यन्ति स्वजनाय कुबुद्धयः । दैवायत्ताः पुनः सर्वाः सिद्धयो नेति जानते ॥ २२ 33
८) तावदेवंविधे व्यवस्थिते कथमकारणे कोपमवलम्बसे।' देव्या विज्ञप्तम् । 'नाथ, नाहमकार्ये कुपिता, किंतु कार्य एव । किं यदि महीपतिरुद्यमं विधाय देवतामाराध्य संततिं याचते ततः कथं 36 मनोरथाः प्रमाणकोटिं नाटीकन्ते, अतः प्रसीदतु मम मन्दभागिन्याः स्वामी देवताराधनेन' इत्युक्त्वा 36 चरणकमलयुगले निपतन्ती राज्ञा भुजाभ्यां धृत्वा प्रोक्ता। 'कान्ते, यत्त्वं वदसि तदवश्यं विधास्ये सर्वथैवाधर्ति मञ्च । परित्यज संतापम् । कुरु भोजनम् । भज पञ्चगोचरसंभवं सुखम् । प्रिये, निशि39 तासिधारया त्रिनयनस्य पुरो हुत्वा स्वमांसं, कात्यायन्या अग्रतः शिरसा बलि दत्त्वा वा, महाश्मशाने 39
भूतप्रेतपिशाचादिकं कमपि साधयित्वा, विद्यया वा पुरन्दरमपि समाराध्य मया तनुजो याचनीय एव ।' इति भूपवचनं समाकर्ण्य हर्षप्रकर्षप्रवृत्तसर्वाङ्गरोमोगमा प्रोत्फुल्लवदनाम्बुजा देवी समजनि । ततो 42 नृपतिरुत्थाय कृतमजनभोजनविधिर्विधिशं मन्त्रिगणं समादिदेश । 'भो भोः सुरगुरुप्रमुखाः सचिवाः, 42
1) P यदा कदाचन. 3) P व्यापारस्यातिक्रान्तो. 13) P अथा गोत्र. 16) Pमाता महीपते'. 22) P धाराहतमिव सरोजमुद्रहसि, Cg स्वस्यापरस्य. 23) P सन्मानितो. 33) P क्रुष्यंति. 35) P कार्य एव च ।. 39) cg त्रिनेत्रस्य पुरो. 40) P पिशाचादिकं किमपि, P inter. साधयित्वा & विद्यया, P मनुजो for तनुजो. 42) P विधिविधितं, P भो भो.

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1 अद्येदशो वृत्तान्तः समभूत्' । देव्याः कोपकारणमात्मनः प्रतिज्ञारोहणं च कथयामास । मन्त्रिभि- 1 रुक्तम्। 'देव, यतः
3 अङ्गणवेदी वसुधा कुल्या जलधिः स्थली च पातालम् । वल्मीकश्च सुमेरुः कृतप्रतिशस्य धीरस्य ॥ २३ ३ तथा,
पराक्रमवतां नृणां पर्वतो ऽपि तृणायते । ओजोविवर्जितानां तु तृणमप्यचलायते ॥ २४
6 ततो देव, यत्त्वया चिन्तितं तत्तथैव । सुन्दरश्चैष ईदृशो देवस्याध्यवसायः । यतो भणितं पूर्वमुनि - 6 भिर्लोकशास्त्रेषु । यथा,
अपुत्रस्य गतिर्नास्ति स्वर्गो नैव च नैव च । तस्मात् पुत्रमुखं दृष्ट्वा पश्चाद्धर्म समाचरेत् ॥ २५
9 अन्यच्च, देव सर्वाण्यपि कार्याणि पिण्डपानीयप्रदानादीनि पुत्रं विना न संपद्यन्ते पुरुषाणाम् । भण्यते च । 9 विद्यावतो ऽपि नो यस्य सूनुरन्यूनविक्रमः । वृथा तज्जन्म शाखीव पुष्पैराढ्यो ऽपि निष्फलः ॥ २६ तेन प्रधान एष स्वामिनः पराक्रमः । देव तिष्ठन्तु सर्वे ऽप्येते शशिशेखरोपास्तिमहा मांसविक्रय12 कात्यायन्याराधनप्रमुखाः प्राणसंशयकारिणः सुतप्रात्युपायाः । समस्ति स्वस्तिकारिणी महाराजवंश - 12 प्रसूतपूर्व पुरुषसांनिध्याध्यासिनी राज्यलक्ष्मीर्भगवती कुलदेवता । तामाराध्यामाराध्य पुत्रवरं प्रार्थयस्व' इति । ततो राज्ञा जल्पितम् । 'साधु मन्त्रिपुङ्गवाः' इति प्रोच्य भूपतिरासनादुत्तस्थौ मन्त्रिगणश्च । 15 १९ ) अन्येद्युः स पार्थिवः स्वयं पुष्यनक्षत्रयुतायां भूतेष्टायामशेषत्रिकचतुष्कादिषु रुद्रादीन् 15 देवानभ्यर्च्य यक्षराक्षसादिभ्यो देवेभ्यो बलिं दत्त्वा दुःस्थितान्धककार्पटिकादीननुकम्प्य निर्मितस्नानक्रियः प्रावृतधौतधवलदुकूलयुगलः श्रीखण्डद्रवचर्चिताङ्गः कण्ठकन्दलन्यस्तसुमनो मनोरममालः 18 परिजन धृतकुसुमबलिपटलिकोपचारसारः कमलादेव्यालयं प्रविश्य सपर्या विरचय्य दर्भ संदर्भितस्रस्तरे 18 निषण्णः कृताञ्जलिः स्तुतिं पपाठ ।
पद्मनाभविभोर्वक्षः पद्मभ्रमरवल्लभे । विधेहि पुत्रपद्मां मे पद्म पद्मासनस्थिते ॥ २७
21 ततो नरेश्वरो भक्तिभर निर्भरहृदयस्त्रिरात्रं जितेन्द्रियः कुशमये स्रस्तरे स्थितवान् । तुरीय दिने च नृपो 21 Sजातदेवतादर्श नामर्षवशः श्यामलकुटिलललाटपट्ट घटित भ्रुकुटीभङ्गभीषणाननो वामेन भुजादण्डेन गृहीत्वा कुन्तलापं दक्षिणबाहुघृतखद्गरत्नेन कन्धरायां यावत्प्रहारं दातुमारब्धवान् तावद्देवतया 24 हाहारववाक्य पुरःसरं तस्य स्तम्भितो भुजादण्डः । राजापि यावदुन्नमितास्यः पश्यति तावद्वदनविधु - 24 संनिधाने ऽपि विशेषविकच करकमलपरिमलमिलद लिकुलझङ्कार मुखरितदिक्चक्रवाला कमलालया देवी राजकमला प्रत्यक्षीबभूव ।
१० ) तद्दर्शनसमुत्पन्न रोमाञ्चकत्रचो विस्मितवदनारविन्दः कृतप्रणतिः क्षितिपतिरासीत् 1 27 राजलक्ष्म्या भणितम् । 'भो नरेश्वर, विलक्षी कृतप्रतिपक्षलक्षवनितावैधव्य स्थूललक्षं कृपाणरत्नं ग्रीवायां किमित्यायास्यते । नृपेणोक्तम् । 'देवि, यत्त्वया त्रिरात्राभ्यन्तरे मम निराहारस्यापि न निजदर्शन30 मदायि ।' ततो राज्यश्रिया किंचिद्विहस्य प्रोक्तम् । 'वत्स, वद मया किं कार्य तव' इति । अथो 30 निगदितं मेदिनीशेन । 'देवि, प्रसादं विधाय सर्वकलाकलापनिलयः प्राज्यराज्यधुराधरणधौरेयः कुल मन्दिरावष्टम्भस्तम्भनिभः पुत्रः पवित्रगुणशाली दीयताम् ।' ततः स्मित्वा राज्यकमला समुवाच । 33 'महाराज, किं कोऽपि कदाचन मयि पुत्रो भवता न्यासीकृतो ऽस्ति, येन मां प्रार्थयसे ।' राज्ञोक्तम् | 33 'यद्यपि मया तनुजो न समर्पितस्तदवितथम् । परं कल्पलतासंनिधाने किमु को ऽपि बुभुक्षया विलक्षीक्रियते । स्वर्गापगापुलिनावस्थाने ऽपि किं तृष्णया बाध्यते । असपत्नचिन्तारत्नप्रा36 तावपि किं दौस्थ्येन दूयते । त्वयि दृष्टायां किं को ऽप्याधिबाधामनुभवति ।' देव्या ऊचे । 'महाराज, 36 मया परिहासः कृतः । सर्वगुणसंपूर्णः पूर्णिमाचन्द्र इव कलाकलापनिलयस्तवैकः पुत्रो भावी' इति भणित्वा राज्यलक्ष्मी स्तिरोदधे ।
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$ ११ ) ततो नृपतिर्लब्धराज्यश्रीप्रसाद ः श्रीदेवीगृहान्निर्गत्य निर्मितस्नानभोजनः सभायामुपविश्य 39 मन्त्रिमण्डलमाकार्य च यथावृत्तं निवेदयामास । मन्त्रिभिर्जल्पितम् । 'देवगुरुप्रसादादेतद्भवतु ।' ततः
1 ) P देव्याश्च कोप. 5 ) ० नृणां, P सर्वतोऽपि for पर्वतोऽपि . 6 ) P सुंदरश्च एष M सुंदरश्च । एष. स्वर्गो नैव etc. to समाचरेत्. 9 ) ० संपद्यते. 11 ) B शशिशेषरो 15 ) P स्वयं मनुष्य नक्षत्र. 17 ) प्रावृत्तधौत, P
8) P B om.
चर्चित गकंठ. ततः स्मिता.
18 ) Pom. कुसुम, P प्रस्तरे for स्रस्तरे. 30 ) P राजश्रिया. 35 ) cg विलक्ष्मीक्रियते. 37 ) PB स्तवैकपुत्रो 39 ) PB
32 ) og कुलमन्दिरस्तम्भावष्टम्भः पुत्रः प्रदीयताम् । श्रीदेविगृहा. 40 ) 0 प्रसादाद्भवतेतत् ।.

Page #182

-I. § 13 : Verse 36 ]
कुवलयमालाकथा १
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1 क्षमापरिवृढो दृढवर्मा दृढप्रतिज्ञ आस्थानादुत्थाय देव्यै वृत्तान्तमचीकथत् । देव्यपि हृष्टमानसा समज - 1 निष्ट । राज्ञा समग्रे ऽपि नगरे वर्धापनमहोत्सवश्चक्रे । इतश्च धर्माशुरपि कर निकर प्रसरेण तमःसमूहं 3 निराकृत्यास्तसमस्त किरणदण्डो ऽस्ताचलचूलावलम्बी बभूव ।
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सति प्रभापताव न प्रभा तनयस्य मे । इति ध्यात्वास्तदम्भेन रविग्रस्तः सरस्वता ॥ २८ विना जीवितनाथं तं किमन्यैरवलोकितैः । इतीव नलिनी जज्ञे निद्राणनलिनेक्षणा ॥ २९ तदन्धकारं समभूद्भैरवादपि भैरवम् । यत्र वर्णश्रियां लोपो ज्ञायते स्वः परश्च न ॥ ३० ततः शय्यागृहान्तर्धौतधवलपदप्रच्छादिते मन्दाकिनी पुलिनत लिने तलिनोदरी प्रियङ्गुइयामा समाराधितदेवगुरुचरणकमला प्रमीलामीलितचारुलोचना पाश्चात्ययामिनीयामे स्वप्ने ज्योत्स्नाप्रवाहसंभृतदि१ क्वक्रममन्दकुमुदानन्दप्रदं कलङ्कविकलं बहल परिमलाकर्षितालिकुलकलितया कुवलयमालया परिवृतं 9 कलाभृतमद्राक्षीत् । तावत्प्राभातिकप्रहतमङ्गलमृदङ्गसंगत संरावेण प्रबुद्धा । ततः स्वभावानुसदृशस्वप्नदर्शनरसवश प्रहर्ष समुच्छलद्रोमाञ्चकवचितया देव्या विनयावनतोत्तमाङ्गया यथादृष्टः स्पष्टः स्वप्नः 12 क्षभिर्तुः पुरो न्यवेदि । राजा तद्वाक्यमाकर्ण्य विस्मयस्मेरमनाः सुधासागरान्तस्थमिवात्मानं मन्य - 12 मानः प्रोवाच । 'प्रिये, यो राज्यलक्ष्म्या पुत्रवरः प्रदत्तः स सांप्रतं फलिष्यति ।' ततो देवी 'देवताना - मनुग्रहेण राज्यश्रियो वरप्रभावेन गुणगुरूणां गुरूणामाशीर्वादेन च वाञ्छितं भवतु' इति जल्पन्ती 15 कवीनामप्यगोचरं प्रमोदं प्रतिपेदे |
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१२ ) अथो महीनेता कृतावश्यकः समस्तसचिवाधीशैरलंकृतां स्वप्नपाठकैरन्वितां राजहंस इव सरसी सभामलंकृत्य देव्या दृष्टं स्वप्नं निवेद्येति पप्रच्छ 'को ऽमुष्य फलविपाकः' । ततः 18 स्वप्नपाठकैरुक्तम् । 'यथा किल महाराज, महापुरुषजनन्यः शशिसूर्यवृषभहरिगजप्रभृतीन् स्वप्नान् 18 पश्यन्ति । तेन तस्येदृशस्य सकलकलाभृद्दर्शनस्य प्रधानपुरुषजन्म सूच्यते ।' राज्ञा भणितम् । 'देव्याः पुत्रजन्मफलं राज्यश्रिया वरेणैव निवेदितम् । यः पुनः शशी कुवलयमालया कलितस्तद्वयं पृच्छामः ।' 21 ततो गदितं स्वप्नकोविदैः । 'देव, नूनमेषा तव दुहिता भविष्यति' इति । अथ देवगुरुणा मन्त्रिणा 21 भणितम् | 'देव, युज्यत एतत् । यदि कुवलयमालैव चन्द्रतो विभिन्ना भवति ततः संभाव्यत एतत् । एषा पुनस्तमेव मृगाङ्कमवगृह्य स्थिता । तेनैषा काप्येतस्य राजपुत्रस्य पूर्वजन्मस्नेहप्रतिबद्धा कुवलयमालेव 24 सर्वजनमनोहरा प्रियतमा भाविनी' इति । भणितं भूपेन 'संगतमेतत्' । ततः किंचित्कालं विद्वगोट्या - 24 सुपविश्य विशांपतिर्दिवसकृत्यकृते कृत्यवेदी समुदतिष्ठत् । अथ देवी तद्दिनमारभ्य लावण्यपुण्यावयवा परिजनस्य बहुमता साधुजनस्यानुकूला सर्वप्राणिगणे सानुकम्पा संपूरितदोहद सौहृदा सामोदा गर्भ 27 द्यौरवोद्वहन्ती विरराज ।
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1 ) B also दृढधर्मा. 2 ) B महोत्सवश्च चक्रे. 4) B प्रभावतावत्र न. 6 ) B has a marginal note (on भैरवादपि ) thus : ईश्वरादपि । ईश्वरपक्षे वर्णा ब्राह्मणादयस्तेषां श्रियस्तासां लोपः । अंधकारपक्षे वर्णा नीलपीतादयः ।. 7 ) P पट्टप्रच्छादिते, P पुलिनवदत लिने, Cadds देवी after प्रियङ्गुश्यामा 9 ) B बहुल 14 ) P गुणगुरूणां आशी 16 ) 0 कृतावश्यकः प्रभाते सचिवैः समं सभामुपविश्य स्वप्नपाठकानाहूय तेभ्यः स्वप्नफलं पप्रच्छ कोऽमुष्य. 19) og ततोऽनेन स्वप्नेन प्रधान for तेन etc. 21 ) B देवगुरुमन्त्रणा. 22 ) P कुवलयमाला चैव चंद्रतो, B adds on the margin कदाचित् between कुवलयमाला and चन्द्रतो. 23) P मृगांगकमवगदा स्थिता. 25 ) B has a marginal gloss कार्यस्थानं on कृत्यवेदी. 26 ) P संपूरितदेहसोहदा, Bhas a gloss मेद्यं गर्भ on गर्भ. 34 ) cg वर्ध्यते, B इत्युक्त्वा नृपति 35 ) PB C दृढधर्मा or दृढधर्म्मा, but the spelling दृढवर्मा is uniformly adopted here. (36) P भवेद्वर्ष: प्रकर्ष भाक्
3
$ १३ ) अथ कियति काले व्यतीते तिथिकरणनक्षत्रसुन्दरे वासरे शुभे लग्ने होरायामूर्ध्वमुख्यामुच्चस्थानस्थिते ग्रहच वृद्धाङ्गनाभिरनेकाभिः सततं रक्षाभिरुपचर्यमाणा, ताम्रपर्णीव मौक्तिकम्, रोहण30 भूरिव रत्नम्, वैडूर्यभूमिरिव वैडूर्यम्, प्राचीव चित्रभानुम्, मलयाचलाचलेव चन्दनपादपम्, वारि- 30 धिवेलेव विधुम, राजहंसीव विशदच्छदम्, प्रभापहतप्रदीपप्रभम्, विकस्वरवदनकमलम्, कुवलयदललोचनयुगलम्, सा पवित्रं पुत्रमसूत ।
33 ततो देव्यनुजीविन्यो हर्षोत्फुल्लदृशो भृशम् । अहंपूर्विकया श्रीमदृढवर्मान्तिकं ययुः ॥ ३१ 33 वर्ध्य से सुतरत्नस्य जन्मना देव संप्रति । इत्युक्त्वा भूपतिस्तासामभूत् प्रमोदमेदुरः ॥ ३२
वर्मा महीपालस्तदा दानमदान्मुदा । तथा ताभ्यो यथा तासां दारिद्र्ये ऽभूद्दरिद्रता ॥ ३३ यथा प्राप्य निधि को ऽपि भवेद्वर्षप्रकर्षभाक् । तथा तदा तनूजन्मजन्म भूपतिरप्यभूत् ॥ ३४ भूपः प्रवर्तयामास निःसामान्यं महोत्सवम् । महार्हा मर्हता मह कारयामास च स्वयम् ॥ ३५ तन्मात्रा युवती जातिस्तथोत्कर्षमनीयत । यथा दूर्वा नरेशो ऽपि शिरसा तृणमप्यधात् ॥ ३६

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Page #183

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रत्नप्रभसूरिविरचिता
[I. $ 18 : Verse 37पण्डितान् पूजयामास बालकांश्च नराधिपः । पाठकोलाहलोत्तालान् वहतः सूतिमातृकाः ॥ ३७ 1
प्रीणयन्नर्थिनां सार्थमथैर्भुजबलार्जितैः । सूनोर्जन्मोत्सवं चारु चकार पुरि भूपतिः ॥ ३८ 38१४) ततो राजा समाकार्य वर्य मौहर्तिकं संमान्य पप्रच्छ । 'हंहो सांवत्सरिक, कथय कुमारस्य 3
जन्मनक्षत्रग्रहाणां फलम् ।' दैवज्ञेन निवेदितम् । 'देव शृणु। आनन्दः संवत्सरः। ऋतुः शरत्समयः । मासः कार्तिकः । तिथिर्विजया। वारो बुधः। नक्षत्रं हस्तः। राशिः कन्या । योगः सुकर्मा । 6 सौम्यग्रहनिरीक्षतं लग्नम्। संपूर्णबलाः सर्वे ऽपि ग्रहाः सौम्याः, एकादशस्थानस्थिताः पापग्रहाः। 6 अपि च।
____वीक्षिते ऽत्र ग्रहैः सौम्यैर्मुहूर्ते स्फूर्तिशालिनि । चक्री वा चक्रितुल्यश्च सुतो जातो भवेदसौ ॥' ३९ 9 नृपेणोक्तम् । 'गणक, कति राशयः, के वा राशिगुणाः।' निवेदितं निमित्तविदा। 'देव, अवधारय । 9
तद्यथा, .
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मेषो वृषाख्यो मिथुनश्च कर्कटः सिंहश्च कन्या च तुला च वृश्चिकः । 12 धनुःप्रवीणैर्मकरश्च कीर्तितः कुम्भश्च मीनः कथिताश्च राशयः ॥ ४०
12 __ सांप्रतमेतेषु राशिषु जातस्य पुरुषस्य महिलाया वा गुणगण आकर्ण्यताम् ।
शूरः कृतज्ञो दीर्घोरुश्चण्डकर्मा पुनर्मुदुः । लोलचक्षुः प्रियः स्त्रीणां मेषजातो भवेन्नरः ॥ ४१ सत्यवादी शुचिर्दक्षो भोगी त्यागी मनोरमः । सुमित्रश्चारुगमनो वृषे जातो भवेन्नरः ॥ ४२ 15 चलचक्षुश्च मिष्टान्नो मैथुनासक्तमानसः । कर्णरोगी धनेनाढ्यो जायते मिथुने नरः ॥ ४३ शूरः कृतज्ञो द्रव्याढ्यः कृशाङ्गो गुरुवत्सलः । कोपनो ऽत्यन्तदुःखार्तः कर्के जातो भवेन्नरः ॥ ४४ अभिमानी क्षमाशीलो जननीजनकप्रियः । मद्यमांसरतो नित्यं सिंहजातो भवेन्नरः ॥ ४५ 18 वृद्धभावे च धर्मार्थी सर्वलोकमतो धनी । कामिनीहृदयानन्दी कन्याजातो भवेन्नरः ॥ ४६
इर्ष्यालुमित्रवात्सल्यपरो दुःखनिकेतनम् । स्फुटवाक्यो विरागी च तुलाजातो भवेन्नरः ॥ ४७ 21 क्रूरः शूरः पिङ्गलाक्षो दर्पिष्ठो निष्ठुराशयः । धनी वियोगी पितृभ्यां वृश्चिके स्यान्नरः सदा ॥ ४८ 21
मेधावी सत्यभाषी च सर्वलोकमनोहरः । वर्यभार्यः सुतेजस्वी धनुर्जातो भवेन्नरः ॥ ४९
दर्शनीयः सुधीर्विद्वान् पुत्रवान् दीर्घजीवितः। परदारपरस्त्यागी मकरे जायते नरः॥ ५० 24 लोलदृष्टिगजाश्वाद्यासनो मानी विचक्षणः । पराक्रमी च तन्द्रालुर्जातः कुम्भे भवेत् पुमान् ॥ ५१ 24
शूरः समुद्रगम्भीरः स्पष्टवाक्यस्तु कोपनः । युद्धप्रधानो गर्विष्ठो मीने जातो भवेन्नरः ॥ ५२ राजाप्येतदाकर्ण्य निमित्तविदो रूपकानां सहस्रं प्रदाय समुत्तस्थौ । ततः प्रमुदितमना भूपतिर्वादश27 दिने समग्रमपि जनं संमान्य वासोभिः स्वप्नदृष्टकुवलयमालावृतचन्द्रदर्शनानुसारेण तनुजस्य द्विधापि 27
कुवलयचन्द्र इत्याख्यां वितीर्णवान् , अपरमभिधेयं श्रीदत्त इति । एवं धात्रीभिः पञ्चभिः परिपाल्यमानः समितिभिर्यतिधर्म इव कलाकलापेन प्रतिपच्चन्द्र इव, पितुर्मनोरथ इव प्रवर्धमानः, सहस्रकर 30 इव दिग्वधूत्संगसंगतः, सर्वैरपि करतलात्करतलं संचार्यमाणो ऽतिषितैरिवाशेषजनलोचनैः पीयमानः 30
सुधामय इव निर्मितः प्रजापतिनाष्टवर्षदेशीयः । समुद्रादप इव कुम्भभूः, दिनकरनिशाकरकरनिकरास्पृष्टे परिजनेनाप्यदृश्यमाने ऽमिलितगुरुजने विद्यागृहे यतिरिव जितेन्द्रियः, भोजनास्वादेऽप्यकृतादरः, 33 अनुकूलदुकूलयुगलपरिधाने ऽप्यदत्तावधानः, तिरस्कृतमुरासुरगुरुधिया कुशाग्रसब्रह्मचारिण्या मेधया 33 द्वादशवर्षाणि यावत् कलाचार्यपान्यिासीकृता इव कलाशालिकलाविमलाः सकला अपि कला हेलया कलयामासिवान् । 36 ६१५) अन्यदा च स कुमारः स्फाराकारः परिलसद्विक्रमाधारः कृतमजनभोजनोपचारश्चन्द-36
नानुलिप्तः प्रावृतैकक्षौमयुग्मः कण्ठनिक्षिप्तसुमनःसक् स्वसदृशप्रसाधनप्रसाधितोपाध्यायपृष्ठलग्नः पितुः पदपद्मयुग्मं नमस्कर्तुमुपागमत् । राजापि तं विलोक्य सकललोचनरोचनाकारं भास्वन्तमिव कमल39 खण्डो राकाशशाङ्कमिव रत्नाकरः स्मेरमनाः समभूत् । कुमारेण सविनयं प्रणतः क्षितिपस्तमुत्संगे 39 निवेश्य प्रोचिवान् । 'उपाध्याय, कुमारेण तत्रभवतो भवतः सकलो ऽपि कलाकलापः स्वीचके ।' ततः कलाचार्येणोक्तम् । 'देव, कुमारेण मत्सकाशात्काश्चिदपि कला न गृहीताः। किंतु कुमारो मेधानिधिः
3) o trans. समाकार्य after मौहूर्तिकं, P spells सन्मान्य. 13) " महेलाया, B गुणगणमाकण्यताम्. 14) दीर्घायुश्च'. 15) P वृषजातो. 17) C भवेत्पुमान्। 18) og भवेत्पुमान्। 25) ० मीनजातो. 28) 0 एवं पञ्चभिर्धात्रीमिः. 31) P समुद्रादाप. 36) Pच सुकुमारः. 37) P°नानुलिप्तप्रावृते. 40) P B add स after निवेश्य, P कलालापः.

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-I. $ 18 : Verse 60]
कुवलयमालाकथा १ 1 सकलाभिः कलाभिश्विरादुत्कण्ठितचेतोभिर्वधूभिरिव वल्लभः प्रावृषि नदीभिरिवादीनाभिनंदीनः स्वयं 1
स्वीकृतः। अथ नृपेगोपाध्यायं विधिना संभूष्य प्रोक्तम् । 'वत्स, तवातुच्छदुःसहविरहदहनसमुत्थ3चिन्ताधूमध्यामा यथार्थाभिधाना प्रियङ्गुश्यामा समजनि जननी ते, तत्तां प्रणम ।' एवं समादिष्टः 3 पुत्रः 'देवो यथा समादिशति' इति वदन भूपतेरुत्संगात्समुत्थाय जननीं तदात्वविलोकनामन्दानन्दबाष्पभरप्लुतलोचनां समीपीभूय सविनयमाननाम । निःशेषमङ्गलोपचारं कृत्वा सुतं शिरसि चुम्बित्वा 6 स्नेहेन देवगुरूणां सतीनां मातॄणां प्रभावेन पितरमनुहरस्व' इति जल्पितवती यावदेवी तावत्वरित- 6 मागत्य प्रणिपत्य च जनयित्रीं प्रतीहारी प्रोवाच । 'देवि, स्वामी स्वयमद्य वाहकेलिं कर्तेत्यतःप्रेष्यतां कुमारः।' ततो मात्रा स विसर्जितः क्षितिपसमीपमुपाजगाम । वसुधाधवेनोक्तम् । 'भो महासाधनिक, 9 गरुडवाहनं तुरङ्गममुपनय महेन्द्रकुमारस्य । तथा यथार्हमुत्तमाँस्तुरगानपरेषां राजपुत्राणां नियोजय । 9 ममापि पवनावर्त तुरङ्गममर्पयेति । अपि च ।
रत्ननिर्मितपर्याणं सौवर्णमुखयन्त्रणम् । अर्पयोदधिकल्लोलं हयं कुवलयेन्दवे ॥' ५३ 128१६) तावदादेशानन्तरं तेन कुवलयचन्द्रस्य पुरतस्तुरङ्गमः समुपस्थापितः । यश्च कीदृशः। 12
वायुरिव गमनकदत्तचित्तः, मनोभाव इव क्षणप्राप्तदूरदेशान्तरः, युवतिखभाव इव चपला, विपणिश्रेणिरिव मानयुतः, पण्याङ्गनाप्रेमप्रकर्ष इवानवस्थितचरणचतुष्कः । तं विलोक्य नृपेणोक्तम् । 'कुमार, 15 किंचित्तुरङ्गलक्षण विचक्षणोऽप्यसि।' कुमारेण विज्ञप्तम् । 'गुरुचरणकमलाराधनेन किंचित्परिज्ञातमस्ति।' 15
भणितं भूपेन । 'वाजिनां कति जातयः, किं प्रमाणम्, किं लक्षणमपलक्षणं च' इति । कुमारेणाभ्यधायि । 'नाथ, अवधार्यताम् । यदश्वानामष्टादश जातयः, बोल्लाह-सेराह-कियाहादयः । ते वर्णलाञ्छनविशेषेण 18 भण्यन्ते । अश्वस्योत्कृष्टवयसः प्रमाणम् ।
18 नरामुलानि द्वात्रिंशन्मुखं भालं त्रयोदश । अष्टाङ्गुलं शिरः कर्णो षडङ्गुलमितौ मतौ ॥ ५४
चतुर्विंशत्यङ्गुलानि हयस्य हृदयं तथा । अशीतिश्च समुच्छ्राये परिधिस्त्रिगुणो भवेत् ॥ ५५ 21 एतत्प्रमाणसंयुक्ता ये भवन्ति तुरङ्गमाः । राज्यवृद्धिं महीपस्य कुर्वन्त्यन्यस्य वाञ्छितम् ॥ ५६ 21
एकः प्रपाणे भाले च द्वौ द्वौ रन्ध्रापरन्ध्रयोः । द्वौ द्वौ वक्षसि शीर्षे च ध्रुवावर्ता हये दश ॥ ५७
अत ऊर्च गुणैन्यूनानन्यूनान् वा हयानिह । दुःखातिदुःखदान् प्रोचुरश्वलक्षणदक्षिणाः ॥' ५८ 24 यावदेतत् कुमारो निवेदयति तावद्भूपेन निगदितम् । 'वत्स, पुनः प्रस्तावान्तरे श्रोष्यामः' इति वदन्ना- 24 रूढः क्षमापरिवृढः पवनावते तुरङ्गे, कुमारो ऽप्युदधिकल्लोले, महेन्द्रो ऽपि गरुडवाहने, अपरा अ
राजपुत्रा अपरेषु तुरङ्गेषु । अपि च ।। 27 गजैस्तुरङ्गैरुत्तुङ्गैरनेकैः पदिकैस्तथा । विस्तीर्णमपि संकीर्ण राजद्वारं तदाभवत् ॥ ५९ 27 १७) ततो धृतसितातपत्रश्चलञ्चारुचामरयुगलोपवीज्यमानश्चतुरङचमूचक्रपरिवृतः
ज्यमानश्चतुरङ्गचमूचक्रपरिवृतः क्षितिपतिः श्रीपथमवतीर्य च वर्यधैर्यगुणशाली कौतुकायातलोकलोचनप्रमोदमादधानः क्षणेन पुरीपरिसरमवाप्य 30 सकलमपि बलं दूरतो विधाय वाहकेलिं कर्तुं प्रवृत्तः । कुमारोऽपि धौरितकादिपञ्चगतिक्रमनिरीक्षणाय 30 स्वमश्वं वाहकेलौ मुमोच । यावज्जयजयारवं जनः करोति तावत्सर्वेषां राजपुत्राणां पश्यतामेव तत्क्षणं बहलतमालदलश्यामलं गगनतलमुदधिकल्लोलः समुत्पपात । ततस्तस्य वाजिनो जवेन दक्षिणां दिशं 33 प्रति धावतो ऽनुधावन्तीव शाखिनः । यदने निकटीभूताः पदार्थास्ते ऽप्यनिकटीभूताः। तत एवं 33 ह्रियमाणेन कुमारेण चिन्तितम् । 'अहो, यदि तावत्तुरगस्ततः कथं नभस्तलमुत्पतितः । अथ यदि देवः
को ऽपि ततः कथं तुरङ्गत्वं न मुञ्चति । एवं चिन्तयता कुमारेण परीक्षाकृते यमजिह्वाकरालया क्षुरिकया 36 निर्दयं तार्थ्यः कुक्षिप्रदेशे हतः। ततः पतच्छोणितनिवहो वाहः शिथिलसर्वाङ्गसंधिमूर्छानिमीलिताक्षः 36 क्षितौ पतितमात्रः 'कुमारापहारात् पापी' इति भणित्वा तत्कालमेव जीवितव्येन तत्यजे । ततस्तं गतासुं निरीक्ष्य कुमारेण चिन्तितम् । 'अहो, विस्मापनीयमेतत् । 39 यद्यश्वस्तत्कथं देवमार्गगामी न चैष चेत् । तुरगस्तयं किं वा प्रहारेण हतो मृतः॥' ६०. 39
पथ तपात्ययसमयसजलजलदगर्जिगम्भीरधीरः कस्यापिशब्दः समभत । “भो निर्मलशशिवंशविभूषण कुवलयचन्द्रकुमार, समाकर्णय मम वचनम् । 'गन्तव्यमस्ति तवाद्यापि गव्यतिमात्र 42 दक्षिणदिग्विभागे, द्रष्टव्यं चादृष्टपूर्वमिव किमपि।" इदं च श्रुत्वा चिन्तितं कुमारेण । 'अहो, कथं 42
3) PR inter. जननी & समजनि, Pom. ते. 4) B तदास्यविलोक. 6) ० इति यावदाशीर्वादं दत्ते देवी ताव. 7) c प्रतिहारी. 13) Pमनोभव इव. 15) 0g गुरुप्रसादेन किं. 19) P लाभ for भालं. 23) P दक्षणः, B दक्षणाः. 28) P°पत्रावरच्चारु, B om. चमूचक्र. 30) P धौरितादि. 35) P inter. न & तुरङ्गवं. 36) ckh ताक्षः ‘पापी' इति भणन् क्षिती पतितमात्रो मृतः । ततस्तं. 40) c गम्भीरः कस्यापि. 41) B वंशभूषण, ० गव्यूतमति'.

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रत्नप्रभसूरिविरचिता [I. $ 18 : Verse 611 पुनरेतत्, कोऽपि मम गोत्रं नाम च जानाति । अथवा कोऽप्येष दिव्यो मम शुभायतये दक्षिणाशामि- 1
मुखं मां प्रेरयति निष्कारणकरुणापरत्वेन । अतीन्द्रियज्ञानगोचरतया चालङ्घनीयवचनाः किल देवा 3 मुनयश्च भवन्ति ।' इति ध्यात्वा दक्षिणाभिमुखं गच्छन् गव्यूतिमतिक्रम्य कुमारोऽशेषान् दिग्विभागान 3 यावद्विलोकयति तावदग्रतो ऽनेकपर्वतपादपश्वापदलतागुल्मगहनां महाविन्ध्याटवीं ददर्श। या च पाण्डवसेनेवार्जुनालंकृता, श्रीरिव महागजेन्द्रसनाथा, महापुरीव तुङ्गशालकलिता । चिन्तितं कुमारेण । 6 'अवश्यं वशीकृतेन्द्रियग्रामः को ऽप्यत्र महर्षिर्महात्मा दिव्यज्ञानावलोकिताखिलपदार्थसार्थः परिव. 6
सति । यत्तस्य भगवत उपशमवतः प्रभावेन विरुद्धानामपि जन्तूनां परस्परमकृत्रिमं प्रेम संजातम् ।' एतच्चेतसि चिन्तयन् कुमारः कुवलयचन्द्रो यावत्किंचिद्भूभागमुपसर्पति तावदनतिदूरे ऽतिस्निग्धबह
विराजमान बहद्विजकृतकोलाहलमसंख्यशाखासंकुलं वटपादपमपश्यत् । तं वीक्ष्य तामेव 9 दिशं प्रति चलितोऽचलापतिपुत्रः, क्रमेण च स वटवृक्षतलमलंचकार । ततो यावत्तत्र कुमारोऽस्ति
तावत्तस्य तपोनियमशोषिताङ्गस्तेजसा ज्वलन्निव, मूर्तिमानिव धर्मः, उपशमरसराजधानीव, निवास 12 इव चारित्रलक्ष्म्याः , केलिवनमिव सौम्यतायाः, मुनिः कोऽपि महात्मा दिव्यपुरुषमृगेन्द्रयोर्मध्य-12 स्थितश्चक्षुष्पथमायातः। ततस्तेन कुमारेण चिन्तितम् । 'यदिमं साधुं सकलत्रैलोक्यवन्दनीयचरणारविन्दयुगलं प्रणिपत्य स्वस्याश्वापहारं पृच्छामि। केन हेतुनाहमपहृतः, को वैष तुरङ्गः।' इति चिन्तयन् 15 संप्राप्तः पृथुलशिलापट्टस्थितस्य महर्षेः संनिकर्षम् । मुनिना प्रोक्तम् । 'भो शशिवंशविभूषण कुवलय-15
चन्द्रकुमार, स्वागतं तव । वत्स, आगच्छ' इति । अथ तेन स्वनामगोत्रकीर्तनविस्मितमानसेन महता विनयेन प्रणतं मुनिपतेः क्रमकमलयुगलम् । भगवता सकलभवभयहारिणा सिद्धिसुखकारिणा धर्म18 लाभाशीर्वाद लम्भितः कुमारः। ततो मुनिसमीपस्थदिव्यपुरुषेण प्रसारितः ससंभ्रमं सुरपादपकि. 18 सलयकोमलो माणिक्यकटकाभरणभूषितो वामेतरः करः। ततो नृपतनुजेन करद्वयेन तस्य पाणितलं गृहीत्वेषद्विनतोत्तमाङ्गेन कृता प्रणतिः। मृगेन्द्रेण च बहलशिथिलकेसरधारिणा उद्वेल्लदीर्धतरला. 21 लेन प्रशान्तश्रवणद्वयेन स्तोकमुकुलिताशेणानुमानितो राजतनयः । कुमारेण हर्षवशविकसन्मुदितान्त-21 __ रस्नेहया स्निग्धधवलया दृशा हरिददृशे । उपविष्टश्च नातिदूरे मुनिपस्य । भगवता निगदितम् । __'कुमार, त्वयेति चिन्तितम् । पृच्छाम्यहं साधुममुं कृतो मे केनापहारः क इवात्र हेतुः।
24 को वायमश्वस्तदिदं निवेद्यमान मया विस्तरतः शृणु त्वम् ॥' ६१ इति श्रीपरमानन्दसूरिशिष्यश्रीरत्नप्रभसूरिविरचिते कुवलयमालाकथासंक्षेपे श्रीप्रद्युम्नसूरिशोधिते 27 कुवलयचन्द्रोत्पत्तितुरगापहारसाधुदर्शनकीर्तनो नाम प्रथमः प्रस्तावः ॥१॥
[अथ द्वितीयः प्रस्तावः] ६१) ततश्च दन्तद्युतिभिर्मुनीन्द्रस्तमासमूहं विदधद्दविष्ठम् । 30 उवाच तत्संशयभेददम्भात् तद्बोधनार्थ वचनं सुधाभम् ॥ १
30 जीवितं यौवनं लक्ष्मीलावण्यं प्रियसंगमः । सर्व चलाचलं लोके कुशाग्रजलबिन्दुवत् ॥२ दुहृदः सुहृदो ऽपि स्युः सुहृदो ऽप्यसुहृत्तमाः। मनीषी तेषु सर्वेषु ममतां कः करोति त एक एव भवेजीवः सुखी दुःखी च जायते । एक एवानुते मृत्यु शिवं यात्येक एव हि ॥४ 33 अय॑ते कर्मणा राज्यं हार्यते ऽपि च कर्मणा । विद्वान् विना न को ऽप्यस्ति कर्मणो हन्ति मर्म यः॥५ अभाग्यादर्जितापि श्रीः क्षयं याति क्षणादपि । घनाघना घनालीव दुर्दान्तमरुता हता॥६ अविषह्याणि सह्यन्ते नरके ऽत्र शरीरिभिः । दुःखान्युद्धषितं देहं येषां श्रवणतो भवेत् ॥७ कशापाशाङ्कुशादीनामाबाधाः स्वस्वकर्मणा । सहन्ते नित्यशो हन्त तिर्यक्त्वे ऽपि हि देहिनः ॥८ वियोगरोगसंतापभूपकोपादिवेदनाः । भवे भवन्ति भविनां मानवे ऽपि नवा नवाः ॥९
1) 0 उपशमप्रभावेन. 9) PB किशलय. 10) P inter. स & च. ll) og चारित्रलक्ष्मीनिवासभिव for निवास इव चारित्रलक्ष्म्याः . 12) P केवलीवनमिव B केलीवन. 14) P स्वस्याऽपहारं, cg इति विचिन्त्य संप्राप्तः पृथुलशिलातलस्थस्य महर्षेः समीपम् ।. 16) P अथ तेन नामगोत्रः की. 18) B कुमारः । तेन दिव्यपुरुषेण. 27) PB कीर्तननाम. 29) PB add ओं अहं ।। before ततश्च etc., B 05 °र्मुनीन्दुस्तमः . 30) PB तच्छंशय. 32) P सुहृदो for दुहृदः. 33) cg. भवे जीवः. 34) B cg सिद्धान् for विद्वान्.
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-II. § 4 : Verse 20]
कुवलयमालाकथा २
1
मायासूयाभयोद्वेगविषादाकुलचेतसाम् । त्रिदशत्वे ऽपि सत्त्वानामभिमानभवं सुखम् ॥ १० इत्थं चतुर्गतावत्रासुमता भ्रमता भवे । कर्मनिर्मथनोपायः प्रापि धर्मः कदापि न ॥ ११ 3 कल्पदुं दुर्लभं प्राप्य प्रार्थयेत्स वराटिकाम् । स्वायत्ते मोक्षसौख्ये ऽपि यो भवेद्विषयी नरः ॥ १२ संसारमरुकान्तारसमुत्तारं यदीहसे । सम्यक्त्वं सलिलं चित्तदृतिस्थं तत्सदोह्यताम् ॥ १३ ततः कुमारकुवलयचन्द्र एतस्मिन्नीदृशे ऽसारे संसारे क्रोधमानमायालोभमोहमूढमान सैरात्मभिर्यदनु6 भूतं तत्त्वया तुरगापहरणपर्यन्तमेकमनसा कथ्यमानं निशम्यतामिति । तथा हि,
39
१२) अस्ति समस्तविशङ्कटयज्ञवाट हुताशसमुत्थबहलधूमध्यामलितातुलविपुलनभस्तलः सर्वदेश्लक्ष्मीवक्षःस्थलालंकारतारहारो निखिलदेशान्तरसमागच्छदनेकवस्तुसङ्केतभूभाग इव वत्साख्यो 9 विषयः । यत्र कम्पाङ्ककम्पित पुण्ड्रेक्षुपत्रनिचयशब्द वित्रस्तमिव प्रविशति काननभुवं कुरङ्गयूथम् 1 9 तदीयपूर्ण तरलाक्षिनिरीक्षणेन स्वकीयकान्ता कर्णान्तविश्रान्तलोचनसंस्मृतिपरो लेप्यमय इव दृषन्निर्मितस्तम्भ इव निश्चलः पथि पथिकजनश्चिरं तिष्ठति । तत्र प्रोत्तुङ्गश्टङ्गसंगतसुर मन्दिरोपशोभमाना गम्भीर12 नीरपरिखालंकृतप्राकारा लवणाम्बुधिवज्रवेदिकाकलिता जम्बूद्वीपलक्ष्मीवि, सुरपुरीव सद्वृषाश्रया, 12 अलव पुण्यजनान्विता, लङ्केव कल्याणमयी, कौशाम्बी नाम नगरी समस्ति ।
तस्या एकत्र विलसजगत्रयरमाजुषः । किं ब्रूमो वर्णने यस्या न गीष्पतिरपि क्षमः ॥ १४ 15 तां प्रियप्रणयिनीमिव भुते पुरन्दरपराक्रमः पुरन्दरदत्ताभिधो वसुधाधीशः । यस्तु प्रालेयाचल इव 15 कीर्तिमन्दाकिन्याः, विश्राम विटपीव गुणशकुनानाम्, कल्पपादप इव यथा चिन्तितदत्तवित्तः । अत्यवदातेन जिता हंसाः कंसारिमेचका हरयः । सवितुः सिता बभूवुर्यद्यशसा प्रसरता गगने ॥ १५ 18 तत्रैक एव दोषो ऽस्ति समृद्धे ऽपि गुणश्रिया । यज्जैनवचने सौख्यवृक्षमूले न वासना ॥ १६
18
१३ ) तस्य भूवासवस्य वासवस्येव सुरगुरुश्चतुर्विधबुद्धिनिधानं वासवाभिधः सचिवेश्वरः । स नृपतिः सहोदरमिव सहचरमिव पितरमिव देवतामिव तं मन्त्रिणं मनुते । स मन्त्री कौस्तुभमणिमिव 21 पुरुषोत्तमो दुर्वारवैरिवारण निवारणवारणारितुल्यं श्रीजिनेश्वरप्रणीतं सम्यक्त्वं हृदि धारयति । तस्य 21 मन्त्रिणो वासवस्यान्यदा कृतप्राभातिकावश्यकस्य भगवतामर्हतां महार्हाणामर्हणानिमित्तं जिनायतनं प्रविशतो द्वारदेशे ऽनेकविधप्रभूतपरिमलपरिमिलितमधुकर निनादमनोहरेण पुष्पकरण्डकेन समं बाह्योद्यान24 पालकः स्थावराख्यः समाययौ । तेन तच्चरणयुगं प्रणम्य 'देव, वर्ध्यसे । सकलकामिजनलोचनप्रमोदप्रदः 24 प्राप्तस्तावद्वसन्तावतारः' इति जल्पता पुष्पाण्युपदीकृत्य महामन्त्रिणः करतले सहकारमञ्जरी ततः समर्पिता । अन्यच्च 'तत्रोद्याने चन्द्र इव तारकानिकरेण शिष्यगणेन परिवृतः क्षमारामाललामश्चारित्ररत्नरत्नाकरः 27 सर्वमुनिशिरोरत्नं निहतदुर्जेयकपायसंचयः सद्धर्मनन्दनः श्रीधर्मनन्दनो नाम यतीश्वरः समवातरत्' 127 १४ ) तदाकर्ण्य मन्त्रिणा भ्रुकुटीभङ्गभीमाननेन 'हा अनार्य' इति वदता सहकारमञ्जरीं निजसहचरहस्ते समय साक्षेपमिति जल्पितम् । 'रे रे दुराचार विवेकविकल स्थावरक, प्रथमं प्रधानं सादरं 30 वसन्तं कथयसि पश्चाद् धर्मनन्दनाचार्यम् ।
30
क्व वल्मीकः क्व वा मेरुः क्वालसः क्व च नागराट्। क्व वसन्तः क्व भगवान् सूरिः श्रीधर्मनन्दनः ॥ १७ ऋतुराट् तनुते चित्तं कामार्तं स च साधुराट् । तदेव विपरीतं तु वीक्ष्यतामन्तरं द्वयोः ॥ १८
33 तद्गच्छतस्यात्मनो दुर्बुद्धिविलसितस्य फलं भुङ्क्ष्व' इति । 'रे प्रतीहार,' अमुष्य वनरक्षकस्य केदाराणां 33 लक्षा स्वरितं दापय, येन तत्कर्षणायासविवशः पुनरपीदृशं निर्विवेकं न वदति' इत्युक्त्वा मन्त्री विहितदेवतार्चनः प्राप्य राजसौधं तामेव मञ्जरीं नृपतिकरतलसंगिनीं चक्रे । राज्ञा भणितम् । 'किं 36 बहिरुद्याने पुष्पकालो ऽवततार ।' ततो मन्त्रिणा जल्पितम् । 'वसन्तलक्ष्मीवीक्षायै देवपादमवधार- 36 यस्वेति ।' इति श्रुत्वा सुरेश्वर इव चतुर्दन्तं नृपतिरुत्तुङ्गं मतङ्गजमारुह्य चतुरङ्गबलेन वनावनीमीयिवान् । मन्त्री नृपं प्रोवाच । 'देव, अवधार्यताम् ।
4 ) B सम्यक्त्वसलिलं. 7) B विसंकट परिमिलित 25 ) P adds हार and B 33) B दुर्बुद्धे बुद्धिविलसितस्य. 35 ) P राज्ञसौधं
17 ) P हारयः for हरयः. 22 ) P महार्हाणानिमित्तं. adds हारि ( but later scored ) before मझरी 37 ) P रुत्तंगं मतङ्ग

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अमन्दानन्दसंदोहस्फुरन्मधुकरस्वरैः । स्थलाम्भोजानि ते सौवागतिकत्वं वदन्ति हि ॥ १९ अमी वृक्षा निरीक्ष्यन्ते नम्राः फलकदम्बकैः । त्वय्यागच्छति भूनाथे कः कुर्यान नतिं क्षितौ ॥ २०
1
39 ) P अमंद मंदसंदोह B अमंदामोदसंदोह

3
23 ) P परिमलित B मिलित for 29 ) PB मञ्जरी for 'मअरी.
6
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रत्नप्रभसूरिविरचिता
[II. $ 4 : Verse 211 भ्रमरैर्गीतमेकान्तमधुरैस्ताण्डवं दलैः । तूर्यत्रिकं वितन्वन्ति द्रुमा देव तवाग्रतः ॥ २१
कुर्वन्तीव द्रुमा देव भवतश्चरणार्चनम् । कुसुमैरसमै गरणितैश्च गुणस्तुतिम् ॥' २२
५) एवं निवेदयन् महामन्त्री परितो बने दृष्टिं व्यापारयन् ध्यायति स्म । 'तावदत्रोद्याने धर्म- 3 नन्दनो विभुर्न वीक्ष्यते, तमेव हृदि धृत्वा मयात्र विभुरानीतो विनाप्यर्थमेव, तन्मन्ये ऽन्यत्र कुत्र वा वनस्पतिकुन्थुपिपीलिकाप्रभृतिबाहुल्यात्प्रासुकत्वं विभाव्य सिन्दूरकुट्टिमतले सशिष्यः स्थितो भगवान् 6 भविष्यति' इति चिन्तयित्वा राजानमवादीत् । 'देव, यत्त्वया कुमारत्वे सिन्दूरकुट्टिमासन्ने ऽशोकतरुरा-6 रोपितः स कुसुमितो न वा, इति न ज्ञायते ।' राज्ञोक्तम् । 'चारूदितं भवता' इति वदन् मन्त्रिणः करं करेण गृहीत्वा गतेन तेन तत्र मुनयो दृष्टाः । केचिद्धर्मध्यानदत्तावधानाः, केचित्प्रतिमापालन9 लालसमानसाः, केचिच्छुद्धसिद्धान्तपठनप्रवीणान्तःकरणाः, केचिद्विविधासनाध्यासीनाश्च । तेषां च 9 मध्यगतं ताराणामिव ताराधिपम्, सागराणामिव क्षीरसागरम, सुराणामिव सुरेश्वरम, चतर्जानिनं
तं महामुनिं वीक्ष्य मनाक् प्रमुदितः क्षितीशः सचिवमुवाच । 'क एते पुरुषाः, कश्चैष नृप इवैषां 12 मध्यगतः' इत्युक्ते वासवसचिवः प्रोवाच । 'देव, तावदयं मुनिपतिर्भवाटव्यां कुतीर्थिककथितकापथ-12 पतितानां जन्तूनां मुक्तिपुरीमार्गोपदेशको भगवान् श्रीधर्मनन्दनाचार्यों देवानामपि वन्द्यपादारविन्दः,
तथास्यैव शिष्या महात्मानो ऽमी मुनयः, तदुपसृत्याचार्यस्य समीपे धर्माधर्म प्रष्टुमुचितम् ।' 'अथ 15 भवत्वेवम्' इति वदन् मन्त्रिकरतले लग्न एव भूपतिर्गुरुसमीपमुपेयिवान् । अथ मन्त्री स्तुतिपूर्व प्रदत्त-15
प्रदक्षिणात्रयः सुगुरुचरणाम्भोजं ननाम तथा वसुधाधिपो ऽपि। भगवाँश्च धर्मलामं दत्त्वा 'स्वागतं
भवताम् , उपाविशत' इत्युवाच । ततो 'यदादिशति भगवान्' इति वदनृपस्तत्रैव कुट्टिमतले न्यविक्षत, 18 मन्त्री च गुरुजनमनुज्ञाप्य, तदा चान्ये ऽपि नृपमार्गमनुवर्तमानाः पान्थकार्पटिकादयो नत्वा भगवन्त-18 मुपविष्टाः। भगवता सुखदुःखे जानतापि लोकाचार इति शरीरकुशलतावृत्तान्तं ते पृष्टाः । तैरुक्तम् । 'सममद्य तत्रभवद्भवदर्शनेन' इति । ततश्च चिन्तितमवनीपेन । 'भगवतोऽमुष्यासामान्य रूपम् , अगण्यं 21 लावण्यम्, अमेया कान्तिः, अपूर्वकरुणारसा प्रशस्तः, तथा चायं सेतुबन्धः संसारसिन्धोः,21
परशुस्तृष्णालतावनस्य, अशनिर्मानशिलोच्चयस्य, मूलं क्षमापादपस्य, आकरः सर्वविद्यानाम् , कुलमन्दिरमाचाराणाम् , महामन्त्रः क्रोधादिकषायचतुष्टयभुजङ्गमस्य, दिवसकरो मोहान्धकारस्य, दावानलः 24 स्फूर्जदागशाखिनः, अर्गलाबन्धो नरकद्वाराणाम्, कथकः सत्पथानाम्, निधिः सातिशयज्ञा- 24
नमणीनाम् । सर्वथा सर्वगुणालिङ्गितसफलसंप्राप्तमनुष्यजन्मनो ऽस्य किं चैराग्यकारणं बभूव, येन भगवता यौवनलक्ष्मीभाजापि सर्वदा सर्वदुःखसमुच्चयशय्या प्रव्रज्याङ्गीचक्रे तत्पृच्छामि।' इति 27 चिन्तयन् महीपतिर्मुनिना ज्ञानिना स्वयमेव प्रोक्तः। 'चतुर्गतिके ऽपि भवे सुलभं वैराग्यकारणम् । 27 यदन्ये ऽपि विषयसुखास्वादमोहिता जीवाः पापं कुर्वते तदेव ज्ञानिनां वैराग्यहेतुः। तत्र नरकगतो तावत्रिविधा विबाधा, क्षेत्रजा ऽन्योन्यमुदीरिता परमाधार्मिकसुरकृता च । ततस्तदुःखानि वर्षकोट्या30 प्याख्यातुं न शक्यन्ते, एवं तिर्यमनुष्यदेवगतिष्वपि । इह लोक एतदेव जिननाथवचनं क्रियमाणं 30 धर्मार्थकामदम्। परत्र च मोक्षपुरुषार्थसाधकम् । ततःप्रथमं श्रावकधर्म समाश्रित्य पश्चाच्छ्रमणधर्मपालने मनो नियोजय' इति । 33६६) अत्रान्तरे प्रस्तावं परिज्ञाय कृताञ्जलिना वासवमहामन्त्रिणा भगवन्तं धर्मनन्दनं मुनिपं 33 नत्वा सविनयमूचे । 'नाथ, य एष त्वयाशेषदुःखनिलयश्चतुर्गतिलक्षणः संसारः प्रणीतः, एतस्य पूर्व किं निमित्तम् , येन जीवा भवे परिभ्रमन्ति ।' श्रीधर्मनन्दनगुरुणा भणितम् । 'भो मन्त्रीश, नरेन्द्र 36 पुरन्दरदत्त' तच्छृणु संसारपरिभ्रमणे जीवस्य यत्कारणं जिनेश्वरैरुक्तम् । तथा च ।
क्रोधो मानश्च माया च लोभश्चाप्यनियन्त्रिताः । अमी कषायाः संसारदुःखसागरहेतवः ॥२३
अन्तर्दहन् गुणग्राममिद्धः क्रोधधनञ्जयः । बहिर्वस्तुपरिप्लोषकृतः पावकतो ऽधिकः ॥ २४ 39 कदाचन सुधीर्दत्ते स्थानं न स्वान्तवेश्मनि । क्रोधस्य दन्दशूकस्य निःशूकस्य जनक्षये ॥ २५ 39
__ केवलं सर्पदष्टस्य प्रतीकारोऽत्र विद्यते । दुर्दान्तक्रोधसर्पण दष्टस्य तु न सर्वथा ॥ २६
36
1) भ्रमरैगीतकंठाद्य शाखामिस्तांडवं दलैः. 3) B परितस्तत्र दृष्टिं. 4) आध्यात्वा for धृत्वा, B मयाऽत्र विहरणीयं विनाप्यर्थमेव. 5) B कुंथुपपीलिका. 6) suggests यस्त्वया for यत्त्वया. 10) P तारागणमिव, P सागराणामिव सुरेश्वरम्. 12) P कुतीर्थिककथितमुवाच । क एते पुरुषाः etc. repeated (as above) ending with कुतीर्थिककथित. 18) मन्त्रीश्वरोऽपि गुरु. 20) PM ततश्चितित. 29) P वर्षकोट्योऽप्यातुं. 33) P भगवं धर्म. 37) cg कषायाः संसारे चत्वारो दुःखहेतवः ।. 39) P दंशशूकस्य.

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-II. $ 8 : Verse 37] कुवलयमालाकथा २
* 13 1 मातङ्गस्पर्शने शुद्धिः सुवर्णपयसा नृणाम् । न पुनः कोपचाण्डालसांगत्ये स्यात्कथंचन ॥ २७ 1
नितान्तं स्तिमितं यस्य स्वान्तं शान्तरसाणसा । न कदापि स्फुरेत्तस्य कोपाटोपहुताशनः ॥ २८ 3 जिनाम्बुदसमुद्भूतप्रशमामृतयोगतः । यः क्रोधाग्निं शमयति तस्य धर्मवनं स्थिरम् ॥ २९ 3
यदि क्रोधो भवेन्नैष कदाचन शरीरिणाम् । तदवश्यं कराम्भोजवासिन्यः स्युः शिवश्रियः ॥ ३० अत्यन्तकोपमहातमःप्रसरान्धीकृतस्वान्तो भ्रातरं भगिनीमपि हन्ति, यथायं पुरो निविष्टः पुरुषः।' 6 नृपेणोक्तम् । 'प्रभो, वयं न जानीमः को ऽप्येष पुरुषः, कीदृक्षः, किं चैतेन कृतम्' इति । ततो गुरुणा- 6 भाणि । 'य एष तव वामो मम दक्षिणपार्श्वे स्थितस्त्रिनयनगलगवलकजलाभो गुलाफलरक्तनयनो भ्रकुटीमङ्गभीषणास्यो रोषस्फुरदधरोष्टपुटो दृढकठिननिष्ठुराङ्गो मूर्तिमान् कोप इव संप्राप्तः । एतेन 9 कोपवशवचसा यन्निर्मितं तदाकर्ण्यतामिति ।
६७) अस्ति वसुधावामाक्ष्या एक कण्डलमिवोत्तप्तकनकमयप्राकारगम्भीरपरिखापरिखता काश्री नगरी । तस्याः पूर्वदक्षिणदिग्विभागे त्रिगव्यूतिमात्रे रगडानाम संनिवेशो ऽस्ति । तत्र सुशर्मदेवो 12 द्विजः परिवसति । पत्नी सुशर्मा । तस्य च रुद्रसोमाभिधो ज्येष्ठपुत्रः । तस्य लघुभ्राता सोमदेवः। 12
तयोः स्वसा श्रीसोमा च । स तु रुद्रसोमो बाल्यादेव चण्डश्चपलो ऽसहनो गर्वोद्भुरकन्धरः स्तब्धोऽतिकर्कशवचाः सर्वदा सर्वडिम्भान्निरागसो ऽपि रथ्यासु परिताडयति । तस्य तादृशस्य स्वभावं
भैरेव चण्डसोम इति नाम गुण्यं कृतम्, तावन्नरेश, स एषः । स कियद्भिवासरे-15 रतिक्रान्तैः पित्रा ब्राह्मणकुलबालिकया नन्दिन्या सह पाणं ग्राहितः। तत्र पितरौ कुटुम्बभारमारोप्य
मन्दाकिनीतीर्थयात्राकृते निर्गतौ। चण्डसोमः क्रमेण यौवनश्रियमलंचक्रे । ततः सा नन्दिनी च 18 यद्यप्यखण्डितशीलवता तथापि तां तारुण्यपुण्यावयवरमणीयां वीक्षमाणश्चण्डसोमः स्वमनसि न 18 विश्वसिति । ततो नरनाथ, तस्या उपरि किंचिद्रागमुद्वहतस्तस्य कोऽपि कालो व्यतिचक्राम । अथान्यदा तत्र शरल्लक्ष्मीरवततार ।
अभवन् सर्वतो यस्यां दिशः सर्वा विकस्वराः। कुमुदिन्यः प्रमोदिन्यः सदाकाशा विकासिनः ॥ ३१21 अतुच्छस्वच्छतापात्रमाद्रियेत जनैर्जनः । यस्यामितीव जातानि निर्मलानि जलान्यपि ॥ ३२
यत्र स्वागतमप्रच्छि मरालानामुपेयुषाम् । सरोभिनलिनीगन्धलुब्धालिकुलनिःस्वनैः ॥ ३३ 24 __ सप्तच्छदेषु चिक्रीडुर्विमुच्य करिणां कटान् । मधुपा यत्र नैकत्र स्थायिनो मलिना यतः॥ ३४
यत्र चञ्चलकल्लोलभुजाभिरभिवादनम् । घनात्ययश्रियः प्रीत्या तन्वन्तीव जलाशयाः॥ ३५ ।।
निष्पुण्यानामिव धनं सरितां नीरमत्रुटत् । यत्र धान्यान्यवर्धन्त कार्याणीवार्यचेतसाम् ॥ ३६ 27६८) अन्यदा तत्र ग्रामे नटपेटकमेकं ग्रामानुग्रामं परिभ्रमत् समाजगाम । तेन सर्वोऽपि ग्रामः 27 प्रेक्षावीक्षार्थमभ्यर्थितः। ततस्ते च ग्राम्या रजन्याः प्रथमे यामे व्यतीते प्रशान्ते कलकले मृदङ्गध्वनिमाकर्ण्य गन्तुं प्रवृत्ताः। एष चण्डसोमः 'स्वकलत्रपरित्राणं कथं करोमि' इति व्यचिन्तयत् । 'यदि 30 तावन्नटं द्रष्टुं गच्छामि ततः कथं जायायाः परित्राणम् , यदि वल्लभाया रक्षणं तदा मम न प्रेक्षण- 30
क्षणनिरीक्षणम्, 'इतस्तटी इतो व्याघ्रः' इति न्यायादनल्पविकल्पमालाकुलितमनाः किं रचयामि, भार्यात्मना सह नेतुं न युज्यते, तस्मिन् रङ्गे युवशतसंकुलो ग्रामः । सो ऽपि मम भ्राता तत्र गतो 33 भविष्यति । तावद् यद्भवति तद्भवतु । एतस्याः श्रीसोमाया भगिन्या एतां समर्प्य व्रजामि ।' इति 33 विचार्य समय॑ च कोटिप्रहरणधरश्चण्डसोमः प्रययौ। चिरं तस्मिन्निर्गते भगिन्या भणितम् । 'हले
नन्दिनि, तावन्नटनाट्यवीक्षायै गच्छावः।' नान्दिन्या भणितम् । 'हले श्रीसोमे, किं न जानासि 36 निजसोदरचेष्टितं येनैवं भणसि, न स्वजीवितस्य निर्विण्णास्मि, त्वं पुनर्ययुक्तं तत्कुरु' इति जल्पन्ती 36 स्थिता । श्रीसोमा पुनस्तत्र नाट्यं द्रष्टुं गता। तस्य चण्डसोमस्य तत्र रङ्गे प्रेक्षमाणस्य पृष्ठतः किंचिन्मिथुनं
मन्त्रयितुं प्रवृत्तम् । इति जल्पितं तरुणेन । 'भद्रे, हृदये स्वप्ने ऽपि च त्वं दृश्यसे । अद्य मनोरथशतेन 39 प्रत्यक्षं दृष्टासि।
39 त्वद्वियोगानलज्वालामालाज्वलितविग्रहम् । सांप्रतं सौवसंयोगसुधासारेण सिश्च माम् ॥ ३७
21
2) PB स्तीमितं. 6)0क एष for कोऽप्येष. ll) गव्यूत. 12) Pom. पत्नी सुशर्मा, P B om. च after तस्य, BP लवुद्घता. 15) PB सैषः, Bom. स before कियद्भि. 19) ० कियानपि for कोऽपि. 21) PF विकाशिनः. 24) P सप्तच्छेदेषु. 29) B एष सोमचंडः स्वकलत्र. 30) PB inter न & मम. 36) B निजसहोदर. 40) P माल्य for माला.

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रत्नप्रभसूरिविरचिता
[II.89 : Verse 381 ६९) एतत्संलपत्तदाकर्णितं चण्डसोमेन । अत्रान्तरे स प्रतिभणितस्तया तरुण्या । 'परिज्ञातं मया 1
यत्त्वं दक्षो दाक्षिण्यशिरोमणिस्त्यागी भोगी प्रियंवदः कृतज्ञः, परं प्रकृत्यैव मम पतिश्चण्डः। एतच्च 3 श्रुत्वा चण्डशब्दाकर्णनजाताशङ्केन चिन्तितं चण्डसोमेन । 'नूनं सैषा दुराचारा मम भार्या मामिहागतं परिशायैतेन संकेतितविटेन समं मन्त्रयन्ती मां न पश्यति । ।
युवा प्राह पतिस्ते ऽस्तु चण्डः सोमो ऽथवा यमः । इन्द्रो वाद्य मया सार्ध त्वया संगम्यमेव च ॥ ३८ 6भणितं तरुण्या। 'यद्येवं तव निश्चयस्तद्यावन्मम पतिरिह स्थितः कस्मिन्नपि प्रदेशे प्रेक्षां वीक्षते तावदहं 6 निजगृहं ब्रजामि । पुनस्त्वया मम मार्गलग्नेन समागन्तव्यम्' इति भणित्वा सा तरुणी रङ्गतो निर्गता। चिन्तितं चण्डसोमेन । 'अये, सैवैषा दुष्टप्रकृतिर्येन भणितमेतया मम पतिश्चण्डः।' यावदेतचण्ड9 सोमश्चिन्तयति तावदिदं नट्या गीतम् ।
इष्टं यन्मानुषं यस्य तदन्येन रमेत चेत् । स जाननेवमीालुरादत्ते तस्य जीवितम् ॥ ३९ एवं च निशम्येालुना चण्डसोमेन परिस्फुरदधरेण चिन्तितम् । 'कस्मिन् स दुराचारः सा च 12 दुःशीला व्रजति । अवश्यं तच्छिरो लुनामि ।' इति चिन्तयन् स समुत्थाय क्रोधामातहृदयः स्ववेश्म 12 प्रविश्य बहलतमसाच्छादित भूभागे गृहफलहकस्य पाश्चात्यपक्षे कोटिप्रहरणसजा स्थितः।।
६१०) इतश्च प्रेक्षणे निवृत्ते गृहफलहकद्वारे लघुभ्राता स्वसा च प्रविशन्तौ चण्डसोमो वीक्षांचके । 15 तेन च कोपान्धतमसाच्छादितविवेकचक्षुषाविचार्य परलोकमवगणय्य लोकापवादं परित्यज्य नीति 15 कोटिशस्त्रेण लघुसोदरः स्वसा च निहतौ। द्वावपि धरातले पतितौ । सैषा मम प्रियाप्रियकारिणी सैष
पुरुषो दुःशील इति यावत्तस्य शिरच्छिनीति चिन्तयन् कोटिप्रहरणमुद्गीर्य चण्डसोमः प्रधावितस्ता18 वत्कोटिफलहके रणन्ती लग्ना, तच्छब्दाकर्णनमात्रेणास्य प्रतिबुद्धा भार्या नन्दिनी। भणितं ससंभ्रमया 18
तया। 'हा निर्धर्म, किमेतत्वयाध्यवसितमिति । हतः कनीयान् भ्राता भगिनी च।' एतन्निशम्य ससंभ्रम यावद्विलोकयति तावद्वन्धुभगिनी च मृति प्रापतुः। ततः संजातगुरुपश्चात्तापेन तेन चिन्तितम् । 'हा हा, 21 मया अकार्यं कृतं कोपवशतः।' इति चिरं विलप्य मूर्छानिमीलिताक्षः पृथ्वीपीठे लुलोठ । नन्दिन्यपि 21 'देवरं ननान्दरं च' इति भणित्वास्तोकशोकशङ्खव्यथितहृदया बहुधा रुरोद । ततः क्षणमात्रलब्ध
चैतन्यश्चण्डसोमः 'हा बन्धुरगुणग्रामाभिराम सदाचार, हा श्रीसोमे भगिनि, युवां विना सदाधारमपि 24 निराधारं जगत्समभूत्' इति चिरं विललाप।
24 असावकृत्यकारीत्यद्रष्टव्यवदनो द्विजः। हियेव द्विजराजो ऽस्ताचलात्पतितुमुद्यतः॥४०
तत्तदाकन्दमाकर्ण्य स्त्रीत्वान्मृदुलमानसा। रजनी तारकव्याजादिवाश्रूणि विमुञ्चति ॥ ४१ 7 ततः क्रोधादिवाताम्रस्तमःशत्रु क्षयं नयन् । प्रपातयन् कराँश्चण्डान सूर्यो नृप इवोदितः ॥ ४२
६११) अथ स जल्पितो जनेन भोचण्डसोम, एवं विलापं मा कार्षीः'। ततः स विलपन्नेव हा बान्धव, हा भगिनि', इति निःसृत्य श्मशानभूमौ चिताज्वलनज्वालावलीं कृत्वा प्रवेष्टुं यावच्चण्डसोमः प्रारेमे 30 तावद्रामजने 'गृहीत गृह्णीत द्विजं पतन्तम्' इति वदति चण्डसोमो बलिभिर्नरैकृतः। अथ द्विजैरुक्तः किं 30 प्राणान् वृथा त्यजसि, प्रायश्चित्तं विरचय' । चण्डसोम उवाच । विप्राः, तद्दीयतां मे।'
प्राहैको ऽघमकामेन कृतं तेनैव शुद्ध्यति । परः प्राह जिघांसन्तं निघ्नन्न ब्रह्महा भवेत् ॥ ४३ 33 ऊचे ऽन्यः कुत्कृते पापे क्रोध एवापराध्यति । परो ऽवदद्भवेच्छुद्धो ब्राह्मणानां निवेदिते ॥४४ 33
कश्चिदूचे कृतं पापमज्ञानान्न हि दोषकृत् । प्राहान्यो देहि सर्वस्वं द्विजानां स्वस्य शुद्धये ॥ ४५ मुण्डयित्वा ततो मुण्डतुण्डे भिक्षां भ्रमन् सदा । करपात्री करे बिभ्रद् गच्छ त्रिदशदीर्घिकाम् ॥ ४६ इत्थं मिथो विरुद्धानि श्रुत्वा तेषां वचांस्ययम् । मां चतुर्जानिनं मत्वा तान् विहाय समागमत् ॥ ४७ 36 ततोऽत्र चिन्त्यतां तीर्थस्नानः शुद्धिः कथं भवेत् । जलेनाङ्गमलो याति न लग्नं पापमात्मनि ।। ४८ यदि स्नानात्स्मृतेर्वापि गङ्गा हरति कल्मषम् । जायते जलजन्तूनां तत्कदापि न कल्मषम् ॥ ४९ यदि स्मरणमात्रेण जगत्पूतं भवेदिदम् । अहो तन्मोह एवायं यजलेनात्मशोधनम् ॥ ५० 39 इदं वाक्यं विचारं न सहते हि महात्मनाम् । परं जनेन मूढेन प्रसिद्धिं गमितं परम् ॥ ५१
रागद्वेषविहीनेन यदुक्तं सर्ववेदिना । मनःशुद्ध्या कृतं तद्धि पापप्रक्षालनक्षमम् ॥ ५२ 42 श्रुत्वेति चण्डसोमः स्वं वृत्तान्तं प्राञ्जलिः प्रभुम् । प्रणम्य प्राह सत्यं तद् यदाख्यातं विभो त्वया ॥ ५३ 42
2) 0 परं मम पतिः प्रकृत्यैव चण्डः. 17) PB प्रहरणमुद्र्य. 28) PC भोश्चण्डसोम, B ततः स विलापावलिप्त चेतागृहमथ सन्निःसृत्य. 29) P स्मशान. 30) B बलिभिनी. 40) P om. 2nd परम्,

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-II. § 13 : Verse 66]
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कुवलयमालाकथा २
सर्वज्ञवाक्यस्य विशुद्धिदस्य योग्यो ऽस्म्यहं यद्यधभाजनो ऽपि । दीक्षां ततो देहि ममेति तेन प्रोक्ते व्रतं तस्य ददौ मुनीन्दुः ॥ ५४ । इति कोपे चण्डसोमकथा ।
१२) गुरुणा श्री धर्मनन्दनेन पुनरप्युक्तम् ।
'दुर्दमो मानमातङ्गो धर्मारामं भनक्ति यः । स्वशक्तिव्यक्तितो यत्नः क्रियतां तस्य रक्षणे ॥ ५५ परित्यजन्नपि क्रोधं मानवो मानवर्जितः । भवेद्भवे यदि श्रेयः श्रिया संश्रियते ततः ॥ ५६ हिताभिलाषी यः स्वस्य तेन मानमहीधरः । भेदनीयः सदाप्युद्यन्मृदुताभिधधारया ॥ ५७ अहंकारो नदीपूर इव पुंसः कुलद्वयम् । भिनत्ति कूलद्वयवत् पद्मोच्छेदनलालसः ॥ ५८ दष्टो दर्पभुजङ्गेन नरश्चैतन्यशून्यधीः । नमस्यति गुरून् कापि पुरतो न स्थितानपि ॥ ५९ मानान्धलोचनो देही चारुमार्ग न पश्यति । अतः संसारकूपान्तर्निपतत्युचितं हि तत् ॥ ६० मातरं पितरं भार्यामपि म्रियमाणामुपेक्षते मानमहागजेन्द्रपरवशः, यथैष पुरुषः ।' राज्ञा 12 परिजल्पितम् । 'भगवन्, अस्यां सभायामनेकलोकाकुलायां सैष पुरुष इति कथं ज्ञायते ।' भणितं 12 श्रीभगवता । ' य एष मम वामस्तवदक्षिणपार्श्वे स्थितः प्रोन्नामितभ्रूयुगः पृथुलवक्षःस्थलो गर्वभरमुकुलितदृष्टिरुत्तप्तकनकवर्णतनुराताम्रलोचन एतेन रूपेण मूर्ती मान इव समागतः । यदेतेनामानमानमूढचेतसा 15 कृतं तदाकर्ण्यताम् । तथा हि,
अस्त्यवन्तीजनपदे नगरी श्रीगरीयसी । विशाला सुमनःशाला विशाला शालशालिता ॥ ६१ सुप्रापं यत्र सिप्रायाः पयः पीयूषसोदरम् । निपीय लोको न सुधापायिनो ऽपि प्रशंसति ॥ ६२ यत्राभ्रंलिहहर्म्याग्रचन्द्रशालासु योषितः । राजन्ते वीक्षितुं लक्ष्मीं स्वर्गवध्व इवागताः ॥ ६३ धनिनां यत्र हर्म्येषु सदनेषु मनीषिणाम् । वर्धते श्री सरस्वत्योर्मिथः प्रीतिर्गतागतैः ॥ ६४ नगर्याः पूर्वोत्तरदिग्विभागे योजनमात्रप्रदेशे कूपपद्राभिधानो ग्रामः । तत्रैकः पूर्वं
तस्या
21 राजवंशप्रसूतो भागधेयपरिहीनः क्षत्रभटो नाम जीर्णठक्कुरः परिवसति । तस्य चैक एव वीरभटाख्यः 21 पुत्रो निजजीवितादव्यधिकवल्लभो ऽस्ति । अन्यदा स तं तनुजं परिगृह्योजयिन्यां प्रद्योतननृपस्य सेवावाकपरो बभूव । दत्तः क्षितिपतिना तस्य स एव कूपपद्रो ग्रामः । कालेन च स क्षत्रभटो ऽनेकसमीप24 संपर्कवैरिवीरवार विदारितावयवो जराजीर्णतया चरणचङ्क्रमणाक्षमस्तमेव पुत्रं वीरभूटं भूपस्यापयित्वा 24 गृह एव स्थितः । तस्यापि शान्तिभटाभिधः सूनुरस्ति । स च क्रमतः क्षितिपस्य सेवां कर्तुं प्रवृत्तः । तस्य स्वभावतः स्तब्धस्यात्यन्तमानिनो यौवन गर्वितस्य प्रद्योतनराशा राजपुत्रवर्गेण च शान्तिभट इति 27 नामधेयस्य मानभट इति नाम विदधे । नरेश्वर, स एष मानभटः ।'
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2 ) P मुनींद्र : 7 ) PB मृदुताभिदुधारया - 16 ) P सुमनसः शाला. 21 ) P एकवीर भटाख्यः. 27 )P नाभावतस्य B नामानम्य for नामधेयस्य, P B सैष मान 31 ) Padd : & ते before ततः 23 ) P उज्झते. 35 ) B adds पूर्वं द्रव्यं परं मानं before क्रोधाध्मात. 37 ) 0 मागत्य 40 ) B adds on the margin the following (to come after वाहनम् ।) येन तदाश्रित्य रेवातीरे गम्यते । तेन च मानभटेन मानाध्मात मनसापि किमपि दाक्षिण्यं दधता वाहनं सज्जीकृतम् ।
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(१३) अन्यदा सदसि सर्वेषु स्वस्वस्थाननिविष्टेषु मानभटः समागमत् । ततः स्वस्वामिनः सचिवपुङ्गववर्गस्य कृतनमस्कारो निजस्थाने राजपुत्रं पुलिन्दाख्यमुपविष्टं दृष्ट्वा प्रोचिवान् । 'भोः पुलिन्द, 30 मदीयमिदमासनस्थानं समुत्तिष्ठ त्वम्' इति । पुलिन्देन भणितम् । 'अहमजानन्नेवेहोपविष्टस्तावत् 30 क्षमस्व ममागः, न पुनरुपविक्ष्ये । ततः 'तव मानभटस्य स्थाने पुलिन्दो निविष्टः' इति वदद्भिरपरैः स उत्तेजितः । तद्यथा ।
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'त्यजन्ति मानिनः सर्वे तृणवज्जीवितं धनम् । उज्झन्ति मानं न क्वापि मान एव महद्धनम् ॥ ६५ 33 लध्वर्कमूलवद्द्रव्यं मानं मन्दरवहरु । त्यजन्ति मानिनः पूर्व परं च न कथंचन ॥ ६६ एतज्जनवचनमाकर्ण्य क्रोधाध्मातहृदयो मानभटो निर्दयः कार्याकार्यमविचार्यानार्य इव स्वमृति36 मवगणय्य कृपाण्या वक्षःस्थले पुलिन्दं जघान । तं निपात्य स च सदसो निःसृत्य पुलिन्दपाक्षिकराजपुत्रेषु 36 पृष्ठिलग्नेष्वपि वेगवत्तरया गत्या स्वग्राममागम्य कृतापराधो भुजङ्गम इव स्ववेश्म प्रविश्य पितुः पुरतो पुरतो यथावृत्तं कथयामास । तन्निशम्य पितृपित्रा जल्पितम् । 'पुत्र, यत्कृतं तत्कृतमेव । अत्र पुनः 39 सांप्रतं सांप्रतं विदेशगमनम्, तदनुप्रवेशो वा । तत्र तदनुप्रवेशो न घटते, तावद्विदेश एव गम्यम् | 39 अन्यथा जीवितव्यं न । ततस्त्वरितमेव वत्स, सज्जीकुरु वाहनम् । तत्रारोप्य सकलमपि गृहसारं

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रत्नप्रभसूरिविरचिता
[ II. § 13 : Verse 67 -
1 रेवातीरं प्रति प्रेषितौ क्षत्रभटवीरभटौ । परं स्वयं व्याघुट्य मानभटः कतिभिरपि स्वपुरुषैः परिवृतः 1 पित्रा वार्यमाणो ऽपि पौरुषाभिमानितया स्थितः ।
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'द्विधापि लाभः संग्रामे शूरो मृतिमवैति चेत् । स्वर्गशर्माथवा जीवेत्ततः श्रेयः श्रियः पदम् ॥ ६७ 3 इति यावच्चिन्तयन्नस्ति तावत्तत्र पुलिन्दस्य बलं प्राप्तमेव । ततस्तत्र तयोर्युद्धं प्रवृत्तं, मानभटेन मानवाहारूढेन कर्षितखङ्गरत्नेन तद्वलं सकलमप्यभञ्जि । ततः स गुरुप्रहारार्तो निर्व्यूढपराक्रमः स्वपुरुषैः 6 सह पितुः पथि गच्छतो मिलितः । अथ तौ क्रमेण यान्तौ नर्मदोपकण्ठे पर्यन्तग्राममेकमाश्रित्य दुर्गमं 6 तस्थतुः । सो ऽपि मानभटः कियद्भिर्दिनै रूढव्रणः संजज्ञे ।
$ १४ ) तत्र तयोस्तस्थुषोः कियानपि कालो व्यतिचक्राम ।
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१५) अथ स मानभटो ग्रामतरुणनरैः सह दोलायामधिरूढवान् । ग्रामजनेनोदितं 'यो यस्य 15 हृदयंगमस्तस्य तेन नाम गेयमेव ।' प्रतिपन्नं ग्राम्यपुरुषैः । एवं भणिते निजनिजप्रियाणां पुरस्तरुण पुरुषवर्गों गीतं गातुं प्रारेभे । ततः को ऽपि गौराङ्गीं कोऽपि श्यामलाङ्ग को ऽपि तन्वङ्गीं को ऽपि नीलोत्पलाक्षीं 18 गायति । ततो दोलाधिरूढेन मानभटेन निजा जाया गौराज्यपि श्यामाङ्गीनामोच्चारेण गीता । एवं च श्यामाया 18 नाम गीयमानं श्रुत्वा तस्य प्रिया गौराङ्गी समधिकं चुकोप । ततो ऽपराभिर्युवतिभिः सा हसितेति । 'सखि, तव रूपमप्रमाणं सौभाग्यभङ्गी च यत्तव पतिरन्यायाः श्यामाझ्या मनोवल्लभाया नामोत्कीर्तनमातनोति ।' 21 ततः सा सौभाग्यवती गौराङ्गी निक्षिप्तहृदयशल्येव क्षणं चिन्तयामास । 'अहो, मम प्रियेण सखीजन-21 स्यापि पुरतो मानो ऽपि न रक्षितः । अहो, अस्य निर्दाक्षिण्यम् । अहो, निर्लज्जता । अहो, निःस्नेहता | येन प्रतिपक्षगोत्रग्रहणं कुर्वता महद्दुःखं प्रापितास्मि ततो ममापमानितसौभाग्यलक्ष्म्या न समीचीनं 24 प्राणितम्' इति विचिन्त्य सा गौराङ्गी महिलावृन्दस्य मध्यान्निर्गमनोपायमिच्छति, परं न तद्दृष्टिवञ्च - 24 नावसरं प्राप्नोति । इतश्च,
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तत्रान्यदा वसन्तीर्वनावन्यामवातरत् । सपल्लवश्रियो ऽभूवन् यस्याः संगान्महीरुहः ॥ ६८ अशोका अपि कुर्वन्ति सशोका विरहिस्त्रियः । स्मरन्त इव चित्तान्तस्तत्तत्पादतलाहतीः ॥ ६९ अङ्ग .su हि यत्संगाद्धन्त हन्ति वियोगिनः । पुष्पश्रियैव सर्वत्र तत्र मित्रबलं महत् ॥ ७० किल माध्वीकगण्डूषोक्षितेन भृशरोषितः । स्त्रैणं विरहितं हन्ति केशरः केशरश्रिया ॥ ७१ पलाशास्तु पलाशाढ्याः पलाशा इव रेजिरे । वियोगाक्रान्तनारीणामरीणाः प्राणितच्छिदे ॥ ७२ कङ्केल्लिशाखिनां शाखा नवपल्लववेल्लनैः । अञ्चलोत्तारणानीव पुष्पकालस्य तन्वते ॥ ७३
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स्वप्रियाद्गोत्रस्खलनश्रुतिसंतप्तचेतसः । तस्या दुःखमिव प्रेक्ष्य द्वीपमन्यं रविर्ययौ ॥ ७४ कमलानि परित्यज्य मधुपाः कुमुदावलिम् । भेजुः प्रायेण नैकत्र मधुपानां रतिर्भवेत् ॥ ७५ अस्तं गते दिनस्यान्तात् खगे विश्वप्रकाशके । क्रोशन्ति स्म खगानामसौहृदादिव दुःखिता ॥ ७६ पर्यपूरि तथा विश्वमपि विश्वं तमोभरैः । यथा न लक्ष्यते लोकैस्तदा पाणिर्निजो ऽपि हि ॥ ७७ सर्वा अपि क्षणादेव ग्रस्यन्ते तमसा दिशः । इनाद्विना सपत्नेन को नाम न हि दूयते ॥ ७८ अभूतमोमयं भूमितलं निखिलमप्यथ । राज्यं तमसि कुर्वाणे यथा राजा तथा प्रजा ॥ ७९
जलं न स्थलं नोच्चं न नीचं नयनाध्वनि । न समं नासमं सर्व तमसैकीकृतं जगत् ॥ ८० 33 तत ईदृक्षे समये सा युवतिः सार्थमध्यतः कथंचिन्निर्गत्य मरणोपायं चिन्तयन्ती गृहमाजगाम । तत्र 33 साश्वश्वा पृष्टा 'वत्से, कुत्र ते पतिः । भणितं तया । एष आगत एव मम पृष्ठे लग्नः' इति वदन्ती सावशा वासवेश्म प्रविवेश । ततो ऽसावतिगुरुदुःसहप्रतिपक्ष गोत्रवज्रप्रहारदलितेव जजल्पेदम् ।
'आकर्णयत भो लोकपालका नीतिपालकाः । विना प्रियं निजं नान्यो मया चित्ते विचिन्तितः ॥ ८१36 परं न कृतमेतेन वरं प्राणप्रियेण यत् । यदस्म्यन्तर्वयस्यानामपमानपदं कृता ॥ ८२ इत्युदीर्य तयात्यन्तकोपया कण्ठकन्दले । अक्षेपि पाशकः प्राणान् विधृत्य तृणवद्द्रुतम् ॥ ८३
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१६ ) इतश्च स मानभटस्तां रमणीगणमध्यस्थामप्रेक्षमाणो जाताशङ्कः स्वभवनमाजग्मिवान् । 39 न मातुः पार्श्वे पृष्टं यद्भवद्वधूः समागता किं वा नेति' । मात्रा जल्पितम् । 'यदत्र समागत्य वासभवने प्रविष्टा' इति समाकर्ण्य मानभटस्तत्रागम्य त्वरितमेव पाशं तस्याश्चिच्छेद । अथो सा जलेन संसिच्यमाना 42 क्षणेन स्वस्थचित्ता समभवत् । भणितमनेन । 'प्रिये, किं केनापराद्धं कथं कुपिता, किमिदं त्वया निर्नि - 42
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6 ) com.] पर्यन्त 12 ) P माध्वीगण्डू 26 ) P c omit line स्वप्रिया etc. to चेतसः, Pom. तस्या, B अस्या for तस्या. 31) PB प्रजाः- 33 > c ईदृशे. 36 ) P चिंतेऽतिचिंतित : B चित्तेपि चिंतित : 39 ) P B स्वभुवन 40 ) PB वासभुवने. 41 ) 0 'स्तत्रागत्य, P जलजेन.
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Page #192

विचिन्त्य तेन तदेव
-II. 817 : Verse 901 कुवलयमालाकथा २
* 17 1मित्तं स्वकीयं जीवितं ममापि च संशयदोलामारोपितम्' इत्याकर्ण्य गौराङ्गी प्रियं प्रति वाक्यमाह स्म 1 'यत्र सा सौभाग्यवती कमलदलदीर्घलोचना श्यामाङ्गी निवसति तत्र त्वमपि गच्छ' इति । मानभटे3 नोक्तम् । 'प्रिये, सर्वथैवास्य वृत्तान्तस्यानभिज्ञः। का श्थामाङ्गी, केन कदा दृष्टा, केन तव पुरो निवेदितम्, 3 इति कथय ।' एतन्निशम्य सा रोषानलदह्यमानमानसा बभाण । 'अधुना त्वमनभिज्ञोऽसि यदा त्वया दोलाधिरूढेन सखीजनपुरतस्तस्याः श्यामाझ्या गीतमुद्गीतमेतत्कथं विस्मृतम् । एवमुक्त्वा तया 6 महापुण्यारण्यस्थमुनिनेव मौनमवलम्ब्य स्थितम् । मानभटेन चिन्तितम् । 'यदसावकारणे ऽपि कोप- 6 पर्वतमारुरोह' । ततस्तेन प्रसाद्यमानापि सा पुनः पुनर्न किंचिजल्पितवती । केवलममानं मानमेवाश्रित्य स्थितवती। मानभटेन चिन्तितम् । 'यदेतस्या रोषपोषितचित्ताया अनुनये पादपतनमेव हितम्' इति
त्य तेन तदेव कृतम् । परं तेन कृतेनापि प्राज्याज्यसंसिक्तज्वलनज्वालेव साधिकतरं क्रोधदुर्धरा 9 बभूव, न पुनश्चेतसि शमरसं पुपोष । ततः स मानभटश्चिन्तयति स्म । 'युक्तमेषा मृगाक्षी प्रसाद्यमानापि
नाम न प्रसीदति स्म । यत ईदृश्य एव स्त्रियो भवन्ति । 12 प्रत्यासन्ना भवेन्मोक्षलक्ष्मीर्मोक्षाभिलाषिणाम् । न जायते ऽन्तरा नाम दुस्तरा स्त्रीनदी यदि ॥ ८४ 12
सेवन्ते कामुकाः कामतापच्छेदाय कामिनीः। परं प्रत्युत जायन्ते महासंतापभाजनम् ॥ ८५
सौदामिनीव संध्येच निम्नगेव नितम्बिनी । चञ्चलप्रकृतिदृष्टनष्टरागातिनीचगा ॥ ८६ 15 विवेकपङ्कजं हन्ति मानसे महतामपि । कामिनीयं हिमानीव कस्तामिच्छति तत्सुधीः॥ ८७ 15
विवेकपर्वतारूढान् गुणप्रौढानपि द्रुतम् । हेलयापि महेलासौ वीक्षितेनापि पातयेत् ॥ ८८
नवीना कापि दृश्येत शस्त्रीव स्त्री शरीरिणाम् । आदीयन्ते यया प्राणा बाह्या आभ्यन्तरा अपि ॥ 18 १७) इति चिरं विचिन्त्य वासभवनान्निःसृतो मानभटो जनयित्र्याप्रच्छि 'पुत्र, कथय किमेतत्' ।18 ततः स तस्या अदत्तत्वप्रतिवचनो बहिर्निर्गतः। कान्तया चिन्तितम् । 'अहो, वज्रकठिनहृदयास्मि येन भर्तुः स्वयं पादपतितस्यापि न प्रसन्नाभवं ततो न वरं कृतम्, पुनः पुनः पदपतनाप्रसादवीक्षापन्नो 21 मम प्राणेशः कुत्र जगाम, इति न सम्यग् जानामि, तस्मादमुष्य पृष्ठलग्ना बजामि' इति चिन्तयित्वा 21 वासवेश्मतो निर्गता। 'पुत्रि, व चलितासि' इति श्वश्रूपृष्टा 'मातः, तव पुत्रः क्वापि प्रस्थितः' इति वदन्ती सा त्वरितपदं प्रधाविता ससंभ्रमं, पृष्ठे श्वश्ररपि । चिन्तितं च तत्पित्रा वीरभटेन । 'सर्वमेव 24 कुटुम्ब क्वापि प्रस्थितम्' इति चिन्तयन् सो ऽपि तेषां मार्गे लग्नः । ततः स मानभटो घनतिमिराच्छादिते 24
कूपनिगमे वजन् तया कथमप्युपलक्षितः। स च बहुपादपशाखासहस्रसंजातान्धतमसस्य कूपस्य तटमाजगाम । तत्र च तेनोपलक्षिता पृष्ठतः समायान्ती निजजायेति । तामवलोक्य 'एतस्याः परीक्षा 27 करोमि' इति विचिन्त्य तेन कूपान्तः शिला निक्षिप्ता । तच्छिलापतनसंजातशब्दमाकर्ण्य 'मम पतिः 27 पतितः' इति मत्वा तद्भार्या दुःखार्तावटे त्वरितमात्मानं मुमोच। ततः श्वश्रूरपि तदुःखदुःखिता स्वं मुक्तवती, ततस्तस्या दुःखेन महता पृष्ठलग्नः श्वशुरोऽपि । ततस्त्रितयमपि विनष्टं दृष्ट्वा स चेतसि चिन्तितवान् । 30'मयात्र किं कर्तव्यम्, एतेन दुःखेनात्मानं किं कूपे क्षिपामि, अथवा न' इति विचार्य तेन प्राप्तकालमेतेषां 30 मृतानां निवापक्रियामातन्य परमवैराग्यमागतेन विषयान्तरं परिभ्रम्य परिभ्रम्य लोकेन निवेदितानि
नप्रभृतीनि समाचरताभार्यामातृपितृवधप्रभूतसंभतदरन्तरितजातोपशान्तये कौशाम्बी 33 नगरी भेजे । भो नरेश, तदयं वराको ऽनभिज्ञो मूढमना लोकोत्या तीर्थानि करोति । यदि तावञ्चित्त- 33 शुद्धिस्तदा पुरुषो गृहे ऽपि तिष्ठन् पापं क्षिणोति । ततः सर्वथैव मनःशुद्धिरेव विधेया।
चित्तशुद्धिं विना दत्तं वित्तं पात्रे ऽपि सर्वथा । तथा क्रियाकलापश्च भस्मनीव हुतं वृथा ॥' ९० 36 एवं निशम्य गुरूदितं मानभटो मानमपनीय भगवतो धर्मनन्दनस्य चरणमूलमाश्रितः । ततः प्रतिबुद्धेन 36 मानभटेन प्रवज्या याचिता। सूरिणा समादिष्टम् । 'वत्स, अतुच्छस्वच्छतानिधे, सर्वदैव निरतिचारं
चारित्रप्रतिपालनं दृष्करमेव । यत्र कर्तव्यं केशोत्पाटनम। नित्यमेव प्राणातिपातविरत्यादीनि व्रतानि 39 निरतिचाराणि धारणीयानि । वोढव्यो ऽष्टादशसहस्रशीलाङ्गभारः। भोक्तव्यमरसविरसं रूक्षं भैक्षम् । 39 पातव्यं प्रासुकैषणीयं निःस्वादु जलम् । शयितव्यं भूमौ । दुस्सहपरीषहोपसर्गवर्गसंसर्गे ऽपि न मना
1) B इत्याकर्ण्य कर्णशूचिक्षेपादिव । दूनोवाच । तव मानसे कमलदलदीर्घलोचना. 2) P सौभाग्यभा for सौभाग्यवती. 4) B त्वमज्ञोसि. 18) PB वासभुवना. 19) B अदत्तप्रतिवचनो. 20) P स्वयं पट (द?) पति. 22) 0 मातुस्तव, ० क्व for क्वापि. 26) B निजा जायेति. 32) B inter. प्रभूत & संभूत. 37) B वच्छ स्वच्छगुणातुच्छ सर्वदैव. 39) Bष्टादशशीलांगसहश्रभारः, B विरसरक्षं.

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3
18
* 18
रत्नप्रभसूरिविरचिता
[II. $ 18 : Verse 911गपि शैथिल्यमाधेयम् । यन्मदनदन्तैोहचणकभक्षणं सुकरं न पुनर्जिनप्रणीतव्रतप्रतिपालनम् ।' ततः 1
श्रीधर्मनन्दनगुरोरुपदेशवचम्पीयूषं मानमहाविषमविषदर्पनिर्दलनसमर्थमाकण्ठमुत्कण्ठया निपीय 3मानभटः प्रव्रज्यां जग्राह ।
। इति माने मानभटकथानकम् । ६१८) पुनरपि गुरुराह। 'ईहध्वे यदि कल्याणमात्मनो भव्यजन्तवः । तदार्जवकृपाणेन च्छेद्या माया प्रतानिनी ॥९१ मायानदीमहापूरं यद्यमूर्ख तितीर्षसि । ऋजुत्वाख्यतरी तूर्ण ततः सजय यत्नतः ॥ ९२ माया रात्रिचरी ज्ञेया जगजन्तुभयंकरी । अवक्रचित्तसद्भावस्फूर्जन्मन्त्रप्रभावतः ॥ ९३ मायानृतखनियन कृता स्यात्तस्य दुर्गतिः। न कृता येन तस्येह श्रेय श्रीवंशवर्तिनी ॥ ९४
माया दुर्नयभूपालकेलिभूमिरियं वरा । जननी विश्वदुःखानां काननं पापभूरुहाम् ॥ ९५ माया क्रियमाणा यशो धन मित्रवर्ग च नाशयति । जीवितव्यं च संशयतुलामारोपयति । भो नरेश्वर, 12 यथैष पुरुषः।' भूभृता प्रोक्तम् । 'भगवन् , न जानीमो वयं कः स पुरुषः, किमेतेन कृतम्। श्रीधर्मनन्दनः 12 प्रोचे । य एष तव संमुखः पाश्चात्यभूभागे मम स्थितः संकुचितदेहभागः कृष्णकायकान्तिः पापीयान्
दृश्यते स मायावी । अनेन मायाविना यत्पूर्व कृतं तदाकर्ण्यताम् । तथा हि, 15 जम्बूद्वीपाभिधे द्वीपे क्षेत्रे भरतनामनि । काश्यदेशे ऽस्ति विख्याता पुरी वाराणसी वरा ॥ ९६ 15
स्फुटं स्फाटिकयद्भित्तौ यत्रेक्षन्ते मृगीदृशः। चरन्त्योऽपि निकेतान्तः स्व आदर्श इवानिशम् ॥ ९७ दुःखं तु त्यागिनामेव सर्वैश्वर्यविराजिनाम् । कदाचनापि प्राप्यन्ते याचनाय न याचकाः ॥९८
यत्र कामानलो युनामदीपिष्ट कुतूहलम् । संध्यासमीरणैः सिद्धसिन्धुसीकरहारिभिः॥ ९९ __ या चतुर्दशस्वप्नजन्ममहिम्नः अमूर्तमूर्तिरमणीयतातिरस्कृतानल्पकन्दर्पस्य उत्पन्नविमलकेवलज्ञानाव
लोकिताशेषपदार्थसार्थस्य संसारोदरविवरसंचरिष्णुसकलजनतात्राणदानोद्धतविशुद्धसद्धर्मदेशनासिंह21 नादविधुरितसकलकुमतकरिवरस्य सुरासुरनरेश्वरसंसेव्यमानचरणारविन्दयुगलस्य तीर्थकृतो भगवत-21 त्रिजगदानन्दनस्य श्रीवामानन्दनस्य जन्मभूमिः। तस्या नगर्याः पश्चिमोत्तरदिग्विभागे शालिग्रामो
नाम ग्रामः। 24 अन्धुभिर्बन्धुरो ऽगाधैः संकटो विकटैर्वटैः । मञ्जलो वक्षुलश्रेण्या चित्तप्रीत्यै न कस्य यः ॥ १०० 24
१९) तत्र चैको वैश्यजातिर्गङ्गादित्याख्यः परिवसति । तत्र ग्रामे धनधान्यसमृद्धे ऽपि स एवैको दारिद्रयमुद्राविद्रतः। कुसुमशरसमानरूपेऽपि जने स एवैको वैरूप्यधारी। किंबहुना, स 7 एवैको दुर्वचनपरो निखिलजनोद्वेजनीयदर्शनः कृतघ्नः कर्णेजपः सर्वागुणगणमन्दिरं च । तस्य ग्रामजनेन 27 ___ मायाशीलस्य पूर्वनाम गङ्गादित्य इत्यवमत्य मायादित्य इत्यभिधा विदधे । भो नरेन्द्र, स चायं
मायादित्यः। तत्र ग्रामे वणिक्पुत्र एकः पूर्वसुकृतसंचयक्षयपरिक्षीणद्रविणः स्थाणुरित्याख्यः । तस्य 30 तेन मायादित्येन समं प्रीतिरुत्पन्ना। स च स्वभावेन सरलः कृतज्ञः प्रियवादी दयालुरवञ्चनपरः सदा 30 दीनवत्सलोऽनादीनवश्चेति । तेन स्थाणुना ग्रामवृद्धजनेन प्रतिषिध्यमानेनापि सौवचित्तप्रविशुद्धतया मायादित्यस्य समीपं [सामिप्यं] न कदापि मुच्यते। 33 जानाति साधुर्वक्राणि दुर्जनानां मनांसि न । आर्जवेनार्पयत्येव स्वकीय मानसं परम् ॥ १०१ 33
ततस्तयोः सजनदर्जनयोः प्राज्ञमन्दयोरिव मरालबकयोरिव भद्रगजबर्बरकलगजयोरिव स्वभावेन स्थाणोः कैतवेन मायादित्यस्य तु मिथः प्रीतिरवर्धत । अन्यदा विश्वस्तचेतसावन्योन्यं विविधान् 36 धनोपार्जानोपायान् परिकल्प्य स्वजनवर्ग परिपृच्छय कृतमङ्गलोपचारौ गृहीतपाथेयौ दक्षिणदिशाभिमुखं 36
जग्मतुः। तत्र ताभ्यामनेकगिरिसरिच्छाखिश्वापदसंकुलं वनं दुर्लङ्घयमुल्लङ्घय स्वर्गपुरप्रतिष्ठं प्रतिष्ठानपुरमवाप्य विविधवाणिज्यादि कर्म कुर्वाणाभ्यां कथंचित्प्रत्येकं पञ्च काश्चनसहनी समुपार्जिता । ततस्तौ 39 'द्रव्यमेतच्चौरभिल्लजनेभ्यः परित्रातुं दुष्करम्' इति विचिन्त्य स्वदेशं प्रति गमनसमुत्सुकमनसौ दश 39
सुवर्णसहख्या दश रत्नी स्वीकृत्य जरञ्चीराञ्चले बद्धा मुण्डितमस्तको प्रावृतधातुरक्तवाससौ विरचितदूरतीर्थयात्रिकलोकवेषौ भिक्षां याचमानौ कापि मूल्येन कापि सत्रागारेष्वश्नतौ कमपि संनिवेशमीयतुः।
1) PB °माधेयं । यल्लोहचणकक्षक्षणं न पुनर्जिन. 4) Bc om. इति. 12) P वयं कोपि पुरुषः B वयं कोपि स पुरुषः. 13) PB पाश्चात्यभागे. 14) PB °विना पूर्व यत्कृतं. 15) PB काशदेशो. 19) P B omit या, B तिरस्कृताऽनल्पकंदपर्णदर्पस्य. 25) Pगंगादेव्याख्यः . 34) B दुर्जनयोः चंदनतरुपिचुमंदयोरिव. 37) Badds नदी after गिरि, P om. पुरप्रतिष्ठं etc. ending with द्रव्य.

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'अप
-II. $ 21 : Verse 104] कुवलयमालाकथा २
* 19 1 तत्रोक्तं स्थाणुना। 'भो मित्र, मार्गश्रमखिन्नदेहो भिक्षायै गन्तुं न शक्नोमीति तदद्य निरवद्या मण्डका 1
एव भक्ष्यन्ते ।' तच्छुत्वा मायादित्यः प्रोचे । 'त्वमेव पत्तनान्तःप्रविश्य मण्डकान् कारय, नास्मिन्नर्थे 3 निपुणो ऽस्मि, परं त्वरितमागन्तव्यम् ।' स्थाणुना भणितम् । 'भवत्वेवं कथमयं रत्नग्रन्थिः क्रियताम् ।' 3 मायादित्यो जगाद । 'कस्तावजानाति नगरव्यवहारं तस्मात्को ऽप्यपायो भविष्यति तव प्रविष्टस्येति ममैव पार्श्वे रत्नग्रन्थिस्तिष्ठतु ।' स्थाणुस्तस्य करे रत्नग्रन्थिमर्पयित्वा पुरं प्रविवेश । चिन्तितं च 6 मायादित्येन । 'यदि केनाप्युपायेन रत्नग्रन्थिरसौ ममैव भवति तत्कृतार्थपरिश्रमः स्याम्' इति विचिन्त्य 6 प्रत्युत्पन्नपापमतिना तेन मायिना सत्यरत्नग्रन्थिप्रतिरूपो द्वितीयः पाषाणशकलग्रन्थिः कृतः। तदा च 'कान्दविकापणेष्वनुद्धाटः' इत्यकारितमण्डक एव स्थाणुरायातः । भणितं स्थाणुना। 'मित्र, कथमद्य भय9 भ्रान्तविलोचन इव भवान् लक्ष्यते ।' मायादित्येन निवेदितम् । 'मया त्वं सम्यक् समागच्छन्नत्र नावगतः 9 किंतु चौर इति ज्ञातमतो बिभ्यदस्मि, न कार्यममुना रत्नग्रन्थिना ।' एवं वदता तेन मायाविना
गमनाकुलितचेतसा पुनर्विरचितं सत्यरत्नग्रन्थि तस्य समर्प्य स्वयमसत्यरत्नग्रन्थि स्वीकृत्य 'अहं भिक्षायै 12 गच्छामि' इति कपटेन भणित्वाहोरात्रेण द्वादश योजनान्यतिक्रम्य यावद्रत्नग्रन्थिर्विलोकितस्तावत्केवलं 12 पाषाणखण्डान्येव दृष्टानि । तन्निरीक्षणे वञ्चित इव मुषित इव स बभूव । ततस्तस्य पार्श्वतः सत्यरत्न
ग्रन्थिग्रहणाय पुनरपि कूटकपटधारी चिरं सर्वत्र बभ्राम । स स्थाणुर्मित्रमार्गान्वेषणं चिरं चकार, परं स 15 न मिलितः। ततो ऽनेकधा विलप्य मित्रगुणं संस्मृत्य तेन दिनः समतिक्रमितः। रात्रौ पुनः कुत्रापि 15 देवकुलान्तः सुप्तः।
२०) पाश्चात्ययामे केनापि गूर्जरपथिकेन गीतम् । 18 'धवल इव योऽत्र विधुरे स्वजनो नोभारकर्षणे प्रवणः। स च गोष्ठाङ्गणभूतलविभूषणं केवलं भवति॥' १०२ 18 इति सूक्तं श्रुत्वा स्थाणोरपि श्लोक एकः स्मृतिमायातवान् ।
त:सटे विग्रे ऽपिच। ये ऽत्यन्तधीरताभाजस्ते नरा इतरे स्त्रियः॥ १०३ 21 तां रात्रिमतिक्रम्य तेन चिन्तितम् । 'यदि मृतं मम मित्रं भवति तदास्य मानुषाणां रत्नानि पञ्च 21 समर्पयामि' इति पुनः कृतमतिः स्थाणुः स्वनगरं प्रति चचाल । व्रजतस्तस्य स्थाणोः क्रमेण नर्मदातीरे
स मायादित्यो विलक्ष्यास्यो निःश्रीकशरीरो लोचनगोचरमुपाजगाम । ततस्तेन स्थाणुं मित्रं वीक्ष्य 24 गाढमवगृह्य च कपटेनालीकवृत्तान्तो निवेदितुमारेभे । 'मित्र, तदा तव सकाशादहं निर्गत्य गेहं गेहं 24
परिभ्रममाणो धनिनः कस्यापि वेश्मनि प्रविष्टः, तत्र मयालब्धायां भिक्षायां किंचित्कालं यावत्स्थित तावत्तत्पदातिभिः क्रोधान्धैः साक्षाद् यमदूतैरिव चौर इति भणद्भिर्विविधैः प्रहारैर्मार्यमाणो ऽहं 27 गृहस्वामिनः सकाशे नीतः। तेन समादिष्टम् । 'भव्यं कृतमेष धृतो यदनेनास्माकं कुण्डलमपहृतम् । 27 __ तावत्सर्वथायं यत्नेन ध्रियतां यावद्राजकुले निवेदये।' ततो मया चिन्तितम् ।
'भुजङ्गगतिवद्धक्रचित्तेन विधिना नृणाम् । अन्यथा चिन्तितं कार्यमन्यथैव विधीयते॥' १०४ 30 ६२१) ततो ऽकृतापराधो विलपन वेश्मनः कोणे तैनिक्षिप्तः। तत्र स्थितस्य दुःखार्तस्य मे दिवसो 30
व्यतीतः। संप्राप्ता रात्रिः। सा तु स्वप्नसंजातभवत्समागमसंभूतसुखपरम्परासु स्थितस्य मम त्वरितमेव निष्पुण्यकस्य लक्ष्मीरिव क्षणदा क्षयमाप । संप्राप्तो ऽपरो दिवसः। तत्र मध्याह्नसमये कापि नायिका 33 अनुकम्पया मम योग्यमाहारमानिनाय । सापि मां रमणीयरूपं विलोक्यानुरागवती संजाता। 33
विजनीभूते च तत्र सा मया पृष्टा भद्रे, त्वां पृच्छामि यदि स्फुटं सर्वमपि निवेदयसि । तयोक्तं 'वरेण्य, निखिलमपि निवेदयिष्ये' । मयोचे 'किमहं निर्मन्तुः पदातिभिर्गृहीतः' । तया जल्पितम् । 'सुभग, एतस्यां 36 नवम्यां मद्भर्ता देवताराधननिमित्तं मलिम्लुचोऽयमिति च्छद्मना स्वीकृतं त्वां देव्यै बलिं दास्यति ।' 36
ततो मयाधिकजातजीवितान्तभयेन पुनः पृष्टा 'कथय मम कोऽपि जीवनोपायोऽस्ति ।' तया कथितम् । 'नास्ति तव जीवनोपायः, न पुनः स्वस्वामिनो द्रोहं करोमि, परं तथापि त्वयि मम महान् स्नेहः, ततो 39 वचः शृणु। अथ नवम्यां सकलो ऽपि परिच्छदो मत्स्वामिना सह तीर्थभुवि स्नातुं यास्यति तदा तव 39 रक्षपालोऽप्येको द्वौ वा भाविनौ।' इत्याकर्ण्य प्रस्तावं परिलभ्य गृहादहं निःसृत्य केनाप्यवीक्ष्यमाणः
स्थाने स्थाने त्वां विलोकयन् सरलबहलवानीरे रेवातीरे यावदायातस्तावत्त्वं दृष्टः। मित्र, तव 42 दुस्सहवियोगे एतन्मयानुभूतम् ।' एतदृत्तान्तं निशम्य सम्यग्बाष्पजलप्लुतलोचनः स्थाणुः समजनि । 42
8) R'णेषु तद्धोट इत्यकारित. 10) B चौर इति ज्ञातः । अतो. 11) Bom. सत्यरत्नग्रन्थि तस्य समर्प्य स्वय,मं P स्वीकृत्याह॥भिक्षायै. 12) Pom. "विलोकितस्तावत्के etc. ending with सत्यरत्नग्रन्थि. 22) B व्रजतस्तन स्थाणोः- 23) P निःश्रीकशरीरलोचन. 28) P धृयतां. 30) Pom. "स्य दुःखार्तस्य etc. ending with दिवसः । तत्र. 33) B om. मम. 37) Ginter. पुनः & पृष्टा. 38) P परं तं पि. 41) PB दृष्टः । एतद् दुःसह विरह वियोगे मित्र मयानुभूतं । तद् वृत्तांतं (twice in P) निशम्य.

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रत्नप्रभसूरिविरचिता [II. $ 21 : Verse 1051 ततो द्वावपि धौतवदनौ कृताहारक्रियौ प्रचलितौ। ततो मार्गभ्रष्टौ दिड्योहितचित्तौ भयभ्रान्तदृशौ च 1
संसार इव दुस्तरे कान्तारे विविशतुः। 'कुत्रागतो, कुत्र गमिष्यावः' इति तौ न जानीतः। स्थाणुना 3भणितम् । 'क्षुधाधिकं मां बाधते तत्त्वं रत्नग्रन्थि गृहाण, कदाचिन्मम पार्धात्पतिष्यतीति समर्पितो ऽनेन 3 रत्नग्रन्थिः।' चिन्तितं च मायादित्येन। 'अहो, यन्मम कर्तव्यमस्ति तदमुना स्वयमेव कृतम् । ततो मध्याह्ने ललाटंतपतपने ऽतीवतृष्णातरलितो पानीयं सर्वत्र पश्यन्तौ वटपादपाधस्तादवटं ददृशतुः । 6 ततश्चिन्तितं तेन दुष्टबुद्धिना 'सांप्रतमस्यैव कूपपातनमेवानपाय उपायः' । भणितं मायादित्येन । 'स्थाणो, 6 कूपे कियत्प्रमाणं पयः, विलोक्य कथ्यताम् , यथा तदनुमानेन दृढां वल्लीतन्तुभिदृढां रजु करोमि।' स तु महानुभावो ऽवकहृदयः पयःप्रमाणवीक्षाकृते प्रवृत्तः। ततस्तेन मोहमोहितचेतनेन मायाविनानपेक्ष्य 9 लजामवमत्य प्रीतिमनालोच्य दाक्षिण्यमविचार्य परलोकमविचिन्त्य सजनमार्ग स्थाणुर्नीरं निरीक्षमाणः 9 कूपे न्यक्षेपि । स च कूपे दलतृणचयचिते जम्बालान्तः पतितो ऽपि तथाविधां बाधां देहे न सेहे।
ततस्तेन विश्वस्तचेतसा चिन्तितम् । 'अहो, पूर्व दारिद्यम्, ततः कान्तारान्तः परिभ्रमणम्, तत्रापि 12 प्रियमित्रवियोगः, एतत्रितयमपि पापिना विधिना विरचितमेव । अहमत्र केन निर्दयहृदयेन क्षिप्तः। 12
अत्र मायादित्य एव समीपवर्ती नान्यः। कथमेतेनास्मि पातितः। अथवा नैतत् संवादि, दुष्टं मया
खलु चिन्तितम् । 15 कदाचिद्वायुना स्वर्णशैलचूलापि कम्पते । उदेत्यंशुः प्रतीच्यां च न मित्रं तनुते त्विदम् ॥ १०५ 15 धिगहो, ममापि हृदयस्यानल्पविकल्पसंकल्पः। ततः केनापि राक्षसेन वा पिशाचेन वा पूर्ववैरिणा क्षिप्तोऽस्मि ।' स्थाणुरेवं विचिन्त्य स्वस्थचित्तस्तस्यामप्यवस्थायां तस्थौ । प्रकृतिरेवेदशी सज्जनानाम् । 18चिन्तितं मायादित्येन । 'अहो. यत्कर्तव्यं तत्कृतमेव । सांप्रतं दशानां रत्नानां फलं गृह्णामि' इति 18 चिन्तयन् मायादित्यो वनान्तः परिभ्रमन् चौरसेनापतिना वीक्षितो धृतश्च रत्नानि च गृहीतानि ।
२२) अथ चौरपतिः कथंचिद्भवितव्यतयानन्ययोदन्यया बाधितस्तमेव विशङ्कटावटतटमवाप। 21 समादिष्टं पल्लीस्वामिना 'भो भोः, कूपात्पयः कर्षत' । इत्याकर्ण्य तैः कूपे पयःकर्षणाय वल्लीवरत्रया 21
ग्रावगर्भः पलाशदलपुटकः क्षिप्तः। कूपान्तःस्थेन स्थाणुना तं वीक्ष्य महता शब्देन गदितम् । 'केनापि दैवदुर्योगतः कूपेऽत्र क्षिप्तः, ततो मामप्युत्तारयत ।' तैः सेनानायकस्य पुरो विज्ञप्तम् । 'यत्केनाप्यत्र 24 जीर्णकूपे पुमानेकः पातितो ऽस्ति।' सेनापतिना जगदे।' 'भो भोः, अलमलं जलाकर्षेण, प्रथमं तमेव 24 वराकं कर्षत ।' ततस्तदादेशवशंवदैस्त्वरितमेव स्थाणुः कूपतः कर्षितः। सेनापतिस्तं बभाषे 'भद्र
कुत्रत्यस्त्वं, कुतः समायातः, किमभिधानः, कथं जीर्णावटे निपातितः।' भणितं चानेन । 'देव, पूर्वदेशत 27 आवां द्वौ जनौ दक्षिणाशामाश्रित्य कियता कालेन पञ्च रत्नान्युपायं मुदितमानसौ स्वगृहं प्रतिगच्छन्ती 27 मार्गपरिभ्रष्टौ तृषातरलितचित्तावेतस्यामटव्यां प्रविष्टौ। तत आवाभ्यां तृषातुराभ्यां जीर्णकूपो दृष्टः । अतः
परं देव, न किमपि सम्यग जाने, यदमि केनापि पातित इत्यवैमि । परं यद्भवता कृपावता कूपात्संसारा30 दिव गुरुणा प्राणी सद्धर्मवचनोपदेशेनाकर्षितः। एतदाकर्ण्य सेनापतिनोक्तम् । 'केवलं तेन दुराचारेण 30
भवान्निक्षिप्तः।' स्थाणुना भणितम् । 'नहि नहि शान्तं पापम् । स कथं मयि जीवितादप्यधिकः प्रियो वयस्यः श्वपच इव दुश्चरितमाचरति ।' सेनापतिना जल्पितं 'स तावत्कुत्रास्ते' । स्थाणुना जगदे 'सांप्रतं 33 नावगच्छामि'। अथ सर्वैरपि परिमोषिभिः परस्परं सहास्यमास्यं निर्माय भणितम् । 'यदयं वराकः 33
सर्वदैवावक्रचित्तः सद्भावः किमपि न जानाति स्वस्य शुद्धचित्ततया। ततः पल्लीपतिरुवाच । 'सांप्रतमिदं स एवास्य वयस्यो भविष्यति, यस्यामूनि रत्नान्यस्माभिर्गृहीतानि ।' चौरैरुक्तं 'देव, संभाव्यत एतत्' । 36 अथ स पृष्टः 'कथय स कीदृशस्तव वयस्यः'। स्थाणुना भणितम् । 'देव, कृष्णवर्णः पिङ्गललोचन: 36 कृशाङ्गो मम वयस्यः।' सेनाधिपेनोक्तम् । 'भद्र, त्वया लक्षणसंपूर्णः सुहृल्लब्धो येन कूपे भवान्
पातितः । त्वं प्रत्यभिजानासि स्वानि रत्नानि दृष्टानि ।' तेनोक्तं 'उपलक्षयामि' । ततस्तेन तस्य 39 रत्नानि दर्शितानि । तेन तान्यात्मीयानि परिज्ञाय जल्पितम्। 'कुत्र कदा वा रत्नानि प्राप्तानि, कथं 39
मन्मित्रं व्यापाधाङ्गीकृतानि ।' तैरुक्तम् । भवन्मित्रं न विनाशितम्, केवलं रत्नानि स्वीकृत्य नियन्त्रय च
1) Pom. च. 5) P B सर्वत्रैव. 7) P B यथास्मि तदनुमानेन. 12) P एतत्रितयपापिना. 13) P अथवा न तमेतदत्ता संवादि दष्टुं मया, B अथवा नूनमेत दृत्ताऽसंवादि. 16)0 संकल्पम्. 20) Mom. तट. 29) Pom, न, P om. कृपावता. 31) PB प्रिये वयस्ये श्वपच. 36) B om. स after कथय. 37) P सेनाधिपत्येनोक्तम्.

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कुवलयमालाकथा २
1 स मुक्तः । तेन सेनापतिना सदयेन स्थाणोः पञ्च रत्नान्यर्पयांचक्रे । तेन मित्रं विलोकमानेनैकस्मिन् 1 वनगहने दृढवल्लीदानितबाहुलतो नियमितचरणयुगः पोट्टल इव निबद्धो ऽधोमुखो वीक्षितः । तं 3 विगतबन्धं विधाय हाहारवं कुर्वाणः स्थाणुः सानुकम्पः प्रोवाच । 'मया रत्ननि पञ्च व्यावृत्य लब्धानि । 3 तव सार्धं रत्नद्वयं ममापि च । त्वं पुनर्मनसि विषादं मा विदधीथाः ।' इति भणित्वा स्थाणुना कान्तारपर्यन्तग्रामसीमां स समानिन्ये । तत्र तावदुपचारवृत्त्या स मायादित्यः क्रियद्भिरपि दिनैर्निर्व्यूढव्रणः6 समजनि । चिन्तितं च मायादित्येन । 'यदयं ममेद्दशचेष्टितस्यापि परोपकारीति । ततो मया किं 6 कर्तव्यम्, यन्मया मायाविना प्रथमं रत्नस्वीकारेण ततः कूपान्तर्निक्षेपेणालीकवचोभिश्च वयस्यो विप्रतारितः, ततो मम नरके ऽपि न निवासः, तस्माद् ज्वलनं प्रविश्यात्मानं काञ्चनमिवाशुशुक्षणौ विमली9 करिष्ये ।' ततो ऽतीवमित्रवञ्चनालक्षणचिन्ता संताप परायणश्चितानलं प्रवेष्टुं स्थाणुना ग्रामजनेन च 9 निवार्यमाणो ऽपि मायादित्यः समीहिवान् । ततो ग्राममहत्तरैरनेकैर्वाक्यैः प्रतिबोधितः । ततः स्वमित्रवञ्चनसमुद्भूतपापनिराकरणाय स्थाणुना मित्रेणानुगम्यमानः सर्वाणि तीर्थानि लोकप्रसिच्या समाराधयन् 12 स मायादित्यः समागत्येह समुपविष्टोऽस्ति । ततो मायादित्यः श्रीधर्मनन्दनगुरोर्मुखतः स्वं वृत्तान्त- 12 मवगम्य बाण | ' यन्मया मायामोहितचेतसा स्वमित्रद्रोहिता कृता तदपगमनाय प्रसादं विधाय प्रभो, प्रभो दयावास, सिद्धिनिवासभुवं प्रव्रज्यां मह्यं देहि ।' ततो भगवता धर्मनन्दनेन ज्ञानातिशयेन 15 विलोक्योपशान्तमायाकषायप्रचारः स मायादित्यः श्रीतीर्थनाथप्रणीतप्रतीतयथोक्तविधिना प्रत्राजितः ।15 । इति मायायां मायादित्यकथा |
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(२३) चारुचारित्रमलयाचलचन्दनेन गुरुणा श्रीधर्मनन्दनेन पुनरूचे ।
18 न वर्जयति लोभं यः क्रोधादिरहितो ऽपि हि । निमज्जति भवाम्भोधौ स कालायसगोलवत् ॥ १०६ 18 जीवाः संसारकान्तारे विवेकप्राणहारिणा । स्पष्टं लोभाहिना दष्टा जानते न हिताहितम् ॥ १०७ सलो मानवे सद्यो निर्मलापि गुणावली । विलीयते ऽग्निसंत लोहे तोयच्छटा यथा ॥ १०८ प्रचुरैर्नीरधिनरैरिन्धनैर्धूमकेतनः । न तुष्यति यथा जन्तुर्घनैरपि धनैस्तथा ॥ १०९ लोभपरवशः प्राणी द्रव्यं नाशयति, मित्रं च हन्ति, दुःखाम्बुधौ निपतति च । पार्थिव, यथैष राज्ञा विज्ञप्तं 'भगवन् स कः पुरुषः, किमेतेन कृतम्' । समादिष्टं भगवता । 'यस्तव पृष्ठिभागे वामे 24 वास बस्योपविष्टोऽतिकृशशरीरः केवलमस्थिपञ्जर इव रूपेण मूर्ती लोभ इव । नरेश्वर, अमुना लोभा- 24 भिभूतेन यत्कृतं तदेकचित्ततया श्रूयताम् । तथा हि । इहैव जम्बूद्वीपे द्वीपे भरतक्षेत्रे मध्यमखण्डे
'
पुरुषः
समस्त नगरी सौवरामणीयकसंपदा । स्वः पुरस्तन्वती तक्षशिला मनसि लाघवम् ॥ ११० कपिशीर्षावली म्रवप्रव्याजेन भोगिराट् । सहस्रशीर्षः सौन्दर्य यस्या द्रष्टुमुपागतः ॥ १११ प्राकारः स्फाटिको यत्र परिखाम्बुनि बिम्बितः । भोगावतीनिरीक्षायै विशतीव रसातलम् ॥ ११२ सुजातिरम्याः सुशिवाः सदारम्भा वृषाश्रयाः । स्वभयाः स्वशना यत्रोद्याना इव जना बभुः ॥ ११३ प्रासादा यत्र राजन्ते महाराजतनिर्मिताः । क्रीडानिमित्तमायाता मेरोवि कुमारकाः ॥ ११४ असंख्यात हरिख्यातां सदा जयविराजिताम् । यां पुरीं स्वःपुरी वीक्ष्य हियेवादृश्यतामगात् ॥ ११५ श्रीनामेयपदस्थाने धर्मचक्रं मणीमयम् । श्रीबाहुबलिना यत्र सहस्रारं विनिर्ममे ॥ ११६ 33 यत्र शोभन्ते परमस्नेहलाल सचेतसो जना अनगाराश्च सदा परमदारं सदारागपरं सदाहारसारं 33 विभविवृन्दं मुनिमण्डलं चेति । तस्याः पुर्याः पश्चिमदक्षिणयोरन्तराले दिग्विभागे समुच्च धान्यकूटाभिराम उच्चलाख्यो ग्रामः । तस्मिन् शुद्धवंशभवो धनदेवाभिधः सार्थपतिपुत्रः परिवसति । परैः सार्थ36 पतिपुत्रैः सह तस्य क्रीडां कुर्वतः कियानपि कालो व्यतिचक्राम |
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२४ ) स धनदेवः स्वभावत एव लोभदत्तचित्तः सततमेव वञ्चकशिरोमणिरलीकवचनभाषी परद्रव्यापहारी । ततस्तस्येदृशस्य तैः सार्थनाथतनुजैर्धनदेव इति नाम निराकृत्य लोभदेव इत्यभिधा विदधे ।
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10 ) PB om. ततः. 11 ) P B गम्यमानस्तीर्था सर्व्वाणि लोक 17 ) PB omit गुरुणा श्री. 26 ) B तक्षसिला 28 ) B has (on भोगावती) a marginal gloss, नागपुरी 29 ) On. सुजाति etc. B has a marginal gloss: जातिगत्रं मालती च । सुष्ठु शिवं कल्याणं येषां द्वि० शोभनाः शिवाः पुण्डरीका वृक्षाः सहकारा यत्र । सत्प्रधान आरंभो येषां ते तथा । सदारंभाः कदल्यो येषु ॥ सुष्ठु निर्भयाः शोभना हरीतक्यो यत्र । शोभनं अशनं भोजनं द्वि० ऽशना वृक्षविशेषा यत्र ॥ 31 ) B has a marginal gloss on असंख्यात etc. असंख्यातैर्हरिभिरश्वैः प्रसिद्धां = जय इंद्रपुत्रः सकसचिह्नवति कदापिनेत्यर्थः [ ? ]. 33 ) PB om. यत्र B has a gloss ( on परं ): परं केवलं अरनेहमुनयः 38 ) Prepeats ( after गुरुजनमनुज्ञाप्य ) लोभदेव इत्यभिधा etc. ending with गुरुजनमनुज्ञाप्य.

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रत्नप्रभसूरिविरचिता [II. $ 25 : Verse 1171 ततस्तस्य तारुण्यपुण्यावयवस्य मानसमतीव लोभाभिभूतमभूत् । अन्यदा द्रव्योपार्जनप्रगुणितचित्तो 1
गुरुजनमनुज्ञाप्य लोभदेवस्तुरङ्गानुत्तुङ्गान् सजीकृत्य वाहनानि च स्वीकृत्य पाथेयं संगृह्य मित्रवर्गमा3 पृच्छय तिथिकरणनक्षत्रपवित्रे मुहूर्ते चन्द्रबले वरलग्ने स्वामिना वीक्षिते स्नानं विधाय देवतार्चनं निर्माय 3
च वहन्नाडिकादत्तपदः स्वजनेनानुगम्यमानः प्रमुदितवदनो दक्षिणाशां प्रति प्रचलितः । जनकेनोक्तम् । •'वत्स, तवाधीतसर्वशास्त्रस्य माणिक्यस्य घटनमिव भारत्याः पाठनमिव मौक्तिकानामुत्तेजनमिव सर्वथा 6 शिक्षावचः कीदृर, तथापि स्नेहमोहितचेतसा मया त्वां प्रति किंचिदुच्यते । 'पुत्र, दवीयो देशान्तरं, 6 विषमा मार्गाः, कुटिलहृदया लोकाः, वञ्चनप्रगुणाः कामिन्यः, घनतरा दुर्जनाः, विरलाः सजनाः, दुष्परिपाल्य ऋयाणकम्, दुधर यावनम्, विषमा कायंगतिः, तावत्त्वया सर्वथैव वचन पण्डितेन, वचन 9 मूर्खेण, वचन दयालुना, वचन निष्कृपेण, क्वचन सूरेण, कचन कातरेण मार्गों निर्गमनीयः ।' इति 9 शिक्षावचोभिः सुतममन्दानन्दसंदोहमुग्धदुग्धाब्धिमध्यस्थं परिगलन्नयनयुगलजलं पिता विदधे ।
लोभदेवः कतिपयैरप्यनवरतप्रयाणकैर्दक्षिणापथमाश्रित्य कियतापि कालेन सोपारकपत्तनं प्राप्तवान् । 12 यत्रोत्पातः पतङ्गेषु वक्रता भ्रूषु योषिताम् । प्रकम्पश्च पताकानां जनानां न कदाचन ॥ ११७ 12
प्रामाणिकेषु संवादः कन्यासु करपीडनम् । मथनं च दधिष्वेव भङ्गः पूगीफलेषु च ॥ ११८
सम्यग्भवोच्छित्तिविधौ नितान्तं सद्धर्मकर्माहितचेतसो ऽपि । 15 शिवार्थिनो यत्र जना यतन्ते कुर्मः स्तुति का नगरस्य तस्य ॥ ११९
__15 __ यत्र विश्वोल्लासियशोदयापरिगतो जनार्दन इव जनः सर्वमङ्गलोपचारचारश्च, पार्वतीपतिरिव विमोहयति
संगतो गणिकागणो धार्मिकलोकश्च । तत्र जीर्णश्रेष्ठिनो रुद्राभिधानस्य गुणश्रेणिनिधानस्य वेश्मनि वसता 18 कियतापि कालेन तुरङ्गान् विक्रीयाधिकं धनमुपायं लोभदेवेन स्वगृहागमनोत्सुकमनसा बभूवे । तत्रा-18
यमाचारः । 'ये केचिद्वणिजस्तत्रत्या देशान्तरागता वा सायं ते सर्वे मिलित्या परस्परप्रीतिपूर्वकं क्रयविक्रयादिकेन किमुपार्जितम् , किं किं पण्यमद्य देशान्तरादागतम्' इति वार्ता वितन्वते । गन्धताम्बूल21 माल्यादि परस्परं प्रयच्छन्ति ।
६२५) अन्यदा स लोभदेवस्तत्रैवोपविष्टस्तदा केनापि 'कापि देशान्तरे किमप्यल्पमूल्येन वस्तुनानल्पमूल्यं वस्तु प्राप्यते' इत्याचचक्षे । अथ केनचिद्वणिजा गोष्ठयन्तःस्थेन प्रोक्तम् । 'यदहं दुस्तरं वारिधिमु24 ल्लल्य रत्नद्वीपमगमम् । तत्र मया पिचुमन्दपत्राणि दत्त्वा रत्नानि स्वीचक्रिरे । एवं विक्रयक्रयं विरचय्य 24
व्यावृत्य क्षेमतयात्राहमागतः।' इमां वार्ता श्रुत्वा लोभतत्त्वाहितमनसा लोभदेवेन स्ववेश्मगमनाभिप्राय विमुच्य पुनर्नवीनद्रविणार्जनहेतवे चेतश्चक्रे । ततो निजवेश्मागत्य निर्मितस्नानभोजनो यथाश्रुतं लोभदेवः 27 श्रेष्ठिरुद्रस्य पुरः कथयामास । 'तात रुद्र, तत्र रत्नद्वीपे गतानां महाँल्लाभ उत्पद्यते, यत्र निम्बपत्रै रत्नान्ये-27
तानि प्राप्यन्ते । ततः किं मया न तत्र समुद्यमः क्रियते।' रुद्रवेष्ठिनादिष्टम् 'वत्स, यावन्मात्रो मनोरथो ऽर्थकामयोर्विधीयते तावन्मात्र एव प्रसरति, 'लाभाल्लोभो हि वर्धते' इति न्यायात् । अग्रेतनमर्थसंचयं 30 स्वीकृत्य स्वदेशं गच्छ । किं च बहुलापाय जलधेरुल्लङ्घनम् । ततो ऽधिकलोमे मनो मा विधेहि । एतदेव 30 द्रविणं यथेच्छं भुल्ल । दीनादीनां दानं ददस्व । दुर्गतं जातिसंबद्धं च समुद्धर । सर्वथैव धनस्य फलं
गृहाण । निगृहाण च समधिकद्रव्यार्जनलक्षणं लोभराक्षसम् ।' एतदाकर्ण्य लोभदेवेन जल्पितम् । 33 'यः कार्ये दुर्गमे धीरः कार्यारम्भं न मुञ्चति । वक्षो ऽभिसारिकेव श्रीस्तस्य संश्रयते मुदा ॥ १२० 33
तथा तात, प्रारब्धकार्यनिर्वाहिमनसा पुंसा भवितव्यम् । त्वमपि मया सह रत्नद्वीपमागच्छ ।' श्रेष्ठिना भणितं 'ममागमनं न भावि केवलं त्वमेव व्रज'। लोभदेवेनोक्तम् 'कथं भवतस्तत्र गमनं न संपद्यते 36 तन्निवेदय।' रुद्र श्रेष्ठी प्रोवाच । 'यदहं सप्तकृत्वः समुद्रान्तर्यानपात्रेण प्रविष्टः, परं सप्तकृत्वोऽपि मम वाहनं 36
भग्नम् , तावदहं नार्थस्यैतस्य भाजनम् ।' लोभदेवेन जल्पितम्। 'धर्माशोरपि प्रतिदिनमुदयाधिरोहप्रतापपतनानि किं पुनर्नान्यस्य इति परिभाब्य सर्वथैव कमलायाः समुपार्जने सावधानमनसा भाव्यम् । त्वया 39 रत्नद्वीपे मया सह समागन्तव्यमेव ।' श्रेष्ठी जगाद पुनः। 'वत्स, त्वां प्रति सांप्रतं किंचिद्वदामि, अत्र 39 ___ यानपात्रे त्वमेव क्रयाणकनेता, अहं पुनर्मन्दभाग्यः' इति । ततस्तेन तदेवाङ्गीकृतम् ।
4)P दिशि for प्रति. 8) 0 G अतस्त्वया for तावत्त्वया. 9) PB मूर्षेण for मूर्खण. 15) B has a marginal gloss on शिवार्थिनो ete. thus: विरोधोयं शिवार्थिन ईश्वरभक्तास्ते भवस्येश्वरस्योच्छेदविधौ कथं यत्नं कुर्वति विरोध (जंग) श्चेत्थं शिवार्थिनो मोक्षार्थिनः । संसारोच्छेदविधौ. 17) B bas a amarginal gloss (on विमोहयति) thus : मोहमूढं कारयति पक्षे विगतमोहं करोति । संगमात् पक्षे संगतो मिलितः।. 18) P स्वगृहगमनो'.. 19) P तत्राधमाचा, P देशांतरानागता, B देशांतरादागता, P B om. सर्वे,
परस्परं. 23) P यदसि दुस्तरवारिधि । यदस्मि दुत्तरवारिधि, Pएनं विक्रय कयं. 25) PB स्ववेश्मगमनं विमुच्य, C ततो विजोत्तारके समागत्य निर्मित. 28) Padds न before समुद्यमः.34) Pसमं for सह.

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-II. $ 27 : Verse 127] कुवलयमालाकथा २
* 23 1 ९२६) अथ सजीकृतं यानपात्रम् । गृह्यन्ते क्रयाणकानि । उपचर्यन्ते निर्यामकाः। निर्णीयते 1 निमित्तविद्भिर्यात्रादिवसः। स्थाप्यते लग्नम् । निरूप्यन्ते निमित्तानि । विलोक्यन्ते उपश्रुतयः। संमान्यन्ते 3 विशिष्टजनाः।अर्घ्यन्ते देवताः। सजीक्रियते सितपटः। ऊर्द्धः क्रियते कूपस्तम्भः। संगृह्यते काष्ठसंचयः। 3 स्थाप्यते परिग्रहः । आरोप्यते भक्तम् । भ्रियन्ते जलभाजनानि । एवं कुर्वतस्तस्य समागतो यात्रादिनः। तत्र च तौ कृतमजनौ मुदितचेतसौ सुमनोमालाविलेपनवासो ऽलङ्कारालंकृतौ द्वावपि सपरिजनौ यान6 पात्रमारुरुहतुः। चलितं यानपात्रम् । वादितानि तूर्याणि । चालितान्यरित्राणि । ततः प्रावर्तत गन्तुं 6 जलधौ यानपात्रम् । अनुकूलो वायुर्ववौ। कियतापि कालेन वहनं रत्नद्वीपं ययौ । तस्मात्तावुत्तीर्यातीव रम्यतमं प्राभृतं गृहीत्वा भूपचरणयुगलमभिगम्य लब्धप्रसादविशदमानसौ क्रयविक्रयं विरचय्य व्यावृत्य 9 निजकूलाभिमुखमुत्सुको प्रचेलतुः। अनुकूलवायुना वहनं प्रेर्यमाणं समुद्रान्तः परिवीक्ष्य लोभदेवेन 9 व्यचिन्ति । 'अहो, प्राप्तो मनोरथादधिकतरो लाभः । संभृतं च रत्नैर्यानपात्रम् । तावत्तटं प्राप्तस्य वहन
स्यैष मम भागी भावीति न सुन्दरमेतत् ।' इति चिंतयन् लोभदेवो ऽवगणय्य दाक्षिण्यं समवलम्ब्य 12 निष्करुणत्वं शरीरचिन्तायां समुपविष्टं रुद्रश्रेष्ठिनं जलधौ पातयामास । तस्मिन् यानपात्रे योजनत्रयमति-12
क्रान्ते लोभदेवेन महता शब्देन पूच्चके 'अये, धावत धावत, मम वयस्यो दुरुत्तारे प्रचुरमकरघोरे सागरे पपातेति।' इत्याकर्ण्य निर्यामकलोकः परिजनश्च वीक्षितुं प्रवृत्तः । तैरुक्तं 'कुत्र पपात'। तेन निगदितम् । 15 'अत्रैव पतितो मन्ये मकरेण गिलितश्च । मया जीवतापि किम् । अहमपि तद्वियोग दुस्सहमसहमान: 15 प्राणत्यागं विधास्ये।' एतन्निशम्य सत्यं विमर्थ्य कर्णधारकैः परिजनेन च प्रबोध्य स्थापितः। यानपात्रमपि
प्रचलितम् । स रुद्रश्रेष्ठी अकामनिर्जरया जलधौ महामकरवदनकुहरदंष्ट्राक्रकचगोचरीभूतोऽवसानं प्राप्य 18 रत्नप्रभापृथ्याःप्रथमे योजनसहने व्यन्तरभवने ऽल्पैश्वर्यपरोराक्षस उत्पेदे । तत्र तेन विभङ्गज्ञानवशतो 18 मकरेण गिलितमात्मकायं गच्छद्यानपात्रं च विलोक्य चिन्तितम् । 'अरे, एतेन पापिना लोभदेवेनाहमत्र प्रक्षिप्त
। अहो, दुराचारस्यास्य साहसम् । न गणितः स्नेहसंबन्धः। न धृतश्चित्ते परोपकारः। न कृतं 21 सौजन्यम् ।' इति चिन्तयतस्तस्यानल्पः कोपानलो जज्वाल । एतेनेति चिन्तितम् । 'यदमुं व्यापाद्य सद्यः 21 सर्वस्यार्थस्य भाजनं भविष्यामि। तत्तथा करिष्ये यथैतस्यापि नान्यस्य वा भवति।' इति चिन्तयित्वा राक्षसो मध्ये समुद्रमाययौ । तत्र बहिनं विलोक्य कोणपः प्रतिकूलमुपसर्ग कर्तुमारब्धवान् । 24. २७) अथाभूच्छयामलं मेघमण्डलं मरुदध्वनि । रुद्राभिधानं वीक्ष्येव श्रेष्ठिनं गतजीवितम् ॥ १२१ 24
भ्राम्यन्ति परितोऽप्यभ्रं घना विद्युद्विलोचनाः। पश्यन्तःश्रेष्ठिनमिव सार्द्राः स्नेहिस्वभावतः॥ १२२
वर्षन्त्यमोघधाराभिः स्वैरं धाराभृतो ऽम्बुधौ । निशातशरराजीभिरिव वीरा रणाङ्गणे ॥ १२३ 27 विश्वमन्धीकृतं विश्वमुदितै—मयोनिभिः । पुत्रा अनुहरन्ते हि पितरं नितरामिह ॥ १२४ 27
लोलकल्लोलमालाभिः प्रेर्यमाणं मुहुर्मुहुः। प्रचण्डपवनोद्भूतं प्राणिप्राणभयावहम् ॥ १२५
तद्रोषवशतः पारावारान्तर्वहनं वहत् । अगण्यपण्यसंकीर्ण त्वरितं स्फुटमस्फुटत् ॥ युग्मम् ॥ १२६ । 30 लोभदेवो ऽम्बुधौ द्वीपमिव नीरं मराविव । भवितव्यतया प्राप फलकं तत्र चालगत् ॥ १२७ 30
सप्तभिरहोरात्रैस्ताराद्वीपमायातवान् । स तत्र समुद्रवेलावनपवनेन शीतलेन प्रत्युजीवित इव क्षणम् । ततस्तत्तीरवासिभिः कृष्णकायकान्तिभिः शोणलोचनैर्यमदूतैरिव पुरुषैर्जगृहे । ततो लोभदेवो जगाद भव33 द्भिरहं कथं गृह्ये।' तैः कैतवेनोक्तम् । 'भद्र धीरो भव, मा विषादं भज, यदस्माकमेष नियोगः पोतवणिजो 33
ऽवस्थां पतितस्य स्वागतं विधीयते' इति । एवंविधं जल्पद्भिस्तैर्लोभदेवो गृहमानीय विनयवामनैर्विष्टरे निवेश्य संवनस्नानं भोजनाच्छादनविधि विधाय जल्पितः। 'भद्र, चेतसि विश्वासं समाश्रय, मा भयस्य 36 भाजनं भव ।' तत इत्याकर्ण्य चिन्तितमनेन । 'अहो, अयं कीडगकारणवत्सलो लोकः। स यावदिति 36 चिन्तयन्नस्ति तावत्तैर्निष्कृपैस्तं बद्धा बाढं शस्त्रेण मांसलप्रदेशं विदार्य मांसमुत्कर्तितं शोणितं च जगृहे।
स पुनरौषधयोगेन विलिप्ताङ्गोऽक्षतशरीरो जज्ञे । पुनरपि षड्भिर्मासैरतीतैस्तस्य तदेव कृतम् । पुनरपिस 39 पटुतरशरीरः कृतः। एवमनयारीत्या तस्यास्थिपञ्जरावशेषस्य समुद्रान्तःस्थस्य द्वादश
2) PB निमित्तवद्भिर्या. 3) On सितपट B has a marginal gloss thus: सिढ इति प्रसिद्धः. 5) P B °वासोलंकारपरिवृतौ द्वावपि. 6) On अरित्राणि B has a marginal gloss आउलां. 8) 0°भिगम्य नमश्चक्रतुः । (ततः) लब्ध', रत्नान्युपायं for व्यावृत्त्य, निजकुला. 12) P जलधौ धातयामास. 13) PB inter. प्रचुरमकरघोरे & सागरे. 14) P परजनश्च- 16) PB एतन्निशम्य सम्यकर्णधारकैः. 19) PB एतेन लोभदेवेन पापिना अहमत्र. 29) B अगण्यपुण्य. 34) Pom. इति. 35) " सविनयस्नानभोजना', PB विश्वासमाश्रयः 37) PB मांसमुत्कीर्तितं.

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12
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रत्नप्रभसूरिविरचिता [II. $ 28 : Verse 1281 ६२८) अन्यदा लोभदेवस्तत्क्षणोत्कर्तितमांसखण्डः प्रवहच्छोणितलिप्ततनु रण्डपक्षिणोत्क्षिप्तः। 1
तस्य व्योम्नि गच्छतः समुद्रोपरि परेण भारण्डपक्षिणा सह युध्यमानस्य भवितव्यतया च पुटस्थितो 3 लोभदेवः सागरान्तः पपात । तज्जलेन निर्मितवेदनः सजन इव दुर्जनवचसा बहलतरकल्लोलमालाप्रेर्यमाणः 3 समुद्रेणापि मित्रविनाशमहापापकलुषितहृदय इव निष्कासितः । किमपि कूलं संप्राप्य तत्र क्षणमात्रं शीतलमरुता समाश्वासितः काननान्तः संचरन् वटपादपतलं ददर्श। तत्र मरकतमणिकुट्टिमं सुगन्धनाना6 विधकुसुमसंचयचितं निरीक्ष्य लोभदेवो व्यचिन्तयत् । 'अहो, किल शास्त्रेषु श्रूयते, यथा देवाः स्वर्गे 6 वसन्ति तन्न ते रम्या रम्यविशेषज्ञाः । अन्यथा कथं लोकत्रयाह्लादकरमिमं प्रदेशं परित्यज्य त्रिदशास्त्रिदशालयमाश्रयन्ते ।' ध्यात्वेति स तत्र न्यग्रोधपादपाधस्तादुपविश्यातीवतीववेदनातश्चिरं दध्यौ । 'स को धर्मः, येन देवा दिव्यभोगधारिणो देवलोके सुखमनुभवन्ति । तत्किं पापमस्ति, येन नरके नैरयिका 9 मदुःखतो ऽप्यधिक दुःखमुद्वहन्ति । ततो मया किं पुनः पापमाचरितं यदेवंविधं दुःखनिकेतनमभवम् ।' इति चिन्तयतो लोभदेवस्य चेतसि सहसैव तीक्ष्णशरशल्यमिव रुद्रश्रेष्ठी स्थितः। ततः स 12 चिन्तयामासेति। ६२९) 'अहो, अस्मादृशां किं जीवितेन ।
हतो वयस्यः सर्वस्य प्रियकारी कलानिधिः। श्रेष्ठी रुद्रो मया येन पापिना द्रव्यलोभतः ॥ १२८ 15 तावत्सांप्रतमपि तत्किमपि तादृशमाचरामि येन प्रियमित्रवधकलुषितमात्मानं तीर्थभुवि व्यापाद्य सर्व-15
पापविमुक्तो भवामि ।' इति चिन्तयन् लोभदेवः क्षणं सुप्तः, प्रबुद्धश्च एकस्यां दिशि कस्यापि मधुराक्षरां गिरमाकर्ण्य चिन्तितमनेन । 'अये न संस्कृतं प्राकृतमपभ्रंशं च । इयं तावश्चतुर्थी पैशाचिकी भाषा, 18 तावदाकर्णयामि।' ततस्तेषां पिशाचानामिति परस्परमुल्लापः प्रवर्तते, तावदेकेनोक्तम् । 'यदिदं पापा-18 पनोदाय तपस्यतां पवनाभोगस्थानं रमणीयम् ।' अपरेणोक्तम् । 'इतोऽपि चारुश्चामीकराचलः।' अन्येन
भणितम् । 'अस्मादपि तुहिनशिशिरशिलातलस्तुहिनगिरिरेव रमणीयः।' इतरेणोक्तम् । 'एवं मा मा 21 वदत, सर्वपापापहारिणी सुरनिर्झरणी प्रधाना।' इति निशम्य तां प्रति प्रचलितो लोभदेवः परित्यक्त-21 लोभसंगः समपागताभङ्गवैराग्यरङ्गः । क्रमेण च नरेश्वर, समागत्यात्रैव निविष्टः।' एनं वृत्तान्तं भगवता कथितमाकर्ण्य वीडाप्रमोदविषादपरवशः श्रीधर्मनन्दनगुरुचरणमूलमवाप्य लोभदेवः प्रोवाच । 24 'यद्वन्धचरणारविन्दैरावेदितं तदवितथमेव । किमत्र मया कर्तव्यम् ।' ततः श्रीधर्मनन्दनमुनिपेन प्रोक्तम् । 24
'वत्स, सर्वथा मित्रवधसंभूतपापजातक्षयाय लोभमहानिशाचरमनीहाहेत्या पञ्चत्वमानीय विनयवामनो
भूयसा तपसा पुराकृतकर्ममर्मनिर्मथनाय जैनतपस्यासरस्यां राजहंसलीलामलंकुरु । क्षान्तिका 27 हेवाकितामाश्रय । कायोत्सर्गमुग्रमाचर। पापमहाराजप्राकृतीर्विकृतीः परिहर । यत्र न जरा न मृत्युन 27
व्याधिन चाधिन च दुःखं तच्छाश्वतं महोदयपदं विशदं ततः प्राप्स्यसि ।' तदाकर्ण्य लोभदेवेनोक्तम् । __ 'भगवन् , यदि तावदेतस्य चारित्रस्य योग्यो ऽस्मि ततो मम प्रव्रज्यादानप्रसादं विधेहि ।' भगवता 30 श्रीधर्मनन्दनेन गुरुणा पादपतितस्य तस्य बाष्पजलप्लुतलोचनस्य प्रशान्तलोभस्य लोभदेवस्य व्रतमदायि । 30
। इति लोभे लोभदेवकथा। ६३०) पुनरपि गुरुरुवाच । 33 'हन्ति हन्त महामोहस्तुहिनौध इवोदितः । पङ्केरुहं विवेकाख्यं यश परिमलोर्जितम् ॥ १२९ 33
सर्वदुःखमयो भूप भव एष जिनैर्मतः। तस्य स्वभावं जानन्ति महामोहहता नहि ॥ १३०
भुवो ऽवतंसः संजज्ञे स एवागण्यपुण्यभाक् । सदध्वनौ न यः क्वापि हियते मोहवाजिना ॥ १३१ 36 अनेन मोहराजेन दुर्धरेण जगत्रयी । जिग्ये जिनमुनीन् मुक्त्वा तीव्रव्रतधुरंधरान् ॥ १३२ 36
सर्वदायमहो मोहो महासागरसंनिभः । न यस्य प्राप्यते स्ताघो महावंशैरपि क्वचित् ॥ १३३ __ महामोहमोहितमनाः पुमान् गम्यागम्यमपि न विचारयति । स्वसारमप्यभिसरति । जनकमपि 39 मारयति । नरेश, यथैष पुरुषः।' विज्ञप्तं नृपतिना । 'स्वामिन् , अनेकलोकसंकुलायां सभायां कः पुरुषः, 39 ___ इति नावैमि ।' तदद्वगम्य गुरुणा भणितम् । 'य एष तव दूरे दक्षिणदेशे वासवस्य लेप्यमय इव कार्या
कार्यविचारविमुखो दृश्यमानसुन्दरावयवः स्थाणुरिव स्थितः।' एतेन महामोहमोहितचेतनेन यत्कृतं 42 तच्छ्रयतामिति ।
42
10) PB दुःखनिकेतनमिति. 12) Pom. किं. 18) PB प्रवर्तते । एकेनोक्तं. 29) o inter. भगवन् & यदि. 31) PB om. इति. 36) P अन्येन for अनेन. 41) 0 वासवस्य वामो लेप्यमय, P B om. महा.

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कुवलयमालाकथा २
1 (३१) अस्ति समस्त कुशल जनावृतग्रामाभिरामः कोशलाभिधो जनपदः । तत्र परचक्रदुर्लङ्घया 1 कामिनीमुखचन्द्रचन्द्रिकात्यन्तधौतधवलगृहा कोशलाख्या नगरी ।
3 स्वर्नदीसंगतैर्यत्र मरुल्लोलैर्ध्वजाञ्चलैः । मार्जयन्तीव शशिनः कलङ्कममरालयाः ॥ १३४ रमारामाभिरखिलैः सुभगंभावुकैर्गुणैः । मात्राधिकतया यत्र पराभूयन्त भूरिशः ॥ १३५ वातावधूतप्रासाद धवलध्वजवेलनैः । यत्र त्रिपथगा व्योम्नि सहस्रपथगाभवत् ॥ १३६ तत्र क्षत्रशिरोरत्नं पवित्रमतिभाजनम् । कोशलः कुशलः क्षोणीपालः प्रत्यर्थिकोशलः ॥ १३७ वाहिनी प्रसरविस्फुरद्रजोमण्डलेन रविरस्तदीधितिः ।
यस्य विक्रमगुणकवर्णने न क्षमः फणभृतामपीश्वरः ॥ १३८ यदश्वीक्षुण्णक्षितिविततरेण्वा रविरपि क्षतज्योतिर्यत्सिन्धुरनिकरदानोदकभरैः । प्रसस्रुर्वाहिन्यः प्रतिपथममन्दैः प्रतिरवैरहो निःश्वासनामजनि किल गर्जिर्जलभृताम् ॥ १३९ यस्य प्रयाणे पृथिवीश्वरस्य निःश्वासनादाः किल ये प्रसस्रुः । 12 तएव विद्वेष महीपतीनां पलायनोत्साहकरा बभूवुः ॥ १४० यद्यत्रास्वपि दुर्गलङ्घनलसन्निःश्वासनादैः स्फुरत्सैन्योद्धूतरजो भरैरविरतं प्रत्यर्थिपृथ्वीभृताम् । aft वष्वथान्ध्यमभवन्नेत्रेषु तस्य स्तुतिं कर्तुं न क्षमते सहस्ररसनो ऽप्युर्वीभृतो विक्रमे ॥ १४१ ९३२) अथ तस्य महीशक्रस्य मूर्त्या जयन्त इव परं नाकुलीनः सिंह इव विक्रमी न नखरायुधः, 15 सवितेव प्रकाशकरो न कठोरः, चन्द्र इव सर्वाह्लादकरो न कलङ्कितः, तोसलाख्यः संख्यावतां मुख्यस्तनूभवः समभवत् । एवंविधविविधगुणसंपूर्णेन तेनानिवारितप्रसरेण निजनगर्यां परिभ्रमता कदाचि18 त्कस्यापि महतो नगरश्रेष्ठिनो हर्म्यरम्यगवाक्षविवरविनिर्गतं धाराधरपटलप्रकटीभूतपूर्णिमाकुमुदबा- 18 न्धवमिव बालिकाया वदनकमलं कुवलयदलदीर्घलोचनयुगलं ददृशे । सापि तमालोक्य साक्षादिव मनोभवमुद्दामानुरागसागरान्तर्निमग्नमानसा तदात्वमेव समजायत । तद्दर्शनेन तस्यापि चेतः पञ्चशरेण 21 परदारावलोकनेन जनितकोपेनेव तितउरिव पञ्चभिः शरैः शतच्छिद्रं व्यधायि । ततस्तेन निर्दयविषम- 21 शरप्रहार प्रसूतिवेदनाविवशेनेव दक्षिणकरेण वक्षःस्थलं पस्पृशे, वामेन नाभिपार्श्वे तर्जन्यङ्गुली चोङ्खकृता, तया च तन्निरीक्षणपरवशया वामेतरपाणिना कृपाणप्रतिकृतिः प्रकटिता । ततः कुमारस्तच्चेष्टित24 मालोक्य स्वावासं प्रति प्रचलितो व्यचिन्तयदिति ।
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36 यतः,
3
'यस्य मुखेन लावण्य पुण्येन द्विजनायकः । न्यक्कृतो ऽङ्कच्छलात्तुन्दे चिक्षेप क्षुरिकां निजे ॥ १४२ दादूदयालुलास लावण्यवारिधिः । यत्रामृतायितं वाचा दृष्टिभ्यां शफरीयितम् ॥ १४३ प्रवालायित मोठाभ्यां मुक्तापङ्कीयितं द्विजैः । कूर्मायितं कुचाभ्यां च दोर्भ्यां वेत्रलतायितम् ॥ १४४ 27 इयं शृङ्गारसर्वस्वं राजधानी मनोभुवः । उद्दामयौवनप्राग्रहरा लावण्यदीर्घिका ॥ १४५ अहो अस्या वालिकायाः सर्वरूपातिशायिरूपं, अहो अद्भुता कापि सौभाग्यभङ्गी, अहो विदग्धत्वम्, 30 अहो निरुपमा लावण्यलक्ष्मीः' इति व्यायन्नेव निजावासमासदत् । साथ क्रमेण नयनपथातीते ऽपि 30 तस्मिन्नराधीश्वरनन्दने इभ्यतनया विषमबाणबाणप्रहार प्रसर्जर्जरशरीरसर्वावयवा मुक्तदीर्घोष्णनिःश्वासधूमध्यामलीकृतशय्यागृहविचित्रचित्तभित्तिः शयनीये लुलोठ ।
12) P पलायिनोत्साह. 15 ) B has a marginal gloss ( on नखरायुध:) thus : नखरा नखा एवायुधं स्यादस्य स नखरायुधः कुमारः पुनर्न नखरायुधः कोऽर्थः खरायुध तीक्ष्णायुधः । तेन प्रकृत्यर्थवाचकौ ।. 16 ) Badds करः after कठोरः. 20 ) P सागरांतर निर्मन. 21 ) P लोकनजनित. 26 ) P यदास्येहृदयादु . 38) PB दहनतप्त.

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33 इष्टं मन्त्रमिव स्वान्ते स्मरन्ती तं नृपात्मजम् । सा तस्थौ सुकुमाराङ्गी कुरङ्गीनयना चिरम् ॥ १४६३३ न शय्यायां न च ज्यायां न जने न वने रतिः । तस्या न चन्द्रे नो चन्द्रे वियोगिन्याः कदाप्यभूत् ॥ १४७ शीतांशुरपि धर्माशुश्चन्दनं च हुताशनः । निशापि वासरस्तस्या वैपरीत्यं तदाभवत् ॥ १४८
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'योगिनां चन्दनाद्यैर्यैः शीतैः प्रीतिः प्रजायते । तनुज्र्ज्वलति तैरेव सततं विप्रयोगिणाम् ॥ १४९ ९३३ ) स कुमारो यावदन्यदा तस्या हृदयहारिण्याः संगमोपायतोयेन दुस्सहविरहदहनोत्तप्तदेह39 निर्वापणमभिलषन्नस्ति तावत्पर्यस्तकिरणदण्डश्चण्ड किरणः पश्चिमाचलचूलिकावलम्बी बभूव । तदा - 39 ऽतिप्रसृते संतमसे कुसुमशरशरप्रसरव्यथितो 'दुःखेन विना सौख्यं नास्ति' इत्यवगम्य कुमारः समुद्तिष्ठत् । ततस्तोसलो निजं वसनं गाढं नियन्य कुवलयदलश्यामलां यमजिह्वाकरालां क्षुरिकां कटीतटे
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रत्नप्रभसूरिविरचिता [II. $ 33 : Verse 1491 बद्धा दक्षिणकरे वैरिवीरवारनिशुम्भनं कृपाणरत्नमंसावलम्बितं वसुनन्दकं च कृत्वा रचितनीलपट- 1
प्रावरणस्तत्सदनान्तिकमागत्य वियत्क्षिप्तकरणं दत्त्वा वातायनमाससाद । निर्मलप्रज्वलद्यष्टिप्रदीप3 प्रद्योतितावयवां पराङ्मुखीं शयनतले विनिविष्टां तामेणलोचनामालोकत । कुमारेण पृथिव्यां वसुनन्द-3 कोपरि कृपाणं मुक्त्वा निभृतपदसंचारमुपगम्य तस्याः सुदृशो लोचने पाणिभ्यां पिहिते । ततस्तया सर्वाङ्गरोमाञ्चकचकमुद्वहन्त्या चिन्तितम् । यदद्य सर्वतो ममाङ्गं पुलकितं बालमृणालिनीदलकोमलं कर6 किशलयं तज्ञाने सैष मत्स्वान्तसर्वस्वतस्करः।' इति विमृश्य तयाभाणि 'अहो सौभाग्यनिधे, मां मुञ्च'। 6 कुमारेण हसता तन्नयनद्वयी शिथिलीचक्रे । तया तस्य गृहागतस्य विनयवृत्त्याभ्युत्थानं विदधे । तया दत्ते प्रधाने [विष्टरे ] कुमारः समुपाविशत् । कुमारेणोक्तं 'तव संगममिच्छामि' । तयोदितम् । 'देव युक्त9 मेतत्परं कुलाङ्गनानां केवलं शीलपालनमेव हितम् ।' इत्याकर्ण्य कुमारेण जल्पितं 'यद्येवं भवती शील-9 वती ततो व्रजामि' । इत्युक्त्वा खगरत्नं वसुनन्दकं च स्वीकृत्य ससंभ्रममुत्तस्थौ । तया तं वस्त्राञ्चले
धृत्वा प्रोक्तम् । 'भद्र पारिपन्थिक इव मम हृदयं मुषित्वा कुत्र व्रजसि । यतस्त्वां बाहुलतापाशनियमित 12 करिष्ये।' इत्याकर्ण्य कुमारः स्थितः । तयोक्तम् । राजपुत्र, यदत्र परमार्थस्तं तावदाकर्णय पश्चा- 12 द्यद्युक्तं तत्कुर्याः।
३४) अस्त्येतस्यामेव कोशलायां श्रेष्ठी नन्दनाभिधः । तस्य पत्नी रत्नरेखाख्या । तत्कुक्षिसंभवा 15 सुवर्णदेवाभिधाना पित्रोरतीक्वल्लभा कन्यकास्मि । ततः पितृभ्यामहं विष्णुदत्तपुत्रस्य हरिदत्तस्य पाणि-15
पीडनाय प्रदत्ता । स च मामुपयम्य वाणिज्याय यानपात्रमारुह्य लङ्कापुरीमभिजग्मिवान् । तस्य प्रोषितस्याद्य द्वादशो वत्सरः सातिरेकः । विपन्नो जीवति वेति न झायते । एतं यौवनमहासागरमपारं काम18 महावर्तगर्तदुस्तरं विषयमत्स्यकच्छपोत्कटमतिगहनं निरपवादमुल्लञ्चन्यन्त्या ममेयन्ति दिनानि जातानि । 18
दुर्जेयतया विषयाणां चञ्चलतया चेन्द्रियग्रामस्यैकदा मम मानसे इति विकल्पसंकल्पमाला बभूव 'अहो जरामृत्युरोगशोकक्लेशप्रचुरे संसारे प्रियसंगमादपरं न किंचिच्छर्मास्ति, तच्च न विद्यते । ततो ऽजाग21 लस्तन इवारण्यमालतीकुसुममिव बधिरकर्णजाप इव निरर्थकं मे जीवितम् । इति विचिन्त्य चिरं मरण-21 कृताध्यवसाया 'सुदृष्टं जीवलोकमद्य करोमि' इति यावद्गवाक्षमारूढा तावत्तत्र भवितव्यतया भवान्मम लोचनगोचरं गतः । त्वां दृष्ट्वा रागपरवशा तत्कालमेव जातास्मि । त्वया च परामृष्टं हृदयम् , एकाङ्गुलि24 रूकृता । मया तदवगतं यदेतेन राजपुत्रेण मम संज्ञा कृता । हृदयपरिस्पर्शनेनेति कथितम् । 'यत्त्वं मम 24 हृदयस्याभीष्टतमा' । अङ्गुल्या ऊर्कीकृतया चेति कथितं यदेकदा संगमं ददस्व' इति । ततो मया तव खगानुकारी निजकर इति प्रदर्शितः, 'यदा किल त्वं खड्गबलेनैव समागच्छसि तदा तव संगमो नान्यथा' 7 इति । तदाप्रभृति राजपुत्र, तव संगमाशाबद्धमानसा 'को ऽपि मा ज्ञासीत्' इति वेपमाना कृतमरण-27 निश्चया यावदस्मि तावद्भवान् समायातवान् । ततः सांप्रतं विनष्टं विज्ञानम् , गलितो गुरुजनविनयः,
परिमुषितं विवेकरत्नम्, विस्मृतो धर्मोपदेशो भवत्संगमेन । किंच यदि तावत्वया सह संगतिं करोमि 30 ततो मम कुलमन्दिरे दुःशीलेत्येषा पराभवः स्वजनानां गुरुतरो ऽपवादश्चेति । यदि लोकापवादः सह्यते 30 तदा तव ममापीप्सितं, अन्यथा मृत्युवरम् इति जल्पन्ती सुदती निशाकरेणव निशा गाढतर कुमारण समालिङ्गिता सफलीकृतयौवना च । प्रीत्या च दिवसे भाविस्वविरहविनोदचिह्नं निजनामाङ्को मुद्रिका33 मेकां तस्यै स तदा ददौ । ततोऽलङ्कतदिग्विभागे संध्यारागे कुमारः सहसा तन्मन्दिरात्तेनैव प्रयोगेण 33 तद्यथागतं गतः । एवं च तस्यानुदिनं प्रतिवसतस्तत्र तया सहाष्टमो मासो व्यतीयाय । तत्र च तथाविध
कर्मसंयोगेन भवितव्यतया नियोगेन सा गर्भवती बभूव । तत्सखीजननिवेदितवृत्तान्ताया रत्नरेखाया 36 मुखात् नन्दश्रेष्ठिना समवगत्य संजातकोपेन कोशलनरेश्वरस्य पुरो न्यवेदि । राक्षादिष्टम् । 'गच्छ 36
गृहे ऽन्वेषयामि लग्नः' । ततो राजादेशमवाप्य मन्त्रिणा सर्वत्र विलोकमानेन तोसलकुमारः प्राप्तः, विज्ञप्तं च राशे । ततो गुरुतरकोपस्फुरदधरेण धराधरेणादिष्टम् । सचिव, नाहमन्यायिनं पुत्रमपि सेहे, तदेनं 39 द्रुतमेव निगृहाण । सचिवो' यदाज्ञापयति स्वामी' इति भणित्वा कुमार केनापि व्याजेन श्मशानभूमि-39 मानिनाय । तत्र कार्याकार्यदक्षिणेन मन्त्रिणोक्तम् । 'कुमार, तव दुर्वृत्तेन तवोपरि कुपितस्ते पिता, भवान्
वध्य आज्ञप्तोऽस्ति, स्वामिसुतत्वेन त्वमपि मम प्रभुः कथं त्वां व्यापादयामि । सदैवास्मि तव वंशसेवकः, 42 ततस्त्वं तथा व्रज यथा तव प्रवृत्तिरपि न श्रूयते । त्वया क्वापि न कथ्यं यदस्मि तोसलः।' इति भणित्वा 42
2) PB प्रज्वलयष्टि. 8) PB om. विष्टरे. 14) B कोसलाया. 26) B inter. किलं & त्वं. 30) P मत्कुलमंदिरे. 31) B निशाकरेणेव. 37) PB गृहमन्वेषयामि. 40) P B कुपितः पिता. 41) PB आज्ञप्तोसि, P repeats (after यदस्मि) तव वंशसेवकः etc. to न कथ्यं यदमि.

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-II. $ 37 : Verse 154] कुवलयमालाकथा २
* 27 1 मन्त्रिणा कुमारो विसर्जितः । कुमारोऽपि तदैव निर्गत्य प्रचुराणि पुराण्युल्लङ्घय क्रमेण पाटलीपुत्रमग-1
च्छत् । तदा तत्र च राजा जयवर्मा राज्यं पालयति स्म । स कुमारस्तत्र तस्य सेवापरोऽभवत् । 3 ३५) इतश्च तस्यां कोशलायां सा सुवर्ण देवा ज्ञातदुःशीलत्वेन बन्धुजनेन निन्द्यमाना जनेन 3
च कुमारविरहोद्विग्नमानसा गभेभवदुःखभरवाधिता व्यचिन्तयदिति ।'स कुत्र राजपुत्रो यो मां परित्यज्य ययौ' इति चिन्तयन्ती सा कस्याश्चित्सखीमुखात् 'तव दोषेण राजादेशतः सचिवेन कुमारो 6 हतः' इति श्रुत्वा सगर्भत्वेनाकृततदनुमरणा निशीथे केनापि च्छद्मना गेहतो निर्गत्य भवितव्यतायोगेन 6 पाटलीपुत्रपुरं प्रति प्रचलता केनचित्सार्थेन सह चचाल । सा सुदती मन्दं मन्दं गच्छन्ती गर्भवेदनार्ता चरणचक्रमणाप्रवीणा पश्चात्सार्थात्परिभ्रष्टा तालहिन्तालतमालकदम्बजम्बूजम्बीरादिफलदलशतसंकुले 9 महाकानने मूढदिग्विभागा अपरिज्ञातनिगमा तृष्णातरलितचेतोवृत्तिः क्षुधा श्यामवदना पथश्रान्ता 9 सिंहनिनादविद्रुता व्याघ्रदर्शनवेपमानहृदया दुरध्वपतिता विलापानकार्षादिति । 'हा तात, अहमभीष्टतमापि त्वया परित्राणं न कृतम् । हा मातः, ममापि त्वया रक्षणं न कृतम् । हा प्रियतम, यस्य तव कृते
कुलं यशस्त्रपा सखीजनश्च पटप्रान्तलग्नतृणवद् वेश्मप्रमाजेनोद्धतावस्करवत् सर्वमपि 12 तत्यजे, स त्वमपि मामुपेक्षसे।' इति विलपन्ती मूञ्छिता धरायां पपात । अत्रान्तरे कुमुदिनीविभुस्तां
मृतामिवावगत्य दुःखार्ती विश्रस्तकरः प्रतीचीजलनिधेरन्तः परिममज । ततो महागजेन्द्रयूथमलिने 15 विन्ध्यगिरिशिखरमालानीले समन्ततः प्रसृते संतमससमूहे शीतलेन वायुना जातानुकम्पेनेव समाश्वा-15 सिता सा । ततस्तस्मिन्महाभीमे वने एकाकिनी अशरणा सुवर्णदेवा प्रसूता एकं दारकं द्वितीयां दारिका
च। ततश्च । 18 सुतजन्ममुदारण्ये वासार्त्या तन्मनः क्षणम् । जनसे ऽहर्मुखमिव भासा भूच्छाययापि च ॥ १५० 18 सा च प्रलपितुमारेभे।
पित्रा मात्रा च भा च स्वजनेन च वर्जिता । वत्स त्वमेव शरणं त्वं गतिस्त्वं मतिर्मम ॥ १५१ 21 पिता पाति च कौमारे यौवने रक्षति प्रियः । स्थविरत्वे तनूजस्तु नि था स्त्री कदापि न ॥ १५२ 21
इतश्चाहर्पतिः प्राप पूर्वपर्वतमस्तकम् । तस्या दुष्टमहाकष्टतिरस्कारकृताविव ॥ १५३ उदितस्तेजसामीशः कोपाटोपादिवारुणः । वर्णलोपकृतो ध्वान्तसंघातस्य विघातने ॥ १५४
३६) एवंविधे प्रत्यूषप्रस्तावे चिन्तितमनया। 'किमधुना मया कार्य तावन्मरणं न वरम् , यतो 24 बालयुगलं मयि मृतायां मृतमेव, तदस्य पालनमेव संप्रति श्रेयः' । इति ध्यात्वा गता कस्यापि ग्रामस्य
परिसरम् । ततस्तोसलराजपुत्रनामाङ्को मुद्रां बालस्य कण्ठे निक्षिप्य निजनामाङ्कितमुद्रां बालिकायाश्च 27 निजोत्तरीयप्रान्तद्वयेन दारक दारिकां च पृथग्ग्रन्थौ बबन्ध । तद्वालयुगलं तत्र मुक्त्वा स्वयं सुवर्णदेवा 27
शरीरवैवर्ण्यनिराकरणाय विन्ध्याचलोपत्यकानिर्झरणमुपाजगाम । अत्रान्तरे नवप्रसूता व्याघ्री स्वशि
शोर्भक्ष्यार्थ भ्रमन्ती नवशोणितगन्धहृतचित्ता चीवरोभयप्रान्तबद्धं बालयुगलं जग्राह । तस्या वजन्त्या 30 वसनान्तबद्धादारिका पथि पपात, न च तया गलितापि दारिकाज्ञायि। तदा च पाटलीपुत्रेशश्रीजयवर्मनृप- 30 स्थागतः सभार्यस्तत्र दूतः। स तां दारिकां दृष्ट्वा गृहीत्वा च निरपत्यायाः स्वभार्यायाः समर्पयामास । तो
च दम्पती क्रमेण तां पुत्रीमङ्गीकृत्य पाटलीपुत्रमायातौ । ताभ्यां तस्या बालिकाया वनदत्तेति नाम विदधे । 33 ६३७) इतश्च व्याघ्री स्तोकं भूभागमुपेता कुतोऽपि कार्यान्तरात्तत्रायातेन राज्ञःश्रीजयवर्मणो राज-33
पुत्रशबरशीलेन व्याघ्र इतिकृत्वा गुरुतरशल्यप्रहारेण हता मृता च । तं च बालकं कोमलमृणालदेहं रक्तोत्पलसमक्रमयुगलं विकस्वरेन्दीवरनयनं पार्वणचन्द्राननं स ददर्श । ततस्तं शबरशीलः प्रमुदितचेता निज36 प्रियतमायै 'तव पुत्रः' इति वितीर्णवान् । तत्कान्तया 'प्रसादः' इति भणितम् । वर्धापनकमहोत्सवं 36 विधाय द्वादशे दिवसे पित्रा तस्य पुत्रस्य व्याघ्रदत्त इति नामधेयं गुण्यं ददे । सर्वत्र च नगरान्तस्तदास्य
प्रच्छन्नगर्भा पत्नी प्रसूतेति विदितमभवत् । शबरशीलस्तेन बालकेन साकं पाटलीपुत्रमवाप । तत्र च 39 समानशीलराजपुत्रैः सार्धं क्रीडां कुर्वतस्तस्य महामोहमोहितचेतसो लोकेन मोहदत्त इति संज्ञा कृता । 39
एवं मोहदत्तः सह कलाकलापेन वयसा गणगणेन च वर्धितुमारेभे। इतश्च सुवर्णदेवा गात्रपावित्र्यं निर्माय समागता बालकयुग्ममप्रेक्षमाणा मूर्छिता । पुनरपि वायुना लब्धचैतन्या चिरं विललाप । ततः 42 स्वयमेव सा स्वं संबोध्य ततः स्थानात् प्रचलिता। पुरतो व्याघ्रीपदानि दृष्ट्वा व्याघ्या बालकयुगलं 42
7) B प्रतिचलता. 10) Bहा ताताहमभीष्टतमापि त्वया परित्यक्ता । हा. 11) Pom. हा मातः etc. कृतम् ।, B परित्राणं for रक्षणं. 12) 0 inter. शील & कुलं. 14) PB °वावगम्य.। 15) P गिरिशिषरशिषरिमाला. 25) B तदत्र for तदस्य. 27) B दारकं च दारिका, B सुवर्णदेवी. 30) P जयवर्मानृपस्या". 32) P B ckkh तया for ताभ्यां. 37) P om. पुत्रस्य. 40) PB सकल for सह, B सुवर्णदेवी. 42) P Bom. सा.

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रत्नप्रभसूरिविरचिता __ [II. F38 : Verse 1551भक्षितमिति चिन्तयन्ती तदनुमार्गमनुसरन्ती कस्मिन्नपि गोष्ठे कस्याश्चिदाभीर्या वेश्मनि समागता । तया 1 'दुहिता' इति स्थापिता । तत्र कियन्ति दिनानि स्थित्वा प्रामानुग्रामं परिभ्रमन्ती पाटलीपुत्रं साण्या3याता । तत्र कर्मसंयोगेन तस्मिन्नेव दूतगृहे सा प्रविष्टा । तत्र च दूतकान्तया तहुहिता तस्या एव प्रति- 3 पालनार्थमर्पिता । सुवर्णदेवा तामात्मीयां सुतामजानन्ती केवलं तत्सुतामेव हृदि भावयन्ती तां वर्धयि
तुमारभत । सा सुता क्रमेणोदग्रयौवनप्राग्रहरा लावण्यातिशायिनी सौभाग्यभूमिका चातुर्यधुर्या जाता। 6 ६३८) इतश्च जनमनःप्रमोदभरदायिनि मधुरमधुकरनिकरध्वनिताकुले वसन्तकाले मदनत्रयोदश्यां 6
बाह्योद्याने कामदेवस्य यात्रां वीक्षितुं मातृसखीपरिवृता गता वनदत्ता । स्वैरं परिभ्रमन्ती च तत्रागतेन मोहदत्तेन विलोकिता, तया च सः । तयोः परस्परं विलोकनेन प्रीतिः समभूत् । तत्रान्योन्यदर्शननीर9 संसिक्तस्नेहमहीरुहं मिथुनं महती वेलां यावत्तस्थौ, तावत्सुवर्णदेवया स्वदुहितरि गाढतरं मोहदत्तानुराग 9 विभाव्य जल्पितम्। 'वत्से, तवेहागताया गुर्वी वेला जाता, तव पितापि दुःखाकुलितमानसो भविष्यतीति
तावत्प्रवर्तस्व गृहं व्रजामः । यदि तावत्तव कौतुकं ततो वत्से, मदनोत्सवे निवृत्ते निर्जने कानने समागत्य 12 पुनर्निजेच्छया भगवन्तमनङ्गं विलोकयेः' इति जल्पन्ती तया समं वनान्निर्गता। चिन्तितं च मोहदत्तेन । 12 'अहो, एतस्या ममोपरिसमस्ति स्नेहः' इति सुवर्णदेवावचो ऽवश्यं संकेतजनकं परिभावयन्मोहदत्तः
काननान्निःससार । सा वनदत्ता काममहापिशाचग्रस्तेन देहेन निकेतनमायाता न पुनश्चेतसा । तत्रा 15 गुरुविरहज्वलनज्वालावलीकरालदेहा
कङ्केल्लिपल्लवाकीर्णशयनीयतलस्थिता । वितीर्णास्थानहुंकारा कामज्वरभरातुरा ॥ १५५
मृणालवलया रम्भादलावरणसंवृता । चन्दनद्रवसंसर्गसर्वाङ्गलतिका तदा ॥ १५६ ___18 निर्गच्छदुष्णनिःश्वासशुष्यमाणाधरावनी । परित्यक्तकलाभ्यासपुष्पताम्बूलभूषणा ॥ १५७ 18 विच्छायवदनाम्भोजा दिवा चन्द्रकलेव या । न पल्यके न वा भूमितले प्राप्तसुखाभवत् ॥ १५८
चतुर्भिः कलापकम् ॥ 21 ६३९) वनदत्तान्यदा मदनोत्सवे व्यतीते तस्मिन्नेवोद्याने गन्तुकामा जननीसखीजनान्विता राज-21 मार्गे तोसलराजपुत्रेण वीक्षिता । देशान्तरपरावर्तितरूपयौवनलावण्यवर्णस्तोसलस्तया सुवर्णदेवया न प्रत्यभिज्ञातः । तेन सापि दूरदेशान्तरासंभावनीयसमागमा नावगता । केवलं तस्य तोसल24 राजपुत्रस्य वनदत्ताया उपरि महती प्रीतिरुत्पन्ना । चिन्तितं च तेन । एतां चारुलोचनां द्रव्यदानेन 24 विक्रमेण वापरेण वाप्युपायेन परिणेष्यामि । सुन्दरमभवद्योषा बाह्योद्यानभुवं प्राप्ता । ततोऽहमपि
तदनुमार्गलग्नो यास्यामि' इति विचिन्तयन् गन्तुं प्रवृत्तः । सा च वनदत्ता करिणीव सुललितगमना 27 क्रमेण वनान्तर्विचचार । इतश्च गुरुतरानुरागदत्तहृदयेन तोसलेन लोकापवादमनपेक्ष्य दूरतो ब्रीडांआ विमुच्य जीविताशामपि परित्यज्य भयमवगणय्य चिन्तितम् 'अयमत्रावसर इति । ततः कर्षितकराल
करवालो महामोहमूढमानसस्तोसलो बभाण । 'भद्रे, यदि जीवितेन ते कार्य तदा मयैव समं रमखेति । 30 अन्यथा कृपाणलतयानया भवतीं कथाशेषां करिष्ये ।' तत्तादृशं वृत्तं वीक्ष्य हाहारवमुखरे सखीजने 30
सुवर्णदेवया च पूञ्चके । 'भो भो जनाः, त्वरितं प्रधावत प्रधावत, अनेन मम पुत्री निरपराधैव कानने व्याधेन हरिणीव विनाश्यते।' 33 ६४०) इतश्च सहसा मोहदत्तः कदलीगेहतः कर्षितनिस्त्रिंशो निःसृत्य प्रोवाच । 'रे रे पुरुषाधम 33
अग्राह्यनामधेय निस्त्रप, स्त्रीषु प्रहरसि । अहमस्या रक्षकस्तन्मम संमुखो भव।' इति श्रुत्वा तोसलस्तदभिमुखं प्रत्यधावत । तोसलेन मोहदत्तस्य कृपाणप्रहारः प्रदत्तः । तेन च मोहदत्तेन करणकौशलेन 36 तस्य प्रहारं वञ्चयित्वा प्रतिप्रहारेण तोसलराजपुत्रः कृतान्तदन्तक्रकचगोचरीकृतः । ततो मोहदत्तो वन-36 दत्ताभिमुखं चलितः । तया स जीवितदातेति प्रियः प्रतिपन्नः । सुता जीवितेति हृष्टमानसा सुवर्णदेवा
समभवत् । मोहदत्तेन भणितम् । 'भद्रे, विश्वस्ता भव, कम्पं मुञ्च, भयं मा कार्षीः।' ततस्तेन मोहितेन 39 मोहदत्तेनालिङ्गय यावत्तया सह रंस्यते तावदकस्मादेव दीर्घमधुरः स्वरस्तस्य कर्णातिथित्वं भेजे। 39
'जनक मारयित्वापि जनन्याः पुरतोऽपि च । अरे रिरंससे मूढ स्वसारमपि संप्रति ॥' १५९ ततो मोहदत्तेन विलोकितो ऽपि क्वापि को ऽपि न दृष्टः । एवं वारत्रयाकर्णनजातशङ्कः कोपकौतूहला42 बद्धचित्तः खड्गरत्नव्यग्रपाणिर्मोहदत्तः सर्वतः काननान्तर्विलोकितुंप्रारेमे । तावद्भगवान् साक्षादिव धर्म 42
___4) B सुवर्णदेवी, PB om. ता. 7) PB परिभृता. 8) P B om. तया च सः ।. 11) निर्वृत्ते. 13) B समस्तस्नेह. 26) Pom. च. 30)0°मुखरेण सखीजनेन. 41) P B om. विलोकितोऽपि, P जाताशंकः.

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-II. $ 42 : Verse 177] कुवलयमालाकथा २ 1एको ऽनगारचूडामणिस्तस्य दृग्गोचरमागतः । 'अमुना मुनिपतिना जल्पितम्' इति चिन्तयन्मोहदत्तः 1
श्रमणक्रमणयुगलमभिनम्य नातिदूरे निविष्टः सुवर्णदेवा वनदत्ता सखीजनश्च। ततो मोहदत्तेन विज्ञप्तम्। 3 'भगवन् , यत्त्वं कथयसि मातुः पुरतः पितरं व्यापाद्य स्वसारमभिरमसे तत्कथं ममायं पिता, कथमियं 3 माता, कथं चेयं स्वसा, इति । ततः स मुनिपतिः कोशलाया आरभ्य वृत्तं तोसलमृतिं यावत्तत्पुरः स्पष्टमाचष्टे । एकं तावदकृत्यं कृतं यत्त्वया पूर्व जनकस्तोसलो व्यापादितः, इदं तावद्वितीयं यत्त्वं भगिनी6 मभिवाञ्छसि । ततः सर्वथा धिर महामोहविलसितम् ।' एतन्निशम्य सुवर्णदेवा वनदत्ताप्यधोमुखी 6 बभूव।
४१) मोहदत्तोऽपि निर्विष्णकामभोगो महाशुचिसमं मानुषत्वं मन्यमानः प्रचुरतरवैराग्यमार्ग9 मनुलग्नो जजल्पेदम्।
'अनन्तदुःखवृक्षाणां मूलमज्ञानमेव च । अज्ञानमेव वृजिनं भयमज्ञानमेव च ॥ १६० ततो मुनीश, मम कथय मया सर्वथैवाधन्येन किमाचरणीयम् , येन सकलमपि पापं मूलादेव 12 विनश्यति ।' भगवता समाख्यातम् ।
'कलत्रपुत्रमित्रादि सर्वमुत्सृज्य सर्वथा । दीक्षा भज भवाम्भोधिमङ्गिनीमङ्गिनीमिव ॥ १६१ मोहदत्तेनेति जल्पितं 'भगवन् , मां प्रव्रज्यासंगतं तर्हि तनु' । मुनिनादिष्टम् । 'यदहं चारणश्रमणो न । 15 गच्छप्रतिबद्धस्तेन तव व्रतं दातुमनीशः।' तथा
15 दशाष्ट यस्य पञ्चाशद योजनानि यथाक्रमम् । विस्तारे शिखरे मूले प्रोचुः सिद्धान्तवेदिनः ॥ १६२
श्रीनाभिनन्दनो यत्र पवित्रितजगत्रयः। अवस्थिति स्वयं चक्रे स शैलेषु शिरोमणिः ॥ १६३ ___18 कर्माण्यपि विजृम्भन्ते यत्र तावद्वपुष्मताम् । श्रीनाभिसूनुर्नाभ्येति यावल्लोचनगोचरम् ॥ १६४ 18
कर्मभपुण्डरीकश्रीः पुण्डरीकमहामुनिः। यत्रावृतः शिवं प्राप पञ्चभिर्मुनिकोटिभिः ॥ १६५ यस्मिन्नमिविनम्याख्यौ विद्याधरपती तथा । मुनिकोटिद्वयीयुक्तौ परमं पदमीयतुः ॥ १६६ ।। श्रीरामभरतौ वालिखिल्यानां दशकोटयः । प्रद्युम्नादिकुमाराणां सार्धास्तिस्रश्च कोटयः ॥१६७ 21 नारदः पाण्डवाः पञ्च परे ऽपि मुनिपुङ्गवाः । यत्रापुः क्षीणकर्माणः सर्वदुःखक्षयं पदम् ॥ युग्मम् ॥
यत्रैकस्यापि सिद्धिः स्यात् तत्तीर्थे जगदुत्तमम् । अस्य किं प्रोच्यते यत्र निर्वृता मुनिकोटयः ॥ १६९ 24 यत्र भूमीरुहश्रेणीरमणीयसमुच्छलात् । जिनाधिस्पर्शरहितान् हसत्यन्यमहीधरान् ॥ १७० 24
स्फुरन्निझरझात्कारैर्य एवमिव जल्पति । जनाः किमन्यतीर्थेषु भ्रमन्ते हा विहाय माम् ॥ १७१
अतीवगुप्ता यत्रास्ति शके वश्यार्थमोषधी । तद्वणोति स्वयं सिद्धिःप्रकामं कामवर्जिता ॥ १७२ 27 ४२) तत्र श्रीशत्रुअये महातीर्थे मया गच्छता गगनतलेनावधिज्ञानतः परिक्षातं त्वया निहतं 27
जनकं, चिन्तितम् 'एकमकार्य कृतमनेन यावद्वितीयं नाचरति तावत्संबोधयाम्येनम्' । 'अयं तावद्भव्यः परमनेन मोहमोहितचेतसा विहितमहितम् । 30 लक्षयोजनमानेन कलितं काञ्चनाचलम् । निवेशयन्ति दण्डस्य पदे ये चैकहेलया ॥ १७३ 30
स्वयंभूरमणाभिख्यं सागरं ये जिनेश्वराः । तरन्ति दुस्तरं बाहुदण्डाभ्यामपि लीलया ॥ १७४
एकेन भुजदण्डेन धरामपि सभूधराम् । आतपत्रमिव क्षिप्रं लीलयैव धरन्ति ये ॥ १७५ 33 त्रिलोकीतिलकास्ते ऽपि कर्मादेशवशंवदाः। किमुच्यते वराकस्य भवतो मोहदत्त ही ॥ १७६ 33 अनोमया संप्रति वियतः समत्तीर्य त्वं प्रतिबोधितः। विज्ञप्तं मोहदत्तेन भगवन. कथं पन:
कथं पुनः प्रव्रज्या प्राप्या' इति । मुनिना भणितम् । 'व्रज त्वं कौशाम्ब्यां दक्षिणे पार्चे भूपतेः पुरन्दरदत्तस्योद्याने 36 समवसृतं श्रीधर्मनन्दनं मुनिप्रधानं गणाधिपं द्रक्ष्यसि । तत्र स गणभृत्तमः स्वयमेव तव वृत्तान्तमवगत्य 36 दीक्षां दास्यति ।' इति वदन् कुवलयदलश्यामलं गगनतलमुत्पतितः। भोः पुरन्दरदत्तमहाराज, सैष
तद्वचनं श्रुत्वा गृहवासं परित्यज्य मामन्वेषयनिहागत इति । एवं च तदाकण्ये मोहदत्तंन भाणतम् । 39 'भगवन् , इदमित्थमेव किमपि नालीकं तावन्मां प्रव्रज्याभाजनं विधेहि ।'
श्रीधर्मनन्दनगुरुर्गुरुगौरवार्हो मोहव्यपोहविशदीकृतचित्तवृत्तौ। दीक्षां जिनेशगदितामथ मोहदत्ते दत्ते स्म सर्वसुखसिद्धिपदस्य बीजम् ॥ १७७
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2) PB om. ततो. 3) P B om. कथयसि. 4) PB कोसलाया. 8) 0°समानं for समं. 10) B om. च । अझानमेव etc. ending with च. 23) B स्यात्तत्तीर्थ. 26) B मौषधी. 27) B परिज्ञाय त्वया, P B निहितं. 29) Prepeats चेतसा विहितं. 30) P om. लक्षयोजनमाने. 33) P adds लक्षयोजनमानेन कलितं कां before त्रिलोकीति'. 34) Pमहा for मया. 37) B भो. 41)P B सिद्धपदस्य.

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रत्नप्रभसूरिविरचिता
[ II. § 42 : Verse 177 -
1 पुनरपि श्रीधर्मनन्दनेन भणितम् । 'भो वासव मन्त्रिवासव, यत्त्वया पृष्टं यथैतस्य चतुर्गतिलक्षणस्य 1 संसारस्य किं प्रथमं कारणम् । तत्रामी महामलाः पञ्च क्रोधमानमायालोभमोहाः प्रवृत्ता जीवं 3 दौर्गत्यपथमुपनयन्ति ।'
इत्याचार्यश्रीपरमानन्दसूरिशिष्य श्रीरतप्रभ सूरिविरचिते कुवलयमालाकथासंक्षेपे श्रीप्रद्युम्न सूरिशोधिते क्रोधमानादिकषाय चतुष्टयतथा मोहस्वरूपवर्णनो नाम प्रस्तावो द्वितीयः ॥ २ ॥
6
[ अथ तृतीयः प्रस्तावः ]
( १ ) ततः स नृपतिः प्रमुदितचेताः सदामन्दानन्दकन्द कन्दलनाम्बुदस्य श्रीधर्मनन्दनस्य मुखतः कषायादिविपाक फललक्षणदेशनावचनामृतं तृष्णातरलित इव निपीय सदसः समुत्थाय निजं धाम समा9 जगाम । इतश्च दिवसाचीश्वरे ऽस्तगिरिशिखरमुपागते सायन्तनविधिं विधिवद्विधाय वसुधाधिपतिरचि - 9 न्तयत् । ' अस्मिन् मदनमित्रे महोत्सवे ईदृशे प्रदोषे ते साधवः किं कुर्वन्ति, किं यथावादिनस्तथाविधायिनः, 'किं वान्यथा, विलोकयासि' इति विचिन्त्यालक्षितः सर्वत्र प्रसृते तमोभरे कटीतटनिबद्धरिकः कृपाण 12 पाणिरे काकी भूपतिः सौधान्निर्गत्य नगरान्तररथ्यासु मिथुनानां दूतीनामभिसारिकाणां च प्रभूतान्परस्प- 12 रालापानाकर्णयन् कस्मिँश्चिच्चत्वरे सान्धकारे स्तम्भमिव वृषभेणोद्धृष्यमाणमूर्द्धदमं कमपि मुनिं प्रतिमास्थं कृशाङ्गं दवदग्धस्थाणुसदृशं मन्दाराचलवन्निश्चलं वीक्ष्य दिवा स्तम्भो ऽत्र नाभूत् 'किं को ऽपि धर्मनन्द15 न संबन्धी व्रती, अथवान्यः कोऽपि दुष्टः पुमान्, अनेन रूपेण तावत्परीक्षामस्य रचयामि' इति ध्यात्वाकृष्ट- 15 रिष्टित हतेति वदन्नासन्नमागतः । तमक्षुब्धं मुनिं वीक्ष्य निश्चित्य स्तुतिं कुर्वन् प्रदक्षिणात्रयं पूर्वं दत्त्वा प्रणिपत्य पुरतो ऽगच्छद्विद्युदुत्क्षिप्त करणेन । ततो ऽसौ दुर्लङ्घयं प्राकार मुल्लङ्घयोद्यानासन्नसिन्दूरकुट्टिमतलमाज18 गाम । तत्र च तेन भूभुजा श्रीधर्मनन्दनाचार्यस्य के चित्साधवो मधुरस्वरेण स्वाध्यायं विरचयन्तः केचिद्धर्म- 18 शास्त्राणि पठन्तः केचित्पदस्थ पिण्डस्थरूपस्थ रूपातीत ध्यानदत्तावधानाः केचिदुरुचरणशुश्रूषापरायणाः केचिद्विचाराचारपरा विलोकिताः । ततो नृपतिर्दध्याविति । 'अहो यथाभिधायी तथाविधायी' | 'भगवान् 21 क्व पुनः, स स्वयं किं करोति ।' इति विमृशंस्तद्दिनदीक्षितानां तेषां पञ्चानामपि मुनीनां पुरो धर्ममुपदि - 21 शन्तं निशम्य किं कथयत्येषामये ।' इति विचिन्त्य नरेश्वरस्तमालतरुमूले निषण्ण इत्यश्रौषीत् । 'भो भो देवानांप्रियाः, कथमपि जीवा इमे पृथिव्यप्तेजो वायुवनस्पतिष्वनन्तकालं भ्रान्त्वा द्वीन्द्रियत्रीन्द्रियचतुरिन्द्रि24 यतामवाप्य तिर्यक्पञ्चेन्द्रियत्वं च ततश्चातीवदुर्लभं मनुष्यजन्म लभन्ते । तत्राप्यार्यदेशप्रशस्यजातिसुकुल- 24 सर्वेन्द्रियपटुत्वनीरोगताजीवितव्यमनोवासनासहरुसमायोगतद्वचः श्रवणानि दुष्प्रापाणि । इयत्यां सामग्र्यां संपन्नायामपि जिनप्रणीतबोधिरत्नमतीव दुर्लभम् । तच्च लब्ध्वा धर्म प्रति संशयेन अन्यान्यधर्माभिला27 षेण फलं प्रति संदेहेन कुतीर्थिकप्रशंसया तत्परिचयेन चतुर्भिः कषायैः पञ्चभिर्विषयैर्व्यामूढा वृथा 27 निर्गमयन्ति सम्यक्त्वम् । एके च 'ज्ञानमेव प्रधानम्' इति वदन्तः क्रियाहीनाः पडुवत् । अपरे च 'क्रियैव प्रशस्या' इति मन्यमाना अन्धवद्भवदवान्तर्विनश्यन्ति मोहमोहिताः ।' इति कथयति भगवति 30 नृपतिर्ध्यातवान् । 'तावत्सर्वमपि सत्यमेतत् । किं पुनरिदं दुर्लभं राज्यं महिलाप्रभवं शर्म परिजनसुखं 30 चानुपालय पश्चाद्धर्ममाचरिष्यामि, इति चिन्तयतस्तस्य महीभृतः श्रीधर्मनन्दनगुरुणा ज्ञानेन भावमुपलक्ष्य तेषामेव पञ्चानां पुरः प्रोवे । 'यदेतद्राज्य सौख्यं स्त्रियश्च लोके सर्वमेतदनित्यं तुच्छं चेति । पुनः सिद्धि33 भवं सुखमनन्तमक्षयमव्याबाधं चेति ।'
१२) अस्ति समस्त पुरवरं पाटलीपुत्रं पुरम् । तत्र धनो धनेन धनद इव वणिगुत्तमः । सो ऽन्यदा यानपात्रेण रत्नद्वीपं प्रति प्रचलितः । तस्य संचरतः समुद्रान्तः प्रचण्डेन वायुना समुल्लसताभ्रंलिह36 कल्लोलमालाभिः प्रेर्यमाणं यानपात्रं पुस्फोट । स धनस्तदा क्षुधाक्षामकुक्षिराहारमिव, हिमार्तो वैश्वानर- 36 मिव, तृषाकान्तस्तोयसिव फलकमेकं प्राप्य सप्तभिर्वासरैः कटुकफलसमाकुलपादपशतसंकुलं संसारमिवालब्धपारं विषमिव महाविषमं कुडङ्गद्वीपमाशिश्राय । तत्र तेन स्वैरं परिभ्रमता सहसापरः पुरुषो 39 दद्दशे । धनस्तं निरीक्ष्य हर्षितवदनो भव्यजीव इव जैनधर्मं स्वच्छमनाः पप्रच्छ । 'कुत्रत्यः केन हेतुनात्र 39
7) B adds on the margin गुरो befor मुखत: 8 ) B puts No. 1 on फल and No. 2 on विपाक, Badds on the margin चेता after तरलित. 10 ) B मित्रमहोत्सवे. 14 ) PB om. कोऽपि after किं. 15 ) P रूपे तावत्. 16 ) PB om. दत्त्वा 19 ) o inter. पदस्थ and पिण्डस्थ. 21 ) Pom. तेषां B trans. तेषां after मुनीनां. 25 ) PB ● तद्वचनश्रवणानि 33 ) P नंतक्षयम 37 ) B adds मरुपांध: शाखिनमिव after वैश्वानरमिव, B तृष्टा for तृषा

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-III. § 4 : Verse 16]
कुवलयमालाकथा ३
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1 द्वीपं समायातः ।' तेन तदवगम्य भणितम् । 'सुवर्णद्वीपं प्रति प्रचलतो मम भीषणे जलधावगाधे पूर्व- 1 भवार्जितदुष्कृतेनेव वायुना प्रेरितं त्वरितमेवागण्यपण्यसंभृतं पोतमस्फुटत् । ततो ऽहं फलकमेकं प्राप्य कुडङ्गद्वीपमाश्रितः । ततो धनेनेति भणितं 'सममेवात्र परिभ्रमावः' । अथ तत्रैव ताभ्यां परिभ्रमयां 3 कदाचितृतीयं पुरुषं मिलितं विलोक्य पृष्टम् । 'भद्र, कुतः पुरादत्र द्वीपे समायातवान् ।' तेनेति जल्पितम् । मम व्रजतो लङ्कापुरीं वाहनं भग्नं फलकप्रात्यात्र संप्राप्तः ।' ताभ्यां निगदितम् । 'अतीव रम्यतरम6 भूत्, यदस्माकं त्रयाणामपि समदुःखानां महती मैत्री समजनि । तावदत्र कस्मिन्नपि समुन्नते पादपे भिन्न- 6 या पात्रचिह्नमूर्वीक्रियते । तथेति प्रतिपद्य तैर्वल्कलमेकं तरुशिखरे निबद्धम् । ततस्तृष्णाक्षुधाक्लान्ताः सर्वत्र परिभ्रमन्तस्तं कमपि तादृशं शाखिनं न पश्यन्ति । एवं किल भक्ष्यतरुफलोद्गमः । एवं तैः सर्वत्र 9 द्वीपे स्वैरं विचरद्भिर्दुःखशतसमाकुलैः कथमपि वेश्माकाराणि त्रीणि कुडङ्गानि दृष्टानि । ते एकैकं 9 कुङ्गमाश्रित्य स्थिताः । तेषु च काकोदुम्बरिकामेकैकां निरीक्ष्य चातीवोच्छु सितहृदयैर्भणितम् । 'अहो, सांप्रतं प्राप्तव्यं प्राप्तम्, वयं निर्वृतचेतसः संजाता एतद्दर्शनमात्रेणापि ।' तैः कुडङ्गेषु प्रविश्य 12 काकोदुम्बरिका फलानि विलोकितानि, परमेकमपि फलं न ददृशे । ततस्त्रयो ऽप्यतीव दुर्मनसो बभूवुः । 12 कैश्चिदपि दिवसैस्तेषां मनोरथशतैः काकोदुम्बरिकाः फलाकुलास्तत्र जज्ञिरे । ते काकाद्युपद्रवेभ्यो रक्षन्तस्तिष्ठन्ति । इतश्च केनापि सांयात्रिकेण करुणावता भिन्नवहनचिह्नमालोक्य कर्णधारद्वयं प्रैषि । 15 ततस्ताभ्यां सर्वत्रान्वेषयद्भ्यां पुरुषत्रयं कुडङ्गस्थं काकोदुम्बरिकाफलबद्धजीविताशयं निरीक्ष्य भणितम् 115 आवां पोतवणिजा प्रेषितौ भवतामानयनाय । अत्र द्वीपे दुःखशतप्रचुरे किं तिष्ठथ । तत्रैकेन नरेणेत्युक्तम् । 'किमत्र द्वीपे कष्टम् एतत् कुडङ्गं गृहतुल्यम् एषा च काकोदुम्बरिका फलिता 18 भूयो ऽपि फलिष्यति, अहं महता सुखेनात्र तिष्ठामि कथमपि परतटं नागच्छामि' । इति भणित्वा तत्रै-18 वैकः पुरुषः स्थितः । ततस्ताभ्यां निर्यामकाभ्यां द्वितीयो भणितः । त्वमपि परतटमागच्छ ।' तदाकर्ण्य तेन भणितम् । 'अहं काकोदुम्बरिकापक्कफलमेकमुपभुज्य यः कोऽपि पश्चान्नाविकः समेष्यति तेन 21 सहागमिष्यामि' । इति भणित्वा द्वितीयो ऽपि तत्र तस्थिवान् । ततस्ताभ्यां तृतीयो भणितः । 'भो भद्र, 21 किमत्र करोषि सांप्रतं परतीरमागच्छ ।' 'भवतां स्वागतम्' इति भणित्वा तृतीयः पुमान् ताभ्यां समं गत्वासमप्रीत्या तरण्यामारुरोह । कियद्भिरपि दिनैर्वहनं तटं प्राप । तत्र पुत्रमित्रकलत्रधनधान्यादि24 भिर्वस्तुभिर्मिलितः सततमेव स सुखमनुभवन्नास्ते ।
(३) अथास्योपनयः श्रूयताम् ।
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यय जलधिर्घोरः संसारः स दुरुत्तरः । यः कुडङ्गो महाद्वीपः स मानुष्यभवः स्मृतः ॥ १ ये 'कुडङ्गा 'निवासास्ते ये तत्र पुरुषास्त्रयः । त्रिःप्रकारा भवेयुस्ते जीवाः संसारवर्तिनः ॥ २ काकोदुम्बरिका यास्तु कान्तास्तास्तारलोचनाः । फलानि यानि तत्र स्युस्तान्यपत्यानि भूरिशः ॥ ३ वृथाकृताशापाशास्ते या एवात्यन्तकोविदाः । दारिद्र्यदुःख रोगौघशकुनेभ्यो निरन्तरम् ॥ ४ यत्परत्र हितं स्वस्य तदेवायाति विस्मृतिम् । वैधेयानां गृहानेककार्यव्यापृतचेतसाम् ॥ ५ यः पोतेशः स च गुरुर्निर्यामौ धर्मयोर्युगम् । या तरी तत्र दीक्षा सा यत्तीरं सा च निर्वृतिः ॥ ६ संसारदुःखसंतप्तान् जीवानुत्तारयन्ति ये । सर्वदैव महासत्त्वाः सर्वतत्त्वावलोकिनः ॥ ७ निन्द्यं मनुष्यजन्मेदं शोचनीयमनेकधा । मोक्षसौख्यं भजस्वेति ते वदन्ति यतीश्वराः ॥ ८ अभव्यजीवस्तत्रैको द्वीपे ऽत्र नृभवे वदेत् । यत्सौख्यं स च मे मोक्षस्तत्तेन मम किं पुनः ॥ ९ बूते द्वितीयः संसारी दूरभव्यो मुनीश्वर । पुत्रमित्रकलत्रादिममत्वं त्यक्तुमक्षमः ॥ १० भव्यस्तृतीयो वदति श्रुत्वा सद्धर्मदेशनाम् । मनुष्यलोके कस्तिष्ठेद्रिष्ठे दुःखबाधया ॥ ११ सप्ताङ्गराजि यद्राज्यं प्राज्यं रम्या च संततिः । भवे भवे भवत्येव जैनदीक्षा कदापि न ॥ १२ ततो ममालमेतेन जन्मना दुःखजन्मना । समुद्यमं करोम्येष महोदयपदश्रिये ॥ १३ भूयोऽप्यूचे कथामेतामुक्त्वा श्री धर्मनन्दनः । भो वत्सा व्रतदृष्टान्तमाकर्णयत संप्रति ॥ १४ (४) तथाहि जम्बूद्वीपे ऽत्र क्षेत्रे भरतनामनि । देशो ऽस्ति मगधाभिख्यो वसुधामुखमण्डनम् ॥ १५ अनेकदेशविख्यातं श्रियामेकः समाश्रयः । अस्ति राजगृहं तत्र नगरं नगराजितम् ॥ १६
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1) B द्वीपे समायातस्तेन, B प्रचलितो. 2 ) P भवार्जितविगतदुः कृते B भवार्जिताभितदुः कृते", PB omit प्रेरितं. 3) P Bom. ततो. 8 ) B सर्वतः for सर्वत्र, c om. एवं किल... फलोद्गम: ।. (12) P ततोऽजीवत्रयपि दुर्मनसो B ततोतीव त्रयोपि दुर्मनसो. 14) PB सांयात्रिकेन. 17 ) PB एतं or एनं for एतत्, P एका च 21) P B inter. भणित्वा or द्वितीयोऽपि 24 ) Pom. स. 26) c * घोरसंसार : 27 ) Pom. second ये, 0 त्रिप्रकारा. 32 ) P जीवानुत्तीरयंति B जीवानुत्तरयति. 33 ) After वदन्ति य P repeats सर्वदेव महासत्त्वाः etc. to ते वदन्ति 34 ) Pleaves some space after द्वीपेत्र नृभ and then continues with म मोक्षस्तत्तेन. (41) P 'देशतिख्याती श्रेयामेक:
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रत्नप्रभसूरिविरचिता
[III.84 : Verse 171 तस्मिन् परंतपो नाम्ना कर्मणा च महीपतिः । विख्यातकीर्तिविस्फूर्तिर्दिशासु चतसृष्वपि ॥ १७ 1
शश्वद्विवस्वतस्तुल्यो यः कैलासौकसः समः। वाचस्पतेः समानश्च प्रतापेन श्रिया धिया ॥ १८ 3 वीतरागपदाम्भोजभृङ्गः सम्यक्त्वधारकः।प्रतापशोषिताशेषारातिभूमीरुहोऽभवत् ॥ विशेषकम् ॥ 3 वशीकृतनतानेकभूपमौलिविलासिभिः । मणीनां किरणैर्यस्य पादपीठं समर्चितम् ॥ २० । यस्तु कण्ठीरव इव प्रदरैर्नखरैः खरैः । विपक्षान् गजलक्षाणि क्षणुते स्म क्षमापतिः ॥ २१ 6 तस्यानेकपुरन्ध्रीणां श्रेष्ठा ज्येष्ठा गुणश्रिया । समस्ति शशिकान्तास्या शशिकान्ताभिधा प्रिया॥२२ 6 तत्र चास्ति महादक्षः शुद्धबुद्धिर्धनाभिधः। श्रेष्ठी गरिष्ठः सुगुणैः पुण्यसंभारभाजनम् ॥ २३ धारिणीति शुभारम्भा रम्भारूपसरूपरुक् । प्रभुतेव सदाचारस्यास्य लोकंपृणा प्रिया ॥ २४ धनपालो धनदेवो धनगोपस्तथा परः । धनरक्षितनामाथ चत्वारस्तनयास्तयोः ॥ २५ सर्वे ऽपि पाठिताः पुत्राः पित्रोपाध्यायसंनिधौ । अल्पैरपि दिनैर्विद्यास्वनवद्याश्च ते ऽभवन् ॥ २६
मनोभवनृपोद्यानं शृङ्गारद्रुमजीवनम् । ततस्तेन [:स्त्रैण] जनानन्ददायि यौवनमाययुः ॥ २७ 12 तत्रैव स धनः पुत्रान् महेभ्यानां समश्रियाम् । कन्यकाभिः सुरूपाभिः क्रमशः पर्यणाययत् ॥ २८ 12 प्रथमस्योज्झिका जाया भक्षिकाख्या परस्य च । रक्षिकाथ तृतीयस्य चतुर्थस्य तु रोहिणी ॥ २९
सुखं विषयजं ताभिः सेवमानाः सुतागतमा भयिष्ठमपिते कालं देवा इव न जानते 15 स कदाचिद्धनः श्रेष्ठी जजागार निशाञ्चले । धर्मानुध्यानमाधाय गृहचिन्तां चकार च ॥ ३१ 15 स्त्रिया गृहस्य निर्वाहो नरि यन्तरि सत्यपि । धुरयेव शताङ्गस्य भृतस्यानेकवस्तुभिः॥ ३२
पुत्रपौत्रवधूभृत्यैराकीर्णमपि मन्दिरम् । भार्याहीनं गृहस्थस्य शून्यमेव विभाव्यते ॥ ३३ ।। 18 भुक्ते प्रियतमे भुले सुप्ते च स्वापिति स्वयम् । तस्य पूर्व च जागर्ति सा श्रीरेव न गेहिनी ॥ ३४ 18 करोति सारां सर्वस्मिन् द्विपदे च चतुष्पदे । सर्वस्यौचित्यमाधत्ते सा लक्ष्मीहिणीमिषात् ॥ ३५ एतासां तु वधूटीनां मध्यान्मम निकेतने । गृहभारसमुद्धारकारिणी का भविष्यति ॥ ३६ 21 ततः स प्रातरुत्थाय प्रातःकृत्यं विधाय च । सूपकारैः कलासारैर्धान्यपाकमकारयत् ॥ ३७ 21 पितृवर्ग चतसृणां वधूटीनां निमन्य सः । अपरं पौरलोकं च भोजयामास सादरम् ॥ ३८
भोजनान्ते ततः श्रेष्ठी बान्धवान् स न्यवेशयत् । सच्चकार च ताम्बूलस्रग्दुकूलविलेपनैः॥ ३९ 24६५) समक्षमथ सर्वेषां वधूमाकार्य चोज्झिकाम् । पञ्च शालिकणास्तस्याः समार्पयदखण्डितान् ॥४० 24
गत्वैकान्ते तया चित्ते चिन्तितं मन्दमेधसा । अभूदृद्धत्वसंबन्धात् श्वशुरो विपरीतधीः ॥ ४१ महान्तमुत्सवं कृत्वा जनानाहूय सर्वतः। पञ्च शालिकणानेष पाणौ मम यदार्पयत् ॥ ४२ 27 त्यजासि किं कणैरेतैर्यदा याचिष्यते ऽसकौ । तदान्यानर्पयिष्यामि ध्यात्वेत्युज्झांचकार तान् ॥ ४३ 27
अथ वञ्च द्वितीयस्यै पञ्च शालिकणान् ददौ । धनः श्रेष्ठी गृहीत्वा सा विजने ऽचिन्तयश्चिरम् ॥४४ हेतुना श्वशुरः केन भ्रान्तो बुद्धियुतोऽप्यसौ । यः कार्येण विना गेहे तनुते द्रविणव्ययम् ॥ ४५ 30 प्रयच्छति कणान् पञ्च लोकस्य पुरतः करे । त्यजामि तान् कथं दत्ता ये तातेन मम स्वयम् ॥ ४६ 30
सा सुषा निस्तुषानेतान् कृत्वा क्षिप्रमभक्षयत् । आकारयदथ श्रेष्ठी तृतीयां रक्षिकां वधूम् ॥ ४७ व्यश्राणयत्कणान् पञ्च तस्याः सा च व्यचिन्तयत् । मन्ये किंचिन्महत्कार्य कणैरेतैर्भविष्यति ॥ ४८ 33 सर्वानेतान् प्रयत्नेन रक्षामि महता यदा । याचिष्यते गुरुस्तूर्णमर्पयिष्ये तदा कणान् ॥ ४९ 33
हृदये चिन्तयित्वेति स्वालङ्कारकरण्डके । शुद्धवस्त्रे नियन्येति क्षित्वा रक्षिकया तया ॥ ५० वीक्षामास त्रिसंध्यं सा देवतामिव तान् कणान् । आकारिता ततस्तेन चतुर्थी रोहिणी वधूः ॥ ५१ 36 तेन प्रजल्पिता दत्त्वा पञ्च शालिकणान् करे । त्वत्तो वत्से यदा याचे देया एते तदा त्वया ॥ ५२ 36 विजने रोहिणी गत्वाचिन्तयद्वाद्धशालिनी। मत्या में श्वशुरो वाचस्पतिप्रतिकृति कृती ॥ ५३
महाजनप्रधानो ऽसौ नानाशास्त्रविशारदः । वर्धयामि तदेतेन प्रदत्तं कणपश्चकम् ॥ युग्मम् ॥ ५४ 39 तयैवं हृद्यनुध्याय प्रेषितास्ते पितुर्ग्रहे । भ्रातृणामिति चादिष्टं निजा इव कणा अमी॥ ५५ 39
वर्षे वर्षे च वर्षालु वापं वापं स्वहालिकैः। तथा कथंचनाधेयं यान्ति वृद्धिं यथा पराम् ॥ युग्मम् ॥ ५६ ततस्तैर्बन्धुभिस्तस्या गिरा प्राप्ते घनागमे । उत्ताः शालिकणाः पञ्च ते वप्रे वारिहारिणि ।। ५७ 42 स्तम्बीभूय गता वृद्धिं शालयः कणशालिनः। प्रस्थस्तेषामभूदेकः प्रथमे वत्सरे ततः॥ ५८
18) B स्वप्ते for सुप्ते.
25) PB स्वसुरो. 34) P क्षिप्ता.
36) P पञ्च शाखाकणान्. 41) P वप्रे
11) PB ततस्तेन. कारिहारिणि.

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-III. $ 6 : Verse 96 ] कुवलयमालाकथा ३
* 33 __ 1 द्वितीये त्वाढको ऽनेके द्रोणा वर्षे तृतीयके । खारीशतानि तुर्ये तु पल्यलक्षाणि पञ्चमे ॥ ५९ 1
अथान्यस्मिन् दिने श्रेष्ठी निमन्त्र्य स्वजनान् बहून् । महान्तमुत्सवं चक्रे पूर्वरीत्या निकेतने ॥ ६० समायोज्झिका ज्येष्ठां वधमर्थयति स्म सः। वत्से समर्पय मम तच्छालिकणपञ्चकम् ॥ ६१ 3 तदाकर्ण्य गृहस्यान्तः सहसापि प्रविश्य सा । पञ्च शालीनथानीय तस्य हस्ते समार्पयत् ॥ ६२ तेनापि जल्पिता सर्वप्रत्यक्षं शपथैर्निजैः। त एव शालयो वत्से न वा सत्यं वदाधुना ॥ ६३ ।। तयाथ जल्पितं तात प्रोज्झितास्ते मया कणाः । श्रुत्वेति लोकपुरतः श्रेष्ठी रुष्टः स जल्पति ॥ ६४ 6 अयुक्तं कृतमेतेन यूयमेतद्भणिष्यथ । अन्यथा पापया त्यक्ताः शालयस्ते मदर्पिताः ॥ ६५ तस्मादस्याः करिष्यामि फलं तत्यागसंभवम् । छगणादिपरित्यागकारिणी भवतूज्झिका ॥ ६६ द्वितीयां तामथाहूय श्रेष्ठयूचे पुत्रि तान् कणान् । समर्पय ममेदानीं साब्रवीद्भक्षिता मया ॥ ६७ १ स श्रेष्ठिपुङ्गवो ऽवोचत् स्वजनानां पुरस्ततः । पचनादिषु कार्येषु भवताद्भक्षिका वधूः ॥ ६८ तृतीया श्वशुरेणोक्ता सा शालिकणरक्षणम् । निजं न्यवेदयत्तुष्टः श्रेष्ठिश्रेष्ठस्ततो ऽप्रदत् ॥ ६९ मदीयमन्दिरे लोकाः कोशे सर्वाधिकारिणी । वधूटी रक्षिकानाम्नी भवत्वेषा ममाशया ॥ ७० 12 आकार्य जल्पितानेन चतुर्थी रोहिणी ततः । समानय कणान् पञ्च वत्से त्वमपि सांप्रतम् ॥ ७१। प्रजल्पितं तया तात शकटानि बहूनि मे । अर्घ्यन्तां वृषभाः प्राज्याः शालिरानीयते यथा ॥ ७२ अभाणि श्रेष्ठिना तेन वत्से पञ्च कणाः कथम् । जज्ञिरे यानवाह्यास्ते स हेतुः कथ्यतां मम ॥ ७३ 15 यत्कृतं मूलतो वध्वा कथितं तत्पुरस्तथा । मुदितस्तत्तदाकर्ण्य स श्रेष्ठी समजायत ॥ ७४ स्नुषायाः सो ऽर्पयामास शकटान् वृषभांस्तथा । अथानीतस्तया वध्वा शालिः सर्वः पितुर्ग्रहात् ॥ ७५ प्राहाथ स्वजनो धन्यो धनो यस्येदशी वधूः । निन्यिरे कीदृशीं वृद्धिं पञ्च शालिकणा यया ॥ ७६ 18 ऊचे तया ततस्तात गृह्यन्तां पञ्च ते कणाः । इति श्रुत्वा तदा श्रेष्ठी जनप्रत्यक्षमब्रवीत् ॥ ७७
सर्वस्वस्वामिनी गेहे वधूर्मम भवत्वसौ । अस्या एव समादेशः कर्तव्यः सर्वमानुषैः ॥ ७८ 21 अस्या यः खण्डयत्याज्ञां स्थातव्यं तेन नो गृहे । सर्वैरपि जनैः शीर्षे तद्वचः शेखरीकृतम् ॥
उद्यदानन्दसंदोहमेदुरः स धनः क्रमात् । निश्चिन्तचित्तः सद्धर्मालङ्कर्मीणस्ततो ऽभवत् ॥ ८० एतदाख्यानक शैक्षाः कथितं भवतां मया । सिद्धान्तोदितमेतस्य भावार्थ शृणुताधुना ॥ ८१ यथा राजगृहं लोके मानुषत्वमिदं तथा । यथा धनस्तथाचार्यों विचारचतुराननः ॥ ८२ 24 यथा वध्वस्तथा ज्ञेया विनेयाश्च चतुर्विधाः । पञ्च शालिकणा ये सा ज्ञेया पञ्चमहाव्रती ॥ ८३ यथा स्वजनवर्गो ऽसौ तथा संघश्चतुर्विधः। दानं शालिकणानां यत्तन्महावतरोपणम् ॥ ८४ ।। उझिकेव शालिकणानुज्झेत्पञ्चमहाव्रतीम् । यः स्यादत्र परत्रापि स दुःखौघस्य भाजनम् ॥ ८५ 27 निश्शङ्कमुपभुक्तास्ते यथा भक्षिकया तया । व्रतमाजीविकाहेतोन विधेयं तथा बुधैः ॥ ८६
ररक्ष रक्षिका यद्वत् तच्छालिकणपञ्चकम् । तद्रतिजनै रक्ष्यं तन्महाव्रतपञ्चकम् ॥ ८७ 30 महाव्रतानि संप्राप्य वृद्धिं नेयानि धीमता । रोहिण्या गुरुणा दत्ताः पञ्च शालिकणा यथा ॥ ८८ 30
। इति व्रतदृष्टान्तः। १६) विनयः शासने मूलं विनीतः संयतो भवेत् । विनयाद्विप्रमुक्तस्य कुतो धर्मः कुतस्तपः ॥ ८९ 33 विनीतः श्रियमाप्नोति विनीतस्तूज्वलं यशः । कदापि दुर्विनीतेन नैव स्वार्थः प्रसाध्यते ॥ ९० 33 यतः,
गुणवानपि नाप्नोति नूनं स्तब्धः परां श्रियम् । किंचिन्नम्रः पिबन्नम्भः कुम्भः प्राप्नोति पूर्णताम् ॥ ९१ 36 अपराधतमःस्तोमनिर्मूलनदिनेश्वरः । स्वर्गापवर्गसंसर्गकारणं विनयः सदा ॥ ९२
36 विनयः सर्वथा कार्यः कुलीनेन वपुष्मता । गुरूणां गुणवृद्धानां तथा बालतपस्विनाम् ॥ ९३
गुणेषु विनयः श्लाघ्यस्तेजस्विषु यथा रविः । येन कर्मग्रहाः सर्वे प्रच्छाद्यन्ते निजोदयात् ॥ ९४ 39 विनयात्संपदः सर्वा मेघादिव जलद्धयः। केवलज्ञानलाभश्च विनीतस्येव जायते ॥९५ 39 तथा हि। ___ जम्बूद्वीपाभिधे द्वीपे क्षेत्रे भरतनामनि । क्षमापुरी क्षमारम्या समस्ति स्वस्तिकारिणी ॥९६
1) B वाढकानेके. 5) B नो वा for न वा. 16) P तत्पुरस्तया. 18) P प्राहाथ स जनो. 27) P°कणानुज्झेव पंच'. 31) PB इति व्रतदृष्टांतः ॥ १४२७॥ छ । छ । (Phas the symbol of bhale instead of छ ॥ छ॥) नमः श्री सर्वज्ञाय ॥. 35) P किंचिनिम्नगः, P om. कुम्भः. 36) P निर्मूलनं दि.
भ

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[III. $ 6: Verse 97 - यस्या उन्नत[रम्य] राजसदनश्रेण्याः पुरो मेनकाप्राणेशो ऽपि बभूव हीनमहिमा वन्यश्रियामग्रतः । 1 निःस्वानन्दन काननस्य सुषमा क्षीराशयानां पुरः पंपादीनि सरांसि हन्त नितरां मुञ्चन्त्यहं कारिताम् ॥९७ तत्र क्षमापतिरभूत् क्षमापतिकृतस्तुतिः । नभस्तले भानुरिव श्रीमान् हर्षाभिधः सुधीः ॥ ९८ विद्यमाने लोभो यस्याधिको ऽभवत् । अभिरामं गुणग्रामं ग्रहीतुं गुणशालिनाम् ॥ ९९ समुद्रकन्दर्पघनाघनानां सारं समादाय विधिर्यधाद्यम् । न चेदिदं तत्कथमन्यथाभूदसौ गभीरः सुभगः प्रदाता ॥ १०० यश्चानूनगुण प्रसून पटलप्रत्युल्लसत्सौरभव्याप्ताशेष महीतलः शुभकलः श्रेयः श्रियामाश्रयः । स्फूर्जत्कीर्तिलता वितान विलसत्कन्दः सदानन्दभूः प्रोन्मीलत्सुकृतोन्मुखो न विमुखो याच्याकृतां कुत्रचित् ॥ १०१ माद्यच्छात्र वकोटिकोटिकर टिप्रस्फोट कण्ठीरवस्ताम्यन्नी तिलतावली किशलनप्रोद्दामधाराधरः । यत्कीर्त्या च शुचीकृते त्रिभुवने श्रान्तं स्फुरन्त्याभितः सर्वज्ञो ऽपि वसन वेत्ति नियतं कैलासशैलं निजम् ॥ १०२ कल्पद्रुमाद्या ददतीप्सितं यत् सा शास्त्रवार्ता किल तेन दृश्या । प्रत्यक्षमेतं वसुधाधिनाथं तत्तन्मयं निर्मितवान् विधाता ॥ १०३ तत्र श्रेष्ठपदभ्रष्टः श्रेष्ठी दौर्मुख्यदोषतः । विषवाक्य इति ख्यातो विद्यते कृषिजीवनः ॥ १०४ अन्यदा भक्तमादाय स्वयं कर्मकृतां कृते । गच्छन् शून्ये ददर्शेष रुदन्तं बालमेककम् ॥ १०५ प्रोद्यत्कृपाभरभ्राजिहृदयः शिशुमाशु तम् । लात्वा स्वपाणिनारोप्य कटीतटमभोजयम् ॥ १०६ त्यक्तः केनाप्ययं पाको वराकस्तद्विपत्स्यते । स्वीकृतेनैव तेनेति श्रेष्ठी क्षेत्र ययौ निजम् ॥ १०७ स स्ववेश्म समागत्यापत्याभावार्दितस्ततः । दीनास्यायै कुटुम्बिन्यै तं मुदा डिम्भमार्पयत् ॥ १०८ 21 लाल्यमानस्तया नित्यमात्मनात्मेव बालकः । कलाभिः कलितः प्राप कलाभृदिव यौवनम् ॥ १०९ दग्धं पितृगिरा लोकं स्ववाक्यैरमृतैरिव । निर्वापयन्नभूत्ख्यातः संख्यावान् सर्वतो ऽपि सः ॥ ११० विनीत इति नाम्नाथ सर्वत्र प्रथितो ऽभवत् । श्रेष्ठित्वं नृपतिस्तुष्टो ऽदात्तस्मै तत्पितुः पदम् ॥ १११ 24 जिनशासन माहात्म्यसमुल्लासनवासनः । अभिरामगुणग्रामद्रुमारामो ऽवनीतले ॥ ११२ यो ऽभवन्नयनानन्ददायी यायी सदध्वनि । अवदातयशोजातसं पूरितदिगन्तरः ॥ ११३ श्रमणक्रमणाम्भोज सेवा हेवापरः सदा । अर्थ संप्रीणितात्यर्थावनीतलवनीपकः ॥ ११४ पैतृकं च पदं प्राप्य प्रसन्नमनसो नृपात् । स विनीतः श्रियां पात्रं भाग्यसौभाग्यभूरभूत् ॥ ११५ ९७) अथ तत्रैव दुर्भिक्षं भीषणं समुपस्थितम् । यत्र धर्मक्रियालोपो भव्यानामपि संभवेत् ॥ ११६ कुतोऽपि स्थानतो ऽभ्येत्य नित्यदुर्भिक्षदुःखिताः । वृद्धो वृद्धा युवा चैको ऽभवंस्तदनुजीविनः ॥ ११७30 अथ वैरिदत्तकम्पा चम्पा नाम महापुरी । तत्रास्ति पृथिवीनाथो जितारिरिति संशया ॥ ११८ प्रतापी कमलोलासी नृपस्तपनसंनिभः । न कर्कशकरश्चित्रं न गोमण्डलतापकृत् ॥ ११९
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श्यामास्यो हि घनो वर्षन् तमोघ्नस्तपनस्तपन् । यः प्रभुस्त्वर्थिनो ऽत्यर्थमथैः प्रीणन्न तादृशः ॥ १२० 33 श्रीदः कृत हर्षश्रीर्जिघृक्षुस्तमधीश्वरम् । प्रचचाल विनीतेन सार्धं प्रेष्ययुतेन सः ॥ १२१ तदागमं परिज्ञाय चम्पेशः संमुखो ऽचलत् । ततः परस्परं युद्धं सैन्ययोरुभयोरभूत् ॥ १२२ अरुत्सादिनं सादी निषादी च निषादिनम् । रथिको रथिकं पत्तिः पत्तिं च स्फूर्तिमूर्तिभृत् ॥ १२३ 36 निशातशरधोरण्या भटैर्दर्पसमुद्भवैः । अकालवृष्टिविहिता कालरात्रिरिवापरा ॥ १२४ रणे निपेतुर्मातङ्गास्तीव्रं प्रदरजर्जराः । शतकोटिक्षताः साक्षात् पर्वता इव सर्वतः ॥ १२५ शितकुन्ताहताङ्गाच्चोच्छलच्छोणितदम्भतः । कौसुम्भवसनेवाभूदम्भोधिवसना युधि ॥ १२६ निज स्वामिप्रसादस्याभूम भूना ऽनृणा वयम् । इति वीरकबन्धास्ते नृत्यन्तस्तत्र रेजिरे ॥ १२७ उल्ललल्लोहिताम्भोभिर्भीमा सङ्ग्रामभूमिका । कबन्धानि वहत्याशु काष्ठानीव तरङ्गिणी ॥ १२८
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-III. $ 9 : Verse 168] कुवलयमालाकथा ३
* 35 1 दैवाच्चम्पेशसैन्यस्य सुभटैः करटैरिव । दिवान्धसैन्यवद्धर्षसैन्यं दैन्यमनीयत ॥ १२९
पताकिन्यपि निःशेषा तस्य हर्षमहीपतेः। ननाश काकनाशं सा जीवमादाय सत्वरम् ॥ १३० 3
नश्यद्भिः पदिकैस्त्यक्तो विनीतो ऽपि गते विभौ । परं प्रेष्यैर्न तैर्मुक्तश्चेतनः सुकृतैरिव ॥ १३१ 3 पलायमानः प्रैक्षिष्ट स विनीतः सरस्वतीम् । तत्र स्नात्वा पयः पीत्वा तीरवृक्षमशिश्रयत् ॥ १३२ $८) अत्रान्तरे कान्दिशीकमेकमायुधपाणिना । केनचित्सादिना हन्यमानं मृगमवैक्षत ॥ १३३ कृपासंपूरितस्वान्तः स तयोरन्तरा स्थितः । यतः प्राणिपरित्राणं स्वप्राणैः के ऽपि कुर्वते ॥ १३४ 6 तस्मिन सरले सारले गते दरं निरीक्ष्य सः। जगाद सादिनं रोषपोषिणं मगरक्षणात ॥१३५
सर्वप्राणिशरण्यानामुन्नतानां महात्मनाम् । त्वादृशां न समीचीनं दीनजन्तुविनाशनम् ॥ १३६ 9 मन्ये त्वं लक्षणैरेभिः कोऽप्यसि क्षत्रियोत्तमः । शस्त्रधातो गृहीतास्ने क्षत्रियाणां प्रशस्यते ॥ १३७ 9
इत्यादिवाक्यैः पीयूषपेशलैस्तस्य तन्वतः । स भूपः पृथिवीचन्द्रः प्रबुद्धः कोपमत्यजत् ॥ १३८
धर्मोपदेशदातासौ ममाभूदिति तं समम् । उपकारचिकीः क्षमापः पुरे क्ष्मातिलके ऽनयत् ॥ १३९ 12 तं विनीतं महीनाथः स्वपुरे सचिवं व्यधात् । सर्वाधिकारिणं यस्माहुणैः कस्को न रज्यते ॥ १४० 12
एतस्यानुपदं ते ऽथ त्रयोऽपि प्राच्यकिंकराः । तामेव नगरी प्राप्य सेवाहेवाकिनो ऽभवन् ॥ १४१ रक्षता सततं तेन न्यायेन नगरीजनम् । ऊर्जितोपार्जिता कीर्तिरात्मीयो ऽर्थस्तु साधितः ॥ १४२ तेनेत्युक्ताः कर्मकृतः स्नेहाकिमपि याचत । ते ऽवदन्निति निर्लोभा भाग्यैर्लभ्या हि किंकराः॥ १४३ 15 ६९) अथ क्षमापुरी भग्ना क्षणादेव जितारिणा । चम्पापुरीमहीपेन सर्वसैन्यजुषा रुषा ॥ १४४ स्वपुरीस्वपुरीस्वामिभङ्गतो वित्तहानितः । विषवाक्यो विनीतात्मा प्रवव्राज विरागवान् ॥ १४५ तप्यमानस्तपस्तीवं सहमानः परीषहान् । आधीयानः स सिद्धान्तं तन्वन्नाराधनां गुरौ ॥ १४६ 18 पापकर्मसु तन्द्रालुः श्रद्धालुर्धर्मकर्मसु । दयालुः सर्वभूतेषु स्पृहयालुः शिवाध्वनि ॥ १४७ सासहिश्वोपसर्गाणां शीलाङ्गानां च वावहिः। चाचलिः श्रमणाचारे सिद्धान्ताध्वनि पापतिः॥१४८ आजगाम समं स्वेन गुरुणा करुणानिधिः । तत्र क्ष्मातिलकपुरे विषवाक्यमुनिः क्रमात् ॥ १४९ 21
चतुर्भिः कलापकम् ।। अनुशाप्य गुरून् सो ऽथ मासक्षपणपारणे । प्रविवेश परिभ्राम्यन् विनीतसचिवौकसि ॥ १५० कथमेवंविधो भूत्वास्माकीनस्वामिनः पिता । उञ्चनीचादिगेहेषु पर्यटत्येष दुर्बलः ॥ १५१ 24 ततस्तमघसंघातघातिनं व्रतिनं मुदा । कर्ममर्मच्छिदं कर्मकृतः सर्वे ववन्दिरे ॥१५२
तहत्तमन्नपानाद्यमकल्प्यमिति चेतसि । विचिन्त्य नाग्रहीत्साधुावृत्योपाश्रयं गतः ॥ १५३ 27 आगतस्य नृपावासाद्विनीतस्य च तस्य ते । प्रमोदमेदुराः कर्मकरास्तच्च न्यवेदयन् ॥१५४ । 27
तथैव सुविनीतात्मा विनीतो मन्त्रिपुङ्गवः । तपःपात्रस्य शिश्राय मुनेः पितुरुपाश्रयम् ॥ १५५ निरीक्ष्य विषवाक्यस्य मुनेरास्यसितद्युतिम् । विनीतसचिवाधीशचित्ताम्भोधिरवर्धत ॥ १५६ शुशोच च खं ययं मम वेश्मागतोऽपि हि । अगृहीतान्नपानीयो मुनिर्व्यावृत्य जग्मिवान् ॥ १५७ 30 स विनीतस्ततः शुद्धश्रद्धासंभारसंभृतः। अवन्दत गुरून् पूर्व तथा च जनकं निजम् ॥ १५८ ततो गुरुरभाषिष्ट स्पष्टवाग्मन्त्रिनायक । शृणु धर्मवत्रश्चारु क्षिप क्षिप्रमघव्रजम् ॥ १५९। मा मुहस्त्वं मुधा नेहे ऽमुष्मिन् संसारकारिणि । आदरं कुरु सद्धर्मे ध्रुवं संसारहारिणि ॥ १६० 33 धर्मः पितेव मातेव हितं यद्विदधात्ययम् । क्रियते तन्न केनापि शिशूनासिव देहिनाम् ॥ १६१ स च धर्मस्तितिक्षादिर्भिक्षूणां दशधा मतः । सम्यक्त्वमूलो गृहिणां ज्ञेयो द्वादशधा पुनः॥ १६२ देवे ऽहंति गुरौ साधौ धर्मे च जिनभाषिते । या स्थिरा वासना सम्यक् सम्यक्त्वमिदमाश्रय ॥ १६३ 36 स्थूलाहिंसादीनि पश्चाणुव्रतानि गुणत्रिकम् । शिक्षावतचतुष्कं च स्वीकुरुष्व शिवश्रिये ॥ १६४
विधेहि विधिना मन्त्रिन् त्रिसंध्यं देवतार्चनम् । चिरं चारुयशः कुन्दधवलं प्रामुहि स्फुटम् ॥ १६५ 39 दीनादीनां श्रियं देहि विधेहि विशदं मनः। न्यायाध्वनि भवाध्वन्यो भिन्द्धि क्रोधादिशात्रवम् ॥ १६६ 39
जिनेन्द्रमुखसंभूतं सिद्धान्तं सादरं शृणु । सिद्धिसीमन्तिनी शर्मदायिनी तत्क्षणादृणु ॥ १६७ सर्वसौख्यमयं स्थानं क्वापि मोक्षं विना न यत् । विद्यते देहिभिर्भाव्यं तत्तदर्थ समुत्सुकैः ॥ १६८ 12) P सर्वाधिकारणं. 15) P तेवदन्नतिनिर्लोभा B तेवदन्नेति', 25) P संयात. 26) B तद्दत्तमन्नपानीयमकल्पमिति. 33) P ध्रुवसंसार. 41) समुत्सकैः.

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* 36
रत्नप्रभसूरिविरचिता
[III. $ 10 : Verse 1681 ६१०) तथा च । जीवाजीवपुण्यपापाश्रवसंवरनिर्जराबन्धमोक्षानि नव तत्त्वानि । दानशीलतपो-1
भावनामयश्चतुर्विधो धर्मः । आश्रवपञ्चकाद्विरतिः पञ्चेन्द्रियाणां निग्रहः क्रोधमानमायालोभलक्षणदुर्जेय3 कषायजयः मनोदण्डवचनदण्डकायदण्डत्रयविरमणं चेति सप्तदशधा संयमः । नरकगति-तिर्यग्गति-3 मनुष्य गति-देवगतिलक्षणाश्चतस्रो गतयः। मतिज्ञानं श्रुतज्ञानमवधिज्ञानं मनःपर्यवज्ञानं केवलज्ञानमिति पञ्च [ज्ञानानि] । अनित्यता १ अशरण २ भव ३ एकत्व ४ अन्यता ५ अशौच ६ आस्रव ७ संवर ८ 6 निर्जरा ९ धर्मस्वाख्यातता १० लोक ११ बोधि १२ प्रमुखा भावना द्वादश । नमस्कारसहित १ पौरुषी 6 २ पुरिमार्ध ३ एकासनक ४ एकस्थानक ५ आचामाम्ल ६ उपवास ७ चरिम ८ अभिग्रह ९ विकृति १० प्रभृतिदशविधं प्रत्याख्यानम् । अथवा-'अनागतमतिकान्तं, कोटीसहितं नियन्त्रितं चैव । साकारमनाकारं 9 परिमाणकृतं निरवशेषम् ॥ संकेतमद्धा' चैतदपि दशविधम् । क्षुधा १ पिपासा २ शीत ३ उष्ण ४ 9 दंश ५ अचेल ६ अरति ७ स्त्री ८ चर्या ९ निषीधिका १० शय्या ११ आक्रोश १२ वध १३ याचना १४ अलाभ १५ रोग १६ तनुस्पर्श १७ मल १८ सत्कारपुरस्कार १९ प्रज्ञा २० अज्ञान २१ सम्यक्त्व 12 २२ [ लक्षणाः] द्वाविंशति परीषहाः । स्पर्शन-रसन-घ्राण-चक्षुः-श्रोत्राणीन्द्रियपञ्चकम् । औत्पत्तिकी 12
१ वैनयिकी २ कार्मजा ३ पारिणामिकी ४ चेति चतस्रो बुद्धयः । आर्तध्यानं रौद्रध्यानं धर्मध्यानं शुक्लध्यानं चेति चतुर्विधं ध्यानम् । पदस्थं पिण्डस्थं रूपस्थं रूपातीतमेतदपि चतुर्धा । ज्ञानं दर्शनं चारित्रं 15 चेति रत्नत्रयम् । कृष्णलेश्या १ नीललेश्या २ कापोतलेश्या ३ तेजोलेश्या ४ पालेश्या ५ शुक्ललेश्या ६ 15
चेति [ लेश्या ] षट्कम् । सामायिकं १ चतुर्विंशतिस्तवो २ वन्दनकं ३ प्रतिक्रमणं ४ कायोत्सर्गः ५ प्रत्याख्यानं ६ [चेति षड्विधमावश्यकम् । पृथ्वीकायो ऽप्कायस्तेजस्कायो वायुकायो वनस्पतिकायस्त्रसकाय18 श्चेति षड् जीवनिकायाः । मनोयोगो वचनयोगः काययोगश्चेति योगत्रयी। ईर्यासमिति-भाषासमिति- 18 __ एषणासमिति-आदाननिक्षेपसमिति-उत्सर्गसमिति [ लक्षणाः ] पञ्च समितयः। इन्द्रियपञ्चकं मनो
बलं वचनबलं कायबलं चेति बलत्रयम् उच्छासो निःश्वास आयुश्चेति दशविधाः प्राणाः । मद्यं विषयाः 21 कषाया निद्रा विकथाश्चेति प्रमादपञ्चकम् । अनशनमूनोदरता वृत्तिसंक्षेपो रसत्यागस्तनुक्लेशः संलीनता 21
चेति षड्विधं बाह्य तपः । प्रायश्चित्तं वैयावृत्य स्वाध्यायो विनयो व्युत्सर्गः शुभध्यानं चेत्याभ्यन्तरं षड्विधं तपः। आहारसंज्ञा १ भयसंज्ञा २ मैथुनसंज्ञा ३ परिग्रहसंज्ञा ४ [ रूपाः] चतस्रः संज्ञाः । ज्ञानावरणीयं १ 24 दर्शनावरणीय २ वेदनीयं ३ मोहनीयम् ४ आयुष्कं ५ नाम गोत्रम् ७ अन्तरायं ८ चेत्यष्टधा कर्म। मनो- 24 गुप्तिर्वचनगुप्तिः कायगुप्तिरिति गुप्तित्रयम् । अपायापगमातिशयः ज्ञानातिशयः पूजातिशयो वचनाति
शयश्चेति चत्वारो ऽतिशयाः। 27६११) तथा च श्रीजिनेश्वराणां चतुत्रिंशदतिशया यथा । देहोऽद्भुतरूपगन्धो निरामयः खेदमल- 27 विवर्जित इति प्रथमः । उच्छासनिःश्वासौ कमलपरिमलोपमाविति द्वितीयः । रुधिरामिषे तु गोक्षीर
धाराधवले अनामगन्धिके चेति तृतीयः। आहारनीहारविधी अदृश्यौ चेति चतुर्थः। अदृश्ये इति 30 मांसचक्षुषां न पुनरवध्यादिलोचनेन पुंसा । यदाहुः,
____ 'पच्छन्ने आहारे अदिस्से मसचक्खुणो।' एष चतुर्थः। एते चत्वारोऽपि जगतोऽप्यतिशेरते तीर्थकरा एभिरित्यतिशयाः, सहोत्थाः सहजन्मानः।अथ कर्मक्षयजा 33 अतिशयाः।योजनप्रमाणेऽपि क्षेत्रे समवसरणभुवि नृणां देवानां तिरश्चांच कोटिकोटिसंख्यमवस्थानमिति 33 प्रथमः कर्मक्षयजोऽतिशयः। वाणी अर्धमागधी नरतिर्यक्सुरलोकभाषया संवदति तद्भावाभावेन परि
णमतीत्येवंशीला, योजनमेकं गच्छतिव्याप्नोत्येवंशीला योजनगामी चेति द्वितीयः।भानां प्रभाणां मण्डलं 36 भामण्डलं मौलिपृष्ठे शिरःपश्चिमभागे तच विडम्बितदिनकरबिम्बलक्ष्मीमनोहरमिति तृतीयः। साने 38 पञ्चविंशतियोजनाधिके गव्यूतिःक्रोशद्वये गव्यूतीनां शतद्वये योजनशत इत्यर्थः, रोगो ज्वरादिन स्यादिति
चतुर्थः । तथा वैरं परस्परविरोधो न स्यादिति पञ्चमः । तथा ईतिर्धान्योपद्रवकारी प्रचुरो मुषिकादि39 प्राणिगणो न स्यादिति षष्ठः।तथा मारिरौत्पातिकं सर्वगतं मरणं न स्यादिति सप्तमः । तथा अतिवृष्टिर्निर- 39 न्तरं वर्षणं न स्यादित्यष्टमः। तथा अवृष्टिः सर्वथा वृष्ट्यभावो न स्यादिति नवमः । दुर्भिक्षं भिक्षायाम
30
4) Pमनःपर्याय B मनःपर्यय. 5) PB put serial nos. for अनित्यता etc. 6) PB put serial nos. in. some of these lists, and here and there they are separately written with terminations, cis not quite particular in putting these nos. 7) वरिस for चरिम. 11) com. अज्ञान. 17) P२ तेउकाय ३ वाउकाय ४ वनस्पति. 24) Pमोहनीयं च ३ आयुचतुष्कं. 25) Pगुप्तिरिति त्रयम्. 27) o adds च after श्री जिनेश्वराणां. 33) B कोटिकोटिसंख्यानामवस्थानमिति. 35) P योजनगामिनो B योजनगामिनां. 37) PB कोशद्वयं.

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-III. $ 13 : Verse 168] कुवलयमालाकथा ३
* 37 1भावो न स्यादिति दशमः। तथा स्वराष्ट्रात्परराष्ट्राच्च भयं न स्यादित्येकादशः। एवमेकादशातिशयाः कर्मणां 1
ज्ञानावरणीयादीनां चतुर्णा घातात् क्षयाजायन्ते इति । तथा देवकृता अतिशयाः। खे आकाशे धर्म3 प्रकाशकं चक्रं भवतीति देवकृतः प्रथमोऽतिशयः। तथा खे चमरा इति द्वितीयः। तथा खे पादपीठेन सह 3 मृगेन्द्रासनं सिंहासनमुज्वलं निर्मलमाकाशस्फटिकमयत्वादिति तृतीयः। तथा खे छत्रत्रयमिति चतुर्थः। तथा खे रत्नमयो ध्वज इति पञ्चमः । तथा पादन्यासनिमित्तं सुवर्णकमलानि नव भवन्तीति षष्ठः । तथा 6 समवसरणे रत्नसुवर्णरूप्यमयं प्राकारत्रयं मनोज्ञ भवतीति सप्तमः।तथा चत्वारि मुखान्यङ्गानि गात्राणि 6 च यस्य स तथा तद्भावश्चतुर्मुखाङ्गता भवतीत्यष्टमः। तथा चैत्याभिधानो द्रुमोऽशोकवृक्षः स्यादिति नवमः। तथा अधोमुखाः कण्टका भवन्तीति दशमः । द्रुमाणां नम्रता स्यादित्येकादशः । तथा उच्चैर्भुवनव्यापी 9 दुन्दुभिध्वानः स्यादिति द्वादशः। तथा वातः सुखत्वादनुकूलो भवतीति त्रयोदशः । तथा पक्षिणः प्रद-9 क्षिणगतयः स्युरिति चतुर्दशः। तथा गन्धोदकवृष्टिरिति पञ्चदशः। बहुवर्णानां पञ्चवर्णानां जानूत्सेध
प्रमाणानां मणीचकानां वृष्टिः स्यादिति षोडशः। तथा कचानामुपलक्षणत्वाल्लोम्नां च कूर्चस्य नखानां 12 पाणिपादजानामवस्थितत्वस्वभावत्वमिति सप्तदशः। तथा भुवनपत्यादिचतुर्विधदेवनिकायानां जघन्य- 12 तोऽपि समीपे कोटिर्भवतीत्यष्टादशः। तथा ऋतूनां वसन्तादीनां सर्वदा पुष्पादिसामग्रीभिरिन्द्रियार्थानां
रसगन्धरूपशब्दानाममनोज्ञानामपकर्षेण मनोज्ञानां च प्रादुर्भावेनानुकलत्वं भवतीत्येकोनविंशः। 15 इति देवैः कृता एकोनविंशतिस्तीर्थकृतामतिशयाः। एते च यदन्यथापि दृश्यन्ते तन्मतान्तरमवगम्यमिति। 15 ते च सहजैश्च चतुर्भिः कर्मक्षयरेकादशभिः सह मीलिताश्चतुस्त्रिंशद्भवन्तीति । १२) अथ वचनातिशयाः।संस्कारवत्त्वं-संस्कृतलक्षणयुक्तत्वम् १,औदात्त्यम्-उच्चैर्वृत्तिता २, उप
म्यत्वम३.मेघगम्भीरघोषत्वं-मेघस्येव गम्भीरशब्दत्वम४, प्रतिनादविधायिता-प्रति- 18 रवोपेतत्वम् ५, दक्षिणत्वं सरलत्वम् ६, उपनीतरागत्वं-मालवकैशिक्यादिग्रामरागयुक्तता ७, एते च सप्त
शब्दापेक्षयातिशयाः। अन्ये त्वातिशयाः। तत्र महार्थता-बृहदभिधेयता ८, अव्याहतत्वं-पूर्वापरवाक्या21 विरोधः ९, शिष्टत्वम्-अभिमतसिद्धान्तोक्तार्थता वक्तुः शिष्टतासूचकत्वं वा १०, संशयानामसंभव:- 21
असंदिग्धत्वम् ११, निराकृतान्योत्तरत्वं-परदूषणाविषयता १२, हृदयंगमता-हृदयग्राह्यत्वम् १३, मिथः साकाङ्क्षता-परस्परेण पदानां वाक्यानां वा सापेक्षता १४, प्रस्तावौचित्यं-देशकालाव्यतीतत्वम् १५, तत्त्व24 निष्ठता-विवक्षितवस्तुस्वरूपानुसारिता १६, अप्रकीर्णप्रसृतत्वं-सुसंबद्धस्य सतःप्रसरणम् ,अथवाअसंबद्धा- 24 धिकारित्वातिविस्तरणाभावः १७, अस्वश्लाघान्यनिन्दिता-आत्मोत्कर्षपरनिन्दाविप्रयुक्तत्वम् १८, आभि
जात्यं-वक्तुः प्रतिपाद्यस्य वा भूमिकानुसारिता १९, अतिस्निग्धमधुरत्वं-घृतगुडादिवत्सुखकारित्वम् २०, 27 प्रशस्यता-उक्तगुणयोगात्प्राप्तश्लाघता २१, अमर्मवेधिता-परमानुद्धट्टनस्वरूपत्वम् २२, औदार्यम्-अमि-27
घेयार्थस्यातुच्छत्वम् २३, धर्मार्थप्रतिबद्धता-धर्मार्थाभ्यामुपेतत्वम् २४, कारकाद्यविपर्यासः-कारककालवचनलिङ्गादिव्यत्ययवचनदोषापेतता २५, विभ्रमादिवियुक्तता-विभ्रमो वक्तृमनसोभ्रान्ततास आदिर्येषां 30 विक्षेपादीनांस विभ्रमादिर्मनोदोषस्तेन वियुक्तत्वम् २६,चित्रकृत्त्वम्-उत्पादिताविच्छिन्नकुतूहलत्वम् २७, 30
अद्भुतत्वं-प्रतीतत्वम् २८, तथानतिविलम्बिता-प्रतीता २९, अनेकजातिवैचित्र्यं-जातयो वर्णनीयवस्तुस्वरूपवर्णनानि तत्संश्रयाद्विचित्रत्वम् ३०, आरोपितविशेषता-वचनान्तरापेक्षयाहितविशेषणत्वम् ३१, 33 सत्त्वप्रधानता-साहसोपेतता ३२, वर्णपदवाक्यविविक्तता-वर्णादीनां विच्छिन्नत्वम् ३३, अव्युच्छित्तिः- 33 विवक्षितार्थसम्यसिद्धिं यावव्यवच्छिन्नवचनप्रमेयता ३४, अखेदित्वम्-अनायाससंभवः ३५,
इत्येवमर्हतां पञ्चत्रिंशद्वाचां गुणातिशया भवन्तीति । 36 : १३) दानगतोऽन्तराय इत्येको दोषः, लाभगतोऽन्तराय इति द्वितीयः, वीर्यगतोऽन्तराय इति 36 तृतीयः, भुज्यत [इति ] भोगः स्रगादिस्तगतो ऽन्तराय इति चतुर्थः, उपभुज्यत [इति ] उपभोगो ऽङ्गनादि तद्गतोऽन्तराय इति पञ्चमः, हासः-हास्यमिति षष्ठः, रतिः-पदार्थानामुपरि प्रीतिरिति सप्तमः, 39 अरतिः रतेरविषय इत्यष्टमः, भीतिः-भयमिति नवमः, जुगुप्सा-घृणेति दशमः, शोकः-चित्तवैधुर्यमि- 39 त्यंकादशः, कामः-मन्मथ इति द्वादशः, मिथ्यात्वं-दर्शनमोह इति त्रयोदशः, अज्ञान-मौढयमिति
8) B तथा कंटका अधोमुखा भवंतीति दशमः तथा द्रुमा वृक्षा नमंतीति एकादशः खे दुंदुभिनाद उच्चैरतिशयेनेति द्वादशः। 9) P read त्रयोदश etc. without. 10) om. पञ्चवर्णानां. 12) BP मवस्थितस्वभा, B सप्तदश is made सप्तदशमः with the addition of मः on the line. 14) B स्पर्शरसगंध, P°मपाकर्षण. 25) P अभिजात्यं. 28) P B°भ्यामनपेतत्वम्. 30) 0 'दोषत्वेन कियुक्तत्वं. The printed text puts hyphens which are not found in the Mss. In the Mss, the words stand separate or joined in Sandhi,

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रत्नप्रभसूरिविरचिता
[ III. §$ 13 : Verse 1691 चतुर्दशः, निद्रा - स्वाप इति पञ्चदशः, अविरतिः - अप्रत्याख्यानमिति षोडशः, रागः- सुखाभिशस्य सुखानु- 1 स्मृतिपूर्वदुःखे तत्साधने ऽप्यभिमते विषये गर्धत इति सप्तदशः, द्वेषः - दुःखाभिज्ञस्य दुःखानुस्मृति3 पूर्वदुःखे तत्साधने वा क्रोध इत्यष्टादशः, इत्यष्टादशदोषास्तेषामृषभादीनामर्हतां न भवन्तीति । अतीता- 3 नागतवर्तमानलक्षणं कालत्रयम् । धर्मास्तिकायो ऽधर्मास्तिकायः पुद्गलास्तिकायो जीवास्तिकाय आकाशास्तिकाय ते पञ्चास्तिकायाः । एतत्सर्वमपि श्रीजैनशासनरहस्यं विवेकिना परिज्ञेयम् ।
(१४) विनीतो देशनामेनां श्रुत्वा तत्त्वानुगामिनीम् ।
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नमस्कृत्य गुरून् गेहं गुणग्रामगुरूनगात् ॥ १६९
एवं स नित्यमभ्येति हित्वा व्यापारमात्मनः । धर्मामृतं पिबत्येष तृषाकान्त इव स्वयम् ॥ १७० सो ऽन्यदा चलितान् ज्ञात्वा प्रभून् विनयतो ऽवदत् । जनको ऽस्त्वत्र मे येन प्रीतिरुत्पद्यते ऽमुतः ॥ १७१ ० ततस्ते सूरयो ऽवोचन् ज्ञात्वा ज्ञानेन तत्त्वतः । नायं ते जनको मन्त्रिन् किंतु ते पोषकः पिता ॥ १७२ विनीतः प्राह निर्माय निर्मायः स्वं शिरोनतम् । कस्तर्हि ते ततः प्रोचुः सूरयस्तत्वकोविदाः ॥ १७३ पिता कर्मकरो वृद्धो माता कर्मकरी च ते । युवा च कर्मकृद्धातेत्यवगच्छ कुटुम्बकम् ॥ १७४ अन्यथा भाषिणो नामी निश्चित्येति प्रणम्य तान् । स जगाम निजं धाम बाप्पाविलविलोचनः ॥ १७५ मी निवस्त्राया धूमध्यामलचक्षुषः । कौतुकात्पश्यति जने स किङ्कर्याः पदे ऽपतत् ॥ १७६ त्वमत्रस्थापि न ज्ञाता हतकेन मया हहा । मातः सिद्धिरिवेदानीं गुरुभिः कथितासि मे ॥ १७७ त्वयाहं पुत्रवन्नित्यमजानत्यापि लालितः । कृतघ्नेन मया कर्मकृत्वे हासि नियोजिता ॥ १७८ दुर्भिक्षे पोषितं हा धिक् पिक्येव त्वामशक्तया । पापयासि मया मार्गे त्यक्तो धिग्मां कुमातरम् ॥ १७९ लब्धपक्षः स्वभाग्येन वचोभिरमृतोपमैः । पिकवत्प्रीणयन् लोकं परां श्रियमशिश्रियः ॥ १८० पितुर्भ्रातुश्च चलनौ नमस्यन् विनयादयम् । विनीतो वक्षसा ताभ्यामाश्लिष्टः प्राप संमदम् ॥ १८१ वक्रेतरमतिश्चक्रे सञ्चक्रे प्रथमस्ततः । सर्वत्राधिकृतानेतान् विनीतः स्वनिकेतने ॥ १८२
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यथोचितां वितन्वानो ऽन्येषामप्येष माननाम् । सुवचोभिः क्रियाभिश्च सर्वत्र प्रथितो ऽभवत् ॥ १८३ 21 श्रीमज्जैनपदाम्भोजे भजतश्चञ्चरीकताम् | कदाचनास्य न स्वान्ते क्रूरत्वं लभते स्थितिम् ॥ १८४ प्रवेष्टुं मान से यस्य शमसर्पारिराजिते । न क्षमाः प्राणभीत्येव कषायाः पन्नगा इव ॥ १८५
2 ) B सुखे for दुःखे 5 ) P धर्मास्तिकायाः । एतत्सर्वमपि etc. 11 ) P निर्माय निमेयि स्वं 0 निर्माय (यः) निर्माय स्वं, P मत: for ततः 15 ) 0 सिद्धिरेवेदानीं 16 ) B has an additional verse ( after नियोजिता ) like this - इति साश्रं [सास्र ] वदतास्मिन् संजातप्रश्न [ = स्न] वाथ सा [ 1 ] चिरात् ज्ञातासि वत्सत्वमित्युक्त्वा दत्तवक्षसा ॥ 34 ) B साश्रलोचनः. 36 ) B भवनाशन
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सर्वदा प्राज्यराज्यश्री चिन्ताचान्तमना अपि । गार्हस्थ्ये वर्तमानो ऽपि सदाचारं ततान यः ॥ १८६ कदापि श्रमणस्थाने वन्दनार्थ स यातवान् । मुनिमेकमतिग्लानं वीक्ष्य श्रद्धोद्धुरो ऽब्रवीत् ॥ १८७ औषधं मगृहे सम्यगस्ति रोगनिवर्तकम् । प्रासुकं चेति साधुभ्यामानाययत सत्वरम् ॥ १८८ इत्युक्त्वा स ययौ गेहे साधुभ्यां सह धीसखः । तस्थतुस्तौ वहिः साधू स तु वेश्मान्तराविशत् ॥ १८९ 27
अथ च ।

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श्रेष्ठकन्यामुना कापि वृतास्ति गुणशालिनी । दत्तो मौहूर्त्तिकैः सैव दिवसस्तद्विवाहने ॥ १९० तद्विहस्ततया मन्त्री विसस्मार तदौषधम् । किंचित्तत्र मुनी स्थित्वा जग्मतुर्निजमाश्रयम् ॥ १९१ 30 पाणिग्रहणसामग्री समग्रामप्यकारयत् । लग्नक्षणस्य प्राप्तौ स सस्मार च तदौषधम् ॥ १९२ सविधायोत्तरं तत्र किं चिन्मित्रेण संगतः । पश्चात्तापकृदादायौषधं वसतिमागमत् ॥ १९३ रोगात Sपि मुग्लिनो विदधे नान्यदौषधम् । ततः कष्टमुपारुढो बभूवातीव निस्सहः ॥ १९४ 33 तं तथाविधमालोक्य विनीतः साश्रुलोचनः । आत्मानमात्मना निन्दन् पतितस्तस्य पादयोः ॥ १९५ त्रिधा क्षमयतस्तस्य विनीतस्य च तं मुनिम् । समलङ्कृतवीवाहोचितमण्डनशालिनः ॥ १९६ ध्यायतो भावनां तस्य भविनां भवनाशिनीम् । केवलज्ञानमुत्पेदे घातिकर्मक्षयात् क्षणात् ॥ १९७ 36 ज्ञानेन तेन विदितेन समुजवलेन संपश्यतस्त्रिजगतीजनतामनन्ताम् । चारित्रचिह्नमथ तस्य मुनीश्वरस्य क्षिप्रं समर्पितवती ननु जैनदेवी ॥ १९८ नारी नितम्ब जघनस्तनभूरिभारां हित्वा भवोदधिनिमज्जनहेतुमेताम् । तत्रैव लग्नसमये प्रवरे वराङ्गीं व्यूहे तपस्विषु वरः स चरित्रलक्ष्मीम् ॥ १९९
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-III. § 16: Verse 200]
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कुवलयमालाकथा ३
एनां कथामवितथां विनयप्रधानां सम्यग् निधाय हृदि मन्त्रमुनीश्वरस्य । यूयं यतध्वमधुना विनये निकामं यस्मादयं दिशति निर्वृतिशर्मलक्ष्मीम् ॥ २०० । इति विनये विनीतस्य कथा ।
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3
(१५) अत्रान्तरे चण्डसोमप्रमुखैः पञ्चभिर्मुनिभिर्विज्ञप्तम् । 'यद्भगवानाज्ञापयति तत्सर्वमपि प्रपत्स्यामहे । यत् पुनर्दुश्चरित्रं तच्छल्यमिव हृदये प्रतिभाति ।' ततो भगवता श्रीधर्मनन्दनेन समादिष्टम् । 6 'एतत् कदापि चेतसि न चिन्तनीयं यत्किलास्माभिः पापकर्म समाचरितम् । स केवलं पापकर्मा यः 6 पश्चात्तापपरो न भवेत् ।' इति श्रुत्वा भूपतिर्मनसैव श्रीधर्मनन्दनाचार्य प्रणिपत्योद्यानान्निर्गत्य विद्युदुत्क्षिप्तकरणेन प्राकार मुल्लङ्घय वासवेश्म प्रविवेश, निर्विण्णः शयने सुष्वाप च । साधवो ऽपि स्वाध्याय9 दत्तावधानाः कृतावश्यकाः क्षणं निद्रामुपलभ्य प्राभातिककालग्रहणप्रवणा बभूवुः । अत्रावसरे ऽरुणप्र- 9 भापाटलिते गगनतले क्रमेण विरोचने पूर्वाचलचूलावलम्बिनि प्राभातिकतूर्यारवाडम्बरं बन्दिजनमुखवर्णितं प्रभातावसरं च समाकर्ण्य निद्राघूर्णितताम्रनयनयुगलः पृथ्वीपालः शयनीयादुत्तस्थौ । ततः स 12 कृतावश्यककर्मा भूमिवासवः प्रभातकृत्यं विधाय च सचिववासवसमेतश्चतुरङ्गबलकलितः शक्र इव 12 चतुर्दन्तं कुञ्जरमारुह्योद्यानं समागम्य भगवन्तं श्रीधर्मनन्दनविभुं साधूंश्च प्रणनाम । ततो भूपतिना जल्पितम् । 'भगवन् सर्वथैव पुत्रमित्रकलत्रादिममत्वं त्यक्तुं न क्षमः परं गृहस्थावस्थस्यैव मम किं चि - 15 त्संसारसागरतरण्डकं देहि ।' भगवता निवेदितम् । 'यद्येवं तावदेतानि पञ्चाणुव्रतानि त्रीणि गुणवतानि 15 चत्वारि शिक्षावतानीति सम्यक्त्वमूलं द्वादशविधं श्रावकधर्म प्रतिपालय' इति । तेन नरेश्वरेण 'यदाज्ञापयति प्रभुः' इति वदता सम्यक्त्वमूलानि द्वादशव्रतान्यङ्गीकृतानि । ततः सचिववासवः समुवाच । 18 'भगवन्, किमपि भवतां पूर्ववृत्तान्तं वयं न जानीमः ।' भगवता जल्पितम् । 'अयमेव कथयिष्यति । 18 अस्माकं सूत्रपौरुषीव्यतिक्रमो भवति । अद्य तावदस्माभिर्विहारः कार्य एव । एतदाकर्ण्य भूपतिर्वासवसचिवान्वितो भगवच्चरणारविन्दयुगलमभिनम्य निजधवलधाम समुपाजगाम । भगवान् सूत्रपौरुष 21 निर्माय प्रधानेषु क्षेत्रेषु विहाराय प्रचचाल । ते ऽपि चण्डसोमप्रमुखाः स्तोकेनापि कालेनाधीतशास्त्रार्था 21 द्विविध शिक्षाविचक्षणा जज्ञिरे । तेषां चैकदिवससमव सृतिप्रव्रजितानां महान् धर्मानुरागो मिथः समजनि । अन्यदा तेषां पञ्चानामपि परस्परं संलापः समभूत् । 'भो, दुर्लभो जिनप्रणीतो धर्मः कथं 24 पुनरन्यभवे प्राप्यत इति तावत्सर्वथा किमत्राचरणीयम् । इति भणित्वा परस्परं तैः पञ्चभिरप्यग्रेत- 24 नभवोपरि प्रतिबोधसंकेतश्चक्रे । एवं च तेषां मुनीनां सिद्धान्ताभ्यासलालसानां कालो व्यतिक्रमति । किंतु चण्डसोमः स्वभावेन कोपनो मायादित्यो ऽपि मनाग् मायावी वर्तते । अपरे पुनः संयमिनः 27 प्रतिभग्नदुर्जयकषायप्रसराः प्रव्रज्यामनुपालयन्तः सन्ति । कालेन च स लोभ देवो निजमायुः प्रपाल्य 27 कृत संलेखनादिविधिज्ञानदर्शनचारित्र तपोविहिताराधनः पूर्वबद्धदेवायुर्विपद्य सद्यो ऽनवद्यलक्ष्मीः
9
धर्मदेव पद्मविमाने समयेनैकेन देवत्वमशिश्रियत् । स च पद्मप्रभनामा तत्र त्रिदशः स्वैरं
* 39
30 चिक्रीड | एवं मानभटो ऽपि स्वायुषि यमीयुषि संसारलतालवित्रीं सुखसंपदां धरित्रीं पञ्चपरमेष्ठि- 30 नमस्कृतिं स्मरंस्तेनैव क्रमेण तस्मिन्नेव विमाने ऽनेकयोजनविस्तृते पद्मसारनामेति देवः समुदपद्यत । एवं मायादित्यचण्डसोममोहदत्तात्रयो ऽपि कृतचतुर्विधाहारपरीहाराः पञ्चपरमेष्टिनमस्कारपरायणा 33 आराधनविधानाबद्ध चेतसश्चतुः शरणशरणाः परिहृताष्टादशपापस्थाना यथासंयमविधिना प्राणितान्ते 33 यथाक्रमेण पद्मवर-पद्मचन्द्र - पद्मकेसराभिधानास्तस्मिन्नेव विमाने सुमनसः समभवन् । तत एवं तेषां पद्मविमाने समुत्पन्नानां समविभवपरिवारबलप्रभावपौरुषायुषामन्योन्यस्नेहलालितमनसां मिथः 36 कृतसंकेतानां कालो व्यतिक्रामति ।
1 ) B सम्यग् विधाय 3 ) P Bom इति. (15) o तरण्डं P तरडवं 20 ) PB चरणयुगल

1
(१६) अत्रान्तरे सुरसेनापतिताडितघण्टानिनादे समुच्छलिते सहसैव तैर्वृन्दारकैः 'किमिति घण्टानादः ।' इति परिजनो ऽप्रच्छि । ततः प्रतीहारो व्यजिज्ञपत् । 'देव, जम्बूद्वीपे भरतक्षेत्रे मध्यमखण्डे 39 श्रीमतो धर्मतीर्थकृतः समुत्पन्नविमलकेवलज्ञानस्य समवसृतौ त्रिदशवृन्दसहितेन सुरेश्वरेण गन्तव्य - 39 मस्ति । तदा तदाकर्ण्य तैः सुरैस्तत्रस्यैरेव भक्तिभरावनतोत्तमाङ्गः श्रीधर्मनाथस्य भगवतः प्रणतिश्चक्रे ।
10 ) P पाटलिगगनतले. 13 ) PB ह्योद्यानमागम्य 14 ) P कलत्रा दिमित्र. 21 ) P धीतशास्त्रा. 24 ) 0 प्रापयिष्यते इति.

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रत्नप्रभसूरिविरचिता [III. 16 : Verse 2011 अथ ते सुराः पद्मसारप्रमुखास्त्रिदशाधिपेन सार्धं भावनाभावितान्तःकरणाश्चम्पापुर्या श्रीधर्मजिनेश्वरस्य 1
समवसरणमवापुः । पद्मसारेण सुमनसा सुमनःपतिरभाणि । 'यदि यूयं ममाज्ञां ददत ततोऽद्याहमेक 3 एव गोस्वामिनः श्रीधर्मजिनेन्द्रस्य समवसृति रचयामि' इति । वज्रिणा तथा' इति प्रतिपेदे । तथा हि , 3
योजनोन्मानमेदिन्यां पद्मसारः शुभाशयः । प्रमार्जयन् रजो बाह्य स्वस्यान्तस्तदपाहरत् ॥ २०१ ततः स एव गीर्वाणः सुगन्धोदकवृष्टिभिः । सिषिचे पुण्यबीजस्य वापायेव महीतलम् ॥ २०२ सुवर्णमणिमाणिक्यश्रेणिभिर्भक्तिभासुरः । हर्षतः परितः पद्मसारः पृथ्वीं बबन्ध सः॥२०३ 6 जानुदन्नरधोवृन्तैः पञ्चवर्णैर्मणीचकैः। भाविधर्मानिसंस्पर्शी पृथिवीमार्चयन् स च ॥ २०४ द्विधा सुमनसा तेन काष्ठासु चतसृष्वपि । अकारि सुमनोहारि तोरणानां चतुष्टयम् ॥ २०५ तस्याप्रतिमशोभस्य वीक्षणार्थमिवागताः । साक्षादिव बभुर्देव्यो विविधा शालभञ्जिकाः ॥ २०६ 9 रेजे ध्वजवजो यत्र चञ्चलस्तोरणोपरि । आकारयन् भव्यलोकमिव धर्मजिनान्तिके ॥ २०७ अधस्तले तोरणानां भूमिपीठेषु तेषु सः। प्रत्येकं रचयांचके मङ्गलान्यष्ट निर्जरः ॥ २०८।। चले वैमानिकसुरः पद्मसारः प्रमोदभाक् । वप्रं रात्नं पञ्चवर्णमण्याढ्यकपिशीर्षकैः ॥ २०९ 12 रेजे रत्नमयो वप्रः पताकाराजिराजितः । वं संक्षिप्य वपुर्भक्त्या रोहणादिरिवागतः ॥२१० जातरूपमयं वप्रं द्वितीयं तद्वहिः सुरः । स्वज्योतिषेव विदधे भक्तिसंभारभाजनम् ॥ २११ कपिशीर्षतती रेजे तत्र रात्नी विनिर्मिता। राजीवबन्धुराजीव बहद्वीपेभ्य आगता ॥ २१
15 तृतीयः पद्मसारेण प्राकारस्तद्वहिः कृतः।राजतः श्रीज़िनं नन्तुं वैताढ्याद्रिरिवागमत् ॥ २१३ तत्रोच्चैर्जात्यरजतकपिशीर्षावलिर्दधौ । स्वर्गापगाम्भसि स्वर्णमयनीरजविभ्रमम् ॥२१४ ।। रेजे वप्रत्रयी पृथ्यास्निपट्टवलयाकृतिः । प्राकाराग्रावली नानाविधिविच्छित्तिसंगता ॥ २१५ 18 तोरणास्तत्र भान्ति स्म नीलाश्मदलनिर्मिताः । प्रतिवप्रं चतुर्दारे चतुर्दारे शिवश्रियः ॥२१६ शारदाभ्रमहाशुभ्रास्तोरणेषु ध्वजवजाः । रेजुः पुण्यश्रियः शस्ता हस्ता विस्तारिता इव ॥ २१७ दह्यमानागुरुक्षोदधूपधूमसमाकुलाः । धूपघट्यः प्रतिद्वारं राजन्ते तत्पुरस्सराः ॥ २१८
21 रेजुर्वाप्यः प्रतिद्वारं स्वर्णाम्बुजमनोहराः । क्रीडनार्थमिव स्फूर्जमुहिधर्मवतश्रियाम् ॥ २१९ प्रारद्वारे मणिवप्रस्य स्वर्णवर्णविराजितौ । प्रतीहारौ स्फुरद्वक्षस्तारहारौ स निर्ममे ॥ २२० यतिश्रावकयोधर्माविव मूर्तित्वमागतौ । याम्यद्वारे द्वारपती सिताङ्गौ स चकार च ॥ २२१
24 चित्तोद्धृतेन सर्वज्ञरागेणेवारुणद्युती। निर्मितावपरद्वारे द्वारपालो सुपर्वणा ॥ २२२ उदग्द्वारे ऽत्र दोषघ्ननीलिकास्थासकाविवा । कृतौ कृष्णाङ्गको तेन द्वारपौ दानवारिणा ॥ २२३ स निर्ममे ऽप्रतिच्छन्दं देवच्छन्दं जिनेशितुः । विश्रामाय सुरः स्वर्णवप्रान्तर्मणिराशिभिः॥२२४ 27 अन्तर्माणिक्यवप्रस्य त्रिदशश्चैत्यपादपम् । चकार चत्वारिंशाग्रधनुष्पञ्चशतीमितम् ॥ २२५ पद्मसारः स तस्याधो मणिपीठोपरि व्यधात् । साङ्ग्रिपीठं रत्नमयं सिंहासनमनुत्तरम् ॥ २२६ नवहेमाम्बुजन्यस्तपदलिदशकोटियुक् । विभुः समवसरणं प्राच्यद्वारे विवेश सः ।। २२७ ततः प्रदक्षिणीकृत्य चैत्यद्वं प्रामुखः प्रभुः । नमस्तीर्थायेति वदन्निविष्टः सिंहविष्टरे ॥ २२८ अपरास्वपि काष्ठासु त्रिदशस्तिसृषु व्यधात् । रूपत्रयं प्रभोस्तुल्यं स तस्यैव प्रभावतः ॥ २२९ चतुर्गतिगतान् जन्तूनुद्धर्तुं निखिलानपि । चतुष्ककुम्मुखस्थायि हर्तु मोहमहाबलम् ॥ २३० चतुष्टयं कषायाणां निराकर्तुं विरोधिनाम् । कर्तुं चतुर्विधं संघमघसंघातघातिनम् ॥ २३१ दानशीलतपोभावभेदैर्धर्म चतुर्विधम् । व्यक्तं निवेदितुं तच्च ध्यानमार्गचतुष्टयम् ॥ २३२ प्रपञ्चितचतुर्गात्रः पवित्रितजगत्रयः। व्याख्याक्षणे प्रभुः श्रीमान् धर्मनाथस्तदाशुभत् ॥ २३३ 36
चतुर्भिः कलापकम् ॥ जगतीत्रितयैश्वर्यसूचकं भुवनप्रभोः । छत्रत्रयं सुरश्चके वक्रेतरमतिः स्वयम् ॥ २३४ 39 १७ ) एतस्यां समवसृतौ विभावसुदिशि क्रमात् ।।
प्रविश्य पूर्वद्वारेण दत्त्वा तिस्रः प्रदक्षिणाः ॥ २३५
30
9) B शालिभलिकाः. 12) Bकपिशीर्षकं. 16) B राजतश्रीजिनं. 21) B दह्यमानागरु. 24) B याम्यद्वारि. 25) BP चित्तोवृत्तेन, ०°वपरद्वारि. 26) On दोषघ्न B has a marginal gloss like this : दृष्ट्यादिदोषनिवारको नीलिकाहस्तकाविव !. 28) Pपंचाशतीमितं. 29) सांहिपीठं. 37) P चतुर्भिः कु०. 38) P जगती विनयैश्वर्य.

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-III. § 18 : Verse 264]
कुवलयमालाकथा ३
1 निविष्टाः साधवः साध्यो जिनं नत्वा तदन्तरे । प्रमोदमेदुरास्तस्थुरुर्द्धा वैमानिकाः स्त्रियः ॥ २३६
युग्मम् ॥
6
3 प्रविश्य याम्यद्वारेण नैर्ऋते विधिना क्रमात् । ज्योतिष्क भुवनाधीशव्यन्तराणां स्त्रियः स्थिताः ॥ २३७ ३ आगत्य पश्चिमद्वारा वायव्यां भुवनेश्वराः । ज्योतिष्का व्यन्तराञ्चैवमादधुर्विधिना स्थितिम् ॥ २३८ प्रविश्याथोत्तरद्वारा प्रणम्यानुत्तरं जिनम् । वैमानिकनरा नार्य ईशान्यां क्रमतः स्थिताः ॥ २३९ न भीस्तत्र न मात्सर्य न बाधा न च दुष्कथा । नासीन्नियन्त्रणा नाहंकृतिः स्वामिप्रभावतः ॥ २४० तत्र द्वितीयवप्रान्तः कण्ठीरवगजादयः । वैरिणो ऽपि मिथः प्रेमलालसाः स्थितिमादधुः ॥ २४१ तस्थुस्तृतीयवप्रान्तर्वाहनानि क्षमाभृताम् । सुराणामसुराणां च विमानानि यथाक्रमम् ॥ २४२ क्षेत्रे योजनमात्रे ऽत्र प्राणिनः कोटिकोटिशः । संमान्ति यदनाबाधं प्रभावः प्राभवो हि सः ॥ २४३ धर्मनाथं जगन्नाथमथानम्य जिनेश्वरम् । स्तुतिं कर्तुं समारेभे पद्मसारः सुधाशनः ॥ २४३ अद्यमद्य सद्यो ऽपि क्षीणं मे क्षीणकल्मष । त्वदाननविलोकेन वायुनेव घनाघनः ॥ २४५ 12 देव त्वदङ्गिकल्पद्रुसेवाहेवा किनो ऽत्र ये । भजन्ते ते न दारिद्र्यमुद्रामुद्रितमाश्रयम् ॥ २४६ नीरागं तव यच्चित्तं तन्मिथ्या नाथ कथ्यते । मुक्तिनारीपरीरम्भलोलुभं कथमन्यथा ॥ २४७ गुणैस्तवातिनीरन्धैर्धर्मनाथ मनो मम । तथा बद्धं यथा गन्तुं नोत्सहत्यन्यदैवते ॥ २४८ श्रीधर्मनाथ भगवन् भविता स क्षणः कदा । भवितास्खो यदा त्वं चाहं चैकत्राव्यये पदे ॥ २४९ तनोति न तथोत्कण्ठां मानसं मे शिवश्रिये । यथा तव पदाम्भोजवरिवस्याविधौ विभो ॥ २५० त्वमनल्पमतिः स्वामिन् ध्रुबमल्पमतिस्त्वहम् । अतो नहि मया कर्तुं शक्यस्तव गुणस्तवः ॥ २५१ जिहामेकां श्रुती नेत्रे द्वे द्वे नाथ विधिर्व्यधात् । क्षमः कीर्ति गुणान् रूपं वक्तुं श्रोतुं किमीक्षितुम् ॥२५२ 18 एतमेवार्थयेऽत्यर्थमर्थमर्थीत्र तीर्थप । वीतराग परं वीतरागं मम मनः कुरु ॥ २५३ ऋभुप्रभुप्रतीक्ष्यं तं स्तुत्वा तत्त्वावलोकटक् । निषसाद यथास्थानं पद्मसारः प्रमोदतः ॥ २५४ अथो सुधारसमुचं समाचारप्रचारिकाम् । विधातुं देशनां धर्मचक्रवर्ती प्रचक्रमे ॥ २५५ असार एव संसारः सर्वदा दुःखमन्दिरम् । धर्म एव प्रशस्यः स्यात् तत्र स्वर्गापवर्गदः ॥ २५६ संसारसागरे पारे भ्रमद्भिः प्राणिभिश्चिरात् । नृजन्म लभ्यते पुण्यैर्वसुधान्तर्निधानवत् ॥ २५७ 24 नृभवं दुर्लभं प्राप्य यः प्राणी तनुते तनु । न हितं प्रान्तकाले हि शोचत्यात्मानमेव सः ॥ २५८ करालज्वलनज्वालावलीढे मन्दिरे यथा । स्थातुं न युज्यते पुंसस्तथा दुःखाकुले भवे ॥ २५९ मानुष्यं दुर्लभं प्राप्य चिन्तारत्नसहोदरम् । विवेकिभिर्विधातव्यः प्रमादो न कदाचन ॥ २६० गृह्णाति का किर्णी को sपि मूढः कोटिं यथोज्झति । तथा पुमान् विषयजं शर्म धर्म जिनोदितम् ॥ २६१ 27 सागरान्तरकल्लोलमाला लोलाः श्रियो नृणाम् । कुशाग्रस्थ स्तुषाराम्बु बिन्दुकम्पं हि जीवितम् ॥ २६२ रूपलक्ष्मीस्तडिद्दण्डसादृश्यं भजते ऽनिशम् । स्वाम्यं स्वनोपमं संध्या मेघलेखासखं सुखम् ॥ २६३ 30 देशनाविरते श्रीमद्धर्मनाथ जिनेश्वरे । कृताञ्जलिस्ततो वाचमुवाच गणभृत्तमः ॥ २६४
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'भगवन्, एतस्यां सुरासुरनरतिर्यक्कोटिनिभृतायां पर्षदि कः प्रथमं महोदयपदं गामी' इति । ततो भगवता निवेदितम् । 'भो देवानुप्रिय, यस्तव सविधे वृषलोचनः स्मृतपूर्वभवः संविग्नमानसो 33 निर्भयप्रचारो मद्दर्शनसंतुष्टः प्रमोदभरप्रविगलदश्रुलोचनयुगलस्ताण्डवित कर्णयामलः समागच्छन्नस्ति 33 सर्वेषामपीहस्थजन्तूनां पूर्वमेवैष पापविनिर्मुक्तः सिद्धिपदं गमिष्यति' इति । एवं भगवतो भणितानन्तरमेव समकालं सकलनरेन्द्रवृन्दत्रिदशेन्द्रलोचनानि कौतुकरभसविकाशवन्ति मूषकोपरि निपतितानि । 36 स चागत्य भक्तिभर निर्भराङ्गो भगवतः श्रीधर्मनाथस्य पादपीठे लुलोठ । महीतलनमितोत्तमाङ्गः सर्वाङ्ग- 36 रोमोम संगम आखुः स्वभाषया भषितुं प्रवृत्तः । ततो भणितं त्रिदशपतिना । 'भगवन्, मम मनसि महकौतुकमिदं यदेष मूषकः सर्वाधमस्तुच्छजातिः काननान्तरसंचारी सर्वेषामेवास्माकं मध्ये प्रथमं 39 39 निर्वृतिश्रियमाश्रयिष्यति ।' ततः श्रीमद्भगवान् स्वयमवादीत् ।
९ १८ ) अस्ति विन्ध्यो नाम महीधरः । तस्योपत्यकायां विन्ध्यावासाभिधानो महान् संनिवेशः, स चातीव विषमः । तत्र महेन्द्रः पृथिवीपतिः । तस्य ताराभिधाना महादेवी । तत्कुक्षिसंभवः सुत42 स्ताराचन्द्रो ऽष्टवर्षदेशीयः । अत्रावसरे छिद्रान्वेषिणा बद्धवैरातिशयेन कोशलेन भूमिपतिनावस्कन्दं 42
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8 ) P च वैमानानि 20 ) P प्रतीक्षं तं. 31 ) PB om. पर्षदि. 37 ) Bom. ततो. 39 ) PB निवृत्ति 41 ) Before महादेवी Padds लोचना and B adds सुलोचना (सु being added later ).
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रत्नप्रभसूरिविरचिता [III. 8 18 : Verse 2651 दत्त्वा सकलो ऽपि संनिवेशो ऽभाजि । महेन्द्रो युध्यमानस्तेन वैरिणा विनाशितः। ततो हतं सैन्यमना- 1
यकमिति सकलमपि बलं पलायितुं प्रवृत्तम् । तत्र तारामहादेवी तं पुत्रं ताराचन्द्रमङ्गुल्यां विलग्य जनेन 3 सह नष्टा । सापि नश्यन्ती क्रमेण शिवमिव दुर्गान्वितं, कामिनीकुचतटमिव विहारालंकृतं, सरोवर- 3 मिव कमलालयं, गान्धिकापणमिव सचन्द्र, स्वर्गमण्डलमिव [ विवुधालङ्कृतम् ], वाटिकास्थानमिव वृषास्पदं सदारम्भं सशिवं च लाटदेशलक्ष्मीललाटललामधीभृगुकच्छमियाय । 6 आस्यान्यास्योपमामेव लभन्ते यत्र सुभ्रुवाम् । राकाशशाङ्कपद्मानि तेषां दास्यं तु विभ्रति ॥ २६५ 6
प्राकारो ऽभ्रंलिहो यत्र संक्रान्तः परिखाम्बुनि । पातालनगरीशालमलं जेतुमना इव ॥ २६६। - रत्नान्याददिरे ऽनेन मद्देहादिति मत्सरात् । अम्बुधिः परिखाव्याजाद् यत्र शालमवेष्टत ॥२६७ 9 नमेति लक्षणे लोकैर्यत्र पेठे ऽक्षरद्वयम् । याचके तु समायाते स्वभ्यस्तमपि विस्मृतम् ॥ २६८
६१९) तत्र च सा किंकर्तव्यमूढचित्ता ‘कथं वा भवितव्यम्' इति चिन्तयन्ती यूथभ्रष्टा हरिणीव चच्चरमहेश्वरमण्डपं प्रविवेश । तदैव तया गोचरचर्या निर्गतं साध्वीयुगलमदर्शि । तदृष्ट्वा 'महानुभावे 12 प्रधाने क्रियाकलापनिरते एते साध्व्यौ' इति चिन्तयन्त्या तया समुत्थाय वन्दिते । ताभ्यां धर्मलाभं 12
दत्त्वा 'कुतस्त्वम्' इति पृष्टा । तया 'विन्ध्यपुरादागता' इति विज्ञप्तम् । ततस्तस्या रूपलावण्यलक्षणानि निरीक्ष्य तच्च तादृशगद्गदस्वरभाषितं च श्रुत्वा साध्व्योरनुकम्पा महती जाता । यतः, 15 "महतामापदं वीक्ष्य मोदन्ते नीचचेतसः। महाशया विषीदन्ति परं प्रत्युत सर्वदा ॥ २६९ ॥" 15 ताभ्यां भणितम् । 'यदि भद्रे, तव पुराभ्यन्तरे को ऽप्युपलक्षितो नास्ति तत आवाभ्यां सह समा
गच्छ।' ततो महाननग्रहः' इति तया वदन्त्या ताभ्यां सहागत्य महत्या भक्त्या प्रवर्तिनी प्रणता।तां दृष्टा 18 18चिन्तितं प्रवर्तिन्या। 'अहो, एतस्या अतिकमनीयाकृतिः पुनरीदृश्यवस्था, तन्मन्ये कापीयं राजवंश्या
राजकलत्रं वा, असावत्यन्तसुन्दरः सल्लक्षणशाली पार्श्वे सुतश्च ।' ततः प्रवर्तिनी तां तारां सुतसहितां सवात्सल्यमूचे । 'वत्से, समागच्छ मह्या सहेत्यादि ।' तया प्रवर्तिन्या सा शय्यातरगृहे स्थापिता । शय्या21 तरेण च सा दुहितेव प्रतिपन्ना । स राजसूनुर्नित्यं विविधान्नवस्त्रपानादिभिरुपचर्यते । अन्यदा कियद्भि- 21 दिनैर्गतैस्तारा विगतश्रमा सुखोपविष्टा प्रवर्तिन्या भणिता । 'वत्से, सांप्रतं त्वया किं कर्तव्यम्' इति । तारया जल्पितम् । 'भगवति, यो मम प्रियतमः स समराङ्गणे विपन्नः । विन्ध्यावासपुरं कोशलराजेन 24 भग्नम् । समग्रो ऽपि परिजन: सर्वासु दिक्ष काकनाशं ननाश । सांप्रतं कोशलनरेश्वरो मम पत्युर्वेरी 24 प्रबलबलकलितो मम पुत्रस्तु बलरहितः, अतो मम नास्ति कापि स्वराज्यलक्ष्मीप्रत्याशा । अहमत्र पुनः प्राप्तकालं तत्करिष्ये येन भूयोऽपि न ममेक्षा आपदः संपद्यन्ते । यद्भगवती मम समादेशं दास्यति आतदेवावश्यं करिष्ये ।' प्रवर्तिन्योक्तम् । 'वत्से, यद्येवं तव निश्चयस्ततस्ताराचन्द्रं सुतं प्रव्रज्यार्थमस्मदा- 27 चार्याणां समीपे समर्पय । त्वं पुनरस्माकमन्तिके दीक्षां गृहाण । निगृहाण च निजं दुष्कर्म । एवं कृते
सर्वस्यापि जनस्य नमस्या भाविनी । संसारवासदुःखस्यापि पर्यन्तो भविष्यति' इति तदाकर्ण्य तयापि 30 'तथा' इति प्रतिपन्नम् । तया तारया निर्मायया ताराचन्द्रस्तनुजः श्रीअनन्तजिननाथतीर्थे विचरतो 30
धर्मनन्दनाचार्यस्य व्रतायार्पितः । तेनापि यथाविधिना स प्रवाजितः । ततः कियति काले व्यतीते यौवनमाश्रितो राजसूनुमुनिः कर्मवशतोऽध्ययनालसो नित्यमेव कृपाणधनुर्गन्धर्वनृत्यतूर्यकृतचित्तप्रवृ33 त्तिरेव समभवत् । ततः स स्वयमेवाचार्यैः पेशलवचोभिः सिद्धान्तानुयायिभिस्तथोपाध्यायेन साधुजने- 33
नापरैः श्रावकैश्च शिक्षितो ऽपि शैक्षो विलक्षमना बभूव न पुनस्ततः प्रत्यावृत्तः । यतः, ___ स्वभावो नोपदेशेन शक्यते कर्तुमन्यथा। सुशिक्षितो ऽपि कापेयं कपिस्त्यजति नो यतः ॥ २७० 36६२०) अत्रान्तरे धर्मनन्दनसूरयो बाह्यभूमिकामुपाजग्मुः। स च ताराचन्द्रोऽन्तेवासी गुरुमार्गा- 36 नुगामी वनस्थल्यां खैरं मूषकान् क्रीडां कुवेतो विलोक्य व्यचिन्तयदिति ।
'क्रीडन्ति खेच्छया कस्यापि हि कुर्वन्ति नो नतिम् । 39 न दुर्जनवचः शृण्वन्त्यहो धन्यतमा अमी ॥ २७१ ॥'
39
2) B विलगय्य. 4) B has a marginal gloss on सचन्द्र etc. like this : सह चन्द्रेण कर्पूरेण वर्तते सचन्द्रम् । नगरपक्षे सह सुवर्णेन वर्तते । वृषो देवेन्द्रः पुण्यं वृषभश्च । सदारम्भाऽप्सरा यत्र पक्षे सदा कदलीसहितम्, प्रधाना आरम्भा यत्र । शिव ईश्वरः, शिवो वृक्षविशेषः शिवं कल्याणम् ।; P B omit [विबुधालंकृतम् ]; P B वाटिकास्थानकमिव; P सद्वृषाश्रयं B सदा वृषाश्रयं सदारंभ; B°ललामं श्री. 13) PB विंध्यावासपुरा. 17) B om. तां दृष्ट्वा. 19) P सुतसहितां शय्यातरगृहे स्थापिता, com. प्रवर्तिनी etc. to तया and adds तारा ससुता between सा and शय्यतरगृहे; B however adds on the margin सवात्सल्य etc. to सा. 28) PB inter. निजं दःकर्म and निग्रहाण च. 30) P तया तथेति. 33) c inter. सिद्धान्तानुयायिभिः & पेशलवचोभिः. 35) P नोद्यतः.

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-III. $ 22 : Verse 277] कुवलयमालाकथा ३
* 43 1 अस्माकं पुनः परायत्तानां सदैव निबिडनिगडवर्जितो बन्धनविधिः । अपर्वतपादपं पतनम् । सजीवं 1
मरणम् । एकस्तावदिति वदति 'यदिदं विधेहि' । अन्यो जल्पति 'यदिदं समाचरेः' । परः 'चरणौ 3 क्षालय' । अन्यो ‘वाराभूमि प्रमार्जय' । इतरो 'विश्रामणां कुरु' । एको 'वन्दनकं ददस्व, प्रतिक्रमणं 3 विरचय' । इत्यादिविविधवचनैरनारतं प्राजनैरिव प्रेर्यमाणस्य मम नास्ति निमेषमात्रमपि नारकस्येव सुखावकाशः । तदेते ऽस्मत्तः प्रधानाः' इति चिन्तयन् गुरुभिः सह वसतिमायातवान् । स च कियन्त6 मपि कालं श्रामण्यमनुपाल्य तद् दुश्चिन्तितशल्यं गुरूणां पुरतो ऽनालोच्याकालमृत्युना ज्योतिष्केषु 6 किंचिदूनपल्यायुः सुपर्वा बभूव । तत्र भोगान् भुक्त्वा च्युत्वास्या एव नगर्याः पूर्वोत्तरदिग्विभागे स काननान्तरस्थल्यामुन्दरत्वं प्राप्य यौवनमितो ऽनेकमूषिकाभिः समं कीडन् कदाचिद्विवराद्वहिरुपेतः सुर9 भिगन्धोदककुसुमवृष्टिगन्धमाघ्राय तदनुमार्गानुसारेणात्र समवसृतौ समागत्य धर्म श्रोतुं प्रावर्तत । अथा- 9 मुष्य मद्वचः शृण्वतो जातिस्मृतिरुदपद्यत । 'यदहं पूर्वभवे सशल्यं व्रतमापाल्य ज्योतिप्केषु देवत्वमवाप्य
कान्तारान्तरचारी मूषकः संजातः। एतत्स्मृत्वा 'अहो, कीदृशः कर्मपरिणामः, धिग्विलसितं संसारस्य 12 यद्देवत्वमुपलभ्य तिर्यगजातौ मूषकः समुत्पन्नः । अधुना तदासन्नं श्रीभगवतः पादमूलमुपागत्य प्रणिपत्य 12
च पृच्छामि किमहं मूषकभवादनन्तरं प्राप्स्यामि' इति चिन्तयन् मम समीपमुपससर्प । भक्तिभरनिभृ
तस्वान्तः सुचेतसा स्तोतुमारेमे। 15 'तवानालोपिनो ये ऽत्र लोकत्रयशिरोमणे । जायन्ते जन्तवो दूरं दुर्गतो ते भ्रमन्ति हि ॥' २७२ 15
२१) ततो जानता गणभृता लोकबोधार्थ प्रभुः पृष्टः । 'भगवन् , किमनेन निर्ममे, यदनुभावेनेदृश एष जातो ऽस्ति' इति । प्रभुः प्राह । 'प्राग्भवे ऽनेन वतिना सता गच्छवासनियन्त्रणानिर्विण्णचेतसा 18 बहिर्भूमिं गतेन खैरंविहारिणो मूषकान् दृष्ट्वेति चिन्तितं यथा 'अरण्यमूषका धन्यतमाः । इति दुश्चिन्त-18 नशल्ययुतव्रतपालनानुभावेन देवत्वमूषकत्वयोग्यमायुर्निबद्धम् ।' अथ भूयो ऽपि पृष्टं भगवतः पार्श्वे
गणधरण । 'नाथ, किं सम्यग्दृष्टिजीवो ऽपि तियंगायुर्बध्नाति न वा' इति । स्वामिनोक्तम् । 'सम्यग्द21ष्टिजीवस्तिर्यगायुरनुभवति, न पुनर्बध्नाति । यतः,
भवद्वैमानिको ऽवश्यं जन्तुः सम्यक्त्ववासितः । यदि नोद्वान्तसम्यक्त्वो बद्धायुर्न पुराथवा ॥ २७३ तावदेतेन देवत्वे सम्यक्त्वं वान्त्वायुस्तिर्यक्त्वे निबद्धम्' इति । ततस्त्रिदशेशेन जल्पितम् । 'भगवन् , 24 अयं संप्रति शीघ्रं कथं सिद्धिगामी' इति । निवेदितं च भगवता । 'इतश्चैष स्ववनस्थल्यां व्रजन् चिन्तयि-24 ष्यति । 'अहो दरन्तः संसारः, कुशाग्रबिन्दवच्चञ्चलं जीवितव्यं, चपला विषयतााः , न वरेण्यं निदा
नादिशल्यम् , अधमा मूषकजातिः, दुष्प्रापः श्रीजिनप्रणीतः पन्थाः, ततोवरमत्र नमस्कारपरायणो म्रिये, 27 यथा विरतिप्रधानं जन्म लभेयम् । इति चिन्तयन् तस्मिन्नेव स्थाने भक्तं प्रत्याख्यायैतदेव मद्रचोऽतीव 27
दुष्टं भवस्वरूपं च निरूपयनमस्कारपरो भावी । तत्रैतस्य तिष्ठतो मूषिकास्तन्दुलकोद्रवादिकं तत्पुरो मोक्ष्यन्ति । ततस्तन्निरीक्ष्य मूषकश्चिन्तयिष्यति। 30 'मेरोरधिकमाहारं पयोधेरधिकं पयः । अनारतं भवं भ्राम्यनेष जन्तुरुपाददे ॥ २७४
तत्तेन चेन्न तृप्तो ऽयं भक्षितैस्तदिमैः कणैः । का नाम प्राप्स्यते तृप्तिः स्थास्यतीति विचिन्तयन् ॥ २७५
६२२) ततस्तदभिमुखमीषदपि मूषको न विलोकयिष्यते, तच्च तादृशं वीक्ष्य ता मूषिकाश्चिन्त33 यिष्यन्ति । 'कुतो हेतोरयमस्मत्पतिः कुपितस्तदेनं प्रसादयामः' इति चिन्तयन्त्य एतत्समीपमुपेष्यन्ति । 33 ततः काश्चिदुत्तमानं कण्डूयन्ति, अपरा अङ्गं परिस्पृशन्ति । एवमुपचर्यमाणस्ताभिरभित एष चिन्तयिता 'सदैव नरकनिगमा इमा रामाः संसारदुःखमूलम् ।' ततस्ताभिरेतन्मनो न कथमपि समाधितः स्वर्णाद्रि36 शृङ्गवत्सशब्दवातोत्कलिकाभिः क्षोभयिष्यते, तत्कृतं सर्वथैव वृथा भावि एतस्मिन् वज्र नखविलेखनमिव । 36
ततस्तृतीयदिन एष क्षुधाक्षामकुक्षिविपद्य मिथिलानगर्यां मिथिलस्य राशचित्राभिधाया महादेव्या उदरसरसि राजहंसलीलामलंकरिष्यति । तेन च गर्भस्थेन जनन्याः सर्वसत्त्वानामुपरि मैत्रीवासनावासितम39 न्तःकरणं भविता । स च भूपस्तस्य जातस्य 'मित्रकुमारः' इति नाम दास्यति । तस्य कौतूहलिनः कुमारस्य 39 ताम्रचूडकपिपशुसम्बरहरिणमूषकादिभिर्नियन्त्रितैरेव क्रीडां कुर्वतो ऽष्टवर्षाणि यास्यन्ति ।
अन्यदा मेघमालाभिः पिहितव्योममण्डलः । विप्रलम्भभृतां कालः प्रावृट्कालः समागमत् ॥ २७६ 42 सरितः प्राप्य यत्रापः पातयन्ति तटदुमान् । पीडयन्ति न के नीचाः श्रियं प्राप्य महीभृताम् ॥ २७७ 42
21
30
3) B विश्रामणं कुरु. 14) 0 B स्वचेतसा. 15) 0 ते for हि. 21) com. न पुनर्बध्नाति. 29) PB मूषकश्चितयति. 31) B तृप्ति- 32) PB °भिमुखमीषन्मूषको विलोकयिष्यते. 37) B भिधानाया.

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रत्नप्रभसूरिविरचिता
[ III. 8 22 : Verse 278
यथा यथावनी पीठे मुञ्चन्ति स्म घना वनम् । ऐच्छत्तथा तथा कान्ता मन्मथव्यथिता वनम् ॥ २७८ द्योतन्ते दिवि खद्योतास्तमस्विन्यां निरन्तरम् । संजातयुव तिजातविरहाग्निकणा इव ॥ २७९ अतीत्कम्पते यत्र योगिनामपि मानसम् । किं पुनर्दूरसंस्थानामध्वगानां निगद्यते ॥ २८० सर्वेषामपि पर्जन्यः समभूदतिवल्लभः । प्रोषितप्रेयसीवर्गमनर्गलशुचं विना ॥ २८१ शुक्लापाङ्गाः प्रनृत्यन्ति गर्जन्ति च घनाघनाः । अन्तरिक्षे चतुर्दिक्षु क्षणिका लक्ष्यते क्षणम् ॥ २८२ 6 प्रपा मयि समाया कथमद्यापि मण्डिताः । वर्षते ऽतिधनेनाशु सर्वास्ताश्चक्रिरे वृथा ॥ २८३
* 44
1
3
6
$ २३ ) ईदृशे समये स मित्रकुमारः पुरबाह्योद्देशं निर्गतस्तैः शकुनश्वापदगणैर्बन्धनबद्धैः क्रीडयिष्यति । तेन च प्रदेशेनावधिज्ञानी मुनिर्गमिष्यति । स च व्यावृत्तस्तत्कुमारक्रीडां निरीक्ष्योपयोगं दास्यति । 'अहो, 'अस्य कीदृशी प्रकृतिस्तत् किमत्र कारणम्' इत्युपयुक्तावधिज्ञानेन करतल कलितकुवलय स्पष्टदृष्टान्तवत् १ पूर्वभवे तस्य ताराचन्द्रस्य साधुत्वं ज्योतिष्कदेवत्वं मूषकत्वं राजसुतत्वं च द्रक्ष्यते । 'अयं बोधयोग्यः" इति चिन्तयन् स भणिष्यति ।
12
1
'श्रमणत्वं सुपत्वमाखुत्वं स्मृतिमेति ते । स्वजनातुष्टः किं जीवान् कदर्थयसि भो वद' ॥ २८४ 12 तदाकर्ण्य कुमारश्चिन्तयिष्यति । अहो, किं पुनरेतेन साधुना भणितोऽस्मि । 'साधुज्यतिष्कदेवो वृषलोचनः' इति । तावत् श्रुतपूर्वमिव मे । एवमूहापोह मात्रमुपागतस्य तस्य तथाविधकर्मणः प्रशान्त्या 15 जातिस्मृतिरुत्पत्स्यते । ततः संसारं दुःखसागरं परिज्ञाय तस्यैव मुनेः पार्श्वे प्रव्रज्य नानाविधाभिग्रह - 15 साग्रहः समाधिना विविधं तपो विधाय क्षपकश्रेण्यान्तकृत्केवली भविष्यति' इति । तेन भणामो यदेष सर्वेषामप्यस्माकं पूर्व महोदयपदं गमिष्यति । अस्माकं पुनर्दशवर्षसहस्रशेषमद्याप्यायुः । एतदृष18 लोचनाख्यानकं निशम्य त्रिदशेन्द्रादीनां मनुजानां च मनसि महत्कौतुकमुत्पेदे । अथो भक्तिभरनिभृत- 18 चेतसा मघवता तं मूषकं स्वपाणिक्रोडमारोप्याभाणि ।
3
'अहो धन्यस्त्वमेवैको वन्द्यस्त्वमसि नाकिनाम् । सिद्धिगामी पुरास्माकं यस्त्वमुक्तः स्वयंभुवा ॥ २८५ 21 सुराः पश्यत कीदृक्षः स्वभावः श्रीजिनाध्वनः । लभन्ते निर्वृतिं येन तिर्यञ्चो ऽपि भवान्तरे ॥ २८६ 21 एवं वासव इवान्यैरपि त्रिदशेश्वरैर्दनुजनाथैर्नृपशतैः करात्करतलं संचार्यमाणः क्षितिपतिकुमारवदालिङ्गयमानः स्नेहपरवशया दृशा 'अयमस्माकमप्यधिको यो ऽनन्तरजन्मनि निःश्रेयसभाजनं न वृथा श्री जिन24 प्रणीतं वचः' इति स श्लाघितः ।
8) Bom. कुमारक्रीडां etc. to प्रकृतिस्तत्. 14 ) 8 मात्रामागतस्य 15 ) B विधाभिग्रहः समा घिना. 20) B पुरोस्माकं - 22 ) B क्षितिपकुमार 26) 0 बोधयः (श्च), B भगवन् for पुनः 30 ) B has a marginal correction 'नाथ समुत्तस्था. 40 ) P B क्षिप्यते for निक्षिप्यन्ते.
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९ २४ ) ततो विरचिताञ्जलिना पद्मप्रभदेवेन पृष्टम् । 'भगवन् वयं भव्याः किमभव्याः' इति । _भगवानभ्यधात्। भवन्तो भव्याः सुलभबोधयः । पद्मप्रभेण विज्ञप्तं पुनः । 'वयं पञ्चापि जनाः कति27 पयभवसिद्धिगाः ।' निगदितं श्रीमता धर्मतीर्थकृता । 'इतश्चतुर्थे जन्मनि यूयं पञ्चापि सर्वदुःखक्षय- 27 गामिनो भविष्यथ ।' पद्मप्रभः समुवाच । 'स्वामिन्, इतो मृतानामस्माकं कुत्रोत्पत्तिर्भाविनी । स्वामिना जगदे | 'इयुत्वा त्वं वणिक्पुत्रः पद्मवरस्तु राजसुता, पद्मसारस्तु नृपतितनयः पद्मचन्द्रः, पुनर्विन्ध्य30 गिरौ नखरायुधः, पद्मकेसरः पुना राजपुत्रः ।' इति निवेद्य स्वयं भगवान् श्रीधर्मनाथस्तस्थौ । देवा अपि 30 समवसरणं संहृत्य स्वर्गमार्गमगमन् । भगवानपि पीयूषरोचिरिव भव्यजनकुमुदप्रमोदसंपादनाय विहर्तु प्रवृत्तः । ततस्ते पञ्चापि संलापं कर्तुं प्रावर्तन्त । एकेनैकस्य संमुखं भणितम् । 'यत् स्वयं भगवता गदितं 33 तदाकर्णितम्, ततो ऽत्रात्मभिः किं करणीयं सम्यक्त्वलाभार्थम् ।' परेण मन्त्रयित्वा प्रोचे । 'यदिदं 33 विषमं कार्यमुपस्थितम् । एको वणिगजन्मा । अन्यो राजतनुजा । अपरः पारीन्द्रः । अपरौ राजपुत्राविति । ततो न ज्ञायते कथं पुनरस्माकं बोधिलाभः । क पुनः संगमो भावी । तदहो पद्मकेसर, इति भग36 वतादिष्टं यत्तव पश्चाच्चयुतिर्भाविनी । त्वया त्ववधिना ज्ञात्वास्माकं यत्र तत्रोत्पन्नानां सम्यक्त्वं दातव्यमिति । न पुनः स्वर्गसुन्दरीवक्षोज स्पर्शसुखलाल सेन विस्मृतसकलपूर्वजल्पितेन भवितव्यम् ।' तेनोक्तम् । 'अहं सम्यक्त्वं दास्यामि, परं मोहोपहतचेतसां भवतां मद्वचःप्रत्ययो न भविष्यति ततः क उपायः 39 कर्तव्यः । तैश्चतुर्भिरुक्तम् । 'भव्यं निवेदितम् । तत एतदधुनैव क्रियते, यदात्मीयात्मीयानि रत्नमयानि 39 प्राग्भवमनुष्यरूपाणि कृत्वैकस्मिन् स्थाने निक्षिप्यन्ते तानि कालेन दर्शनीयानि यथा परस्परं दृष्ट्वा कदा
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कुवलयमालाकथा ३
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1 चित्पूर्वजन्मस्मरणसाभिज्ञानेन धर्मप्रतिपत्तिरस्माकं भवेत् ।' इति भणद्भिस्तैर्भुवमागत्य तानि तत्र निक्षि- 1 यत्र वने तस्य कण्ठीरवस्योत्पत्तिः । विवरद्वारे च महती शिला प्रदत्तेति । ततस्ते सर्वे ऽपि स्वविमानलक्ष्मी मलंचकुः । तत्र ते दिव्यसुखमनुभवन्तस्तिष्ठन्ति ।
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प्रत्यर्थिपार्थिवप्रत्तकम्पा चम्पाभिधा पुरी । चम्पकैर्द्दश्यते यत्र दैवतोद्यानसौरभम् ॥ २८७ धनदत्ताभिधस्तत्र पवित्रमतिशेखरः । श्रेष्ठी यस्तु श्रिया श्रीदलीलामालम्बते किल ॥ २८८ तस्य श्रीपतेरिव लक्ष्मीर्लक्ष्मीर्नाम्ना प्रियतमा । स पद्मप्रभजीवस्तत्कुक्षिसंभवः सागरदत्ताभिध9 सूनुर्जातः । पञ्चभिर्धात्रीभिः प्रतिपाल्यमानः स कान्त्या गुणैः कलाकलापेन च प्रवर्धमानः क्रमतो 9 यौवनश्रियमाश्रितः । पित्रा समानसमाचारशीलस्य कस्यचिद्वाणिजस्य कन्यकां स श्रीसंज्ञां परिणायितः ।
सुखं वैषयिकं साकं श्रेष्ठिसूनोस्तयानिशम् । तस्यानुभवतः स्वैरं शरलक्ष्मीरवातरत् ॥ २८९ फलप्राग्भारमासाद्य सद्यः कलमशालयः । भजन्त्येव नतिं यत्र नयवन्त इव श्रियम् ॥ २९० भेजुर्जलानि नैर्मल्यं हृदयानि सतामिव । अयुगच्छदसौगन्ध्यवासिता हरितो ऽभवन् ॥ २९९ यत्र तीव्र करस्तीयैः करैश्च समतापयत् । कुभूपतिरिव स्वैरमखिलं भूमिमण्डलम् ॥ २९२ अभूजनः सुराशीव यत्र सन्मार्गजाङ्घिकः । सरोवतंसाः क्रीडन्ति राजहंसाश्च सश्रियः ।। २९३ एवंविधायां शरदि स सागरदत्तः स्निग्धमुग्धबन्धुजनान्वितः पुरीबाह्योदेशमुपागतः । कौमुदीमहोत्सवं दृष्ट्वा कस्मिंश्चिच्चच्चरे नटपेट कान्तः केनापि पठ्यमानं कस्यापि कवेः काव्यमशृणोत् । 'यो धीमान् कुलजः क्षमी विनयवान् वीरः कृतज्ञः कृती रूपैश्वर्ययुतो दयालुरशठो दाता शुचिः सूत्रपः । सद्भोगी दृढसौहृदो ऽतिसरलः सत्यवतो नीतिमान् बन्धूनां निलयो नृजन्म सफलं तस्येह चामुत्र च ॥' २९४
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९ २५) ततः कुमारकुवलयचन्द्र, तेषु पद्मप्रभदेवो विगलच्छरीर कान्तिः परिम्लानवदनः सुदीनमनाः पवनाहतप्रदीप इव झटिति विध्यातः । ततो जम्बूद्वीपे द्वीपे भरतक्षेत्रे
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12) P भजते वनति. 18 ) P shows blank space for नयवान्. 20) B सौहृदोज्जलमनाः सत्यवतो. 24 ) B विन्महासत्वश्वेति 32 ) B तया for ततस्तया 35 ) Binter. कांतां & श्रियं. 36 ) B द्वितीयं च . 41 ) B संकीर्णः तुंग.

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२६) ततस्तेन सुभाषितरसपूरितचेतसा भणितम् । 'भो भो भरतपुत्राः इदं लिखत यत्सागरदत्तेनामुष्य सुभाषितस्य लक्षं देयम् ।' ततः कैश्चिन्नागरैरुपश्लोकितः । 'यदयं सागरदत्तो महारसिको 24 विदग्ध दाता प्रस्तावविदहो सत्त्वश्च' इति । अपरैश्च जल्पितम् । 'अमुष्य किं स्तूयते यः पूर्वोपार्जितं 24 वित्तजातमर्थिभ्यो ददाति स कथं प्रशस्यः । यः पुनर्निजभुजसमर्जितमर्थ व्ययति स एव प्रशंसाभाजनम् ।' अहो, 'एतैर्ममोपहासः कृतः' इति चिन्तयतस्तस्य तद्वचश्चेतसि शल्यमिव लग्नम् । ततो ऽपत्रपापरो 27 वीक्षापन इव गृहमागत्य स शय्यायां निविष्टः । यतः,
विज्ञानामध्य विज्ञानां मुदे मिथ्यापि हि स्तुतिः । निन्दा सत्यापि विज्ञानामपि दुःखाय जायते ॥ २९५ ततः श्रिया चेष्टिताकार परिज्ञान कुशलया चिन्तितम् । 'अद्य कथं मम पतिरुद्विग्न इव लक्ष्यते । यतः, जानन्ति जल्पितादपि निःश्वसितादपि विलोकितादपि च ।
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ते परमनांसि येषां मनस्तु वैदग्ध्यमधिवसति ॥ २९६
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ततस्तया भणितम् । 'अद्य नाथ, कथं भवान् विलक्ष इव ।' तेन चाकारसंवरणं कुर्वताभ्यधायि । 'प्रियतमे नहि नहि, किंतु शरत्पूर्णिमायां कौमुदीमहोत्सवं प्रेक्ष्यमाणस्य मम महान् परिश्रमः समजन्यत 33 ईदृशः, न पुनरन्यो हेतुः' इत्युक्त्वा स स्थितः । ततो रजन्यां शय्यागृहे ऽलीकं प्रसुप्तः क्षणं किमपि दध्यौ च । ततः सागरदत्तस्तां श्रियं कान्तां प्रसुप्तां परिज्ञाय मन्दं मन्दमुत्थाय वसनखण्डं परिधाय 36 द्वितीयखण्डं च स्कन्धे क्षित्वा खटिकाखण्डेन वासभुवनान्तरे स्वेनैव विरचितं श्लोकमेतं भारपट्टे लिलेख | 36 'वर्षान्तरे न यद्यस्म सप्तकोटीः समर्जये । विशामि ज्वलने ऽवश्यं ज्वालामालाकुले ततः ॥ २९७ इदं लिखित्वा वासवेश्मतो निःसृत्य नगरनीरनिर्गमद्वारेण दक्षिणाशां प्रति चचाल । स च क्रमतः 39 सर्वत्र जनपदस्वरूपं निरूपयन् दक्षिणाम्बुधितीर विराजिनीं जयश्रीनगरीमवाप । स तत्पुरीबाह्योद्देशे 39 एकस्मिन् जीर्णोद्याने ऽशोकानोकहतले दूरमार्गश्रमव्यपगमाय निषण्णश्चिन्तयामासेति । 'किमतुच्छPrerna पकीर्णित तुङ्गतरङ्गसंगते सागरे यानपात्रमारुह्य परतीरं व्रजामि, किं वा चामुण्डायाः 42 पुरस्तीक्ष्णक्षुरिका विदारितोरुयुगलसमुच्छलल्लोहितपङ्किलभूतलं मांसखण्डैर्बलिं ददामि किं वा रात्रिंदिवं 42
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रत्नप्रभसूरिविरचिता [III. $ 26 : Verse 2981 अपहस्तिताशेषव्यापारो रोहणपर्वतभुवं खनामि, किं वा व्यपगतभयप्रचारः सत्पुरुषसंगतो धातुवादं 1 वितनोमि ।' इत्यनल्पविकल्पसंकल्पमालाकुलितस्वान्त एकस्मिन् स्थाने सागरदत्तः श्रीफलपादपस्य 3 प्रसृतं प्ररोहमेकं ददर्श । तं च विलोक्य संस्मृताभिनवशिक्षितखन्यवादेन तेन 'नमो धरणेन्द्राय नमो 3
धनाय नमो धनपालाय' इति मन्त्रं पठता भूमितलं खनित्वा निधिलॊचनगोचरमानीतः। यावता स तं निधि गृहीतुं चिन्तयति स्म तावता ब्योनि इति वाणी प्रससार । 'वत्स, यद्यपि त्वया सकलो ऽपि 6निधिर्वीक्षितः परं स्तोकमञ्जलिमात्रं मूलद्रव्यकृते गृहाण' इत्येवं श्रुत्वा तेन श्रेष्ठिसूनुना एक एवाञ्जली 6 रूपकाणां जगृहे । निधिरपि तदैवादृश्यतामगमच्च । तद्धनं निबद्धं चानेन स्कन्धनिक्षिप्तद्वितीय
वाससः प्रान्ते। 9 २७) ततो वणिगुत्तमेन चिन्तितम् । 'अहो, चापल्यं दैवस्य ।
पूर्व दत्तो निधिदैव कथं पश्चाद्धृतः कथम् । तव वृत्त्या परिक्षातं सर्वथा ते गतिश्चला ॥२९८ तथाप्येतावतापि वित्तेन द्रविणस्य सप्तकोटीरजयित्वात्मीयं प्रतिज्ञातमवितथं करिष्ये यदि दैवं स्वयं 12 माध्यस्थ्यवृत्तिमङ्गीकरिष्यते।' इति चिन्तयन् परितुष्टमनास्तस्यामेव नगर्यां विपणिमार्गे कमपि वणिज 12
परिणतवयसं मार्दवादिगुणोपेतं स्वभावतो ऽपि सुशीलमद्राक्षीत् । तं च निरीक्ष्य चिन्तितमनेन । 'अहो, रमणीयतमाकृतिायान् वणिकपुङ्गवो ऽयं दृश्यते, ततो ऽमुष्य पादपतनं न्याय्यम्' इति ध्यात्वा तं 15 नत्वा च सागरदत्तः पुरतो निविष्टः । तेन श्रेष्ठिना महता संभ्रमेण 'स्वागतं भद्राय' इति भाषितः सः। 15
तदा च तस्मिन्नगरे कस्मिन्नपि महोत्सवे प्रवृत्ते तस्य श्रेटिनो हदे प्रत्यासन्नग्रामीणजनो ऽतीवसमत्सक
चेताः समस्तपण्यग्रहणार्थमभ्येति, तं च श्रेष्ठिनं जराजर्जरिततर्नु पण्यानि दातुमक्षममवगम्य सागरदत्तः 18 प्रोवाच 'तात, त्वं विपणिमध्यतः ऋयाणकान्यानीय मम समर्पय यथैतानि तोलयित्वा युक्त्यास्मै जनाय 18 ददामि' इत्युक्त्वा दातुं प्रवृत्तः। तत एषः 'क्षिप्रं ददाति' इत्यवगत्य सर्वोऽपि जनस्तदापणमायातवान् ।
तेन तत्क्षणमात्रेणापि पण्यान्यर्पयित्वा समग्रोऽपि जनःप्रेषितः। ऋयाणकैर्विक्रीतैर्महत्यर्थलामे श्रेष्ठिना 21 चिन्तितम् । यदयं को ऽपि महाकुलसंभवः पुण्यवान् दारको यद्ययं मम निलयमलङ्करोति तदतीव सुन्दरं 21
भवति' इति चिन्तयता जल्पितम् । 'भो वत्स, त्वं कुतः स्थानादागतो ऽसि ।' तेनोक्तम् । 'तात, चम्पापुरीतः।' श्रेष्ठिना जगदे । 'वत्स, त्वया मम गृहमलङ्करणीयम् ।' स सागरदत्तः श्रेष्ठिना समं निकेत24मुपागतः। प्रीत्या स्वपुत्रवदौशीरकशिपुक्रियया संमानितः। कियदिनानन्तरं तेन प्रवयसा तद्रूपगुण-24
ग्रामरञ्जितचेतसाभिनवोद्भिन्नयौवना निर्मलमुखमृगाङ्ककान्तिकलापकलिता विकस्वरकुवलयदलदीर्घलोचना कुसुमबाणप्रणयिनीनिभा कनी सागरदत्ताय प्रदत्ता, परं तेन तत्परिणयनं न मानितम् । भतेनोक्तम् । 'तात, किंचिद्वक्तव्यमस्ति । केनापि हेतुना स्ववेश्मतो निःसृतोऽस्मि, यदि तत्कार्य प्रमाण-27 कोटिमध्यारूढं ततो यद् यूयं भणिष्यथ तदवश्यं करिष्ये । यदि तन्न निष्पन्नं ततो मम केवलं ज्वलन
एव शरणमतोऽस्मिन्नर्थ सांप्रतं तात, प्रतिबन्धं मा कार्षीः।' श्रेष्ठिना निगदितम् । 'एवं व्यवस्थिते मया 30भवतः किं कर्तव्यम् ।' तेनोदितम् । 'यदि त्वं मम सत्य एव तातस्तदा मद्धनेन क्रयाणकं परतीरयोग्यं 30
गृहाण भाटकेन यानपात्रं च । मया परतीरं गन्तव्यम् ।' श्रेष्ठिना जल्पितम् । 'एवं भवतु' इति तद्दिनादेव
श्रेष्ठिना पुरोभूय प्रतिपादितम् । सागरोऽगण्यपण्यं संगृह्य निमित्तविहत्ते मुहूर्ते समुद्रदेवतामभ्यर्थ्य 33 तपश्चरणगुरुं गुरुं प्रणिपत्यार्हतामर्हणां कृत्वा तं वणिजमभिवाद्यापृच्छय च स्मृतपञ्चपरमेष्ठिनमस्कारः 33 प्रवहणमारूढः, पूरितः सितपटः, लब्धो ऽनुकूलः पवनः, ततो नदीशमुल्लङ्घय क्रमेण यानपात्रं यवन
द्वीपमवाप । तत्र क्रयविक्रयेण समर्जितसप्तकोटिः सागरदत्तस्तुष्टमना व्यावृत्य स्वदेशं प्रति प्रचलितः। 36 २८) अथो तद्बोहित्थं सागरान्तः कर्मपरिणत्या संजाताकालकजलश्यामलसजलजलदान्धकार- 36
च्छादितव्योमतलादृश्यमाननक्षत्रतया निर्यामकैरुत्पथप्रेरितं कस्यापि गिरेर्दान्तके आस्फाल्य कामिनीनिवेदितरहस्यमिव त्वरितं प्रपुस्फोट । तत्र च निखिले ऽपि जने विपन्ने केवलं सागरदत्तःप्राप्तफलकः 39 कथमपि तुङ्गतरङ्गमालाभिः प्रेर्यमाणः पञ्चभिरहोरात्रैश्चन्द्रद्वीपमवाप्य मूर्छानिमीलितलोचनस्तीर- 3
पादपाधोभागे क्षणमेकं पवनस्पर्शलब्धचेतनस्तृषातरलितचेतोवृत्तिः क्षुधातः सर्वत्र परिभ्रम्य वचन प्रदेशे नालिकेरनारङ्गमातुलिङ्गपनसदाडिमीप्रमुखद्रुमफलैः कृतप्राणाधारश्चन्दनलवलीलवङ्गलतागृहं
1) P प्रचारः पुरुष. 3) On खन्यवाद B has a marginal gloss like this : भूमिगतनिधानखननविधिः . 7) P B रूपकानां. 10) D तत्व for तव. 12) B मध्यस्थवृत्ति. 13) तेन चिंतितं for चिन्तितमनेन. 21) 0 दारकोऽपि यद्ययं. 24) B has a marginal gloss: कुशीरं शयनासने कसिपुर्भोजनाच्छादो. 27) ० तात यत्किञ्चिद्वक्तव्यमस्ति [यदहं]. 29) B has a marginal gloss प्रतिबंध आग्रहं ।। 32) P गण्य पण्यं. 37) B गिरेःतके. 38) B त्वरित पुस्फोट. 40) B रतृष्णातरलित. 41) B has a marginal gloss on लवली thus: लताविशेषः

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कुवलयमालाकथा ३
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1 वीक्ष्य संजातचित्त कौतुकस्तमुद्देशं यावदाजगाम तावत्सहसा कस्यापि स्वर इव श्रवणातिथित्वं भेजे । 1 तमाकर्ण्य चिन्तितमनेन । 'अत्र तावत्पूर्व मनुष्य प्रचारो ऽपि न कथं बालाया इव शब्दः । अहो, अहमपि कुत्र प्राप्तो ऽस्मि यन्न कथास्वपि श्रूयते यत् स्वप्ने ऽपि न दृश्यते तदैव देवेन घट्यते' इति चिन्तयता 3 यावन्निरूपितं तावत्कदलीतरुनिकुरुम्बान्तरे रक्ताशोकतरुतले ऽसामान्यरूपातिशया गुणग्रामाभिरामा काचित्प्रत्यक्षा वनदेवतेव वनिता दत्तकण्ठपाशा दृष्टा । ततस्तया प्रजल्पितम् । 'श्रूयतां वनदेव्यः, परस्मि6नपि जन्मान्तरे ममेदृशं मा भूयात्' इति भणन्त्या तयात्मोद्वबन्धे । अत्रान्तरे तेन करुणाशरणेन सहसागत्य तस्याः पाशश्चिच्छिदे, पतिता सा धरायां वायुनाश्वासिता च । चन्दनकिशलयरसेन विलिप्तं वक्षःस्थलम् । तया लब्धसंज्ञया सागरदत्तो ददृशे । तं वीक्ष्य ससाध्वसहृदया स्ववासः संवरी तुमारेभे । १ तेन भणिता ।
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'पुष्पबाणप्रिया किं त्वं वनलक्ष्मीः किमत्र वा । किमात्मारोपितो दुःखे निवेदय कृशोदरि ॥ २९९ उवाच सा 'रतिर्नैव नास्मि लक्ष्मीर्वनस्य च । समाकर्णय मद्वृत्तं त्वमेकाग्रमनाः पुनः ॥ ३००
२९) अस्ति दक्षिण मकराकर तीरे जयतुङ्गा नाम नगरी । तत्रोत्तुङ्ग श्रिया वैश्रमण इव वैभ्रमणः 12 श्रेष्ठी । तस्याहं दुहितात्यन्तप्राणप्रिया । अन्यदादिवसे स्वभवनकुट्टिमतले शय्यायां प्रसुप्तानेकशकुनिश्वापदकलकलरवेण विबुद्धा यावच्चिन्तयामि तावदनन्तपादपशतदलावलि निरुद्धतरणिकिरणजालं कान्तार15 मेव पश्यामि । तच्च वीक्ष्य भयावेशकम्पिततनुलता विलपितुं प्रवृत्ता ।
भविष्यामि कथं तात निराशा हा त्वयोज्झिता । इदानीं कानने भीमे शरणं भावि कुत्र मे ॥ ३०१ अत्रान्तरे 'तव शरणम स्मि' इति जल्पन् दिव्यरूपधारी को ऽपि पुमान् लतानिकेतनतः समुत्तस्थौ । 18 तमालोक्य द्विगुणतरं समुपजातक्षोभा रोदितुमारेभे, स च मत्समीपमुपागत्य वक्तुं प्रावर्तत ।
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'मुञ्च माश्रूणि तन्वङ्गि न करोमि तवावमम् । त्वद्रूपाक्षिप्तचित्तेनापहृतासि मयाधुना ॥ ३०२ बाला जगाद सा 'कस्त्वं केन ते कथितास्मि च ।' तन्निशम्य ततो ऽवोचन्नरः शृणु शुभानने ॥ ३०३ ९ ३० ) अस्ति वैताढ्य पर्वतः । तच्छिखरनिवासिना मया विद्याधरेण महाबलवता त्रिदशवनिता- 21 नामपि मान से क्षोभकारिणा निखिलमपि क्षोणीतलं कलयतोपरितनकुट्टिमतले तलिने प्रसुप्ता तलिनोदरी त्रिभुवनाधिकशालिनी इतिकृत्वा भवती मम मनसि प्रवेशं चक्रे
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24 प्रेमोल्लसति कस्यापि कापि दैववशात्तथा । विनेतुं शक्यते यन्न विलग्नं वज्रलेपवत् ॥ ३०४ ततो 'नापरो ऽत्रोपायो ऽस्ति' इति विचिन्त्याहं सुप्तां त्वामपहृत्य निजगुरुशङ्कितो निजनगरं न गतः किन्त्वत्र द्वीपे विजने समागतो ऽस्मि, अतो मया सह भोगान् भुङ्क्ष्व, दुःखं मा धेहि ।' अतो मया 27 चिन्तितम् । 'तावदहं कन्या न कस्यापि दत्ता, अन्येनापि वणिजा परिणतव्या, ततो वरमयं सुन्दराकृति- 27 विद्याधरः त्रिजगतीयुवतिजनवल्लभः स्नेहमोहितमना यदि मत्करग्रहं करोति तदा मया किं न लब्धम्' इति चिन्तयन्त्या मयोक्तम् । 'अहं त्वयात्र कानने आनीता यन्तुभ्यं रोचते तत्समाचरेः । ततः सहर्ष30 संभृतचेताः समजायत । अत्रान्तरे कर्षितकरालकरवालभैरवो विद्याधर एकः 'रे रे अनार्य, कुत्र ब्रजसि ' 30 इति जल्पन् प्रहर्तुमायातवान् । ततो मे दयितः समाकृष्टरिष्टी 'रे रे दुष्ट, मत्कलत्रापहारं कर्ता' इति वदन् तेन समं योद्धुमारेभे । ततस्तौ युध्यमानौ निशिता सिघातैः परस्परं लूनशीर्षौ क्षितौ निपतितौ 33 विलोक्य महदुःखाक्षिप्तचित्ता विलपितुं प्रवृत्ता ।
'हा सौभाग्यनिधे नाथ रूपश्रीजितमन्मथ । मामेककां परित्यज्य वने कुत्र गतो भवान् ॥ ३०५ गृहादानीय मुक्त्वात्र मामेकां काननान्तरे । जीवेश मा व्रज काप्यथवा नय निकेतने ॥ ३०६ 36 ३१) तत एवं विलप्य मरणकृताध्यवसायया मया 'यथा भूयो भवदुःखानां पदं न भवासि' 36 इति चिन्तयन्त्या लतावेश्मनि लतापाशं विरचय्य खं च शोचन्ती स्त्रीजन्म गर्हमाणा कुलदेवीं संस्मर्य मातापितरौ प्रणम्य चात्मा बबन्धे । अतो न जाने किं वृत्तम्, केवलं भवान् वीज्यमानो दृष्टः । कुतस्त्वं 30 कुत्रत्यः, कथमत्र दुर्गमे द्वीपे ।' ततः सागरदत्तः स्ववृत्तान्तं प्रतिज्ञारोहणाद्यं यानपात्र विघटनान्तं निवे- 39 दयामास । ततस्तयोक्तम् । एवंविधे विषमे कार्ये संप्रति त्वया किं करणीयम् ।' सागरदत्तेनोक्तम् । 'सत्पुरुषाः प्राणान्ते ऽपि न प्रतिज्ञाभङ्गं विदधति ।' तया जल्पितम् । 'दैवायत्ते प्रतिज्ञानिर्वाहे न किमपि 42 भद्र, तव दूषणम्, तत्किं त्वया संप्रति विधेयम् ।' स भूयो ऽप्युवाच 'ममैवं समुद्रान्तभ्रंमत एकादश 3 ) B तदेव for तदैव. 5 ) PB om. वनिता 6 ) P भणत्या 7 ) P वलिप्तं for विलिप्त. 12 ) PB करप्रतीरे, B नगरी उत्तुंगश्रिया. 13) B प्रसुप्ता । अनेक. 17 ) Pom. इति, B दिव्यधारी, P B om. पुमान्. 22 ) P प्रसुप्ता । मलिनोदरी प्रसुप्तामलिनोदरी 26 ) PB द्वीपे निर्विजने 40 ) Bom. त्वया.

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रत्नप्रभसूरिविरचिता [III. $ 31 : Verse 3071मासाः संजाताः । संप्रत्येष द्वादशो मासः प्रवृत्तः । अनेनैकेन मासेन कथमहं सप्तकोटीः समुपार्जयामि । 1
अथो समुपार्जिता अपि सप्तकोटीः कथं गृहं नेष्यामि । तेनाहं सुन्दरि, भ्रष्टप्रतिज्ञो ऽभवम् । न मम भ्रष्ट3 प्रतिशस्य जीवितुं युक्तम् । ततो ज्वलनं प्रविशामि।' [तयोचे।] 'यद्येवं प्रतिज्ञाभने भवान् हुताशने 3 प्रविशति तत्राहमपि भर्तृवियुक्ता त्वमिव कृशानुं साधयिष्ये, अतो ऽन्वेष्यतां कुतोऽपि पावकः । तेन भणितम् । 'भद्रे, न युक्तमेतत्तव'।[ततस्तयापि भणितम्। मया किमत्र वने कर्तव्यम्' इति । ततस्तेन 6 चित्यां विरचय्यारणिकाष्ठान्निर्माय ज्वलनः प्रज्वालितः। ततस्तेनोक्तम् । 'भो लोकपालाः श्रूयतां, मम 6 प्रतिक्षा संवत्सरेणापि न पूर्णा, इति भ्रष्टप्रतिज्ञस्य मम ज्वलनः शरणमिति ज्वलनं विशामि' इति यावश्चित्यां गवेषयति तावञ्चिता शतपत्रतां प्राप । ततो [सागर-] दत्तः कौतुकाक्षिप्तहृदयो व्यचिन्तयदिति । 9 'किमन्यजननं किं वा स्वप्नः किं मनसो भ्रमः । किमिन्द्रजालं यञ्चित्या जगाम शतपत्रताम् ॥' ३०७ 9
अत्रान्तरे पद्मरागघटितं व्योममण्डले । मुक्तावचूलप्रालम्ब विमानं समुपस्थितम् ॥ ३०८
चारुकाञ्चनकोटीरधरस्तत्र सुरः स्फुरन् । तेजसा भूयसा चश्चदखण्डश्रुतिकुण्डलः ॥ ३०९ 12 ईषदास्यहास्यविकस्वराधरतया दशनस्फुरत्किरणधोरणिसमुद्दीपितदिगङ्गनाननेन तेनोक्तम् । 'अहो12 सागरदत्त, किं त्वया पामरजननिषेवितो विबुधनिन्दितः स्ववधःप्रारब्धः। यतः,
प्राणेश दुःखसंतप्ता वनिता साहसाञ्चिता । तनोति तद्वरं भद्र सांप्रतं सांप्रतं न ते ॥३१० 15 एतच्च कथं विस्मृतम्, यत्त्वं सौधर्मविमाने ऽस्माभिः सममुत्पन्नः। तत्र तावत्त्वया कर्केतनेन्द्रनील-15 पद्मरागराशयः प्रमुक्ताः, अतः किमेताभिः सप्तधनकोटीभिः।
तत्त्वं गृहाण सम्यक्त्वं निशामुक्तिनिवर्तनम् । महाव्रतानि पञ्चैव ता एताः सप्त कोटयः ॥ ३११ 18३२) अथ द्रव्याभिलाषी भवांस्तदा त्रिगुणाः सप्तकोटीः स्वीकुरु । मम विमानमारोह यथा 18 त्वामह्नाय निलयं नयामि ।' एतदाकर्ण्य देवड़ि वीक्षमाणस्य तस्य सम्यगृहापोहं कुर्वतः पूर्वजातिस्मृति
रुत्पेदे। ज्ञातं च यथा 'अहं स पद्मप्रभश्श्युत्वात्र समुत्पन्नः । एष पुनः पद्मकेसराभिधानो ऽनिमेषः। 21 तत्र मया पूर्वजन्मनि भणित आसीत् , यथा त्वयास्मि श्रीमतो जिनेश्वरस्य शासने संबोध्यः' तत्स्मरता- 21
नेनामुतो मृत्युतो रक्षितो ऽस्मि । अहो दृढप्रतिज्ञः, अहो परोपकारी, अहो स्नेहपरः, अहो मित्रवात्सल्यम् । यतः, 24 मानुष्ये जीवितं सारं ततो ऽपि प्रेम सुन्दरम् । उपकारः परं प्रेम्णि तत्रैवावसरो वरः॥' ३१२ 24
इति चिन्तयतानेन सुरः प्रणतः । तेन भणितम् । 'सुष्ठ स्मृतस्त्वया पूर्वभवः।' सागरदत्तेनोक्तम् । 'अहो, त्वया परित्रातः संसारपतनात् । तावत्त्वया वरेण्यं कृतम् । समादिश किं कर्तव्यम्' इति । सुरेण 27 जल्पितम् । 'अद्यापि ते चारित्रावरणीयं कर्म समस्ति, तद्भोगान् भुक्त्वा सप्तदशभेदभिन्नः संयमोश विधेयः' इति । ततस्तेनास्मि विमाने समारोपितः । गृहीता च मया सा समं बाला । क्षणेनैव जयश्रीनगरी
प्राप्तः । तत्र जीर्णश्रेष्ठिवेश्मनि समवतीर्णेन मया सा कन्या श्रेष्ठिसुता च परिणिन्ये । ततो विमानारूढ30श्चम्पापुर्यामगमम् । वन्दितो महाभक्त्या गुरुजनः। ततो देवेनोक्तम् । 'भद्र, तव दशवर्षसहस्राण्यायुः, 30 ततस्त्रीणि गतानि, पञ्च सहस्राणि भोगान् भुवेति, सहस्रद्वयं श्रामण्यं पालनीयम्' इत्युक्त्वैकविंशति
धनकोटीस्तहाङ्गणे ऽभिवृष्ट्य गतः स सुरः । सो ऽथ चिरविरहखिन्नां पूर्वप्रियां संभाव्य ताभिरम्भोज33 दृग्भिः सह क्रीडां रचयन् प्रणयिजनं मानयन् क्रमेण निर्विणकामभोगो ऽवगतपरमार्थः स्मृतपूर्वभव- 33
देववाक्यः क्षीणभोगफलकर्मा वैराग्यमार्गमुपगतः । ततश्चैत्येष्वष्टाहिकां निर्माय कृतकृत्यः पुण्यवतां स्थविराणामन्तिके ऽन्तेवासी जातः । भोः कुवलयचन्द्र, सोऽहं सागरदत्तः। तत्र चाधीतसर्वशास्त्रस्य 36 गृहीतद्विविधशिक्षस्याङ्गीकृतैकाकित्वविहारप्रतिमस्य ममावधिज्ञानं प्रादुरभूत् । 'अधो यावद्रत्नप्रभायाः 36
सर्वप्रस्तरान् ऊर्द्ध यावत्सौधर्मविमानचूलिकां तिर्यग मानुषोत्तरशिखरम् एतत्प्रमाणे [अवधौ] जाते मया 'लोभदेवपद्मप्रभदेवौ' इति निजं प्राच्य भवद्वयं ददृशे । एतद्विलोक्य चिन्तितं मया। 'अहो, ये 39 पुनस्तत्र चत्वारस्ते कथं संप्रति' इति चिन्तयन् यावदुपयुक्तोऽस्मि तावत्तान् दृष्टवान् तथा यश्चण्डसोमः। 39
2) P अथोपार्जितसप्तकोटी: B अथोपार्जिता अपि ० अथो समुपार्जिताऽपि. 3) P B om. [तयोचे]. 4) P भर्तृप्रयुक्ता. 5) P Bom.[ततस्तयापि भणितम् ।]. 6) Pचित्या B चित्तां, P काष्ठान्यानिर्माय B काष्ठान्यानीय्य, प्रडवालितः । तेनोक्तं, Pom. ततस्तेनोक्तम्. 7) Pसंवत्सरेणापि न पूर्णादत्तः । कौतुकाक्षिप्त etc.: obviously P has missed some portion between पूर्णा and दत्तः. Originally B also read like P, but by an additional line it is made to read thus: संवत्सरेणापि न पूर्णा इति भ्रष्टप्रतिज्ञस्य मम ज्वलनः शरणमिति ज्वलनं विशामीति यावच्चियां गवेषयति तावच्चिता शतपत्रतां प्राप ततो दत्तः कौतुकाक्षिप्त etc.o reads thus संवत्सरेणापि न पूर्णा तेन सम्प्रति स्वप्रतिज्ञापूमैं प्राणान् त्यजन्नस्मि' इति यावत्प्राणान्मुञ्चति [तावत्सा चिता पङ्कजायमाना जाता। तां दृष्ट्वा सागर] दत्तः कौतुकाक्षिप्त etc. 15) Bएतत्कथं. 16) B om. अतः, P कोटिभिः. 18) PB विमानमारुह.20)P Bधानोनिमेषः. 21)P ततः स्मरताः. 22) B दृढप्रतिज्ञा. 36) B सर्वशास्त्रगृहीत. 37) Cadds [अवधौ] before जाते.

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-III. $ 34 : Verse 316] कुवलयमालाकथा ३ 1स स्वर्गे पद्मचन्द्रस्ततश्चयुत्वा विन्ध्याटव्यां कण्ठीरवः । पुनर्मानभटो ऽपि विपद्य पद्मसारः स्वर्गी, ततो 1
ऽयोध्यापुर्यां भूपतेढवर्मणः सूनुः कुवलयचन्द्र इति । तथा मायादित्यच्युत्वा त्रिदिवे पद्मवराभिस्यो 3ऽनिमेषो भूत्वा दक्षिणस्यां दिशि विजयाभिधायां पुर्या भूधनश्रीमहा(विजय)सेनस्य दुहिता कुवलयमाला। 3 एतत्परिज्ञाय मया चिन्तितम् । 'तदा तपस्विभवे मम संमुखमेतैर्भणितमासीत् यथा 'यत्र तत्रोत्पन्नानामस्माकं भवता सम्यक्त्वं दातव्यम्' इति सा यावन्मम प्रार्थना स्मृतिपथमागता तावदेष पझकेसर6 स्त्रिदशः समागत्य मां प्रति स्तुतिमाततान।
'समुत्पन्नावधिज्ञान शातजन्तुभवान्तर । जय त्वं श्रमणाधीश धर्माचार्यस्त्वमेव मे ॥' ३१३
६३३) तदाकर्ण्य तं निरीक्ष्य च मया जल्पितम् । 'भद्र, कथय किं क्रियताम् ।' ततो जल्पितं नाकिना । 'भगवन् , पूर्व मया प्रतिपन्नमिति, यथा सम्यक्त्वदानेन पद्मसारपद्मवरपद्मचन्द्रजीवा अनु- 9 ग्राह्याः। एते शुद्धौ मिथ्याष्टिकुललब्धजन्मानौ, एकः सिंहश्च । तदेते ऽतिदुर्लभे श्रीजिनेन्द्रनिगमे
प्रतिबोधनीयाः । ततः समागच्छ यथा गच्छावस्तस्यामयोध्यापुर्यां कुमारं कुवलयचन्द्रं प्रतिबोधयावः।' 12 मयादिष्टम् । 'न त्वयोपायः सुन्दरः समुपदिष्टः।।
12 यतः सुखनिमग्नानां रतिधर्मे न जायते । नीरुजामौषधे न स्यादादरस्य लषो ऽपि हि ॥ ३१४ तत्तस्य कुमारस्य राज्यदिग्धावितस्य पितृमातृभ्रातृभगिनीस्वजनवयस्यादिभ्यो ऽनतिदूरीकृतस्य च । 15 कुतो बोधावसरः । यदुक्तम् ।
"जननीजनकभ्रातृवियोगेनातिदुःखिताः । यावन्न देहिनस्तावद्धर्मकर्म न तन्वते ॥” ३१५
कुमारानयनाय त्वं भद्र गच्छाधुना त्वहम् । चण्डसोमो हरियंत्र तत्र गच्छामि कानने ॥ ३१६ 18 ६३४ ) तत्रैकान्ते कुमारः पितृबान्धववियोगकलितः सुखं सम्यक्त्वं ग्रहीष्यते' तदुक्त्वाहमिहा-18
गतः। पद्मकेसरः संप्राप्तो ऽयोध्यायाम् । तत्र च तत्क्षणनिर्गतस्त्वमश्वारूढो वाहकेलिगतो दृष्टः पद्मकेसरेण । स तुरङ्गं प्रविष्टः । त्वां गृहीत्वा तुरग उत्पतितः । त्वया च तुरगः प्रहतः । पद्मकेसरेण च 2I मायया मृतो दर्शितो न पुन तश्च, केवलं तवाशाभङ्गः कृतः। ततः कुमार, सम्यक्त्वलाभार्थमनेना-21 श्वेनाक्षिप्य त्वमानायितः । एतानि तानि रत्नरूपाणि विलोकयेति । ततः कुवलयचन्द्रः स्वं प्राच्यरूपं तथा कुवलयमालायाश्चापरेषामपि पूर्वजन्मस्मृतिनिमित्तानि तान्यपश्यत्। उत्पन्नं च तहशेनेन कुमा 24रस्य सिंहस्य च जातिस्मरणम् । मुनिना समादिष्टम् । 'कुमार, ततस्त्वं विचारय । 'असारः संसारः,24
तीक्ष्णा नरकव्यथा, दुर्लभः श्रीजिनप्रणीतो धर्मः, दुष्प्रतिपाल्यः संयमभारः, बन्धनसदृशः सदननिवासः, निबिडनिगडप्राया दाराः, महाभयमज्ञानम्, न सुलभा धर्माचार्याः, महाभाग्यलभ्यं मनुष्य. अजन्म' इत्येवं च विज्ञाय 'सम्यक्त्वं गृहाण, द्वादशव्रतान्यङ्गीकुरु, परिहर पापस्थानानि ।' इदमात्मनाक्ष पूर्वजन्मवृत्तमथाश्वापद्वति च निशम्य भक्तिभरप्रणतोत्तमाङ्गः कवलयचन्द्रो वक्तं प्रवत्तः। 'अहो. अन
गृहीतो भगवता सम्यक्त्वदानप्रसादेनेति तावन्मम ददस्व जिनराजदीक्षानुग्रहम् ।' मुनिना प्रोक्तम् । 30 'त्वमुत्सुकमना मा भव, तवाद्यापि भोगफलं कर्म समस्ति, अतः प्रव्रज्या न ग्राह्या । सांप्रतं पुनर्द्वादशविधं 30 श्रावकधर्म प्रतिपालय ।' एतदाकर्ण्य कुमारेणोक्तम् । 'भगवन् श्रूयताम्, अतः परं श्रीजिनान् साधूंश्च
नान्यं नमामि, श्राद्धधर्म च पालयिष्ये।' भगवता भणितं भवतु' इति । ततो मुनिना पुनरप्युक्तम्। 33 'भो मृगराज, त्वया पूर्वजन्मवृत्तं श्रुतम् । वयमपि तद्वचः संस्मर्य समागताः। तावदङ्गीकुरु सम्यक्त्वम् । 33 गृहाण देशविरतिम् । मुश्च निस्त्रिंशत्वम् । परिहर प्राणिवधम् । त्यज सर्वथा क्रोधम् । अनेन दुरात्मना क्रोधेनावस्थामिमामुपनीतोऽसि।' इदं वचो निशम्य मृगाधिपःसर्वाङ्गरोमाञ्चितश्चलद्दीर्घलाङ्गलः समुत्थाय 36 मुनिं प्रणम्य प्रत्याख्यानं ययाचे । भगवता ज्ञानेनादिष्टम् । 'कुमार, एष केसरीदं जल्पति, यथा ममानशनं 36
देहि, यदस्माकमपुण्यवतां नास्ति प्रासुकाहारः। सदैव वयं मांसाशिनः, अतो मम न श्रेष्ठं जीवितम् ।' ततो मुनिना तस्य प्रपन्न प्रतिबोधस्य निरागारमशनमदायि। स च तदङ्गीकृत्य त्रसस्थावरजन्तुजातविरहिते 39 स्थण्डिले संसारासारतां चिन्तयन् पञ्चनमस्कारपरायणः परित्यजन् स्वजातिदुःशीलत्वमुपाविशत् ।' 39
2) B मायादित्यो इति च्युत्वा, B°भिख्योनिमिषो. 3) P B दिशि जयाभिधायां, PR श्रीमहासेनस्य. 11) B 'मयोध्यायां पुर्या. 14) B राज्योदयश्रिया लालितस्य (this is a correction on the original reading something like the one adopted in the text), B'भ्यो दूरीकृतस्य. 17) B तत्रागच्छामि. 18) B तदुक्त्वाहमिहागतः पद्मकेसरः स्त्वामानेतुं गतः तत्र. 19) P om. संप्राप्तोऽयोध्यायाम् , shown by blank space; PB वाहकेलिगतो दर्शितो न पुनर्मृतश्च केवलं तवाशयाशाभंगः. 26) B निवड B for निबिड. 27) B इदमात्मनः. 36) B यथा मम मांसाहार एव ततोसाकमपुण्यवतां.
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रत्नप्रभसूरिविरचिता
[ III. § 34 : Verse 3171 कुमारेणोक्तम् । 'भगवन्, सा कुवलयमाला कथं बोध्या ।' भगवतादिष्टम् | 'सापि तत्र विजयपुर्या 1 चारणश्रमणकथानकेन स्मृतपूर्व जन्मवृत्तान्ता गाथाचतुर्थपादं राजद्वारे सर्वजनदृष्टं करिष्यति । तत्र गत्वा ३ गाथा पूरणतस्त्वमेव तां परिणेष्यसि । सा पुनस्तव महादेवी भविष्यति । ततस्तत्कुक्षिभूरेब पद्मकेसर- 3 स्त्रिदशः प्रथमः पुत्रो भावीति । तत्त्वमपाचीमभिगम्य कुवलयमालां प्रबोधय' इति निवेद्य सद्यः श्रमणेश्वरः ससार । सुपर्वापि 'अहं संबोध्यस्त्वया' इत्युक्त्वा गगने समुत्पपात । कुमारः 'भगवतादिष्टं कर्तव्यम्' " इति चिन्तयन् दक्षिणाभिमुखं चलितः पञ्चास्यं विलोक्य चिन्तयामासेति । 'यदयं साधर्मिको ऽथवा पूर्वसंगतः स्निग्धबन्धुरेकगुरुदीक्षितश्चानशनी च, अतो मयायमुपचर्यः । यद्यस्य कायपरित्राणं न करिष्ये तदायं केनापि व्याधेन शरैर्निहतो रौद्रध्यानवशमानसः श्वभ्रतिर्यग्दुःखभाजनं भावी' इति विचार्य 9 भव्यरीत्या तेन प्रतिजागरितो भणितश्चेति ।
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'जनौ जनौ मृगेन्द्र त्वमबोधिर्बहुधा मृतः । तथा म्रियस्वेति यथा भूयः स्यान्न मृतिस्तव ॥ ३१७ ३५) एवं धर्मकथां श्रुत्वा तृतीय दिने हर्यक्षः क्षुधाक्षाम कुक्षिर्नमस्कारपरायणः समाधिना मृत्वा 12 सौधर्मे द्विसागरोपमायुः स्थितिः सुमनाः समुदपद्यत । ततः केसरिशरीरसंस्कारमाधाय कुमारः कुव- 12 लयचन्द्रो दक्षिणाभिमुखमचालीत् । ततश्च
गिरिनिर्झरझात्कारैर्वाचालितदिगन्तरम् । त्रिपत्रं सप्तपत्राढ्यं नवबाणडुबन्धुरम् ॥ ३१८ शाखिसून स्फुरद्गन्धलसमरविभ्रमम् । स्थाने स्थाने श्रूयमाणके किझंकार निःस्वनम् ॥ ३१९ दारुणश्वापदव्रातसंकुलं केतनं वनम् । कुमारः क्रमयन् प्राप विन्ध्यपर्वतकाननम् ॥ ३२०
त्रिभिर्विशेषकम् ॥ शुष्यमाण
18 तदा तत्र नखंपचवालुकानिवहे ज्लद्बहलदावानलनिर्गच्छद्भूमध्यामलितक कुम्मण्डले सर्वतः शाखिनि वात्यावियद्विवर्तितरजः संचये च प्रचण्डमार्तण्डकिरणदण्ड संशोषितक्षितितले भीष्म ग्रीष्म भरे • उदग्रतृषासंशुष्यद्गलतालुकः कुमारः सलिलावलोकनाय कंचिद्भूभागं बभ्राम |
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ततस्तदन्तर्वसुधायोषिद्धाले विशेषकः । नृत्यत्रिदश सुन्दर्या भुवि स्रस्तं तु कुण्डलम् ॥ ३२१ 21 मुक्तावदातसद्वारि हारिवारिजराजितम् । वातावधूत किञ्जल्कलिप्तकाष्टाङ्गनामुखम् ॥ ३२२ क्रीडत्स्वर्गाङ्गना पीनवक्षोजक्षोभितोर्मिकम् । पालिद्रुमालिसंलीनकिंनरीगीतसंगतम् ॥ ३२३ 24 आवर्तमिव गङ्गायाः श्रीराम्भोधेरिवानुजम् । सुधाकुण्डमिवोद्धूतं कासारं स व्यलोकत ॥ ३२४ 24 चतुर्भिः कलापकम् ॥ तमालोक्योच्छु तिमिव हृदयेन, प्रत्यागतमिव बुद्ध्या सर्वथा प्राप्तमनोरथ इव कुमार: समभूत् । 27 तत्तीरस्थितेन कुमारेण चिन्तितम् | 'आयुर्वेदशास्त्रमध्ये मया श्रुतमासीत्, यत्किल दुस्सहक्षुत्तृषापरि- 27 श्रमभागिनापि देहिना तत्क्षणं पयो न पेयमिति । यस्मादेते सप्तापि धातवः प्रकुप्यन्ति, वातपित्तश्लेष्मादयो दोषा उत्पद्यन्ते, अतो मम श्रान्तस्य सद्यः शरीरप्रक्षालनपानादिकं नैवोचितम्' इति विचिन्त्य तत्ती30 रतरोरेकस्य तले क्षणमेकं विश्रम्य ततः कुमारः सरःसलिलावगाहनं पयःपानं च विदधे । ततः पुष्प- 30 फलस्पृहयालुः सर्वतः परिभ्रमन् कस्मिन्नपि प्रदेशे लतानिकेतने ऽप्रतिमां यक्षप्रतिमां यावन्निरूपयति तावत्तत्र यक्षशिरोदेशे सकलत्रैलोक्यबन्धोर्भगवतो ऽर्हतो मूर्तिर्मुक्तामयी तल्लोचनगोचरमागता । 33 कुमारस्तामालोक्य हर्षवश विकसल्लोचनः स्तुतिमाततान ।
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जय त्रिभुवनाधीश जय निर्माय निर्मम । जय कारुण्यपाथोधे जय श्रेयः श्रियोनिधे ॥ ३२५ ९ ३६ ) ततः कुमारस्तां प्रतिमां जलेन प्रक्षाल्या हिमरुचिमरी चिवी चिपरिचयपेशलैः कमलैरभ्यर्च्य 36 भक्तिभृतस्वान्तः पर्यष्टौदिति ।
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संसाराम्बुधिपापनीरलहरीमध्ये भृशं मज्जत
स्त्राता त्वं भुवनैकभूषणमणे त्वं नायकस्त्वं गुरुः । किंचान्यज्जनकस्त्वमेव जननी दीनत्वभाजो मम
14) पत्रप्त 15 ) C काक for केकि 18 ) B ककुब्मंडले. 21 ) B शेषकं for विशेषकः and B has a marginal gloss तस्य वनस्य मध्ये | भूत्री भालतिलकं । 27 ) PB दुःसहतृषाक्षुधा परिश्रमभाजिनापि 29 ) P पामारिकं for पानादिकं 30 ) P पय: पानं च बंधाय blank space स्पृहयालुः, B च विधाय भोजनविषये स्पृहयालुः.

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त्वं बन्धुस्त्वमिह त्वमेव शरणं त्वं जीवितं त्वं गतिः ॥ ३२६ अत्रान्तरे निर्मितातुलजलक्षोभा सरोवरोदरतः कापि कामिनी दिव्यरूपधारिणी निःससार । तां 42 च दृष्ट्वा चिन्तितं कुमारेण ।
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-III. $ 38 : Verse 337] कुवलयमालाकथा ३
*51 1 'समुद्रनन्दिनी किंवा किंवा विद्याधरी वरा। किं वा सिद्धाङ्गना किंवा देव्यसौ व्यन्तरी किमु॥३२७ 1
तां चानु करकमलकृतजलभृतकनककलशा दिव्यसरोजादिपूजोपकरणपूर्णपटलिकाविहस्तहस्ता कुलिका 3 च निर्गता । ते च विलोक्य कुमारश्चिन्तयामास । 'ननु दिव्ये इमे, न ज्ञायते केन हेतुनात्रागते।' ततो 3 यद्यत्र प्रदेशे स्थास्यामि तदेतयोर्मनसि महान् क्षोभो भविष्यति, अतो ऽस्यैव यक्षस्य पृष्ठिभागे तिष्टामि क्षणमेकम् 'यथैते किं निमित्तमागते, किमत्र कुर्वाते' इति परिज्ञानाय तद्यक्षपृष्ठावतिष्ठत् । ततः सा 6मृद्वङ्गी भगवत्प्रतिमां सरोजैरर्चितां विलोक्य जल्पितवती । 'हे कुलिके, यदियमन्येनापि भगवतः 6 श्रीमदादिनाथस्य प्रतिमा केनाप्यर्चिता, परमिति न ज्ञायते यद्देवेन मानुषेण वा।' कुब्जिकयोक्तम् । 'अत्र वने शबरैरभ्यर्चिता भविष्यति ।' तयोक्तम् । 'नहि नहि विलोकय पदपद्धतिम्, यदस्यां वालुकाप्रति9 बिम्बितायां पद्मशङ्खाङ्कुशादीनि लक्षणानि लक्ष्यन्ते, ततो मन्ये कोऽप्युत्तमः पुमान्' इति वदन्ती 9 सुदती पूर्वपूजाकमलान्युत्सार्य भगवन्मूर्ति कनककलशगन्धोदकेन संस्मप्य विकचैरम्भोजैरभ्यर्च्य
स्तुतिमातन्य ततो यक्ष संपूज्य गीतं गातुं प्रवृत्ता। तस्या गेयं लय-ताल-तान-श्रुति-स्वर-मूर्छना12 ग्रामसुन्दरममेयगुणमाकर्ण्य कुलमनाः कुमारः 'अहो गीतम् , अहो गीतम्' इति वदन्नात्मानं प्रकटीचके। 12
सा च मृगलोचना रूपगुणकलाकलापकलिताय कुमारायाभ्युत्थानं विदधे । कुमारेणापि 'साधर्मिकवत्सलत्वम्' इति चिन्तयता प्रथममेव साभिवन्दिता । तया साध्वसत्रपाभरोत्कम्पकम्पमानस्तनभरया 15 सविनयं भणि
भणितम् । 'देव कस्त्वम्, विद्याधरश्चक्रवर्ती सुरो वा, कुतः समागतः, कयास्यसि' इति । अथ 15 भणितं कुमारेण । 'मनुष्यो ऽहं कार्यार्थी दक्षिणापथं प्रत्ययोध्यातश्चलितः । एष मम परमार्थः।
___एतस्मिन् [हि] महारण्ये का त्वं यक्षः क एष वै । एतस्य हेतुना केन शीर्षे मूर्तिर्जिनेशितुः ॥ ३२८ 18 एतच्चित्रं महञ्चित्ते मम संप्रति वर्तते । कुरङ्गनयने तावदेतदाशु निवेदय ॥' ३२९
३७)'हे कुमार, श्रूयताम् । ।
समस्तीह भुवि ख्याता पुरी स्वर्गपुरीनिभा । माकन्दी भूरिमाकन्दा सदादीनजनस्थितिः॥ ३३० 21 अरिष्टशब्दो निम्बे स्यात् कलियंत्र बिभीतके । पलंकषो गुग्गुलौ च जने नैव कदाचन ॥ ३३१ 21 तत्रास्ति यशदत्ताभिधः सूत्रकण्ठः श्रोत्रियः। स च कृष्णाङ्गः कृशशरीरः खरस्पर्शः प्रदृश्यद्धमनिजाल:
सदा दारिद्यमुद्राविद्रुतः। तस्य सावित्री प्राणप्रिया । तत्कुक्षिभवान्यपत्यानि त्रयोदश। तेषु चरमः 24 सोमनामा तनूजः। तस्मिन् जातमात्र एव संवत्सराणामधमा विशिका प्रविष्टा । तदनुभावेन द्वादश-24 वत्सरीमवृष्टिरजायत।
यत्रौषध्यो न जायन्ते न फलन्ति महीरुहः । निष्पद्यते न वा सस्यं तृण्या नैव प्ररोहति ॥ ३३२ 27 अतो देवार्चनं नैव नैवातिथिषु सक्रिया । वितरन्ति न वा दानं नार्चयन्ति जना गुरून् ॥ ३३३ एवंविधे महादुर्भिक्षे यज्ञदत्तकुटुम्बं समस्तमपि क्षयमियाय । केवलं स बटुः सोमः कनिष्ठपुत्रः ।। कथमपि कर्मवशतः क्षुधाभारोपरतसमग्रबन्धुवर्गः कदाचिद्राजमार्गे विपणिश्रेणिपतितैर्धान्यकणैः 30 कदाचिद्भोजनक्षणदत्तबलिपिण्डेन महता कष्टेन महदुष्कालकान्तारं व्यतीयाय । तदनन्तरं ग्रहगत्या 30 प्रजानां भाग्यवशतः प्रभूतं तोयं निपतितं, सर्वत्र प्रमुदितानि जनमनांसि, सर्वत्रैवोत्सवः प्रवृत्तः।
तस्मिन्नीहशे सुभिक्षे प्रवृत्ते सोमबटोः षोडशवर्षदेशीयस्य दरिद्र इति पदे पदे जनेन हस्यमानस्य 33 चेतसीदृशी चिन्ता संजाता।
33 'के ऽपि मर्त्यसहस्राणामुदरंभरयो नराः। प्राकृताहुष्कृतादात्मभरयो ऽपि न मादृशाः ॥ ३३४
तत्कृतं सुकृतं किंचिन्नैव पूर्वभवे मया । येन मे न भवत्येव दुस्थावस्था कदाचन ॥ ३३५ 36 सर्वदापि सुखेच्छा स्याल्लोकस्यामुष्य मानसे । न करोति परं किंचित् श्रेयो येन सुखी भवेत् ॥ ३३६ 36
६३८) तत्सर्वथैव धर्मार्थकामपुरुषार्थत्रयशून्यस्यास्मादृशजनस्य जीवितत्यजनमेव श्रेयस्तरम् , ___ अथवा न युक्तमेतत्, यत आत्मनो वध उचितो न । 39 ये त्यक्ता द्रव्यमानाभ्यां भवेयुभविनो भुवि । श्रेयांस्तेषां वने वासोऽथवान्यविषयान्तरे ॥ ३३७ 39
3) B यामास । अथ मया किं कर्तव्यमिति यद् अत्र प्रदेशे P has blank space for ननु दिव्ये etc.to ततो. 4) B पृष्टिविभागे. 5) P अति for इति. 13) B कलितस्य कुमारस्याभ्युत्थानं. 15) P has a gap shown by blank space for सविनय etc. to एतस्मिन् [हि], B भरयामाणि भो कुमार भवान् कुतः कुत्र किमर्थं याति । कुमारोऽप्यश्वापहारमारभ्य कुवलयमालाबोधं यावन्निवेद्यतां जगौ भद्रे महारण्ये. 17) B वा for वै. 21) B has a marginal gloss: ऽरिष्टशब्दो लिंबे वाचकः । न लोकेऽरिष्टशब्दप्रयोगः । कलिः कलहः । बिभीतकवृक्षश्च । पलंकषो गुग्गुलुः। पलं मांसं कषति विनाशयति पलंकषः ।. 22) B भिदः कठः श्रोत्रियः, B प्रदृश्यमानधमनिजालः (मान added on the margin). 26) तृणान्येव प्ररोहति but suggests an emendation thus: रोहन्ति तृणान्यपि'.

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[ III. § 38 : Verse 338
1 ततो विदेशगमनमेव समीचीनम्' इति ध्यायन् सोमबटुर्माकन्दीपुरीतो निर्गत्य दक्षिणां दिशमा- 1 श्रित्य चलितः । क्रमेणानवरतप्रयाणेन कृतभिक्षावृत्तिर्विन्ध्यगिरेर्महाटवीमाटिवान् । तत्र तदातिमहानिदाघे तृषाक्षुधार्तः प्रभ्रष्टमार्गः सिंहव्याघ्रदर्शन वेपमानमानसः कस्मिंश्चित्सरसि पयः पीत्वा वनफलान्य- 3 भक्षयत् । तत्र तेन परिभ्रमता चन्दनैलालवङ्गलतागृहे भगवतः प्रथमतीर्थनाथस्य प्रतिमां निरीक्ष्य चिन्तितम् । 'अहो, पुरापि माकन्दीपुर्या मयेदृशी मूर्तिर्दृष्टा' इति विमृश्य तीर्थकृतः सपर्या विरचय्य पुरो 6 ब टुर्जजल्प | 'भगवन्, तव नामगोत्रगुणकलादिकं न जाने, किंतु भक्त्या त्वद्दर्शनेन भवच्चरणार्चनेन च 6 यत्किंचिद्भवति तद्भवतु' इति प्रार्थ्य रम्यो ऽयं वनाभोगः, प्रधानः सरोवरोद्देशः, कमनीयं लतागृहम्, फलिताः पादपाः, सौम्य एष देवः, मया च तहुस्सहदारिद्रयापमानकलङ्कितात्मना विदेशमपि गत्वा 'परप्रेष्येणैव भाव्यम् । का ऽन्या गतिरस्मादृशामकृतपूर्वतपश्चरणानाम् । यतः,
दूरं गतोऽपि नो मर्त्यस्त्यज्यते पूर्वकर्मभिः । रोहणाद्रौ व्रजेयद्वा दारिद्र्यं तत्तथैव च ॥ ३३८ सर्वथापि नास्ति पूर्वविहितस्य नाशः । ततो वरमिहैव जले स्नानं कुर्वनेतान्येव जलकमलानि गृहीत्वा 12 कमप्यमुं देवताविशेषमर्चयन् सुखेन वनतपखीव किं न तिष्ठामि' इति ध्यात्वा तत्रैव सोमस्तस्थिवान् । 12 ९३१ ) एवं कालान्तरेण कृतभूरिफलाहारस्य तस्य विसूचिकया भगवन्मूर्ति हृदि चिन्तयतः समाधिना मृतिर्बभूव । ततो रत्नप्रभायाः प्रथमे योजनशते व्यन्तराणामष्टौ निकाया ये ऽल्पर्द्धयः सन्ति, 15 तेषां यक्ष १ राक्षस २ भूत ३ पिशाच ४ किंनर ५ किंपुरुष ६ महोरग ७ गन्धर्वाणां ८ मध्ये प्रथम- 15 frer महैश्वर्ययुतो यक्षराजो रत्नशेखराख्यः स समुत्पेदे । तत्रस्थेन तेन चिन्तितम् । 'कस्य सुकृतस्य वशतः प्रभूतवैभवभाजनमभवम्' इत्यनुध्याय प्रयुक्तावधिज्ञानेन यक्षराजेन तस्मिन्नेव लतागृहे जगत्पतेः 18 पुरः स्वं शरीरं निरीक्ष्य श्रीयुगादिजिनप्रतिमामभ्यर्च्य प्रोचे । 'यदहं सर्वपुरुषार्थ बहिष्कृतो ऽपि सर्वत्र 18 लोके हस्यमानो ऽप्येवंविधैश्वर्यभाजनं यक्षराजः समभवं स केवलं तव प्रसाद एव । अतो युक्ता मम शीर्षे जिनेश्वरस्थापना । एकं तावदयं सुरासुरनरेश्वराणामप्यभ्यर्च्यः, द्वितीयं यदुपकारकारि मे, तृतीयं 21 यत्सिद्धिसुखनिदानं च' इति परिवारपुरस्सरमुक्त्वा तेन यक्षेण तत्र वने स्वस्य मूर्तिं महतीं मुक्तामयीं 21 निर्माय तस्या मुकुटोपरि श्रीमदादिनाथस्य प्रतिमा विदधे । तदाप्रभृति तत्र यक्षलोकेन रत्नशेखर इत्यभिधानमवगणय्य तस्य जिनशेखर इत्याख्या पप्रथे । तेनाहं चेति भणिता । 'यत्कनकप्रभे, त्वया 24 प्रतिदिनं भगवान् दिव्यमणीच कैरभ्यर्चनीयः । मया पुनरष्टम्यां चतुर्दश्यां च परिबर्हेण समं सपर्या - 24 निमित्तं भगवतः समागन्तव्यम् ।' इत्युदित्वा यक्षः स्वस्थानमगात् । ततो भद्र, यत्त्वया पृष्टं क एष यक्षः, किं चामुष्य मुकुटे जिनप्रतिमा, त्वमपि कासि, सैष यक्षराजः सेयं जिनप्रतिमा तस्य चाहं कर्म27 करी । इह प्रतिदिनं मया समागन्तव्यमेव ।' इति भणिते भणितं कुमारेण । 'अहो, महदाश्चर्य, महत्प्र- 27 भावो भगवान्, भक्तिभरनिभृतो यक्षराजः, विनीता भवती, रम्यः प्रदेशः, सर्वथा पर्याप्तं मम दशां श्रुतीनां च फलम् ।' ततस्तया भूयो ऽपि जगदे । 'भो भद्र, सफलं देवदर्शनम्, अतः किमपि प्रार्थय, 30 यथा तव हृदयेप्सितं ददामि' इति । कुमारेणोक्तम् । 'न किमपि मम प्रार्थनीयमस्ति ।' तया जगदे | 30 कस्यापि किमपीप्सितं स्यादतो याचस्व किमपि ।' कुमारेण जल्पितम् । 'भद्रे, एष भगवान् जिनभक्ति यक्षराजो भवती चेति सर्वमप्येतदवलोकितं यतः परमपि किं प्रार्थनीयम्' इत्युदित्वा 33 कुमारः समुत्तस्थौ । ततस्तयोक्तम् । 'भो भद्र, भवता दूरे गन्तव्यं यदरण्यमार्गो विषमो ऽनेकप्रत्यूहव्यूह - 33 निदानम्' इति भणित्वा तया स्वकरादुत्तार्य वर्यवीर्यनिलयमौषधीवलयमेकमर्पयामासे | कुमारस्तदङ्गीकृत्यापाचीं प्रति चचाल ।
36 ९ ४० ) ततः क्रमेण कुमारेण प्रचण्डपवनहतकल्लोलमालाप्रेर्यमाणतीर पक्षिगणा करिकराघातसमु- 36 च्छलत्कल्लोला कुपितमत्तवन महिषश्टङ्गोच्छलजलच्छटा सिच्यमान तीरतरुनिकरा मीनपृष्ठोल्लसदतुच्छफेनपटलालंकृता प्रमत्तदुर्दान्तमज्जन्मातङ्गमण्डली गण्डस्थल गलितमदजलबिन्दुसंदोह सुरभितजला 39 नर्मदा समुत्तीर्णा । तत्तीरे कुमारः परिभ्रमन् तमालतरुराजी विराजितं प्राङ्गणकुसुमितकेसरशिखरिणं 39 प्रत्यासन्नविकसत्पुष्पजातिमकरन्दमधु [ लुब्ध ] मुग्धमधुपध्वनिमनोहरमुटजं प्रविश्य रुद्राक्षमालावलयं
3> B कस्मिंश्च सरसि 5 ) B adds तस्य before तीर्थकृत:. 6 ) Bom. न before जाने. 8) मया तावद्दुःसह 9 ) B परप्रेष्येण (P प्रेक्षेण) भाव्यं. 10 ) व दारिद्रं. 14) मष्टनिकाया 16 ) Bom. तेन. 18 ) Bom. श्री P B यदस्मि for यदहं. 24 ) B परिवारेण समं. 26 ) P किं वाऽमुष्य. 31 ) P किमीप्सितं, B यदतो for स्यादतो, B om. किमपि. 39> The passage तत्तीरे कुमारः etc....गरीयः पयोधरा is adopted from B in which too it is written in a different style
9

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-III. $ 42 : Verse 338] कुवलयमालाकथा ३ 1 कमण्डलुं चालोक्य 'महामुनिरत्र कोऽपि निवसति' इति चिन्तयंस्तदने पांसुले भूमिप्रदेशे पदप्रतिकृति 1
ददर्श । तां च दृष्ट्वा चिन्तितं तेन 'नूनमयं कस्याश्चिन्महेलायाश्चरणप्रतिबिम्बो, न पुनरन्यस्य' । ततो 3 गच्छता तेन वल्कलपिहितगरीय पयोधरा जरत्तापसीपृष्ठगामिनी त्रैलोक्यातिशायिरूपा नवयौवना 3 कामिनी दृष्टा । तयोः पुरस्सर एको राजकीरश्च । तस्यानुपदीनः शुकसारिकानिकरश्च । एतद्विलोक्य कुमारेण चिन्तितम् । 'अहो, अस्या महानुपशमः, यदरण्यनिवासिनः पक्षिणोऽपि पार्श्वमस्या नोजमन्ति' 6 इति चिन्तापरस्तया तरुण्या कुमारो ऽभ्यूत्तिष्ठत । ततस्तं वीक्ष्य निर्मानुषवनजन्मत तां पलायमानां चारुवदनां निरीक्ष्य राजकीरो बभाषे। 'स्वामिन्येणिके, किं पलायनं भवती कृतवती ।' तयोक्तम् । 'अयं पुनः क एतस्मिन् ममोटजे वनश्वापदः। तेनोक्तम् । 'एणिके, मा भयभ्रान्तं मनः कुरु, यदयं पथिकः पथभ्रान्तः समागतः । ततः समागत्यामुष्य पुरुषोत्तमस्य स्वागतं पृच्छ' इति निगदिते 9 नृपशुकेन सा सवीडं कम्पमानवक्षोरुहा पथिकस्य स्वागतमुक्तवती । तथा 'कुतस्तवागमः, कुत्र वा प्रचलितः, किं कार्यम्' इति शिक्षितं प्रोचे । स प्राह । 'अयोध्यातः समागतो ऽस्मि, कार्यार्थी दक्षिणां दिश12 माश्रितः। शुकः प्रोवाच । 'स्वागतं महानुभावस्य, क्षणमेकमत्र पल्लवनस्तरे समुपविश' इति निशम्य 12 कुमारः समुपाविशत् । एणिका विविधतरुपक्कसुस्वादुसुरभीणि फलानि कुमारस्य पुरो मुक्त्वा निषसाद।
मारो ऽप्यचिन्तयदिति । 'न ज्ञायते काप्येषा केनापि कारणेन वैराग्येण वा कुत्र वागतेह तपस्यति, 15 तत्पृच्छामि' इति ध्यात्वा प्राह । 'भद्रे, कथय का त्वं, कथं वात्र वने स्थिता, किं वैराग्यकारणं तपसे' 15 इति भणिता तेन सा न्यग्मुखी तस्थौ । कुमारस्तु तस्याः प्रतिवचनमुपेक्षमाणः क्षणं विलक्षास्यः सम
भूदिति । तदृष्ट्वा राजकीरेण जल्पितम् । 'भो भो महानुभाव, मनागेषा लजते । भवतः प्रार्थना मा वृथा 18भवतु' इत्यहं कथयिष्ये।
४१) 'अत्रैव नर्मदाया नद्या दक्षिणकूले देवाटवी नाम महाटवी । तदन्तर्महान् पत्रलः सच्छायो वटपादपः । तस्मिन् सदैव कीरकुलं निवसति । तत्र चैको मणिमयाख्यः सर्वशुकवृन्दराजो राजकीरो 21ऽस्ति । तस्य राजकीरिकासंभवः क्रमेण स्फुरदिन्द्रनीलमणिसंनिभपक्षावलीविराजमानो मनोहरकान्तिः 21 शुकः समजायत।स चान्यदा भीष्मग्रीष्मखरकिरणकिरणधोरणीतापिततनुस्तृषाशुष्यद्गलतालुकस्तमालतरुतले क्षणमेकमुपाविशत् । तत्रस्थस्य तस्य व्याध एकः समागमत् । स च राजकीरसुतं तं भयेन पलाय24मानं बलात्कारेण गृहीत्वा पल्लीपतेः प्राभृते ऽर्पयामास । तेन राजकीर इति पञ्जरे न्यक्षेपि । तत्र स्थित-24 स्तेन स वृद्धिमानीतः, महापुरुष, सोऽहं शुकः । अन्यदा श्रियः कच्छे श्रीभृगुकच्छे भृगुभूपतेः पल्ली. पतिनाहमुपदीकृतः । तेन नरेन्द्रेण संतुष्टचेतसा मदनमा सुतायै क्रीडार्थमर्पितो ऽस्मि । तयाल्पदि27 नैरप्यहं स्थावरजङ्गमविषचिकित्सागजताम्रचूडतुरङ्गपुरुषस्त्रीलक्षणप्रभृतिसमस्तशास्त्रपारदृश्वा कृतः 27 जिनप्रणीतवचननिश्चितमतिश्च । तत्रान्येधुरतिदारुणे निदाघे कस्यचिन्मुनेरनित्यतादिभावनामाजिनः
केवलज्ञानमुल्ललास । तदा तत्रत्यलोकेन केवलमहिमायै देवानां गतागतं वीक्ष्य भृगुभूपस्य पुरो न्यवेदि । 30 'देव, यत्तव पिता घातिकर्मचतुष्टयक्षये केवलशाली बभूव' इत्यवगम्य भृगुभूपः स परिच्छदः केवलिने 30 जनकाय नमस्करणार्थमायातः । मदनमअर्याहमपि तत्रानीतः।
६४२) अत्रान्तरे नीलपीतवाससौ विस्फूर्जन्मणिकनकभासुरालङ्कारसारौ द्वौ विद्याधरौ केवलिन
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on a pasted slip of paper, possibly a correction on the basis of some older codex. The corresponding passage in P runs thus : तत्तीरे कुमारः परिभ्रमन् तमालतरुमधुपध्वनिमनोहरमुटजं प्रविश्य रुद्राक्षमालावलयं कमंडलु चालोक्य राजीवराजितं प्रांगणकुसुमितकेसरशिपरिणं प्रत्यासन्नविकसतपुष्पजातिमकरंदमधुलुब्धमुग्धचिंतितं तेन । नूनमयं कस्याश्चिन्महेलायाश्चरणप्रतिबिंबो न पुनरन्यस्य । महामुनिरत्र कोपि निवसतीति चिंतयंस्तदने पांशुलभूमिप्रदेशे प्रतिकृति ददर्श तां च दृष्ट्वा यू पिहितगरीयः पयोधरा. This obviously represents disturbed version of the text adopted above.c reads thus: तत्तीरे परिभ्रमन् कुमारो [बहलस्निग्धतरुवरनिकरसंकुले एकस्मिन् प्रदेशे एक भव्यमुटजं दृष्ट्वाऽत्र 'कोपि महर्षेराश्रमो भविष्यति' इति मन्यमानस्त दिशाभिमुखं यावच्चलितस्तावत्तरुणतमालपादपपतिपरम्परापरिकलितं समन्ततः कुसुमितबहुजातिजातिकुसुमकरन्दलुब्धभ्रमरनिकररणरणशब्दसङ्गीतमनोहरं राजीवराजितमुटजाङ्गणं ददर्श । तत्र च रुद्राक्षमालावलयं कमण्डलु चावलोक्य चिन्तितमनेन राजतनयेन नूनमत्र कश्चिन्महर्षिः प्रतिवसति' इति । ततस्तदने पांसुले भूमिप्रदेशे प्रतिबिम्बितां सुलक्षणलक्षितां पदपद्धतिं विलोक्य चिन्तितमनेन-'नूनमयं कस्यश्चिद्विलासिन्याश्चरणप्रतिबिम्बो न पुनः पुरुषस्य' इति । ततस्तदनु यावदग्रे गम्यते] तावत्तेनोत्तरीयपिहितगरीयःपयोधरा. As portion of this is put in square brackets, the ms.-basis is not clear.
____3) P नवयौवनकामिनी. 6) B कुमारोभ्यत्तिष्ठन् ददर्श (ददर्श added on the margin) ततस्तं. 11) Pom. किं कार्यम् etc. to दिशमाश्रितः 13) cadds [उपदीकृत्य] before पुरो, P om. मुक्त्वा , B has a marginal gloss: दौकि for मुक्त्वा . 16) B°वचनमपेक्षमाणः- 25) B श्रीभृगुकत्से. 28) 0 adds (महिम्ने) before देवानां. 30) B घातिचतुष्टयकर्मक्षये.

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रत्नप्रभसूरिविरचिता
[III. § 42 : Verse 3391 प्रणिपत्य प्रोचतुः 'भगवन्, निवेदय सा का ।' इत्याकर्ण्य भृगुभूपेन जनैश्च विज्ञप्तम् । 'भो विद्याधरौ, सा 1 पुनः का ।' ततस्ताभ्यामुक्तम् । 'कदाचिद्वैताढ्य पर्वतात् सम्मेतशैलशिखरोपरि तीर्थकृतः प्रणिपत्य श्रीशत्रुञ्ज पर्वतमहातीर्थ प्रति गच्छ्यामावाभ्यां विन्ध्यगिरिविनिर्गत नर्मदादक्षिणे तटे मृगयूथमार्गानु- 3 गामिनीमेकां कामिनीमालोक्य चिन्तितम् । 'अहो, महदाश्चर्य मृगयूथेन सह कामिनी भ्रमति । तत्र कौतुकेनावामवतीर्णौ, आवाभ्यामाभाषिता च सा । 'हे बालिके, भीमे ऽरण्ये निर्मानुषे कथमेकाकिनी " भवती, कुतो वा समागता ।' सा किंचिन्न जल्पति, प्रत्युताधिकतरमपससार । तत आवयोः पश्यतोरेव 6 तन्मृगयूथं सा चारुलोचना च दर्शनादर्शनत्व मियाय । आवाभ्यां तदाश्चर्य मालोक्य को ऽप्यतिशयशाली मुनिः प्रष्टव्यः' इति ध्यायस्यां भवानेवात्र दृष्टः । ततः पृष्टम् । 'मुनीश्वर, का पुनः सा ।' ततः स स्वयं 9 केवलज्ञानशाली जल्पितुमारेभे ।
'अस्त्यवन्तीपुरी रम्या सदा नाकविराजिता । पुरी गरीयसी लक्ष्म्या सदाना कविराजिता ॥ ३३९ बभूव भूपतिस्तत्र प्रजापालनलालसः । श्रीमान् वत्साभिधः कान्त्या प्रजापालन लोपमः ॥ ३४० 12 यस्य प्रतापवतो ऽरिनरेश्वराणां दन्तीन्द्रगण्ड विगलन्मदवारिशोषः ।
कामं तदीययनितानयनाम्बुपूरपोषः समं समभवच्च तदत्र चित्रम् ॥ ३४१ अभूत्तनूभवस्तस्यानून संवित्तिवैभवः । पुरंदरसमस्थामा नाम्ना श्रीवर्धनाभिधः ॥ ३४२ 15 तथा श्रीमतीति तत्सुता च । तां विजयपुरस्वामिनो विजयनराधिपस्य तनुजः सिंहः पर्यणैषीत् । 15 स च यौवनप्राप्तः 'सर्वदैवानयाध्वनीनो ऽसायी' इति परिज्ञाय राज्ञा निर्विषयीचक्रे । ततः सिंहः स्वां प्रियां गृहीत्वैकस्मिन् पर्यन्तग्रामे ऽतिष्ठत् ।
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3) P has blank space between विन्ध्यगिरि and नर्मदा 5 ) PB om. आवाभ्यामाभाषिता च सा. 10) Pनाकविराजिनी B has a marginal gloss thus : सह दानेन वर्त्तते सदाना । तथा कविभिः पंडितैः राजिता । पुनः किंविशिष्टा । सदा सर्वदा स्वर्गवत् शोभिता । ऽथवा सदान अकविराजिता दुःखविराजिता किंतु सदासुखिता इत्यर्थ: 17 ) P B गृहीत्वा कस्मिन् 24 ) B adds सा before प्रियापि, P om. भिन्न. 25) B नरकवासे. 36 ) B गर्भभार 40 ) B विनयं सारङ्ग.
9
९ ४३ ) इतश्च कालान्तरेण स श्रीवर्धनराजपुत्रो धर्मरुचिमुनेरन्तिके ऽन्तेवासी भूत्वा कियतापि 18 कालेनाधिगतश्रुतः स्वीकृतैका किविहारिप्रतिमस्तत्र विहारमकरोद्यत्र स भावुको भगिनी च । अन्यदा स भगवान् मासक्षपण पारणायां क्षामतनुरतनुतपोनिधिस्तस्या एव स्वसुर्वेश्मनि भिक्षार्थ प्रविवेश । तया 21 दूरतएव भ्रातरमुपलक्ष्य चिन्तितम् । 'यदयं केनापि पाषण्डिना विप्रतार्य प्रव्राजितः । ततस्तया स्नेहभर - 21 निर्भर हृदयया चिरभ्रातृदर्शनोत्कण्ठया मुनिरालिलिङ्गे । ततस्तत्पतिना तदात्वं बाह्यागतेन तचेष्टितमालोक्य कोपपरवशमनसा मुनिर्निहतः । तया तत्पश्या 'भ्राता मम हतो ऽनेन पापिना' इति ध्यात्वा 24 पतिरपि कालखण्डेन विनाशितः । तेन म्रियमाणेन तेनैव काष्ठखण्डेन प्रियापि भिन्नशीर्षा व्यधायि | 24 स च सिंहः स्वभावत एव क्रोधनो महामुनिघातसंजाताघसंघातेन रत्नप्रभायां रौरवे नरकावा सागरोपमस्थितिर्नैरयिकः समुत्पेदे । सापि तस्य मुनेः स्वसा भ्रातृस्नेहमूच्छिता तत्क्षणोत्पन्नक्रोधा 27 निहतपतिजातप्रभूतपापा तत्रैव नरकप्रस्तरे समजनिष्ट । स पुनर्यतिर्निर्दयं कृपाणप्रहारव्यथितो ऽपि 27 समाधिना विपद्य सद्यः सागरोपमस्थितिः सौधर्मे त्रिदशः समभवत् । ततश्च्युत्वात्र भृगुकच्छे नृपतिजतः सो ऽहं दृश्च भवत्यामुत्पन्न केवलः । स च सिंहो नरकादुद्धृत्य नन्दिपुरे पुरे ब्राह्मणत्वमुपलभ्य 30 वैराग्यादेकदण्डीभूयाश्रमानुरूपं तपः प्रपात्यायुषः क्षये ज्योतिष्केषु देवत्वं प्राप । तेन च को ऽपि 30 केवली पृष्टः स्वपूर्वभवम् । तेन च तस्य ज्योतिष्क देवस्य प्राग्भव उक्तः । तं श्रुत्वा समुत्पन्नातुच्छमत्सरग्रस्तमतिरिति व्यचिन्तयदिति । 'अहं तया निजप्रियतमया मारितः । सा च दुराचारा कुत्र' इति 33 चिन्तयता तेन सा ततो नरकादुद्धृत्य पद्मपुरे पद्मस्य भूपतेः कन्यका जातमात्रा दृष्टा । तदालोकनतस्त- 33 दात्वपरिस्फुरद मर्षकम्पमानाधरेण तेन तत्रागत्य विन्ध्यगिरिवना न्तराले सा बालिका जातमात्रा समुज्झिता । साच कर्मवशतः कोमलकिसलयव्याप्तप्रदेशे पतिता पवनेनाश्वासिता च । तदानीं च 36 भवितव्यतया तत्रैव गर्भभरवेदनात वनमृगी समागता प्रसूता च । प्रसववेदनाविरामे तया मृग्या 36 निरूपितं चिन्तितं च । किं ममाधुना युगलकमभवत् । तत आर्जवतया स्वापत्यमिति तस्या मुखे स्तन्यं स्रवन्ती तामवर्धयत् ।' ततश्च सा बाला मृगयूथेन रममाणा निर्मानुषे ऽरण्ये क्रमेण यौवनमाससाद | 39 तत्र च तस्यास्तिष्ठन्त्या वननिकुञ्जनि गृहाणि, पक्षिणो बान्धवाः, वानरशिशवो मित्राणि, अशनं 39 वनफलानि, सलिलं निर्झरजलं, शयनं विशालशिलातलानि, विनयः सारङ्गकुलस्य पृष्ठिशीर्ष कण्डूयनमिति । ततः सा मृगयूथसंगता मानुषं निरीक्ष्य मृगीव प्रोत्फुल्ललोचना पलायते । यद्भवद्भ्यां पृष्टं यथा

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-III. 44 : Verse 348] कुवलयमालाकथा ३
* 55 1'का पुनरेषा वने परिभ्रमति' सेयं मम पूर्वभवीयस्वसुर्जीवः । यदेतया कदाचिन्मानुषो ऽपि न वीक्षित 1
इति युवां दृष्ट्वा पलायिता ।' ताभ्यां विद्याधराभ्यां विज्ञप्तम् । 'किं सा भव्या, किमभव्या' इति । 3 भगवतादिष्टम् । 'भव्या' । ताभ्यामुक्तम् । 'कथं तस्याः सम्यक्त्वप्राप्तिः। भगवतोक्तम् । 'अस्मिन्नेव 3
भवे ऽस्याः सम्यक्त्वलाभ:' । ताभ्यामुक्तम् । 'कस्तस्या धर्माचार्यो भावी' । भगवता भणितं मामुद्दिश्य । 'एष राजकीरः' । ततो ऽहं भगवद्भणितेन मदनमअर्याः 'पितामहवाक्यमलचनीयम्' इति चिन्तयन्त्या 6 तस्याः प्रबोधकृते विसर्जितो ऽम्बरतलमुत्पत्यात्र वनान्तः समागतः । मया च परिभ्रमता सेयं बालिका 6 दृष्टा । ततः कियद्भिरपि दिनैर्भक्ष्याभक्ष्ये कार्याकार्य तथा जिनप्रणीते धर्मे समग्रे ऽपि मनुष्यव्यवहारे च विचक्षणा कृता । कथितश्चास्यै केवलिप्रणीतः पूर्वभवः । यथा 'भवती पद्मभूपस्य दुहिता वैरिणात्र 9 समानीता न वने जाता, तदरण्यं परित्यज्य मया समं वसन्ती भुवं समागच्छ । तत्र भोगान् भुव 9 परलोककृत्यमाचरेः। एतया भणितम् । 'यदिदं वनं ममावनमिति । येन दुर्लक्ष्यो लोकाचारः । विषमाश्चपलाः पञ्चापि विषयतायाः। बहवः खलाः। अतोऽत्रैव मन्मनसि समाधिन पुनरन्यत्र लोकाचारे।' 12 तदनन्तरं सा तत्रैव वने पतितप्रासुककुसुमकन्दफलमूलपत्राशना दुश्चरं चिरं तपश्चरन्ती स्थितवती । 12 ततो यत्त्वया पृष्टम् 'का त्वं, कुत आगता, 'किं वनवासे पैराग्यहेतुः' इत्यादिकमियं पृष्टा तत्तव भोः
कुमार, मयोदितम् ।' ततः कुमारेण सविनयमुत्थाय 'राजकीर, त्वां साधर्मिकमभिवादये' इत्युक्तम् । 15 एणिकया जल्पितम् । 'फलितं ममाद्य वनवासेन, दृष्टो यद्भवान् सम्यक्त्वधारका श्रावकः' इति । 15
अतिक्रान्तो मध्याह्नसमयः, तत्त्वरितमुत्तिष्ठ यथा स्नानार्थ गच्छावः । ततः सा तस्याश्रमस्य प्रत्यासन्नजलाशयोद्धृतगलितजलैः कृताङ्गप्रक्षालना प्रावृतधौतकोमलधवलवल्कला कस्मिंश्चिगिरिकन्दराभोगे 18 पूर्व जलेन संखप्य भगवतः प्रथमतीर्थपतेः प्रतिमा जलस्थलजकुसुमैरभ्यर्च्य च प्रणति चकार । कुमारेण 18 च स्नात्वा कृतपूजाविधानेन स्तुतिः कर्तुं समारेभे।
'गुणैरमेय नाभेय भवच्छेदविधायक । अतो भव भवभ्रान्तिभीतिसंहृतये मम ॥ ३४३ 21 श्रीवृषाङ्क जगन्नाथ देवदेव मनोभवः । मम प्रहर्ता संहर्ता तस्य त्वं तत्त्ववृत्तितः ॥ ३४४ 21
४४) अथो कुमार एणिकया शुकेन च साकं तत्रैवोटजे समागत्य सुस्वादुसुरभिसुपक्कानि । फलान्यधसत् । तत्रस्थस्य कुमारस्य विविधशास्त्रकलाकलापदेशभाषाख्यायिकाख्यानकभाषणप्रमोदि24 तैणिकाराजकीरस्य एकदा श्यामलकायच्छायं शिखिपिच्छविनिर्मितकर्णावतंसं नानाविधतरुराजीप्रसूना-24
पूर्णधम्मिल्लं शबरमिथुनमेकं समाजगाम । तच्चानतो भूत्वा राजपुत्रस्य बालिकाया राजकीरस्य च प्रणाम निर्माय दूरशिलातले ऽध्युवास । एणिकया तस्य निरपायकायकिंवदन्ती पृष्टा । तेन च प्रणतोत्तमाङ्गतयैव 27 सर्वमपि प्रत्युक्तं न पुनर्वचनेन । शबरेण च मुकं धनुर्धरण्याम् । कुमारेण तद्रूपशोभाविरुद्धशबराचार-27 कौतुकाक्षिप्तचेतसा चिन्तितम् । 'अहो, धिग् रूपं न कार्य लक्षणैः, अप्रमाणानि शास्त्राणि, असाराः सर्वे गुणाः, अकारणं वेषाचारी, सर्वमपि प्रतीपम् । अन्यथा कथमेतद्रूपं लक्षणव्यञ्जनविभूषितम् । कुत्र 30 वा इदम् । प्राकृतपुरुषसंवादि शबरवेषत्वम्' इति चिन्तयता कुमारेण भणितम् । 'एणिके, किं पुनरे- 30
तत् ।' तयोक्तम् । 'कुमार, सर्वदैवात्र वने परिभ्रमदिदं पश्यामि, परमार्थवृत्त्या न जाने।' कुमारेण
भणितम् । 'एणिके, इदं न शबरयुगलम् , किंतु कृतशयरवेषमेतन्मिथुनं न सामान्यम् ।' एणिकया 33 भणितम् । 'कथं लक्ष्यते' । कुमारेण जल्पितम् । 'सामुद्रिकलक्षणैः' । तयोक्तम् 'किं सामुद्रिकशास्त्रं 33 कुमारस्य परिचितम् । एतत्प्राप्तशबरवेषं युगलं तावत्तिष्ठतु, प्रथम पुरुषलक्षणं निवेदय ।' कुमारेण
जल्पितम् । 'किं विस्तरतः कथयामि, किं वा संक्षेपतः ।' तया भणितम् । 'क्वापि विस्तरतः कापि 36 संक्षेपतश्च ।' कुमारेणोक्तम् । 'विस्तरतो लक्षप्रमाणं संक्षेपतः परिक्षीयमाणं यावत्सहस्रं शतं श्लोकानां 36
च। ततस्त्वं पूर्व किंचिद्विस्तरतः शृणु। यथा । __ 'पद्मवज्राङ्कुशच्छत्रशङ्खमत्स्यादयस्तले । पाणिपादेषु दृश्यन्ते यस्यासौ श्रीपतिः पुमान् ॥ ३४५ 39 उन्नताः पृथुलास्ताम्राः स्निग्धा दर्पणसंनिभानखा भवन्ति धन्यानां धनहेतुसुखप्रदाः ॥ ३४६ 39
सितैः श्रमणता ज्ञेया रूप्यपुष्पितिकैः पुनः । जायते किल दुःशीलो नखैलॊके ऽत्र मानवः ॥ ३४७
शुद्धाः समाः शिखरिणो दन्ताः स्निग्धा घनाः शुभाः। विपरीताः पुन या नराणां दुःखहेतवः ॥ ३४८ ___2) P om. विद्याधराभ्यां. 8) B trans. च after कृता (written on the margin). 9) B भुक्त्वा for भुक्ष्व. 10) B कृत्यमाचर, विषमा [विषया]श्चपलाः पञ्चापि विषय (इन्द्रिय) ता... 20) P मनः । नमः for मम. 21) P मनोभव B मनोभवं. 24) P B om. एकदा, P B श्यामलच्छाकायं. 25) PB मिथुन कमेकमाजगाम. 27) B धनुर्द्धरिण्यां, B शबरवेषकौतुका. 30) B om. किं पुनरेतत् eto.......भणितम् एणिके. 31) P कुमारेणोक्तं for कुमारेण भणितम्. 39) PB धनहेतुः 40) P रूक्ष" B रूष्य for रूप्य on which B has a marginal gloss thus: कपर्दिकाकारपुष्पकसहितैः ।, o has a marginal note: रूप्यशब्दस्य सुवर्णवाचकत्वादत्र पीतवर्णत्वं ग्राह्यम् ।

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रत्नप्रभसूरिविरचिता
[ III. § 44 : Verse 349
1 द्वात्रिंशदशनो राजा भोगी स्यादेकहीनतः । त्रिंशता मध्यमो ज्ञेयस्ततो ऽधस्तान्न सुन्दरः ॥ ३४९ स्तोकदन्ता अतिदन्ता ये नरा गर्भदन्तजाः । मूषकैः समदन्ताश्च ते च पापाः प्रकीर्तिताः ॥ ३५० 3 अङ्गुष्ठयवैराढ्याः सुतवन्तो ऽङ्गुष्ठमूलजैश्च यवैः । ऊर्द्धाकारा रेखा पाणितले भवति धनहेतुः ॥ ३५१ Taran भवेद्यस्य वामायां दिशि मस्तके । निर्लक्षणः क्षुधाक्षामो भिक्षामटति रुक्षिकाम् ॥ ३५२ दक्षिणो दक्षिणे भागे यस्यावर्तस्तु मस्तके । तस्य नित्यं प्रजायेत कमला करवर्तिनी ॥ ३५३ 6 यदि स्याद्दक्षिणे वामो दक्षिणो वामपार्श्वके । पश्चात्काले भवेत्तस्य भोगो नास्त्यत्र संशयः ॥ ३५४ संक्षेपतस्तु श्लोकेनैकेना कर्णितव्यम् ।
गतेर्धन्यतरो वर्णो वर्णाद्धन्यतरः स्वरः । स्वराद्धन्यतरं सत्त्वं सर्वे सत्त्वे प्रतिष्ठितम् ॥ ३५५
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४५) इति श्रुत्वा तया भणितम् । रम्यमेतत् परं किं त्वयामुष्य शबरस्य सुलक्षणं ज्ञातम् ।' 9 तेनोक्तम् । 'एणिके, यानि मयोक्तानि तानि सर्वाण्यप्यस्य पुरुषस्य तनौ शुभानि लक्षणानि दृश्यन्ते तज्जाने को ऽप्येष महासत्त्वः केनापि हेतुनायं कृतशवरवेषः प्रच्छादितस्वाभाविकरूपो विन्ध्यगिरि - 12 वनान्तः स्थितः । एतदाकर्ण्य शवरेण चिन्तितम् । 'अहो, पुरुषलक्षणपरिज्ञानदक्षिणः पुमानयम् | 12 तावन्न युक्तमत्र स्थातुं किन्त्वपसरणमेव श्रेष्ठम्, यावदस्मानेष न जानाति' [ इति ] । ततो ऽभ्युत्थाय शवरः शबरी व स्वस्थानं जग्मतुः । एणिकया भणितम् । 'कुमार, तव महती दक्षता यदेष प्राप्तशबर15 वेषो ऽप्युपलक्षितः । तेनोक्तम् । 'प्रथममेव परिज्ञातः । पुनर्विशेषतो ज्ञातुमिच्छामि स्फुटं प्रकटय ।' 15 भणितमेकिया । 'कुमार, विद्याधरावेतौ ।' तेनोक्तम् 'तर्हि कथमेतद्वेषधारिणौ ।' तयोक्तम् । 'एतयोर्विद्याधरयोर्भवानपि परिज्ञाता । भगवतः प्रथमतीर्थनाथस्य सेवाहेवाकिनोर्नमिविनस्योर्धरणेन्द्रेण वह्नयो विद्या 18 दत्ताः । कियत्यो विद्याः कयापि रीत्या साध्यन्ते । सर्वासामपि पृथक् पृथक् साधनोपायः ।
काश्वित्पानीयमध्ये ऽभूः काश्चित् पर्वतमस्तके |
काश्चित् श्मशान मेदिन्यां विद्याः साध्या जितेन्द्रियैः ॥ ३५६

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4 ) B रूक्षिकां. 6) P स्यादक्षिणो वामपार्श्वके, B originally स्यादक्षिणे वामो दक्षिणो वामपार्श्वके, but it is improved thus (with some marginal addition : स्यादक्षिणे वा मस्तके वा वामपार्श्वके । 8 ) B inter. सर्व & सवे. 19 ) P अंब for अमू:, Poom. काश्चित् पर्वतमस्तके. 21 ) PB om. वन्येन 23 ) P Bom. [ किंतु ], PB पौषधा भगवतो. 24 ) B adds गता before फलपत्र', Bom. न गता, Bom. स च. 26 ) PB om. ते 32 ) B केवलिमहिमायै. 35 ) Pom. इमे. 36 ) नरवरा for नरा. 40 ) B शाबरविद्याया.
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21 ततः कुमार, एतावनेन वन्येन वेषेण शाबरी विद्यां साधयन्तौ तिष्ठतः । तथैष विद्याधरः सपत्नीको 21 वनान्तः स्वेच्छया परिभ्रमन्नस्ति ।' कुमारेणोक्तम् । कथं त्वं पुनर्जानासि यथैष विद्याधरः ।' तया भणितम् । 'न जानामि' [ किंतु ] मयैकदा कीरमुखतः श्रुतमेतत् । एकस्मिन् दिने स्वीकृतदुरितौषधपौष24 धाहं भगवतो नाभिभवस्य पूजार्थे फलपत्रकुसुमानां ग्रहणाय वनान्तरं न गता, कीरः पुनर्गतः । स च 24 मध्याह्नसमये व्यतिक्रान्ते समायातः सन् मया पृष्टः 'अद्य कथमेतावतीं वेलामतिक्रम्य भवान् समायातः । तेन निगदितम् । 'अद्य त्वं वञ्चितासि, यल्लोचनानामाश्चर्यभूतं न किमपि दृष्टिपथमवतीर्णे ते, 27 यतो द्रष्टव्यफलानि हि लोचनानि ।' ततो मयोक्तम् । 'राजकीर, त्वं कथय किं तदाश्चर्यम् ।'
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६४६ ) ततस्तेन ममा निगदितम् । 'यथाद्याहं वनान्तर्गतः । तत्र च सहसा शङ्खतूर्यभेरीमृदङ्गभवो महान्निनदः श्रुतः । ततो मया सहर्षोद्धान्तचेतसा कर्णः प्रदत्तः । कतरस्यां दिशि ध्वनिविशेषः । 30 ततस्तदनुसारेण यावद्गच्छामि तावद्भगवतो नाभिसूनोः प्रतिमायाः पुरो दिव्यं नरनारीजनं प्रणाम - 30 मादधानं, तथाहार्य वाचिकमाङ्गिकं सात्त्विकं चेति चतुर्विधमभिनयं वितन्वन्तं विलोक्य मया चिन्तितम् । 'पते न तावदेवा अवश्यम्, यतो मयैकदा भगवतः केवलिनः केवलमहिमायै समेतानां देवानां 33 चरणा भूमितले न लगन्ति, लोचनान्यनिमिषाणि चैतद्दृष्टमासीत् । एतेषां पुनश्चरणा महीपृष्ठे लग्ना अ लक्ष्यन्ते, सनिमिषाणि नयनानि च । तेन जाने नैते त्रिदशाः, अतिसश्रीकतया न मानुषा अपि, किंतु गगनाङ्गचारिणो विद्याधरा इमे । 'तावत्पृच्छामि किमेतैः प्रारब्धम्' इति चिन्तयंश्चतपादपाधः क्षणं 36 निषण्णः । अत्रान्तरे यथास्थानमासीना विद्याधरनरा विद्याधर्यश्च । ततस्तेषामन्तः स्थितेनैकेन विद्याधर- 36 तरुणेनानेकरत्ननिर्मितो विमलदिव्यजलपूर्णकलशो जगृहे, तादृश एव द्वितीयो विद्याधरीणां मध्ये ऽत्यन्तरूपशोभया विद्याधर्यैकया च । ताभ्यां प्रमुदितचित्ताभ्यां भगवतः श्रीयुगादिभर्तुः स्नात्रं विधाय 39 सुमनोभिः पञ्चवर्णैर्जलस्थलभवैरर्चा रचयांचक्रे । ततस्तौ स्तुत्वा भगवन्तं धरणेन्द्रस्य नागभूपतेरा- 39 राधनाविधौ कायोत्सर्गमेकं द्वितीयं तद्ग्रमहिष्यास्तृतीयं शाबरविद्यया विरचय्य शरीराद्विभूषणान्युत्तार्य

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कुवलयमालाकथा ३
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1 च शबरवेषमङ्गीचक्रतुः । तयोर्महाधिराजेन शबरेण महाशाबरी विद्या न्यवेदि । ताभ्यां मौनव्रतं प्रतिपद्य 1 सद्यः श्रीभगवान्नाभिभवो गुरुवर्गः साधर्मिक लोकश्च ववन्दे । विद्याधराणां मध्ये कृताञ्जलिनैकेन विद्याघरेणोकम् । 'भो लोकपाला विद्याधराश्च श्रूयताम् । पूर्व शबरशीलो विद्याधरशेखरः सर्वसिद्ध शाबर 3 विद्याकोशः सप्रभावश्चिरं राज्यं परिपाल्य समुत्पन्नवैराग्यरङ्गितः प्रतिपन्नश्रीजिनधर्मः सर्वसंगं परित्यज्यात्रैव गिरिकुहरे स्थितः । तस्य पुत्रेण शबर सेनापतिना पितृभक्त्यात्रैव स्फाटिकमयी भगवत्प्रतिमा 6 निवेशिता, तदाप्रभृत्येतद्विद्यासिद्धक्षेत्रम् । ततो ऽमुष्य प्राप्तशवरवेषस्य भगवन्नाभिभवप्रभावतो धरणे- 6 न्द्रस्याभिधानेन चैषा निष्प्रत्यूहं सिद्धिमेतु । ततः सर्वे ऽपि विद्याधरा 'अस्य शीघ्रं विद्या सिध्यतु' इति प्रोच्य तमादलश्यामलं गगनतलमुत्पेतुः । ततस्तौ द्वावप्यङ्गीकृत शबर वेषौ तत्रैव तिष्ठतः । ततः कुमार 9 एतेन कीरकथनेन जाने कृतशबरवेषौ विद्याधराविमौ ।' इत्याकर्ण्य कुमारेणोक्तम् । 'एणिके, तन्ममैकं 9 वचः कर्णकटुकं श्रूयताम् ' तयोक्तम् । 'ममादेशं देहि ।' कुमारेण जल्पितम् । 'अत्रागतस्य मम कालक्षेपः समजनि, स्वस्ति भवतु भवत्यै, मया पुनरवश्यं दक्षिणापथे गन्तव्यम् ।' पणिकया भणितम् । 'कुमार, 12 सत्यमेतद्यत्कदापि प्राघूर्ण कैर्ग्रामा न वसन्ति । पुनर्निज वृत्तान्तनिवेदनप्रसादेन मम मनःप्रमोदो विधीय- 12 ताम् । ततः कुमारेण मूलादारभ्य वनप्रदेशं यावच्चरितं निजं निगदितम् । एणिकयोक्तम् । 'कुमार, त्वद्वयोगेन जनकजनन्यौ विविधाबाधाभाजनं भविष्यतः, अतो यदि भवते रोचते तदा तव कायकौशल15 कथनार्थ कीरं प्रेषयामि ।' 'एतद्भवतु' इति प्रोच्य समुत्थाय कुमारश्चचाल । ततस्तत्संगतिविरहजात- 15 मन्युभरसंभूतबाष्पजललवप्रतिरुद्धनयनालोकप्रचारा एणिका कीरेण समं कियतीं भुवमनुगम्य कुमारमापृच्छय व्यावर्तत । कुमारो ऽपि क्रमेण क्रामन् विन्ध्याटवीं सह्यगिरिं निकषा कस्यचित्सरसस्तीरे 18 सार्थ मे कमावासितं समीक्ष्य पुरुषमेकं पप्रच्छ । 'भद्र, निवेदय कुतः सार्थः समागतः कुत्र वा गमी । ' 18 तेनोक्तम् | 'विन्ध्यपुरादायातः काञ्चीपुरीं गमिष्यति ।' कुमारेण भणितम् । 'विजयापुरी कियद्दूरे, इति सम् । तेनोक्तम् । 'देव, दूरे विजयापुरी परं दक्षिणमकराकरतीरस्था भवतीति श्रूयते ।' 21 कुमारेण चिन्तितम् । 'साथैनैतेन समं मम गमनं कमनीयम् ।' ततः कुमारः सार्थपतिं वैश्रवणदत्ता- 21 भिमुपगम्य बभाषे । 'हे सार्थपते, त्वया सह समेष्यामि ।' तेनोक्तम् । 'भवत्विति महाननुग्रहः कृतः ।' ततः सार्थपतिना प्रयाणकं चक्रे ।
24 ९ ४७ ) अत्रान्तरे सहस्रकरः पश्चिमाचलचूलामा ललम्बे । सर्वत्र तमःप्रसरः प्रससार । ततः 24 कस्मिंश्चित्प्रदेशे स सार्थ आवासं रचयांचक्रे । ततो भवितव्यतया संनद्वैर्भिलैः समाकृष्टनिष्कृप कृपाणैरारोपितत्रापदण्डैः 'गृहाण गृहाण' इति वदद्भिः सार्थः सकलो ऽपि लुण्टितः । तदसमञ्जसमालोक्य लोकः 27 पलायनं चकार । इतश्च सार्थपतिदुहिता धनवती प्रनष्टे परिजने व्यापादिते पादातिकजने पलायिते 27 सार्थपती किरातैर्गृह्यमाणा भयभ्रान्तलोचना निःश्वासधोरणीं मुञ्चमाना वेपमानपीनपयोधराशरणा 'शरणं शरणम्' इति प्रार्थयमाना कुमारकुवलयचन्द्रमुपससर्प ।
ततस्तयोचे 'शौर्येण दृश्यसे सिंहसंनिभः । रक्ष भिल्लुजनत्रस्तामस्ताशङ्क त्वमद्य माम् ॥' ३५७ 30 तेनोदितं 'भयभ्रान्तलोचने चारुलोचने । मा तनु स्वतनुत्यागादपि त्रातास्मि ते ऽधुना ॥ ३५८ इति प्रोच्य
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कुतोऽपि भिल्लादाच्छिद्य सशरं स शरासनम् । शरैवर्षितुमारेभे धाराभिरिव वारिदः ॥ ३५९ जर्जरं तत्प्रहारौघैर्बलं नष्टं दिशोदिशि । वीक्ष्य पल्लीपतिर्योद्धुमुद्धतः समुपस्थितः ॥ ३६० निशातशरधोरण्या तदा ताभ्यां परस्परम् । अकालवृष्टिर्विहिता कालरात्रिरिवापरा ॥ ३६१
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९ ४८ ) ततः कुमारेण रोषारुणेक्षणेन स्तम्भनमन्त्रः प्रयुक्तः । भिलेशेनापि कुमारे स एव मन्त्रः 36 प्रयुक्तः, परं तेन कुमारस्य न किमपि जातम् । ततो भिल्लपतिना चिन्तितम् । 'अहो, को ऽप्येष महासत्त्वः सर्वकलासु कुशलो मया हन्तुं न शक्यते, किंतु प्रत्युतामुष्य हस्ततो मया मृत्युः प्राप्यः, तदलं 39 संप्रहारेण, सर्वसंगपरित्याग एव मम श्रेयान् संप्रति' इति चिन्तयन् भिल्लस्वामी रणधरण्या हस्तशतम- 39 पसृत्य करालं करवालमुत्सृज्य प्रलम्बमानभुजपरिघः परित्यक्तदुष्प्रणिधानः स्वीकृत साकारनियमः पञ्चनमस्कारं समुच्चरन् समशत्रुमित्रः कायोत्सर्गमङ्गीचकार । तादृशवृत्तं वीक्ष्य पञ्चनमस्कारवचः श्रुत्वा
1) B महाशाबरविद्या. 8 ) B कृतशाबरवेषौ om. मम. 22) Bom. हे.
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12 ) B प्राघूर्णिकै. 13 ) Pom. वन, Bom. निर्ज. 16 ) B किथंतीं. 21) c 31 ) B धुनु for तनु. 32 ) Bom. इति प्रोच्य 41 ) B पंचनमस्कारमुच्चरन्

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रत्नप्रभसूरिविरचिता
[III. § 48 : Verse-3621 | सहसा संभ्रान्तः कुवलयचन्द्रः 'साधर्मिको ऽयम्' इति तत्समीपमुपागत्य प्रोवाच । 'किं त्वया सहसा 1 साहसमनीदृशं प्रारब्धम्, मुञ्च कायोत्सर्गम् । ममापि पूर्वकृतपापस्यापराधं सहस्व ।' ततः पल्लीपतिना 3 चिन्तितम् | यदसावपि साधर्मिकस्ततो मम मिथ्यादुष्कृतं दातुमुचितम् ।' इति चिन्तयन् कायोत्सर्ग 3 प्रोज्झ्य कुमाराय वन्दनकं विदधे, कुमारेणापि तस्य च । एवं तौ परस्परं दर्शितधर्मरागौ प्रीतिस्यूतadit द्वाप बिन्दुदृष्टी बभूवतुः । कुमारेणोक्तम् । 'यद्येतत्कथमेतत्, अथैतत्किमपरेण ।' एतदाकर्ण्य 'भिल्लपतिरूचे | सर्वमपि जाने परं दुष्टैः कर्मवैरिभिर्लोभपरवशः कृतः परं त्वत्संगत्या संप्रति तपोनिय- 6 मध्यानयोगैरात्मानं साधयिष्ये ।' कुमारेणोक्तम् । 'न सामान्यं तव चरित्रम् । ततः कथय कोऽसि ।' स पल्लीपतिर्जगाद | 'नास्मि भिल्लाधिपः, एतत्तव विस्तरेण कथयिष्ये । सांप्रतं पुनः सार्थ भिल्लजनै'लुण्ठ्यमानं निवारयामि ।' ततः पल्लीपतिना सार्थः सर्वो ऽपि भिल्लेभ्यो रक्षितः । भिल्लाः सर्वे पल्लीपति- 9 भयतो दूरं नेशुः । यद्यस्य संबन्धि वस्तुगतमासीत् तत्तस्य पल्लीपतिरर्पयामास । भिल्लैः सार्थपतिर्नश्यन् धृत्वा सेनापतये ऽर्पितः । तेनोक्तं च । 'सार्थपते, मा भयं भज, निजं पण्यं गृहाण' इति वदन् सेना12 पतिरुत्थाय कुमारेण समं सह्यशिखरिशिखरसंश्रयां महापल्लीमाटिवान् ।
12
$ ४१ ) कुमारेण च पल्लीं नगरीसमानश्रियं तथा तन्मध्यस्थप्रासादं विशदं विलोक्य पृष्टम् । 'यदमुष्य संनिवेशस्य किमभिधानम् ।' तेनोक्तम् । एतस्याः पल्ल्याश्चिन्तामणिरित्याख्या ।' एवमन्यान्य15 प्रश्नपरः कुमारस्तेन समं राजमन्दिरमाससाद । ततो द्वावपि मणिमयेषु भद्रासनेषु संनिविष्टौ । ततश्च 15 स्नानपीठमलंकृत्य विकसन्मालतीगन्धसनाथं लक्षपाकं तैलमुत्तमाङ्गे प्रक्षिप्य संवाहकैः कमलकोमलकरतः सुखेन संवाहितौ । ततस्तौ कोष्णैर्जलैरङ्गं प्रक्षाल्य शुचिभूय चन्द्रांशुनिचयव्यते इव श्वेतवाससी 18 परिधाय ततस्तदन्तर्वर्तिनि देवतायतने कनकमय कपाट संपुटमुद्धाट्य शिवनियो द्वारमिव भगवतां 18 जिनानां कनकरत्न निर्मिताः प्रतिमाः समभ्यर्च्य जिनस्तुतिचतुर्विंशिकां परामृश्य प्रणिपत्य च भोजनमण्डपमुपाजग्मतुः । ततश्च यथासुखं भोजनं निर्माय स्वैरं परस्परं यावद्वार्तां कुर्वन्तौ तिष्ठतस्तावद कस्मात् 21 प्रावृत सितधौत निवसनो लोहदण्डव्यापृतकर एकः पुरुषः समागत्य सेनापतेः पुरोभूय इदं पपाठ । 'जानास्य पारसंसारमसारं सागरोपमम् । वचश्च वेत्सि श्रीजैनं शिवशमैकदेशकम् ॥ ३६२ एतदध्यवसायात्तु विरतिं न करिष्यसि । अतस्त्वां लोहदण्डेन ताडयिष्यामि निष्कृपम् ॥' ३६३ 24 इति वदता तेन सेनापतिरुत्तमाङ्गे मनाक् ताडितः । ततो महागारुडमन्त्राभिमन्त्रित सिद्धार्थप्रहतो भुजंगम 24 इवाधोमुखः स्थितः सेनापतिरित्यचिन्तयत् । 'अहो, कौतुकं यदनेन निर्दयमनसा सुपुरुषस्येदृशस्य पश्यतो ऽहं प्रहतः कर्कशं भणितश्च । अथवा मम प्रमादिन एतेन रम्यमेव विरचितम् ।
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जरामृत्यु महारोगदुःखतप्ता भ्रमन्ति हि । संसारघो रकान्तार प्रान्तरान्तस्तनुभृतः ॥ ३६४
तदन्तः कोऽपि यो भव्यः कर्मग्रन्थि विभिद्य सः । सम्यक्त्वरत्नं दुष्प्रापममूल्यं स्वीकरोति च ॥ ३६५ तदेव फलकं प्राप्य भवाम्भोधौ प्रमाद्यति । यः शरीरी स सद्यः स्वं तनुते ऽतनुदुःखभूः ॥' ३६६ 30 इति चिन्ताचान्तमनसं सेनापतिं बाष्पजललवलुतनयनयुगलं प्रमुक्तदीर्घनिःश्वासं दीनास्यं निरीक्ष्य 30 कुमारः प्रोवाच । 'भद्र, कथय क एष वृत्तान्तः ।' ततो दीर्घ निःश्वस्य सेनापतिर्जजल्प । 'कुमार, श्रूयताम् । ९५० ) लोकंपूणगुणग्रामाभिरामास्ति गतावमा । धरारामाल लामश्रीः पुरी रत्नपुरी वरा ॥ ३६७ स्वःपुरीवोधन्वाढ्या व्योमश्रीवत्समङ्गला । अलकावत्सधनदा या लङ्केव सदा वरा ॥ ३६८ वनावनीव सन्नेत्रा कलिता ललिताशना । सपुन्नागा सनारङ्गा श्रीफलैः सुमनोरमा ॥ ३६९ तत्र रत्नमुकुटाः प्रविश्वमहीपतिः । समस्ति पृथिवीपालः पालिताखिलभूतलः ॥ ३७० 36 तदङ्गजौ दर्पफलिको भुजफलिकश्च । एवं च तस्य राज्यं पालयत एकस्मिन्नमावास्या दिने प्रदोषे वासवेश्म 36 प्रविष्टस्य किमपि चिन्तयतः प्रदीपे पतङ्ग एकः समागतः । राज्ञा प्रकृत्यनुकम्पितहृदा चिन्तितम् 'अयं वराको मर्तुकामस्तस्मादमुष्य परित्राणं करोमि । इति चिन्तयता तेन करेण गृहीत्वा वारत्रयं 39 कपाटविवरेण बहिः प्रक्षिप्तः । स पुनरपि दीपान्तिकमायातः । राज्ञा चिन्तितम् । 'उपायरक्षितो जन्तुः 39
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5 ) B तदाकर्ण्य for एतदाकर्ण्य 7 ) PC साम्यं तव 8 ) P भिल्लाभिधः 9 ) B सर्वेपि for सर्वे. 11 ) Bom. च. 16 ) B समानं for सनार्थ. 21 ) 0 °निवसिनो. 22 ) P जानाम्यपारं B जानास्यपारं. 33 ) B has some marginal glosses on these verses: इंद्रास्त्रेन आढ्या, पक्षे उग्राणि धनूंषि येषां ते उग्रधन्वानो धनुर्धरास्तैराढ्या ॥ धनदा दानेश्वरास्तैः सहिताः ॥ दावं संतापं रांति यच्छंति दावरा राक्षसास्तैः सहिता पुरी सदावरा प्रधाना ॥ नेत्रैर्वृक्षविशेषैराकलिता संबद्धा, पुरी पक्षे सतां नेत्रा स्वामिना सहिता ॥ ललिता मनोहरा असना प्रियं[ गु] वृक्षा यत्र, पुरी पक्षे ललितानि आसनानि यस्यां ॥ नारंगवृक्षसहिता पुरी सह नारंगैर्जनिभिर्वर्त्तते स नारंगा ॥ बिल्वफलैः 1.

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-III. 853 : Verse 389 ] कुवलयमालाकथा ३
* 59 सुचिरं कालं जीवति' । इति ध्यात्वा प्रागुद्घाटिते समुद्के राक्षा पतङ्गं प्रक्षिप्य पिधानं च दत्त्वा स उपधाने 1 मुमुचे । अथ भूपतिनिद्रासुखमवाप्य प्रगे समुद्गकं यावन्निरूपयति तावत्तत्र गृहोलिकामद्राक्षीत् । तेन 3 समुद्कं च पतङ्गशून्यं निरीक्ष्य चिन्तितम् । 'यदसौ निश्चितं कुड्यमत्स्येन भक्षितः। नास्ति कुत्रापि मोक्षो 3 विहितस्य कर्मणः।
पूर्वजन्मार्जितं कर्म यावन्मानं शरीरिणा । शुभं वाप्यशुभं वापि तावन्मात्रमवाप्यते ॥ ३७१ 6 इति महीपतेः सहसा वैराग्यमार्गजाबिकस्य जातिस्मृत्या पूर्वभवः प्रकटीबभूव ।
यथा पालितचारित्रः स्वर्गलोकं गतः पुरा । सुखं भुक्त्वा ततश्चयुत्वात्रैव भूपो भवं भुवि ॥ ३७२
६५१) अथ तस्य तत्रावसरे संनिहितया कयाचिदेवतया रजोहरणवदनवस्त्रिकापात्रादिनवविधो9पधिसमर्पणं चके । ततः स राजर्षिर्यावत्कचांल्लुश्चितुं प्रवृत्तस्तावद्विभाता विभावरी । पेठुर्मङ्गलपाठकाः।
'पूर्वमेष मुनेर्धर्मे जागरां प्रत्यपद्यत । ततो दिनमुखे चित्रं वयं सूर्यपरायणात् ॥ ३७३
उदयाचलचूलायामारुरोह दिवाकरः । पद्मालयेषु पद्मान्यवापन् भुवि विनिद्रताम् ॥ ३७४ _12 प्रससार च सर्वत्र पत्रिकोलाहलो ऽतुलः । ववौ वायू रतोद्भूतश्रमबिन्दुतति हरन् ॥ ३७५
अन्धकारं करोति स्म क्लीबवत्प्रपलायनम् । अन्धकाररिपुरकराघातभयादिव ॥ ३७६
इन्दीवरं परित्यज्य षडंहिभजते ऽम्बुजम् । कुसेवक इवाश्रीकं सश्रीकं स्वामिनं नवम् ॥ ३७७ 15 स्वरैर्निवेदयन्तीव पक्षिणो जगतोऽप्यहो। श्रियः प्रयान्ति चायान्ति चित्रभानुनिदर्शनम् ॥ ३७८ 15
नभोलक्ष्मीरुदयिने सूर्याय ददते मुदा । तारापुष्पच्छलादयं पाद्यं चेन्दुकराम्भसा ॥ ३७९
एवंविधे प्रभाते ऽत्र भूप मोहं परित्यज । केवलं परलोकस्य हितमर्थ समाचर ॥ ३८० 18 तच तादृशं स्तुतिवातं पठितं श्रुत्वा भगवान् महर्षिः कपाटसंपुटमुद्धाट्य वासवेश्मतो गिरिवरकन्दरा-18
कण्ठीरव इव निर्गतः। कृतकेशलुश्चनः पात्ररजोहृतिमुखवस्त्रिकोपशोभितकरतलः पूर्वमेव शय्यापालिकाभिर्ददृशे। पूच्चक्रे चेति । 'भो भोः परिजनाः, एतैत त्वरितमस्माकं स्वामी कामपि विडम्बना प्राप्तः 21प्रयाति । तदेवमाकर्ण्य ससंभ्रमशस्खलनपुररसनारवमुखरस्त्वरितमेवान्तःपुरपुरन्ध्रीजनो वाराङ्गना-21
लोकः परिजनश्च तदा तत्रागतः प्रोवाचेति । 'नाथ, कथमस्सान्निरपराधांस्त्यक्त्वात्मानं विडम्ब्य प्रचलितः । अनाथास्त्वां विना वयम् ।' एवमन्तःपुर्यादिजनस्य च विलपतोऽप्यदत्तसंलापो भगवान् . 24 गन्तुमारेमे।
श्रुत्वा विलपनं तस्य प्रोचिवान् मन्त्रिपुङ्गवः। 'किमेतद्देव ते वृत्तं मुनिवेषसधर्मणः ॥' ३८१
६५२) एवं सचिवान्तःपुरीपरिजनेन पृष्ठलग्नेन समं भगवान् राजर्षिः पुरीबाह्योद्यानं संप्राप । तत्र 27च सस्थावरजन्तुविरहिते स्थाने प्रबोधाय प्रत्येकबुद्धः समुपाविशत् । ततो मन्त्रिवर्गो ऽन्तःपुरीजनश्च 27 निविष्टः । तौ च द्वावपि दर्पफलिकभुजफलिकावत्रत्यौ पितुः समीपमुपविष्टौ। .
ततो बोधविधानाय भगवान् मुनिसत्तमः । पापाहिजाङ्गुलिविद्या प्रारेमे धर्मदेशनाम् ॥ ३८२ 30 भयावहभवापाराकूपारान्तः परिभ्रमन् । चिरान्नद्वीपमाप्नोति बहिबभ्रष्टवद्भवी ॥ ३८३
30 सदध्वनि सदाध्वन्यभावं भजत देहिनः । विध्यन्ति चरणं येन न तीक्ष्णा दुःखकण्टकाः ॥ ३८४ एकैकस्मिन् सप्त लक्षा भूजलानलवायुषु । प्रत्येकानन्तभेदे च वने दश चतुर्दश ॥ ३८५ [दे दे लक्षे समाख्याते प्रत्येकं विकलेन्द्रिये । देवतासु चतुर्लक्षी नारकेषु तथैव च ॥ ३८६ 33 तिर्यपञ्चेन्द्रियेष्वेवं मनुष्येषु चतुर्दश । ] लक्षाश्चतुरशीतिः स्युर्जीवानामिति योनयः ॥ ३८७ एतदुत्पत्तितो जीवा बहुशो दुःखभाजिनः । भवन्ति यावत् सम्यक्त्वं नामुवन्ति शिवप्रदम् ॥ ३८८ । प्रत्येकबुद्धो भगवान् देशनां क्लेशनाशिनीम् । अमायः स विनिर्माय विचचार धरातले ॥ ३८९ 36
६५३) तस्य राज्ञ [आवा ] मुभौ पुत्रौ । अहं ज्येष्ठो दर्पफलिकनामा, अपरो भुजफलिकः। ततः प्रभृत्यावां सम्यक्त्वमात्रश्रावको जातौ । तत्र मन्त्रिभिरयोध्यायामस्मत्पितृव्यस्य डढवर्मणो भूपतेर्दूतप्रेषण39 पूर्व तद्विशापितम् । तेनेत्यादिष्टम् । 'यथा प्रथमसूनुर्दर्पफलिको राज्ये निवेश्य इति' तथैव राजलोकेन 39
5) शरीरिणां. 8) P has some blank space between वस्त्रिका & धोप, B पात्रविधोपधि, वस्त्रिका [पात्रादिनव वि] धोप. 10) B सूर्यपरायणाः. 11) PO पद्मालयानि. P has blank space between पद्यान्य and भुविनिद्रता, पमान्य[नुबभुवु] विनिद्रताम्. 14) Pom. सश्रीकं. 15) B°निदर्शनम्. 18) P स्तुतिव्रतपठितं, संपुटं समुद्धाट्य. 20) P° विडंबनं. 21) P°खमुखरितमंतःपुरपुरंधी. 22) B परिजनस्य, P B तदागतः for तदा तत्रागतः. 27) P inter. स्थाने & प्रबोधाय. 28) B द्वावपि भुजफलिकदर्पफलिको तत्र पितुः. 33) P B om. द्वे द्वे eto. to चतुर्दश put in square brackets. 37) B adds, after the line ending with धरातले, a line like this: ततः सोपि लोकोसौ स्वस्वस्थानकमाययौ, PB om. तस्य राज्ञ [आवा] मुभौ पुत्रौ। अहं. 38) P B write generally दृढधर्म, but now and then a reads दृढवर्म as well, P दूतः पूर्व.

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18 पतिः कुत्रापि गत इति
* 60
रत्नप्रभसूरिविरचिता [III. $ 53 : Verse 3891 प्रतिपन्नम्, परमेको मन्त्री तथैकश्चिकित्सक एका भुजफलिकजननी तद्वचो नामन्यन्त। ततस्त्रिभिरेक- 1 मत्यानपेक्ष्य परलोकमवगणय्य विमानं मम किमपि तदौषधमदायि, येन तदैव मम अहिलत्वमुत्पेदे। अहं च कदाचिदिग्वासाः कदाचित्प्रावृताङ्गः कदाचिद्धलीधवलितदेहः कदाचिद्गृहीतकरकपरखण्डः सर्वत्र 3 परिभ्रममाणोऽत्र विन्ध्यगिरिशिखरिकुहरान्तराले क्षुधातृषालान्तः पर्वतनदीषु सल्लकीहरीतकीतमालामलकदलफलप्राग्भारकषायितं तोयं वारत्रयं पीत्वा सर्वत्र दोषविप्रमुक्तः क्रमेण सावधानो ऽभवमिति । 6 ततः स्वस्थचेतसा मया क्षुधार्तेन पुष्पफलेभ्यः स्पृहयालुनानेकभिल्लजनान्तस्थः प्रवररूपः पुरुष एको 6 ददृशे। तेनाहमिमां पल्लीमानीतः। ततो वारवनिताजनेनावां स्नानं कारितो। अथो देवतायतने मया तेन समं भगवान् जिनः प्रणतः । तथा भोजनमण्डपे यथारुचि आवाभ्यां भोजनं विदधे । ततः सुखासीनेन तेन जल्पितम् । 'भो भद्र, निवेदय केन हेतुनामुष्यामटव्यां निर्मानुषायां भवत्समागमः, कुतो जिनवचन- 9 प्राप्तिः' इति । मयोक्तम् । 'रत्नपुर्या रत्नमुकुटनरेन्द्रस्य सूनुर्दर्पफलिकनामाहम् । स च मम पिता प्रत्येक
बुद्धो ऽभवदिति। ततः स्वीकृतजिनधर्मो ऽहमपि कर्मवशत एतस्यां पल्यामागतः । तेनोक्तम् । 'यदि 12 भवान् सोमवंशसंभवो रत्नमुकुटनरेन्द्रपुत्रस्ततः सुन्दरमजायत, यत आवयोरेक एव घंशः। ततस्त्वं 12
तस्तेन पल्लीपतिना सर्वपल्लीपतिप्रत्यक्षं सिंहासने ऽहं निवेशितः। सर्वेऽपि पलीपतयो भणिताः । 'यद्भवतामयमेव नरेश्वरः । अहं पुनर्यन्मनो ऽभिमतं तत्करिष्यामि' इति भणित्वा पल्लीपतिर्नि15 र्गतः। तस्यानुगमनं विधाय सेवकाः पल्लीपतयो निवर्तिताः । अहं पुनः स्तोकमपि भूमिभागमग्रतो 15 ऽगमम् । व्याधुटमानस्य मे तेन शिक्षा प्रदत्ता। 'यद् वत्त, जीववधो न विधेयः। भव्यरीत्या प्रजाः पालनीयाः । प्राणान्ते ऽप्यकृत्यं नाचरणीयम् । श्रीजिनधर्मे कदाचन न प्रमादः कार्यः' इत्युदित्वा पल्ली
गत इति न ज्ञायते । अहमिति मन्ये कस्यचिट्ठरोरन्तिके प्रव्रज्यामभ्युपपन्नः । तहिनादार-18 भ्यात्र कुमार, न को ऽप्यस्मद्राज्ये ऽनीतिविधाता।
६५४) अहमपि पुनः कियता कालेन कर्मवशतो महामोहग्रस्तचित्तो विस्मततत्सर्वशिक्षः सर्वा21 न्यायपरः समभवमिति जर्जरितकलशप्रक्षिप्तपयोवजिनवचनरहस्यं सर्वमपि मम गलितम् । शिक्षा-21
शेषापि दुर्जनप्रीतिरिव विलयं गता । अतो मयैष पुरुषो निदेशितः, यल्लोभेनाहमीदृशीमवस्थामानीतस्त
त्वया लोहदण्डेनाहं स्मरणार्थ ताडनीयः। ततोऽयमपि प्रतिदिनं मां लोहदण्डेन ताडयति ।' ततः 24 कुमारेणोक्तम् । 'अमुं वृत्तान्तमाकर्ण्य कस्य चेतो न चित्रीयते । महासत्त्वो रत्नमुकुटः प्रत्येकबुद्धो 24 ऽजनि । दुर्लभो जिनप्रणीतः पन्थाः। दुर्जयो लोभपिशाचः। तद् भो महाशय, किं खेदमुद्वहसि, यन्मया
तच्छिक्षा विस्मृता [इति] अनुशयवतस्तव साद्यापि तथैवास्ते, तस्मात्त्यजावद्यं किं तेन ।' एवं कुमारेणोक्ते 27 तेन जगदे । 'एवमेतन्न संदेहः, परं भवान् विज्ञानरूपकलाकलापविनयदाक्ष्यदाक्षिण्यमुख्यैर्गुणैर्शायते 27 यथा महाकुलप्रसूतो महासाहसिकः । पुनरिदं न जाने यत्कुमारस्य कीदृकुलम्, किमभिधानं, तन्निवेदय ।' कुमारेणोक्तम् । 'अयोध्यानायकस्य दृढ़वर्मणस्तव पितृव्यस्य पुत्रः को ऽप्यस्ति किं वा न । तेन दीर्घ 30 निःश्वस्योक्तम् । 'कदाचिन्मया पथिकस्यैकस्य पार्श्वे श्रुतं, यथा दृढवर्मणो महीपतेर्लक्ष्मीप्रसादतः पुत्र-30 प्राप्तिरभूत् । पुनर्न जाने पश्चात् किं तत्र वृत्तम् ।' कुमारेण भणितम् । अहं स एव दृढवर्मनरेन्द्रस्य कमलाप्रसादलब्धः कुवलयचन्द्राभिधस्तनूजः।' एवं निशम्य तेनोक्तम् । अये, मम भ्राता भवान्' इति । 33 ततो गलन्नयनयुगलजलबिन्दुर्दर्पफलिकः पप्रच्छ । 'कथय कथं कुमार, एवंविधे तपात्यये जलदजल-33
धारामिपरितधरातले सर्वजनाल्हादविधायिनि राजहंसप्रवासदायिनि वियुक्तयौवनमनोवनावर __ सकलकमलवनशमनशमने मुदितमत्तमयूरसमुच्चरितकेकारवे कलिकाल इव संचरद्विरसनमण्डले कुभू. 36 पताविव प्रनष्टसन्मार्गे जंबालजालजटिलमार्गलग्नकण्टककोटिदुःसंचरे पयःपूरवाहेण पतितगर्ताशतसंकुले 36 प्रचण्डपवनोच्छालिता_लिहलहरिदुरुत्तरगिरिसरिन्निकरे स्वं स्थानं विमुच्य क्व चलितो ऽसि ।' कुमा. रेण सर्वमपि निवेदितम् । 'यत्पुनः संप्रति मया विजयापुर्यां कुवलयमाला प्रबोध्या' इति। 39६५५) एवं दिनत्रयं तत्र प्रीत्या स्थित्वा कुमारेणोक्तम् । 'यदि तवादेशो भवति तदाहं व्रजामि' 39
इति । नृपेण भणितम् । 'त्वयावश्यमेव गन्तव्यं यद्येवं ततो ऽहं त्वत्कायकौशलहेतवे विजयापुरी याव
स्वसैन्यकलितः समायामि, यतो भवानेकाकी मार्गपरिशानानिपुणः।' कुमारेणोक्तम् । 'यतो ऽनुबद्धवैरा 42 भवन्तः, स्तोकं बलम् , अतो भवतामागन्तुं नोचितम्' इत्याकर्ण्य तर्हि 'भवतु भवते स्वस्ति' इत्युदित्वा 42
2)[विमाननां] for विमान. 5) B क्रमेण समभवमति. 8) B यथारुच्या. 10) Bom. इति. 16) P om. मे, B adds मम for it on the margin. 18) B°दारभ्य कुमार. 26) PB om. [इति].34) B राजहंसप्रदायिनि. 37) Pom. क. 38) PB बोध्या for प्रबोध्या, B om. इति (this portion added on the margin).

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-III. $57 : Verse 396] कुवलयमालाकथा ३
* 61 1 पल्लीनृपतिः कुमारस्य दक्षिणापथं प्रचलतो ऽनुगन्तुं प्रवृत्तः । ततः कुमारं तरुणतरवनलतागुल्मान्तरि- 1 तमवगम्य भूमिपः सदनमागत्य माननीयान् संमान्यापृच्छय प्रकृतिजनं राज्यव्यवस्थां च कृत्वा दीनेभ्यो दानं वितीर्यात्यन्तदुस्सहतद्विरहदहनदन्दह्यमानतनुना वारविलासिनीजनेन दीनवदनं विलोक्यमानो 3 व्रताय निःससार । कुमारो ऽपि क्रमेणानेकगिरिसरिन्महाटवीमुल्लङ्घयन्ननेकग्रामाकरपुरेषु कौतुकानि प्रेक्षमाणो मकराकरतटस्थितां विजयापुरीमवाप। सुजातयः कुलीनाश्च स्निग्धमुग्धालिसेविताः । सदारामा बहिश्चान्तर्यत्र सन्ति विराजिताः ॥ ३९० 6
.......................।] वापीतटमणिमयागारविद्योतिताम्भसि ॥ ३९१ स्त्रीणां स्तनाधरेषु स्यात्करपीडनखण्डने । स्नेहहानिः प्रदीपेषु यदन्तन पुनर्जने ॥ ३९२ उत्तुङ्गाः कुम्भिनः स्फूर्जद्भद्रजातिसमाश्रिताः । मांश्च यत्र विद्यन्ते भद्रजातिमनोहराः ॥ ३९३ 9 नरा विरेजिरे यत्र द्विधा विक्रमशालिनः। द्विधा सुवर्णसश्रीका कलाकेलिप्रिया द्विधा ॥ ३९४ ।।
यत्र जन्यमजन्यं च जनानां न कदाचन । अतस्तु मार्गणः कोऽपि न वारे न च मन्दिरे ॥ ३९५ 12५६) ततः कुमारस्तदुत्तरदिग्विभागे चरणचडुमणाक्षमः क्षणं विश्रम्य व्यचिन्तयदिति । 'एषा 12
सा विजयापुरी या साधुना निवेदिता, परं पुनः केनोपायेनात्र कुवलयमाला द्रष्टव्या' इति विचिन्त्य . कुमारः समुत्थाय नानाविधवर्णरत्नविन्यासोञ्चचारुकाञ्चनघटितप्राकारवलयोपशोभमानविद्रुममयगो15 पुरकपाटसंपुटां पुरी स यावत्कियद्भूभागं व्रजति स्म तावत्पयोहारिणीनामनेकशो वार्ताः शुश्रावेति । 15 कयाचिदुक्तम् । 'एषा कुवलयमाला कुमारिकैव क्षयं यास्यति न च कोऽपि परिणेष्यति ।' अन्यया
भणितम् । 'विधिना विवाहरात्रिस्तस्या न विहिता, यतो नाम रूपयौवनविलाससौभाग्यगर्विता कुलरूप18 विभवलावण्यसंपूर्णानपि नरनाथपुत्रान्नेच्छति ।' तथानेकदेशसमायातव्यवसायिनां विचित्रा भाषा: 18 शृण्वन् विपणिश्रेणिमार्गे वणिजां विविधानल्लापानाकर्णयन् नागरवनिताधवलविमललोचनमालाभिरभ्य
य॑मानः शिखण्डिपतत्रनिर्मितातपवारणशतसंकुलद्वारप्रदेशम् अनेकसेवकलोकानवरतयातायातपाणिध21 मनिगम रङ्गत्तुङ्गतुरङ्गनिष्ठुरखुरक्षुण्णक्षोणितलं बन्दिवृन्दपठ्यमाननृपगुणग्रामस्तुतिशतमुखरितदिगन्तरं 21
वैरिवारनिवारणवारणसंचरणकपोलपालिविगलद्दानजलजम्बालजटिलं विजयसेननरेश्वरस्य राजाङ्गणमाजगाम तत्र च राजलोकं सर्वमपिचिन्तापरं करतलन्यस्तमखकमलं विलोक्य कुमारेण कोऽपिराजपुरुष24 श्चिन्ताकारणं पृष्टः। तेनोक्तम् । 'भो महासत्त्व, नैषा दुःखचिन्ता, किन्त्वत्र भूपतिपुत्र्या कुवलयमालया 24
पुरुषद्वेषिण्या राजद्वारे पत्रे लिखित्वा गाथायाः पाद एको ऽवलम्बितो ऽस्ति । यः को ऽप्येनां गाथां संपूर्णां करोति स मां परिणयति न कश्चिदन्यः। ततस्तां सर्वोऽपि नृपतिलोकः स्वस्वमत्यनुसारेण 27 चिन्तयन्नस्ति ।' कुमारेणोक्तम् । 'कीदृशः स पादः।' तेनोक्तम् 'एष ईदृशः' । यथा “पंच वि पउमेश विमाणम्मि ।" कुमारेण भणितम् । 'यदि तावदेनां गाथां कोऽपि पूरयति ततस्तस्याः पूरितायाः किमभिज्ञानम्।' तेनोक्तम् । 'सा चैव कुवलयमाला तदभिशानाभिज्ञा । यतः पूर्वमेवैतया पादत्रयं गाथायाः 30 पत्रके लिखित्वा गोलके निक्षिप्य तदुपरि राजमुद्रां दत्त्वा कोशवेश्मनि निचिक्षिपे ।' कुमारेण 30 चिन्तितम् । अहो, प्रकटीभूता मायादित्यस्य माया।
६५७ ) अत्रान्तरे राजद्वारे जनस्य जलधिजलगम्भीरः कलकलो ऽभवत् । तत्र सर्वमपि लोकं 33 प्रलयकालवक्षुब्धहृदयं वीक्ष्य कुमारेण चिन्तितम् । 'क एषो ऽकाण्डोत्पातः' तत्सत्यमभूद्यत् 'शान्ति 33 कुर्वतां वेतालोत्थानम्' इति यावत्कुमारो निरूपयति तावजयवारणवारणः प्रोन्मूलितालानस्तम्भश्छेदि
तनिबिडनिगडः प्रोद्यन्मददुर्दमः संमुखमायातः। 36 शिलोच्चय इव प्रोच्चैः सतः प्रालेयशैलवत् । कम्पाङ्कमपि वेगेन यो जिगाय मतङ्गजः ॥ ३९६ 36
4) B टवीर्गमुलंघ. 6) P leaves blank space विराजिताः and नयागार', B विराजिताः। वापीतटमणि (णौ ?) मयागारविद्योतितांभसि, o leaves blank space between विराजिताः and नयागार (standing for मयागार of the text). On these veries B has some marginal glosses: यस्यां नगर्यां सत्प्रधाना आरामा बहिर्भागे तथाऽतमध्ये सदा रामाः स्त्रियः संति । सुमालतीसहिता पक्षे सुगोत्रा ॥ऽलिभिः भ्रमरैः सखीभिः सेविताः ॥ शकुनः विशेषेण राजिताः शोभिताः। मंदो भद्रो मृगो मिश्रश्चतस्रो गजजातयः ॥ प्रधानपराक्रमेण शालिनः । विशिष्टः क्रमो विक्रमः सदाचारस्तेन शालिनः ॥ कांचनवत्सश्रीकाः यशसा च ॥ कलानां गीतनृत्यादीनां या केलिविलासः तया वल्लभाः अथवा स्मरवन्मनोहराः॥ विरोधभंग इत्थं । जन्यं संग्रामः । ऽजन्यमुत्पात [:]यत्र नास्तीत्यर्थः । तत्कारणात् मार्गगो बाणो याचको वा न कस्यापि द्वारे न कस्यापि मंदिरे कः परामर्षः संग्रामाभावात् बाणो न । ईतेरभावात् याचको न ।।. 20) P शतसंकुलद्वारं, B'नवरतयापा. 22) Pानजंबाल. 29) B om. तेनोक्तम्. 34) Bom. इति.

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रत्नप्रभसूरिविरचिता [III. $ 57 : Verse 3971 तादृशं कुपितं साक्षात्कृतान्तमिवायान्तं राजा कुवलयमालया समं विलोकितुं शिरोगृहमारुरोह। 1
कुमारस्य च पुरो गजं सविध एव वीक्ष्य नृपतिना समादेशितम् । 'भो भद्र, सत्वरमपसर यतस्त्वं 3 बालः ।' इति नृपवचो निशम्य रोषारुणलोचनः कुमारः सहसा भूयसा तेजसा ज्वलन् जयकुञ्जरं 3 वशीकृत्य दशनयोः पदद्वयं दत्त्वा कुम्भस्थलमलंचकार । तत्रस्थेन तेन पठितम् ।
'कोसंबिधम्मनंदणमूले दिक्खा तवं च काऊण । कयसंकेया जाया पंच वि पउमे विमाणम्मि ॥' 6 तदाकर्ण्य पूरितेयममुना 'समस्या' इति वदन्त्या कुवलयमालया मकरन्दगन्धलुब्ध्यागतालिमालारव- 6 मुखरितासितकुसुमवरमाला कुमारस्य योग्या प्रेषिता । तेन च कण्ठकन्दले समारोपिता। रोमाञ्चकवचितेन नृपेणोक्तम् । 'वत्से कुवलयमाले, साधु साधु वृतम्।' तावत्तत्र पूरितायां समस्यायां राजलोकेन 9 जयजयारावश्चक्रे । अहो, मनुजो ऽपि को ऽप्येष दिव्यप्रभावः । ततश्च,
तदुपरि परितः सुरैरदृश्यैः सुरपथतो मुमुचे प्रसूनवृष्टिः।।
असमगुणगणप्रमोदपूर्णैर्भवति हि भाग्यभृतां किमूनमत्र ॥ ३९७ 12 $५८) अथ पूर्वोदितो दृढवर्मराजप्रतिपन्नसूनुर्मालवराजपुत्रो महेन्द्रकुमारः सहसागत्य जयकुञ्जर- 12
करिणो ऽन्तिके प्रोवाचेति । 'श्रीदृढवर्मनरेन्द्रनन्दन शशिवंशमुक्ताफल कलाकुलगृह दानशौण्ड प्रणतजनवत्सल कुमार कुवलयचन्द्र, जय जय' इति । ततः कुमारः समुपलक्ष्य महेन्द्रकुमारं ज्येष्ठं 15 सहोदरमिव मन्यमानः प्रीतिप्रमुदितमना जयकुञ्जरगजवरस्कन्धमारोप्य पितुर्देव्याश्च कुशलं पप्रच्छ । 15 भवानपि कुशलशाली । अथ नृपस्तत्रागतःप्रोचे 'अहो, कियन्ति चित्राणि ।।
एकं तावदसौ सुरूपसुभगः कुम्भी द्वितीयं वशीचक्रे दिव्यसुमप्रकामपतनं व्योम्नस्ततीयं तथा। 18 तुर्य यत्पदपूरणं स्वदुहितुः प्रीतिः पुनः पञ्चमं षष्ठं श्रीदृढवर्मजो निखिलमप्येतञ्चमत्कारि मे ॥ ३९८ 18 यत्प्राप्यं तत्प्राप्तमेव वत्सया कुवलयमालया अस्य पुरुषसिंहस्य प्राप्त्या। पुत्रि, त्वया कृत्रिममेव पुरुष
द्वेषित्वं प्रकटीचके । 'इयं परिणेष्यति' इति जैनवचनमपि तथ्यमासीत् । वत्स, त्वं कुञ्जरं समर्पय 21 गजराजारोहकाणाम् । त्वं च सौधमध्यमागच्छ।' इत्याकर्ण्य कुमारो महेन्द्रकुमारेण कुमारेण समं मध्ये 21
गत्वा सिंहासनस्थं नृपं नत्वा यथोचितासने निषसाद । ततः पितुरादेशेन कुवलयमाला कुमारं सस्नेहया दशा पश्यन्ती शुद्धान्तमध्ये गतवती । राशादिष्टम् । 'वत्स, कथ्यतां कथं भवानेकाकी कार्पटिकवेषधारी 24 दूरदेशान्तरमायातः।' कुमारेण प्रोचे । 'देव एव जानाति । परमद्यैव कर्मवशतः परिभ्रमन्नत्र समा-24 यातः।' राशोक्तम् । 'महेन्द्रकुमार, सैष दृढवर्मतनुजो यस्यात्रागमनं त्वयास्माकं पार्श्वे पृष्टम् ।' ततः सविनयं महेन्द्रेण विज्ञप्तम् । 'देव, सत्यमेवैतत् ।' कुवलयचन्द्रेण बभाषे। 'भवतः कुतः समागमः। 'महेन्द्रेणोक्तम् । 'देव, श्रूयताम् । तदा भवान् वाहकेलिप्रवृत्तः समुद्र कल्लोलवाजिनापजहे। 27
पश्यतो राजलोकस्य समुत्पत्य नभस्तलम् । तुरङ्गमः क्षणेनैवादृश्यमार्गमुपागतः ॥ ३९९
६५९) ततो नृपतिना सेवकलोकेन साकं त्वत्पृष्ठतो ऽतिदूरं गतेनापि कापि भवतः प्रवृत्तिन .. 30 श्रुता । तत्रस्थपुरप्रदेशे तुरङ्गः पवनावर्तः पतितो मृतश्च ।
राजापि त्वद्वियोगेन पवनावर्तमृत्युतः । अत्यन्तं दुःखितः क्षिप्रं मूर्छितः पतितः क्षितौ ॥ ४००
अस्माभिः कदलीपत्रवातैराश्वासितो नृपः। विपाकं कर्मणो जानन्नपि व्यलपदशवत् ॥ ४०१ । 33 'कुमार विक्रमाधार स्फाराकार गुणाकर । अनाथं मां परित्यज्य गतस्त्वं केन कर्मणा ॥' ४०२ 33 एवं बहुधा विलपन् मन्त्रिजनेन नृपतिर्बोधित इति । यथा 'पूर्व सगरचक्रवर्तिनः षष्टिसहस्रमिताः । पुत्रा ज्वलनप्रभजातकोपविसर्पद्विषज्वलनज्वालावलीभिः क्षणमात्रेणापि भस्मसात्कृताः परं तेनापि 36 'चेतसि शोकस्य नावकाशो ऽदायि । तन्नाथ, कुमारः केनापि देवेनापहृतो ऽस्ति, तस्यावश्यं प्रवृत्ति-36
रेष्यति । ततो देव, कातरत्वमुत्सृज्य सर्वथा धीरमार्गमवलम्बस्व' इति । ततो व्यावृत्य तत्प्रतिबोधितः क्षितिपतिः प्रासादमासदत। 39 प्रवासो यहिनादेव कुमार भवतो ऽभवत् । तदैव योगपद्येन सौख्यस्यापि वपुष्मताम् ॥ ४०३ 39
त्वद्वियोगे महादुःखाजनन्यापि निरन्तरम् । गलनेत्रजलैर्भूमिर्निर्ममे पङ्किलाखिला ॥४०४ त्वदुस्सहवियोगाग्निज्वलज्वालाभयादिव । प्रपलायितुमिच्छन्ति प्राणा देवानुजीविनाम् ॥ ४०५
30
1) "मिवायातं. 2) com. च. 7) Pom. कण्ठ. 20) B परिणेष्यते, B inter. कुञ्जर & समर्पय, B गजराजमारोहकारणं सौध. 21) PR om, कुमारण, B°मध्यं. 28) 0 नभःस्थलं. 30) B ततः स्वपुरप्रदेशे. 40) P त्वद्वियोगे महादुखादरोदीन्नगरीजन:- some lines are skipped over through haplographieal mistake, the copyist's eye being led astray by a similar word.

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-III. § 61 : Verse 413]
कुवलयमालाकथा ३
अनुभूतं न केनापि दुःखं देव त्वया सह । अकृतज्ञानिव ज्ञात्वा प्रतस्थे श्रीः शरीरिणाम् ॥ ४०६ तथा कथंचित्त्वदुःखादरोदीनगरीजनः । अपि स्तनन्धया येन स्तन्यपाने निरादराः ॥ ४०७ यं विना क्षणमात्रं न स्थीयते बालकैरपि । आहारस्तत्यजे तैः स त्वद्वियोगातिदुःखितैः ॥ ४०८ सारिकाशुकशिष्यारिपक्षिभिर्भुक्तिरुज्झिता । त्वद्दुस्सह वियोगार्तेरपरेषां तु का कथा ॥ ४०९ सजीवमपि निर्जीवं सचैतन्यमपि स्फुटम् । चैतन्यरहितं चक्रे त्वद्वियोगः पुरीजनम् ॥ ४१० स प्रदेशो न को ऽप्यस्ति यत्र त्वं न गवेषितः । पुरुषैः पौरुषाधीनैर्न लेभे किंवदन्त्यपि ॥ ४११ राजापि त्वद्वियोगेन जातः कान्त्या भृशं कृशः । भीष्मग्रीष्मनियोगेन साकार इव वारिणा ॥ ४१२ ६६० ) ततः कुमार, एवंविधे काले कियत्यपि व्यतीते प्रतीहार्या विज्ञप्तम् । 'यद्देव, कीर एको 'भवद्दर्शनाभिलाषी ।' राज्ञोक्तम् । 'कथं कीरो ऽपि तत्प्रवृत्यभिज्ञः । ततो राजादेशेन प्रतीहार्या समं 9 शुकः क्षमापतिपदान्तिके समागत्य विज्ञापयामास । 'देव अवधारय, कुमारः कुवलयचन्द्रः कुशलशाली । ' ततो नृपतिः कीरं निजतनूजमिव क्रोडमारोप्य जगाद । 'वत्स, कुमारनिर्विशेषदर्शनो भवान् । कुत्र कियत्कालान्तरं कुमारस्य दृष्टस्य समजनिष्ट ।' ततः कीरेण तेन स्पष्टाक्षरं संदेशहार केणेव 12 ' हयापहारादारभ्य कुवलयमालालंकृत विजयापुरीगमनान्तस्तव वृत्तान्तो भूपस्य पुरो न्यवेदि ।' इत्याकर्ण्य महीपतिः परिलसद्रोमाञ्चवर्माञ्चितः प्रोल्लासप्रमदान्धिमध्यपतितं स्वं मन्यमानस्ततः ।
12 त्वया दृष्टः,
प्रोचे हास्तिकराजकाश्वनिवहैः प्रीतस्तथा नो यथा कीरोद्गीर्णतनूज काय कुशलश्रुत्या तया संप्रति ॥ ४१३
18 ततो लब्धस्वादु सहकारादिफलाहारप्रसादः शुको गतो निजमेव निवासवनं राज्ञा समादिष्टः, मां प्रति 18 च प्रोचे । 'महेन्द्र, विजयापुरीं प्रति संप्रति गन्तुमिच्छामि ।' ततो मया विशप्तम् । 'देव, ममैवादेशं ददव, न पुनस्तत्र मार्गवैषम्यतस्तत्रभवतां भवतां गमनं सांप्रतम् ।' ततो देवेन तव प्रवृत्तिनिमित्तम परै 21 राजपुत्रैः समं प्रेषितस्य ममात्र ग्रीष्मकालस्यैको मासस्त्रयो वर्षाकालस्य च समभवन् । एकदा विभुं 21 विजय सेनमेव प्रणम्य मया विज्ञतम् । 'देव, नरेन्द्रदृढवर्मपुत्रः कुवलयचन्द्रो भवत्समीपमुपागतः किं
न ।' ततो ऽनेन स्वामिनादिष्टम् । 'सम्यग् न जानीमः परं महेन्द्र, तवात्रैव तिष्ठतः कियद्भिर्दिनैर्यदि 24 पुनः कुवलयचन्द्रो मिलति ।' ततो भूपवचो ऽङ्गीकृत्य त्रिकचतुष्कचत्वर देवकुलमठप्रपाराम विहारेषु 24 भवतः शुद्धिं गवेषयन्नहं यावत्स्थितस्तावदद्य दक्षिणलोचनेन स्फुरता वामेतरभुजेन च भवदर्शनं सर्वेन्द्रियप्रीतिकारि समजायत ।' राज्ञोक्तम् । 'सुन्दरमेतजातं यदत्र प्राप्तः कुमारकुवलय चन्द्रो भवता । 27 सर्वथा धन्यानामुपरि वयमेव स्थिताः । अधुना यूयमावासं व्रजत, यथा दैवशमाकार्य कुवलयमालायाः 27 पाणिपीडनलग्नं निर्णीय भवदन्ति के प्रेषयामि' इति वदन्नराधिपतिरुत्तस्थौ । ततः कुमारो महेन्द्रेण समं भूपतिसमर्पित निकेतनमुपाजगाम । ततस्तौ विहितस्नानभोजनौ यावत्सुखासीनौ तिष्ठतस्तावन्महाराज - 30 प्रेषिता राजप्रतिहारिका समागत्य जगाद | 'यद्देवः स्वयं भवन्तमित्यादिशति, अद्य कुवलयमालायाः 30 पाणिग्रहणकृते गणकेन लग्नशुद्धिर्विलोकिता, परं सर्वग्रहबलोपेताद्यापि न वर्तते, अतः कुमारेणात्यन्तोत्सुकमनसा न भाव्यम्, सांप्रतं स्वमन्दिर इवात्रैव क्रीडासुखमनुभवतु कुमार:' इति निवेद्य सा निर्ययौ । 33 महेन्द्रेणोक्तम् । 'अद्यापि लग्नं दूरतरम्, ततः श्रीदृढवर्म महीपतेः पुरस्तवात्रागमप्रवृत्तिर्विज्ञप्तिकया ॐ शाप्यते' इति भणित्वा निष्क्रान्तो महेन्द्रः ।
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13 ) Pom. पुरी. 18 ) PB प्रसादे गते ( B मते) निजमेव, B समादिष्ट, B om. मां प्रति च प्रोचे. 19 ) B गंतुमिच्छामः. 24 ) 0 मिलिष्यति. 25 ) P has blank space between शुद्धिं and याव ं, 0 वितन्वन्नियत्कालं for गवेषयन्नहं, PB om. च. (26) B कुमारः कुवलय 33 ) P पुरस्तत्रागम पुरस्तवागम 39 ) B अथ for अथवा.

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६६१ ) ततश्च कुमारो व्यचिन्तयदिति । 'यदि विषमं मार्गमुल्लवयात्रायातेन मया मुनिनिवेदितं 36 गाथापूरणं चक्रे, परं तथापि विधिवशस्तस्याः संगमः । इयन्ति भाग्यानि न मे सन्ति, यैरिमां परिणे- 36 यामि । भूयोऽपि केनोपायेन तद्दर्शनं भविष्यति । यदि स्त्रिया वेषं विरचय्य कन्यान्तःपुरे कयाचिद्वेयया सह यामि, ततः सत्पुरुषचरितविमुखं राजविरुद्धं च । यस्योद्दण्डभुजप्रकाण्डे ऽतिशायिनी 39 शक्तिव्यक्तिः स कथं लोकनिन्द्यं महिलावेषमातनोति । अथवा तस्याः सखीजनस्य सङ्केतं वितीर्य तामप- 39 हृत्य गच्छामि, तदपि कुलीनस्यानुचितम्' इति चिन्तयतस्तस्य बहिरागतो महेन्द्रो वभाण । 'अद्य मया त्वदावस्थानादन्तः सर्वो ऽपि तातस्य विज्ञापितो ऽस्ति । कुमार, तत्किमस्वस्थचित्त इव लक्ष्यते 42 भवान् ।' कुमारेणोक्तम् । 'सुन्दरतरमाचरितमेतद्भवता । वयमेतावतीं भुवमागताः परं भूपतिर्निजां 42
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रत्नप्रभसूरिविरचिता
[III. $61 : Verse 4141 तनुजां दास्यति न वा, इत्यतो मे मनसि विषादः।' महेन्द्रेणोक्तम् । 'त्वया यदनुध्यातं तन्मिथ्या, कुल- 1
शौर्यलावण्यनिरुपमरूपयौवनविज्ञानकलाकलापेन न यतः कोऽपि तव समः पुमान् यस्येमां दास्यति । 3 अतो ऽमुष्यास्त्वमेव परिणेता ।' यावदित्यनल्पविकल्पोर्मिमालाकुलहृदम्बुधि कुमारं स धीरयति 3 तावदागत्य चेटिकया विज्ञप्तम् । 'यदद्य कुमार, मत्स्वामिन्या कुवलयमालया स्वकरतलगुम्फिता कुसुममाला प्रेषितास्ति, एष कृत्रिमसुकर्णपूरः। ततः कुमारो ऽपि सुखसंदोहमहोदधिमन्थनोद्गतं पीयूषमिव 6 तश्च जग्राह । ततः कुमारेण कर्णपूरानाले प्रियोत्कण्ठितामिव राजमरालिकामेकां विलोक्य तस्या विज्ञान- 6 प्रशंसनेन सुचिरं स्थित्वा सा भणिता। 'भद्रे, इदानीं धर्माशुरयमस्ताचलचूलावलम्बी जातस्तद्वयं सांध्यं विधि विदध्मः । त्वमपि गत्वा तत्पुरः सर्वमपि सुन्दरं निवेदयेः, यतस्त्वमुचितभाषणे स्वयमपि निपु9 णासि।' तदङ्गीकृत्य सा निःसृता । कुमारस्तु कृतसांध्यसवनः प्रावृतधौतसितवसनः समुच्चरितजिन- 9 नमस्कारचतुर्विशिकः समवसरणस्थं जगजीवबान्धवं श्रीनाभिसंभवमवन्दत । अथ महेन्द्रेण समं निद्रासुखमनुभूय शयनीयादुत्तस्थे । ततश्च पूर्वपर्वतमस्तकमहर्पतिरारुरोह । अथो एका महिला मध्यम12 वया भोगवत्यभिधेयया वृद्धयानुचर्यया समं तत्रागमत् । सा वृद्धा किंचिदग्रतो भूत्वा तं व्यजिज्ञपत् । 12 'कुमार कुवलयचन्द्र, कुवलयमालाया एषा जननी । ततः कुमारेण ससंभ्रममासनदानप्रतिपत्त्याभि
नन्दिता । ततः सा वृद्धा योषित्तया प्रतिपत्त्या रजिताभ्यधादिति 'वत्स कुमार, तव परपीडाभिज्ञस्य 15 पुरः किंचिन्निवेद्यते, आकर्ण्यताम् ।
15 ६६२) अस्त्यमुष्यामेव विजयापुर्या विजयसेनो नामायं नरेश्वरः । इयमेव तस्य सहचरी रूपेणोपहसितत्रिदशयुवती भानुमती महादेवी । न चास्याः संततिः। ततो ऽस्या निरपत्यायाः संजातमहा18 दुःखाया अनेकैर्दैवताराधनैरनन्तैमनोरथशतैः स्वप्नदृष्टकुवलयमालानुसारेण कुवलयमालाभिधानासामा-18
न्यगुणकलावनी कनी समजनि । सा च मया प्रतिपश्चन्द्रलेखेव वृद्धिमानीता यौवनश्रियमाशिश्राय । पित्रैतदर्थमनेकरूपलावण्यगुणशालिनो नृपपुत्रा विलोकिताः परमेषा पुरुषद्वेषिणी न कमप्यभिलषति । 21 मया पुनर्बहुधा शिक्षिताप्यसौ मनागपि पुरुषेषु प्रीति न दधाति । अतः पितरौ व्यथि
मन्त्रिजनो राजलोकश्च । अन्यदा प्रतीहारेण निवेदितम् । 'देव, बाह्योद्याने कोऽपि दिव्यज्ञानी विद्याधरः श्रमणः समायातः' इत्याकर्ण्य नरेश्वरः कुवलयमालया समं सपरिच्छदः समागत्य तस्मै मुनये नमश्चक्रे। 24 स च प्रदत्तधर्मलाभाशीर्वादः सकलमपि संसारस्वरूपमनित्यतादिकं देशनाद्वारेण प्रकटीचकार । तनिशम्य 24 प्रणिपत्य च भूपतिः पप्रच्छ। भगवन् , मम दुहिता कुवलयमाला कथमेषा परिणेतव्या, केन वा, कस्मिन् वा
कालान्तरे, यदियं पुरुषद्वेषिणी ।' ततः स भगवान् शानातिशयेन कौशाम्ब्यां पूर्वभवकृतमायादित्यमाया27 बोधसङ्केतकुवलयमालाजन्मराजद्वारावलम्बितगाथापूरणाभिज्ञानजयकुञ्जरवशीकरणकुवलयचन्द्रपाणि- 27 ग्रहणप्रभृति सर्वमपि निवेद्य नभस्तलमुत्पपात । ततो भूपतिः प्रमोदमाससाद । त्वयापि जयकुञ्जराधिपं
वशीकृत्य गाथां प्रपूर्यात्मा प्रकटीकृतः। तद्दिनादारभ्य कुमार, कुवलयमालया भवदुःसह विरहतप्तया 30 कुसुमशरजर्जरिताझ्या वचनागोचरां नवमीमवस्थामनुभवन्त्या भवदन्तिके देध्या समं प्रेषितास्मि ।' 30
कुमारेणोक्तम्। 'समादिश किं कृत्यम्' इति । तयोक्तम् । 'यदि कुमार, मां पृच्छसि तदतिक्रान्तः सर्वोऽपि वाचामवसरः । यदि पुनर्पूयं नृपभुवनोधानमागच्छथ तदा केनवोपायेन भवदर्शनपाथसा बालिकायाः 33 कुवलयमालायाः क्षणमेकं विरहतापोपशान्तिर्जायेत।' महेन्द्रेणोक्तम्। 'कोऽत्र दोषो,भवत्वेवम्' एवमभि- 33
धाय भोगवती भानुमत्या समं निर्गतवती। ततः कुमारो महेन्द्रेण समं नृपाकीडकोडं विचचार । महेन्द्रेणो. क्तम् । 'यथा मामञ्जीररवः श्रूयते तथा मन्ये ऽभिनवमदनमहाज्वरविनाशमूलिका कुवलयमाला समा36 गतैव मन्यते । कुमारेण भणितम् । 'न सन्तीयन्ति भाग्यानि ।' महेन्द्रेण निगदितम् । 'कुमार, धीरो 36
भव ।' ततः क्षणान्तरेण कुमारेण बहललतान्तरितेन सखीनां मध्यगतां हंसीनामिव राजमरालिकां तारकाणामिव मृगाकरेखामप्सरसासिव रम्भां कुवलयमालामायान्तीमालोक्य भणितम् । 'सर्वथैव धन्यो 39 विधिर्येनैषा त्रिभुवनजनाश्चर्यदायिनी विधे' तथोक्तम् ।
39 'विधे यदि त्वं तुष्टो ऽसि तदधैव तथा कुरु । तं नवं येन पश्यामि स च पश्यतु मामिह ॥ ४१४
६६३) इति निशम्य कुमारेणोक्तम् । 'महेन्द्र, अग्रतो भूत्वा चेष्टितमस्या निरीक्षे' इत्यभिधाय 42 कुमारो लतागृहं प्रविवेश । महेन्द्रस्तु क्रीडार्थमितस्ततो ऽभ्रमत् । [इतः] भोगवत्योदितम् । 'वत्से,42
5) P मथनोद्गतपीयूष. 6) B कर्णपूरनाले, P has blank space for ना. 20) P परमेषा पुरुषद्वेषिणी । ततः स भगवान्- thus between gous fauft and as it loses a few lines because the copyist's eye has wandered a few lines ahead where the same word occurs. 26) B कालांतरेण. 37) B क्षणांतरे. 40) P त्वं पुष्टो. 42) P B om. [ इतः].

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-III. $65 : Verse 415] कुवलयमालाकथा ३
* 65 1 विषादपरवशं मानसं मा कुरु । स युवात्र समागत एव विभाव्यते यथा शङ्खचक्राङ्किता चरणप्रतिकृतिः। 1
ततस्तदादेशवचनान्ते सर्वा अपि चेटिकास्तद्वीक्षायै प्रसस्नुः, परं कुत्रापि ताभिर्न दृष्टः। भोगवत्या भणि३ तम् । 'स्वयं गत्वाहं विलोकयिष्ये, त्वया पुनरत्र स्थातव्यम्' इति वदन्ती भोगवती गता। कुवलयमालया 3 चिन्तितम् । एतत्सर्वमपि कपटं मन्ये यत्तेन यूनात्रोद्याने सङ्केतः प्रदत्तः । अन्यस्य कस्यचिदयं चरणप्रतिबिम्बः । स युवा देवानामपि दुर्लभो मया कथं प्राप्यः । यावता कालेन तातो मां परिणायिष्यति 6 तावन्तं को जीविष्यति, सांप्रतं तत्करोमि यथा दुःखानां भाजनं न भवामि' इति विचिन्त्य कुवलयमाला 6 पाशरचनायैकं लवलीलतागृहं प्रति चलिता यत्र कुमारः स्वयमेवास्ते । तेन च सा समागच्छन्ती वीक्षिता । ततः क्षणं कुमारो लजित इव भीत इव विलक्ष इव जीवित इव सर्वथैवानाख्येयमवस्थान्तरमवाप । सा च तं समीक्ष्य 'एकाकिनी' इति भीता, 'स एवायम्' इति प्रमुदिता, 'स्वयमागता' 9 इति लजिता, 'मया पूर्वमेष वृतः' इति विश्वस्ता चतुर्दिक्षु प्रेषिततरलतरतारकदृष्टिः ससाध्वसा सस्तम्भा
सविस्मया सस्वेदा सरोमाञ्चा समभवत् । तदा तयोः परस्परं निरीक्षणेनापि तत्सुखमजायत यत्कवि12 वाचामप्यगोचरम् , दिव्यज्ञानिभिरप्यनुपलक्ष्यम् । ततः कुमारेण साहसमवलम्ब्य धीरत्वमङ्गीकृत्य 12
कामशास्त्रोपदेशं स्मृत्वा समुत्सृज्य लज्जा परित्यज्य साध्वसं 'सुन्दरि, भवत्यै स्वागतम्' इति वदता प्रसारितोभयभुजादण्डेनांसस्थलयोः कुवलयमाला जगृहे । ततः सा प्रोवाच । 'कुमार, मां मुञ्च मुञ्च 15 सर्वथा न कार्यमनेन जनेन ।' कुमारः प्रोवाच । 'सुतनु, प्रसीद मा कुप्यस्व त्वदर्थमेवाहमेतावतीं 15 भुवमायातः, परमेतदपि त्वं न जानासि ।' तयोक्तम् । 'जानामि यद्भवान् पृथिवीमण्डलदर्शनकौतुकी।'
कुमारेण प्रोचे । 'एवं मा वादीः, किं तत्स्मरसि न सुतनो, मायादित्यस्य जन्मनि भवत्योकं यन्मम भवता 18दातव्यं बोधिरत्नम्' [इति स्मृत्वा तन्मुनिवचसा प्राप्तो ऽहं लोभदेवजीवस्त्वाम् । मुग्धे, बुद्ध्यस्व ततो18 मम वाचा मोहमुत्सृज्य' कुमारो यावदिदं जल्पन्नस्ति तावद्भोगवती समागत्य प्रोचे । 'वत्से, वक्षुलाख्यः कन्याम्तःपुररक्षक इति वदन्नस्ति यद् राजा कथयति यदद्य कुवलयमाला दृढमस्वस्थ शरीरा कान21नान्तःपरिभ्रमन्ती त्वया त्वरितमेवैषा समानेया।' ततः सा सकलककुम्मण्डलदसतरललोचना कथमपि 21 चलितुमारेमे । कुमारः प्रोवाच ।
'उक्तेन बहुना किं वा किं कृतैः शपथैर्धनैः । वदामि सत्यमेवैतत्त्वमेव मम जीवितम् ॥' ४१५ 4 ६६४) कुवलयमालापि 'महाप्रसादः' इति वदन्ती लवलीलतागृहतो निम्मृता । कधुकी जगाद । 24 __ 'वत्से, भवतीयतीमत्र वेलां कथं स्थिता, केनात्राकारिता, अत्र तव वनान्तश्चिरं स्थातुं नो युक्तं सत्वरं त्वमप्रतो भव' इति । ततः सा तद्वचः कर्कशमाकर्ण्य तेन कथुकिना सह पथि गच्छन्ती चिन्तयति स्म । 'अहो, अस्य कुमारस्य प्रतिपन्नवत्सलता, अहो, अस्य सत्यप्रतिज्ञता, अहो, उपकारिता, यदेष शिरीष-27 कुसुमगात्रो ऽपि चरणचार्येव पथि क्षुषाधवगणय्य प्रीत्या दूरस्थामपि मां प्रष्टुं बोधयितुमिहागतः।
भूयो ऽपि कदा संगस्यते' इति ध्यायन्ती कन्या कन्यान्तःपुरमाययौ । कुमारस्तु तस्याः प्रेमकोपपिशुनं 30 वचनं स्मरन्नेकस्मिन् पादपे कुसुमावचयं विरचयन्तं महेन्द्र निरीक्ष्य जगाद । 'वयस्य, समेहि यथावासं 30 वजावः। यद् द्रष्टव्यं तदृष्टमेव । ततो द्वावपि निकेतनमाजग्मतुः । तत्र च महाराजप्रेषितेन वारवनिताजनेन
स्नानं कारितो। ततः कृतभोजनौ यावदासनस्थौ तिष्ठतस्तावदेकया कासिन्या समागत्य कुमारस्य करे 33 ताम्बूलमदायि । कुमारेणोक्तम् । 'केनेदं प्रेषितम्' । तयोदितम् । 'केनापि जनेन' इति । एवं सा 33
कदाचिद्भोज्यं कदाचित्ताम्बूलं कदाचित्पत्रच्छेद्यं कदाचिदालेख्यं परमपि स्नेहरसविशेषपोषकं कुमारस्य योग्यं प्रतिदिनं प्रेषयति । एवंच तयोर्निजराज्य इव सुखेन तिष्ठतोः कियन्तः पुण्यभालुरावासरा व्यतीयुः। 36 ६६५) अथ हेमन्ते भूमिभृता निमित्तमिदमाकार्य पुत्र्याः पाणिग्रहणलग्नं पृष्टम् । तेन सर्वाण्यपि 36 ज्योतिशास्त्राण्यवलोक्य प्रोचे । 'फाल्गुनसितपञ्चम्यां बुधे स्वातिनक्षत्रे यामिन्याः प्रथमे यामे व्यतीते
प्रधानं गतदोषमुपयामलग्नमस्तीत्यवधार्यतां देवेन ।' राज्ञापि 'तथा' इत्यङ्गीकृत्य कुमारस्याने ज्ञापितम्। 39 'कुमार वत्स, भवद्विज्ञानसत्त्वसाहसप्राग्भवस्नेहवश्यायाः कुवलयमालाया वियोगश्चिराय भवतो 30
ऽस्माभिः कृतः । अतः सांप्रतममुष्यां पञ्चम्यां कुमारोऽमुष्या वेदिकामध्यमध्यासीनायाः पाणिग्रहणं करोतु ।' कुमारेणोक्तम् । 'यदादिशति देवस्तत्तथा' इति । ततः कुवलयमाला पाणिग्रहणाकर्णनस्मेर42 वदनाम्बुजा प्रमोदभरभासुरा सर्वाङ्गरोमोद्गमसंगमा चिरसंचितपूर्यमाणमनोरथपथा न देहे न गेहे न 42
2) B'दादेशवचनेन सर्वा. 5) B परिणाययिष्यति. 10) B om. तर before तारक. 18) P B om. [इति], B मानभट for लोभदेव. 19) B वंजुलाख्यकन्यांतःपुररक्ष इति. 20) B om. यद् राजा कथयति. 27) B om. अस्य before सत्यप्रतिज्ञता. 31) Bनिकेत for निकेतन. 33) Bom. सा after एवं. 39) ० वशीकृतायाः for वश्यायाः.
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* 66
रत्नप्रभसूरिविरचिता [III. $65 : Verse 416त्रिभुवने ऽपि माति स्म । तत्र राजकुले विवाहभोजनार्थे धान्यान्यानीयन्ते । क्रियन्ते विविधानि 1 पक्वान्नानि । विरच्यन्ते सर्वत्र मण्डपमश्वप्रपञ्चाः । रच्यन्ते वेदिकाः । प्रेष्यन्ते लेखवाहाः सर्वेषां स्वजनराजन्यानाम् । निमन्यते सर्वत्र बन्धुवर्गः । भूष्यन्ते भवनानि । घट्यन्ते नानाविधान्याभरणानि । 3 शोध्यन्ते नगरीरथ्याः।
६) एवं विवाहारम्भकृत्यप्रवृत्तस्य जनस्य निधिलाभक्षण इव सौभाग्यनिर्मित इवोपयमदिवसः 6 समागमत् । तस्मिन् दिने ऽविद्धमौक्तिकचारुचतुष्कस्थापितप्रामुखासने निवेश्य कुमारं कुलवृद्धा मङ्गल- 6 स्मानमकारयत् । ततः स गोशीर्षचन्दनविलिप्ताङ्गःप्रावृतकारकश्वेतसदृशवसनः सिद्धार्थगोरोचनातिलकः कण्ठावलम्बितसुरभिकुसुमदामा महेन्द्रेण राजलोकेन चानुगम्यमानो जयकुञ्जरकुञ्जराधिरूढः प्रौढजनान्वितो दक्षिणकरकमलाबद्धकौतुकमदनफलः स्तुतिव्रातस्तूयमानगुणग्रामः प्रचुरमृदङ्गशङ्खपणववेणु- 9 वीणास्वरमुखरितदिकचक्रवालो धृतसितातपत्रः पुरः प्रवर्तमानप्रेक्षणक्षणः क्षणेनोद्वाहमण्डपमलंचकार ।
ततश्च स प्रावृतसितचीवराया माङ्गल्याभरणभूषितायाः कुवलयमालाया लग्नवेलायां द्विजवरेणोपढौकितं 12 करं करेण जग्राह । ततो ऽविधवा गीतं गातुं प्रवृत्ताः । वादितानि तूर्याणि । निःस्वानस्वनाः प्रसवः।12
पूरिताः शङ्खाः । आहता झलर्यः। वेदोच्चारपरायणा द्विजन्मानो मङ्गलपाठकाः पठन्ति । जयजयारवपरो लोकश्च । ततः प्रवर्तितं मङ्गलचतुष्टयम् । ततो निर्वृत्ते पाणिग्रहणमहोत्सवे पूजिते गुरुजने कृते समस्त15करणीये स्वस्थाने समेत्य विविधरत्नविद्रुमनिर्मिततलिने गङ्गापुलिन इव राजहंसयुगलं कृतमङ्गलोपचारं 15 तन्मिथुनमुपविष्टं दृष्ट्वा परिवारः सखीजनश्च मन्दं मन्दं निस्ससार। तत्रस्थस्य तस्य निद्रासुखमनुभवतः
क्षणदा क्षणमिव क्षयमियाय । ततः प्राभातिकतूर्यरवप्रतिबोधितः कुमारः कृतदेवाधिदेवनमस्कृतिनित्य18 कृत्यमकरोत् । तत्रान्यदा कुमारो हिमगिरिशिखरसमानं स्वसौधमारुह्य दक्षिणपक्षप्राकारप्रत्यासन्नं रत्ना-18
कर निरीक्ष्य क्षणं व्यावर्णयन् मात्राक्षरबिन्दुच्युतकप्रश्नोत्तरक्रियागुप्तककाव्यकथाविनोदैश्च कुवलयमालया समं प्रीतिपरस्तस्थौ । अत्रान्तरे कुवलयमालया विज्ञप्तम्। 'देव, त्वया मवृत्तान्तः कथं परिज्ञातः।' 21 ततः कुमारेण सविस्तरमयोध्यातो हयापहाराचं मुनिनिवेदितचण्डसोममानभटमायादित्यलोभदेवमोह-21
दत्तपञ्चजनपूर्वभवगाथापूरणपरिणयनपर्यन्तं सर्वमपि प्रोचे। प्रिये, ऐहिकसुखमूलं विवाहकर्म वृत्तम् । __ संप्रति पारत्रिकसौख्यप्रदं सम्यक्त्वमाद्रियस्व । यतः, 24 चिन्तामणिः श्रितः प्राणिस्वान्तचिन्तितमात्रदः । सम्यक्त्वं सर्वजन्तूनां चिन्तातीतार्थदं पुनः॥४१६ 24 तावदेव तमस्तोमः समस्तो ऽपि विजृम्भते । यावत्सम्यक्त्वतिग्मांशुरुदेति न हृदम्बरे ॥ ४१७
सदृष्टिदृष्टिहीनो ऽपि यः सम्यक्त्वविलोचनः। श्रुतिविश्रान्तनेत्रोऽपि सो ऽन्धो यस्तद्विवर्जितः ॥ ४१८ यदि ते स्मृतिमेति सांप्रतं दयिते पूर्वभवः स्वचेतसि । तदवश्यमिदं जिनेशितुर्वचनं निर्वृतिशर्मदं श्रय ॥ ४१९ श्रुत्वेति तस्य वचनं किल सा जगाद नाथ त्वमेव शरणं सुगुरुस्त्वमेव ।
देव त्वयाखिलपुरातनजन्मजल्पात् सम्यक्त्वभाजनमहं विहिता यदद्य ॥ ४२० ___ इत्याचार्यश्रीपरमानन्दसूरिशिष्यश्रीरत्नप्रभसूरिविरचिते श्रीकुवलयमालाकथासंक्षेपे श्रीप्रद्युम्नसूरिशोधिते ।
कुवलयचन्द्रकुमारवनपरिभ्रमणविजयापुरीगमनजयकुञ्जरहस्तिवशीकरणसमस्यापूरण- 33
कुवलयमालापरिणयनसम्यक्त्वोपदेशप्रभृतिवर्णनस्तृतीयः प्रस्तावः ॥ ३॥
33
[अथ चतुर्थः प्रस्तावः ] 36६१) अथ श्रीदृढवर्मणो नृपतेर्लेखवाहः प्रतीहारनिवेदितः प्रविश्य कुमारं प्रणिपत्य लेखं पुरो36 विमुच्य विज्ञपयामासेति । 'देव, श्रीतातपादा भवन्तमाकारयन्ति ।' ततः कुमारः पूर्व लेखं प्रणम्योन्मुन्य
च स्वयं वाचयामास । 'स्वस्त्ययोध्यापुरीतो महाराजाधिराजश्रीदृढवर्मदेवो विजयापुर्यां पुत्रं दीर्घायुषं 39 कुवलयचन्द्रकुमारं महेन्द्रसमन्वितं साञ्जसं गाढमालिङ्गय समादिशति, यथा 'अत्र तावत्तव दुःसहविर- 39
2) P रच्यते वेदिका. 7) P ततः स विलिप्तांगः. 9) B स्तुतिव्रत. 11) Bभूषिताया वेदिकामध्यमध्यासीनायाः कुवलय. 14) P निवृत्ते. 15) P v om. स्वस्थाने समेत्य. 16) P B om. निद्रासुखमनुभवतः. 17) B inter. क्षणदा & क्षणमिव. 18) B दक्षिणपक्षे. .38) B om. पुत्रं.

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कुवलयमालाकथा ४
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1 हेण मम जलब हिः क्षिप्तमत्स्यस्येव क्षणमात्रमपि न सुखावकाशः, तथा तव मातुः पुरीजनस्य च । अतस्त्वया 1 त्वरितमागत्य निजदर्शनपाथसा पाथोदेनेव पादपो वियोगतप्तो ऽहं निर्वाप्यः' इति । कुमारेण जगदे । 'प्रिये, अस्माकमेष गुरुनियोगस्तत् किं कर्तव्यम् ।' तथोक्तम् । 'यत्तुभ्यं रोचते तदाचरणीयमेव । ततः कुमारः समुत्थाय महेन्द्रेण साकं श्रीविजय सेनमिति विज्ञपयामास । 'देव, ममायातस्य बहवो दिवसा अभवन्, उत्कण्ठितौ च पितरौ, अतः प्रसादं विधाय मां प्रैषयत ।' ततो नृपतिना विसृष्टः सांवत्सरेण निवेदिते " मुहूर्ते कुमारः कृतमाङ्गल्य विधिर्वहन्नासिकादत्ताग्रपादो निर्मितजिननमस्कृतिर्जयकुञ्जरं गजमारुह्याने कसे- 6 वकलोकपरिकलितो महेन्द्रेण सह प्रमुदितचित्तः पुरीतो निर्गत्य बाह्यभुवि प्रस्थान मङ्गलं विदधे ।
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§ साप्यथो मातरं नत्वा तत्त्वालोकनबद्धधीः । पूर्णा हर्षविषादाभ्यां प्रोवाच नृपतेः सुता ॥ १ ॥ देहच्छायेव देहेन पत्या यास्याम्यहं सह । मातस्त्वदंहिसेवाया वियोगस्तु सुदुःसहः ॥ २ ॥ मद्रोषिता लता मातर्विना जलनिषेचनम् । पाण्डिमानमुपेष्यन्ति यथा प्रोषितयोषितः ॥ ३ ॥ मातर्मदीयविरहे कलापकलितः किल । कलापी तालसुभगं केनायं नर्तयिष्यते ॥ ४ ॥ जनन्युवाच किं वत्से धत्से खेदं स्वचेतसि । नरेश्वरसुता यत्त्वं दृढवर्मसुतप्रिया ॥ ५ ॥ तत्पुत्रि मा कृथाः खेदं हर्षस्थाने ऽस्य कः क्षणः । स्वर्धुनीस्नानसंप्राप्तौ को हि पङ्के निमज्जति ॥ ६ ॥ इत्युक्त्वा तनुजां कोडं स्वमारोप्य सवाष्पढक् । चुम्बित्वा च शिरोदेशे जनन्येवमशिक्षयत् ॥ ७ ॥ वत्से चेत्वं गुणश्रेणिमीह से स्वस्य सर्वदा । तद्भर्तृमन्दिरप्राप्ता ब्रूयाः प्रियमसंशयम् ॥ ८ ॥ कार्यश्वप्रभृतिषु गौरवार्हेषु गौरवम् । त्वयानुकूलया भाव्यं सपत्नीष्वपि संततम् ॥ ९ ॥ तदपत्यानि दृश्यानि निजानीवाश्रितेषु च । कृपा कार्या न तु क्वापि गर्वः सर्वप्रतीपकः ॥ १० ॥ भुक्ते भर्तरि भोक्तव्यं स्वप्यं च शयिते सति । नीचैर्लोचनया स्थेयं नीरङ्गीस्थगितास्यया ॥ ११ ॥ 1 दुःखिते दुःखिता पत्यौ सुखिते सुखिता भवेः । कोपवत्यपि मा कोपं विदधीथाः कदाचन ॥ १२ ॥ कदापि पतिपादारविन्दद्वय विलोकनम् । न हेयं सर्वदा सर्वसतीमार्गे ऽयमद्भुतः ॥ १३ ॥
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१३ ) इति शिक्षां शिरसि चारोप्य पितरौ प्रणस्य परिजनमभिपृच्छय कुवलयमाला ततः कुमारान्ति- 21 कमागता । ततो ऽन्यदिने कुमारः कुवलयमालया समं प्रचलितः सन् जातानुकूलपवनः श्रुतवामखरस्वरः सव्यसमुत्तीर्णैकवर्णशुनकः सर्वत्र समुच्चारितचारुवचनो व्यचिन्तयदिति । 'भगवति प्रवचनदेवते, यदि 24 तातं निरामयं पश्यामि राज्यं च प्राप्नोमि परिवर्धते सम्यक्त्वं [तदा] कुवलयमालया समं प्रव्रज्यामा - 24 श्रयामि, तद्दिव्यज्ञानेन परिज्ञाय तादृशमुत्तमं शकुनं देहि, येन मे निर्वृतिः स्यात् । ' इति यावच्चिन्तयनस्ति तावत्पुरस्तस्य मणिकनकनिर्मितं प्रलम्बितमुक्तावचूलमातपत्रं केनाप्युपनीय विज्ञप्तम् । 'देव, अस्य 27 भूपस्य जयन्तीपुरीपतिर्ज्येष्ठो भ्राता जयन्ताभिधो वसुधाधवः । तेन त्वद्धेतवे देवताकृताधिष्ठानं छत्ररत्नं 27 प्रेषितम्' इति । कुमारेण चिन्तितम् । 'अहो, प्रवचन देव्याः प्रभावः, येन प्रथममेव प्रधानं शकुनम्' इति ध्यात्वा तच्च स्वीकृत्य कुमारो राज्ञा पौरजनेन चानुगम्यमानो महता सैन्येन परिवृतः कियतीं भुवं परि30 गतः प्रोवाच । 'महाराज, व्यावृत्य धवलगृहमलंक्रियताम् । पौरजनाश्च निवर्तध्वम्, यतो दुरे भवति 30 विजयापुरी ।' ततस्तेषु व्यावृत्तेषु कुमारः सपरीवारो गच्छन् कतिपयैरपि प्रयाणकैः सह्यशैलसमीपं संप्राप । अत्रान्तरे केनाप्यागत्य विज्ञप्तम् । 'नाथ, अत्र सरस्तीरे देवायतने महामुनिरेको ऽस्ति' । इत्याकयं कुमारः 33 कुवलयमालया समं तत्र गत्वा मुनिं नत्वा सविनयं जगाद । 'भगवन्, भवन्तः स्वीकृतनवत्रता इव विभाव- 33 यामस्तत्र को हेतुः । ततो मुनिमतल्लिका निवेदितुमारेभे ।
समस्ति लाट देशान्तः पारापुर्यां नरेश्वरः । सिंहः प्राज्यतमस्थामा भानुनामास्ति तत्सुतः ॥ १४ ॥ चित्रकर्मप्रियः प्रायः सोऽहं क्रीडनकौतुकी । अन्यदा तत्पुरी बाह्योद्यानभूमिमुपागतः ॥ १५ ॥
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2 ) Bom. इति. 5 ) P श्रुतप्रसाद for अतः रसाद. 15 ) B मंदिरं प्राप्ता. P निवृत्ति: 29 ) B कियंतीं 33 ) B adds इति (on the margin) after इव.
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४) तत्र च विचरता मया कलाचार्य एको दृष्टः । तेनोक्तम् । 'कुमार, चित्रपटममुं मल्लिखितं निरीक्ष्य निवेद्यतां यदयं रम्यो न वा' इति । ततस्तदालोकनेन मया चिन्तितम् । 'तत्किमपि पृथिव्यां नास्ति यदत्र 39 न लिखितमस्ति' इति विस्मयस्मेरमानसं मां निरीक्ष्य तेनोक्तम् । 'कुमार, मयात्र सकलमपि संसार - 39 विस्तारस्वरूपं चित्रितमस्ति, यन्मनुष्यजन्मनि यत्तिर्यग्भवे यन्नरके यत्रिदिवे विविधं दुःखं सुखं चानुभूतं तत्सर्वमप्यस्ति, अत्र तावन्मोक्षो ऽपि, यत्र न जरा न मृत्युर्न व्याधिर्न चाधिः ।' एवं कुमार, तेन निवेदिते

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24 ) Pom. च, P Bom [ तदा ]. 25 >

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रत्नप्रभसूरिविरचिता [IV. $ 4 : Verse 161 तस्मिंस्तादृशे संसारचक्रचित्रपटे प्रत्यक्षीकृते मया चिन्तितम् । 'अहो, कष्टं संसारवासः। दुर्गमो मोक्ष- 1
मार्गः। अत्यन्तदुःखिताः प्राणिनः । विषमा कर्मगतिः। स्नेहनिबिडनिगडसंदानितो मूढजनः । अशुचिमयः 3 कायः । विषमिव विषयसुखम् । साक्षादेवैष जीवसार्थो महासागरनिमग्नः ।' इति चिन्तयता मया 3 भणितम् । 'अहो, त्वयायं यदि चित्रपटो लिखितस्ततो न मनुष्यस्त्वम् , अनेन दिव्यचित्रपटप्रकारेण किमपि कारणान्तरं चिन्तयन् त्वं देवो देवलोकतः समागतः।' इति च वदता मया तस्यैकस्मिन् पार्श्वे 6 ऽपरं चित्रपटं दृष्ट्वा प्रोक्तम्। 'अहो उपाध्याय, पुनरेव ततः संसारचक्रतो व्यतिरिक्तश्चित्रपटो ऽयम्, ततो 6 ममायमपि प्रत्यक्षीक्रियताम् ।' इदमाकर्ण्य कलाचार्येण भणितम् । 'कुमार, मयैव लिखितमेतद्वयोर्वणिजोश्चरितं विभक्तस्वरूपं पश्यतु भवान् । एषा चम्पापुरीति लिखिता। अत्रैष महाराजो महारथः । अत्र 9च धनी धनमित्रो नाम वणिय। तस्य भार्या देवीति । तयोस्तनुजौ द्वौ धन मित्रकुलमित्रौ । तज्जन्मानन्तरं 9 तदात्वमेव पिता पञ्चत्वमुपागतः। सर्वो ऽप्यर्थो निधनमियाय । ततस्तो मात्रा कष्टेन वृद्धिमानीतौ यौवनमवापतुः । जनन्या निगदितम् । 'भवन्तौ व्यवसायं कुरुताम् ।' ततस्तौ वाणिज्यकृषिपरमन्दिरकर्मकर12 वृत्तिप्रतिगृहप्रार्थनारत्नाकरसमुल्लङ्घनरोहणपर्वतारोहणानवरतखानिखननधातुवादद्यूतक्रीडनस्वामिसे- 13 वाप्रवृत्तिविवरयक्षिणीसमाराधनगुरूपदिष्टमन्त्रसाधनप्रभृतिभिःप्रकारैधनोपार्जनाथ ताम्यतः,परंवराटि
काया अपि नोत्पत्तिः।। 15 $५) ततो ऽतीवदुःखितौ ताविति संकल्पपरौ बभूवतुः । 'धिर घिर जीवितमस्माकम् । यः को 15
ऽप्युपायः प्रारभ्यते स सर्वो ऽपि पूर्वकृतदुष्कृतवशेन वालुकापिण्डकलनमिव खलप्रीतिप्राग्भार इवाञ्जलिकृतजलसंघात इव समीरप्रेरितजीमूतपद्धतिरिव विलयमायाति । कथमनेन देवेनावामेवाभाग्यभाजनं 18विहितो
सर्वेषामप्यन्येषामनवमम, परमावयोरवममेव । तावत्सर्वथैवालममना जीवितेन 18 सर्वथा दुःखनिकरमन्दिरेण । अथ कस्मिंश्चिदुञ्चशिलोच्चयशिखरमारुह्यात्मानं मुश्चावः' इत्यालोच्य तौ तच्छिखरमारुहावं प्रोचतुः। 'भोः पर्वत, तव शिखरपतनसाहसेनावामनेतनभवे दारिन्यदुःखभाजनं न भवावः ।' इत्युदित्वा तौ युगपदेव यावदात्मानं मुश्चतस्तावत्तयोः ‘मा साहसं मा साहसं' इति ध्वनि: 21 श्रवणाध्वनि पपात । तं निशम्य ताभ्यां सर्वतो दिशः पश्ययां साधुं कायोत्सर्गस्थितं निरीक्ष्य भक्त्या प्रणिपत्य प्रोचे । 'परमेश्वर मुनीश्वर, भवतावां मृत्युतः कथं निषेधितौ।' मुनिनापि ततः प्रोक्तम् । 24 'युवयोः किं वैराग्यकारणम् ।' ताभ्यामुक्तम् । 'भगवन् , आवयोर्दरिद्रतैव वैराग्यहेतुर्नान्यत् ।' साधुना-24 प्यभ्यधायि । 'भो पण्याजीवौ, भवन्तौ निर्वेदं कृत्वा मा प्राणत्यागं तनुताम् ।' ताभ्यामुदितम् । 'भो
यतीश, कथय कथं जन्मान्तरे ऽपि न दारियं पुनरावयोः।' भगवता भणितम् । 'यदि भवन्तौ दीक्षाम27 ङ्गीकृत्य तपः समाचरतस्तदेवंविधदुःखभाजनं भूयो ऽपि न भवतः।' ताभ्यामुक्तम् । एवं प्रसादः क्रिय-आ
ताम् । ततस्तेन मुनिना जैन विधिना कुमार, तयोः प्रवज्या दत्ता । इमौ तौ प्रव्रजितौ मया चित्रपटे लिखितौ। ततस्तो दुश्चरितं तपस्तत्वा समाधिना मृत्वा देवभवमुपाजग्मतुः । तयोः पुनरेक आयुषि क्षय30 मीयुषि स्वर्गतश्श्युत्वा पारापुर्यां सिंहभूपतेः सुतो भानुनामा संजातः । स चात्रोद्याने त्वम् । यः पुन- 30 द्वितीयो वणिग्जीवः स चाहम् । इमं चित्रपटं समालिख्य भवतः प्रतिबोधार्थमिहागतः । तावद्भो भानु
कुमार, प्रतिबुद्ध्यस्व मा मुहः, भीम एषभवाम्बुधिः, तरला कमला, हस्तप्राप्या विपत्तयः, दुःसहं दारिद्यम्' 33 इदमाकर्ण्य ऊहापोहं कुर्वाणः सहसैव मूच्छितो भानुकुमारः। स्मृता जातिः। परिजनेन वयस्यैश्च शीतल- 33
जलकदलीदलपवनादिभिः समाश्वासितः । ततः संजातस्वस्थचेतसा भानुनानुभूतं पूर्ववृत्तं विलोक्य
भणितम् । 36 'सर्वथा त्वं गुरुर्नाथ त्वमेव शरणं मम । येन त्वयाधुना जैनाध्वनि प्रीत्यास्मि रोपितः ॥ १६॥ 36
६) एवं वदस्तञ्चरणशुश्रूषापरायणः क्षणमेकं यावदभवं तावदुपाध्यायः पताकाराजिराजिते विविधासपत्नरत्ननिर्मिते विमाने मणिकुण्डलगलस्थलसमुच्छलदतुच्छ देहदीप्त्या दश दिशः प्रकाशयन्तं 39 वरमुकुट विराजमानं विमानसंस्थितमात्मानं प्रकटीकृत्य जगाद । 'भो भानुकुमार, दृष्टस्त्वयैष संसार-39 महीचक्रविस्तारः। ततो मया तनिरीक्षणसंजातवैराग्येण स्मृतपूर्वभवेन देवस्य पुरस्तत्क्षणमेवाभरणानि विमुच्य स्वयं विनिर्मितोत्तमाङ्गपञ्चमुष्टिकलोचस्तद्देवार्पितरजोहरणमुखवस्त्रिकाप्रतिग्रहाद्युपधिरु
6) B पुनरेतत्संसार. 40) B संसारमहाचक्र
16) 0 पिण्डक[व]लनमिव.
20) B °खरमारूढा एवं. 38) P B om, देह, B om. दश.

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8कमा
-IV. 88 : Verse 19] कुवलयमालाकथा ४
* 69 1द्यानतो निष्क्रान्तः । ततो हाहारवमुखरो वयस्यवर्गः परिजनश्च सिंहनरेशसकाशमुपागमत् । तेन देवेन 1
ततः प्रदेशतोपहत्यात्र निर्जने वने मुक्तोऽस्मि । सांप्रतं पुनः कमप्याचार्य मृगयामि, यन्तिके तपस्त3 नोमि ।' इदं निशम्य कुमारेणोक्तम् 'अहो, महाविस्मयकारी वृत्तान्तः। ततो महेन्द्रेण सम्यक्त्वं 3
गृहीतम् । कुमारो ऽपि महेन्द्रकुवलयमालाभ्यां सममावासमागत्य कृतकृत्यः शर्वर्यामस्वाप्सीत् । ततः पुनरपि निर्मले गगनाङ्गणे तिरोहितेषु तारानिकरेषु समुदिते दिनेशे कुमारः प्रदत्तप्रयाणका क्रमेण 6 विन्ध्यगिरिकान्तारासन्नं समावासितः । तत्र स कुमारः कृतदिवसरात्रिककृत्यः कुवलयमालया समं 6 पल्यङ्के प्रसुप्तः।
७) ततो निशीथे यावजागर्ति तावद्विन्ध्यगिरिशिखरकन्दरान्तरे ज्वलनं ज्वलन्तं विलोक्य 9 विकल्पमालाकुलः समजनि । 'अहो किमेतत् , किं तावदेष वनदवः, किमुताम्यत् । अत्र च पार्थेषु 9 परिभ्रमन्तः के ऽपि पुरुषा दृश्यन्ते । किं वा राक्षसाः, पिशाचा वा । ततोऽग्रतो भूत्वा सम्यर निभालयामि किमेतज्वलति, क एते पुरुषाः।' इति विचिन्त्य सुचिरं निभृतपदं समुत्थितः कुमारः कुवलय12 मालां तलिने सुप्तां विमुच्य वीकृतखङ्गरत्नवसुनन्दकः कटीतटनिबद्धक्षुरिकः प्राहरिकान वञ्चयित्वा गन्तुं 12 प्रवृत्तः। ततस्तेन ज्वलनान्तिके धातुवादवा वितन्वतः पुरुषान् विलोक्य चिन्तितम् । 'यदमी धातुवादिनः किमेतेषामात्मानं प्रकटीकरोमि किं वा न, कदाचिदेते वराकाः कातरहृदो ऽमी दिव्य इति मां 15 संभाव्य भयभीता नक्ष्यन्ति विपत्स्यन्ते वा, तदिह स्थित एव तेषां वाचः श्रोष्यामि' इति । तदा तत्र 15
तैरपीत्युक्तम् । 'यदद्य कल्कः सर्वो ऽपि विघटितस्तावदिदानी करणीयं किम् इति । किमत्रापरः कार्यः' इति वदन्तश्चलिताः । कुमारेण भणिताः 'भो भो नरेन्द्राः, किं व्रजत ।' तैरित्युक्तम् । 'भवतो भयेन ।'
तम् । 'कथं भवतां भयम्, अहमपि भवन्मध्यवर्ती नरेन्द्रः, ततः सर्वमपि निवेद्यताम ।' 18 ततस्तैर्जल्पितम् । 'अहोरात्रं यावदस्माभिः सुवर्णभ्रान्त्याध्मातं परं सर्वमेव भस्मीभूतम् ।' ततः साहसमवलम्ब्य कुमारेण देवगुरुचरणस्मरणप्रवीणान्तःकरणेन तेषां पुरस्तेनैवौषधयोगेन सुवर्ण निरमायि । 21 सर्वैरपि तैः प्रमुदितैर्विशप्तम् । 'देव, अद्यप्रभृति भवानेवास्माकं गुरुः । वयं तु तव शिष्या एवातो विद्या-21
दानप्रसादो विधेयः।' कुमारेण तत्प्रणीतभक्तिपरीतचेतसा योनिप्राभृतग्रन्थप्रयोगाः कत्यपि कथितास्तेषाम् । कुमारेण प्रोक्तम् । 'बजाम्यहं स्वस्ति भवद्भ्यः। यदा कदाचियूयमयोध्यायां कुवलयचन्द्रभूपर्ति 24 शृणुत तदा सत्वरमेव समागन्तव्यम्' इति वदन कुमारः कटकसंनिवेशे कुवलयमालाया विबुद्धायाः 24 कुमारादर्शनेन महदुःखं दधत्याः पुरः संप्राप्त एव । ततस्तया प्रमुदितया प्रोक्तम् । 'देव, कुत्र गता भवन्तः। ततः कुमारेण धातुवादिवृत्तान्तं सर्वमपि निवेदितम् । ततो निःश्वासनिःस्वनपटुपटहरवम
तादीनि विभातविभावरीचिह्नानि मत्वा कुमारेण भणितम् । 'अये प्रिये. प्रभातप्राया रजनि । क्षपापतिरपि क्षपितकिरणगणः । चरणायुधसंहतिरपि मन्दं मन्दं रौति च । सांप्रतं देवगुरुबान्धवकार्याणि क्रियन्ते' इति वदन् कुमारो निर्मलजलक्षालितवदनकमलः श्रीमति गृहचैत्ये प्रविश्य । 30 देवाधिदेवमेवं स्तोतुमारेभे।
30 'सुप्रभातं जिनेन्द्राणां धर्मबोधविधायिनाम् । सुप्रभातं च सिद्धानां कौघघनघातिनाम् ॥ १७॥
सुप्रभातं गुरूणां तु धर्मव्याख्याविधायिनाम् । सुप्रभातं पुनस्तेषां जिनस्तवप्रदर्शिनाम् ॥ १८ ॥ 33 सुप्रभातं तु सर्वेषां साधूनां साधुसंमतम् । सुप्रभातं पुनस्तेषां येषां हृदि जिनोत्तमः ॥ १९ ॥ 33
६८) एवंविधां स्तुर्ति विधाय कुमारः करिवरारूढः सुखासनाधिरूढया कुवलयमालया समं । विविधतुरगखुरखुराविदारितमहीतलसमुच्छलदतुच्छरेणुनिकरपरिपूर्यमाणसकल दिग्मण्डलमुखनिरुद्ध36 दिनकरप्रसरजातदुर्दिनशङ्कासहर्षशिखण्डिताण्डवितकलापभ्राजमानेन वनान्तरेण संचचार । ततो 36 ऽनवरतदत्तप्रयाणकः कुमारोऽयोध्यापुरीपरिसरमलंचकार। तमायान्तं श्रुत्वा तदात्वाधिकप्रमोदवश
समलसद्रोमाञ्चकवचितःक्षितिपतिः सपरिजनः सान्तःपुरः कुमारसम्मुखमाजगाम । ततः स्वदर्शन39 मात्रेणैव दृढवर्ममहीपतिः कमलबन्धुरिव कमलाकरं कैरवबन्धुरिव कैरवसंचयं घनाघन इव घनसुहृत्सं-39 घातं मधुरिव पिकनिकरं तं कुमारं भृशं प्रमुदितमानसमातत । ततो द्वावपि स्नेहभरपरवशमानसौ बाष्पाविललोचनौ बभूवतुः । ततः कुमारेण महाविनयशालिना पितृमातृचरणद्वन्द्वमद्वन्द्वभक्त्या
10) B क एते for केऽपि. 12) B adds प्राहरिकः before प्राहरिकान्. 32) Pom. the verse सुप्रभातं गुरूणां etc., B om. जिनस्तव etc., to पुनस्तेषां in the next line-obviously a haplographical skipping over by the copyist.

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* 70
रत्नप्रभसूरिविरचिता [IV.88 : Verse 201 प्रणतम् । ताभ्यामुक्तम् । 'वत्स, अतीव दृढकठिनहृदयो भवान् बभूव । आवां पुनस्त्वस्नेहनिर्भरप्रसृतदुः- 1
सहविरहज्वालावलीदुखितौ सजीवमप्यात्मानं मृतमिव मन्यमानौ स्थितौ । ततो वत्स, चिरं जीवास्माकं 3जीवितेन ।' राज्ञा पृष्टम् । तदा तुरगेणापहृतः कुत्र गतः, कुत्र स्थितः, इत्येतत्सर्वमपि स्वरूपमावेदय । 3 एतदाकर्ण्य कुमारेण यत्र यत्र भ्रान्तं यत्र यत्र यद्यदृष्टमनुभूतं च तदखिलमपि विज्ञप्तम् । इतश्च मध्याह्नावसरे मागधेन निवेदिते तत्रैव विहितमजनभोजनौ दृढवर्मकुवलयचन्द्रौ सुखं समासीनौ क्षणं 6 स्थितौ । ततः,
दृढवर्मसुतः शस्ते मुहूर्ते गणकोदिते । गजपृष्ठप्रतिष्ठेन भूमिभ ग्रयायिना ॥ २०॥ दुर्वारैारणैरश्ववारैर्वारितवैरिभिः । मनोरमैः स्यन्दनौधैः संनद्धैः सुभटैः समम् ॥ २१॥ प्रवाद्यमाननिःस्वानुस्वानडम्बरिताम्बरः। विधीयमानमाङ्गल्योपचारश्चतुराग्रिमैः ॥ २२॥ आकर्णयन्नुभाकर्णिबन्दिवृन्दभवां स्तुतिम् । वनीपकानां दीनानां दद्दानं पदे पदे ॥२३॥
जयकुञ्जरमारूढः पश्यन् मञ्चान् प्रपञ्चितान् । मुक्तावचूलसश्रीकविचित्रोल्लोचरोचितान् ॥२४॥ 12 वृद्धाङ्गनाशिषो गृह्णन् प्रतीच्छन्नक्षताक्षतान् । समाससाद प्रासादं विशदं सप्तभूमिकम् ॥ २५ ॥ 12
षड्भिः कुलकम् ॥ ६९) तस्मिन्नेव मुहूर्ते श्रीदढवर्मणा कनकमयासने निवेश्य कुमारस्य जयजयशब्दपूर्यमाणनभस्तलं 15 चारुचामीकरविरचितैः कलशैः सत्तीर्थसमानीतोदकसंभतैः सर्वलोकप्रत्यक्षं यवराज
लोकप्रत्यक्ष युवराजपदाभिषेकश्चके। 15 ततस्तेन राजलोकेन नमस्कृतः कुमारः । राज्ञा प्रोक्तम् । 'वत्स कुमार, पुण्यवानस्मि, यस्य भवादृशस्त
नुजः । अद्यैव चिरसंचितो मनोरथरथः परांप्रमाणकोटिमधिरूढः। अतःप्रभृति त्वमेव राज्यभारधौरेयः। 18 ततःप्रीतिप्रकर्षेण रोमहर्षयुतो नृपः। राज्यप्रधानप्रत्यक्षं तनूज समशिक्षयत् ॥२६॥ 18
राज्यभारधुराधुर्ये वर्ये वत्स गुणैस्त्वयि । अद्यापि न परं लोकं साधये तेन मे त्रपा ॥२७॥
विश्वम्भरायास्त्वय्यद्यावनं कलितयौवने । मयि वत्स पुनर्युक्तं वनं गलितयौवने ॥२८॥ 21 परं भोगफलस्यास्य कर्मणः शेषमस्ति मे । यावत्तावत्त्वया राज्ये भूयतां सहकारिणा' ॥ २९॥ 21
कुमारोऽपि पादौ प्रणम्य प्रोवाच । 'यत्किचित्तातः स्वयमादिशति तदवश्यं मया विधेयम्' इति । ततः
कुवलयमालया गुरुजनस्य प्रणतिश्चक्रे । गुरुजनेनाप्यभिनन्दिताशीर्वचोभिः । कुमारो ऽथ यौवराज्यपदं 24 पालयन् स्वगुणैः सर्वसंमतो बभूव । अपि च ।
24 स्मितैर्निरीक्षितैस्तस्य चरितैर्जल्पितेरयम । राजलोकः समग्रो ऽपि सर्वदानन्दभरभूत ॥३०॥ धिनोत्यखण्डधाराभिर्धरां धाराधरो यथा । तथायमर्थसंघातैरत्यर्थ सार्थमर्थिनाम् ॥ ३१ ॥
१०) ततश्च कियत्यपि गते काले सुखसंदर्भमये व्यतीते राक्षा भणितम् । 'वत्स कुवलयचन्द्र, 7 एष कालो मम धर्मस्याराधने ततस्तं करोमि ।' कुमारेण प्रोक्तम् । 'महाराज, युक्तमुक्तम्, परमेकं पुनविज्ञपये धर्मः कुलोचित एव कर्तव्यः।' राज्ञोक्तम् । 'बहवो धर्मोपायाः, कोऽयं कुलोचितः।' कुमारेणो30 क्तम् । 'य इक्ष्वाकुवंश्यैः पूर्वजैः कृतः स एवोचितः। तदाकर्ण्य राजा धर्मपरीक्षार्थ देवतागृहे कुलदेवतां 30 श्रियमाराधयामास । ततस्तस्य राशः कुसुमस्रस्तरे स्थितस्य षड् यामा व्यतीताः । अथ निशीथे गगन
तले वाणी समुल्ललास । 'भो नरेश, यदि भवतो धर्मसारेण कार्य तत इक्ष्वाकुवंश्यकुलधर्म गृहाण ।' 33 इति वदन्त्या कुलदेवतया श्रिया प्रत्यक्षीभूय हेमपट्टिकाखण्डं ब्राह्मीलिपिसनाथं समान्तर्धानं विदधे । 33
तन्निरीक्ष्य नरेश्वरः प्रमुदितः प्रगे कुमारमाकार्य सर्वमपि निशावृत्तं निवेदयामास । ततः कुमारः पित्रादेशेन तत्र लिपि वाचयितुं प्रवृत्त इति । 36 'शानदर्शनचारित्ररत्नत्रयमनुत्तरम् । साधनं मोक्षमार्गस्य निधानं शिवशर्मणाम् ॥ ३२॥ 36
न हिंसा यत्र नासत्यं न स्तेयं ब्रह्मपालनम। परिग्रहप्रमाणं च रात्रिभोजननिर्वतिः॥३३॥
सर्वदोषविनिर्मुक्तो यत्र देवो जिनेश्वरः। महाव्रतधरो धीरो गुरुर्धर्मोपदेशकः ॥ ३४ ॥ 39 पूर्वापराविरुद्धश्चागमः श्रीशिवसंगमः । मुक्तये धर्म एवायं प्रतीपस्तु भवभ्रमौ ॥ ३५॥' 39
६११) एवं वाचिते धर्मस्वरूपे राज्ञोक्तम् । 'अहो, अनुगृहीता वयं भगवत्या कुलदेवतया । एतत्पु. नर्न ज्ञायते, के ते धर्मपुरुषाः, येषामेष धर्मः।' कुमारेणोक्तम् । 'दर्शनान्याकार्य धर्मपृच्छा विधीयते, 42 यस्य कस्यचिद्धर्म एतल्लिपिसंवादी भवति स एव साध्यते।' ततो भूपतिर्दर्शनप्रधानपुरुषानाकार्य यथा- 42
1) B वत्स तवातीव (on the margin). 8) B दुरिवारणै.

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-IV. 18 : Verse 54] कुवलयमालाकथा ४
*71 स्थानं निवेश्य धर्म पप्रच्छ । सधैरपि निजनिजागमानुसारेण धर्मो निवेदितः परं तस्य चेतसि स्थिति न 1 बबन्ध । ततो राशा जैनमुनयः पृष्टाः । 'यूयं निजं धर्म निवेदयत । ततो गुरुणा 'यो धर्मः कुलदेवतया 3 निवेदितः स एव धर्मो धर्मसारः' इति प्ररूपितः। ततोभूपः कुमारं विलोक्य बभाषे । 'सम्यगेवैष मोक्ष- 3 मार्गक्षम इति । सर्वेषामपि धर्माणामेष एव मुख्यः । एष एव कुलदेवतया दत्तः। इक्ष्वाकूणामयमेव कुलधर्मः।' कुमारेण विज्ञप्तम् । 'यदाहं तुरङ्गमाविष्टस्तदैतस्यैव धर्मस्य बोधार्थ देवेनापहृतः। मयारण्ये 6 मुनिसिंहदेवा विलोकिताः पूर्वभवसंगताः पूर्वभवे ऽप्यमुमेव धर्ममाराध्य ते स्वर्ग गतवन्तः। तैरप्येनं 6 धर्म निवेद्य कुवलयमालाबोधार्थमस्मि प्रेषितः। येन च शुकेन तं देशं गतानामस्माकं प्रवृत्तिर्भवतां पुरो निवेदिता तेनाप्ययमेव सार्वज्ञो धर्मो दृष्टः।
रजोहृतिः कराम्भोज भेजे यस्य नरेश्वरः । पुरन्दरो ऽपि तं स्तौति सादरं विगतादरम् ॥ ३६॥ स्वयं स्वामी जगन्नाथ पाथोनाथः कृपाम्बुनः । सभायामादिशद्धर्मममुमेव जिनेश्वरः॥ ३७॥
साधवो ऽपि मया दृष्टा धर्मे ऽत्र स्थितिशालिनः । उत्पाद्य केवलज्ञानं महोदयपदं ययुः ॥ ३८॥ 12
तेन विज्ञप्यसे तात जैनधर्मः सुशर्मदः । सर्वेषामेव धर्माणामयमेव मनोरमः ॥ ३९॥ 12 दुर्वारवारणाकीर्ण रगत्तुङ्गतुरङ्गमम् । भवेद्राज्यमपि प्राज्यं न धर्मस्तु जिनोदितः ॥ ४०॥
६१२) तावदेव भवता भवतापहारी दर्लभो जिनधर्मः प्राप्तस्ततो निपणेन त्वयायं विधेयः।' राजा 15 'तथा' इति प्रतिपद्य प्रोवाच । 'अहो, सत्यमेतद्यदेष धर्ममार्गो दुर्लभः । तथा वयं पलितकलितशिरस: 15 संजाताः परं धर्माणामन्तरं नावगतम्' । 'भोस्तपोधनाः, तत्रभवतां भवतां स्थानं न वयं जानीमः।' गुरु
णोक्तम् । 'राजन्, बाह्योद्याने कुसुमगृहचैत्ये ऽस्ति ।' राज्ञोक्तम् । 'व्रजत यूयं स्थानं कुरुत कर्तव्यानि, 18 प्रभाते समेष्यामि' इति वदन् कुमारमहेन्द्राभ्यां समं मापतिरुत्तस्थौ साधवोऽपि स्वं स्थानमलंचक्रुः।18
तो दृढवर्मावशेषमपि भवस्वरूपं मायागोलकमिव, इन्द्रजालमिव, आदर्शप्रतिबिम्बमिव नेत्ररोगिविभावरीवरयुगलावलोकनमिव, मरुमरीचिकानिचयाधभासनमिव गन्धर्वपुरनिरूपणमिव, अविचारित21 रामणीयकमिवा किंचित्करमनुपादेयं विचिन्त्य संजातवैराग्यः कुवलयचन्द्राय सप्ताङ्गं राज्यं ददौ, इति 21
च शिक्षा तं प्रति जगाद । 'वत्स कुवलयचन्द्र, शातयुक्तायुक्तस्य पठितसर्वशास्त्रसार्थस्य तव धवलितधवलनमिव पिष्टपेषणमिव विभूषितविभूषणमिव शिक्षाप्रदानं, परं पुत्रप्रीतिर्मा मुखरयति । 24 दुरन्तदुरितोपायाश्चपलाचपलास्तथा। स्त्रियः श्रियश्च तत् क्वापि मा भूयास्तद्वशंवदः॥४१॥ 24
उच्चस्तरं पदं प्राप्य त्वया कार्यविदा सदा । गुरवो न लघुत्वेन दर्शनीयाः कदाचन ॥४२॥ त्वया बद्धानुरागेण पालनीया निजाः प्रजाः । यतः प्रजालता नीतिनीरसिक्ताः फलन्त्यमूः ॥ ४३ ॥ अन्तरङ्गारिषड्वर्गजयाय भवतादरः । शास्त्रे शस्त्रे च कर्तव्यो बहिरङ्गारिशान्तये ॥४४॥ आराध्या सर्वदा विद्यानवधाः स्थविरास्त्वया । मन्जतां ध्यसनाम्भोधौ वृद्धसेवा हि मङ्गिनी ॥ ४५ ॥
राज्यश्रीः काममाहेयी न्यायगोभक्तपोषिता । निकामं कामदुग्धानि प्रसूते वसुधाभुजाम् ॥ ४६॥ 30 ६१३) इति शिक्षा दत्त्वा दत्तदीनजनदानः संमानितस्वजनः कृतचैत्याष्टाहिकामहः सुतकारितां 30
शिबिकामारुह्य नृपो गत्वा कुसुमगृहचैत्ये तस्यैव गुरोरन्तिके प्रावाजीत् । तदने करुणावता गुरुणा ___ मनुष्यभवोपरि युगसमिलापरमाणुदृष्टान्तौ प्ररूपितौ । तथा हि। 33 समग्रद्वीपवार्थीनां पर्यन्ते ऽस्ति महोदधिः । स्वयंभूरमणो नाम वलयाकारतां गतः॥४७॥ 33
देवः कोऽपि युगं प्राच्यां प्रतीच्यां स मिलां पुनः । स्थापयेदथ सा भ्रष्टा जले तत्रातलस्पृशि ॥४८॥
अपारे चानिवारे च परितोऽपि चलाचला । युगे चलाचले योगं लभते न कथंचन ॥ ४९ ॥ युग्मम् ॥ 36 प्रचण्डवातवीचीभिः प्रेरिता सा कथंचन । युगे न लभते योगं जन्तुर्न तु जनुर्नृणाम् ॥५०॥ 36
[युगसमिलादृष्टान्तः।] तथाहि त्रिदृशः कश्चिदारासनदृषन्मयम् । स्तम्भं महान्तमाचूर्य दग्निक्षेपनि व्यधात् ॥५१॥ 39
तचूर्ण स समादाय तूर्ण गत्वा सुराचले । चूलिकायामवस्थाय नलिकां स्वकरे ऽकरोत् ॥ ५२॥ 39 तत्रस्थितेन फूत्कृत्य तया ते प्रचुरोजसा । ते ऽणवः पातिताः सर्वे दिशासु चतसृष्वपि ॥ ५३॥ कल्पान्तकालमोन्मीलदुद्दाममरुता हताः। सर्वे ऽपि पश्यतस्तस्यादृश्यास्ते जज्ञिरे क्षणात् ॥ ५४॥
27
27
5) PB तुरंगमाविश्य एतस्यैव. 8) Pसर्वज्ञो धर्मः. 9) B नरेश्वर, B विन (ने?) यादरं for विगतादरं. 10) B जगन्नाथः. 19) B नेत्ररोगिणा (णा added above the line) विभावरी. 21) B सप्तांगराज्यं. 30) B°चैयाष्टाहिकस्तत्कारिता. 36) 0 adds here [युगसमिलादृष्टान्तः] at the end of verse No, 50. 39) Pom. स. 40) P पूत्कृत्य, B ति for ते..

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रत्नप्रभसूरिविरचिता
[ IV. § 13 : Verse 55
सुपर्वपर्वत भ्रष्टैस्तैरेव परमाणुभिः । स सुपर्वापि नो कर्तुं समर्थस्तं पुनर्यथा ॥ ५५ ॥ दुष्कर्मवशतो भ्रष्टस्तथा मानुषजन्मनि । निस्तुषं मानुषं जन्म जन्मी न लभते पुनः ॥ ५६ ॥
3
परमाणुदृष्टान्तः । ३ ततः स राजर्षिर्द्विविधशिक्षा विचक्षणः चारुचारित्रं समाचरन् गुरुणा सह विजहार । कुवलयचन्द्रस्यापि निखिल भूपालमण्डलीमुकुट कोटिनिघृष्टचरणारविन्दस्य विपुलामासमुद्रमेखलां पालयतः प्रभूता वासरा 6 व्यतीयुः ।
१४) अत्रान्तरे पद्मकेसरसुरः स्वानि च्यवनचिह्नानि परिज्ञाय दुर्मनाश्चिन्तयामास ।
'खेदं माव्रज जीव त्वं दीनत्वं हृदि मा व्यधाः । तावदेव हि भुज्येत यावदायुरुपार्जितम् ॥ ५७ ॥ १ ततः संप्रति कालोचितं क्रियत इत्यागत्यायोध्यायां सुरः कुवलयचन्द्र - कुवलयमालयोः पुरः कथ- 9 यामासेति । 'यथामुकमासे ऽमुकदिवसे युवयोः सूनुर्भविष्यामि तावदिमानि पद्मकेसरनामाङ्कितानि कटककुण्डलहारार्धहारादीनि भूषणानि स्वीक्रियन्ताम् । तानि च प्रसृतबुद्धिविस्तरस्य मम तनौ 12 निवेश्यानि येनैतानि चिरपरिचितानि प्रेक्षमाणस्य मम जातिस्मृतिरुत्पद्यते' इत्युदित्वार्पयित्वा च 12 त्रिदशः स्वस्थानमागतः । ततः क्रियद्भिर्दिनैः सुरश्रयुत्वा कुवलयमालाया गर्भं सुतत्वेनोदपद्यत । ततः सापि समये पवित्रं पुत्रं प्रासूत । पित्रा मध्ये पुरं विरचय्य वर्धापनकमहोत्सवे संजाते द्वादशे दिवसे 15 तस्य मुनिना पूर्वमुदितमभिधानं 'पृथ्वीसारः' इति विदधे । स कुमारः कलाकलापेन यौवनेन च 15 स्वीच । तस्य पितृभ्यां तान्याभरणानि समर्पितानि । तानि पश्यत एव तस्य प्रागपि क्वापि दृष्टान्येतानीत्यूहापोहवतो मूर्छाजनि, जातिं च सस्मार । ततः शीतेन तोयेन वायुना चाश्वासितो लब्धचैतन्यो 18 दध्याविति । 'अहो, तत्र तानि सुखान्यनुभूय पुनरीदृशानि तुच्छानि मनुजजन्मजातानि जीवो ऽभिलषति, 18 इति धिर मोहं धिक् च संसारावासं यत्र निरन्तरमाधिव्याधिव्यथितो जनः, तदहं संसारदुःख परंपरापराभवविधायिनीं प्रव्रज्यां गृहीत्वात्मानं साधयिष्ये' इति चिन्तयन् स वयस्यैर्भणितः । 'कुमार, तव 21 स्वस्थशरीरस्य किमेतदत्याहितम् ।' तेनोक्तम् । 'ममाजीर्णविकारेणैषा भ्रमिरत्पन्ना, तेन न पुनरात्म- 21 स्वभावो निवेदितः ।' एवं व्रजत्सु दिनेषु कुवलयचन्द्रेणोक्तम् । 'कुमार, राज्यं गृहाण, अहं प्रव्रज्यां ग्रहीष्ये । कुमारेणोक्तम् । 'महाराज, त्वमेव राज्यं प्रतिपालय, अहं पुनर्दीक्षां स्वीकरिष्ये ।' राज्ञादिष्टम् । 24 'अद्यापि बालस्त्वं राज्यसुखमनुभव, वयं पुनर्भुक्तभोगा दीक्षां ग्रहीष्यामः' इति कुमारं प्रतिबोध्य 24 भूपतिर्निर्विण्णकामभोगः प्रव्रज्याग्रहणमनाः कस्यापि गुरोरागमनमभिलषंस्तस्थौ । अन्यदिने दत्तमहादानः संमानिता शेषपरिजनः कुवलयमालया समं धर्मवार्ता वितन्वानः क्षमाधनः सुत्वा पाश्चात्यया27 मिनीयामे प्रथममेव प्रबुद्धश्चिन्तयामासेति ।
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१५) 'दुष्प्रापं प्राप्य मानुष्यं दक्षिणावर्तशङ्खवत् । विचारचतुरैश्चिन्त्या हेयोपादेयहेतवः ॥ ५८ ॥ मानुषत्वमतिश्रेष्ठं कुले जन्म विशेषतः । धर्मः कृपामयो जैनस्त्रयमेतद्धि दुर्लभम् ॥ ५९ ॥ धन्यास्ते पुण्यभाजस्ते निस्तीर्णस्तैर्भवार्णवः । ये संगमपरित्यागनिगमाध्वगतां ययुः ॥ ६० ॥ त एव कृतिनो ऽभूवन् भुवनश्री विशेषकाः । जिनेन्द्रजल्पिता सर्वविरतियैरलंकृता ॥ ६१ ॥ धन्यानि तानि क्षेत्राणि यत्र जैनमुनीश्वराः । भ्रमन्ति विभ्रमत्यक्ता मुक्ताहाराः शुभाशयाः ॥ ६२ ॥ पुण्यतिथिस्तिथिः सा का सा वा वारो ऽपि कः स च । तन्मुहूर्त च किं भावि ममामोदप्रमोदकृत् ॥६३॥ 33 यस्मिन् पवित्र चारित्र चित्रभानुप्रभोदद्यात् । मन्मनः सर सीजन्म स्मेरतामुपयास्यति ॥ ६४ ॥ युग्मम् ॥ प्रधानधान्यतो येन दीक्षाशिक्षाशिलोपरि । क्षालयिष्ये मनोवासः कुवासमलिनं कदा ॥ ६५ ॥ 36 इति चिन्तयतस्तस्य भूपतेः प्राभातिकमङ्गलपाठकः पपाठ ।
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नमस्ते लोकनिर्मुक्त नमस्ते द्वेषवर्जित । नमस्ते जितमोहेन्द्र नमस्ते ज्ञानभास्कर' ॥ ६७ ॥ इति वदन् भूपतिः शयनीयादुत्तत्स्थौ । ततो 'नमो जिनेन्द्रेभ्यः' इति वदन्ती संभ्रमपरा त्रिदशतटिनी
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'हत संतमसानीकः पातितनक्षत्र सुभटसंघातः । प्रसृतप्रतापनिकरः शूरः पृथिवीपतिरुदेति' ॥ ६६ ॥ एतदाकर्ण्य राज्ञा चिन्तितम् । 'अहो, सुन्दरोपश्रुतिः सुतराज्याय |

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2 ) B मानुषजन्मनः (partly on the margin ) 5 ) c चरणारवृन्दस्य, Badds समुद्रं before समुद्रमेखलां, P चालयतः for पालयतः. 13) B inter. पवित्रं & पुत्रं. 14 ) B महोत्सवं. 24 ) PB om. दीक्षां ग्रहीष्यामः. 25 ) P महादान - सन्मानिताशेष, P वितन्वत for वितन्वावः, B adds सुष्वाप before सुप्तवा, 33 ) Pc स for सा वा.
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कुवलयमालाकथा ४
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1 पुलिनकल्पात्तत्पादुत्थाय कुवलयमाला पतिं प्रति प्रोवाच । 'एतावतीं वेलां यावद्गोस्वामिना किं चिन्ति- 1 तम् ।' राज्ञा जल्पितम् । 'पृथ्वीसारं कुमारं राज्ये निवेश्य प्रव्रज्याग्रहणेनात्मानं साधयिष्ये' इति । तया प्रोक्तम् | 'यदा विजयापुर्या आवां निःसृतौ तदा प्रियेण प्रवचनदेवता विज्ञप्ता, यदि भगवति जीवन्तं तातं 3 परिपश्यामि राज्याभिषेकं च प्राप्नोमि ततः पश्चात्तनुजं राज्ये निवेश्य व्रतं गृह्णामि, ततो देवि शकुनोत्तमं विधेहि' इत्युदिते केनचिन्नरेणातपत्रमुपढौकितम् । ततः स्वामिना जल्पितम् । 'दयिते, प्रकृष्टमेतच्छकुनं 6 सर्वापि संपत्तिः संततिश्चास्माकं भाविनी' इति तत्सत्यं जातम् । सांप्रतं प्रव्रज्यापालनस्यानुध्यानं ततो युक्तमेव । ततस्तयाभ्यधायि । 'धर्मस्य त्वरिता गतिः', अतो देव, कथं विलम्बः, त्वरितमेवात्महितं वितन्यते ' । राज्ञोक्तम् । 'देवि, यद्येवं ततः कुत्रचिह्नरवो विलोक्या येन यथा चिन्तितं प्रमाणपदवीमध्यारोहति ।'
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९ १६ ) ततः प्राभातिकं कृत्यं विधाय भूनायकस्तत्रैव दिने पृथ्वीसारं कुमारं राज्ये ऽभिषिच्य द्वितीय- 9 दिवसे शिरोगृहासनस्थौ नभोमध्यमध्यासीने नभोमणौ साधुयुगलं भिक्षार्थ भ्रमन्तं रथ्यामुखे वीक्ष्य प्रासादादुत्तीर्य सुखासनाधिरूढः कियजनावृतो गत्वा प्रणिपत्य प्रोवाच । युवयोर्निरामयः कायः । ' 12 साधुभ्यामुकम् | 'कुशलमावयोर्गुरूणां चरणस्मरणप्रवीणान्तःकरणयोः' । राज्ञोक्तम् । 'गुरूणां किमभि- 12 धानम् ।' ताभ्यामुक्तम् । 'इक्ष्वाकुवंश्यः प्राप्तगुरुविनयस कलशास्त्रार्थः कन्दर्पदर्पसर्पसर्पारिर्दर्पफलिकाख्यो गुरुः ।' राज्ञोक्तम् । 'भगवान्, किमु स अस्मत्संबन्धी रत्नमुकुटस्य राजर्षेः पुत्रो दर्पफलिकः, किं 15 वापर:' इति । साधुभ्यामुक्तम् । 'स एव' । राज्ञा भणितम् । 'कस्मिन् स्थाने तिष्ठन्ति' । ताभ्यामुक्तम् 115 'राजन्, संसारमरुतरवस्ते गुरवः प्रधाने मनोरमोद्याने समवसृताः सन्ति' इत्युदित्वा मुनियुगलं विचर्य स्वस्थानमाजगाम । नृपतिरपि प्रासादमासाद्य कुवलयमाला महेन्द्रस्य च पुरो वृत्तान्तं सर्वमपि 18 निवेदयामास । अद्य स चैवास्मद्धाता दर्पफलिकः संपन्नाचार्यपदः समवसृतः । ततः कुवलय चन्द्रः कुवलयमालया महेन्द्रेण च समं मनोरमोद्याने समागत्य भगवन्तं दर्पफलिकं प्रणिपत्य पप्रच्छ । 'तदा भगवन्, भवन्तश्चिन्तामणिपल्लीतो निःसृत्य कस्य गुरोरन्तिके प्रव्रजिताः । ततो भगवानु21 वाच । 'महाराज, तदा ततो निर्गत्य मया श्रीभृगुकच्छं गतेन मुनिरेको दद्दशे' । तेन 21 मुनिना प्रोक्तम् । 'भो दर्पफलिक राजपुत्र, मामभिजानासि ।' मयोक्तम् । 'भवन्तं सम्यग् नोपलक्षये ।' तेनोक्तम् । 'केन तव तच्चिन्तामणिपल्लीराज्यं दत्तम् ।' मयोक्तम् । 'भगवन् किं भवान् सः । तेनोक्तम् 24 ' एवमेव ' । मयोक्तम् । 'यथा तदा त्वया राज्यं दत्तं तथा संप्रति संयमराज्यदानेन प्रसादं तनु | 24 तेनोक्तम् । 'यद्येवं ततः कथं विलम्बः । तदा तेन मुनिना व्रतं दत्तम् । तेन सह विहारं कुर्वाणो ऽयोध्यायामागतवान् । तत्र च तव पिता दृढवर्मा तदन्तिके निष्क्रान्तः । स च मम गुरुस्तव जनकश्चोत्पन्न27 केवलज्ञानौ सम्मेतशैलोपरि द्वावपि सिद्धिपदमीयतुः । अहं पुनर्भवत्प्रतिबोधाय समागमम् ।' तत एवं 27 पिशुनसंगतिमिव लीलावती लोचनप्रान्तमिव महाबलान्दोलितकदलीदलमिव शरत्समयघनाघन पटलमिव सुरेश्वरशरासनमिव चपलस्वभावं पदार्थजातं परिज्ञाय तत्पदान्ते कुवलयचन्द्रः कुवलयमालया 30 महेन्द्रेण च समं व्रतं जग्राह । कुवलयमालाप्यागमानुसारेण तपस्तप्त्वा सौधर्मे नाके सागरोपमद्वय - 30 स्थित्यायुस्त्रिदशः समभवत् । कुवलयचन्द्रो ऽपि समाधिना विषद्य तत्रैव विमाने तत्प्रमाणायुः समुदपद्यत । सिंहोऽप्यनशनकर्मणा तत्रैव देवो जातो ऽस्ति । स च भगवानवधिज्ञानी सागरदत्तमुनि33 मृत्वा तस्मिन्नेव स्थाने सुरः समजायत ।
(१७) अथ पृथ्वीसारः कियत्कालान्तरं राज्यसुखमनुभूय विरचितमनोरथा दित्यनामतनुजराज्याभिषेकः संसारमहाराक्षसभयभ्रान्तस्वान्तः परिज्ञाय भोगान् भोगिभोगोपमान् गुरूणां चरणमूले प्रव्रज्य 36 कृतश्रामण्यः प्रदत्तमिथ्यादुष्कृतः पञ्चत्वमवाप्य तत्रैव विमाने सुधाशनो ऽजनिष्ट । एवं ते पञ्चापि तत्रैव 36 वर विमाने कृतसुकृताः समुत्पन्नाः । परस्परं ते विज्ञातपूर्वनिर्मित सङ्केता जल्पितुं प्रवृत्ताः । ' दुस्तरं संसारसागरमवगम्य यथा पूर्व तथाधुनापि सकलसुरासुरनरसिद्धिसुखदायिनि भगवत्प्रणीते सम्यक्त्वे यत्न 39 व कार्यः । इतोऽपि च्युतैरात्मभिः पूर्ववत्प्रतिबोधपरैः परस्परमेव भाव्यम् ।' तथेति प्रतिपन्ने तैस्तेषां 39 कालो व्यतिक्रामति ।
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अथो जम्बूद्वीपे दक्षिणभरते ऽस्यामेवावसर्पिण्यां युगादिजिनादितीर्थनाथेषु मोक्षं गतेषु सत्सु 42 ततः समुत्पन्ने चरमजिने श्रीमहावीरे पूर्व कुवलयचन्द्रदेवः स्वमायुः परिपाल्य स्वर्गतयुत्वा काकन्दी - 42 2 ) B पृथ्वीसारकुमारं 4 ) B पश्यामि for परिपश्यामि P प्राप्नोति for प्राप्नोमि 5 ) P यदि ते for दयिते. 18 ) PB जगाद for निवेदयामास 36 ) P मिथ्यादुः कृतः संसारमहाराक्षसभयभ्रांतस्वांतः परिज्ञाय भोगोपमान । गुरूणां चरणमूले पंचत्वमवाप्य तत्रैव वरविमाने कृताः समुत्पन्नाः । 37 ) B दुरुत्तरं दुस्तरं.
1 ) P Bom पतिं प्रति
10

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[ IV. § 17 : Verse 681 पुर्यां प्रणतजनकुमुदामन्दप्रमोद कौमुदीशस्य शत्रुजनकुञ्जरकण्ठीरवस्य सत्पथजाङ्घिकस्य काञ्चनरथस्य 1 पृथ्वीपतेरिन्दीवरलोचनाभिधानप्रणयिनीकुक्षिभवो मणिरथकुमारस्तनयः समभवत् । स च क्रमेण प्राप्तयौवनो गुरुजनैः प्रतिषिद्धो ऽपि वयस्यैर्निवारितो ऽपि सद्भिर्निन्द्यमानो ऽपि कर्मोदयेन नक्तंदिवा 3 पापार्द्धं कुर्वन्न विरमति । अन्यदा च तस्यारण्ये प्रविष्टस्य श्रीवर्धमान जिनः केवलज्ञानशाली जगत्रयपतिः पवित्रितत्रिभुवनतलः काकन्द्यां समवसृतः । ततश्चतुर्विधदेवनिकायैः समवसरणं चक्रे । तत्र च श्रीमहा'वीरः स्वयं गौतमादीनां गणभृतां सौधर्माधिपतेरपरस्य च सुरासुरनिकरस्य सपरिजनस्य काञ्चनरथस्य 6 नरेशितुः पुरः सम्यक्त्वमूलं धर्म द्विविधं निवेदितुमारेभे ।
रत्नप्रभसूरिविरचिता
शङ्कादिदोषरहितं स्थैर्यादिगुणभूषितम् । पञ्चभिर्लक्षणैर्लक्ष्यं सम्यक्त्वं शिवशर्मणे ॥ ६८
आर्जवं मार्दवं क्षान्तिः सत्यं शौचं तपो यमः । ब्रह्माकिञ्चनता मुक्तिर्यतिधर्मः प्रकीर्तितः ॥ ६९ 9 अहिंसादीनि पञ्चाणुव्रतानि च गुणत्रयम् । शिक्षापदानि चत्वारि गृहिधर्मः कुकर्महृत् ॥ ७० (१८) इतश्चावसरं मत्वा तत्त्वानुगामिना प्रभूतजन्तुवधजातपातकाशङ्किना कृताञ्जलिना काञ्चनरथेन 12 राज्ञा पृष्टम् । 'नाथ, मणिरथकुमारो भव्यः किमभव्यश्च' इति । भगवतादिष्टम् । 'अयं भव्यश्चरमशरीरश्च' 12 इति । नृपेण विज्ञप्तम् । 'भगवन्, यद्ययमन्तिमतनुस्ततः कथमनेकधा निषिध्यमानो ऽव्याखेटकव्यसन्तो निवर्तते, कदा पुनस्तस्य जिनधर्मे बोधिः ।' तीर्थकृतोक्तम् । 'भद्र, त्वत्सूनुः प्रवुद्धः प्राप्तसंवेगरङ्ग इहैव 15 प्रस्थितः' इति । नृपेणोक्तम् । 'नाथ, केन वृत्तान्तेन तस्य वैराग्यमजायत ।' जगन्नाथेन समादिष्टम् । 15 'इतोऽस्ति योजनप्रमाणे भूमिभागे कौशाम्त्रं नाम वनम् । तत्र च बहवः कुरङ्गशूकरशशक संघाताः परिवसन्तीति मत्वा कुमारः पापर्द्धिनिमित्तमागतः । तत्र च तेन भ्रमता एकस्मिन् प्रदेशे सारङ्गयूथमा18 लोक्य कोदण्डमारोप्य यावच्छरः सज्जीकृतस्तावत्सर्वमपि मृगकुलं काकनाशं ननाश | परं तदैकाकिनी 18 मृगी कुमारं चिरमभिवीक्ष्य दीर्घ निःश्वस्य निष्पन्दलोचना संजातहृदयविश्रम्भा निःशङ्का स्थिता । तां च तथावस्थितां दृष्ट्वा कुमारेण चिन्तितम् । 'अहो, महत्कौतुकम् एतस्मिन् हरिणयूथे प्रनष्टेऽपि 21 परमियं मृगी मदभिमुखं पश्यन्ती तथैव तिष्ठति' इति चिन्तयतस्तस्याभ्यासं सा समुपेयुषी । ततः 21 सानेकश्वापदजीवान्तकरमर्धचन्द्रमालोक्यापि स्नेहनिर्भरहृदयेव स्थिता । ततः कुमारेण शरासनं शरश्चाभाञ्जि । 'यो ऽपराधरहितान् जन्तून्निहन्ति स महापापी' इत्येवं चिन्तयता प्रादुर्भूतजन्तुजात24 कारुण्य मैत्री पूरितचेतसा तेन सा हरिणी सहर्ष करतन पस्पृशे ।
यथा यथा तदङ्गं स सरङ्गं स्पृशति स्फुटम् । तथा तथासौ जायेत बाष्पाविलविलोचना ॥ ७१ Marati विलोकनेन कुमारस्य दृग्भ्यां विकसितं सर्वाङ्गं रोमाञ्चकञ्चुकः प्रससार । चेतसि परमः प्रमोदः 27 प्रवृत्तः । ज्ञातं यथा काप्येषा मम पूर्वसंबन्धिनीति ।
9
ज्ञानं मन्ये दृशोरेव नापरस्य च कस्यचित् । प्रमोदेते प्रिये दृष्टे दृष्टे संकुचतो ऽप्रिये ॥ ७२ 'जन्मान्तरे का ममैवासीत्' इति ध्यायतस्तस्य हृदि स्थितम् । अद्यैव तातः काकन्दीं चम्पापुर्या 30 आयातः । अत्र च किल भगवान् श्रीमहावीरः समवसृतः । 'तस्य वन्दनानिमित्तं तत्राहमपि गमिष्यामि, 30 येनैतद्वृत्तान्तं पृच्छामि, कैषा मृगवधूः, अस्माकं जन्मान्तरे कीदृशि संबन्धे आसीत्' इति ध्यायंश्चलितः । 'समृगी च सांप्रतं समवसरण बाह्यप्राकार गोपुरान्तरे द्वावपि वर्तेते' इति वदतस्तीर्थकृतः पुरो 33 मणिरथकुमारः समागतश्च प्रदक्षिणात्रयं दत्त्वा भगवन्तं नत्वा प्रपच्छेति च । 'भगवान्, निवेदय कैषा 33 कुरङ्गी ममोपरि परमप्रेमधारिणी ।' ततो भगवान् ज्ञातकुलतिलकः सकलजन्तुसंघातबोधाय पूर्वभवं तं तयोराख्यातुमारेभे ।
11 ) B तत्त्वतत्त्वानुगामिना 14 ) P सबुद्ध: for प्रबुद्धः the margin). 23 ) P B शरश्वाभाजि 31 ) Pom, अस्माकं

24
36 ९१९) अत्रैव भरते साकेत पुरम् । तत्र नाम्ना कान्त्या च मदनो नृपः । तत्सूनुरनङ्गः कुमारः । तत्राढ्यो 36 वैश्रमण इव वैभ्रमणः श्रेष्ठी । तदङ्गजः प्रियंकराख्यः, स च सौम्यः सुजनः कुशलस्त्यागी दयालुः श्रद्धातुः । अन्यदा वैश्रमणेन प्रातिवेश्मिकप्रिय मित्रपुत्र्या सुन्दर्या सह तनयस्य पाणिग्रहणमकार्यत । 39 द्वयोरपि प्रीतिर्महती जाता । परस्परं स्तोके ऽपि विरहे तन्मिथुनं सोत्सुकचित्तं भवति । अन्यदा च 39 भवितव्यतया पतरशरीरे प्रियंकरे सा सुन्दरी बहुतरशोकशङ्खव्यथिता न भुनक्ति न स्नाति न जल्पति न गृहकृत्यं करोति, केवलं संभावितदयितपञ्चताधिकाभ्यन्तर तापलोचनप्रवर्तमानबाष्पजललवा विषीदन्ती 42 स्थिता । ततस्तथाविधकर्मसंयोगेन क्षीणे प्राणिते प्रियंकरः परलोकमियाय । ततस्तं मृतं विलोक्य 12
27

21 ) P तिष्ठत इति. 22 ) B स्नेहभरनिर्भर ( भर added on 37 ) B inter. वैश्रमणः & श्रेष्ठी.

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-IV. § 21 : Verse 74]
1 परिजनो ऽतीवविषण्णमनाः । पिता प्रलपितुमारेभे ।
"
'हा वत्स हा गुणावास हा सौभाग्यनिधे भवान् । प्रियंकर गतः कुत्र देहि प्रतिवचो मम ॥ ७३ स्वजनैस्तच्छवं संस्कारार्थ गृहान्निष्कासितुमारेभे परं सा सुन्दरी स्नेहमोहितमानसा तत्संस्कार 3 कर्ते न ददाति । ततः सा पित्रा मात्रा स्वजनेन च वयस्याभिर्विविधाभिः शिक्षाभिः शिक्षितापि तत्कुणपं न मुञ्चति । केवलं विलपन्ती अराजकमिति वदन्ती सुन्दरी तन्मृतकलेवरमालिङ्ग्य स्थिता ।
6
पतिं पश्यति निर्जीवमपि जीवन्तमेव सा । स्नेहे नैव विचारः स्यान्मोहान्धितदृशां यतः ॥ ७४ 6 २०) ततो विषण्णमनसा स्वजनेन मान्त्रिकास्ताविकाश्च समाकारिताः । तैरपि विशेषः कोऽपि न समज । स्वजन 'इयमयोग्या' इति विचिन्त्य मुक्तास्तथैव तद्दिनं स्थिता । द्वितीयदिवसे तद्देहं 'श्वयथुना व्याप्तं ततो विगन्धः प्रससार । तथापि सा प्रेमपरवशा मृतकमालिङ्गन्ती परिजनेन निन्द्यमानापि सखीभिर्वार्यमाणाप्येवं चिन्तयामास । 'अयं स्वजन इति जल्पति, 'यदयं मृत इयं च ग्रहिला', ततस्तत्र गन्तव्यं यत्र न कोऽपि स्वजनः' इति ध्यात्वा तच्छवं शिरसि समारोप्य मन्दिरतो निःसृत्य सुन्दरी 12 विस्मयकरुणाबीभत्सहास्यरसवशेन जनेन दृश्यमाना श्मशानमुपाजगाम । तत्र प्रावृतजरच्चीवरगात्रा 12 रेणुधूसरितशरीराकृतोर्द्धकेशा महाभैरवव्रतमिवाचरन्ती भिक्षामानीय यत्किंचित्सुन्दरं तत्तदग्रे मुक्तत्वा, इति वदति । 'प्रियतम, यत्किंचिद्रम्यतरं तत्त्वं गृहाण पाश्चात्यं यत्किंचिद्विरूपतरं तन्मम देहि' इति प्रोच्य 15 भुङ्क्ते । एवं सा दिने दिने कृताहारा कापालिकबालिकेव राक्षसीव पिशाचीव स्थिता । तदा तत्पित्रा 15 प्रियमित्रेण पुरस्वामी विज्ञप्तः । 'यद्देव, मम सुता ग्रहगृहीतेव वर्तते । तत्तां यदि को ऽपि सकलीकरोति तस्य यथाप्रार्थितमहं ददामि' इति दाप्यतां मध्ये पुरं पटहः । एतत्तेन विज्ञप्यमानं कुमारेण श्रुतं चिन्तितं 18 च । 'अहो, मूढा वराकी ग्रस्ता प्रेमपिशाचेन न पुनरन्येन तदहं बुद्ध्या एतां प्रतिबोधयामि' इति 18 चिन्तयता तेन विज्ञप्तो राजा । 'तात, त्वं यदि समादिशसि तदेतां वणिजः सुतां संबोधयामि ।' एवं विज्ञते नृपेण भणितम् | 'वत्स, यदि स्वस्थां कर्तुं शक्नोषि ततो युक्तमेतत्क्रियतामस्य वणिज उपकारः ।' 21 ततो राजपुत्रः कमपि नार्याः शवं समानीय तस्याः समीपे मुमुचे । न च सा तेन जल्पिता न च तया 21 सः । यत्किंचित्सा शवस्य करोति तदयमपि करोति । अन्यदा तथा भणितम् । क एष वृत्तान्तः ।' तेनोक्तम् । एषा मम प्रियतमा सुरूपा सुभगा किंचिदस्वस्थशरीरा जाता ।' ततो लोको वदति । 'यदियं 'मृता संस्काराही ।' मया चिन्तितम् । 'यदयं लोके ऽलीकभाषी ततो मया ततः समानीयास्मिन् श्मशाने 24 मुक्ता ।' तयोक्तम् । 'सुन्दरं कृतम्, आवयोः समानस्वभावयोमैत्री समभवत् ।' यतः " समानशीलव्यसनेषु सख्यम् ।" तेन भणितम् । 'त्वं मम स्वसा, एष मम भावुकः । किमभिधानममुष्य ।' तया 27 जल्पितम् । 'मम पतिः प्रियंकराभिधः । तयोक्तम् । 'तव प्रियायाः किं नाम' । तेन निवेदितम् । 'मम प्रिया मायादेवीति नाम ।' एवं परस्परसमुत्पन्नसंबन्धौ तौ वर्तेते । यदा सावश्यककृत्यकृते प्रयाति तदा तदभिमुखं वदति । यदयं मद्दयितो द्रष्टव्यः ।'
24
कुवलयमालाकथा ४
10) B सखीभिर्वार्यमाणापि जल्पितुमारभत अयं. 11 ) B 30 ) B प्रयाति for याति 32 ) P हे मज्जीवेश. 33 ) B दिने 36) B inter, तत्र & तौ. 37 ) P लब्धचेतनेन, B तेन निर्दिष्टं.

30 २१) यदा स कुत्रापि याति तदा तस्यास्तं शवं समर्प्य याति । अन्यदा तेनोक्तम् । 'भगिनि, तव 30 पत्या मम प्रिया किंचिद्भणिता तन्मया सम्यग् नावगतम् ।' तयोक्तम् । 'हे जीवेश, स्वत्कृते मया सर्वमपि कुलगृह पितृमातृप्रभृतिकं तृणवत्परित्यक्तं त्वं पुनरीदृशः, यदन्यामङ्गनामभिलषसि' इत्युक्त्वा 33 किंचित्कोपपरा संजाता । पुनरन्यदिवसे सा शवं तस्य समर्प्य नित्यकृते गता । तत्पुनस्तेन शवद्वयमपि कूपे निक्षिप्तम् । ततस्तदनुमार्गमनुसरन्नयं तया भाषितः । 'कस्य त्वया तन्मानुषद्वयमर्पितम् । तेनापि गदितम् । 'मायादेवी प्रियंकरस्य रक्षानिमित्तमर्पिता, प्रियंकरो मायादेव्याश्च । तदावामपि तत्रैव 36 व्रजवः' इत्युदित्वा तत्र तौ समागतौ प्रियंकरं मायादेवीं च न ददृशतुः । ततः सा दुःखमुपागता । 36 सोऽपि च्छद्मना मूर्च्छितः । ततो लब्धचैतन्येन तेनादिष्टम् । 'भगिनि, किं कर्तव्यम्, यत्तव प्रियो मम महेलामादाय कुत्रापि गतः, तत्सुन्दरं तेन नाचरितम् । मदीयमिदमाचरितम् ।' ततः सुन्दरी 39 मुग्धस्वभावा चिरं चिन्तयति स्म 'यत्किल तेन मम स्वामिनामुष्य प्रिया हृतान्यत्र नीता च । तत 39 Feat Sनार्यो निष्कृपो निर्घृणः कृतघ्नश्च, येनेदृशमाचरितम् ।' ततस्तेन भणितम् । 'भद्रे, एवंविधे विधेये किं विधेयम् ।' तयोक्तम् । 'नास्मि जानामि, भवानेव जानाति किमत्र कर्तव्यम् ।' तेनोक्तम् । 'भद्रे, सत्यं
* 75
वदंती for ध्यात्वा, P तत्सर्वशिरसि 14 ) Bom प्रोच्य भुझे. for दिवसे, B नित्यकृत्यकृते . 35 ) B तेनापि निगदितं, P तत्रैवं. 41 ) P एवं विधेये तयोक्तं, P सत्यं शृणु.

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* 76
रत्नप्रभसूरिविरचिता [IV. 21 : Verse 751 ततः शृणु । सर्वदैक एव जीवः संसारे परिभ्रमन्नस्ति, कः प्रियः, का प्रिया च, सर्वमपि संसारस्वरूपं 1 सौदामिनीव क्षणदृष्टनष्टम् । सर्वथैवानित्यतादिभावनाः समाश्रय । वियोगान्ताः संयोगाः। पतनान्ताः समुच्छयाः। महारोगा इव भोगाः। एष जीवः संसारे चतुरशीतिलक्षसंख्ययोनिषु नट इव विविधरूप- 3 भाग्भवतीति ज्ञात्वा सम्यक्त्वमङ्गीकुरु ' एवं च भो मणिरथकुमार, या सुन्दरी प्रबोधिता तेन गृहमुपागता च । तत्पित्रा महोत्सवो रचयांचके । सर्वत्र मध्ये पुरं प्रवृत्तः साधुवादो यदियं सुन्दरी 6 कुमारेण बोधिता । तावद्धो मणिरथकुमार, यः सुन्दरीजीवः स त्वं तदा कृतसम्यक्त्वरत्नयत्नः पञ्चत्व- 6
मवाप्य मानभटः संजातः। ततः पद्मसारनामा। ततः कुवलयचन्द्रः। ततो वैडूर्यनामा देवः । ततस्त्वं मणिरथकुमार इति। यः पुनर्वणिकूतनूजः स संसार परिभ्रम्यास्मिन् वने मृगी ससुदपद्यत । त्वा 9 दृष्ट्वोहापोहवत्या अस्याः प्राग्भवस्मरणेन त्वयि स्नेहः समुल्ललास।' एवं च भगवता निवेदिते मणिरथ- 9 कुमारेण विज्ञप्तम् । एवं ममानेन दुःखावासेन संसारवासेनालं, भगवन् , प्रसादं विधाय मयि
प्रव्रज्यारत्नं देहि' इति वदन् कुमारः श्रीभगवता दीक्षितः। 12२२) अत्रान्तरे गौतमेन गणभृता विज्ञप्तम् । 'भगवन् , अस्मिन् संसारे जीवानां मध्ये को जीवो12
दुःखितः' इति । भगवता समादिष्टम् । 'सम्यग्दृष्टिीवो ऽविरतो नित्यं दुःखित एव ।' गौतमेन
भणितम् । 'केन हेतुना ।' भगवता निवेदितम् । 'यः सम्यग्दृष्टिर्भवति स नरकतिर्यग्मनुष्यवेदनां 15 जानाति । ततः पुरतः संसारभावं प्रेक्षते । न च विरतिभावं करोति । अनुभवति वर्धमानसंतापो नरक- 15
दुःखमिति । अत एव स दुःखितानामपि दुःखी।' पुनर्गौतमेन पृष्टम् । 'स्वामिन् , कः सुखी। भगवतादिष्टम् । 'सम्यग्दृष्टिर्जीवो विरतः स एव सुखितः । यतः, 18 देवलोकसम सौख्यं दुःखं च नरकोपमम् । रतानामरतानां च महानरकसंनिभम् ॥ ७५ 18
एवमनेकधा भगवान् विविधजनपृष्टसंदेहसंदोहभङ्ग वितत्य समुत्तस्थौ । ततस्त्रिदशवृन्दमपि स्वस्वस्थानं जगाम । भगवानपि श्रावस्ती पुरीं प्रति जगाम । सुरैः समवसरणे कृते त्रैलोक्याधिपतिः सिंहासन 21 मलंचकार । गौतमादयो गणभृतो यथास्थानं निविष्टाः । तत्रत्यो नृपती रत्नाङ्गदो भगवन्तं प्रणिपत्य 21 निषसाद । भगवता संसाराशर्मनाशिनी देशना निर्ममे । अत्रान्तरे गौतमस्वामिना सर्वमपि जानताप्यबोधजनबोधार्थ तीर्थनाथः प्रपच्छे । 'नाथ, जीवस्वरूपं निवेदय ।' ततो भगवता यथावस्थं सर्वमपि 24जीवस्वरूपं प्ररूपितम् । अथ तत्र बालमृणालकोमलभुजो भुजान्तरराजमानहारसारः कपोलपालिविल-24 सन्मणिकुण्डलः कोऽपि नरस्त्रिदशकुमार इव प्रविश्य जय जयेति वदन् त्रिजगदभिवन्द्यमभिवन्ध बमाणेति । 'नाथ, यन्मया दृष्टं श्रुतमनुभूतं रजनीमध्ये तदधुना निवेदय, किमिन्द्रजालम् , किं स्वप्नः, सत्यं 7 वा ।' भगवता भणितम् । 'देवानुप्रिय, यत्त्वया दृष्टं तदवितथमेव ।' एतदाकर्ण्य तत्क्षणमेव त्वरितपदं 27 समवसरणानिःसृतः। ततो गौतमेन पृष्टम् । 'स्वामिन् , किमेतत्, अस्माकमपि महत्कौतुकम्।' ततस्तीर्थकृतादिष्टम् । 'इतो ऽस्ति नातिदूरे ऽरुणाभं नाम नगरम् । तत्र रत्नगजेन्द्रो नाम नृपतिः। तत्तनुजः 30 कामगजेन्द्रः । स चान्यदा प्रियङ्गुमत्या प्रियया सह मत्तवारणे निविष्टः । ततो नगरगतविभवविलासान् 30 प्रेक्षितं प्रवृत्तः। ततः कस्मिंश्चिदणिग्मन्दिरोपरि कट्रिीमतले कन्यकामेकां कन्दुककेलिं कुर्वतीमद्राक्षीत् ।
तस्य तदुपरि महानुरागः समुत्पन्नः।। 33 सुरूपे ऽपि कुरूपे ऽपि भवति प्रेम कुत्रचित् । रूपं स्नेहस्य नो हेतुर्वृथा रूपं ततोऽङ्गिषु ॥ ७६ 33
६२३) तेन पार्श्वस्थितायाः कान्ताया भयेनाकारसंवरणमेव चक्रे । तया तु तत्सर्वमपि लक्षितम् । तस्य राजपुत्रस्य तामेव ध्यायतो महत्युद्वेगे जाते तया चिन्तितम् । 'किं पुनरस्योद्वेगकारणम्, अथवा 36 शातं सैव वणिकपुत्री मत्पत्युश्चेतसि स्थिता।' ततस्तया तां याचयित्वा प्रियः परिणायितः। ततस्तुष्टेन 36
तेनोक्तम् । 'प्रिये, साधु त्वया तदा मम मनोभाव उपलक्षितः । ततस्त्वं ब्रूहि कान्ते, कं ते वरं
ददामि।' तयोक्तम्। 39 'यत्किंचित्त्वं पश्यसि शृणोषि यद्वानुभवसि यद्दयित । तत्सर्वमपि निवेद्यं मां देयस्त्वयैष वरः' ।।७७ 39
तेनोक्तम् । 'भवत्वेवम् ।' ततो ऽन्यदा तत्र चित्रकृता तस्मै कुमाराय चित्रपटः समर्पितः । तत्र च चित्ताहादविधायिनी चित्रितां कनीमेकां विलोक्य विस्मयस्मेरमनाः कुमारः पप्रच्छ । 'भोश्चित्रकर,
1.) P सर्वदा वैक एव. 3) B om. संसारे. 4) B om. या. 10) Pएवं मानेन B एवमनेन. 15) P B om. ततः पुरतः etc. to नरकदुःखमिति. 25) 0 त्रिजगदभिवंद्य. 29) 0 नाम भूपतिः 31) PB प्रेषितुं for प्रेक्षितुं. 32) B महाननुरागः 36) P ततस्तुष्टेनोक्तं. 41) B भो चित्रकर.

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-IV. $ 25 : Verse 77] कुवलयमालाकथा ४
* 77 1कुमारीरूपं प्रतिकृत्याः कस्याश्चित्त्वया लिखितम्, किमुत स्वमत्या ।' तेन विज्ञप्तम् । 'देव, उज्जयिन्यां 1
महापुर्यामवन्तीनृपतेः सुतायाः प्रतिच्छन्दः।' ततः कुमारः सादरं तां निद्रामिव नयनमनोहारिणी, 3 शक्तिमिव हृदयदारणनिपुणां, शुद्धपक्षेन्दुकलामिव भृशं विमलां, महाराजराज्यस्थितिमिव सुविभक्त- 3 वर्णोपशोभितां, जिनश्रुतिमिव सुप्रतिष्ठिताङ्गोपाङ्गसुभगां विलोक्य क्षणं स्तम्भित इव, ध्यानगत इव, दृषनिर्मित इव, लेप्यमय इव स्थितः । ततः कृतकृत्य इव कुमारस्तं चित्रपट देव्यै प्रदर्य जजल्पेति । 6 'देवि, सुन्दरमुत्पद्यते यद्येषा कन्या लभ्यते।' तया प्रत्युक्तम् । 'देवि, निजरूपं चित्रपटे लेखयित्वायमेव 6 व्यावृत्य प्रेष्यतां, यथावन्तीपतिस्तदृष्ट्वा स्वयमेव दुहितरं ददाति।' कुमारेणोक्तम् । 'प्रमाणमेतत् ।' ततस्तेन चित्रकृता चित्रपटः कामगजेन्द्ररूपसमन्वितोऽवन्तीभर्तुः पुरो दर्शितः तेनापि सुतायै दर्शितः।
पालोक्य जातानुरागां तां विज्ञाय राजा जगाद । 'यक्तमेतद्यदियं पुरुषद्वेषिणी ततोऽन्यं कमारं 9 नाभ्यलषत् । सांप्रतं तु विधिप्रशाप्रकर्षकशपट्टायमाने ऽस्मिन् कुमाररूपे भृशमनुरक्ता । ततो ऽस्या
अयमेव वरो युक्तः।' इति ध्यात्वा राज्ञा तस्मै कुमाराय दुहिता दत्ता। 12 ६२४) ततः पित्रादेशेन कुमारो वल्लभया समं स्कन्धावारेण च चलितः। ततो ऽस्तपर्यस्त- 12 किरणदण्डे चण्डरोचिषि निशाप्रथमयामार्धं प्रियया समं सुष्वाप । एवं द्वितीये यामे कस्याप्यपर्व
कोमलकरतलस्पर्शेन विबुद्धः सन् कुमारो व्यचिन्तयदिति । 'यदीदृशः स्पर्शो नानुभूतपूर्व इति । 15 सर्वथायं मनुष्यस्पर्शी न भवति' इति चिन्तयता कुमारेण पुरस्त्रिभुवनाश्चर्यकारि रूपहारि कन्याद्वयं 15 निरीक्ष्य भणितम् । 'यद्भवत्यौ मानुष्यो, किं वा देव्यौ, ममात्र महत्कौतुकम् ।' ताभ्यामुक्तम् । 'आवां विद्याधयौँ भवतः पार्श्वे केनापि हेतुना समायाते स्वः, परमावयोर्भवता परोपकारिणा प्रार्थना वृथा न 18कार्या।' कुमारेणोक्तम् । 'निवेद्यतामहं दुस्साध्यमपि भवत्कार्य साधयिष्ये।' ताभ्यामुक्तम् । 'देव, 18
शृणु । अस्ति कुबेरदिग्भागे वैताढ्यः पर्वतः। तत्रोत्तरदक्षिणश्रेण्यौ विद्यते । उत्तरश्रेण्यां सुन्दरमानन्द
मन्दिरं नाम नगरम् । यत्कीदृशं, बहुसौवर्णमन्दिरं बहुपुरुषसेवितं बहुजलाशयपरिगतं बहुकुमुदोप21 वनम् । तत्र पृथ्वीसुन्दरः क्षमानेता । तस्य देवी मेखलाभिधा । तत्कुक्षिसंभवा बिन्दुमती कन्या। सा21
च सुन्दरावयवाभङ्गभाग्यसौभाग्यभूमिका चारुचातुर्यकरण्डिका पुरुषद्वेषिणी। सा च वयोविभवकलाकलापपरिकलितेभ्यो ऽपि विद्याधरकुमारेभ्यः कदापि न स्पृहयति । ततः सा यौवनस्था गुरुजनेन 24 जल्पितेति । 'वत्से, स्वयंवरं वरं गृहाण ।' तदाकर्ण्य तयावां भणिते । 'यदि, सख्यौ युवा भणथस्तदैकदा 24 दक्षिणश्रेण्यां भवतीभ्यां सह परिभ्रमामि' इति । आवाभ्यामप्युक्तम् । 'एवं भवतु' इत्युदित्वा गगनतलमुत्पत्य गिरिवरकाननान्तरे वयमवताणाः। तत्र क्रीडन्तीभिरस्माभिः किनरामेथुनमक काम 37 कुमारस्य गुणग्रामगानं कुर्वाणं समाकर्णितम् । प्रियसख्योक्तम् । 'सखि, पवनवेगे, अग्रतो भूत्वेदं पृच्छ,27
क एष कुत्रत्यो वा कामगजेन्द्रकुमारः, यस्याधुना गीतमुद्गीतम् ।' ततस्तया किंनर्या निवेदितम् । 'विद्याधरबाले, कामगजेन्द्रः स कदापि न दृष्टः श्रुतश्च न । तर्हि यदि तेन कार्य तदमुं किंनरं पृच्छ ।' 30 तेन भववृत्तान्तः सर्वो ऽपि कथितः। तदिदं श्रुत्वा तया बिन्दुमत्याः पुरो गदितम् । तदाकर्णनेन 30
तहिनादारभ्य बिन्दमती तहिनविष्ठा कमलिनीव प्रियवियक्ता राजहंसिकेव मन्त्राहता भुजङ्गीव निःश्रीका निर्वचना निःप्रसरा तनोत्यालेख्यम्, न शृणोति गीतं न वादयति वीणां, केवलं मत्तेव ग्रहगृहीतेव 33 मृतेव जाता। सखीभिर्भाषितापि सा किमपि नोत्तरं ददाति । मया ज्ञातं यदेतस्याः कामगजेन्द्र एव 33 व्याधिनिदानम् । अतो ऽमुष्यास्तत्संगम एव महौषधम् । यतोऽग्निदग्धानामग्निरेवौषधं विषक्लान्तानां विषमेव । इति विचिन्तयन्त्या मया भणिता मानवेगा । 'वयस्ये अमुष्याः कामगजेन्द्र एव चिकित्सकः।' 36 तत आवाभ्यां भणितम् । 'प्रियसखि, विश्वस्ता भव' तथा करिष्यावः, यथा तं कुमारमानीय तव 36 व्याधिमपनेष्यावः।' तयोक्तम् ।' 'तदानयनाय युवां व्रजथः।'
६२५) तयेत्यावां प्रतिपद्य तस्मिन्नपि गिरिकुहरशिलातले कमलकोमलदलविरचिते त्रस्तरे तां 39 बिन्दुमतीं विषादं कुर्वन्तीं निवेश्य प्रचलिते, परं न जानीवः कुत्र सा पुरी यत्र त्वं भवसि, कुत्र भवान् 39
प्राप्य इति । एतदर्थपरिशानाय भगवती प्राप्ती समाराधिता । ततस्तया प्ररूपितम् । 'यथैष कुमार उजयिन्यां गच्छन् वनान्तरे रचितशिबिरसंनिवेशः सांप्रतं तिष्ठति ।' एतन्मत्वावां भवदन्तिके समान 42 याते।' अतः परं सांप्रतं देव, तवायत्तं प्रियसख्या जीवितमिति मा विलम्बस्व त्वरितमेवोत्तिष्ठ यदि 42
3) P सुविभक्तिवर्णोप. 12) B has a marginal note on अस्तपर्यस्त etc. : अस्तस्थाने पर्यस्तः पतितः किरणदंडो यस्य स तथा 1. 13) Pom, चण्ड, P प्रियास. 27) P सखे पवन: 32) Badds न after निःप्रसरा. 34) PB औषधं for महौषधं.

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रत्नप्रभसूरिविरचिता [IV. 8 25 : Verse 781 जीवन्ती बिन्दुमती कथंचिदृश्यते ।' कुमारेणोक्तम् । 'यद्यप्यवश्यं गन्तव्यं तथापि देव्याः पुरो निवेद- 1
यिष्ये ।' ताभ्यामुक्तम् । 'त्वमीदृशः स्वामी सर्वनीतिपरायणः कथं स्त्रीणां रहस्यं कथयसि, किं न श्रुत3स्त्वया जनैवेक्ष्यमाणः श्लोकः।
'नीयमानः सुपर्णेन नागराजो ऽब्रवीदिदम् । यः स्त्रीणां गुह्यमाख्याति तदन्तं तस्य जीवितम् ॥ ७८ ततो न कथ्यं नारीणां रहस्यम् ।' कुमारेणोक्तम् । 'किमपि कारणमत्रास्ते, एकदा मया तस्या वरो 6 ऽदायि, यत्किचिच्छ्रुतं दृष्टमनुभूतं तत्सर्वमपि निवेदयिष्ये ।' ततः कुमारःप्रोवाच । 'प्रिये, संप्रति 6 वजामि।' तयोदितम् । 'यत्किंचिद्देवाय रोचते देवस्तत्तनोतु ।' ततो देव्या विहिताञ्जलिपुटया विद्याधर्यो विज्ञप्ते । 'अयं पतिर्मया भवत्योासीकृत इत्यहाय इहानीय मोक्तव्यः।' ततस्ते तं कुमारं विमान9 मारोप्य गगनतलमुत्पतिते । ततस्तस्य प्रिया 'माया काप्यत्र, किं स्वनो वा, हृत एताभ्यां मम पतिरेष्य- 9 तीति किं वा न' इति ध्यायन्ती यावद्विषण्णा तिष्ठति तावत्स्तोकावशेषक्षणदायां विमानं प्राप्तमेव । ततस्तदृष्ट्वा तद्भार्या नलिनीवनविलोकनेनेव मरालिकाभिनवजलददर्शनेनेव शिखण्डिनी प्रमुदिता जाता। 12 ततस्तया दृष्टे विद्याधरौ कामगजेन्द्रोऽपि।
12 २६) अथ विमानादवतीर्य वीर्यशाली शयनीये निविष्टः । प्रोचतुस्ते । 'भद्रे, स्वपतिासीकृतस्त्वयावयोर्यः स चेदानीं समानीय समर्पितो ऽस्ति' इत्युदित्वा ते समुत्पत्य गते । ततो ऽसौ पादपतन15 मातत्य पप्रच्छ । 'देव, भवान् क्व गतः, कुतो वा प्राप्तः, किं त्वया दृष्टम् , किमनुभूतम् , किमवस्था सा15 विद्याधरी प्राप्ता । एतत्प्रसद्य सद्यः कथयस्व ।' कुमारः समाख्यातुं प्रववृते । 'इतो विमानाधिरूढेन मया
व्योनि वैताठ्यपर्वतकन्दरोदरे मणिप्रदीपप्रज्वलनप्रद्योतितदिक्चक्रं नवीनं भुवनमेकमदर्शि तत्र नलिनी18 दलस्रस्तरे विद्याधरकुमारी च । ततस्ते मृणाल कोमलवलयां चन्दनकर्पूररेणुधवलां कुरङ्गीदृशमिमां 18 कुमारी जीवन्तीमभिवीक्ष्य प्रमुदिते ऊचतुः। 'प्रियसखि, प्रमोदं भज, एष तव मनो ऽभिरुचितो दयितः प्राप्तः, यत्कृत्यं तदाचर' इति वदन्तीभ्यां सखीभ्यां तदङ्गतो नलिनीदलान्यपनीतानि । इति यावन 21 सम्यक्पश्यतस्तावत्तस्याङ्गोपाङ्गानि शिथिलीभूतानि । ततो दयिते, ताभ्यां तदृष्ट्वा पूत्कृतं 'यदियमावयोः 21 स्वामिनी मरिष्यति ततोऽहमपि ।' 'किमेतत्' इति ध्यायन् विलोकितुं प्रवृत्तो यावत्तावत्सा विनिमीलितलोचना निश्चलाङ्गोपाङ्गा पञ्चतामुपागता । मया भणितम् ।
'भवतो न देव रचितुं युक्तमिदं गगनगामितनुजा यत् ।
मम विरहदुःसहानलसंतप्ता मृत्युमुपनीता ॥' ७९ ___ इति जत्पन्नहं मोहमुपागतः क्षणेन विवुद्धस्तयोः प्रलापान शृणोमि ।
प्रियसखि कुपिता किं त्वं प्रतिवचनं नो ददासि को हेतुः। किं कृतमप्रियमेतत् यदयं दयितः समानीतः॥ ८०
म । 'यटस्यै कालयोग्यं तत्कार्यम् ।' ततस्ताभ्यामुदयाचलचूलावलम्बिनि किरण30 मालिनि चन्दनदारूण्यानीय प्रपञ्चितायां चितायां तदङ्गं निक्षिप्तम् । तद्दत्तो हुताशनः प्रसृतः । एतां 30 विनावयोर्जीवितेन किम्' इति गदित्वा चिरं विलप्य च तत्रैव ते ऽपि प्रविष्टे । एवं त्रितये ऽप्यस्थिशेषी
भूते क्षणमेकमहमपि मुद्रेण प्रहत इव महाशोककुन्तेन प्रभिन्न इव व्यचिन्तयमिति । 'पश्य विधि33 विलसितम् , यदियं विन्दुमती मदनुरागेण विपन्ना तदुःखेन एते च । ततः किं ममैतेन स्त्रीवधकलङ्क- 33 कलुषितेन जीवितेन । ततो ऽमुमेव चितानलं प्रविश्य स्वस्य कलङ्कमुत्तारयामि' यावदिति प्रिये, चिन्तयन्नस्मि तावद्विद्याधरमिथुनमध्ये विद्याधर्योक्तम् । 'विलोकय यदयं कीदृशो निर्दयः कुमारः, इयं 36 वराकी मृता, अयं पुनरद्यापि जीवति ।' विद्याधरेणोक्तम् । 'मैवं वादीः, यतः स्त्रियः पत्यौ मृते चितायां 36 प्रविशन्ति पुनः सत्पुरुषेण महिलाविनाशे स्ववधो न विधेयः।' एतदाकर्ण्य मया चिन्तितम् । 'यदनेन
युक्तमुक्तम् । तत एतस्यां बिन्दुमत्यनुकारिण्यां वाप्यां नीरलावण्यपूर्णायां विकसितनीलेन्दीवरलोचनायां 39 चलद्धवलमृणालवलयकलितायां विकसितशतपत्रवरवायां तरलजलतरङ्गरणद्भङ्गिकटाक्षच्छटायां 39 विकटकनकतटनितम्बफलकायामहमवती/तासां तिसृणां जलाञ्जलिं ददामि' इति चिन्तयित्वावतीर्णो
दयिते, तां वापी यावन्मजनोन्मजनं कृत्वा निर्गतस्तावत्तत्र सर्वमप्यपूर्व पश्यामि । व्योमतलस्पर्शिनः 42 शाखिनः। महाप्रमाणा औषध्यः। उच्छ्रिताङ्गास्तुरङ्गाः। पञ्चचापशतमाना मानुषाः । महादेहाः पक्षिणः। 42 __4) B° ब्रवीदिति. 9) B एव ताभ्यां for एताभ्यां. 11) B नलिनवन. 15) P पादपतनमातन्य. 16) B om. सद्यः. 19) B om. कुमारी, B वीक्ष्य सप्रमुदितमूचतु:. 21) B inter. ताभ्यां & तद्दष्ट्वा. 29) B कालस्य योग्यं. 31) ते for तेऽपि. 36) Badds एतत्कृते before मृता.
24
27

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-IV.8 28 : Verse 80] कुवलयमालाकथा ४
* 79 1 $२८) मया चिन्तितम् । 'सर्वथा नास्माकीनं स्थानम् , तत्र सप्तहस्तवपुषः पुरुषः, सर्वथायमन्यो 1
द्वीपः' इति यावद्विचिन्तयामि तावद्दयिते, सा वापी विमानत्वमभजत् । तदहं कमपि पुरुषं पृच्छामि 3 क एष द्वीपः' इति चिन्तयता मया दारकयुगलं विलोक्य पृष्टम् । 'को ऽयं द्वीपः । ततो मां कृमिमिव 3 कुन्थुमिव पिपीलिकापोतमिव विलोक्य ताभ्यां विस्मयस्मेरमनोभ्यां निवेदितम् । 'वयस्य, तदिदमपूर्व विदेहमहाक्षेत्रम् ।' मया चिन्तितम् । 'अहो, अतिश्रेष्ठं संजातं, इदमपि द्रष्टव्यमभूत् ।' यावदिति । 6चिन्तयन्नस्मि तावत्ताभ्यामहं कृमिरिव कौतुकात्करतलेन संगृहीतः । ततः श्रीसीमंधरस्वामिसमव- 6 सरणान्तर्मुक्तः। ततो मया भगवान् सिंहासनस्थः प्रणतः। ततस्तत्रत्येन केनचिनृपेण प्रस्तावमासाद्य
एषः। ततो भगवता निवेदितुमारेभे । 'अस्ति जम्बूद्वीपे भरतक्षेत्र मध्यमखण्डे ऽरुणाभं 9 नाम नगरम् । तत्र रत्नगजेन्द्रो नाम राजा। तदङ्गजः कामगजेन्द्र एष कुमारः। एताभ्यां देवाभ्यां 9 'स्त्रीलम्पटः' इति मत्वा स्त्रीवेषं विधायापहृत्य वैताब्यकन्दरान्तरानीतः। तत्रालीकभवने 'विद्याधर
वालिका तव वियोगेन मृता' इति ते उक्त्वा तां चितामारोप्य तामनु विलपन्त्यो खेनापि प्रविष्टे तत्रैव 12 दग्धे च । सापि माया विद्याधरमिथुनता। प्रबुद्धो वाप्यां समागतः। ततो वापीव्याजेन जलकान्त- 12 यानेनात्राभ्यामानीयैष मदन्तिके सम्यक्त्वलाभार्थमवसरे मुक्तः।' राज्ञेति पृष्टम् । 'भगवन् , एतयोरेतस्थानयने किं कारणम् ।' भगवतादिष्टम् । 'पञ्चभिर्जनैः पूर्वभवे सङ्केतः कृतो यदेकेनैकस्य परस्परं 15 सम्यक्त्वं दातव्यमिति । पूर्व मोहदत्तः १ ततः स्वर्गी २ ततः पृथ्वीसारः ३ पुनः स्वर्गी ४ पुनरेष 15
चरमदेहः कामगजेन्द्रः ५ समुत्पन्नः। तत्त्वं बुध्यस्व मा मुह्य, यथाशक्त्या विरतिं गृहाण' इति
स्वामिनोक्तम् । ततः प्रिये, राज्ञा पुनः पृष्टम् । प्रभो, अयं लघुः कथं वयमुच्चैस्तराः ।' भगवता भणितम् । 18 इदमपूर्वमहाविदेहक्षेत्र, अत्र तु सुषमा कालः सैष शाश्वतः, महादेहा देहिनः । तत्र पुनर्भरतक्षेत्र, दुःषमा 18
समयः, स अशाश्वतः, अतस्तुच्छतनवो जनाः। ततो ऽपि राज्ञा पृष्टम् । कावेतौ देवौ ।' जिनेनोचे । 'यैः पञ्चभिः सङ्केतः कृतः, तेषां मध्ये एतौ द्वौ देवौ ।' 21 ६२९) एवं भगवता निवेदिते यावन्मया मस्तकमुन्नामितं तावदहं स्वमिहैव कटके पश्यामि, 21
एतदेव शयनं, एषा भवती देवी' इति । तया भणितम् । 'देवो यदाज्ञापयति तदवितथमेव, परं किमपि विज्ञपयामि, एतद्वृत्तं त्वया कथितम्, अत्रोद्गतो ऽरुणो ऽपि महद्वृत्तं निवेदितं परमेष कालः स्तोकः।' 24 कुमारेण भणितम् । 'यतो मनसा देवानां वाचा पार्थिवानां, यो मया भगवान् श्रीसीमंधरस्वामी दृष्टः 24
सो ऽद्यापि मम हृदयाग्रत एवावतिष्ठते । अथवा किमत्र विचारेण, भगवान् श्रीमहावीर एतस्मिन् प्रदेशे समवसृतः श्रूयते तमेव गत्वा पृच्छामि सत्यमसत्यं वैतत् । यदि भगवान् समादेष्यति तत्सत्यमन्यथा 27 माया' इति
इति वदन समत्थाय कामगजेन्दः प्रस्थितः। प्रियया पटम । 'यदिदं सत्यं तदा किं कर्तव्यम् ।' 27 तेनोक्तम् । 'सत्ये जाते व्रतं ग्राह्यम् ।' तयोक्तम् । 'यदि देवो दीक्षा ग्रहीष्यते तदाहमपि' । 'एवं भवतु' इति वदन् कुमार एष प्राप्तो मम समवसरणम् । अमुना प्रणम्य पृष्टो ऽहम् । 'किमिन्द्रजालं, किमु 30 सत्यम् ।' मयोक्तम् । 'सत्यमेतत् ।' एतन्निशम्य समुत्पन्नवैराग्यः कटकनिवेशं गतः।' गौतमस्वामिना 30
पृष्टम् । भगवन्, इतो गतेन तेन किं कृतम्, संप्रति च किं तनोति, कुत्र वा वर्तते ।' भगवतादिष्टम् । 'इतो गत्वा देव्याः पुरः सत्यमिदमिति निवेद्य पितरौ दिग्गजेन्द्राख्यं खं सुतं चापृच्छय संमानितबन्धुजन 33 एष संप्रति समवसरणबाह्यप्राकारगोपुरस्याग्रमागतो वर्तते' इति भगवति वदत्येव सत्वरं समागतः ।33
ततो भगवता कामगजेन्द्रकुमारो वालुकाकवलनमिव निस्वादं, क्षुद्रबीजकोशाभक्षणमिवातृप्तिजनकं,
क्षारनीरपानमिव तृष्णावर्धक, बन्धनहेतु:(?) मिथ्यात्वमिव भववर्धक, उपहासपदं, विद्वजननिन्दनीयं, 36 विषयसुखसेवनं मन्यमानो वल्लभया तया परिजनेन च समं प्रवाजितः। तेनान्यदा भगवान् पृष्टः। 'कुत्र ते 36 पञ्च जनाः प्रवर्तन्ते ।' भगवतोदितम् । 'द्वौ देवौ स्तः, तावप्यल्पायुषौ । शेषाः पुनर्मनुष्यलोके । ततो दर्शितो भगवता मणिरथकुमारमहर्षिः । एष मानभटजीवः । तत्र भवे भवान् मोहदत्त इति, तस्य जीवो 39 भगवान् कामगजेन्द्रः। एको लोभदेवजीवः, सोऽपि मर्त्यभवे ऽवतीर्णो ऽस्ति, तस्य वैरिगुप्त इति नाम । 39
स्मिन् भवे सिद्धिः' इत्यादिशन भगवान श्रीमहावीरः समुत्थितवान् । अन्यदिने भव्यकुमुदमृगाङ्कस्त्रिभुवनभवनप्रदीपः श्रीवर्धमानः काकन्दीपुर्या बाह्योद्याने समवसृतः। सदसि जीवाजीवपुण्य
2) B इति विचिंतयामि. 10) Badds च befor वैताढ्य. 18) Bइदं पूर्वमहा, P B दुःखमा. 19) B भूयोपि for ततोऽपि. 27) B ततः for तदा. 31) B om. भगवन् .

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* 80 रत्नप्रभसूरिविरचिता
[IV. $ 29 : Verse 801 पापानवरनिर्जराबन्धमोक्षस्वरूपमाचख्यौ। ततो गौतमेन पृष्टम् । 'भगवन्' कथं जीवाः कर्म बध्नन्ति ।' 1
भगवतोक्तम् । 'लेश्याभेदैर्जीवाः शुभाशुभं कर्मार्जयन्ति । अत्र जम्बूफलभक्षणदृष्टान्तः । 3 ३०) एकदा कस्माद्रामात् षट् पुरुषाः परशुविहस्तहस्ताः समुन्नततरुच्छेदाय काननान्तः 3
प्रविष्टाः। तैरेकस्मिन् शाखिनि भक्तं स्थापितम् । तत्र भक्तपादपे समारुह्य केचिद्वानरास्तत्सर्वमपि भक्तं, भक्षयित्वा तद्भाजनमपि भङ्क्त्वा प्रतिनिवृत्ताः। ते वनच्छेदका अपि मध्याह्ने बुभुक्षाक्षामकुक्षयस्तृ6षातरलितचेतसस्तत्र तद्भक्तं न पश्यन्ति, भाजनमपि भग्नमालोकयन्ति । ततस्तैरिति परिज्ञातम् । 'यत्प्ल- 6 वगयूथेन सर्वमपि भक्तमास्वादितम् , तावदस्माकं बुभुक्षितानां का गतिः' इति ध्यात्वा समुत्थाय फलान्वेषणाय प्रवृत्तास्ते एकं जम्बूपादपं फलितं दृष्ट्वा परस्परं मन्त्रयन्ति 'कथयत, कथं जम्बूफलभक्षणं 9 करिष्यामः।' ततो जम्बूफलानि दृष्ट्वा तत्र तेषां मध्यादेकेनोक्तम्। 'सर्वेषामपि पञ्चशाखाः परश्वधायुधव्यग्रा 9 वर्तन्ते, ततो मूलादप्येन छित्त्वा फलभक्षणं कुर्मः।' तन्निशम्य द्वितीयेनोक्तम् । 'अस्मिन् पादपे मूलादपि
च्छेदिते भवतां को गुणो भविष्यति, केवलमस्य शाखा एव च्छिद्यन्ते ।' तृतीयेन भणितम् । 'न शाखा 12 केवलं फलिता एक प्रतिशाखा गृह्यन्ते।' चतुर्थेनोक्तम् । 'न प्रतिशाखाः, केवलं स्तबका एव पात्यन्ते । 12
पञ्चमेनोक्तम् । 'ममैव बुद्धिरिह विधीयताम् , लकुटेनाहत्य पक्वजम्बूफलानि पातयत ।' ततः किंचिद्विहस्य षष्ठेनोक्तम् । 'भो नराः, भवतां महदज्ञानम् , महान् पापारम्भः, स्तोको लाभः, किमत्र 15 प्रारब्धम् , यदि जम्बूफलभक्षणेन कः कार्य तदैतानि पक्कानि शुकसारिकादिभिः पातितानि स्वभावतः 15
पतितानि जम्बूफलानि स्वैरं भक्षयत, नो वान्यत्र व्रजत' इति ते सर्वे ऽपि तैर्धरापतितैरेव फलैः
सौहित्यसुखिता जज्ञिरे । सर्वेषामपि फलोपभोगः सदृश एव, परं पुनस्तत्र बहुविधं पापं येनेत्युक्तम् । 18 'अयं पादपो मूलादपि च्छिद्यते स मृत्वा कृष्णलेश्ययावश्यं नरकातिथिरेव । द्वितीयेनोक्तम् । 'यच्छाखा 18
एव च्छेद्या' स नीललेश्यया विपद्य नरकं तिर्यक्त्वं वा प्राप्नोति। तृतीयेनोक्तम् । 'यत्प्रतिशाखा एव ग्राह्याः' स कापोतलेश्यया तिर्यग्योनावुत्पद्यते । चतुर्थेनोक्तम् । 'यत्केवलं स्तबका एव संगृह्यन्ते स 21 तेजोलेश्यया नरो भवति ।' पञ्चमेनोक्तम् । 'यत्पक्कानि पक्कानि फलानि पात्यन्ते स पद्मलेश्यया देवत्वं 21 लभते।' षष्ठेनोक्तम् । 'यत्केवलं भूमिपतितान्येवास्वाद्यन्ते' स शुक्ललेश्यया सिद्धिसुखभाग् । ततो गौतम
पश्य त्वं, यदेकस्मिन् भक्षणकार्य षण्णामपि लेश्याभेदः पृथग भिन्नश्च कर्मबन्धः । यश्छिन्द्धि भिन्द्धी24 त्यादिकं कर्कशं वचो जल्पति, यस्य न दया न सत्य स कृष्णलेश्यः । यः पञ्चकार्याण्यनार्याणि समाचरति 24
षष्ठं पुनर्धार्थ स नीललेश्यः। यश्चत्वारि कार्याणि पापमयानि तनोति द्वयं धर्मनिमित्तं स कापोतलेश्यः। यस्त्रीणि कार्याणि पापार्थ त्रीणि च धर्महेतवे स तेजोलेश्यः। यः कार्यद्वयं पापार्थ चत्वारि 27 धर्मकारणेस पद्मलेश्यः। य एकं कार्य पापहेतवे पञ्च धर्मार्थ च स शुक्ललेश्यः। तया जिनत्वमाप्नोति । 27 तद्भगवतो भणितं सर्वैरपि सुरासुरनरेश्वरैस्तथेति प्रतिपन्नम्।।
३१) अत्रान्तरे राजपुत्र एकः प्रलम्बभुजदण्डः सुवेषो वक्षःस्थलविलसद्वनमालः समवसरणे 30 भगवन्तं प्रणिपत्य प्रोवाच । 'भगवन् , किं तत्सत्यम् , यदिव्येन बन्दिना तत्र मम निवेदितं तन्मङ्गलम-30 मङ्गलं वा ।' भगवतोक्तम् । 'भद्र, सत्सर्वमपि तथ्यमेव ।' तदाकर्ण्य 'भगवदादेशः प्रमाणम्' इति
गदित्वा समवसरणतस्तस्मिन्निर्गते गौतमेनाभ्यधायि। 'नाथ, को ऽयं पुमान् , किमेतेन पृष्टम् ।' 33 ततो भगवतानेकलोकप्रतिबोधाय समाचचक्षे । 'समस्ति जम्बूद्वीपे भरतक्षेत्रे मध्यमखण्डे 33 ऋषभपुरं नाम नगरम् । तत्र चन्द्रमण्डलकरनिकरनिर्मलकीर्तिस्फूर्तिशाली चन्द्रगुप्तः क्षितिपतिः ।
तत्सनरननविक्रमो वैरिगप्तः । तस्यान्यदिने मेदिनीस्वामिनः सभासीनस्य समागत्य प्रणिपत्य च 36 प्रतीहारी व्यजिशपदिति । 'देव, द्वारे नगरप्रधाननरा भवञ्चरणदर्शनमभिलषन्ति ।' तदाकर्ण्य 36
राज्ञोक्तम् । 'त्वरितमेव प्रेष्यन्ताम् ।' ततस्तया सह तैनरैः प्रविश्य किमप्यपूर्व च वस्तु प्राभृतीकृत्य राजानं प्रणम्य विज्ञप्तम् । “दुर्बलानां बलं राजा" इति परिभावयतु देवः । सर्वमपि नगरं केनापि मुषितम् । 39 यत्किंचिच्चारु तदखिलमपि निशि ह्रियते।' राज्ञोक्तम् । “यूयं व्रजत स परिमोषी विलोक्यते लग्नः। 39
ततो राज्ञा पुरारक्षमाकार्य समादिष्टम् । 'अहो, मध्ये पुरं महांश्चौरोपद्रवः' इति । तेनापि विज्ञप्तम् । 'न
12) Pom. न. 14) B adds (above the line) संतु before केवलं. 16) B repeats स्वैरं (below the line). 17) Badds तस्य (above the line) after पापं. 21) B अपक्वानि for second पक्वानि, P B add वा before फलानि. 22) Badds भवति after 'भाग्. 37) Bom. च. 40) Badas देव before न दृश्यन्ते.

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-IV. § 33 : Verse 85]
कुवलयमालाकथा ४
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1 श्यन्ते हियमाणाः पदार्थाः, न चौरो ऽपि लोचनगोचरः । केवलमेतदेव सर्वत्रापि प्रातः परिश्रूयते यत्पुरं 1 तम् । अहं देवादेशेन पुरपरित्राणं करोमि, परं केनाप्युपायेन न मलिम्लुचोपलब्धिः । ततः स्वामी 3 कस्याप्यन्यस्यादेशं ददातु । तस्मिन्नेवमुक्तवति नरेश्वरेण सकलमप्यास्थानमण्डलमालुलोके ।
९३२) ततो वैरिगुप्तेन विरचिताञ्जलिना विज्ञप्तम् । 'यदि देव, सप्तरात्रमध्ये तं स्तेनं देवान्तिकं नानयामि ततो ऽहं ज्वालाकुलं ज्वलनमा विशामि' इति । ततो राजादेशमासाद्य वैरिगुप्तस्य सुगुप्तविधिना 6 प्रकोष्ठ निक्षिप्तखेटकस्य करतलकलितकरालकरवालस्य चत्वररथ्यामुख गोपुराराम सरोवरवापीदेवकुल- 6 पानीयशालामठेषु विचरतः षड् दिवसा व्यतिचक्रमुः, न पुनस्तेन स चौरपुमानुपलब्धः । ततः सप्तमे दिवसे वैरिगुप्तेन चिन्तितम् | 'सर्वत्र मयान्वेषितं पुरं परं न चौरः प्राप्तः, तदत्र को ऽयमुपायो विधेयः, 9 मम च प्रत्यूषे प्रतिज्ञा परिपूर्णा तावदागता ममापूर्ण संघस्य पञ्चता, तदद्य क्षणदायां श्मशाने महामांसं 9 विक्रय कमपि वेतालं साधयित्वा चौरवृत्तान्तं पृच्छामि' इति विचिन्त्य वैरिगुप्तः श्मशानभुवं संप्राप्तः । तत्र च तेन महासाहसिना क्षुरिकया जङ्घयोर्महामांसमुत्कृत्य हस्ते विधाय वारत्रयं भणितम् । 'भो भो 12 राक्षसाः पिशाचा वा श्रूयताम्, यदि भवतां महामांसेन कार्य तदेतद्गृहीत्वा चौरवृत्तान्तं निवेदयत । ' 12 वेतालेनोक्तम् । 'महामांसमहं ग्रहीष्ये ।' कुमारेण भणितम् । 'प्रमाणमेतत् परं चौरप्रचारः परिकथनीयः । ' कुमारेणार्पिते महामांसे तेनोक्तम् । 'भद्र, मांसमिदं स्तोकं विस्त्रं च यद्यग्निना पक्कं भवान् ददाति तदा 15 गृह्णामि ।' कुमारेण भणितम् । 'चितासमीपमागच्छ यथा स्वेच्छयाग्निपकं स्वमांसं भवते ददामि ।' 15 वेतालः प्रोवाच । 'भवत्वेवम् ।' ततस्तौ चितासमीपमाजग्मतुः । कुमारेणापरं स्वमहामांसं पक्कं तस्मै : प्रदत्तम् । तेन च स्वेच्छया भुक्तं च । अत्रान्तरे गौतमेन पृष्टम् । 'भगवन्, किमु पिशाचा राक्षसाश्च कावलिक18 महारं कुर्वन्ति किंवा न ।' भगवताशतम् । 'गौतम, न कुर्वन्ति ।' गौतमेनोक्तम् । 'यद्यमी नाश्नन्ति 18 ततः कथमनेन महामांसमशितम् ।' भगवतादिष्टम् । 'प्रकृत्या व्यन्तरा अमी बाला इव क्रीडां कुर्वन्ति । 'महामांसं भुक्तम्' इति लोकस्य मायां दर्शयन्ति ।' वेतालेन भणितम् । 'एतन्महामांसं निरस्थि मह्यं न 21 रोचते, यद्य स्थित्कटकटारावकरं परं ददासि तदेहि ।' तदाकर्ण्य कुमारो दक्षिणजङ्घामुत्कृत्य चितानले 21 पक्त्वा वेतालस्यार्पयामास ।' पुनस्तेनोक्तम् । 'भो भद्र, अमुनाधुना पूर्ण, संप्रत्यतीव तृषितो ऽस्मि, ततस्तव शोणितं पातुमिच्छामि ।' 'पिब' इति वदता कुमारेण यावदेका स्नसा विदारिता तावत् हाहारवमुखरे24 Sट्टहासे गगनाङ्गणं प्रसृते,
4 ) B रात्रि for रात्र- 5 ) Bom इति 7 ) B चौरः पुमा क्षक्षतं. 31 ) B पाणिर्बिलं विलोकितुं 34 ) B मणिमयं भुवनं
11
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'साहसेनामुना तुष्टोऽस्म्यनन्यसदृशेन ते । यत्किंचिद्याचसे वीर तदेव वितराम्यहम् ॥ ८१ ९३३) ततः कुमारः प्रोवाच तुष्टस्त्वं यदि संप्रति । मत्पुरं मुषितं येन तमेव कथयस्व मे ॥ ८२ 27 वेतालो ऽप्यब्रवीद्देव तस्य चौरस्य को ऽपि न । प्रतिमल्लः स दृष्टो ऽपि न हि केनापि गृह्यते ॥ ८३ तनिशम्य कुमारेणाक्षतं वीक्ष्य क्षतं दृशा । प्रोचे वेताल चौरस्य स्थानमेव निवेदय ॥ ८४ जगाद स च वेतालो यद्येवं शृणु तत्त्वतः । श्मशानान्तःस्थन्ययोत्रे ऽमुष्य स्तेनस्य संश्रयः ॥ ८५ 30 तत्र वटे छिद्रमेव द्वारम् । तच्छ्रुत्वा कुमारस्त्वरितं विकटं प्रेतवनवटं समारुह्य शाखासु प्रति- 30 शाखासु मूले पत्र निकरान्तरे च कृपाणपाणिर्विलोकितुं प्रवृत्तः । ततः कोटरस्थच्छिद्रसमीपे राजपुत्रो यावदधोव करोति तावत्ततो धूपगन्धः कस्मीरजवनसार मृगमदपरिमलमांसिलो निस्सरति । वेणु33 वीणावं कामिनीजनजनितगीतसंवलितं श्रुत्वा राजसनुना चिन्तितम् । 'दृष्टममुष्य परिमोषिणो 33 मन्दिरम् । अधुना यो बलवांस्तस्यैव राज्यम्' इति विचिन्त्य तत्रैव विवरे किंचिद्भूभागमुपसर्प्य मणिमयभवनं चारुकाञ्चनतोरणं वरयुवतिजनप्रचारं विलोक्य व्यचिन्तयत् । 'स तावदुष्टाचारः कुत्र भावी' इति 36 चिन्तयता तेन कापि लोललोचना निस्तन्द्रचन्द्रवदना ततो निःसरन्ती दृष्टा पृष्टा च । 'कस्यायमावासः, कासि त्वम्, कुत्र वास परास्कन्दी, स्त्रीजनश्च किं गायति ।' तयोक्तम् । 'भद्र, कथमेतावतीं भुवमागतः, त्वमतीव साहसिकः कुतः स्थानादागतः । तेनोक्तम् । 'ऋषभपुरात् ।' तयोक्तम् । 'यदि त्वं ऋषभपुर39 वास्तव्यः [ तत् ] किं जानासि चन्द्रगुप्तनरेश्वरं वैरिगुप्तं पुत्रं च ।' तेनोचे । 'भद्रे, त्वं कथं जानासि 39 तयोर्द्वयोरप्यभिधे । तयोक्तम् । 'गतास्ते दिवसाः ।' तेन भणितम् । 'कथय स्फुटं तयोः किं भवसि कथमभिजानासि तौ, केन पथात्र प्राप्तासि ।'
36

3
11 ) B तेन साहसिना. 24 ) P प्रवृते for प्रसृते. 28 ) B 35 ) B वरयुवतिजातप्रचारं. 39 ) PB om. [ तत् ].

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रत्नप्रभसूरिविरचिता
[ IV. § 34 : Verse 86
1 ९ ३४ ) तथा भणितम् । 'श्रावस्तीपुर्या सुरेन्द्रस्य भूपतेर्दुहिता बाल्यादेव तेन पित्रा तस्य वैरिगुप्तस्य 1 परिणेतुं प्रदत्ताभूवम् । अत्रान्तरे विद्यासिद्धेनामुनापहृतात्र पातालतले प्रक्षिप्ता च । जानामि तेन 3 तन्नाम्नी । केवलं नाहमेकापहृता अत्र बहुतरा महेला अन्या अपि ।' तेन चिन्तितम् । 'अहो, ममैषा 3 चम्पकमाला प्रदत्तासीत्, ततः पश्चाद्विद्याधरेणामुना समानीता ।' तेनोक्तम् । 'भद्रे, कथय स कुत्र विद्याधराधमः, कथं हन्तव्यः स मया । अहं स एव वैरिगुप्तः, यदि ममोपरि महान् स्नेहः । तयोक्तम् । 6 'यदि भवान् वैरिगुप्तस्तद्वरेण्यमजनि ।' तथा निवेदितम् । 'कुमार, रहस्यं शृणु यथा पापी मार्यते । अत्र 6 देवतायतने ऽस्य खेटकं सिद्धकृपाणरत्नं चास्ति तद्गृहाण ।' राजपुत्रेणोक्तम् । 'तावद्भद्रे, कथय कथं कथं वर्तते स विद्यासिद्धः ।' तयोक्तम् । 'अयमस्तमिते दिनपतौ बहुलान्धकारायां निशायां स्वेच्छया परि'भ्रमति, महिलादिकं यत्किचित्सारं सारं वस्तु प्राप्नोति तत्सर्वं समानयति । दिवसे तु महेलावृन्द- 9 परिवृतो ऽत्रैव तिष्ठति । तथास्यानेन कृपाणेनानेन खेटकेन च सर्वकार्य सिद्धिः ।' कुमारेणोक्तम् । 'अधुना कुत्रास्ते स निष्कृपचक्रवर्ती ।' तयोक्तम् । 'सर्वदैव सर्वस्त्रीजनमध्यगतो भवति, सांप्रतं यदि स भवति 12 ततो नाहं न त्वं च ।' तेनोक्तम् । 'यदि स नास्ति तत एताः कथं गायन्ति ।' ततस्तया प्रोचे । 'भद्र, 12 एतास्तेन विना प्रमुदिताः पठन्ति गायन्ति च । पुनरन्या रुदन्ति च ।'
९३५) कुमारेणोक्तम् । 'भद्रे, मम तस्य च द्वयोर्मध्ये एतासां हृदयंगमः को भावी' इति । 15 स्मित्वा तया प्रोचे । यतः
15
* 82
'त्यजन्ति शूरमप्येताः सस्नेहमपि योषितः । कातरं विगतस्नेहं चापि गृह्णन्ति काश्चन ॥ ८६ वातोद्धूतध्वजपट इव विद्युदिवास्थिरम् । मनो मनस्विनीनां हि कः परिच्छेत्तुमर्हति ॥ ८७ 18 तथाप्येतावन्मात्रं जानामि यद्येता भवन्तं विलोकयिष्यन्ति ततो ऽवश्यमेवैतासां त्वयि स्नेहो 18 भावीति । एताः सर्वा अपि भवत्पुरसंबन्धिन्य एव भवन्तं दृष्ट्रा प्रत्यभिज्ञास्यन्ति । ततो दर्शनतासां देयमेव ।' कुमारेणोक्तम् । 'तावदस्य विद्यासिद्धस्य सिद्धकृपाणं खेटकं च समानय, पश्चादपि 21 तासां दर्शनं दास्यामि ।' तयोचे । 'अत्रैव कुमार, तावत् स्थातव्यं त्वया यावदस्मि सिद्धखेटकं सिद्धखङ्गं 21 च समानयामि' इत्युदित्वा सा गता । ततः कुमारश्चिन्तितवान् । 'कदाचिदियं मम मृत्युहेतवे कमप्युपायमन्यं चिन्तयति ततो न युक्तं स्थातुमत्रैव' इति कुमारः प्रविचार्यं गृहीतखेटकः स्वीकृतखङ्गरत्नः 24 'पश्चाद्याघुट्य स्थितः । ततः सा स्वीकृतखङ्गपेटका तत्र प्रदेशे कुमारमपश्यन्ती विषण्णमानसा कुमारेण 24 भणिता । 'भद्रे, त्वरितं समागच्छ अत्राहमवतिष्ठामि ।' इति समाकर्ण्य तथा प्रोक्तम् । 'अतः स्थानात्कथमन्यत्र भवान् संप्राप्तः ।' तेनोक्तम् । 'यतो धीमतां 'स्त्रीणां कदापि न विश्वसनीयम्' इति शास्त्रोक्तिः । 27 ततः पश्चाद्याट्य स्थितः ।' 'कुमार, राज्यपदवीयोग्यस्त्वमसि, यो महेलानां न विश्वसिति' इत्युदित्वा 27 सा तत्पुरो भूमौ कौक्षेयकं खेटकं च मुमोच । राजतनयः सौवं निस्त्रिंशं खेटकं च तत्करे ऽर्पयामास । कुमारेण प्रदक्षिणीकृत्य तद्वयमद्वयरूपं स्वीचक्रे । तयोक्तम् । 'कुमारस्य विजयाय भवत्विदं खड्गरत्नम् । 30 कुमारेणोक्तम् । 'भद्रे, कथय कुत्र संप्रति स दुष्टविद्यासिद्धः ।' तयोक्तम् । 'कुमार, केन निगमेनात्र 30 प्रविष्टो भवान् ।' तेन प्रोक्तम् । 'वटपादपकोटर च्छिद्रेण ।' तयोक्तम् । 'नाहं द्वारं जानामि, एतत्पुनर्जाने येन द्वारेण त्वमागतः सो ऽपि तेनैव समागमिष्यति ततस्त्वया सज्जीभूयामुना दिव्यखनेन शिरश्छेद33 नीयं तस्य । अन्यथा स पुनस्तव दुःसाध्यः' इत्यवगम्य कुमारः कृपाणपाणिछिद्रद्वारि स्थितः ।
'
६३६ ) अत्रान्तरे स विद्याधराधमः प्रभातकालमाकलय्य धवलगृहोपरि शयनीयप्रसुप्तामेकाकिनीं तस्यैव राजसूनोः पत्नीमपहृत्यागतः । तत्रैव बिले तं प्रविशन्तं निरीक्ष्य राजपुत्र्या पूच्चके ।
36
'हा वैरिगुप्त हा वीर त्वत्प्रियास्मि हृतामुना । चम्पावत्यभिधानेन तस्मात्त्रायस्व मामिह ॥' ८८ एवं तत्प्रलपितमाकर्ण्य विद्यासिद्धेनोक्तम् । 'तेन तव किं कार्यम्, यदि तं दयितं प्राप्नोमि तदा तमेवानामि' इति श्रुत्वा कुमारेण चिन्तितम् । 'अहो, दुराचारः समागत एव परं मम प्राणप्रियां गृहीत्वा, 39 तदेतत्सुन्दरं जातमिति यत्सलोन्त्रो ऽयं चौरः' इति चिन्तयता कुमारेण बिलद्वारे विद्यासिद्धस्योत्तमाङ्गं 39
5 ) B हंतव्यो यदि ममोपरि. 21 27 ) B विश्वसति 33 ) PB om. तस्य "सुंदर संजातं.
प्रविशद्दृष्टम् । ततः कुमारेण चिन्तितम् । 'एतस्य शिरश्छिनझि, अथवा नहि नहि किं सत्पुरुषाश्छलान्वेषिणः, सर्वथा न युक्तमेतत्तावदस्य शक्तिमालोकयामि' इति ध्यायतः कुमारस्य विद्यासिद्धश्छिद्रेण 42 प्रविष्टः । ततो भणितः कुमारेण । 'अरे, विद्यासिद्धो यदि भवान् तन्नीतिपथे व्रज, यदन्यायं कुरुषे 42 com. तावत्. 22 ) B कदाचिदयं. 26 ) Binter. धीमतां स्त्रीणां & कदापि 34 ) P प्रभातमाकलय्य. 38 ) B कुमारेणोक्तं for कुमारेण चिन्तितम् 39 ) B

33

36

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-IV. 8 39 : Verse 103] कुवलयमालाकथा ४
* 83 1 तन्नोचितम् । यदि सत्येन चौरो ऽसि तेन निग्रहयोग्यस्त्वं तत्सजीभव युद्धाय ।' तं राजतनयं प्रेक्ष्य 'अहो, 1
कथमेष वैरिगुप्तः संप्राप्तः, तद्विनष्टं कार्यम् , तावत्किमनेन बालेन' इति चिन्तयता विद्यासिद्धेन प्रोचे। 3 'कृतान्तवदनप्राये क्षिप्तः केन बिले भवान् । कथं वा रूपसौभाग्यशाली निधनमिच्छसि ॥ ८९ 3 ततः 'कृपाणः कृपाणः' इति वदन् स देवायतने राजतनयसंबन्धिनं खङ्गं खेटकं च गृहीत्वा दध्यो। 'अहो, मदीयं न खगरत्नं न च खेटकमपि' इति चिन्तयन् कुमारमूलमागत्य बभाण। 6 'मदीयान्तःपुरे केन प्रेषितो मातृशासितः । ज्ञातं वा कुपितः प्रेतपतिरेव तवोपरि ॥९० 6
इदानीं ते न निस्सारो विद्यते बिलतोऽमुतः । सूपकारकरायातः शशवत्वं विनंक्ष्यसि ॥९१
प्रोचे कुमारः 'किं रे रे, स्वैरचारी मम प्रियाम् । हृत्वाध माद्यसि प्राप्त एवासि त्वं यमान्तिकम् ॥९२ 9 ३७) इति वदता कुमारेण तदभिमुखं खगप्रहारः प्रदत्तः । तेनापि कलाकौशलशालिना 9 वञ्चयित्वा तं प्रहारं कुमारं प्रति प्रहारो मुक्तः। कुमारेणापि स वञ्चितः । ततस्तयोर्वनमहिषयोरिव
नाहवः प्रवृत्तः, परमेतयोर्मध्ये न कस्यापि जयो ऽभूत, तथाप्ययं विद्यासिद्धः 'कैतवी' इति विचिन्त्य 12 चम्पकमालया प्रोचे । 'कुमार, खगरत्नमिदं स्मर' । 'रम्यमुक्तमनया' इति विचिन्त्य कुमारो निजगाद । 12
'यदि सिद्यसि सिद्धानांचक्रिणां वासिरत्न भोः। तत्त्वं मम कराग्रस्थं लुनीहास्य शिरोऽधुना' ॥९३ अथ विद्यासिद्धेन चिन्तितम् । 'अये, अनयैव वनितया खड्गरत्नमिदमस्यार्पितम् , आः पापे, कुत्र व्रजसि' । 15 इति वदन तामेव दिशं विद्यासिद्धः प्रत्यधावत ।।
15 ___ यावन्नाप्नोति वनितामिमामेष नराधमः । तावत्त्वरितमेवास्य शिरश्चिच्छेद राजसूः ॥ ९४ उक्तं चम्पकमालया। 18 'कुमारैतस्य वक्रान्तः समस्ति गुटिका किल । विदार्यास्य मुखं तत्त्वं तां गृहाण महाशय ॥९५ 18
स श्रुत्वेति मुखात्तस्य दारिताहुटिकां ततः। लात्वा प्रक्षाल्य चात्मीयमुखे चिक्षेप तत्क्षणम् ॥९६
कुमारः सुगुणाधारः पारावारस्तरोर्णसः। तयाधिकं समुद्दीप्य दर्पभूः समभूत्तदा ॥९७ 21 ६३८) ततस्तस्य कुमारस्य तेनैव ललितविलासिनीजनेन सह विषयसुखमनुभवतो विस्मृतसकल-21
गुरुवचनस्य निजशक्तिविजितसिद्धलब्धार्थानेकप्रणयिनीजनसनाथपातालभुवनस्य तत्रैव वसत एकदिनमिव द्वादश वत्सराणि व्यतीयुः। द्वादशसंवत्सरप्रान्ते ऽस्य प्रसुप्तस्य तस्य निशायाः पश्चिमे यामे 24 ऽदृश्यमानो मङ्गलपाठकः पपाठ।
24 'प्रभातसमये निद्रामोहं त्यज नरेश्वर । अवलम्बस्व सद्धर्म कर्मनिर्मूलनक्षमम् ॥९८
संसारसागरं घोरमवगम्य दुरुत्तरम् । त्यक्त्वा स्त्रीसंगतिं धर्मपोतमेतमलं कुरु ॥ ९९ 27 एतदाकर्ण्य राजसू नुना चिन्तितम् । 'अहो, कुत्रैष बन्दिध्वनिः।' ताभिर्भणितम् । 'देव, न जानीमः, 27 स च न दृश्यते, केवलं शब्द एव श्रूयते।' एवं बन्दिना सप्त दिनानि यावजय जयेति शब्दपूर्व संसार
वैराग्यजननानि वचांस्युञ्चरता तस्य चेतो विस्मयस्मेरमतन्यत । ततो राजपुत्रेणोक्तम् । 'अयं तावद30 वश्यमेति तदेनमेव पृच्छामि' इति वदतस्तस्य कुमारस्य स दिव्यबन्दी प्रत्यक्षीभूय 'कुमार, जय जय' 30 इत्युवाच । कुमारेणोचे।
'भो दिव्य कथय क्षिप्रमायातः केन हेतुना । प्रत्यहं किमु वैराग्यवचो जल्पसि मत्पुरः ॥ १०० 33 दिव्येनोचे 'तव स्वान्ते, किंचित्कौतुकमस्ति चेत् । पृच्छ तद्वत्स निर्गत्यामुतः पातालवेश्मनः॥१०१ 33
स प्रोचे 'किंतु पातालमिदं कालः कियान गतः। वसतो मेऽत्र केनेतो निर्गच्छामि पथा ननु' ॥१०२
सोऽप्यूचे 'श्वभ्रमेवेदं, द्वादशात्र समाः स्थितः । त्वं ततो विवरद्वारानया निर्गच्छ सत्वरम् ॥१०३ 36 ३९) एवमाकर्ण्य कुमारः समुत्थितः । तिरोहितो बन्दी । ताभिः स्त्रीभिर्नत्वा ततो विज्ञप्तः 36 कमारः। अतः परं देवः किं कर्तकामः।' कुमारेणोक्तम्। 'अहं भगवन्तं दिव्यज्ञानिनं कथमपि गत्वा
प्रक्ष्यामि यदेष किंचिजल्पति तत्सत्यं तत्कियते न वा' इति । ततस्ताभिर्भणितम् । 'यं मार्ग त्वमङ्गी39 करिष्यसि वयमपि तमेवानुसरिष्यामः ।' एवं प्रतिपद्य सद्यः कुमारः समुत्थाय तेनैव विवरद्वारेण 39 निर्गत्येह स्थितानस्मान् मत्वागत्य संदेहं पप्रच्छ, निर्गतश्च सो ऽयं चन्द्रगुप्तपुत्रो वैरिगुप्ता, प्राग्भवसंबन्धिसङ्केतितदेवकृतबन्दिप्रयोगेण प्रतिबुद्धः।' ततो गौतमगणधारिणा विज्ञप्तम् । 'भगवन् , सांप्रतं
2) B तावत् अथवा किमनेन. 4) Bom. ततः. 8) 0 कुमारः प्रोचे for प्रोचे कुमारः. 10) P प्रतिहारो for प्रति प्रहारो. 12) B°मनया विचितेति कुमारो. 21) Pom. कुमारस्य, B adds च before सह. 22) B om. तत्रैव वसत, B एक दिनमिव. 25) P कर्म निर्मलक्षमम् , 0°निर्मलन 30) P तदेतमेव पृच्छामि. 37) B किमपि for कथमपि. 38) B यं त्वं मार्गमंगी.

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* 84
रत्नप्रभसूरिविरचिता [IV. 8 39 : Verse 1041स कुत्रोपगतः' इति । भगवता निवेदितम् । 'तं कामिनीजनं पातालादाकृष्य संप्रति समवसरणतृतीय- 1
तोरणासन्न एष संप्राप्तः' यावद्भगवानिति कथयति तावदागत्य कुमारः स्त्रैणेन समं भगवन्तं प्रदक्षिणीकृत्य 3 प्रणिपत्य च सुखासनस्थः पप्रच्छ । 'भगवन् , केन हेतुना क एष दिव्यः स्तुतिवतः प्रतिबोधयति, कुत्र 3 वा स सांप्रतम्' इति । ततो भगवता पञ्चानां जनानां भवपरंपरा विस्तारिता तावद्यावन्मणिरथकुमारः कामगजेन्द्रः स च तृतीयो वैरिगुप्तः स्वर्गतश्चयुत्वा भवान् लोभदेवजीवो ऽत्र समुत्पन्नः प्रमत्तश्च । ततो 6 मायादित्यचण्डसोमाभ्यामनेकप्राभातिकमङ्गलपठनच्छद्मना प्रतिबोधितः' इति । तन्निशम्य कुमा- 6 रेणोक्तम् । 'भगवन् , संप्रति किं विलम्बं करोषि दीक्षादानेन प्रसद्यताम् ।' ततो भगवता युवतीजनेन सह वैरिगुप्तः प्रवाजितः । ततः सकलत्रैलोक्यसरोवरालङ्कारपुण्डरीकः पुण्डरीकधवलमहिमा 9 श्रीवर्धमानो हस्तिनापुरमागत्य समवसृतः। भगवतापि स्वयं सरागनीरागदेवतास्वरूपं व्याख्यातम् । 9 स्कन्दरुद्रचतुर्मुखव्यन्तरगणाधिपप्रभृतयो देवाः सरागाः समाराध्यमाना जनानां जनाधिपा इव संतुष्टा
राज्यश्रियं यच्छन्ति । रुष्टाः सन्तो ऽपहरन्ति च । पुनस्तीर्थकराः सिद्धा निर्दग्धकर्मेन्धनाः केवलिनो 12 रजोमदमोहपरिहृता एते नीरागाः स्वर्गापवर्गश्रियं ददति ।
12 ६४०)अत्रान्तरे ब्राह्मणदारकः श्यामलवक्षःस्थलविलसद्बह्मसूत्रस्त्रिःप्रदक्षिणीकृत्य भगवन्तं प्रणम्य पप्रच्छ । 'भगवन् , क एष पक्षी मनुष्यभाषया भाषते, यत्तेनोक्तं तद्युक्तमयुक्तं वा ।' भगवतादिष्टम् । 15 'भद्र, स पक्षी वने दिव्यो यत्तेनोक्तं तत्सर्वमपि युक्तमेव।' एतदद्वगम्य समवसरणतः स निष्क्रान्तः । 15
ततो ज्ञानवतापि श्रीगौतमेन पृष्टम् । 'भगवन् , क एष सुखसंभवो दारकः, किमेतेन पृष्टम् ।' एवं पृष्टो
भगवानिवेदयामास। 18 'अस्ति नातिदूरे सरलपुरं ब्राह्मणानां स्थानम् । तत्र यज्ञदेवो महेभ्यः सूत्रकण्ठः । तत्सूनुः स्वयंभु-18
देवः । स च यज्ञदेवः कालक्रमेण परलोकमियाय । तत्रास्तमिते द्विजपतो सर्वमपि वसुजालं विलिल्ये। पूर्वकर्मपरिणामेन दिनयोग्यमप्यस्य नास्त्यशनम् । तत एवं क्षीणे विभवे न भवन्ति लोकयात्राः, विसं21 वदन्त्यतिथिसत्काराः, बभूवुः शिथिला बन्धुक्रियाः, गलहस्तितानि दानानि ।
21 गुरूणां बान्धवानां च महिमाभाजनं जनः । तावदेव प्रजायेत मन्दिरे यावदिन्दिरा ॥ १०४
पुरः स्थिताः समुत्तुङ्गा अपि लक्ष्मीवतां नराः । भजन्ति न दृगातिथ्यं दारियाअनभाजिनः ॥१०५ 24 मानवानां भवेदान्ध्यं बाधिर्यं च श्रिया सह । अतो दीनं न पश्यन्ति न शृण्वन्ति च तद्वचः॥ १०६24 एतत्परिज्ञाय जनन्या स्वयंभूदेवो भणितः।
'सर्वो ऽपि शोभते लक्ष्म्या वत्स वत्सलमानस । तया विना भवानत्र जीवन्नपि मृतायते ॥ १०७ 27६४१) स पिता तव पुण्यवानस्तमितो ऽतः कुटुम्बपोषणं त्वदायत्तमेव' इति श्रुत्वा स्वयंभुदेवो 27
मातुश्चरणनमस्करणपूर्व रचिताञ्जलिः प्रोवाच । 'जननि, खेदपरं मनो न विधेयम् , अहं बहुभिरपि दिनैरनुपार्जितार्थो गृहं न विशामि' इत्युक्त्वा मन्दिरतो निःसृत्य विप्रसूनुामाकरनगरखेटाकुलां 30 विपुलां विलोकयन् सर्वैरप्युपायैरर्थमन्वेषयन् चम्पापुरीमवाप । तत्र चास्तंगते दिनपतौ स्वयंभुदेवः 30 पुर्यन्तःप्रवेशमलभमानो जीर्णोद्याने प्रविश्य कया रीत्या विभावरी निर्गमनोपायं करोमीति विचिन्तयन् तमालपादपमारुह्य व्यचिन्तयदिति 'धिग जन्मेदं येन ममैतावतां दिनानां मध्ये सर्वत्र परिभ्रमतः करे 33 वराटिकापि न चटिता। कथं गृहं प्रविशामि' इति चिन्तयन्नस्ति । ततस्तमालपादपस्याघो जनद्वयं 33
समागतम् । एकेनोक्तम् । एतत्कार्यमस्य तमालस्याधः कार्यम् ।' द्वितीयेनोक्तम् । 'भवत्वेवम् ।' ततो द्वावपि दशापि दिशो विलोक्य सुन्दरमिति स्थानं प्रोचतुः । स्वयंभुदेवस्तयोर्वचो निशम्य स्थितः। 36 ततस्ताभ्यां खनित्रेण भुवं खनित्वाभिज्ञानपूर्वकं करण्डकं निक्षिप्य प्रोक्तम् ।
'अत्र यः कोऽपि भूतो वा पिशाचो वापरोऽपि वा। अयं न्यासीकृतस्तेन पालनीयो निधिः सदा ॥१०८ इत्युदित्वा तौ यथास्थानं गतौ विलोक्यामुना चिन्तितम् । 39 'यत्र येन यदा यच्च यावल्लभ्यं यतो जनात् । तत्र तेन तदा तच्च तावदस्मादवाप्यते ॥ १०९ 39
इति ध्यात्वा स च पादपादवतीर्य करण्डकस्थानि पञ्च रत्नानि निरीक्ष्य रोमाञ्चकवचिताङ्गश्चिन्त__ यामासेति । एतानि स्वीकृत्य संप्रति स्ववेश्म प्रति व्रजामि' इति ध्यात्वा गृहीत्वा च स्वयंभुदेवः पथि 42 गच्छन्महाटवीमाप्तवान् । इतश्च दिनकरोऽप्यस्तरोचिरजनि ।
4)P नमो for ततो. 5) P भगवान् for भवान्. 6) B °सोमाभ्यां प्राभातिक. 7) P यौवनेन B यौवतेन for युवतीजनेन. 8) Pom. पुण्डरीकः 19) B has a marginal gloss on द्विजपतौ and वसुजाल in this way: अर्थातरं द्विजपतौ चंद्रेऽस्तमिते सति वसु-किरण जालं विलयं गच्छति ।. 23) B समुत्तुंगापि. 26) B'मानसः 33) Pन घटिता. 42) B इति दिनकरो.
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-IV. 843 : Verse 110] कुवलयमालाकथा ४
* 85 1 ४२) सो ऽपि बहुलविटपसंकुले कस्मिन्नपि प्रदेशे ऽनल्पश्यामलदलनिचितं न्यग्रोधमारुह्येति 1 ध्यातवान् । 'अहो, विधिना प्रदत्तं यद्दातव्यम् । ततोऽधुना गृहं गतो रत्नमेकं विक्रीय सकलकुटुम्ब
स्कृत्यं तत्करिष्यामि ।' ततः प्रवृत्ते ऽवतमसे सूचीमेद्य तत्र विविधवर्णा बहवः पक्षिणः 3 समुच्छ्रिततनवः स्वयंभुदेवाध्यासितमेव वटमाश्रितवन्तः। अथ तत्र समागत्यैकः पक्षी पक्षिसंघातमध्यस्थं जराजीर्णाङ्गं पक्षिणमेकं प्रणम्य व्यजिशपदिति । 'तात, त्वयाहं जातस्त्वयाहं संवर्धितस्त6 रुणीभूतो नयने ममाद्य सफलीभूते, कर्णावपि कृतार्थों जाती, एतत्पक्षियुगलमपि सार्थ जातम् । अद्या- 6 त्मानं गरुत्मतो ऽपि गुरुतरं मन्ये ।' एतदाकर्ण्य जीर्ण पक्षिणा भणितम् । 'संप्रति भवानतीवामन्दानन्दसंदोहमेदुरमना इव लक्ष्यते, [अतो] वत्स, भवता भ्रमता किमपि यदृष्टं श्रुतमनुभूतं वा तत्सर्वमपि 9 निवेदय । तेनोक्तम् । 'तात शृणु, अद्याहं भवत्समीपतः समुत्पत्य गगनतलं किंचिदाहारमन्वेषयन् 9 यावद्गगनतले भ्रमामि तावदहं हस्तिनापुरे प्राकारत्रितयमध्यगतं मनुष्यलोकं विलोक्य 'अहो, किं पुनरे
तत्पश्यामि' इति ध्यात्वा द्वितीयप्राकारान्तरे पक्षिगणमध्ये गत्वाहमुपविष्टः सन् शोणाशोकपादपस्याधः 12सिंहासनासीनं भगवन्तं कमपि दिव्यज्ञानिनं ज्ञात्वा व्यचिन्तयमिति । 'अहो, दृष्टं यद्रष्टव्यं मया त्रिभुव-12
नाश्चर्यकारि।ततस्तात, तेन भगवता सकलसंसारस्वरूपं प्ररूपितम्। तथा हि, 'प्रदर्शितःप्राणिगणविचारः। विस्तारितः कर्मप्रकृतिविशेषः । विशेषितो बन्धनिर्जराभावः । भावितः संसाराश्रवविकल्पः। विकल्पित
स्थितिविपत्तिविशेषविस्तरः। प्ररूपितो यथास्थितो मोक्षमार्गः' इति । ततो मया भगवान् पृष्टः। 15 'हे नाथ, अस्मादृशः पक्षिणः प्राप्तवैराग्या अपि तिर्यग्योनित्वात्परायत्ताः किं कुर्वन्तु ।' ततो भगवता
ममाभिप्रायं परिज्ञाय समाख्यातम् । 'हे देवानुप्रिय, भवान् संज्ञी पञ्चेन्द्रियः पर्याप्तस्तिर्यग्योनिरपि 18 सम्यक्त्वं लभते ।' गणधारिणोदितम् । के प्राणिनो नरकगामिनः।' भगवता निवेदितम् । 'ये पञ्चेन्द्रिय-18 वधकारिणो मांसाहारिणश्च ते सर्वे ऽपि देहिनः श्वभ्रयायिनः। ये च सम्यक्त्वं भजन्ते ते नरकतिर्यग्गति
द्वारपिधायिनः।' मयोक्तम् । 'देव, पक्षिणः पश्चेन्द्रियवधकारिणो मांसाहारिणश्च कथं सम्यक्त्वधारिणः, 21अस्माकं जीवितं पापपरमेव । एवं व्यवस्थिते मया किं कर्तव्यम् ।' ततो भगवान्निजगाद ।
'किल यः स्नेहं छित्त्वा नियन्त्र्य सौवं तथा च करणगणम् ।
विधिना मुञ्चति देहं स प्राणी सुगतिमुपयाति ॥ ११० 24 पक्षिणोऽपि शुद्धमनसः सम्यक्त्वं दधति' इति निवेद्य समुत्थाय भगवानन्यत्र विजहार । अहमपि 24 तं भगवदुपदेशं निशम्य जातवैराग्यो ऽकृताहारस्तात, तव समीपमुपागतः । अघुना प्रसादं विधाय
मां प्रेषय । ममापराधं सर्वमपि क्षमखेति यथा स्वार्थपरो भवामि ।' ततः स पक्षी स्नेहनिगडान् छित्त्वा 27 स्पर्शनेन्द्रियादितुरगवृन्दमिदं नियन्य च मातरं ज्येष्ठं कनिष्ठं च भ्रातरं तथा महतीं लध्वी स्वसारं 27 भार्या शिशून् मित्राणि चापृच्छय गगनतलमुत्पपात ।
४३) इतश्च विभातायां विभावों सर्वो ऽपि पक्षिगणो वटपादपतः प्रययौ । तं विहङ्गगणं 30 समुत्पतितं निरीक्ष्य स्वयंभुदेवो ऽपि विस्मयस्मेरमनाश्चिन्तितुं प्रवृत्तः । 'अहो, महदाश्चर्य यदत्र वने 30
पक्षिणो ऽपि मनुष्यभाषाभाषिणः सद्धर्मपरायणाश्चेति । अवश्यमेते दिव्यपक्षिणः। स च पक्षी! परित्यज्यात्मनो हितं धर्ममेवाङ्गीचकार । यदि पक्षिणोऽपि धर्ममार्गमनुसरन्ति तदहं परस्य रत्नानि 33 गृहीत्वा कुटुम्बपोषणं कथं करोमि । ततः सांप्रतमेतदेव मे करणीयं यस्य समीपे ऽमुना धर्मः श्रुतस्तमेव 33 गत्वा पृच्छामि । 'यद्भगवन् के पक्षिणः, किं वा तैर्मन्त्रितम्' इत्यापृच्छय यत्कृत्यं तत्पश्चादाचरिष्यामि । यदमुना पक्षिणा कृतम्' इति ध्यात्वा वटपादपादवतीर्य हस्तिनापुरमिदं समागतः । भो गौतम, मम 36 समवसरणे सैष प्रविष्टः, पृष्टश्चाहमेतेन, स पक्षी वने कः, कथितो मया यथैष दिव्यपक्षी । इदं निशम्य 36
समुत्पन्नवैराग्यो निर्गतः । ततो निर्विण्णकामभोगः संजातविवेको विगलितचारित्रावरणीयकर्मा तयो रत्नानि प्रत्यर्पा ममैव सकाशमधुना समागच्छन्नस्ति' इति । यावदिदं स भगवान् महावीरो निवेदयति 39 गौतमादीनां पुरस्तावत्प्राप्तः स्वयंभुदेवः प्रदक्षिणीकृत्य भगवन्तं प्रोवाच च । 'देव, प्रबुद्धो ऽहं वने पक्षि-39
वचनमाकर्ण्य ततो मम दीक्षां देहि।' ततो भगवता यथाविधि स्वयंभुदेवो दीक्षितःचण्डसोम भुदेवः पूर्वभवसङ्केतितदेवेन पक्षिप्रयोगेण प्रतिबोधितः। ततो भगवान् सर्वज्ञः श्रीमहावीरदेवो मगध42 देशमण्डले श्रियोगृहं राजगृहं जगाम । तत्र रचिते सर्वदेवैः समवसरणे श्रीश्रेणिकः क्षोणिनायकः सपरि- 42
1) B पादप for विटप. 3) B has a marginal gloss on सूचीमेये thus: लक्षणशब्दोयं महानिवडे. 8) PB om. [अतो]. 19) Badds च after ये. 24) adds भगवतोक्त before पक्षिणोऽपि. 30) P मदने B यद्वने for यदत्र वने. 41) Pसंकेतिदेवेन.

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रत्नप्रभसूरिविरचिता [IV.$ 43 : Verse 1111वारः परया भक्त्या भगवन्तं नत्वा यथास्थानसमासीनः सादरं प्रपच्छ । भगवन् , श्रुतक्षानं किम् ।' 1 ४४) ततो भगवता श्रुतज्ञानं साङ्गोपाङ्गं समादिष्टं विशिष्टम् । तथा च ।
अ-ड-क-च-ट-त-प-य-श-एते शोभनवर्णा विज्ञेयाः। आ-ई-ख-छ-ठ-घ-फ-र-ष-अशोभनास्ते पुनर्भणिताः ॥ १११ ए-उ-ग-ज-ड-द-ब-ल-स-सुभगाः संभवन्ति सर्वकार्येषु । ऐ-औ-थ-झ-ढ-ध-व-ह-न सुन्दराः क्वचन कार्येषु ॥ ११२ ओ औ ङ-अ-ण-न-म-अं-अः मिश्रस्वरूपा भवन्ति कार्येषु । संप्रति फलमपि वक्ष्ये वर्णानामीदृशां सर्वम् ॥ ११३ शोभनमशोभनं वा सुखदुःखं संधिविग्रहे चैव । एति च नैति च लाभालाभौ न जयस्तथा च जयः ॥ ११४ भवति च न भवति कार्य क्षेमं न क्षेममस्ति नैवास्ति। संपत्तिश्च विपत्तिवृष्टिश्च जीवितं मृत्युः॥ ११५ प्रथमवचने ऽपि प्रथमाः शुभवर्णाः संभवेयुरथ बहवः। जानीहि कार्यसिद्धिं सिध्यति कार्य न चाप्यशुभः ॥ ११६ अथवा पृच्छावचनं प्रथमं लात्वा च तन्निरीक्षेत । विधिवचने भवति शुभं न शुभं प्रतिषेधवाक्ये च ॥ ११७ अथवा फलकुसुमाक्षतपत्रं रूपकमन्यच्च पुरुषरूपं च।
अष्टविधभागलब्धं तेन फलं विद्धि चैतद्धि ॥ ११८ ध्वजे तु सफलं सर्व धूम उद्वेगकारकः । राज्यं श्रीविजयं सिंहे स्वल्पलाभश्च मण्डले ॥ ११९
वृषे तुष्टिश्च पुष्टिश्च खरे तु गमनं कलिः । पूजा गजे भवत्येव ध्वाक्षे नित्यं परिभ्रमः ॥ १२० 21अत्रान्तरे श्रेणिकभूपस्य तनयो ऽष्टवर्षदेशीयो महारथकुमारः स्वामिनमानम्य व्यजिज्ञपत् । 'अद्य 21 भगवन् , मया स्वप्नान्तः कालायसं सुवर्णमिश्रितं दृष्टम् । ततो ज्वलनज्वालावलीपरितप्तं तद्विरिसारं परिक्षीणं, तञ्च सुवर्णमेव केवलं स्थितम् , तस्य को ऽयं फलविशेषः।' भगवताशप्तम् । 'भद्र, शोभन: स्वप्न 24 एषः, सम्यक्त्वचारित्रकेवलज्ञानसमृद्धि प्रान्ते शाश्वतसुखसंगमं च निवेदयति । शिलासारसदृशं कर्म। 24 जीवस्तु कनकसमानः । तत्र ध्यानानलेन तद्दग्ध्वा त्वयात्मा निर्मलीकृतः । अन्यच्च चरमदेहः संजातस्त्वमसि भद्र, नृपगेहे कुवलयमालाजीवो देवः स्वर्गतश्च्युत्वा । सर्वमपि तस्य कथितं मायादित्या27 दिदेवपर्यन्तम् । ते सर्वे प्रवजिताः, पश्यैतान् सुकृतिनस्त्वम् ।'
६४५) तदेतदाकर्ण्य महारथकुमारेण भणितम् । 'भगवन् , यद्येवं तावद्विषमश्चित्ततुरङ्गमः, किं विलम्बसे, मम दीक्षां ददस्व' इति भणिते तेन भगवता श्रीवर्धमानेन यथाविधि महारथकुमारो 30 दीक्षितः।' इति ते पश्चापि जना मिलिताः परस्परं जानते, यथा 'कृतपूर्वसङ्केताः सम्यक्त्वलामे वयम्' 30 इति । एवं तेषां भगवता श्रीवर्धमानजिनस्वामिना साकं विचरतां बहूनि वर्षाणि व्यतीयुः । कथितं च श्रीजिनेश्वरेण मणिरथकुमारादिसाधूनाम्, यथा 'स्तोकमायुर्भवताम्' इति परिक्षाय ते पञ्चापि यतयो 33 ऽनशनं प्रपद्य रागद्वेषबन्धनद्वयरहिताः शल्यत्रयदण्डत्रितयविवर्जिताः क्षीणकषायचतुष्काः चतुःसंशा- 33
रहिताः विकथाचतुष्टयपरित्यक्ताः चतुर्विधधर्मकर्मपरायणाः पञ्चसु व्रतेषु समुद्युक्ताः पञ्चसु विषया. भिलाषेषु द्वेषिणः पञ्चप्रकारस्वाध्यायप्रसक्तचेतसः पञ्चसमितीर्बिभ्राणाः पञ्चेन्द्रियशत्रूणां जेतारः षड्36 जीवनिकायपरिपालकाः सप्तभयस्थानप्रमुक्ताः अष्टविधमदस्थानविवर्जिता नवसु ब्रह्मगुप्तिषु रताः दश-36
प्रतिपालनांद्यता एकादशाङ्गधारिणो द्वादशविध दुस्तप तपस्तप्यमानाःप्रतिमाद्वादशकबद्धरुचयो दुस्सहपरिषहसहिष्णवः स्वदेहे ऽपि निरीहा आमूलतोऽपि श्रामण्यं निष्कलङ्क प्रतिपालयन्तः 39 पर्यन्तसमये समाधिनाराधनां व्यधुरिति ।
39 ६४६) तथा हि ज्ञानाचारोऽष्टधा कालविनयादिकः, दर्शनाचारोऽष्टधा निःशङ्कितादिकस्तत्र यः को ऽप्यतिचारः सर्वथैव तं त्यजामः । एकेन्द्रियाणां भूम्यप्तेजोवायुवनस्पत्यादीनां द्वीन्द्रियाणां कृमि
27
विधसा
1)P परभक्त्या B परमभक्या for परया भक्त्या. 15) 0 लाया च. 25) P अन्यच्चरमदेहः. 37) B दशविधधर्म', 38) Pआमूरतोपि, P निःकलं प्रति.

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-IV. $ 46 : Verse 121] कुवलयमालाकथा ४
* 87 1 शङ्खशुक्तिगण्डूपद्जलौकप्रभृतीनां त्रीन्द्रियाणां यूकामत्कुणमत्कोटिलिक्षादीनां चतुरिन्द्रियाणां पतङ्ग- 1 मक्षिकाभृङ्गदशादीनां पञ्चेन्द्रियाणां जलचरस्थलचरखचरमानवादीनामस्माभिर्या हिंसा कृता सूक्ष्मा । बादरा वा मोहतो लोभतो वा तां व्युत्सृजामः । हास्येन भयेन क्रोधेन लोभेन वा यत्किमपि वृथा प्रोक्तं 3 तत्सर्वमपि निन्दामः प्रायश्चित्तं च चरामः। यदल्पं धनमपि क्वापि परस्य द्रव्यमदत्तं गृहीतं रागतो द्वेषतो वा तत्सर्वमपि त्यजामः । तैरभ्यं मानुषं दिव्यं मैथुनं यत्पुरास्माभिः कृतं तत्रिविधं त्रिविधेनापि परित्यजामः । यस्तु धनधान्यपश्वादीनां परिग्रहो लोभतः कृतस्तं परिहरामः । पुत्रकलत्रमित्रबान्धवधनधान्य- 6 गृहादिष्वन्येष्वपि यन्ममत्वं कृतं तत्सर्वमपि निन्दामः । इन्द्रियपक्षे पराभूतैरस्माभिश्चतुर्विधो ऽप्याहारो रात्रौ भुक्तस्तं त्रिधापि निन्दामः । क्रोधमानमायालोभरागद्वेषकलहपैशून्यपरपरिवादाभ्याख्यानादिभिश्चारित्रविषये यहष्माचरितं तत्रिविधेन व्यत्सृजामः। षडिधबाद्याभ्यन्तरे तपसि यः कोऽप्यति-9 चारस्तं निन्दामः । वन्दनकप्रतिक्रमणकायोत्सर्गनमस्कारपरिवर्तनादिषु वीर्याचारे यद्वीर्य गोपितं तत्रिधा निन्दामः। यत्कस्यापि किंचन वस्त्वपहृतं प्रहारः प्रदत्तो वा कर्कशं वचो जल्पितं चापराधश्च कृतो 12 भवति सोऽखिलो ऽप्यस्माकं क्षाम्यतु । यच्च मित्रममित्रं वा स्वजनोऽप्यरिजनो ऽपि च स सर्वोऽप्य-12
स्माकंक्षाम्यतु तेषु सर्वष्वपिसमा एव। तियेक्त्वे तियेञ्चो नारकत्वे नारकाः स्वांगत्वे स्वांगंणो मानुषत्व मानुषा ये ऽस्माभिदुःखे स्थापितास्ते सर्वे ऽपि क्षाम्यन्तु वयमपि तान् क्षामयामः । तेषु सर्वेष्वस्माकं 15 मैत्री भवतु । जीवितं यौवनं लक्ष्मीर्लावण्यं प्रियसंगमा एतत्सर्वमपि वाल्या नर्तितसमुद्रकल्लोलवल्लोलं 15 व्याधिजन्मजरामृत्युग्रस्तानां देहिनां जिनप्रणीतं धर्म विना न को ऽप्यपरः शरणम् । एते सर्वेऽपि जीवाः स्वजनाः परजनाश्च जातास्तेषुमनागपि वयं सुधियः कथंप्रतिबन्धं विदध्मः। एक एवजन्तुरुत्पद्यते, एकएव 18 विपत्तिमामोति, एक एव सुखान्यनुभवति, एक एव दुःखान्यपि । अन्यच्छरीरमपरं धनधान्यादिकमन्ये 18 बान्धवो ऽन्यो जीवस्तेषु कथं वृथा मुह्यामः । रसासृग्मांसमेदोऽस्थिमजाशुक्रयकृच्छकृतादिभिः पूरिते ऽशुचिनिलये वपुषि मूछ न कुर्मः। इदं देहं नित्यशः पालितं लालितमप्यवक्रयगृहीतगृहमिवास्थिरम21 चिरेणापि मोक्तव्यमेवेति । धीरा अपि कातरा अपि खलु देहिनो मृत्युमानुवन्ति । वयं तथा मरिष्यामो21 यथा न पुनरस्माकं मृत्युकदर्थना । सांप्रतमहन्तः सिद्धाः साधवः केवलिभाषितो धर्मः शरणमस्माकमिति । जिनोपदिष्टः कृपामयो धर्मो माता धर्माचार्यस्तातः सोदरः साधर्मिको बन्धुश्च । अन्यत्सर्वम24 पीन्द्रजालमिव । भरतैरावतमहाविदेहेषु श्रीवृषभनाथादीन् जिनान् सिद्धानाचार्यानुपाध्यायान साधून 24 नमामः । सावधयोगमुपधि तथा बाह्यमाभ्यन्तरं यावजीवं त्रिविधं त्रिविधेन व्यत्सृजामः। यावज्जीव
चतुर्विधाहारमप्युच्छासे चरमे च देहमपि त्यजामः । दुष्कर्मगर्हणा १ जन्तुजातक्षामणा २ तथा भावना 27 ३ चतुःशरणं ४ नमस्कारः ५ तथानशनं च ६ एवमाराधना षोढा विहिता । ततः
दग्ध्वा ध्यानधनंजयेन निखिलं कर्मेन्धनौघं क्षणादुन्मीलत्कलकेवलोदयपरिज्ञातत्रिलोकीतलाः।। ते पश्चापि मुनीश्वराः समभवन् व्युत्सृष्टदेहास्ततः।
श्रीमन्मुक्तिनितम्बिनीस्तनतटालङ्कारहारश्रियः ॥ १२१ इत्याचार्यश्रीपरमानन्दसूरिशिष्यश्रीरत्नप्रभसूरिविरचिते श्रीकुवलयमालाकथासंक्षेपे श्रीप्रद्युम्नसूरिशोधिते कुवलयचन्द्रपितृसंगमराज्यनिवेशपृथ्वीसारकुमार.
समुत्पत्तिव्रतग्रहणप्रभृतिकश्चतुर्थः प्रस्तावः ॥ ४॥
॥ इति कुवलयमालाकथा समाप्ता ॥
2) Pom. खचर. 7) B om. इन्द्रियपक्षे etc. to निन्दामः. 8) PC द्वेषकालोपशून्य. 11) B च । अपकारश्च. 19) P यकृतसकृतादिभिः. 21) Pमुक्तव्यमिति B मोक्तव्यमिति. 22) PB शरणमिति. 24) P साधून्ननाम. 29) P उन्मीलत्केवलोदय. 31) 'हारः श्रिय. 33) P कुवलयचंद्रराज्यनिवेश. 35) PB omit इति, PB श्रीमत्कुवलय', P B समाप्ताः॥ छ ।. P at the close एवं ग्रंथसंख्या ॥ ३९९४ ॥ शुभं भवतु ॥ छ । संवत् १४८९ वर्षे आषाढ शुदि १४ चतुर्दश्यां बुधे कुवलयमाला कथा लिखिता ॥ छ । चिरं नंदतात् । B at the close एवं ग्रंथाग्रसंख्या ३८०४ ॥ सं० १४४५ वर्षे मार्गसिर शुदि ६ गुरुदिने पुस्तिका लिखिता ॥ छ । यादृशं पुस्तके दृष्टं तादृशं लिखितं मया । यदि शुद्धमशुद्धं वा मम दोषो न दीयते । १ भग्नपृष्टिकटिग्रीवा अधोदृष्टिरधोमुखं [1] कष्टेन लिखितं शास्त्रं यत्नेन परिपालयेत् । २ शुभं भवतु मंगलमरतु लेखकपाठकयोः ॥ छ । उदकानलचोरेभ्यो मूखकेभ्यो [भ्य] स्तथैव च । परहस्तगतां रक्ष एवं वदति पुस्तिकाः [का] || छ ॥ श्रीः ॥ श्रीः ।। श्रीः ॥ श्रीः॥ छ | c at the close ॥ एवं ग्रन्थसङ्ख्या ३८९४ ॥

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श्रीरत्नप्रभसूरिविरचितः कुवलयमालाकथासंक्षेपः
समाप्तः।

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कुवलयमाला-पज -सूई
References are to pages and lines.
अ
अच्छेज भमंत च्चिय २०९-३३ अणुसीसं तं पलिया १६१-२५ अइकक्कसपीणसुवट्टिएण २९-१५ |
अच्छेज्जा अब्भेज्जा २८०-१३ अण्णसमएण पच्छा २७९-२७ अइकसणतारयाणं १३०-२३
अच्छोडिऊण तो सो १३७-६ अण्णं इमं... अण्णो २२/-५ अइकोउयरहसभरंत २४-२८ । अज्ज इमै मह सीसय ७८-१५ अण्णं इम... जाणई २२८-६ अइ खमसु असोय तुमं १८०-३१
अज्ज तुमे हं जाओ २६०-१८ अण्णं च एस दासो १८६-२१ अइ ण पसण्णासि तुमं ८५ - १९ | अज्जवमद्दवजुत्तो २३१-३ अण्णं च तुम ऍरिसो २६९-१३ अइ णिद्धकसिणकुंचिय २९.१८ । अज्ज वि ण दीसइ च्चिय १८१-१० अण्णं रुइरकलावं १८१-१८ अइणिद्धबहलपत्तल २८-३४ अज्ज वि तरुणो पुत्तय २६२ - १० अण्णाइ य गणहरभासिया ३४ - १९ अइतिक्खकोडिधारा ४२-१६ अज्ज वि पुत्तय बालो २६६-२०
अण्णा गुरूण पुरओ २५-२ अइथोरथणत्थल १२८.२१ अजं चयामि कल्लं १३७-२
अण्णा ण जंपइ चिय ८३-१६ अइदारिद्दसोयचिंता ४१-३४ अजं चिय जाओ हं ६०-११ | अण्णाणमहातम १७८-१४ अइदीहा अइ-हस्सा १३१ - १५ अज्जेक्कं चिय दियह ८३ - १९ । अण्णाण वि एस गई १२१-२६ अइपीणपिहुलकक्कड २९-१६
अजेय अहं जाओ २११ - २२ | अण्णाण होइ संका ८८-१७ अइ पुत्तवच्छला सा १८६-३२
अजेव अहं जाओ २६८-१८ | अण्णाणं अण्णाणं ३८-२७ अइबहुथोवा सामा १३० -१३ अज्झावयस्स पणमह २७८-२९ । अण्णाणंधो जीओ ४४-१६ अइबहुयं अम्ह फलं १५९ -१९
अज्झावयाण तेर्सि २७८-२८ अण्णाणी ण सुणासो १३१-१४ अइ भणसु तं अलज्ज १७६ -२६
अट्ठ य जामा कमसो १८४ -७ | अण्णा धावंति चिय २४-३२ अइभारारोहणणिसुढियस्स ३९-२८ अट्ठारस पणुवीसो चुक्को १९-१५ अण्णा भयभरियंगी ८३-२६ अइभीमकसिणदेहो ३६ - १९ अट्ठारस पणुवीसो जइ २० -१० | अण्णा वासयसज्जा ८३ -३० अइ मुद्ध किं ण-याणसि २५०-३५
अट्ठिमयपंजरो इव ६४-२४ अण्णा सहियणभणिया ८३-२७ अउत्तस्स गई णत्थि १३ - २२ अट्ठिसयपंजरा इव ३४-२५ अण्णे गणहरदेवा ९८-३१ अकए वि कुणइ दोसे ६-१२ अट्ठीओ पुण मज्जा २२८ - १५ । अण्णेत्थ सुटिया ३४-१३ अकयपसायविलक्खओ ५४ - ८ अणयारयकप्पाणं २७२-२९ अण्णे पावपरद्धा १४३-२७ अकयं पि कयं तं चिय १२६ - २८ अणवस्यभमिरमहुयरि १-१४ | अण्णे पुण पडिवण्णा २१९-२६ अक्खीणमहाणसिए २८३ -३७ अणसणमूणोदरया १४४ -९ अण्णे भणंति पुरिसा २१९ - १९ अक्खेवणउक्खेवण ९७-३२ अणिलाणले सजीए २०२ - ४ अण्णे भणति पुरिसा २१९-२३ अक्खेवणि अक्खित्ता ४-२४ अणुदियहम्मि सुणेता ३८-२९ अण्णे भणंति मूढा ३८-२५ अगणिजियत्ते बहुसो २७४ - २७ अणुदियहवड्डमाणो २१ - १२ अण्णे भणंति मूढा २१९-२२ अगणियकज्जाकज्जा २१४-१ अणुदियहसुरयसोक्खहिँ १८६ -३० अण्णे भवसयदुलहं ८८.२१ अगुणो य गव्विओ चिय २३१-१२ अणुदियहं पि गणेती १४८.१ अण्णे मोहावत्तं दुहसय ९८-३३ अग्छति जम्मि काले १६९-१३ अणुमग्गलग्गभंगुर १४७ - १६ अण्णे वि महाकइणो ४-३ अच्चन्भुयाण अच्चन्भुयं १७९ - १७ अणुमाणहेउजुत्तो २०७-२७ अण्णे वि महारंभा ३५-३३ अच्छउ ता तीए समं १५८ . १२ अणुयत्तणिययदइयं १८१-३ अण्णेसु पि भवेसु २७१ -२६ अच्छसु मुंज जहिच्छं २६४ -९ अणुराओ चेय फरो ८३.२२ अण्णो गब्भगओ चिय ४१-६ अच्छसु संजमजमिओ २०२ १७ । | अणुवीइयभक्खण २२१-२ अण्णोण्णवण्णघडिए ९५-८ अच्छंति जे वि अज्ज वि २७७-१४ । अणुवीइभासणं २२०-२३ अण्णोण्णविरुद्धाइँ वि २८-२५ अच्छीसु णेय दीसइ ११४ -५ | अणुसमयरुयंतीए १४८-२ | अण्णोण्णविरुद्धाइँ वि २८-२७
कु. मा. १२

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अण्णोष्णं वहबंधण अणो विएस जीवो अत्ताणं मारते
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अत्ता फुलफ
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अत्थपरिमग्गरो
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अत्थस्स पुण उवाया अत्थगयम्मि सूर अत्था हो अथ
अत्थानाभिणिवेस
अत्थाणे रोसमंतो फुड
अथ रणारिबहु
अथ दढमेरुणाहिं
अथ पडा पुरणं
अथ यासा
अथ हो
अथ सिद्धा
अत्थि बहुकणयघडियं अथ बहुगामकलिओ अथ भुपयासो अस्थिमहं सम्मत्तं अत्थि य णिज्जरणं पि
अथ कामो धम्मो
अत्थो जत्थ चइज्जइ अत्थो विज्जापुरिसत्तणाइँ अत्थो विदूरओ चिय
afts चिय दि अद्धं ससंकधवलं अनया जघनाभोग अप्पा वि तह विसुद्धो
अप्पा सरीरमेत्तो अष्फलकडुयकुडंगो
अफालिया वि ढक्का
अब्भुट्ठाणं अंजलि अभियोगपराणत्ती अमरण व सा सित्ता

२२७-३१
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७७-२६
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८४-९
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८९ - १
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कुवलयमाला
अमयप्पवाहसरिसे अमरणर तिरियणारय
अम्मो कीस तर हं
अम्मो को कस्स पिओ
अम्मो मा भण अलियं
अम्मो वयण इमं
अम्मोसचं एवं अम्हाण ताव धम्मो
अम्हाण तुमं पुरिसो घर
अम्हाणं सव्वाण वि
अम्हारिसाण को
अम्हारिसगँ किं जीविएण
अम्हे उण णीसत्ता
अम्हे घण्णाओ अहिं सोण दिट्ठो अयगोलओ व्व काओ
अतो चि मूढो अरहंतणमोक्कारो ज अरहंतणमोक्कारो तम्हा
अरहा जाणइ सव्वं
अरहा तिलोयपुज्जो
अरहा भासइ धम्मं
अरहा लोग दीव
अरिहंते मिऊ
अरुणकरणियर भरियं अरुणकरभा सुरंगो
अरुणारुणपी उि
अलयापुरि व्वरम्मा
अलसकिमिया दुइंदी
अलिए विरमसु रमसु य अलिओ एस विप्पो
अलियकयवावडत्तण अलियस्स फलं णरयं अलियं अयाणमाणो अलियं जंपसि जइया अलियं जो भणइ णरो
अलियं पि हसइ लोए
अल्लि यह धम्मसीलं अल्लीणम्मि वसंते
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३७-३
२२०-१०
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४४-१
५१-३०

अल्लीणं पि महुयरिं
अवरुद्धं ति वियाणइ
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अहत्थियलज्जो अवि कामिणियणमुहयंद अवि चलइ मेरुचूला अवि चलs मेरुचूला
अवि विडइ अचिंगाल
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अविरहियणाणदंसण अविलंबिओ अवलो
अव्वावारं दिज्जइ अव्वो अवेहि णिल्लज्ज अव्वो केणइ दिट्ठो सरल
अन्वो जइ ता तुरओ
अoad जणस्स मोहो
अव्वो णयाणिमो चिय
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८८ - २३
८८ - २४
८८-१८
२१९-२०
२१९-२१
२१९ - २५
३६-३
२१९-२४
८८-२०
९४-२७
१६४-१२
९७-१९
६०-२९
४१-७
२७६-१
१७६-२२
१५९-१
१५९-३
७३ - २
१९७-२०
६१-२८
१३४ - १
१४१ - २३
६७-२२
७८-२३
८५-१३
९५-२४
३०-१२
२०४-३
५३ - २२
५९-२ २७-११
२७५ - २३
२३९-२०

Page #266

वो दुहा व लाहो
अव्वो भवणुव्वाओ
अव्वो वणमज्झगओ
अव्वो विम्हयणीयं अव्वो संपइ एसो अव्वो सो मह मित्तो
असणं पाणं वत्थं
असमंजसे कार्य
असमाही ठणाणं
असवायकवलियं मि
असिचक्ककों तपहरण
असिचक्कस त्तितोमर
असुइमलमुत्तपउरे
असुइमलरुहिरकद्दम
असुइमुत्तमलरुहिर
असुइयभायणमेयं
असुई इ सरीरं
अईओ उप्पण
असुई जं असुइअं अपि सुयं भणियं
असुर
बहु
अहं पिसुहं म अस्संजमम्मि विरओ
अस्संजमम्मि सत्ता अह इच्छिसि किंचि धणं अह इच्छसि मरणाई
अह एए एवं
अह एए परमाहम्मिय अह एक्को चिय दोसो
अह एक्को चिय दोसो अथ मो अह एरिसम्म काले अह एरिसा मणुस्सा अह एस मह विणीया असो दो अह सो विहु दीवी अह कम्मयतेओभय अह कह वि कम्मविवरेण अह कह व गेहs चिय अह कह वि होइ एक्का

५१-१९
२५९-२३
२६०-७
२७-२०
४२ - १९
५८-३०
२२०-४
२०२-१३
२७२ - २६
२२०-९
९३-२६
३७-२९
४१-४
२५४-३१
४-३१
२२८-१०
१८७-११
२२८-१७
१७६-७
२६९-३१
२५४-२२
२२१-१९
२७२-१४
२७२-२५ १०९ - १४
२७७-३
१९२-१
पज्जसूई
अह कुणइ कह वि सद्धं ८८-१२ Fast अकोला
२२१-१५
१४२-२७
अह खणमेत्ते चिय
अह खरमारुयपहयं अह चिति पत्तो
अह चिंतेम जसो मे
अह छिंदि पत्ता
अह जक्खरक्ख भूया
अह जलणतावत वियं
अह यरीऍकल लो
अह हलंघणतुरिओ
अह णिसुयं होइ कह
अह तत्थ डज्झमाणा अह तत्थ विणिविणा अह तमिम जायते
अह तम्मि दि
अह तमि भणिपु
अत इमो
अह तस्स एस जीवो
अह तं उवरिमवत्थं
अह ताडे व बालो
अह ताण तक्खणं चिय
अह ताण दोह faad
अह ताण सो वि तुट्टो अह तिहिकरणम्म सु
अतिहिकरणम्म सु अह तीए डोहलो सुंदरीऍ
१८९-२१
अह तेण ताण भत्तं
३२-११ ८-१६ अह ते तं चइऊणं १४३-२५ अह २४५-२० अह वणिरणुकंपा
णरयपाला
२४०-८
२२७-१३
८५-३०
१८९ - १४
अह विणरद्धा
अह तेसुणिक्खुडेसुं
अह तेहिं चिय समिला अह तेहिं विउज्जंतस्स अह तुंगकणयतोरण
९२-३२ २११-३ अह तुंगगोराई ८८-११ अह दलथवणं पि कयं १३१-२१
अह दिणय रणरणा
९३ -१
३७-३१
१४१-१
११८-१०
२४५-१४
१४३ - १५
३७-२७
२४-२६
२७-६
२१०-२४
३८-२०
१९१ - २४
१७-२३
३७-२०
३६-१५
१६४-३१
१८६ -१८
९३-५
८१-५
३८-१९
९२-३१
२५६-२६
२१-१३
१७-२१ १७-१३
२४५ - १५
१९१-८
३७-१९
३७-२१
३८-८
३६-१८
२१० - ३ २१९-३०
९७-२
५० - १९ १७-२०
८२-१७

अह धवलका कुसुमो अह परिचिंसि तुमं
अह पलयकालजलहर अह पविणि भगवं
अह पंचमेण भणियं अह पावणोति इम
अह पुच्छसि पुणेहिं अह पुण ते चि
अह पुण संगहि यि
अण्णा खेल
अह पुव्वपओएण
अह पेच्छइ तं सव्वं
अह पेच्छिउं पयत्ता
अह बहलपरिमला
अह बंधघावहमार
अह बारसम्म वरिसे अह भगवं पि य साहइ
अह भणसि कहं असुई
अह भणसि आगमेणं
अह भणसि तुमं गोदम अह भणसि होज तं पि
अह भाणिउं पयन्तो
अह मउलियाओ अह मज्झिमया दीहा
अह यत्तं पत्तं
अहमंत ओह अह मारेइ वि बालो अहमो चिली कम्मो
अह रागदाल
अह रागदोवसओ अह रे णयाणसि चिय
अह ललिक्खर महुरं
अहव परिचिंतियं चिय
अव पुरंदरस्स अलया
अहवा पुच्छयवयणं
अहवा भावेण विणा
अहवा रमसु म चिय अहवा विजयसभावो अह विमलो चंदमणी अह वेयरणी पत्ता
*91
४६-५
८१-२६
३८-४
९७-१३
२४५ - २८
४९-२
२५७-५
१९१-२९
१८९-२७
१४२-३१
२८०-१०
९३-१९
२०९-२३
१६-९
१४१-३२
२१-१६
२४५-७
२२८-९
५५-२९
२५७-१९
४९ - ३
९७-२१
८२ - १४ १२९-२२
२१०-१२
१८६-१७
८१-६
२२३-३२
२१०-६
२१०-४
५३-२६
२१-१०
४९-१
३१-३१
२६८-३३
२७९ - २३ ७८-२१
२१८-१६
९८-२१
३७-२५

Page #267

*92
कुवलयमाला
he
अह सुरणरतिरिएसु ९७-२३ / आरं तहा पसिद्धं १९८-४ अह सो एसो चिय पुरओ २५-१७ / आराहणा य अंते २८१-५ । इक्खागुणरवराणं २०१ - २२ अह सो णियसाहस ९-१३ | आराहिऊण देविं २०१-१६ इक्खागुवंसजाओ २१५ - १८ अह सो वि कह वि लद्धो ८८-१० आरियकुले वि जाया ४०-३० इक्खागुवंसपभवा २०१ - १५ अह होइ कह वि बुद्धी ८८-९ । आरियखेत्तम्मि जहा। २४२ - १३
इट्टविओओ गरुओ २७६ - २५ अह होइ किंचि तत्थ वि १९१-३ आरियखेत्तम्मि पुणो ८८-५ इट्टस्स अणिट्ठरस व १४८ - २२ अह होइ विवज्जासो १५७-२२ | आरुहइ खवगसेटिं १४४-१३ इड्ढीगारवरहिओ २७२ - १६ अह होज ण वा मोक्खं २७०-८ | आरोग्गम्मि वि पत्ते ८८-७ इथिकहभत्तदेसे २७२ - १८ अहिणवणिरुद्धबंदी ११२-६ आलप्पालपसत्तो ३७-८ इत्थिपसुपंडयवजियाए २२१-२५ अहिणवदिदइयसुह १६०-२४ आलप्पालपसंगी २३१ - १ इत्थीलिंगे सिद्धा २७७-३० अहिणवसिरीससामा १-१० आलप्पालारंभ मा कुण ८१-२५ इमिणा रूवेण इमो ४९-३३ अंगम्मि तस्स ताव य ९४-२९ आलप्पालिय रे रे २५२-२२ इय अट्ठारस देसी १५३ -१२ अंगम्मि सो पएसो णस्थि २५-३२
आलिंगइ बाहाहिँ २२५ -१६ इय अवरोप्परसत्ता १८९-१७ अंगाई उवंगाई १२९ - १३ |
आलिंगयंति सहियं बालं २६-२६ इय असमंजसघडणा ६४-१९ अंगाई वलंति समूससंति २६-२४ आलिंगिय पि मुंचइ ६६-१९ इय असुईसंबंधं
८२-६ अंडयपोत्तयजरजा . १४३ -११
आलेक्खगीयवाइय १५०-२३ इय आरंभविहूणं ६६-२४ अंतो असुइसयभं २२५-२६
आलेक्खं गढें जोइसं २२ - १ इय एए रागमणा २५७ -१३ अंतोणिहित्तसुपुरिस १७-१६ अंतोमुहुत्तमत्तं
आलोइयम्मि मरण २७६ - २० इय एक्केक्कमसोहा
आलोयणाए अरिहा अंधारियदिसियक्त
२७३ - १६ १०६-११
इय एत्थ अईयारो २७० -२५ आवलियदीहलंगूल अंबाए ताय कहिये
२९ - २१ २६६-७
इय एदिसे पभाए १४१-१० आसण्णदइयसंगम ८३-१४
इय एवं चिय अइ आ
आसस मुद्धे...एवं २६५ -९ इय एरिसम्मि काले २५३-२३ आइटुं जइ मुणिणा १५८-११
आसस मुद्धे...चडुलं २६५ -७ इय एरिसहलहलयं ९६-२५ आई कजि मत्त गय १५२ -११
आसस मुद्धे ...चवलं २६५-८ आउच्छिऊण गुरुणो २६१-२९
इय एरिसं असारं ८१-१५ आसस मुद्धे...विहडइ २६५ - ६
१३५ -१७ आउज्जाणं तुरयाण
इय एरिसे पओसे २२ -३ आसस मुद्धे...सरल २६५ - ५
८३-३१ आउयकम्मं च पुणो
इय एरिसे पओसे २८०-९
आसस्स पुण पमाणं २३ - २५ आगासवप्पणयरे
इय एरिसे पभाए १९८-१३ २८२-१३
आसंधिऊण घरमा
पण घरमा- २३४-२५ आणेऊण घराओ रण्णे १०८-९
इय एवमाइअण्णाण २१९-२७ आसं वसह पसु वा २३१-७ आपूरमाणगब्भा
इय एवं परमत्थे २०२-९ आमोसहिणो वंदे
आसाविणडियतण्हालुएहिँ ३० - १८ २८३-१५
१८१-१३
इय एवं भणमाणी आयण्णपूरियसरो २२३-१५
आसासियणिययबलं १३६ - १० इय एस गणिजंती २८४-८ आयरियणमोक्कारो २७८-२१
आसि इमो वि तवस्सी ८१ - ११ इय एस समत्त चिय २८४-९ आयरियणमोक्कारो २७८-२२
आसि इमो वि वियड्डो ८१ -९ इय कमलमुही रम्मा ९४-२३ आयरियणमोक्कारो २७८-२०
आसि तिकम्माभिरओ २८२ - १९ इय किंचिमेत्तकारण ३१- ६१ आयल्लयवुत्तो
१८१-२३
आसीविसे य वंदे २८३ - ३८ इय किंचिमत्तघडिओ २६-१४ आयंबदीहरच्छो
आहारट्ठा पेच्छसु १८९ - ४ | इय कीरिमोरिसारंगि १८१-२४ आयंबिरदीहरपम्हलाई १६३ -२६ | आहारयदेवहरे २८३ - ३५ | इय केत्तियं व भणिमो ३१-२५ आयाणभंडमेत्ते २७० -२० आहारयदेहधरे २८४ - २ इय कोहमाणमाया ८२-७ आयारधराण णमो २७८-९ । आहारं पिव जुज्जइ २२१-१६ । इय गोयम जो विरओ २३० -११ आरणअञ्चुयभेएहिं १४३ - १९ | आहेडयं उवगओ १८५ - २८ | इय चिंतंतो चिय सो १३९-३०

Page #268

पजसूई
*93 इय चिंतिऊण पावं. ८१-२९ । इय ते भणिया सव्वे २४६-१ | इरियामणसमिईओ
२२० -१ इय चिंतेतस्स य से ९३ -३४ । इय ते मुणिणो धण्णा २१३ -३० । इरियावहं पयत्तो २७०-१७ डय चिंति तहिं चिय ३८-१८ | इय दव्ववेत्तकाला २४२-१८ । इह परलोयविसद्धं
२५६-४
२५६ इय छेयाओ ताओ २२१-२६ । इय दसविहं तु धम्म ८०-१३ । इह लोए चिय दोसा २२८ - २७ इय जह सयले भुवणे १७८ - १९ इय दुक्खपरंपरदूसहए ३८-२२ । इह लोयाजीवभएण २२० - २७ इय जं जं कामियणो ८५ १ इय देसभत्तमहिला ८७-२८ | इह विज्जामंतबलं २१८ - २७ इय जं जं किंचि वणे २९-१९ इय धम्मारहसिद्धे ९५-३१ इह सुत्तगंथ इह २२१-५ इय जं जं चिय अंग १५८-२४ इय नरवर संसारे २५४-४४ इंदग्गेई जम्मा
१८४-६ इय जं तत्थ ण दीसह ८-१५ इय पवयणस्स सारं २८४-६ इंदत्तणं पि पावइ १४३ -९ इय जाणिउं अणिञ्च १४२ - ८ इय पसरमाणखरफरुस १४७-२४ इंदियचोरहिं इमो ९०-२९ इय जाणिउं वणिज १९१ -५ इय पुव्वावरलाभो
इंदो वि तयं वंदइ २०८-७ इय जाणिऊण णरवर २५४-१८ । इय पेच्छइ णरणाहो २३४-१७ | इय जाणिऊण णरवर २५३ -३३ इय पेच्छइ सो राया ३४-३१
ईसावसेण एए
१८९-३ इय जा तूरंति दढं २५ -७
इय पेच्छइ सो सीहं २९-२४ ईसाएँ मच्छरणं २०१ - ११ इय जा महिलालोओ २५ - १८ इय बहलपत्तलं तं २४९-६
ईसाणलपज्जलिओ १२५ -२० इय जाव विलविए च्चिय
इय बहुए जाणंता ८८-२५ ४८-४
ईसिपसरंतकोउय २५-२५ इय जाव सो विबुद्धो ९३ - १२
इय बहुतरुवरजोण्हा २३८ - १०
। ईसीपन्भाराए २८०-११ इय जा विलासिणियणो १८ - १
इय बालपंडियाणं २७७ - ४ इय जा सुंदरियजणो २६ - २७ इय बुज्झिऊण सुंदरि २६५ - १०
उक्कडदप्पे पियमाहणे इय भणमाणेहिं चिय
१५३ -७ इय जीव तुम भण्णसि २७६ - २
३७-१६
उक्कंठदिण्णहियया २३६-६ इय भणिउं समकालं १९१ - १३ इय जीवबंधमोक्खो ९८ - २४
उग्गहईहापूहा इय भणियम्मि समं चिय ९७-२२ इय जीवियं पि वच्चइ १६५ - २५
उग्गाइ हसइ गायइ ११३ -५ इय भत्ती अरहते २१८ -४ इय जुवइचरियकुडिलं १२१ - २९
उग्गाइ हसइ णच ३३ -१३ इय भागिरस्स पुरओ २७-५ इय जे बालत्तणए २१४ - १३
उग्गाइ हसइ णचा १२१-२१ इय भीसणविंझ ११४ -३ इय जो संगमयामर १-१६
उच्चं भासइ अण्णा २६-१९ इय मज्जिऊण तो सो ९४-३२ इय णरवइ इह लोए ४४-५
उच्चारे पासवणे २७० -२१ इय मंडलवाऊली ११३ -२० इय णरवइणा भणियं १३ - ११
उच्छग्गो आयाणं इय राईरविसंझा
२२२ -३०
१६-५ इय णरवइणो एयं १४० -२९ इय रिद्धिपरियणबले ९३-३२
उच्छंगम्मि णिवणं चुंबइ १२१-६ इय णरवइण ३३ - १७ इय विज्जुविलसियं पिव २५१-९
उच्छंगलालिओ मे इय णरवर केइ जिया २११ - २ इय वियलियणव २१४-५
उच्छाहसत्तसारो २८१-२ इय णरवर को पावइ २११ - १४ इय विलवंतो चिय सो ४३-१७
उच्छिट्टमसुंदरयं २३१-३३ इय णरवर जिणधम्मो २१० - २३
इय वीर पावभोए २५४ -१० उज्जमह धम्मकज्जे १९९-१७ इय णरवर पंचेए २५५-९ इय सत्तसाररहिओ २१३-२२
उज्जुयपयगमणिल्ला २८२ -१ इय णरवर संसारे २५४ - २५ इय सम्मत्तमहव्वय २२३ -४ उज्जुयमवलोएंतो १३०-३० इय णरवर संसारो २५५-२ इय सा बहुभंगिल्ला २०९ - ३२ उज्जोणीए राया २३३ -१९ इय णवजलहरमाला १४८ -५ इय सामलजलयसमा १४७ - १९ उज्जोयवो व्व सूरो २७८-१८ इय तं पेच्छामि अहं २४० - २० इय सुयणु तुज्झ कज्जे १३ - १० उज्जोवियभुवणयलो २५३ - १९ इय ताणं सहस च्चिय ९६-१५ इय हसियं इय रमिय २२१-२८ उज्झियअवसेसकहा ११७-२४ इय तुज्झ चरियसरिसं १६१ - २२ इथ हियउच्छाहरसो १०४-२० उज्झियरज्जे अहवा २७७-२० इयते किंकरदेवा ४२ - २८ इय हो देवाणुपिया ८८ - १३ | उटुम्मि भणसु कलहं १५७ - २०

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उट्ठे वच्चतुरसु उ पिसुणाण इहं उणमसु पायपडिया
उप
उणयासावंसो
उन्हो उब्वणओ दीहर
उत्तत्तव णयमइया
उत्तत्तणयवण्णो उत्तारतारयाए विलुलिय
उत्तुंग
उत्तुंग घोणे
उत्तुंगथोर चक्कलगुरु उत्तुंगधवतरण
पर
उदति होंति मणुए उदयक्खक्ख ओव उदयगिरिमत्थयत्थो उदुकालरुहिरबिंदू
उद्धाइ धाइ पसरइ
उद्धाइया सरहसं
उद्धवी हल्लिर
उप्पहपलोट्टसलिला उद्धाहुणोद्धा
उब्भडजडाकडप्पा
उब्भड जलयाडंबर उभिण्णचू मंजरि उभण वि अइयारा उय माहवीय कुसुमे उय मित्तस्स विओए उरगभुंयगमकुक्कुड
उरमुहभाला पिहुला उवझायणमोक्का
उवझायण मोक्का
वझायणमोक्का
उवझायाणं च णमो
उवमाणं दूरे चिय
उवरंधाणं उवरिं
उवसम संवेगो चिय
उवसंतमुरय सद्दा उवसंतसंतसं
उव्वणण्हाण

१९८ - २७
२८१ - २०
१८० - ६
१ - ११
९३-७
१२३-२८ ४५ - १६
४९ - ३२
१६-१
१२९ - २४
१५२ - २८
११५ - २४
१२५-१
८२-४
२४२ - १६
२४२ - १
२५३ - २२
२२८ - १८
१३५ - १६
२६६ - २
११५ - १७
१११ - ६
१३० - ७
१२२ - ११
६ - १७
१ - ९ २७३ - १७
३३ - २१
८२ - १९
३९ - १८ १३१-७
२७८ - ३२
२७८-३१
२७८-३०
२७८ - २४
२०१-५
२४-८
२१८-१०
१५६ - ९
२१५ - ४
२२८-२०
कुवलयमाला
उव्वसियगामठाणं
उबूढा विंझेणं उव्वेल्लिज्ज बहुसो भाई स उस्तो उम्मग्गो उत्तो उम्मगो
ऊ
ऊरुजुयलं पि सुंदरि
ऊससइ ससइ वेव
ऊससणीस सरहिये ऊसासइंदियाई
ए
ए- ऊ ग-ज-ड-द-ब-ल-सा अहिं जिया
एए उण उववण्णा एए करेंति एवं
एए करेंति क
एए कुमार मूढा एए जिस पुणो
एए जयम्मि सारा
एएण इमं भणियं
एएण कारणं
एएण चिंतिओ
एएण निंदिओ हं
तुझ एएण तुज्झ हरियं
एए रिंद भणिया
एएओए
एएणं चेय अहं
एए णिउणा अह मंतिणो
एते चि पुरिसा
एते चि लिहिया
एते तेहिं पुण एए ते मे लिहिया
एते मे लिहिया परिवेयंता
पुण
भिजंति पु मुणिणो कहिया
एए वि एत्थ जुत्ता
११७-१७
१२१ - २७
२०९-२४
२७७-११
२७० - ३
२७३ - १५
१८२ - १२
१८७ - १४
२२१-७
२१९ - २९
२६८-२८
२२३-३१
१९०-१
१८५-३३
३६-२
१८७ - १३
२-१६ २७९-१२
१९१-१७
२३०-३
२५७-२९
२५८-१
२४८-२६
१७२-३६
४०-२८
१४४ -११
१०५ -६ २१८-२८
१९१-३१
१८६-२७
१८९ - २२
१८९ - १९
१९१-६
१९०-९
१९१-११
१८९ - २३
२२२-८
१८६-७

एए वि एत्थ वणिया एए वि कुमार ए एए विवि पुरिसा विवि पुरस
एए वि ताण थोरा
एए विदेति गंतूण
वि पुणो जीवा विपुच्छ वि पुणो लिहिया विपुण वेयर
एए वि पेच्छ जीवा
एए वि मए लिहिया
एए वि भए लिहिया
एए वि मए लिहिया
एए वि मया लिहिया
एए वि वणियउत्ता
एए वि हलियउत्ता
एए वि हु मित्ताई
एए समरि
सहा पक्का ए एहि सागयं ते
एहिं लक्खणेहिं एएहिं समं सुंदरि
एक्कत्तीस च गुणे
एक्कम्मि अणेयाओ
एक्कम्मि वि जम्मि पदे
एक्कस्स देहि विहवं
एक्कस होणं एक्कं पंडियमरणं
एक्कं पावारंभं
एक्कं भणामि वयणं
एक्का कोमलकयली
एक्का जंपर महिला
एक्का णाभीवेढं
एक्का नियंबगरुई एक्का णियंबगरुई गंतुं
एक्का ताणं माया
एक्का पिण्णा
एक्का मउंदमज्झा एक्का मालूरथणी
१८८-२६
१८८-३
१८८ - २९
१८८ - २८
१९१-९
१८७-५
१८९ - २४
१८९ - २९
१८७ - ३
१८९ - २५
१८९ - ३०
१८८ - २१
१८९ - २८
१८९ - २ १९१-२
१९१ - १९
१८६ - ६
१८६ - २३
३९.४
२४५ - ३२
८७-७
२१८ - १९
१३० - २८
२७२ - ३१
२५ - १९
२१९-५
१२८-३०
२५९-९
२७६-३०
२४६-१७
१३३-३०
२३४-९
१८२-५
२३४-१२
२३४-१०
२४-३१
१९०-३२
२३४-१६
२३४-११
२३४ - १३

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पजसूई एक्का मियंकवयणा २३४ - १५ | एत्थ य महामहप्पा १९० - २८ । एयं काऊण तुम २२९-२२ एक्का मुणालकोमल २३४ - १४ एत्थ वि एए भिक्खं १९१ - १२ एयं कुमार लिहियं १८७-६ एक्का रणंतणेउर २३४-८ एत्थ वि चुक्का मुक्का १९१ - २८ एयं कुमार लिहियं १८८-३० एक्का लज्जाए घरं २५ -१ एत्थ वि तुज्झ अधम्मो २६२-२२ एय कुमार सव्वं १९०-१३ एक्का वायइ वीणं अवरा २६ - १७
एत्थ वि साताणं १९१ - ३२ एयं च एरिसं भो ३८-२४ एक्कक्कयम्मि गवरं ८३ - १०
एत्थ वि सा हो देवी १९२ - २ एयं च पेच्छ गोठं २३८-१६ एक्कक्कं खवयंतो २८० -५ एत्थ सुज्झति किर ६३-२२ एयं च पेच्छ सुंदर १८९-६ एक्कक्के पंच जहा २२२ - २० एत्थं किर होहिइ १९१ - ३० एयं चिय पज्जतं ४१-३ एक्केण तत्थ मणिय २४५ - २२
एत्थं च ठिया जीवा २७३ -९ एयं चेय भणंता १९२ -१० एक्के णयणंत चिय ८८.१६
एत्थं चिय तं पत्तो ७७ - ४ एयं जं तुज्झ सिरं २४८-२१ एक्के भणंति एवं २१९ - १८
एत्यंतरम्मि इमिणा २५०-१७ । एयं जो पढइ नरो २८३ -४३ एक्को चिय एस जिओ २२८ - १
एत्थंतरम्मि कालो २४५ - १९ एयं णाऊण इम १४२ - १५ एक्को चिय परमप्पा २०३ - ३५ एत्थंतरम्मि जंत १०२ -१
एयं णाऊण तुम २७६-२४ एक्को च्चिय विण्णत्तो २५७ - २८
एत्थंतरम्मि णरवर १९१ - १६ एयं णियट्टिठाणं २८०-१ एक्को णहमुहपहरासिय
एत्थंतरम्मि भगवं ९७ - १२ ८४ - ३०
एयं तं दीववरं १९१ . २२ एत्थंतरम्मि सव्वं एक्को दइयं चुंबइ ८४ - ३३
९३ -४ एयं तिलोयसारं २१८-६ एक्को परं उवाओ
एत्थंतरम्मि सहसा ७८ -२४ २३६ - २७
एयं तु कहाकरणुज्जयस्स ५-२० एत्थंतरम्मि सहसा ७३ - ११ एक्को परं उवाओ २०१ - १४
एयं ते भणमाणा एत्थंतरम्मि सूरो १२७ - ३१ एक्को पिययममुहकमल ८४ - २९
एयं दंसणरयणं २१९-४ एत्थंतरम्मि सूरो १३५ - १३ एक्को पिययमसंगम ८४ - ३२
एयं दुहसयजलयर ४३ -२४ एत्थंतरम्मि सूरो ७५ - २६ एक्को महुरपलाविर ८४ - २८
एयं पायालघर २५५ -२० एत्थंतरम्मि सूरो
८२-८ एक्को महुरपलावी १६८ - १७ एतरम्मि सरो
एयं पि गलइ तिमिरं २५३-२१
२६७-१९ एक्को मुहुत्तमेतं ४२ - २
एयं पितं कुरवं १८६-१५ एत्थंतरे विउद्धो २६९-९ एक्को रणंतरसणो ८४ - २७
एयं पि पेच्छ णयरं २३८-१५ एत्थं पि अत्थि धम्मो २१८ - २६ एक्को संदट्ठाहरवियणा
एयं पि पेच्छ णरयं ८४ - ३१
१८९-१८ एत्थारुहंति एए १९२ - ११ एगंतबद्धचित्तो १४३ - २
एयं पि पेच्छ पत्थिव १८८-३१ एयप्पमाणजुत्ता २३ - २८ एण्हिं खयं पि वोच्छं २४२ -७
एयं पि मए लिहियं १८७-१८ एयम्मि मए भणिए २२० - २४ एहि च रम्मए चिय २२९-६
एयं पि मए लिहियं १८९-३२ एयम्मि महारपणे कत्थ ११६ - ३० एण्हि जोव्वणपत्ता
एयं पि मए लिहियं १९१ -१
१९०-२४ एयस्स णयणजुयलं . १८२ - एत्तियमेत्तं कालं २५५ - २९
एयं पि मए लिहियं एयस्स पंच कवला १८८-२३
१८७ - १२ एत्तियमेत्तं चिय से १७६ -३०
एयं पि मा गणेजसु एयस्स पेच्छ णवरं १८६ - २८
९०-२४ एत्तियमेत्तं भूमि १६८-२ एयस्स मज्झयारे
एयं पि मा गणेजसु २२१-१७ एत्तियमेत्ते भुयणे १६६ - ११ एयरस सहइ वयणं १८२-८
एयं बालाराम २६५ -३० एत्थ ण जरा ण जम्मं १९० - १४ एयस्स सहइ सीसे १८२-७
एयं मंसं गेण्हसु २४८-२ एत्थ ण जुज्जइ भणिउं २६७ - २ एयं अब्भुरुहुल्लं २७९-१८
एयं महं महंतं हिययम्मि ११६-३१ एत्थ णरणाह णवरं ३५-२६ एय अलियं वयणं २२०.२० एयं लोयविरुद्धं २०४-२१ एत्थ णिसुणेसु गोदम २५७ - २१ एयं अवमण्णता २०२-३० एयं समुद्दमज्झे १९१ - १८ एत्थ य कहा समप्पइ २८० - १७ एवं आराहे
२७९-१५ एयं सव्वं भणिमो एत्थ य कुमार एए १८९ - ३१ एयं करेइ संपइ ९७.३३ एयं सोऊण इमे १९१ -२१ एत्थ य जाय चिय ते १८९-२० । एयं कहं करेउं २८३ -५ एयं होइ पवित्तं २७९-१४

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*96
याइँ जो णयाणइ
एयाइं दुक्खमूलं
एयाई पावयाई
मंगला
सुहं लो
याउ यि तुझं
याओ पुण पेच्छ
याओ भावणाओ
याओ भावणाओ
याओ भावणाओ एयाओ सव्वाओ वि एत्थ एयाण कहा बंधे तं णत्थि एयाण नियंबयड
एयाण पूयणं अणं च या वया
यावत् पुण
या पुणमज्झे
एयाणं सव्वाणं
याणि य अण्णाणि य या परिवातो
या पंचपणा
या पुण विलयाओ
एयासुंच गई
एरिसनिमित्त पिसुणिय
एरिसम्म वसंतऍ
एरिसं चेय अलिया एरिसिया सुररिद्धिया
एला लवंगपायव
एवं आसवभावं
एवं इमाइँ एत्थं
एवं एए मूढा एवं कम्म जं चिय
१४४-६
१९०.७
१८५-२५
२२०-७
याहि पंचसमिि रावणो गयाणं
१७८-२९
एरिसए संसारऍ जलहिसमे २-८
एवं कुधम्मम एवं गए वि जइ ता एवं गंधो रिसो एवं गोदम हई एवं चउरासीई जोणी
२८१-२४
१६२-२९
२१९-१०
१८४-२०
१६२-३५
१७२-२२

१९०-६
२२०२९
२२१-३०
२२१-८
४-६
8-8
२५४-१४
२५७ २
२२२-७
१९०-८
४-१४
१८४ -१६
४१-२७
१४४-७
४२-३१
५२-१५
१२ - २१
९४ - ११
७० - १६
२२९ - २
१७७-२
२००-३५
२०१२ - १७ २१०-१४ १३७-३
१८३ - २८
२५७-२७ २२७-३०
कुवलयमाला
एवं च एक्का
एवं च कीरमाणा
एवं च चिंतयंतस्स
एवं च जाव ताओ
एवं च णिस मेउं
एवं च तस्स णासो
एवं च ते कमेणं
एवं च संवरेणं
एवं चि कुणमाण
एवं चिंतस्स य
एवं चितस्य
एवं चिंतेंतीए
एवं चिंतेतीए
एवं चितीए
एवं जं जं क
एवं जोयण मे
एवं तं पोयवर
एवं थोहो संकम
एवं दुहसयजलयर एवं पलावेहिं दुहं जर्णेतो
एवं बहू वियप्पा
एवं भणमाण चि
एवं भणिऊण इमे
एवं मह अवराहं
एवं विलुप्पमाणो
एवं सम्मत्तामयभरिओ
एवं साहेमाणो णरवइणो
एवं सोच्चि कुमरो एवं होउ खमेज्जसु एस अणादी जीवो
एस करेमि पणाम
एस करेमि पणामं
एस करेमि य मं
एस कुमारो रेहइ एस गहिओ ति कलमो एस देवकुमारो
एस पुरिसाण पुरिसो एस भगवं जिनिंदो एस महं किर भाया एस विवज्जाम अहं
२४७ - ३२
३६-३१
२२७-२३
२३८ - १९
२४५ - २४
१९३ - २७
१९१ - १३
१४४ -८
४९ - १९
२२९-९
२२७-३२
२२८-३
२२८-८
२२९-७
२४६ - ११
९७-२०
१९१ - १७
२५७ - ३०
२७९ - १७
४३ - १८
१९८ - २
३६-२४
१९१ - २३
१३७ - ११
३६ - २५ २१८-३०
३३ - २९
१८८ - १३
२६७ - १५
२२७-२४
२७७-१०
२७२- ७.
२७० - ३२
१८२ - २१ १७२ - ३९
१९० - २
२४० - ११
१२० - २७
एसा चंपत्ति पुरी एसा मए पइण्णा गहिया एसा मए वि लिहिया एसा महइमहला

एसा वि एत्थ धरणी
एसा वि एत्थ महिला एसा वि एत्थ लिहिया एसा वि का वि महिला
सा वि पेच्छ सामा
एसा विरुयइ दइया
एसा वि वह सरिया
एसेस एस ह
एसो अकंदतो
सो अणादिजीवो
एसो उण सुरणाहो
एसो कुलमयमत्तो एसो कुवलयचंदो
एसो को विजुवाणो
एसो को विजुवाणो
एसो जो तुह पासेण
सो रवर धम्मो
एसो णाणायारो
एसो णारयलोगो
एसो तवमयमत्तो
एसो तुझ वियप्पो
सो तुह दितो एसो तुह दितो
एसो घाउव्वाओ
एसो पपिहरंतो
एसो परिणिज्जंतो
एसो पंडिवाई
एसो पुण आरूढो
गायो
सो
सो पुणो वि तरुणो
एसो भए सुतो
सोय तुम्ह ओ एसो वच्च चंदो एसोविएत्थ लिहिओ
२२७ - १४
सो व कोइ पुरिसो
८५ - २८ एसो वि को वि जीविय
१९० - २५ १०८ - ३१
१८९-७
२४८-३०
१८६-९
१८८-६
१८८-७
१८८ - ४
१८९-१०
१८६ - २०
१८९ - २६
५१ - २१
१८६ - २५
२२९-१०
१९० - ३
१८७ - २९
२४४ - २६
१८७-९
१८७-७
९९-६
२०२ - २८
२७०-४
१८५ - २१
१८७ - ३२
२५७ - ७
२५७-३१
२१०-१
१९८-५
१८६-५
१८८-८
१८७-३१
१९०-४
१८७-२१
१८८-१४
१८७-२५
२६५ - ३४ २३८-१८
१८८- २५ १८७-३३
१८६-२५

Page #272

पजसूई
*97 एसो वि को वि देवो १९०-५ । एहु एहउं दुम्मणस्सहुँ ६३ -१८ | कत्थइ कुमारभावं ४१ - १३ एसो वि को वि देवो १९०-१० । एहेहि मज्झ सामिय २२५ -१८ कत्थइ कुंभीपाए २७४ - १९ एसो वि को वि देवो १९० -१२
ओ
कत्थइ खासेण मओ २७४-५ एसो वि को वि पुरुसो १८५ -३२ ओ ए पुरंदरो च्चिय २६-७ ।। कत्थइ गाहारइया
४-८ एसो वि को वि पुरुसो १८८-२४ ओ मे भवग्गवग्गू २८४-५ कत्थइ गीयस्स रखो ८३ -३ एसो वि को वि भोगी १८८-१९ ओलग्गह सव्वण्णू १९३.१२ कत्थइ चोरविलुत्तो २७४ - १४ एसो वि को वि लिहिओ १८८-१८ ओवायओ वि एसो १८९ - ११ कत्थइ जणणीऍ अहं २७४ - २ एसो वि को वि लिहिओ १८८-२० ओसप्पिणि तह २७७-१२ कत्थइ जलणपविट्ठो २७४ - १२ एसो वि चंडसोमो ४६ - १५ ओसरयइ डहणो विअ ११३ -३० कत्थइ जलयरगिलिओ २७४ - २० एसो वि जणो लिहिओ १८७-२० ओसरह देह पंथं २४ -२२ कत्थइ जायंतो चिय ४१ - १२ एसो वि जो मुसिज्जइ १८६-३
ओसहजोएहिं समं १४२-१४ कत्थइ णंगलजुत्तो ३९ - ३० एसो वि तक्खणं चिय १८९-१५
ओसोवणितालुग्घड २२-९ कत्थइ तण्हाए मओ २७४ - १३ एसो वि तत्थ राया १९०-२७
ओहिण्णणी पणओ २८३-४० कत्थइ दरणीहरिओ २७४ -१ एसो वि धणुम्मत्तो १८७-२८
कत्थइ दंडयरइया एसो वि धाइ पुरिसो १८७-२४
कत्थइ धावंतो चिय ४०-२ कइया उवसंतमणो २१३ - १५ एसो वि पहरइ चिय १८८-१ कइया कयकायव्यो
कत्थइ पंचावयव २१३ - १६
३४ - २० एसो वि पुहइणाहो १८८-२२
कत्थइ पूयणगहिओ
२१३ - २० कइया कयसुत्तत्थो
२७४ -४ एसो विपेच्छ पायो १८९-१२ कइया खणवीसंतो २१३ - १९
कत्थइ भएण गलिओ २७३ - २८ एसो वि पेच्छ सीहो १८९-१६
कइया खणं विबुद्धो २१३
-१४
कत्थइ महिलत्तणए ४१ - २० एसो वि भमइ भिक्खं १८८-१७
कइया णु असंभंतो २१३ - १७ कत्थइ य जायमेत्तो ३९-३३ एसो विमए लिहिओ १८६-११
कइया णु कमेण पुणो २१३ - २१ कत्थइ य जायमेत्तो एसो वि मर लिहिओ १८७ -२६
कइया वि हसिज्जंतो २१३ - १८ कत्थइ य वंतरीओ ९७ - १८ एसो वि मए लिहिओ १८७ -३०
कज्जत्थी जो सेवा १३१ - २ कत्थई रुहिरपवाहेण २७४-८ एसो वि मए लिहिओ १८८-११ कज्जलतमालसाम १०६-८ कत्थई रूवयरइया एसो वि य कोलियओ १८९-८ कजं जं रहसकयं ५१ - १४ कत्थइ लूयाए हओ २७४ -९ एसो वि रुयइ पुरिसो १८७ -२३
कजंतरदिण्णमणं ६६ -२० कत्थइ वज्जासणिणा ३९ - १५ एसो वि रूवमंतो १८७-२७
कज्जाकज्जहियाहिय २११ - ३१ कत्थइ वणसरहिक्का १४७-१५ एसो वि सहइ पुरिसो १८७-२२ कज्जाकज बहुसो ४० - ८ कत्थइ वारीबद्धो ३९ - २७ एसो वेयवगिरी २३८ -२१ कदिधणतणणिवहेहिँ ८२ - ३ कत्थइ विष्फोडेहिं २७४ - १० एसो संखेवणं कहिओ १३१ - २३ कडियमुहलसिलीमुह ५१ - २९ कत्थइ विमाणदेवा ९७-१७ एसो सो चेय पुणो १८८-१५ कणयघडिओ व्व एसो १७० - ३० कत्थइ विसमावडिओ ३९-२९ एसो सो चेय मओ १८६-१८ कणयमयघडियखलिणं २३ - १२ कत्थइ सिहीहिं खइओ ३९ - २३ एसो सो चिय घेत्तुं १८६ -२४ कणयं पि होइ सुलहं ९० - १८ कत्थइ सीएण मओ २७४ - १८ एसो सो चिय लिहिओ १८६ - १४ कण्णाणं अमयरसं ३४ -१ कत्थइ सूलारूढो २७४ - ११ एसो सो च्छेय थेरो १८८-१६ कण्णेसु जस्स दोसु वि २४ - ५ कत्थ तुम एत्थ वणे १२२ - २९ एसो सो तेहिं समं १९१ -१५ कत्थइ असिघेणूए २७४ - १७ | कत्थ वि चक्केण हओ २७४ - १६ एसो सो धि अपुण्णो १८८ - १२ कत्थइ अहि त्ति दटुं ३९ - २२ कत्थ वि सत्तूहिं हओ २७४ - २१ एसो सो माणभडो २४४-२५ कत्थइ इहविओए २७४ - १५ कत्थेत्थ सो जुवाणो १६७ - ६ एसो हि मोक्खधम्मो । २०७-३४ कत्थइ उल्लाहिं
४ - १० कप्पतरुकुसुममंजरी ९३ - १० एहिइ पिओ त्ति अण्णा ८३ - १८ । कत्थइ कुटेण अहं २७४ -६ । कप्पाईया दुविहा १४३ - २०
कु. मा. १३
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लवमता

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कुवलयमाला
कप्पूरपूरचंदण १४१ २० । कह कह वि वेयणत्तो ३६ - २१ । कासकुसुमेहिं पुहई २३८ -३ कमलचंदणीलुप्पल ५-३ कह कह वि समासत्था १९२ - ४ । किक्कयकिरायहयमुह ४० - २६ कमलाण जत्थ जम्म १७५ - १८ कह गमिओ ते कालो १९९ - १२ किण्हा णीला काऊ २४५-८ कमलायरस्स लच्छी ११५ - २५ कह गोसे चिय पढमं ४८-२ | किर जिणवरहि भणिय २७४-२५ कमलेण दिणयरो इव १९९ - ४
कह पंडियओ परिसो २३०-२४ किर तं पि य मयकुहिओ २२५ -२० कमसज्जो मज्जारो ५६-२० कह भंडं संवरियं १५३ - १८ किर तं सि महं भइणी २२६ - ३१ कम्ममलविमुक्काण ४२-९ कह वणिज्जइ जा किर८-२७ किर भाउणो विवाहे ४७ - ३० कम्मस्स गई हस्स २८० -३० कह व तए परिणीयं १९९ - १४ किर वाहेण तओ हं २६४ - २७ कम्मरस होइ उदओ २४२ - २ कह व तुम संपत्तो १९९ - १३ किरिया बहू वियप्पा १९७-३२ कम्मेण सिही चित्तो २०६ - २१ कह सा ण वण्णणिज्जा ६४-३५ किरियावाइ गरिंदा १९७ - २९ कयकेसलंचणो सो १४१ - १३
कंखइ भोए अहवा २१८ - २५ | किलकिंचियं च बहसो २६५ -३ कयदारसंगहो हं ४१ - १४
कंचणकमलविहूसिय ९४ - १९ किं अच्छह वीसत्था १९९ - २२ कयपंचमुट्ठिलोओ १४१ - २ । कंठं पिट्ठी लिंग १३१-९
किं अज्ज जोगरज्ज २६०-२० कयलीवणेसु जत्थ य ७० - १८ | कंतीऍ सोम्मदंसित्त १५८ - २१
किं एत्थ समाढत्तं २४५-३१ कयसामाइयकम्मो २७२-९ कंदप्पे कुक्कइए २२२ - २८
किं कट्टे अण्णाण २४५ -३० करघायकुडिलकेसा १५१-१४ कंदफलाई पुरओ ११३ - १६ किं जंपिएण बहुणा १६८ - १३ करताडियमुरवरवु- ८-११ काउस्सग्गण अहो २७३ - १८ किं जीवियं जियाणं १७५ - १२ करवत्तकुंभिरुक्खा २७५-८ काऊण णमोक्कार २७२-८ किं जुज्जइ पुरिसाणं २५२ - १० करवालसिहाणिज्जिय
काऊण दोण्णि पावे
२४६ -१६ | किं ण सुहओ य दाणे १२१ - २५ कलयलसदुद्धाविय १३४-२८ काऊण पुढविपुरिसं २०५ - १९
किं तं पंडियमरणं २७६-१७ कललावत्थासु मओ २७३ - २५, काऊण समारंभ
६६ - २३
किं तं वम्महपिय १०७ -७ कलहं करेंति ते च्चिय ३० -३३ काएण कुणह किरियं २०२ - १४ किं तु पवित्तं सयसेवियं ४८-२९ कल्लाणं ते पुत्तय २६६ - १४ का चिंतिज्जइ लोए १३९ - १ किं तेण जीविएणं १९२-७ कविले पिंगलणयणे १५२ - २७ काणाओ वर अंधो १३० -२७ किं दुत्तरं तिलोए २६२-४ कसिणकमलदललोयण ४-२८ कामगइंद इमा सा २३९ - १५
किं धवल कंदोह १५८-२२ कसिणपडपाउयंगी ८६ - २३ कामगइंदो गइंदो २३८ - १२
किं पक्खिवेमि समुद्दे १२६ - ६ कसिणपडपाउयंगी ८३ - २५ कामभुयंगमडक्का २३६ - १४
किं पायालघरमिण २५५ - १८ कसिणं रुक्खविवण्णं २५३-६
काममहागहगहिओ २२१ -९ किं पुरिसा पुरिसेहिं २०० - २८ कसिणाण विज्जुपुंजु- १४८-९ ।
कामी कामगयमणो . २३२-२६ किं पुहईए गइंदा २०० - २७ कसिणे गिट्टरवयणे १५२ - २४ कामो वि दूरओ चिय ११८-९ किं बहुणा वि सुएणं २१९ -६ कसिणो दुब्बलदेहो ११७ - ८ | कायबलिवइसदेवो २०४ -७ किं भायसि वणमइलीव ७८-२६ कसिणो पिंगलणयणो ६२ - २७ | कायमणवायजोगा १४३ -६ किं मयणो च्चिय रूवी ११६-३२ कह आगओ कह गओ १९९ - १५ कायव्वाइं जाई २७३ - ११ किं मयरमच्छकच्छव १०४-१५ कह कह वि आउयते ३९ - १ कायं वायं रंभइ १४४ - १६
किं मरइ णेय तरुणो २६२ - १२ कह कह वि णेति दियह ११३ - १७ कालम्मि तम्मि को वा १६९ - २८ | किं माणुसीओ तुब्भे २३४ - २१ कह कह वि तत्थ चुक्का ३८-६ काला जीहा दुहिणो १३० - १४ किं मुंचह एक्कपए २५५ -३२ कह कह वि तत्थ मुक्का १९१ - २७ कालायसकम्म
२२ - ६
किं वा करेमि अहयं १३७ - २७ कह कह विदेसणं ७७-२३ कालायसय कम् २६९-१२
किं वा गिरिवरकुहरे १०४ - १९ कह कह वि मूढहियएण ३०-१५ कालण अणतेण वि २१० -७ किं वा णिद्दयअसिपहर- १०४ - १६ कह कह वि विणिक्खंतो ४१ - ८ । काले दाणं दक्खिण्णया २२ - १० । किं वा पयंडभुयसिहर १०४ - १७
3६

Page #274

किं वा पियस हि कुविया २३९ - ६
किंवा बहु
२७६ - २३
१०४-१८
किं वा राईदियहं किं विज्जाहरबाला
१२६ - ११
किं विज्जाहरबा
२३५-२०
२६७ - १० २६७-६
२७२ - १३
किं सव्वस्त विवेओ किं सव्वो चिय पेच्छइ किं सारं जिणधम्मो
किं सुमरसि तुमं किंसुलयाओच्छ
किं सोक्खं सम्मत्तं
किं सो राया णम्मं
किं होज्ज अण्णजम्मं किं होज्ज इमं सुविणं किं होज्ज इमो सग्गो
किं होज्ज तूलमउयं
किं होज्ज मए दिणं किं होज्ज मसाणमिणं
हो ओ
कीडो व्व संचरंतो
कीरइ सक्खित्तणयं
की कहाणिबंधो
कीर भोगपसंगो
कीस ण कीरइ वयण की तुम गहिया कीस पण राया कुक्कुड तित्तिरलावे कुच्छीऍमए धरिओ कुड्डाणं चुक्को वीस rs दिसापरिमाण कुणs परिग्गहसारं
देहजाणवतं
तवं जेण तु कुसु तवं सुविसुद्ध
कुणसुदयं जीवाण
१६८-६
११३-१४
२१६ - २६
२८१ - १४
१०९-४
२३७ - १६

२४०-२२
९५ - १
९३ - ३३
११७-२५
२३४ - १९ २४१ - १० २४४-१
६ - १३ २५४-२ २६७ - १७ २२५-८ २८१ - १३ २३२-२
२६३ - २८
२०-७
२२२-९
२२१ - ३१
१९२ - ३३
८०-७
२०२ १५
८०-६
१९२-२५
कुण मणं आमणयारथं कुणसु य तुमं पि धम्मं
८१-२४
कुणिमाहारयत् कुप्पास पाउयंगे कुवलयचंदो रेह कुवलयमालाचंदो दोणि २१-५
२६१ - १२ १५३-८ १८२ - २
पज्जसूई
कुवलयमालारूवं कुसुम जे थि जाइँ ण कुसुमरयपिंजरंगी महु कुसुमं ताण मिलायइ कुसुमाइँ कोट्टिमयलं
कुसुमाइँ चंदणं अंगाण कुंकुमरारुणंगो अह कुंकुमरायारत्ता कूति सारसाई कूरो जो पिंगलच्छो
केइ पढति उण्णा
केण कथं सव्वणि भ
के
केण दरो पुरिसो केण व णास अत्थो
केण व सुहओ जायइ केणेत्थ इमं भणियं
केणेत्थ तुमं छूडो haणाणं पणमामि
केवलणाणुप्पत्ती केवलणाणं पणमामि के विणिमित्तं अवरे केसणेहेण मल्लाइ
इत्थ हो देव
को इसरो ति णामं कोउयरहसभरिज्जत कोहले कत्थइ को एत्थ किं विया
को एस दियाइसुओ
को एस दिव्वपुरिसो को एस होज्ज पुरिसो कोकस होइ जणओ कोकस होइ सरणं
कोकस होइ सरणं को किर वच्च तीरं कोजाइ सोधम्मो कोण वि इच्छा एवं कोणाम एत्थ दइओ को च्छर कायबलिं कोणेच्छइ संजोग को तारज्जला
२८० - २५ ३१-२९
३२-३३
४२ - ३०
११३ - २६
१६२ - २५
१५ - २६
१९४ - ३३
१४१ - ८
२०-८
८७-२०
१७५ - २२
२४५ - ६
२३०-२७
२३०-२५
२३० - २३
१९१ - १५
२५२ - १६
२८३-२१
२८१-६
२८३ - ३१
१५१-७
१३१-११
९८-२९
२०६-२९
१८२-४
२२७-१८
२०४-९
२५३ - २८ २६०-२२
कोधाई संजल को बालो किं मरणं

कोमल कदली सरसं कोमलकिसलयहारं
कोमलतमा पलव
कोमलदइया लिंगण
कोमलदी हरवली
कोणाह
कोमल मुणालबाहू
कोमल मुणाल लिय
कोमल मुणालवलया को मह दाहि वत्थं कोय इमो आवासो कोल उलकालय
कोलो वि तक्खणं चिय को व ण इच्छइ एसा कोवेण किंचि भण्णइ
कोवो उव्वेयणओ
को संबिधम्मणंदण कोसंबिधम्मणंदण कोसियणयणालो
४-१२
२०१-१०
२५८-२५
२४६-३०
२३२-२०
२६२-३२
२५२-७
२६२ -८
२८३-२
२०६-१५
२०५ -१७ | खरणिङ्कुरफरुसाई
को सो वणम्मि पक्खी
कोहोय माणो य कोंगच्छो वहभागी
ख
खग्गपहारणिरंतरसंपत्तो खणरत्तविरत्ताओ
खणवलणं खणधावण
खदुयामोत्थयपहराहओ खाणि य पीयाणि य
खमगं वेयावचं खरखारमूलडड्डो खरजलणगलियंत उ खरणरकरहपसूहि खरणकर सहि
खरदिणयर कर संताव खरवणवेपविद्ध खरपवणाइद्धं विसमं
खरपवणुद्धुयताडिय
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२८०-४
२७३-२३
२५४ - १३
९७-९
१४७-१४
६९-१०
१२८-१९
७६-२८
९३-८
१५८-२०
२३८-२४
१८६-२२
२४९ - ३२ १२८-२३
१८९ - १३
२६२-१६
२२०-२५
४५-५
१५४-५
१५४-२७
१३०-२६
२५८-१६
४४-१५
१३०-२५
७९ - १
५४ - ३
१३६ - २२
४१ - १९
२६५ - १
२७० - १०
२७३ - २७
३७-२३
३९-१७
१३५- ३
२६४-२९
३९-१९
३९-१३
३० - २७ ११७-१९

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खरपवणुद्धयदीविय खपुढी खल्लइयचम्मवयणो
ती देसु चित्तं
खंती य मद्दवज्जव दाणं रुद्राणं
खाणे कूवतला खामे अहं म
खामि सव्जीवे
खाममि सव्वसत्ते
खीरासविणो णमिमो
खुज्जा य पंगुला वामणा
खेत हिरणे घ
खत्ताणुबंधिकम्मं
खेत्तादिकम सीमा
खेमंकरी य सुहया खेलति वग्घवस मुइए खोडण खणणविदारण खोभंता बलवज्जिरतूरं
ग
गज्जसि अलज्ज कुराओ कणयं
गज्जंति घणा णचंति
गर्धन्यतरो वर्णः
गमणरयखुडियहारा
गमागमवियपो
गमागम्महियाहिय
गम्मागम्मं जाणइ
गयणसरे ताराकुमुय गयणम्मि कति सरा गययणो सेणवई
गणगणं व रुंद
गयसी पउमपीया
ओ सिहिणाण भरो गलिया वि मच्छपुच्छ गव्वभर मउलिच्छो गणं च ते विट्ठा गहरा सिगुणम्मि सुहे गहिए हिँ तहँ सुपुरिस गहियदररुइरलीवा

१८६ - २९
४४-२६
६४-२५
७२-१०
९६-१
२८१ - १८
२०५-३
२७१-२८
२७२-२
२१८-१२
२८३-१७
४१ - १
२२२-२५
२४२-८
२२२-२६
२८० - १५
२८-२२
३९-९
१७१-१९
१४८-४
१७९-१२
१०१-१९
१२९-८
२५-४
१४३ - ३
७२ - २२
१४३-३०
२३८-१
१३६-१९
१३०-२२
१७३ - ३३
१३०-१५
२४९ - २५ २०९-२७
४९ - ३१ २४५-१३ १९-८
२५० - २६ ४६ - १४
|
कुवलयमाला
गहियपलाला
गहियसगाह दलम्मि
गहियं पिजं पि भत्तं
गंगाजल हाओ
गंतव्वं ते अज्ज वि
२७-२४
गंतव्वं त अज्ज वि गाउय २९-२८
गंतूण गिरिवरेसुं
२०४-३५
३९-१६
४३-६
३१-२१
गंतूणमचाएंतो
गंधव्वतालतंती
गंभीरणी फरहा
गंभीरदक्खिणावत्ता गंभीरधी गरुओ
गामणगरखेड कब्बड
गामाओ छप्पुरिसा
गामे यरे अदिण्णं
गायंति के विमहुरं गिज्जंत सुमंगलमणहरए
गिरिकुहरवियढ सामल
गीरवभंगणासिय
गिरिरुक्खसणाहाणं
गीलिज्जइ मयरेणं
गुणरहिए वहुपे
सामसु
गुत्तहिं तीहिं गुत्तो
गुरुकम्म सेलवज्जं गुरुगहि पंकखुत्तो
गुरुडाहडज्झमाणा
गुरुणिद्धभिचबंधव
गुरुथणणियं पब्भार
गुरुदिण्णयियवियणं
गुरुदेव दयादीहिं
गुरुदेव साधू
गुरुबालतवस्तीर्ण
गुरुंभडभारगरूयं
गुरुयणवचणतुरियं गुरुवेणदुखतो
गूढच उत्थयपायं
गूढं पवयणसारं गण्हसि अदिण्णयं चिय
गेहसि परिग्गहं रे
१६९-१९
९-१२
२२०-६
२०५-७
१३०-४
१७४-१६
२६१-१४
२४५-१२
१४४-३
९३-१४
१७१-१८
१२८-२०
९६-१४
२३८- २
२०९-२५
२५१-७
७-२
२७२-१५
२१५-१६
३९-२६
३७-३३
२५८-३३
१३६-४
१०७-१२
१६८-३२
२३१-१३
२७०-१२
१०६-१३
२५-३
३६-६
१७६-९
२७८-१२
३७-४
३७-६

गह दंसणमंड
हसु आगमलउड
हसुस महिंसा ture को वा
हह हह रे रे
हामि इमं दिक्ख
यस्स दिण्णकण्णो
गेहूं जाण तरुतलं गोडाम
गोदम जह य रसिंदो
गोदम जं मे पुच्छसि
गोदम बहुए पुरिसा
गोभूमिघण्णदाणं
गोमहिप कर
गोमासे पडिसेहो
गोयम जं मे पुच्छसि
गोरूयस्स व छीत
गोवग्रं भिरुद्दाम गोविंददरुद्दा
गोसे चिय हलियवहू
गोसे मज्झ वा
घ
ass मियंको सामलि घणद्धकुंचिय घणघणमुक्को
घयलोणिय पुगे घरभोग जाणवाहण
घरवासपासबद्धा
घरहारिया वि एसा
ira गुंजा विय घादि विद्ध घादिययचित्तो
पर जलम् मच्छो
चइऊण घरावासं
चऊण सव्वसंग
चवीस अंगुलाई
चउसण्णा विप्पजढे
चक्कं छत्तं रयणं
चक्का तुम राण
१९३ - ६ १९२ - २९
१६२ - ३०
५१ -१०
४८ - १२
२७० - ७
४०-१
१२६ - २२
२२८-३०
२५८-७
२५६-२९
२४५ - ४
२०५ - ३५
२३१ - ३२
२०६-१३
२३०-३१
१८४ -४
११२ -८
२५६ - ३१
१७६ - १६ २७६-१०
२६-५ १५८ - २३
१६९ - १८
१५३ - ४
२२२ - १३
९०-१६
१८९-९
९६ -१२
२२८-३२
२५५-६
२५१ - १
८०-४
२०४-११
२३-२७
२७९-५
२८३-२१
१८१-२०

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पजसूई
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चक्कायजुवलसुहया ३-२० । चोज ण होइ एयं २८१-१९ । जइ एवं कीस इमं १३७-२४ चक्खुसिणहे सुहओ १३१ -१० चोदस पुव्वीण णमो २७८-८ जइ एवं णिण्णेहो २६५-१९ चत्तारि दोण्णि तिण्णि १७५ - ११ चोरो त्ति जिंदणिज्जो १३६ -१३ जइ कह वि अहं णिहओ १८८-२ चत्तारि परमंगाणि २०९-१६ चोरो त्ति जिंदणिज्जो १३६-३२ जइ कह वि वीसओ सो १९-२४ चत्तारि वियणकज्जे २४६ -१४ चोरो त्ति मज्झ वज्झो २५२ -२३ | जइ काममोहमूढो २६५-२२ चत्तारि होति जस्स य १३१ - २०
जइ किर जलस्स चुक्कइ १९-२१ चमराइँ आयवत्त १८४ - १९ छउमत्थो मोहमणो २७३ - ४
जइ किंचि लिंगभिण्णं २८१-२९ चलचवलकोंडलधरा ४२-१३ छज्जीवणिकायाणं २७६ -१९
जइ कुणह तवं विउलं १९३ -२९ चलणंगुलिणिम्मल १५८ - १४ छण्ह वि जीवणिकायाण २७१-३३
जइ गासि धासि दुम्मण २१२-९ चलणंगुलिणिम्मलणह २९-१२ छप्पण्णयाण किं वा
३-२५
जइ घडियं विहडिज्जइ ६६-३१।। चलियस्स तित्थयत्तं ४७.२६ छमछमछमस्स अण्ण ३६-३० जइ छुब्भह पायाले २१९ -३ चलिया मि तत्थ सुंदर ८६ - २८ छलघाइ ति य चोरो १३६ -१४ जइ जलणम्मि मरंतो १०९-२२ चंकमिएहिं तह पुलइएहिँ २१ - ११ छंदंवित्तिणिरुत्तं १५१ -९ जइ जाणसि संसारे १७९-२९ चंडाल भिल्लडोंबा ४० - २९ । छारस्स होइ पुंजो २७५-२६ जइ जाणसि सुंदर चंडो माणस्थद्धो २३०-३३ छिज्जंति वणस्सइणो ३९-१० जइ जाणिऊण इच्छसि २६८-२६ चंडो सोमो व्व पई ४६-३१
छिजंतु इमाओं परं २४५-२५ जइ जीवइ पंचासो मरइ १९-२७ चंदकुलावयवेणं २८३.४ छिण्णकरचरणजुयला
जइ ण कओ तुम्ह कुले २३४ - २७ चंदणणंदणएला १४९-९
छिण्णो पडिहिइ एसो २४५-२३ जइ ण णिसुओ कहं २०७-२७ चंदणलयाहरेसुं ७०.१७
छीतं सव्वं पि ण सुंदरं १८३ -३२ जइ णत्थि कोइ जीवो २०५ -३३ चंदणदणमंदार १६६-१६
छुब्भति कढयदंते ३९-११ जइ णव महाणिहीओ ८१-२३ चंदमणिभवणकिरणु
छेत्तूण ओसहीओ १८६-१२ जइ णाम कह वि एसो २६-२० चंदा सूरा पढमं १४३ - १६
छेत्तूण णेहणियले २६१ -२७ जइ गासवच्छकंठो १३१-८ चंपयअसोगपुण्णाग
छत्तण देमि तुझं २४८-२३ १६६-१७
जइ णे भणति गुरुणो ३८-१४ चंपयकलियं मयरंद ३३ - २३
छेदेण वि सुज्झंती २७३ -१९ जइ णे भणंति साधू ३८-१५ चंपावइणामाई
छयणफालणडाहण २७४ -२९ जइ तइया...आरूढो २५२-५
२१४-८ छयणभेयणताडण चारणसमणे पणमह
२७६ -२६ २८३-१४
जइ तइया...तव २१४ -९ चारित्तणाणदसण २१५-९
जइ तइया...तव २१४-१२ चारित्तसीलकिरणो २७८-१६ | जइ अक्कोसइ बालो ८१-४ जइ तइया...रज्ज २१४-११ चारित्तं पि ण वट्टइ २७९-१६ | जइ अत्थि कोइ णरओ २६७-४
जइ तइया.. वय २१४-१० चित्ताचित्तो मीसो २७१-५ जइ अत्थि कोइ धम्मो २००-३१ जइ तइया विरमंतो ४२-१८ चिरजीविणीए अम्मो २६३ - १० जइ अप्पा पावमणो ४८-२७
जइ तइया....सम्मत्त २१४-६ चिंतामीण व गेहसु १७८-२३ जइ अहिणवगजंकुर १०७-१४
जइ तइया....सुय २१४-७ चिंतिज्जइ जो वि ११३-१८ जइ अंगसंगमेणं ४८-३२
जइ तस्स तारिसं चिय २५७-६ चिंतेमि मुट्टिगेज्झो १५८-१८ जइ आवटै दव्वं १९५-१५
जइ तं उसभपुरे च्चिय २५०-८ चिंतेसु आसवाई २२८-२४ जइ इच्छिसि परलोगो २५४-८
जइ तं जाणसि मुद्धे १८० - १ चिंतेसु णिज्जरं चिय २२९-४ जइ इट्ठदव्वविरहे २२०-३२
जइ तं पंथविमूढो २५०-६ चिंतेसु ताव तं चिय १३७-१ जइ उवरिं सो तणुओ १०४-३०
जइ तं मज्झ ण साहसि २४९-३ चिंतेसु संवरं चिय २२९ ३ जइ एक्को च्चिय अप्पा २०४-१ ।।
जइ तं वचसि णरय २६२-२४ चुक्को चउप्पयाओ १९-१८ । जइ एक्को च्चिय जीवो २०६ -२५ जइ तं वच्चसि सामिय २६५-२६ चूयकलियाए भमरो ..३३ - २६ । जइ एक्को णरणाहो २००-३३ / जइ तं विज्जासिद्धो २५२ -१२

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कुवलयमाला
जइ तं सि मज्झ २४८-२८ । जइ वि पडामि समुद्दे ४८-१ । जत्थ ण जरा ण मच्चू ७२-१२ जइ तं सि वइरगुत्तो २५०-२४ जइ वि फुलिंगजलण ७८-१३ जत्थ ण जरा ण मच्चू ८०-१४ जइ तीरइ काउं जे ८२ -२ जइ वि वइएसवेसो ८६-१९ जत्थ ण जरा ण मच्चू १४४-१७ जइ तुम्ह इमं रजं. २०७-२३ । जइ वि सिणिद्धं मउयं १५८-१५ जत्थ ण जरा ण मच्चू १९४ - १७ जइ तुम्ह गोवरोहो १२२-२८ जइ सग्गे पायाले अहवा १४-२३ जत्थ ण जरा ण मच्चू २०७-३१ जइ थोवकम्मयाए ९२-१ जइ सच्चं चि य तुरओ २७ - १३ जत्थ ण जरा ण मच्चू २२२-६ जइ दक्खिणेण चलियं १२९-३० जइ सत्तरत्तमज्झे २४७-१६ जत्थ ण दीसइ सूरो २१-१४ जइ दाऊण सयं चिय १७३ - १५ जइ सत्तरत्तमज्झे २४७-२६ जत्थ ण हम्मइ जीवो २०१-३४ जइ दिटुं चित्तयरो २३३ -१८ जइ सव्वण्णु महायस २४३-२३ जत्थ पहियाण सत्थो ११८-२२ जइ दीहा तुंगा विय १२९-२३ जइ सिज्झसि चक्कीण २५३ -१ जत्थ य पुरिसो एक्वेक्कमो ८-१४ जइ देइ विसिटाणं १४१-३१ जइ सुमरसि अप्पाणं १७९ - ३३ जत्थ य फरिहाओ वि ३१-२६ जइ देवो णेरइओ ९५ - १९ जइ सुमरसि कोसंबिं १७९ - ३१ जत्थ य लुप्पइ किरिया १७६-४ जइ धम्मिएण भणियं १७६ - १४ जइ सुमरसि दुक्खाई १७९-३० जत्थ सिलेसो विहडइ १७६ -१ जइ पइसइ पायालं १६६-९ जइ सुमरसि संकेओ १७९ - ३२ जम्मि भवणग्गलग्गं ३१-२३ जइ पइससि पायालं २१२-७ जइ सुंदर अत्थि कुऊहलं ११६ - ३३ जम्मे जम्मे मयवइ १११-३४ जइ पढमं चिय वयणं २३४-३४ जइ सेणतासिओ से १४२-१३ जय अरईरइणासण २६८-१६ जइ पायाले वसिमो
जइ सेवियम्हि कामो २६५ -२४ जयइ जयजीवजम्मण १८०-८ जइ पावफेडणपरो ४८-३१ जइ होइ कलिज्जतो मेरू १०८-१७ जयइ जिणो जियमोहो १८०-९ जइ पुण पुव्वं लद्धो २७९-२२ जइ होइ किंचि दव्वं १९६-७ जयइ य सो धम्मधणो १८० १० जइ पुण सहामि एण्हि २२९-५ जइ होइ णाम मरणं ५९-२८ जय कोवाणलपसरिय २६८.१४ जइ पुत्त तुमे एयं २६२-३४ जइ होइ णिरारंभो वयंस ६६ - १८ जय खग्गग्गणिवासिणि १४-१५ जइ भुंजइ कह व मुणी २०४-२९ जइ होइ बहुं धणं १८६-१३ जय खीरोयमहोवहि १४-१४ जइ मउयं ता वंगं. १९५ - १८ जइ होइ सुद्धभावो २०५ -४० जय जय जयइ कुमारो २७-१ जइ मज्झिमाएँ सरिसो १२९ - १९
जइ होज अइसओ मे ९२-४ जय जय जियाण बंधव २२४-११ जइ मरणेहिँ ण कर्ज २७७-२
जइ होंति तिण्णि वसणा १२९-३२ जय जय गंदा जय जय ९३ -१६ जइ मं मण्णसि मुद्धे १७९-२८
जइ होंति दोण्णि सव्वा १३० -५ जय जय मुणिवर पवरा ११०-१२ जइया णिट्टरदेहा २१४ -३ जइ होंति भालवट्टे १३१ - १९
जय णिज्जियसयल १२४-७ जइया धिईए वलिया २१४ -२ जक्खत्तणम्मि बहुसो २५४ -२३
जय तुंगमहाकम्म? जइया मेहाजुत्ता २१४-४ जच्चंधो केण णरो २३०-२६
जय दुज्जय णिज्जियकाम ३५-१० जझ्या रे पुढविजिओ २७४ -२४ जणणीए पुण भणिओ ४७-२७
जय दुज्जयमोहमहा २६८-१३ जइ रुयसि वलसि २१२-८ जणयमिणं मारेउं ८०-२२ जय धम्मझाणकरवाल १२४-४ जाविण घेप्पइ जीवो ९७-३० जणलज्जणयं पि तहा ८२ -१ जय पढमपयापत्थिव १२८-९ जइ वि ण वंचेसि तुम
जणिओ सि पुत्त दुक्ख २६२ - १८ जय पढमपुरिस जइ वि ण सुओ ण दिट्ठो २०७-२२ जत्तो जत्तो वियरइ ४५ -३१ जय पुरिससीह जय २४२-२५ जइ वि तए उवलद्धा १०५-१ जत्तो पसरइ दिट्ठी २५-११ जय भवियकुमुयवण जड वि तिसलणिवडिय १३-६ जत्तो वियरइ दिट्री २६-२२ जय महुमहवच्छत्थल १४-१३ जइ वि तुम अवहत्थो ८६-१८ जत्तो विलोलपम्हल २४९-३० । जय मायारुसिय २६८-१५ जइ वि तुमं असहाओ ८६-१७ जत्थक्खराइँ की रंति बिंदुणो १७४ -२६ । जय मोहमल्लमूरण २४६-२३ जइ वि तुमं सुसियंगो
जत्थ ण जरा ण मच्चू ४४-८ | जय विजय जयंति जए २०१-२१ जइ वि दरदड्ढमाणुस १३ -७ जत्थ ण जरा ण मच्चू . ६४-११ । जय सयलसुरासुरसिद्ध १२०-४.

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९८-२३
पजसूई
*103 जय सव्वजीवबंधव २४२-२४ । जस्स विओए सुंदर ३०-१४ । जह णिद्दयवज्ज जय ससुरासुरकामिणि ८५-२७ । जह अग्गिंधणतत्ते २१०-३१ जह तज्जणीऍ सो चिय २५७-२३ जय ससुरासुरकिंणर ९५-१८ । जह अग्गी पज्जलिओ २५८-६ | जह ता करेसि धम्म ८१-२२ जय ससुरासुरकिंणर ११६-१४ जह अयडतडे पुरिसो २११-४ जह तिमिररुद्धदिट्टी २१० -२७ जय ससुरासुरीकणर १२७-७
जह आउराण वेज्जो १७९-१९ । जह तेण पुव्वजम्म ५-१६ जय ससुरासुरकिंणर १६१-३ जह आणवेसि भगवं ९०-२२
९२-३४
जह तेलमज्शपत्तो जय संसारमहोयहि
जह एत्थ कोइ पुरिसो १७८-७ जह दीवो वरभवणे ९८-१३ २६८-६ जह एयाण विसेसो
जह दीसइ अग्गिसमा जय संसारमहोवहि
२०० - २९
१९५-२० ९१-४
जह ओसहदव्वण २४२ -१२ जह दुक्काले काले १७८-३ जय सिद्धिपुरीगामिय २४२-२६
जह करिसिरम्मि १७९-९ जह दूरटंकछिण्ण १७८-१७ जय सिरिधवलणेत्त ८४-२३
जह कंटयरुक्ख १७७ - ३२ जह दूसहतमभरिए १७८-१३ जय सोम्मसोम्मदंसण ११५ -१२
जह कायमणियमज्झे २१०-१३ जह देहम्मि सिणिद्धे ९८-६ जयहि ण पुरिस ण २६८ - १७
जह किर घरम्मि दारेण ९८-१६ । जह दोण्णि के वि देवा २०९-१८ जरखाससोसवाहि २५४ -२९
जह किर तिलेसु तेल्लं ९८-५ जह धाऊपत्थरम्मि ९८-१९ जरमरणरोगरयमल ७४-१७
जय किर भवणे भित्तीय ३६-१६ जह पढम पडिवण्णो २५५-२५ जरमरणरोगरयमल १२४-१० जह कोइ इयरपुरिसो ९८-९ जह पत्थराओ कणयं
१७९-१० जरमरणरोगरयमल १३९-२० जह कोइ चोरपुरिसो २११ - १२ । जह पव्वज्जमुवगओ ९४-२ जरमरणरोगरयमल १४४ -१९ जह कोइ मयसिलिंबो २२७ -२१
जह पंकलेवरहिओ जरमरणरोगरयमल २१६-२३ जह कोइ हीरमाणो १७८-९ ।
जह पायवस्स पुत्तय २६२-६ जलजलणतडीवडणं ४२-४ जह को वि णरो जाणइ २११-१० । जह पित्तजरयसंजाय २१० -२५ जलजलणाणिलभूमी
जह कोसियपक्खिगणो २१० -२९ जह फलिहपत्थरम्मि २४५-९ जलजंतजलहरोत्थय ८-१० जह कोतसत्तिसव्वल १७८ - ११ जह फुटुं बोहित्थे ९४-१ जलजंतणीरभरियं जह खीरखंडभरिओ . २१८ - २९
जह बहुतरुवरगहणे २१० - १७ जलजायफलिहभित्ति २४० - २७ जह गयणयले पवणो ९८-१५ जह बंधुयणो पुरिसं १७९-२२ जलणपहओ वि रुक्खो १७९ - ५ जह गिरिणइवेय . २११-८
जह बुज्झइ देवगुरू ९७-२४ जलणम्मि ण सुज्झामो १३७-१३
जह गरुलो सप्पाणं १७९-१ जह भरियं रयणाणं ९३-३६
जय चदिंदणमंसिय १२०-५ जलणम्मि सत्तहुत्तं ५५ - ६
जह मज्झिमाएँ सो चिय २५७-२४ जह चोराइभयाणं १७९-२० जलणं जलं च २०४ - ४५
जह मज्झे मंताणं २१०-१९ जह जणणी किर बालं १७९ - २३ जह मम ण पियं जलणो डइह सरीरं ७२ - ७
२१९-१४ जलणो व्व होज्ज सीओ २७९ - २०
जह जलणो कट्ठाणं १७८-३३ जह मासपेसिलुद्धो २२८-३१
जह जह अल्लियइ रवी ५२-२८ जलथलउभयचराविय ३९ - ८
जह मुद्धडबालयओ २१०-३३ जह जह झिज्जइ रयणी २३७ - १८ जह मोरो उड्डीणो ९८-८ जलबुब्बुयसमणयणो ५६ - १९
जह जह पूरइ अंग ३६-२० जह य अणामाए पुणो २५७ -२५ जलरेहासारिच्छा ४४ - २८
जह जह लग्गइ सलिल ७०-१२ जह रयणं मयण ९८-१२ जलहिजलोयरम्मि ३१ - ३०
जह जह से परिमासइ २२४ -२ जह रविणा तिमिरोहो २५८-९ जलहितरंग व्व चलं २३ - १९
जह डज्झइ तणकटुं ९८-१७ जह रुंभइ वच्चंतो १७९-२१ जलही खारो कुग्गाह १२१ - २८ जह णरवइणो कुविया २५७-४ । जह लोहाण सुवण्णं १७८-२५ जस्स किर णत्थि पुत्तो १३ - २६ । जह णलवणुवणेसुं २१० -१५ | जह वच्चइ को वि गरो ९८-११ जस्स य तित्थारमे १-७ । जह टणवणाणं १७८-२६ । जह वच्चते जीव
९८-७ जस्स य मरणे रुव्वइ ३० - २१ । जह णाम कोइ पुरिसो १७८-५ । जह वण्णतो वण्णे २५७-२२

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*104
जह वण्णाण सेओ
जह वंचिओ ति अहयं
जह वालुयाए बाला जह वित्थिण्णम्मि सरे
जह समिला पब्भट्ठा
जह सयलजणियकाणण जह सयलजलिय हुयवह जह सामण्णे धरणी जहणओ तह सव्वे जह सूरमणी जलणं
जह सो जाओ जत्थ व
जह होइ जलं जणस्स
जह होइ मरुत्थली सुं
जं असइ ससइ वेयइ
जं असुई दुग्गंध
जं एक्केणं गहियं
जं एवं घरसोक्खं
जं एयं ते कहियं
जं एस एत्थ राया
जं कणयं कणयं चिय
जं कह विमुखं भणियं
जं कह विमोहमूढेण
जं कायव्वं कीरउ
जं किंचि एत्थ लो
जं किंचि घरे धण्णं
जं किंचि तुमं पेच्छसि जं किंपि कह वि कस्स
जं किंपि तस्स दुक्खं
जं खलपिसुणो अहं जं चंडसोमआई जं चि जिणेहिं भणियं जं चिच्छंति मुणी जं चय कयं तं चेय
जं जत्थ तवश्चरणं जं जस्स किं पि विहियं
जं जं इटुं लोए
जं जं एत्थ णिरुत्तं
जं जं एत्थ महग्घं
जं जं करे अम्हे
जं जं करेंति एए

१७८-३०
८१-१७
३०-३२
९८-१०
२१०-९
२११-६ १७८ - १५
२१० २१
१८४-२
९८-२२
५-१५
१७८-३२
१७८-१
८१ - ३३
८१-३१
१९१-४
८८-२९
७२-४
१८५-२६
९०-३२
२७१-२
२६५-२३
२६३-१
२००-१९
१९१-७
२३३-६
२१६-२५
१८६-१६
२८१-७
२८०-२०
२१७ - ३२
१३६-३१
२१२-१०
२६९-३०
२६५-१७
२३१-२३
२०२-२९
२४१-४
१९२-५
१९१-३३
कुवलयमाला
जं जं करेति पावं
जं जं कीरइ ताणं
जं जं गुज्झ
जं जं जयम्मि जीवं
जं जं जयम्मि दुक्खं
जं जं जयम्मि भण्णइ
जं जं जयम्मि सांर
जं जं णराण सोक्खं
जं जं दावेइ कलं
जं जं परमरहस्सं
जं जं पुलाइ जणं
जं जं पेच्छसि एयं
जं जं पेच्छसि जीयं
जं जं भणंति गुरुणो
जं जं मह करणिज्जं
जं जं से गुज्झयरं
जं जं
परमप्पा
जं जं विरइदु धण
जं जणवरेहिं भणिय
जं जेण जहिं जइया
जं जंण पणईण दिज्जइ
कहासु वि सुव्वइ
जं णरतिरिक्खदिव्वे
जं वदी वि गोदम
जंण सुमिणे वि जं तत्थ किंचि अहमं
जं तं तित्थम्मि जलं
जं तं सुव्वइ लोए
जं तुमेहिं पलत्त
जं तुह कुलस्स सरिसं
जंतेसु के वि पीलंति जं दव्वं अवलंबइ
दाणं तं दि
जं दिज्जइ तं सारं
जपतेण य तइया
जे पाच पुव्वक
जं पुटुं तं दिज्जइ
जं पुण एयं कहिये
पुण मस्स अंगडिया जं पुईऍ सुणिज्ज
६९-१२ ११२-२०
८१-३२
२०२-११
३६-१४
३५-२७
२१६-३१
९२-२१
२२-१३
२५०-२५
७७-१३
२७६-८
२०२-१०
९०-३३
२११-२३
१८७-१५
२०२-२४
६३-२०
२७३-६
२५९-३२
१०६-३१
२३४-२९
२७१-४
२५७-११
१५५ - १६
१४०-५
४८-३०
१५९-२२
२५५-३१
२६६-२८
३६-२९
२४२-१७
२०४ - १७
२०४-५
२७०-१८
५६-७ १७५-२१ ५६ -२ ४९-५
८-७

जंबुद्दी
रहे जं भणाइ सामी
जंभावसव लिउव्वेल्ल
जं मज्झ इमं दुक्खं
जं मुक्कं तं अंगारियं
जं सुपुरिसाण हियए
जं सुहुम बायरं वा
होइ अधियपावो
जा आसि
जाजरामरणाई
जाइजरामरणावत्त जाइ उम्मत्तमणो
जाइ विसुद्धा सि तुमं
सुटु दइया
जाइ समुद्दाभिमु
जाई जाई जाओ
जाई तत्थ फलाई
जाई भराइँ मण्णे
जाई फलर रंजिय
जा जा स
जाओ जलम्मि णिहओ
जाओ धरणीऍ तुमं
जाओ पच्छायाव
जा काइ कया माया
जा जा मुणालपहया होइ जाणय पुच्छं पुच्छइ
जा जाहि तूर पसरसु
जाणइ काले दाउं जाणइ
जाणंति जोगमालं
जाणतो खाइ विसं
जाणतो तह व अहं
जाणामि अज्ज सुमिणे
जाणामि कमलमउए
जाणामि तेण ते हं
जाणामि मए धमियं
जाणामि
जाणिऊण एयं चिय एत्थ
जाणू जस्स भगूढ जाणू जस्स दोसुवि
जा पढमपया पत्थिव
जा पावइ महिलाणं
९६-१७ १९२-३१
७७-१९
२२० - १३
९८४-८
२५५-२३
२७१-१
१८५-२३
१८७-२
२७६-२८
१-१७
२३१-२८
१८१-१२
१२१-२२
२७५-६
८९ - ३३
२२४-५
१३४-३०
१४०-३०
२७६- ११
२७६-१२
२८०-२१
२७१-१८
९४-३०
३४-१६
२४-२३
२२-१६
१५१-८
२०७-१
१३९-२८
२६९-७
२५४-१२
२५०-१८
२६९-८
१३७-२६
५-६
१२९-२९
२४-४ ६४-२९
२५३ -४

Page #280

जावाम्म तुम जाआ२७६-१३
४१-९
पजसूई
*105 जा पुण पुण्णेहिं विणा २५९ - १२ । जीएसु कुणसु मेत्तिं २०२-१२ जे जत्थ केइ खेत्ते २७८- १९ जायइ आसणकंपो २१२-४ जीयइ कम्मेण जिओ. २६४ -२३ । जे जत्थ केइ सिद्धा २७८-३ जायम्मि अड्डरते २३८-४ जीवत्तणम्मि मणुओ सारो १०९ - १९ । जे जम्मजरामरणोह ६४-६ जायस्स केण कजं १४८ - १८ जीवम्मि तुम जाओ
जे जह जीवाईया १४३ -२९ जायस्स धुवो मच्चू ८२-१५ जीवाजीवजहट्टिएँ २०७-२५ जे जह भणिए अत्थे २७३ -१४ जायंति कम्मभूमीसु ४०-२३ जीवाजीवविहाणं ३४-११
जे डहणंकणताडण ६४-७ जायंतेण मए चिय जीवाजीवा आसव १४२ -२४
जेण कओ गुरुगुरुणा जायावहारणीए २७४ -३ जीवाजीवा आसव २१७-३१ जेण कया धवल च्चिय ८१-२८ जारज्जायहो दुजणहो ६-११ जीवाण करेइ वहं १८५ -२७ जेण ण मणो ण रागो २५८-२ जारिसओ सो मित्तो ६३-२ जीवाणं अइवायं १४३ -३२
जेण तए अत्ताणं ५३ - १९ जारिसयं तं कम्म २४५-११ जीवाणं पण्णवणं ३४-१८ जेण य मणोरहेहिं १८६-३१ जारिसय विमलंको ३-२७ जीवादीए पयत्थे २१८-२४ जेण य सिरीऍ दिण्णो २१-६ जाव असिचक्कतोमर ३८-१ जीवियह एवं कति ३६-४ जेण य सुएण कहिया २०८-६ जाव इमं चिंतिज्जइ २१४-३० जीवेण यतं जाओ २७६-१४ जेण सिही चित्तलिए २०६-१९ जाव ण दुहाई पत्ता । ११०.२० । जीवे मारेसि तुम ३७-१ जेणं चिय कोमलकरयलेहिं ३०-१७ जाव तुह तेण पइणा २२६-३२ जीवो अणाइणिहणो २०३-२५ जेणं चिय णिसुओ सो २५६-१ जाव मए च्चिय एयं ४७-३१ । जीवो अणाइणिहणो २१९-२८ | जे णिज्जामयपुरिसा ९०-२ जाव य अभग्गमाणं
जीवो अणादिणिहणो २१९ - १७ जे तत्थ तिण्णि पुरिसा ८९-३१ जाव य कुवलयचंदो २९-१० जीवो उण मणुयत्ते ४२ - २७ जे तत्थ महिड्डीया ४२-२९ जाव य ण देति हियय १३-२० जीवो खणभंगिल्लो २०३-२३ जेत्तियमेत्तं कम्म १४०-२४ जाव य ण देति हियय १५-२१ । जुगमत्तदिण्णदिट्री २२०२ जेत्तियमेत्तो उरि
१०४-२९ जाव य धावंति तहिं ३७-३०
जुज्जइ महिलाण इमं २४०-१२ जेत्तियमेत्तो कीरइ ६६-१४ जाव य रमिउव्वाओ १५४-२५ जुजइ विणओ धम्मो २०५-२९ जे दीहथूरजंघा १२९-२७ जा समिला सो जीवो २१०-२
जुत्तिवियारणजोग्गं ४९-४ जे दूसहगुरुदारिद्द विद्यया ६४-३ जा सुपुरिसगुणवित्थार
जुष्पंति णंगलाई १०१-२० जे धणिणो हति णरा ४६ -१ जा हरिसपणयसुरवइ ५६-२९ जयईजणमणसंखोह ११२-७ जे परतत्तिणियत्ता ४०-१८ जिणजम्मणभूमीओ २८३ -४२ | जुयसमिलादिलुतो २८०-२९ । जे पिययमगुरुविरह ६४-२ जिणधम्मो मह माया २७२ - १२ | जुवईयणणिम्मलमुह
जे पुण करेंति एवं १४३-२८ जिणवयणबाहिरमणो १३९-२५ । जुवईयणमज्झगओ। ___ २५३ -१३ जे पेच्छसि धरणिहरे २७६-७ जिणवयणबाहिरं सो ३२ - १३ | जुर्वईयणमणमोहं १७३ -२९ । जे भारहरामायणदलिय ३-२४ जिणवयणं दिप्पतं २७८-११ | जुवईयणमणहरणो ४१-१५ जे वि णिसण्णा सिद्धा २७७-३१ जिणवयणाओ ऊणं २८३-३ | जे उण करेंति कम्म ४०.२०
जे वि सलिंगे सिद्धा २७७-२९ जिणवयणे वटुंतो २३०-८ जे उण जाणंति तुहं १२०-९ जे वेल्लहलविलासिणि १४१-१९ जिणवरवयणं अमयं व १३३-२७ जे उण सणियाणकडा ४२-६ जे संपइ परिसत्था २७७-१७ जिणवंदणफलमेयं २८०-२२ जे एरिसा णरिंदा १९७-२४ । जे हंसआसवारण
जे हंसआसवारण १२९-२८ जिण्णो जराए पुत्तय १५७-१० जे कम्मखयट्टाए २७८-२७
जेहि कए रमणिजे ४-१ जिय दइय सुहय १४१-१८ जे केइ तित्थसिद्धा २७७-२८ जेहिं कयं सरिसेहिं २१२-१५ जियरागदोसमोहा २५७ -२० । जे कोंचहंससारस १३० - १६ जेहिं समं अणुदियह १८६-३३ जियलोयलोयलोयण ११५-१३ जे गुरुदेवयमहिमा १९७-२७ जे होति णाडइल्ला ४२-१५ जीएँ मह देवयाए २८१-२६ / जे चिय जाणंति इमं ३८-२६ । जे होंति णिरणुकंपा ३५-३०
कु. मा. १४

Page #281

106*
कुवलयमाला
झ
जो अलसो गेहे च्चिय २५४ -९ । जो चंदणेण बाहं ८०-५ | जो विसमम्मि वि कजे ६६-२१ जो इच्छइ भवविरहं ४.२ जो छिंदिऊण णेहं २६१-२४ | जोव्वणसिद्धा बाला २७८-१ जो ईसरेण केण वि २०६-२७ जो जत्थ होइ जंतू २०६ -५ जो सज्जणो वियड्ढो २८१ -२५ जो उण कुडंगदीवो ८९-३० जो जसु माणुसु वल्लहउँ ४७-६ जो सत्ते वियणत्ते २३१-१७ जो उण गुरुयणसेवी २३१ - १९ । जो जस्स कुणइ पावं ५८-२६ जो सव्वलक्खणधरो .१९६-११ जो उण चउत्थपुरिसो २४६ -५ जो जस्स हिययदइओ ५२-५ | जो सुरभिकुसुममयरंद ३२-२६ जो उण चाई विणओणओ २३१ -२९ जो जं जाणइ थाणं २५०-२
जो सूसमपढमणरिंद ५०-२ जो उण छटो पुरिसो २४६- ८ जो जं जाणइ धम्म २०३-१२
जो सो जूयकरग्गो २०९-१९ जो उण ण चलइ ण वलइ १४२-२६ । जो जंतदंडकसरज्जु २३१-१६
जो सो मूलं छिंदइ २४६ -३
जो सो सुव्वइ मोहो ७२-२९ जो उण पंचमपुरिसो २४६-७ जो जं मग्गइ अज्ज २०८-२९
जो हत्थि भणइ खरं २२०-१७ जो एत्थ को वि रक्खो २५९-३० जो जाणइ देसीओ २८१-२३
जो हरइ तस्स हिज्जा २३१-२४ जो एस तुन्झ दूरे ७२-२६ जो जीविएण णिच्च ३० -१६
जो हिंसओ जियाणं २१९-११ जो एस तुज्झ वामे ४५-१२ जो णयविक्कमबद्धं ६६-२२
जो होइ जमो धणओ १४०-७ जो एस तुज्झ वामे ५६-१८ जो ण वि विहुरे विभजणउ ५९ -५
जो होइ दयापरमो २३१-२६ जो एस मज्झ वामे ४९-३०
जोण्हाचंदणपरि २३८-१७ जो होइ दुल्लहं वल्लहं १६४ -२६ जो एस मसाणवडो २४९-५ जोण्हाजलपडिहत्थए ९१ - १२ जो होइ धम्मपुरिसो २०६ -२३ जो एस महाजलही ८९-२९ जोहाजलेण पञ्चालियाइँ ४६-६ जो होइ सम्मदिट्ठी २३० -७ 1 काल सज्झाओ २६९-२७ जोण्हापवाहणीरोरु १६-८
जो होइ सम्मदिट्टी २३० -१ जो किर भुयंगडक्को २३६-३ जो तत्थ रसविसेसो २२८ -१४ जो किर पहरइ साहम्मियस्स १३७ - १८ जो ताण कुणइ थवणं २५७-१८ झाऊण किं पि हूं हूं १६५ -२४ जो किंचिपुण्णकलिओ १८५-२४ जो तुज्झ पट्ठिभाए ६४-२३
झाणेण होइ मोक्खो सच २०५-२५ जो किंणरेहिँ गीओ २३९-११ जो दीणो परिभूओ २७१ -२५
झाणेण होइ मोक्खो सो २०५-२३ जो कुणइ जोयजुत्तिं १९७-३० जो दूसमसलिलपवाह २८२ - १५
झोसेइ णqसत्तं २८०-२ जो कुणइ तवं इहई २५४ -७ जो देइ धणं दुहसय १०३ - २२
झोसेइ महासत्तो २७९-२६ जो कुणइ तिण्णि पावे २४६ -१५ जो पढइ भावजुत्तो २८१-२१
ठावेइ इंदियाई ९३-२ जो कुणइ पंचकज्जे २४६ -१३ जो पढइ सुणइ चिंतह २३१-१५ जो कुणइ मुत्तछद्दी १३० -१ जो पसबइ इह बालो १८८-५
डझंतबहलपरिमल १३-८ जो कुणइ साहसबलं २०४-३१ जो पहरइ जीवाणं २२३ -२८ डहणंकणबंधण
३९-३१ जो कोइ कओ कोवो २७१-१६ जो पुण एसो लोगो २५६- २७ डंडाहयकुवियभुयंग १४७-१८ जो कोइ कओ माणो २७१-१७ जो पुण्णपोरुसेहिं २५९-२१ डोंबिलयल उसबोक्कस ४०-२५ जो कोइ कओ लोहो २७१ - १९ जी मयगलगंडत्थल ११० -१७ जो कोइ मए विहिओ २७१-२० जो मह धणे ममत्तो २७१-७ ण कयाइ तेण रमिया १७६ - १८ जो कोसियरत्तच्छा १३१-१६ जो मह पहरइ समुहं २२३ - २७ ण कइत्तणाहिमाणो २८३ -७ जो खलतरुयरसिहरम्मि ५७ -१० जो मारओ जियाणं २३०-३२
णक्खत्तसूररहिया घोरा ३६-८ जो खाइ जाइ मुंजइ १६२ - २२ जो मे दुक्खावियओ २७१-२१
ण गणेइ परं ण गणेइ ५१-८ जो गेण्हिऊण धाउं १९७-३१ जोयणबहुलक्खिल्ले २०९-२०
णच्चइ णायरलोओ १८-३१ जो धडइ दुजणो ६८-९ । जोयणसहस्सतुंग ९३ -२२ णञ्चंततरंगसुभंगुरयं १७४ -१४ जो चलइ वलइ वग्गइ १४२ -२५ | जो रायदोसरहिओ २०७-१४ णचंतविलासिणीसोहणय १८-१९ जो चलणपणामेहिं भत्तीएँ ३०-२० जो वयणवणदवग्गी २७० -२३ णचंति ते वि तुट्ठा १८८-१० जो चवलो सढभावो २३१-५ , जो वाहेइ णिसंसो २३१-३० । णज्जइ धम्माधर्म
४-२०

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णज्जइ अणुमाणेण
२०६-१७ । णरए वि सत्त णरया १४३-२३ । णाणाजीउप्पत्ती सुवण्ण ३४.२४ णजति जेण भावा १२७ - १८ णरएसु य तिरिएसु य १४२ -३० णाणाणयणमणोहरिय ९१.१३ ण णमइ सेलत्थंभो ४४-३० णरओयारं तुन्भे १०१-१३ णाणामणिमोत्तिय २७५ - १२ णणु भणियं उदयाई २५७-८ णरणाह इमे पुरिसा ४०-२२ णाणायारधराणं २७८ - १० णत्थि ण वाहणबंधण २७६ -२७ णरणाह पुरिसभावं ४०-३२ णाणालद्धिसमिद्धे ९५-२७ णत्थि पुहईए अण्णो २७५ -२४ णरणाह सबजीवा ४३-२३ णाणावरणं कम्म २४२ - १० णत्थि मरणस्स णासो २७७ - १ णरतिरियदेवणारय २२७-२५ णाणावरणीयस्स व २४२-३ णमह य उज्जुमईणं २८३ -११ गरपसुदेवदइच्चे २०२-६ णाणावरणुदएणं
९८-२७ णमिऊण गणहरिंदे २६९-२४
णरयगइणामकम्म ३८-३० णाणाविहं च कम्म ५७-२६ णमिऊण तिलोयगुरुं २७०-३१
णरयत्तणम्मि णरया २७१-३२ णाणेण कुणसु कज्ज २२९-२१ णमिऊण सव्वसिद्धे २७३ -२१
णरयम्मि जीव तुमए २७५-७ णाणण होइ किरिया २१९-८ ण य अस्थि कोइ भावो १४६-२७
णरयाउयस्स गोदम २६१-१० णाणे दंसणचरणे २६९-२५ ण य अंबिलो ण महुरो ९८-२ णरवइ णरयसरिच्छे ४१-३२ णामं पिण-याणंतो १२०-८ ण य कस्स वि को वि ३० -२९ णरवर एरिसदुक्खयं ४२-१ णायविदत्तधणेणं २०५-१५ ण य कुणइ विरइभावं २३०-२ णरवइसेणावइणो ३५-३१ णायं तु जहाकम्म ण य कोइ तस्स सरणं २२७-२६
णरवर णयाणइ च्चिय ५५-२५ णायाधम्मकहाओ कहेंति ३४-१५ ण य घेप्पई अदिण्णं २०२-१ णरसुरदइच्चमहिओ २१७-२० णारयतिरियणरामर १३९ - १५ ण य चिंतयंति मूढा १८६-१ णवपच्चमाणसहयार १४७-२१
णारयतिरियणरामर १४१-२९ ण य जाणए अपुण्णो १८८-२७
णवपाउसम्मि पत्ते १४७-३० णारयतिरियणरामर २१७-२८ ण य जाणए वराओ १८७ - १०
णवबंभगुत्तिगुत्तो २७२ - २२ णारयतुंबुरुवीणा ९६-२४ ण य जाणए वराओ १८८-९ णवमंदारगोच्छसंताणय ९५-१६ णासइ तारायक्कं २५३-२० ण य जाणंति वराया १८७-१९
णवि अस्थि कोइ जीवो २०५ -३१ णासंति दुक्खभीरू २०२-७ ण य गिदिएण बहुसो २५५ -७ णवि णज्जइ किं दइया १२१ - १०
णासाए पासलग्गो २४-३ णयणीइसंधिविग्गह १५२-२५ णवि तह डन्झइ हिययं ५९-२५
णासेतो तिमिरयं पि वि १९८-११ णयणे अज्ज कयत्थे २६० -१७ णहदंतकण्णणासिय २२८ - १६ | णाह तुम चिय सरणं ११५ - १४ णयणेसु देसणसुहं ८६-३२
| ण हगवर लंधिओ सो ७-१५ णाह तुम चिय सरणं ११६-१६ ण य दीसइ हीरंतं २४७ -१२ णं बप्पो तस्सम्हे २४९-१ णाहं गहेण गहिया २२५-१० ण य दीहो ण य तंसो ९७-३५ णाऊण इमं सव्वं १९४-४
णाहं हो होमि रई १०७-९ ण य धम्मो ण य जीवो २३२-३ णाऊण पंचवीसय २०६-३५
णिउणो तुमं पि पुत्तय २५९-५ ण य परजणेसु रोसो २२८-४ णाऊण बालमरणं २७३ -२२
णिक्कड्डियासिविसमो १५९-५ पयरपुरखेडकव्वड २५९-१८ णाऊणं जिणवयणं ९० -१३
णिग्गथं पावयणं २७३ -७ ण य मजा कोइ सरणं २२८-२ णाएण जं विढत्तं २२२-१४
णिच्चलणयणजुयं चिय ३१-९ ण य वंचया ण लुद्धा
णिचं पसारियकरो ४०-१९ जागं गंधं सुव्वं १९८-३
१५-२७ ण य संति के वि देवा ३७-१४ णागा उदहि सुवण्णा
णिचं जो रोगभागी २५७-१
१९.१३ ण य सीयलो ण उण्हो ९८-१ णागाणं णाइंदो १७८-२७
णिजियगुरुपाव २१४-१६ ण य सो घडवडरूवो ९८-३ जागो विंदो मम्मड २८२ - १२
णिज्जियसेसमऊहा ९५-४ ण य सो चिंतेइ इमं २५७-३२ | जाणजलंतपदीवं १९३ -१८
णिज्झीणपावपंको २०२-१९ ण य हिंसओ जियाण ४०-१३ जाणतवविरियदसण ९५-२८
णिज्झीणपुव्वविहवा २५९ -१ ण य होति ताण भोया ८८-२२ | जाणमणतं ताणं २८०-१२
णिज्झीणविहवसारा १९०-३१ णरए णेरइयाण ३८-३४ । णाणं कुण कोदालं १९३ -२ । णिटुरकट्टपहारा
१२५-२४

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णिङ्कुरकरपहराहय निरखरफसं
निडुरचंचुपहारा णिङ्कुरडंडसिराहय गिट्ठरखग्धचवेडा
णित्थिण्णभवसमुद्दा
fortreोरकराहय
णिद्दयसमत्थदढबाहु णिद्दयसुरयसमागमराई
णिद्दाख विबुद्धो णिद्धूमजलणजलिया
णिफण्ण सव्वसासा
णिग्भच्छण अवमाणण
णिम्मलकरवालकरा निम्मलफुरंत रुइर
निम्मलमाणिक्कसिहा
निम्मलरयणविणिम्मिय
निम्मलमणेण गुण
मिह धूवगंध णियकम्मगहियपोग्गल णियकम्मधम्मजाया णियजाइम ओम्मत्तो णियजीयवीरिएणं
यिदुक्खदुक्खियं
णिययकुलमाण पिसुणं
णियय बहुरुहिर विच्छ
णियय सहावममत्तो यियाणुभावसरिसं पिल्लज्ज तए एक निवडतोच अण्ण विडंतरयणणिवहं निवडत रुहिरणिव हो विडियमेत्तं एकं
णिव्वण्णेइ य णं सो णि सदियो
णिसिया सिछेयधारा
णिस्संकिय णिक्कं खिय
णिदिज्जइ सव्वजणे
नीलमणिसुर भिकुवलय

१२१-३१
२७१-२३
७०-९
६५ - १९
३९-२४
८०-२५
११४-३१
३९-१२
२५-२१
९३-११
१०८-२८
४६-८
४१-२९
१२४-१४
१६१-१७
८-९
९२-१३
३-१९
२४९ - १३
९८-४
२६५ -३२
३७-९
२८०-३.
१६५-२२
२२-१५
१३-९
२७१-१४
३०-३०
७९ - १५
३६-२६
६९-३
२७-१६
३६-२७
२९-६१
२७७-३२
१३-५
२७०-५
२१९-१२
९४-२०
कुवलयमाला
णीलुप्पलइँ जे णत्थि जाइँ ३१-२८ नीलुप्पलदीहच्छी
२४९.२२
लुप्पलमा लिया हिं
२५-३०
fiers for कुमा
२४-२७
हरियो दुव्वण
अद्ध णेउररवरसचलिया हं देज्ज इमीए होयग्यदेहा
मिचिणं
हा ओलित्तविलित्ते
हा ओलित्तविलित्तो
त
तइओ उण जो पुरिसो
तइओ चिय मह कहियं
तइओ व पावपुरिसो तइयचिय मे णायं तइयपुरिसेण भणियं
तइयं अणदंड तझ्या अम्हाण तुम
तया भणति गुरुणो तओ फुरंत खग्गयं तक्खणगइंदविद्दवियकुंभ तक्खणविणपियम
तडिजल वारिमरणे तणणिवहोच्छइयमुहं तणमेत्तं पिव कज्जं
तणायासि वियड्ढा तन्हा हा किला M
कोहामाया
यम होइ थो
साम महदे
तत्तणाणं णाणाओ तत्तो णिमियरस य से
तत्त पसरियकिरणं
तत्तो वि आउगं ते
तत्तो वि फलिहमइयं तत्तो विमाणदेवी
१५२-२६
२७९-२१
८-१२
२८२-२
१५७-३३
४०-३
१५३-५
१८३-३०
९०-१४
३८-९
२४६-५
२२७-१
२४५ - २६
२२२-१० १९९-११
३८-१७
२४-२०
२९-२२
१६०-२०
४२-२४
६१-१२
१३-१६
२३५-२२
४०-७
४०-१४
१०४-२५
१५३-६
२५७ - १७
९७-१४
९७-८
१४४-१५
९७-१०
९७-१६
तत्थ ण जराण म
२८०-१६ तत्थ ठिएणं अह चोदसीए २८२ - २३

तत्थ तए कक्कयण
१०९-१२
तत्थ तस्थावर
३९-५
तत्थथि पुरी रम्मा कोसंबी ३१-१९
तत्थ य राया सूरो
२४७-१
तत्थ य संपत्तो चिय
तत्थ वि उडयसरिच्छा
तत्थ विखणंति गिरि
तत्थ वि याणिमच्चिय
तत्थ वि तेणुव्विग्गा
तत्थ वि पउलिज्जता
तत्थ वि पलायमाणा
तत्थ वि वंतरदेवा
तत्थ वि विरसंतो चिय तत्थेक्को भणइ इमं
तत्थेरिसियं कमं
तसं तस्स भवे
तमप हत्था रच्छा
तम्मि बहुजणवलहम्मि
तम्मिय जम्मदलिद्दो
तम्मि य णयरी अइतुंग
तम्मिय परमसणा
तम्मिय पुरी पुराणा
तम्हा असुइ सरीरं
तम्हा एक्को भगवं
तम्हा णरवर सव्वा
तम्हा देवत्तणयं
तम्हा मा कुण मायं
तयरोमहदंता
तरलियणयणबाह
तरिऊण महाजल हिं तरुयरतले सुयइव
९२-३३
८९-३२
१८५-९
२२८-२३
२५८-४
म्हाओ विचुओ हं
१४०-३१
तम्हा करेमि सव्वायरेण
२७८ - २३
तम्हा करेगि सव्वायरेण
२७९-११
तन्हा करे जत्तं
२१९-७.
तम्हा करेह तुभे
९७-३४
तम्हा कुणविद्धं
५५-३१
तम्हा जिवर णामक्राइँ १८४ - १७
२०२-२६
४२-३
८१ - १९
१३१-१७
१६०-२५
१९१-२०
१३५-१५
७७-१५
२३१-१४
तरुवरसाहाबाहा
तवणाणगुणसमिद्धं
१९१-२५
५-२१
१९१-२६
३७-२८
३८-५
४२-७
४१-११
९०-५.
२५७-९
२८४-७.
८३-२१
१७५-२.
४५-२१
५६ - २६
९२-२७

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पजसूई
*109 तवणियमसीलरुक्खे . २२० -३ । तह तेण ते परद्धा . ३८-२ | तं णाहो तं सरणं । १९४-७ तवणियमसोसियंगं . २९-६ | तह तेणो वि हु पुरिसो २२०-३० । तं णाहो तं सरणं २२९-१४ तवणियमसोसियंग
तह दुक्खसत्थपउरे १७८-१२ । तं णाहो तं सरणं २६८-१९ तवतवियपावकलिणो
तह दूरणरयपडणे १७८-१८ तं तेहिं समाढत्तं ८५-३३ तवभंगसीलभंगं
३९-२ तह दूसमाए काले १७८-४ | तं दीससि सूरसमो १३६-६ तवसंजमजोएहिं १९३ -१० तह धम्मकहा जलणेण २१०-३२ तं धरणी सावित्ती . २६३-४ तवसंजमदाणरओ २३१-४ तह धम्मधरणिणिहिये २१०-२२ तं पढमपुहइपालं
१-८ तवसंजमभार २१५ - १४ । तह पावचोरियाए २११-१३ तं पुण आयरिएहिं २७८-१३ तसकायत्ते बहुसो २७४-३० तह पावतिमिरमूढो २१० -२८ । तं पुण णयणते चिय ४८-२६ तस्स खमासमणगुणो २८२ - १० तह पावपसरगिरि २११-९ । तंबम्मि होइ रत्ता १९५ -१४ तस्स गुरू हरिउत्तो २८२ -७ । तह पावपसरसंताव २१०-२६ तंबेहि दिव्वभोगी १२९-२५ तस्स य उवरि अण्ण ९२-३० । तह मिच्छादिट्ठिजणो २१०-३० । तंबोलरइयराओ १५२-१३ तस्स य उवरिं रेहइ ९२ -२९ तह मुद्धो कोइ जिओ २११ -१ | तं रागदोसवसओ १४२-३३ तस्स य पुत्तो एसो २४७-२ तह मोहकम्मपामा २२१-२१ । तं रोविया मए चिय १८१-४ तस्स य पुरओ अत्ताणयं १८४ - १८ तह रागदोसगिरिणइ १७८-१० | तं वयणं ताणि य लोयणाई १६८-२६ तस्स य बहुया सुीसा २८२ - ११ | तह लालियस्स तह २७५-२२ । तं वयणं भणमाणो १६८-७ तस्स य बाहिं सहसा ९६-३३ तह वावणिसेगेहिं १९८-१ तं एंतो भण्णइ २८० -६ तस्स वि पुत्तो संपइ .. २८२-२० | तह वि तमं रेणिय १३९-१६ । तं सहओ तं रूवी तस्स वि सिस्सो पय डो २८२-८ | तह वि थुणंतो गोदम २५८-३ ता अम्ह हो ण कजं १९२-९ तस्स वि सीसो अण्णो २८२ - १४ तह वि न भरियं २४७-४५ | ता इहलोए हेया १६२ -२४ तस्स सुओ हं पयडो १८५ - १०
तह वि पिओ मे पुत्तय २६२-२६ | ता उज्झिऊण लोहं ७२-९ तस्साणुमग्गलग्गो १३५ - १४
तह वि बहूहिँ ण णजइ १३८-३२ ता एत्तियं मए चिय २१२-१४ तस्सेय दाहिणद्धे
७-५ तह सत्तुमित्तघर २११-७ ।
ता एत्थ णवर णरवर...४९-६ तह इंदियचोरेहिं २११ -११ तह संसारमरुत्थलि . १७८-२ ता एरिसेण संपइ २७५-२८ तह एस जीवहरिणो २२७-२२
तह संसारमहोयहि १७७-२९ ता एवं मज्झ समप्पियस्स ४७-२८ तह कुसमयतरुगहणे २१०-१८ तह सो विवरउ किं कुणउ ६-९ ।
ता एस एस धम्मो १४४ -१८ तह कुसमयमंतसमूह २१०.२०
तं एक्को पंडियओ २६७-८ ता एह मज्झ समुहं १३६-११ तह कुसमयवेणुमहा. २१०-१६ तं कुवियकयतेण वि १३ - १८
ता कत्थ मणं कुणिमो . २०१-६ तह कोहमाणमाया २७२ - १७
तं च फलयं समुद्दे १३९ - २२ ता कलिमलसयल ४४-७ तह गोदम जिणदसण २५८ - १० तं चिय जए कयत्थो १०२-७
ता कीस एस लोओ १४०-२८ तह चेय एस जीवो १७८ - ६ तं चिय सुव्वसि णिउणो १८८-३२
ता कुणसु आयरं भो ४४-६ तह चेव महामोहा १७८ - १६
तं जिणवयणरसायण २१८ -५ ता को तीरइ काउं २५५-२४ तह जिणदसणजलणेण २५८-८
तं णस्थि किं पि ठाणं २७६-९ ता खमसु माएँ एहि २६३ -५ तह जीवकम्मयाणं ९८-२०
तं णत्थि जंण दिजइ १८-३० ता खमह किंचि भणियं २६७ - १३ तह जीवस्स वि सुइरं १७७-३३ तं णत्थि ज णयाणसि २२४-१३ ता खलइ वलइ जूरइ ७८-२ तह जीवो लक्खसमूसिय ९८-१४ तं गरवर गेण्ह तुम २०२-३
ता गेण्ह तुमंणाणं सम्मत्तं १०९-१३ तह णरयकूवतड २११-५ तं णवर खुडइ हियए ४३-११ | ता गोदम पेच्छ तुमं. २४६-९ तह णरयतिरियणर १७८-२० तं णाणदसणावरण १४२ -३२ ता जइ कहं पि पावइ. २१४ -१४ तह णारयादिदारिद्द १७८-८ तं णारहंति कजं १४८-१६ ता जइ मग्गंति इमा २३४-३२ तह तं वेयावडिय ६९-५ । तं णाहो तं सरणं. १८० -४ | ता जइ सुहेण कर्ज २००-२१

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कुवलयमाला ता जत्थ जत्थ जाओ २७६ -१५ | ता पेच्छ ते वि णरवर १८९-३३ | तित्थपवत्तणगरुयएँ ९४-१० ता जम्मलक्खदुलहं १३९-२४ | ता भगवं दे जंपसु ७२-५ । तित्थयरणामगोत्तं २७७ -१५ ता जह एयं जाणसि ४९-१२ ता भगवं मह साहसु ८०-२ तित्थयराई पणामे २७६ -२२ ता जह एयं तिविहं १६२-२७ ता मज्झं चिय विहवे २१२-१६ तित्थयराण पणामो २७७-२२ ताजं चोरोसि तुम २५२-१३ तामरससरसकुवलय ४२-३४
तित्थयरा भगवंता २५६-१४ ता जाव एस जीवो १४३-७ ता मह कुणसु पसायं ४९-१३
तित्थयरीओ तित्थंकरे २७७-१९ ता जाव णो समुहं २७-१२ ता मा कुणह पमायं १२४-११
तित्थयरो लोयगुरु २०२ -२२ ता जाव होइ जोग्गो ९०-१२ ता मा चिंतेसु इमं ९०-२०
तिपुरिसचरियपसिद्धो ३-२८ ता जो एरिसरूवो २२७ -१५
ता मारिऊण एक्को ९०-२६ तिमिरोहसरिसपसरिय १३४ . २७ ता झाइ हसइ सूसइ
ता मा होह हि मुद्धा १९३ -२८ तियसिंदपोढविलया ९६ -२२ ता णरणाह सयण्णो ३८-३३
ता मित्त तुमे समय २६६-३४ तियसिंदविलासिणि ४३ -१० ता णवरं मह जुत्तं ४८-३ ता मित्त फुडं भणिमो ५७ -१५ तिरयणरदणुय २१६-२४ ता णत्थि एत्थ सरणं १४०-२७ ताय ण तुझं दइओ २६२ -२८ तिरियत्तणाउ मुक्को ४०-१२ ताण वि मा जाण सुहं ४२-१४ । ताव तुमे हं जाओ २६० - १६ तिरियं वलइ सहेलं २०९-३१ ताणं च दोण्ह पुत्ता १९०.२९ ताव पिउम्मि सिणेहो ७६ - १०
तिरिया असंखभेया १४३ -२२ ताणं जायाणं चिय १९०-३० । ताव य कुसुंभणिग्गय ७३ -१६
तिरिया विजं सउण्णया १२८-१३ ताणं वयणाभिरए २५७-१५ ताव य कोवायंबो ४८-६
तिलतेल्लाण परोप्पर २१९ -३१ ताणं चिय जो भव्वो १३९-२१ ताव य को वि इमो सो १९१ - १४
तिवलितरंगणिडाला ता ऐति किं पि कालं १३१ - २७ ताव य मंदरगरुओ ५१-४ ।
तिवलितरंगणिडालो ४५-१३ ता तस्स गोत्तखलणुल्लसंत ५३-९ । २.९ ता वलइ खलइ गज्जइ १५४-२४
तिहिकरणम्मि पसत्थे १०५ -३० ता तस्स समवसरणे
९६-१८ ९६-१८ ता वलइ खलइ वेवइ २३२ -३१
तीय य मग्गालग्गा ७५ -२८ ता तं पसियसु मुणिवर ५६-३ ता विजउ कुणह तवं २७५ -३०
तीय वि पिओ त्ति काउं ७९-३ ता तं पिकिंण बुज्झसि १०९-११ ता विण्णवेमि संपइ २६१ -३१
तीरम्मि तीय पयडा २८२ -६ ता ताण ताव धम्मो ११८-७.
ता वीर फुडं भणिमो २५५ - १० तुच्छा एए भोया ९०.४ ता तारिस कम्मुदओ २५७-१० तावेण पारयरसो णवि १७९ -३
तुज्झ कएणं सुंदरि २२७-६ ता तुज्झ जमो कुविओ २५२-२० ता सयलपावकलिमल ५६-८
तुज्झ कए परिचत्तो २२७ -११ ता तुह दंसणतुट्टो ११९-९ । ता संजमणिज्जरणं १४४-१२
तुज्झ ण जुज्जइ एय ५७ - १९ ता तेण कम्मएणं १४३-८ | ता संपइ कत्थ गओ २२७-२
तुज्झ ण जुज्जइ एयं २३९ -३१ ता दायव्वं मह दंसणं ति १४-१७ ता संपइ छायाणं २४५-१८
तुज्झ पिओ हं पुज्जो २६२ -३० ता दिट्ठो परमाहम्मिएहिं ३६-२२ ता संपइ पत्तो मे २७९ -२४ ।
तुज्झ हिययम्मि णरवर २५५ - १६ ता दे कुणसु पसायं .६३-३३ | ता संपइ साह तुम २३९-१६ | तुज्झाणुरायहुयवह २२५-२९ ता दे पसियसु मज्झं १३७-१५ । ता सामिय विण्णप्पसि २०८ -११ | तुम्मे उण सप्पुरिसा ९० -२७ ता देव कुणसु एयं २४७-१७ | ता साह कत्थ संपइ २५० -२२ । तुब्भे च्चिय भणह फुडं ५३ -७ ता देव खमसु मज्झं ८६-२० ता सुंदरीओ सुंदर २५६-५ | तुमए पुण संपत्तं २११ -१६ ता देव बहुवियप्पं २४७-१३ ता होउ मह इमेणं ९०-१९ । तुम्ह पहावेण पुणो १३७ -२९ ता पत्तियासु एयं ण
ता हो धिरत्थु मज्झं ११८ -११ । तुरओ वि एस वरओ १८५-२९ ता पसिय देव मज्झं २२९-१७ तिण्णि य गुणव्वयाई २२२-१५ तुरओ वि णीसहंगो २७ - १८ ता पसियह मह सुयणा
तिण्हाछुहाकिलंता ३५-२८ । तुह अंजली विरइओ २५६ - ८ ता पियसहि अम्हाणं २३९-३३ | तित्ता तेहिं चिय ते २४६-२
तह चिंतारयणकरंडयं १७२ -१८ ता पुण्णेहि महं चिय ९०-१७ । तित्तिरकवोयसउणत्त २७५ -१ | तुह ताय पायवडणं २६६ - १२

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तु फंसवरसवस तु सोहग्गगुणिघण तुंगकुलसेलसिहरे जो तुंहालयतोरण
तुंगतणेण मेरुव्व
तुंगण मेरु गणव
तुंगमलं जिण तुंग महागयसेलं
तुंगं गयणविलग्गं
तुंगं धवलं मणहारि
तुंगं समुब्भडयरं तीय
तुंगाइँ गयउलसामलाइँ
तूररवगहिरस
तूरसु पयट्ट वचसु
देवदू
तेण णरणाह एवं
ते पउंजण आहिय
सुरवरभो
तेण वि ते पडिभणिया तेणं चि य बेंति जिणा
तेत्तीस सागराई
तेत्तीसाए आसायण हिं पुरिसपोंडरीया ते लोक तुंगचिंतादु तेल्लोक्क मंथणीए
तेल्लोक्कवंदणिज्जे
विसुरा असुरिंदा
तेवीसं सूयगडे
हिं पुणो मह दिणो
तेहिं विखजंता तेहिं वि सो पडिभणियो तो एयं णाऊण तोरणा तुमच तो तम्मि हीरमाणा तो तस्स दाहिणं तो तस्स परियणं तो पावर पित्ते तो संभिण्णं पासइ

१३८-१९
१५४-११
७३ - ३०
४६ - २५ | थणजहणमणहराओ ३१ - ३३ | थेरं मुंचसि पियरं २१७ - १३ | थेरीइ व दिणलच्छीय
९४-२५
२८२ - २१
२४ - १९
२७५-९
२७२ - ३२
४२-१२
४३ - ३
२३८-५
८७-२६
२०८-९
पजसूई
८७-१२
२८२-२२
१७-१८
११२-४ १७१-२२
१३५ - १७
२७५ - १३
२११ - १५ | दहूण काइदयं
२२२ - २३
छावि पुरिसा
१२०-१०
तमालवणं
१९२ - २०
१०२-९
२७२-२७
२०८-४
३८-७ १९२-२१
१६२ - ३३
२०८ - १७
पि खुडइ हियए
थोवंतरेण जं चिय
थोवंतरेण तस्स य
थोवं बहुं च कत्थई
थोवबहु सावज्जं
थ
द
दइएण परिचत्ता
दइए ण सुंदरं ते दइओ ति इमीऍ
इयं पिव चिरदि दइयाणुरायपसरिय दक्खिण्णदाणपोरिस
रिद्धपू
ढणि रंगो
दण य णलिणीओ
9
दय साहूणं
महालंगे
वल्लीसंदाणिय
दरदलिय कुवलउप्पल
दरलुव्वमाणकलमा
दरियारदा रणस
दरियारिमंडलग्गा
दरियारिवारणघडा
दरिसणमेत्तेणं चिय
दस मे ए
३७-२६
९७-१५ ९६- ३२
दसवास सहरसाईं दसविहपायच्छित्ते दहिकलससंख
२२८ - १२ | दहिदुद्धगोरसो वा दंडवायाई णवरि दीसंति १४४-१४
२२१-२७
२६४ - २५
७५ - २७
१०३ - २९
२७-१७
९७-१
२७१-३
१४४-५
१०८ - ३३
८७-४ २२७-१२
२२३-२३
२५-२२
१५३ - १
८३-२९
२४५ - २१
११३-१५
२७५ -३
८२ -१८
४० -१५
२७०-९
४५ - १४
१५३ - १०
६३-५
४३-९
४६-७
१४१ - २१
५३ - ३३
८-२९
३५ - १४
२३-३०
४३-१९
२७३ - २०
१८३ - २६
२०६ -११ ८ - २३

दंतकथं तंबकयं लेप्पय दत्तविणाऍ कत्थइ दंसणणाणचरित्
समेत् चिय
दंसणरणं अ
विमलया दंसणविद्धि णाणस्स
दंसण सुयं सव्वं
दसिय कलाकलावा
दर्सेति णियंबयड
दाऊण ण दिण्णं चिय
दाऊण ण दिण्णं चिय
दाऊण सिरे पहरं दाणजलसित्तगतो दादयादक्खिण्णा
दाया दिट्ठी लोलो
दारिद्दवा हिदुइसय दारिद्देण वि गहिया
दारुयथंभसरिच्छेण दाहिणदिसाए सव्व
दाहिणपलंगवसण दिज्ज बंभणसमणे
दिज्जउ देसु पडिच्छसु
दिट्ठ अदिव्वं
दिद्रुत हे उजुत्त
दिट्ठ सुयमणुभूयं
दिट्ठा य मए रिसिणो
दिट्ठो यणाणंदो
दिट्ठो रणम्मि मुणी दिण्णज हिच्छियफलओ
दित्ते तक्खणं चि
दिप्पंत अहियसो हो दियहचरा होंति दिया दियहस्स पहरमेत्ते दिहिं पुणो पेच्छ
दिलिदिलियाण पुणो दिव्वं माणुस तिरियं
दिव्वाणं संलावो
दिव्यावहार सिद्धा च्छो रहिओ
*111
२२-४
२७४-७
२७६ - २१ २४३-२६
८७-२३
२७८ - १७
२०१ - ३३
१८३ - २७
२८२ - ३
२६-२५
१०५ -४ २७१-२४
३६-३३
१५४ - १६ १७६-३२
२०-१७
९०-१
४० १७
४४-३२
१३१ - ३
१२९-३१
२०४-१५
१७१ - २६
१६८ - २४
२७३ - १३
२३२-१४
२०८-१०
१७६-२४
२०८-३
२८२ - १७ १८४ -९
२५३ - ९
१८४ - १३
२८१-२७
१९२ -३
२५-२७
१४४-४
२८१ - ३ २७८-२ १३० - २४

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कुवलयमाला
दीसइ णायरलोओ १९० -२६ दे पुत्त साह सव्वं २६० -२४ । दोहग्गभग्गभग्गा १०९-९ दीसंति कलाकोसल २२ - २५ | देमि त्ति ण देइ पुणो २३१ - २२ दीसंति के वि पहिया १६९-२१ । देव तुम इंदसमो बलवीरिय ९३ -३१
देवत्तणम्मि दिट्ठो दीसंति के वि पुरिसा
२०८-८
धगधगधगेंत घोरं ३७ -२२
धणधण्णसालिकलिओ दीसंति दोहराओ
४५ -२० २७.९ देवत्तणम्मि देवा ।
२७१-३१ दीसंतो अमयमओ १६८ - १८ देवत्तणम्मि बहुसो - २७५ - १०
धणमंतं दट्टणं दूर ४० -३१ दीहरथोरसुकोमल २९-१४ देवत्तं मणुयत्तं १४२ -२९
धणमाणविप्पमुक्का ११८ - १३ दीहरपम्हलधवलं २५४ -१७ देवलोगोवमं सोक्खं २३० -१२
धणयाण दोण्ह को वा १८२ -२७ दीहकिसकंठभाया १३० -९ देव सरणं तुम चिय ३५-१२
धणुओरंपसरिच्छो ४५ -२ दीहरभुओ सुणासो २४६ -२१ देवाण णारयाण य २४२ - १५
धणुवेओ फरखेड्ढे १५० -२२ दीहरमुणालणालो १०९-२ देवाणं देविंदो १७८-२८
धण्णा कुवलयमाला १८२ -३१ दीहवयणा य णीया १३१-१ । देवाणं देवीणं २७३ -१
धण्णा कुवलयमाला. १८३-८ दीहाउया य अप्पाउया य ४०-३३ देवाणुपिया एयं २६८-२५
धण्णा हु बाल...अकय २१३-२४ दीहाऊ गोयम इंदभूइ २१८ -२२ देवाणुपिया एसो दिटुंतो ८९-२८ घण्णा हु बाल....अगणिय २१३ -२५ दीहा पएसिणी जस्म १२९ -२१ देवाणुपिया जं पुण ७२-८ घण्णा हु बाल...उज्जुय २१३ -२६ दीहाए होइ सुही १३० -१८ देवाणुपिया जुज्जइ २५८-२२
धण्णा हु बाल...कुडुंब २१३-२७ दीहे उष्णयसिहर १६३ -२९ देवाणुपिया णिसुणेसु १४२ -२१ धण्णा हु बाल....जाणं २१३ - २८ दुक्खसयणीरपूरिय ५६ -१ देवाणुपिया दुविहा २५६ -३० धण्णा हु बालमुणिणो जाय २१३ - २९ दुक्खं च इमं जाणसु २२१-१८ देवाणुपिया सच्च २४६ -२७
धण्णा हु बाल...बाल २१३ - २३ दुक्खं जं णारयाणं ४० -९ देवाणुपिया सण्णी २६१-६
धण्गो एत्थ कुमारो १८२ -२९ दक्खियकीडपयंगा २०६-३ देवाणुपिया सव्वं २३२ -१६
धण्णो को वि जुवाणो ७७ -२१ दुक्खेहि ठवेइ जिए २२० - ११ । देवाणुपिया सुव्वउ २५८-१८
धण्णो जयम्मि पुरिसो १८२ -३३ दुट्ठाण मोहपंकंकियाण २१८ - १५ । देवा य मंगलाई २५७ - १२ धण्णो विजयणरिंदो १८३ -२ दुत्तारदूरतीरे १७७ -२८ देवि इमो ते दइओ २३७ -२३ धमधमधमेंतपवणो ११८-२० दुब्भिक्खरक्खखइए ४१ - १७ देवि णिसुणेसु वयणं १४ -१६ धम्मट्ठियस्स दिज्जइ २०४-२७ दुर्बलानामनाथानां २४७ -३५ दे विरम विरम विरमसु ३८-३२ धम्मत्थकाममोक्खा २६६ -२२ दुल्लहलंभ मोत्तूण १६४ - ११ देविंदरायसामंत २२१ -३ धम्मत्थकाममोक्खाण २-१५ दुवयचउप्पयभेया ३९-७ दे सुयणु पसिय पसियसु ५३ -३१ धम्मत्थकामरहिया १५१-१५ दुविहो जिणवरधम्मो ९५ -३२ दे सुहय कुण पसायं १-१५ धम्मत्थकामरहिया ४८-१४ दुविहो त्थ होइ २०५-५ देसेसु जो समत्तो , २७१ - १५ धम्मत्थो कामो विय ५७ -१३ दुस्सीलत्तणाचंधं ४१ -२३
| देहम्मि जो ममत्तो २७१ - १३ धम्ममहोवहिस रिसे ३४ -९ दूरगओ वि ण मुच्चइ ११९-१३ देहम्मि पुणो पत्ता २२८ -२२ धम्मम्मि कुणह वसणं ४४-४ दूसहगुरुभारुव्वह १२५ - २२ देहं असुइसगन्भं २७५ - १६ धम्मम्मि होसु रत्तो २११ - १७ दूसहपियविओयसंताव ४१-३३ देहेण कुणह धम्म २७५ -२९ धम्मस्स फलं एयं २८१ -१० देइ ण णिययं संतं २३१-१० देहेण कुणह धम्म २७५ -३१ । धम्मं करेह तुरियं २०० -५ देइ मुरवम्मि पहरं २६ -१८ | देंति वणम्मि दवग्गि ३५-३२ धम्म ण कुणइ जीवो २५४ -६ देइ हलं जीयहरं २०६-१ दोगच्चपंकसंका
६४-४ धम्माधम्मपयत्थे के वि ८७ . २५ दे तूर महं पियसखि ८३ -१३ दोण्णि वि फरम्मि णिउणा २५२-२८ धम्माधम्मविवगो २०६ -३१ दे देहि देहि रोयइ १५३ - १४ । दोण्णि वि ते सुसमत्था २५२ -२६ धम्माधम्मविसेसो २०६-३३ दे पत्तिय पत्तिय सामिणि ५३ -२९ | दोण्णि वि रोसाइट्ठा २५२ - २७ | धम्माधम्मागासा १४२ -२३
यो

Page #288

भावेण
मेण एत्थ भोगा धो
धम्म अत्यो कामो धम्म अत्थ कामो इमिणा
धम्मो णाम सहाव धम्मो वि अत्थि लोए
धवलबलायामाला धवलसुरहीण वंद्र
धवलवाहणधवल
धवलहरणिम्मलब्भा
धवल हतुंगतोरण
धवलहरसिहरकाणण
धवलं विमलं सुह
धवलायं बिरहिर धवलेक्ककुसुमसे सं
धवल धवलविसाणो धाउव्वाओ अक्खाइया य
धाउव्वाओ मंत
धावर उप्पइओ इव धावर उप्पइओ विय
घाव
भ
धाव धावह पुरिसा घावह धावह मुसिओ
feat अहो अण
घी धी अहो अकज्जं धी धी अहो अकज्जं धूयं मत्तूण मं धूलीकयं परिमल
न
नमस्ते भोगनिर्मुक्त नीयमानः सुपर्णेन
१९-२८ २६४ -११
२७५ - २८
११८-६

२९ - २६
२०५ - १३
२३२-४
१२१ -१७
२३८-१४
६३ - २५
५०-१०
१०३ -४
३१-२०
१४१-४
धावंतस्य तुरियं
१७-७
धावंति तत्थ घाविर
३७-२४
धावंति वलंति समुच्छलंति २६-३३
धिक्कट्ठे अण्णा
८०-१
७३ - १०
३३ - २४
१८१ - ३३
२२-५
५७ - २५
१५५ - २१
२७-४
२०९-३०
२२६ - २९ २२६-२८
१३९-२९
५५-२
१३६-३०
२६६ - २४
१४७-२३
२१४ -१७
२३७-१
प
उपो वि खेल ९४-२८ पउमासम्म पउमप्पभाए २८१-२ पउमासणं च वंदे २८३ - ३३ कु. मा. १५
पज्जसूई
पक्कं देहि जहिच्छं पक्खिविऊणं देवा
पच्चक्खणुमाणच उक्कयस्स पच्चक्खविलयदंसण पचक्खं जेण इमो
पच्चक्खं धम्मफलं
पचखेण ण घे
पञ्चग्गधूयगंधा
पच्छायावपरद्धा
पज्जल पुणो जलो
पज्ज लियजलणजाला
पज्जलियझाणहुयवह पडणपडियस्स धम्मो
पडणपडियस्स पत्थिव
पडणम्मिमा विसूरह
पडिको छा पडियस गिरिडाओ
पडिवक्खगोत्तकित्तण विज्जइ सम्मत्तणं पडवज्जसु सम्मत्तं
सिद्धा जाई पढ कीरि किं च भणिया पढमट्ठारस दिवसे चुक्को पढमवयणम्मि पढमा
पढमं अभत्थणयं
पढमं काले वि
पढमं चिय आहारो
पढमं चिय णयरी
पढमं चिय दारिद्द पढमं चिय पियवसही
पढमं णमह जिणाणं पढमं णमह जिणिंद
पढने कसायभावे
पढमेण होइ र पढम महीयल
पण हि कयण य
पण मह तिगुत्तिगुत्ते
पण दिवस
पण मह पावणे
मह को बुद्धी
२४८-६
२०९-२१
२०१३
१५ - २९
१४०-२६
२०१-४
५५ - २८ |पणयतियसिंदसुंदरि
१७६ - २
पन्हं काऊण तओ पत्तल बहलविसालो पत्तविणिगूहियं पहु
४२ - १७
१७९-७
३९-१४
९५ - २६ |पयइधवलाइँ पहिओ
५५ - ३०
पयडं जिणवरमग्गं
५५ - २७
पयलं नि पढमं
१९९ - २५
परउव्वाहो इत्तरपरिग्गहे
२७२ - २१
५५ - २६
५२ - २५
५६.६
२२९-२०
२७३ - १२ १८१ - २२
२०-१३
२६८ - ३२
१३४ -८
२६९ - २६
२२८-११
२८० - १९
६१ - २४
८३-२०
पणमामि सहनाई
पणमामि गणहराणं
पणमामि तित्थणाहं
पणमामि धम्मचक्कं
पणमामि विउव्वीणं पणमामि सुद्धले से
२८३-९
१ - २ २४२-६ ४५-४ १४७ - २२
३ - २२
२७९-२ २८३ - १६
२८३ - २०
२८३ - १२

परजुवईदंसणणा
परततितग्गयमणो
परतित्थियाणमेत्ती
परदारगम परदारचोरियाइसु परदारमोहियमणो
परभडभिउडी मंगो
परमहम्म
परोए पुदुक्खं परलोयतत्तीरय णवर परवसणं मानिंदह
परहुयमहुर सद्दकलकूविय
परिमुसइ करय हिं
परिसह बलप डिमले
परिहरइ पावठाणं
परिहरियवे रहियया परिहास मूल सरं परिहासेण वि एवं पल उव्वेल्लिरहल्लिर पल्हत्थेइ य पुहई
पवणपहयभीसणुव्वेल्ल पवणपहल्लिरपुंडुच्छु पत्त
पवणवसचलिय
पवणुट्टुयधुयधयवड
पवणुद्धुयरयसंताव
*113
२८३ - ३०
२७८-७
२६९ - २३
२८३ - ३२
२८३ - १८ २७९-४
२८० -१८
१७५-१७
१२३ -६
३३- २२
३८-३
१७६ -५
८८-२
२८०-८
२२२ - २४
१५१ - १६
१२७-२४
२८०-२८
२२१ - १३ ४१-१६
३७-५
२८३ - १
२७२-२४
१८६ - २
८-२२
४३ - ३४
५२ - १३
२४९ - ११
२७९-६
१४३-३१
१३७-२२
२६६-३३
५७ - २३
१४७-१७
९३-२७
१८ - ११
३१-६
९४ - १८
९२-२५
९६-३०

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कुवलयमाला पवणुव्वेल्लिरपल्लव ९७ -६ । पारद्धिएण पहओ २७५ -२ | पीणं पक्कलतुंग २५४-१५ पवणो व्व तुरियगमणो २६ -३५ | पालित्तयसालाहणछप्पण्णय ३ - १८ पीणुत्तुंगपओहर ९३-२४ पव्वयराइसरिच्छो ४४-२५ पालेऊण वयाई
७२ -११ पीणुत्तुंगपओहरपिहुल २०८ -१४ पव्वयराईसरिसो पढमो ४४ -२४ पालेसु जियं जं ते ९३ -१५ पीणोटो सुभगो सो १३० -१० पसरइ कुसुमामोओ १४१ -९ पावइ परिग्गहाओ १८६ -४ पीयं थणयच्छीरं जाणं . ३० - १९ पसरियगईए गलिया २५-५ पावटाणणियत्ती २०७-५ पुच्छाणंतरपुलइय २६९-४ पसियसु मा कुप्प महं १६७ -३१ पावयणी धम्मकहो २७० -१४ पुच्छामि ताव गंतुं २५६ -६ पसियह पसियह सामिय ३६-३२ पावसुयपसंगाणं २७२-३० पुच्छिज्जउ को वि णरो २०१ - ८ पसुपक्खिमणूसाणं २३१-२५
पावं काऊण पुणो २५४ -३ पुढविजलजलणमारुय १४३ -१० पसुपंडयमहिला ८०-९ पावं डज्झइ मंतेहिँ २०५ -२१ पुण पहओ मुट्ठीए १५४ -२३ पसुमहिसदासपेसा ३९ -३ पावाण वि पावो हैं १३७-१२ पुण्णतरलच्छदसण पहरणविभिण्णजियदेह ११२ - १३ पावा पयंडचंडा ४०-२७ पुण्णरहियाण अम्हं २५९-१४ पहिययणदीणपुलयण ३१ - ८
पावारंभणियत्त
३७-१३
पुण्णं पावं च दुवे २७५-१७ पंकाउ जहा पउमं १७९-११ पावारिसल्लगत्तण २७३-८
पुण्णाण होइ पुण्णं १७९-१६ पंचक्खरउग्गिरणं २८० -७
पावेइ उरविसालो १३१ -१८
| पुण्णेण होइ सग्गो २५७-१६ पंचण्ह इंदियाणं २२२ - ४
पासत्थोसण्णकुसील
२२१-६
पुण्णेहिं होइ अत्थो २५९-८ पंचत्थिकायमइयं
पासाणकटुभूती २२९-८
१८४ -१२
पुण्णहिँ होइ लच्छी २५९-१० पंचमहव्वयजुत्तं
पासेहिँ चामराओ २१५ -३१
९७ -११
पुत्त इमो ते धम्मो २६३ -२४ पंचमहव्वयजुत्ते ९५ -३० पिउमाइगुरुयणम्मि २०५ -२७
पुत्त ण कीरइ एसो २६२-२ पंचमहव्वयजुत्तो
पिज्जड पाणं गिज्जइ य २२२-५
५१-३४ पुत्त ण वट्टइ एवं २६३-१६ पंचमहव्वयजुत्तो
पिंडीमत्तो कत्थइ २७२-२०
२७३ -३०
पुत्त तहा वि ण जुजइ २६३ -१२ पंचमहव्वयफलभार ३४ -१०
पित्तस्सुदओ गिम्हे २४२.४ पुत्त तुमं गब्भगओ ७६-७ पंच समिईओ सम्म २७० - १६
पियइ खणं रुहिरोहं ७० -५ पुत्त तुमं मह णाहो ७६-८ पंचसु समिईसु जए २७९ -३ पियपुत्तभाइभइणी ३६ -५
पुत्त धणसाररहिओ २५९-३ पंचाणुव्वयजुत्तो
पियमहिलासंगामे
१५३ -११
पुत्त मए तुम्हाणं २६६-५ पंचायाररयाणं
४२-१० पियमित्तवंचणाजाय ६३ -१२
पुत्तपिइदारबंधू ९०-६ पंचेंदियाण पुच्छसि १४३ - १३
पिययम एयं भुंजसु २२५ -३० पुत्तेसु जो ममत्तो २७१-९ पंचेंदियाण वहया २६१ - ११ पिययमविदिण्णवासय २५ -२३
पुत्तो वि तीयजोग्गो ९०-११ पाइयभासारइया
४-११ पिययमविलीयदसण ४१ - २२ पुत्तो वि य होइ पई ३०-२३ पाडियचंडयरकरो ८२ -१६
पियविरहे अप्पियदंसणे ५९-७ पुरओवट्ठियकजं ण ७२-२७ पाणाइवायविरमण २२० -८
पियसहि अत्थि विसेसो २३६ - ८ पुरओ वि एस जीवो १८५-३० पाणिवहालियवयणं १६२ -२८ पियसहि उट्टेसु लहुँ २३८ -२६ पुरओ वि एस वरओ १८५-३१ पाणिवहालियवयणं २०७-३ पियसहि कामगइंदो २३९-१० पुरिसकरधरियकोमल
१-३ पाणिवहालियवयणं २१९ -९ पियसहि ण किंचि णिसुयं ८५ - १४ पुरिसाइलक्खणेहिं २८१-१५ पामाकच्छुपरिगओ २२१-२० पिहुदीहणयणवंत २९ - १७ पुरिसाण एस सारो १८२-१९ पायच्छित्तं विणओ १४४ -१० पिहुपीणललियसोहं १६३ -२८ पुरिसा पिपीलिया इव २७-८ पायवडियस्स सुइरं ७२-१६ पिहुलणियंबसमंथर १४ - २८ पुरिसो भणइ चउत्थो २४५-२७ पायवमरणं एवं २७६ -१८ पिहुलंगुट्टे पहिओ १२९ -२० पुलइज्जइ हसइ खणं १६५-२३ पायालयलाओं
पिहुलं तुंगं तह उण्णयं १३० -५ | पुवकयकम्मरइयं १२९-१२ पायालोयरम्मि जइ ७८ - १४ । पिहुवच्छत्थललंबिर ९३ -९ । पुवकयपावसंचय १९३ -२६

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पनसूई
*118 पुवठिईए एयं ९२ -२ | फरसो सहावकढिणो ११२-२८ । बहुरयणायरकलिओ १०४-७ पुवदिसाएँ सहीय व १६-२ फलकुसुमक्खयपत्ते २६९-१ बहुसुरणियरभमंतर १४९-१७ पुव्वपुरिसाणुचरियं जं १४-१ फलयं व गेण्हसु इमं १७८ - २२ बहुली व परिगयाए ४१-२५ पुव्वम्मि तडे जूयं २०९-२२ फलिहमणिणिम्मलयरा
बहुविहकुसुमियतरुवर ६० - १७ पुव्वंते होज जुयं २१०-१० फालियमणिणिम्मविए ४३ -२ बहुवुत्तंतपयत्तिय
६०-२४ पुव्वोयहितीरयाआ ९१-११ फालिहरयणमयं २४९-१९ बहुसावयसेवियभीसणय २८-१९ पुहई जलं च वाउं १८६-१० फुडमुत्ताहलदसणा १७४ -१८ बहुसो गलेण विद्धो ३९-२० पुहईएँ ज ण दीसइ २३३ -११ फुरियणियंबसुवज्जिर १८-४ बहुसो जोइसवासे २५४-२४ पुहईजलजलणानिल २०५-५
बहुसो पवुत्थवइया ४१-५ पुहईसारकुमारो २१४-२९ बउलेलावणसुहए १०६-२२ बहुसो मयतण्हा- ११८-२१ पुहवीजलजलणाणिल ८८-३ बउलेलावणसुहओ १३४ -२६ बंधवहघायछेयण २२०-३१ पूययफलिणीखजूरि १६६ - १९ बडिसेण मच्छभावे २७५ -४ बंधवहच्छविछेदो २२२-२१ पूरेज एस पादं १६३ -३१ बत्तीस अंगुलाई मुई २३-२६ बंधह हणेज्ज पत्थण २५४-२८ पूसरायमणिपुंजसच्छमो १५६-११ बत्तीसंघरएसुं १७५-३ बंधुम्मि जो सिणेहो २७१-१२ पेच्छइ जत्थुप्पण्णो ९३ -३५ बत्तीसं राईणं १३० -१२ बंधुं पिव चिरण; ६१-१३ पेच्छ इमो गहगहिओ २२५ - १९ बद्धजडापब्भारं
२९-१ बारसभिक्खूपडिमा २७२ -२३ पेच्छइ य तुरयमहिसे २८-२३ बद्धंति तत्थ वि पूणो ३०-३१ बारसविधम्मि वि तवे पेच्छ कुमुएहिं समयं २३८-१३ बलकेसवाण जुवणे २८३-४१ बालकुमारयजोव्वण २२८-१९ पेच्छ मणिणिम्मलगुणं
बलकेसवाण जुयले २८४-४ बालय जाणामि अहं ४६-२७ पेच्छह दइयविमुक्का ७७-६ । बहुअसमंजसघडणा १८७-१ बालस्स
१७९-२४ पेच्छह पेच्छह लोया २२५-४ | बहुकरिणीकरकोमल २२८-२६ । बाला वि तुंगदेहा २४१-६ पेच्छह मह देव्वेणं बहुकलाकुसलो २८२-८
बालो तरुणो वुड्डो २६६-१६ पेच्छह विहिपरिणाम ५९-२३ बहुकालसंचिओ मे ४२-२२
बालो दसणसुहवो ६१-१ पेच्छंता परवसहं २००-३४ बहुकोहा बहुलोहा माइल्ला ३६-१ |
बाहूसु जस्स दोसु वि २४-९ पेच्छंति ण तं भत्तं २४५-१७ बहुजणकयहलबोलं २४६-३३ |
बाहोगलंतणयणा १६९-२२ पेच्छामि परं चोरं २४८-३४ बहुजम्मसहस्सणीरए २-७ बिइओ वि कालभविओ ९०-९ पेच्छेज व तं पुरिसं १६७-५ बहुजाइसमाइण्णो
७-१३ । बिदिओ सालं छिंदइ २४६-४ पेम्ममउम्मत्तमणा २१३-३२ बहुजुवईयणकुंकुम ५२-२७ - बीयंकुराण व जहा ९८-१८ पेम्ममहागहगहिया २२५ - १२ बहुजोयणवित्थिण्णे १७७-३० बीहंति पंडियाण २५१--४ पेरंतरयणकोट्टिम ९४-१६ बहुणिज्जूहयसुहयं । २४९-१७ | बुझंति जत्थ जीवा १-१८ पेसुण्णं जस्स कयं २७१-२२ बहुतरुवरसयकलिया १२३ -४ - बुझंति जत्थ जीवा २८३-२९ पोग्गलमइयं कम्म २७५-३२ बहुतंतमंतविज्जा
३४-२७ बुद्धीएँ देवमाया २८१-१ पोट्टम्मिथणा जीए पोट्टम्मि ११७-१० बहुदियकयकोलाहल २९-२
बुद्धीसिणेहजुत्ता २७८-१५ पोट्टम्मि लोयणाण य २४-१ । बहुदियहमणोरह १६८-३०
बुहयणसहस्सदइयं
३-२९ पोरुसपुग्णविहूणा २५९ - १३ बहु मण्णइ आयरियं २३१-२१ बुहयणसहस्सपरि ४५-९ पोसहउववासो विय २२२ - १२ बहु मण्णह गुणरयणे
४३-३३
बहुमयरंदचंदणीसंदिर ५२-१४ भइणि पि कुणइ भजं ७२-२३ फरिससुहामयलुद्धा २२८-२५ बहुमुत्ताहलरुइरा १२८-२५ भइणी तं महदेवी २६४-१९ फरिसिदियम्मि लुद्धो २५५-४ । बहुरइयचीरमालो ४१-१८ भइणीसु जो ममत्तो २७१-१० फरुसं णिंदियमहमं २२० -१८ । बहुरयणणियरभरिओ ५०-८ | भइणी सुंदरि एण्हि २२६-३०
वारजना र

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कुवलयमाला भक्खाभक्खाण समं २०४-१९ । भाउय विवेगरहिओ २६४ -७ । भो भो हो पक्खिगणा २६७ - १२ भगवं किं तं सच २४६ -२५ भागीरहिजल २०५-९ भो साहू देवो वि य १०१-२६ भगवं के पुण सत्ता २६१-८ मारसयं अह कोडी १५३-१६ भगवं घरम्मि महिला ९०-१० भावम्मि तम्मि णियमा २४२ -११ मउयं महुरं वामो १८४-३ भगवं जइ तं सच्च २५८-२० भावेण अणुदिणं चिय २६९-२९ मउया णिद्धा सुहया १३१-६ भगवं जइ ता जोग्गो ७२-१४ भावेसु भावणाओ २११ - १९ मज्ज वि महाणिद्दा १४३-४ भगवं जं तुह णामं ११९-८ भासाभासणजोग्गे ९३.३ मज्झ ण जुजइ एयं २२५-२१ भगवं जे तुह आणं १०० - २६ . भिच्चो वि होइ सामी ३०-२५ मज्झण्हगिम्हताविय ११३ -१९ भगवं णयाणिमो चिय ११९-२६ भिण्णा संपुण्णा वा १२९-१७ मज्झं पुण पेच्छसु वल्लहेण ५३ -८ भगवं णयाणिमो चिय ११९ - १९ भिण्णो य कम्मबंधो २४६-१० मज्झे संखित्तपायाण १२९-२६ मगवं तं चिय णाहो १२०. ६ । भिंगारतालियंटे ९३-१७ । मडहेहिँ य थूलेहिँ य भगवं पडिबुद्धो हं २६८-७ ।। भीसणकरालसियदंत २९-२३ मणणंगलेण पूए १९२-२७ भगवं पुण तं चिय मयण- ३२-२७ भीसणजणणमरण ९४-९ मणथोरं भरिऊणं १९३-४ भगवं पुरिसा बहुए २४५ -२ भुंजउ जं वा तं वा परि- ४५-२९ मणवयणकायगुत्ता ३४-२८ भणिइविलासवइत्तण ३-२१ भुंजसि पुणो वि भुंजसु १५६ -१४ मणवयणकायजोगे २२२-२९ भणिए विलासिणीहिं ८-१३ भुंजसु देमि जहिच्छं २४८- १७ मणवेगिणो य पणमह २८३ - १८ भणियं च तेण मुणिणा- १९२ - १९ भुंजसु देसु जहिच्छं ६६-१६ मणहरविलासिणीयण २५६-२० भणियं च तेण मुणिणा १९२-२४ भुमयधणुकालवट्ठा २३३ -२७ मणिपोमरायघडियं ९२-२६ भणियं च तेहिँ भगवं १९२ - २३ भुयगस्स व मुहकुहरे २५१-२३ मणिपोमरायघडियं १०९-५ मणिया ते जणणीए १९०-३३ भुयणयणमज्झयारे २४-२ मणिरयणकणगचित्तं १८३-१४ भण्णए समए भणिया २८१-१७ भोगतिसिओ वि जीवो २५४-५ मणिरयणभूसियंगी १९९-३३ भत्तं व सउणयाणं २७५ -२७ भोगी अत्थस्स दाया १९-१६ मणिरहकुमार एसो २४४-२५ भत्तारदेवयाणं २६६-३० भोत्तूण तत्थ मोए ५-१७ मणिसोमाणविणिम्मिय ९४-१५ भत्तिबहुमाणजुत्तण ३०-२२ भो बउल तुमं पि मए १८०-३२ मणुयत्तणणाहिलं १८५-१६ भत्तीएँ जे उ तुट्ठा २५७-३ भो भो अलं इमेणं २४८ - १९ मणुयत्तणम्मि एवं २७४ -२२ भद्दमुह एस सुमिणो २६९ - ११ | भो भो एयं आम २४८-४ मणुयत्तणाउ चुक्को २१०-५ भम रे भम रे अइभमिर ३३-२८ भो भो एयं मासं . २४८ -१५ मणुयत्तणे वि रज २५४-२१ भमिऊण सयलपुहई २५९-१६ | भो भो कयंब तं पि हु १८१-९
मणुयत्तणे विलद्धे ८८-४ भयवं जं ते कहियं ४९-११ | भो भो गिरिवरसिहरा १९२-१२ ।
मणुयाउगं णिबद्धं ४०-२१ भयसज्झससेउक्कंप १२२-१७ भो भो णरवरवसभा २०१-२५ मणुयाण णस्थि सोक्खं १९० - १६ भयहासकसाएहिँ य १४४-२ भो भो तुम पि चंपय १८१ १ मणुया वि अणेयविहा १४३ -२१ भरहे अवरविदेहे २७७-१३ भो दिव्वो सि तुमं २५५-१४ मण्णइ हु तणसमाण १५-६ भवजलहिजाणवत्तं ३४-२१ भो भो पियालपायव १८१-५ मण्णसु पिय व भायं १७९-२१ भवणम्मि जह पईवो १७९-१४ | भो भो पेच्छह देवा १०२-८ मत्तकरिकामिणिदुर १२३ -२ भवरुक्खपावकुसुम २६६-१० भो भो भणामि सव्वे ४३-२५ मत्ताबिंदुवियप्पं २६९-३ भव्वाण भवसमुद्दे २७७-२१ | भो भो मुणिवर सुव्वउ १९२ - १८ मयकोहमाणलोहा १४३ -५ भसलालिमुहलहल १४-३० भो भो रक्खपिसाया २४७-३१ मयगलगंडयलगलंत १२८-२ मंजंतो सीलवर्ण २७०-२२ भो भो वणदेवीओ १०७-१ मयणमहाहववेला ८४-२ भंतूण मयणदेहं २३३-२४ | भो भो सहधम्मयरा २०३-१७ | मयतण्हावेलविए ११३ -२६ भाउय तं सि खमेजसु २६३ - ३४ । भो भो सुणेह तुब्मे ५३-६ । मयमाणकोहलोहे ८७-२

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मयमाणलोहमोहा मयरखरणहरदाविय मयरंदबिंदुणीसंद मयलंछणकरगोरे मयलोहमोहमाया मयवइवग्घसरिच्छा मयवंकत्तणरहिए मयहत्थिदेहपविसण मरगयकलसजुयं मरगयमणिणिम्मविया मरगयमणिमोत्तिय मरणंतम्मि पवज्जइ मरणं पाणच्चाओ मरणाई अणंताई मरिऊण जाइ णरयं मरिऊण य परलोए मलखउरियंगमंगा मलपंकपूइपउरो मलरुहिरमुत्तवाहो मल्लियजूहिय मह दसणपरितुट्ठो मह पत्तियासु एयं . मह पुण तेलोक्के कल्ल मह मंगलमरहंता महिलाण एस धम्मो महिलायणे वि सुव्वइ महुघायअग्गिदाहो महुपिंगलेसु अत्थो महयररिंछोलिमिलंत महुरमिउमम्मणु मंगलभणिएण इमं मंदरगिरिवरगरुयं मंदारपारियायय मंदारसुरहिकेसर मंस खाइसि जइया मंसोवइया पिहुला मा अच्छसु वीसत्थं मा अच्छसु संसारे मा अलियं भण सव्वं माए हं ते जणिओ
पजसूई
*117 १६१-४ मा कडुयं भणह जणे ४४-२ | मायामोहियहियएण ६३ -३१
३९-२१ मा कस्स वि कुण जिंदं ४३ -३२ मायारक्खसिगहिओ ५६-१६ ९६-३१ मा कुणसु पागकिरियं २०२-१८ मायावंचियबुद्धी १५८-३१ १६५ -२१ मा कुणह जाइगव्व ४३-२८ माया वि कीस कीरइ ८१-१६
९८-२८ मा कुणह पियं एयं १७२-३४ माया विचउवियप्पा ४४-३३ १३०-२० मा कुप्पसु ससिवयणे ८५-११ मारणलंपणदुक्ख २२०-१२
२९-९ मा कुमर वंचसु इमं १७३ - १३ | मारिजइ दुट्ठमणो २२३-२९ २२८ -२८ मा चिंतेसु वियप २५८-५ मा रूसह पुरिसाणं ६७-२८ १५८-१९ मा जाणण जाणइ सज्जणो ६१-३१ मारेइ खाइ लुंपइ १२५-६ १८२.२४ मा जाण णवब्भाई १४८-३ मारेइ जो ण जीवे २३१-९ १०६-४ मा जूरसु पुत्ति चिरं १६४-२४ मारेइ णिद्दयमणो २३१-८ २२२-१६ माणमहागहगहिओ ४९-२८ मारेऊणं पियर
७९-८ २७३ -२८ माणम्मि होसु पणओ २०२-१६ | मारेह खाह पियह २३१-१८ २७६ १६
माणं णिरुभिऊणं ९८-३० मारेह पसुं दारेह ३७ -१५ २२२ - १ माणं पि मा करेज्जसु ८१-८ मारेह लेह छिंदह ३६-२३ २२१-१४ माणंमाणी सुखंती गुरु १९-२५ मा विलव किंचि सुंदरि २६५ -१६ १६९-२३ माणुसजोणीसु मए ८२-५ । मासलपिहुलं रुइरं १६३ -३०
८९-२ माणुस्सखेत्तजाई ८८-१५ | मा सुयणु किंचि रोवसु १०७-२४ १८७ -१६ माणो विचउवियप्पो ४४ - २९ | मा सुयणु कुप्पसु तुमं १७३ - १० १६६ - १८ माणो संतावयरो ४९-२३ | मा हससु परं दुहियं ४३-२९ ९९-७ मा तेसु कुण णियाण २७५ -१५ मा हीरह रायरसा १६० - २९
६-१० मा दोसे चिय गेण्हह ३-१६ मा हो जूरह पुरिसा २००-२० १३९ -२६ मा पत्तियाह पुत्तय २६६-९ मा हो जूरह पुरिसा २१२ - ११ २७२-१० मा पुत्त भणसु एयं २६३-२० मा हो मजह पुरिसा २१२-१२ २४०-१० मा भाउय भण एवं २६४-३ मा होह गव्वियमणा २२३ -३०
८१-२७ मा भुंजसु अइणिद्धं ८०-१२ मा होह णिरणुकंपा ४३ -३१ २३१-३१ मा भुजेज पणीयं २२१ - २९ मा होह रे विसण्णो २१२ -६ १३० - २१ मा मह उण्हं होहिइ २७५ - १९ मा होंतु विसेण व ते १८१-२१
३१-१० मा मह छुहा भवीहिइ २७५ -२० मिच्छअविरइकसाया १४३ -१ २५६-३ मा मह सीयं होहिइ २७५-१८ मिच्छत्तकम्ममूढो २२९-११ १६१-२१ मा मा काहिसि सुपुरिस १३७ - १० मिच्छामि दुक्कडं ति १३७-१४ १७-१७ मा मा कुणसु अकज ७९ - १२ मिच्छावियप्पकुविओ ४५-१०
४३-१ मा मा जंपसु अलियं ३८-११ मिच्छोवदेसकरणं २२२-२२ , ९३-२९ मा मा मारसु जीए ४३ -२६ | मिटण्णू चक्खुलोलो १९-१९
३७-२ मा मा मुंचसु एत्थं १७२ - ६ मित्तं ति णाम लोए २६६-३२ .
मा मिहुण रममाणं ८०-११ मित्तं पि खमउ मज्झं २७१-२७ २४४ - २२ मा मे तण्हा होहिइ २७५ - २१ मित्तेहिँ जाव ण सुयं ६०-९ २५४ -४ मा य णिसीयसु समयं ८०-१० मित्तो होइ अमित्तो २७१-२९
८०-८ माया उव्वेययरी ५६-१२ मिलियजणोहसुकलयल १७१-२० २६३ -३१ | मायामयरिउसूयण ६३ -३२ । मुक्को वि पुणो बज्झइ १७९-६

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कुवलयमाला
मुच्छामोहियजीया १५७-८ । रयणविणिम्मियणेउर ९६-२३ मुद्धे पिजइ से हिययं १७३ - ४ रयणविणिम्मियसोहा १७१ -२९ लक्खिज्जइ जेण सुहं १२९-१४ मुणिणा पुणो वि भणियं १९२-२२ रयणसुवण्णकंठसिरि ८४-१२ लक्खेह अम्गियम्म १९५-१७ मुत्तजलजलुसलोहिय ३६ - १७ रयणायरम्मि लीणा १२१-२४ लज्जोणमंतवयणा १८७-८ मुत्ताहलतारयरा अवरे ९५-१० रवितुरयगमणसंताव
लद्धं जं लहियव्व २४९-१५ मुद्धे ण जीवसि चिय १८१ -१६ रसणिंदियम्मि लुद्धो २५५-५ लद्धं पि थिरं होहिइ २८१-२२ मुद्धो ण मुणइ वंकं छेओ ५-२२ । रहसवलंतुव्वेल्लिर २५-२६ लद्धण पुणो एयं १३९-२३ मुद्धो सि वच्छ बालो २६४-५ रहसुद्दामविसंतुल १८-२
२४८-३१ मुसुमूरति य अण्णे ३६-२८ रंधे उवरंधम्मि य २३-२९ लयतालसुद्धगेयं
९३-२५ मुहकुहरविणिग्गउम्गिण्ण ६८-२४ राईए जं भुत्तं असणं २७१-६ ललिउण्णयणिम्मल २९-१३ मुहपोत्तिया य बीया १४१-५ । राईण रायधम्मो । २०५-११ ललिउव्वेल्लिरमत्ता २०१-२८ मूढो महिलाभाव १८० - ११ राई बहलं च तमं ७३ -२१ ललियवयणस्थसारं ३४-२६ मेत्तीपमोयकारुणं २१८-११ राईभमणविउला
७६ -१९ लहइ सुकुलम्मि जम्म २-२६ मेरु व्व णिप्पयंप २७०-१३ राग णिदंसिऊण य २८१-९ लहुयत्तणस्स मूलं ४९-२७ मेसविसदीहखंधो १३०-८ रागेण तुम जाओ २८१-१२ लहुहत्यदाएँ धुत्तो २३२-१ मोत्तूण खीररुक्खे १०४-२३ रागो एत्थ णिबद्धो २८१-८ लंछणलंछियवच्छयलाए १२८-११ मोत्तूण चूयसिहरं
११३ -१ रामेति विरूवं पि हु २५१-३ ।
लंबियकच्छललंत १७१-२१ मोत्तूण ताय अम्हे २६६-३ राया होइ सततो २३३-१४ लाडा कण्णाडा वि य १५०-२० मोत्तूण पियंगुलयं भमरा ३३-२७ रिउकुंजराण सीहो २१७-१५ लायण्णमहागिरि १६८-२८ मोत्तूण विंझदइयं १२१-२३ रुद्दम्मि भवसमुद्दे तुलग्ग २-१२ । लायण्णवयणसुहया ३-२६ मोत्तूण हरिहराई ३७-११ रुहिरोगलंतदेहा १८६-८ लिंगम्मि इत्थिजोगो १५७-२१ मोहस्स वि पडिवक्खं ८१-३० रूएण जो अणंगो दाणे १५-१३
लुद्धो त्ति एस लोए २२१-३३ मोहंधयाररविणो ३४-२२ रूवेण जो अणंगउ २३५-१६ लेप्पमइउ व्व घडिओ ७२-२८ मोहंघेणं सुंदरि २६५-२१
रूवेण णज्जइ कुलं १०५ -२२ | लेहायरियसहाओ २१-१५ मोहो कज्जविणासो ७२-१९ रूवेण पुणो पुरिसा २२८-३३ | लोए पूयाहेडं
४२ -२३ रे जीय जलजियत्ते २७४-२६ लोगम्मि केइ पुरिसा २५६-२५ यदि कश्चिविपश्चि न जातु १४५-७ रे जीव तुमं भणिमो २७४ -२३ लोगम्मि होंति अण्णे १६२-२३ यो धीमान् कुलजः क्षमी १०३-१७ रे जीव तुमे दिट्ठो २७६ -२९
लोभाभिभूयचित्तो २२१-३२ रे णाय तुम पि पुणो १८१-७ लोभो वि उज्झियव्वो ८१-२० रइऊण इथिवेस १५८-२७ रे रे खेलसि जइया ३७-७ लोमसहारे जिभिदियस्स २०४-२५ रक्खामि त्ति सयण्हं १४०-२३ रेहइ इमस्स पियसहि १८२ -१० लोयकयउत्तिमंगो १८४-२९ रच्छाचउक्कतियचच्चरेसु ५८-३२ रेहइ किंसुयगहणं
लोयगुरूणं ताणं २७७-२३ रच्छामुहगोउर २४७-२२ रेहंति वणे कासा १०३ -१३ लोयम्मि अस्थि जीओ ९७-२७ रज्जसिरीओ भोगा १४६-३० रेहंति हंसमंडलिमुत्ताहल १०३ -१२ लोयम्मि के वि सत्ता ९८-२६ रज्जति अत्थवते २५१-५ रेहाठाणयभावेहि १८५-१२
लोयम्मि दोणि लोया १६२-२१ रज्जं बहुसो पत्तं १४१-३० रेहिरवरवरंगसोहा ८४-१३ लोयालोगपयासं दूरंतर ३४-२३ रज्जाभिसेयमंगल २००-७ रोगी सीसे सुबुद्धी १९-२२ लोयालोयपयासेण १६१-१८ रणंतलोहसंखलं १५४ -१२ रोद्दाणुबद्धचित्तो ३७-१० लोहपरायत्तमणो ६४-२० रत्तं सिणिद्धमउयं १२९-१५ रोमंचकंपियं सिण्णं १७२-१० लोहमहागहगहिओ २२० - २६ रमसु जहिच्छं णरवर २५३ -२७ । हस्सो पउमसवण्णो १२९-३३ । लोहो करेइ भेयं

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*119 लोहो ब्य सरूवेणं ६४-२६ । वरपउमसखसोत्थिय ११६-९ | विजाहरीओ अम्हे २३४-२३ लोहो विचउवियप्पो
वरपोमरायगत्तं
९५-२१ विजाहरीओ तुब्भे २३७-८
वरपोमरायणिम्मल ९२-२४ | विजाहरो ब्व रेहइ २५१-२७ वइरपरंपरभावो २८०-२३
वरपोमरायमरगय ४३ -५ विजुक्खित्ताइद्धो ८७-१४ वइरिगइंदपिहुलकुंभत्थल ८४-२२
वरपोमरायवयणा १२७ -५ | विजुघणथणियअग्गी १४३ - १४ वक्खाणंति कयत्था
वरमणिवरालवारण ९७-३ । विज्झइ राहा वि फुडं २७९-१९ वक्खित्तकोवमाणहिँ २२१-४
वररयणणिम्मियं २७५ -१४ विणयरइअंजलिउडो ४९-८ वग्घेण एस वसहो १८९-१
वरवइरघडियपाय ९२-२८ | विण्णप्पसि देव फुडं २०४-२३ वच्चसु सिद्धी रिद्धी १८३ -२९
वरवेजयंतिमाला १९४ -१० | विण्णप्पसि देव फुडं २०८-२ वचसु सुंदरि वच्चसु १७२-१६ वरवेजयंतिसोहं
विण्णाणणाणपोरुस १४५ -१ वच्चह दुवे वि वच्चह २३६-१७
वरहारमउडराई १९४-११ - विण्णाणरूवपोरुस १०६-१९ वञ्चतीय य कीय वि ८३ -२८
वलइ वलंतेण समं १६३ -२४ विण्णाणसत्तसारो २८०-२७ वञ्चतेण य णरवर २०८-५ वसहमऊरो सिंहो १३० -३ वित्तीए संतुट्टा १९१ -१० बच्चामो कस्स घरं २३९-३२ वसहिकहामहिलिंदिय २२१-२४ वित्थयणियंबगुरु
१८-६ वच्छ चलिओ मि मरिउं २६४-१७
वसहे गउरवलाभो २६९-३ वित्थयणियंबपुलिणे ४३ -४ वच्छच्छाओच्छइए १०६-२३
वसिउं चिरं कुलहरे १-४ । वित्थयणियंबमंथण ९४-२६ वच्छत्थलं विरायइ १८२-१६
वसिय विसमावत्ते ४१-२६ वित्थरियसयलतिहुयण ३४-१७ वच्छम्हाण तुम चिय २६४-२१
वसुदेवधम्मिलाण २८१ -११ वित्थिण्णभुवणकोट्टय ६०-२६ वच्छंतरेसु सउणे ८२-३०
वहसि मुह च्चिय चावं २३९-९ वित्थिण्णसिलाघाउच्छलंत ५४ -१७ वज्जसिलिंकापडिय
वंके जडे य जड्डे १५३ -३ विद्दमपवालसरिसं १६३ -२७ वजिंदणीलमरगय २०८-१२
वंचेमि त्ति सयण्हं ५८-१९ विद्धम्मि एइ रत्तं १०४-२७ वजिंदणीलमरगय- २७५ -११
वंदामि बीयबुद्धिं २८३ -३९ | विबुहजणणिदिएसुं ४२-२६ वट्टे पायंगुटे
१२९-१८
वंदामि सव्वसिद्धे २८३-३४ विब्भमकडच्छहसिरो २२१-१० वणछिंदया वि पुरिसा २४५-१६
वंदामि सव्वसिद्धे २८४-१ वियरंतकामिणीयण ११७-५ वणमहिसवयभजंत वंदे चउदसपुवी
वियलंतकुसुमबाहोह ६०-१९ २८३ -३६ ।
१८१-२ वणराइपरिगएणं
वंदे चोदसपुब्बी १६१ -२०
वियलंतदेहसोहो २८३-१३
१०३ -१ वणसरहसंभमभमंत
वियलियकडिसुत्तयचलण २५-६ वंदे सव्वोहिजिणे ६०-२१
२८३ -१० वणसावयस्स लीवं वंसकुडंगो अइवंक
वियसंतकुंवलउप्पल ११८-३० २४१-१५ वणसीह मुक्कदीहर
वाणिजं मालाइत्तणं च ६०-२०
११४-२० २२-७ वियसंतकुवलयच्छं
वियसंतणयणवत्तं वणिएण वि पडिवणं वामदिसाए वामा
११५.२१ १९१-१६
१३१-२
वियसंतपंकयमुहो १७-२२ वणिज्जइ महिलाहिं
वामावत्तो जइ दाहिणम्मि १३१-४
८३-२४ वण्णेति पोढमहिला ८३-२३
वारुणिसंगपमत्तो ७३ -१७ | वियसियकणयकमलसिरि ९५ -१५ वत्थे पाणे भत्तेसण २७०-१९ वालुयरेहासरिसो ४४-२७
१-१२
| वियसियतामरसमुही वत्थेसु जो ममत्तो
वियसियसयवत्तणिभं वाससयं पि जियंता
२५४-१६
८८-८ २७१-८ वम्महपडिबिंबसमो वाहिभवपावकलिमल
४२-३३ १६४ - १९
वियसियसयवत्तसमे वयणमियंकोहामिय
विउलम्मि भालबट्टे १४-२६
१०४-१२
१३० -३३ विरइयरयणाहरणा वरइंदणीलणिम्मल
१६५-२० विज्जाविण्णाणगुणाहियाइ ३२-१२ ९४-२१
विरहग्गिहित्थपत्थिय ९३ -२३ वरइंदणीलमरगय विज्जा विण्णाणं वा
१६५-२८ विरहभुयंगमडक्का
२३१ -२०
विज्जाहरबालाओ वरकणयपउमराढा
२३४-३१ | विरहभुयंगेण हओ १६९-२० २५२-३० । विसगरतत
विसगरतंतं वालय १५१-१० वरकणयमउडराहो १०९-६ । विजाहर व्व एए।

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कुवलयमाला
विसमभुयंगमडक्का २०९-२८ । सच्चित्ते संबद्धो २२३-१ । समुहमइसुंदरो चिय ५-२६ विसमसवत्तीसंता ४१-२४ | स च्चिय संजमकिरिया ४२-२५ सम्मं भावो सम्म २१७-३० विसयासामोहिय ४२-२१ सञ्चय कहि वच्चइ १५८-३३ सयणा खमंतु मज्झं २७१-३० विहएण हओ विहओ १८९-५ सज्जणसरलसमागम ५६-१५ सयणासणवत्थं वा २३१-११ विहर्डेतो संगमाई १९८-१२ सज्झायसलिलणिवहं २७८-२६ सयण परिभूयाओ .५४-२१ विहयगइणामकम्म २४२-५ सत्त गया तिण्णि थिया १५३ -१५ सयवत्तपत्तणिक्खित्त ११८-३१ विहरति जे मुणिंदा २७७-१६ सत्तीए कुणइ कव्वं २३३ - १५ सयलकलागमणिलया ३-२३ विहसिजइ लोएणं २२१-१२ सत्तूण जो जसहरो ३-३१ सयलजणकम्मसक्खी . ६०-२७ वीणामुइंगहत्था ९३-१८ सत्तण होइ रज २३४-३० सयलजणकामणिज्ज ११८-२३ वीवाहं वच्छाए कारेंतो ४७-२९ सत्थजलाणं चुक्को १९-३० सयलजयजंतुजम्मण ७८-३१ वीसइवरिसो चुक्को सत्तरि २० - १६ सत्संगतमार्येषु २५५-२७ सयलजयजीववित्थर ९८-३२ वीसमिऊण णिवण्णा २४५-३३
सद्दद्दव्वाणयणं २२२-२७ सयलणिरुद्धदिसिवहो ५२-२९ वीसं पंच य सिद्धा २७२-२८ सहरसरूवगंधे २७२ -१९ सयलपुरिसत्थहीणो १२०-१३ वुण्णमयलीवलोयण ७८-२८
सद्दव्वखेत्तकालाभावेहि ९७-२९ सयलं भमिऊण इमं २६०-१ वेज्जा करेंति किरियं १४०-२५
सदूलसीहरिच्छा २०६-७ सरकोंतसमागममीसणए ३८-२१ वेमाणिया य दुविहा । १४३ - १७
सब्भावपडीसेहो २२० -१५ सरखेवमेत्तगाम २४१-१७ वेयद्ददाहिणणं गंगा ७-६
सब्भावपडीसेहो आया २२० -१६ सरणं मह अरहंता २७२-११ वेयविहाणविउत्तो ३७-१२
समणे सुयगे सुमणे २७९-७ सरणागयाण रक्खा २८०.२४ वेयसुईसु विरुद्धो २०४-३३ समणो साहू तह मच्छ १८३-३१
सरदहतलायसोसण २६१-१३ वेरगं पुण णिययं २१८-१८
सममित्तसत्तु २१५ - १२ सरदित्तं सुइविरसं १८४ -११ वेरुलियपउमराय ८१-२१
समयम्मि समयजुत्तो १९३ -२० सरलो पियंवओ दक्खिण्णो ७-१ वेलं उप्पइओ च्चिय ५१-२३
समवसरणम्मि पत्तो ४३-१३ सरलो महुरो पियंवओ ९-९ वेलहलललियबाहू २३२-११
सम्मत्तगुत्तिजुत्तो २७३ -१० सरलो सुहओ दाया २३६ - १० वेहव्वदूमियाए दूसह
सम्मत्तजाणवतं २०७-७ सरसतामरसई जे णत्थि ३१-२७ वेस्सं पि सिणेहेण वि २५१-२
सम्मत्तणाणदंसण २१७ - २९ सरसत्तिसेल्लसव्वल वोलीणलोयमग्गा ११७ -२३
सम्मत्तणाणदसण २१८-१३ सरियाजलतरलच्छं . ३१-१८
सम्मत्तणाणंदसण २३२-५ सरिसाण य सम्मत्तं ४२-२० सकजवणसबरबब्बर ४०-२४ सम्मत्तणाणवीरिय १३८-३१ सर्वमंगलमांगल्यं १७५-१० सखलियआसप्पसरं २६-३० सम्मत्तणिच्छयमणो १९३ -२२ सललियमिउमद्दवए १५३ -२ सगकाले वोलीणे २८३ -६ समत्तबद्धमूला
४२-८ सललियवणकिंकिराया २८-११ सग्गम्मि वि सुरभवणे २०८-१६ सम्मत्तम्मि उ लेद्ध
१०१-१ । सवणिंदियम्मि लोला २२९ -१ सग्गं गएण गरवर २५४-२० सम्मत्तलंभगरुयं
सव्वकलागमकुसलो १२३-२६ सच्चं चिय पुण्णागो १८१-६ सम्मत्तसंजमाई
२७३ -५ सव्वकलागमणिलओ १५-८ सच्च जिणाण वयणं २७० -६ सम्मत्तसाररहिए २१९-२ सव्वकलापत्त? एक्को २२-१७ सचं पितं ण सच २२०-१९ सम्मत्तस्स पसंसा २८०-२६ सव्वकलापत्तढे माणी १५३-९ सच्चं हरति हियय २५३-३१ सम्मत्तं अमयसम २१६-२९ सव्वकहागुणजुत्ता ४-१३ सच्चं हरंति हिययं २५३-३२ | सम्मत्तं उड्डगई २१६-२८ सव्वगओ अह जीवो २०३-२७ सच्चं हीरइ हिययं २५३ -२९ | सम्मत्तं जयसारो २१६-३० | सव्वगओ इह अप्पा २०३ -३१ सच्चं होज कुमारो २६-१३ सम्मत्तं णाण तवो
सव्वगओ जइ अप्पा २०३ -२९ सच्चित्ते णिक्खेवो २२३-२ सम्मत्तं सग्गसमं २१६-२७ सव्वजणणिंदियाणं

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*121 सव्वजयजीवबंधव ११५.६ । संझावहूएँ णजइ ८२-१३ । साणो दाहिणपासे १८४ -१ सबजयजीवबंधव २३०-२९ । संणिहियजिणवरिंदा ३-३० । सा ते भवतु सुप्रीता १५२-८ सव्वजियसोक्खजणो ३३-२ संती कुंथू य अरो २८४-३ साधुकिरियासु कासु वि २७० -११ सव्वण्णुवयणवित्थर २०७-२९ संतुट्रा सुविणीया २३१-६ सामच्छायं मउयं १५८-१६ सव्वत्थोवं कालं दस ३८-२३ संतोसिज्जइ जलणो १३४-३ सामण्णं चरिऊणं सव्वं इमं अणिच्च २२७-१९ संपइ तं कत्थ गयं ३८-१६ । सामलवच्छत्थल २५८.१४ सव्वंगलक्खणसुहं २०८-१३ संपइ बालत्तणए २५५-१ सामाइयं चउत्थं २२२-११ सव्वं च इमं दुक्खं २१९-१३ संपुण्णदोहला सा १७-१४ सामिम्मि जो ममत्तो २७१-११ सव्वं च तस्स कहियं २६९-१४ संबुज्झह किं ण बुज्मह
सायारगहियणियमो १३७-७ सव्वं जयं अणिचं २१८-१७ संबुज्झह किं ण बुझह ४-२७ सारसरडियं सम्बत्थ १८४-५ सव्वं भो हरइ मणं २५३-३० संभमपलाणवणमझ ७३-५ । सारसि मरसि सरंती
१८१-१७ सव्वं सरियं जम्मं १९४-८ संभमविलासमीसं २४९-२७ | सारीरबलुम्मत्ता २१३ -३३ सव्वाई पि इमाई २२८-२१ संभिण्णं सो पेच्छा २०२-२० | सारीरे वि हु दुक्खे २३०-१० सव्वाण आसि मित्तं २०२-८ | संमाणेसु परियणं ४३ -३० सारो जइ णीसंगो २०४-१३ सव्वाणं पि पसंसा २७०-१५ | संलेहणाएँ जीविय २२३-३ सालंकारा सुहया ललिय ४-१८ सव्वे जाणति गई २५१-८ | संवच्छरमेत्तेणं १०४-४ सालिवणउच्छुकलिए ७२-३४ सव्वे णाडयजोगा कहा २२-८ संवच्छरमेत्तणं जइ १०८-१९ सावत्थीणरवइणो २५०-१६ सव्वो जीवाहारो २०६-९ संवच्छरमेत्तेणं जइ १०८-३० सा वलइ खलइ वेवइ २३६ -१ ससमयपरसमयाणं ३४ -१२ संवेगलद्धबुद्धी
४९-१० सा सिवपुरि त्ति भणिया २८०-१४ सससंबरमहिस
४०-४ संवेल्लिऊण वत्थं १५४ -२१ | साहम्मिओ त्ति काउंणिद्धो १११-३० ससियरपंडरदेहा कोसिय १६-३ । संवेल्लियग्गहत्थो १५४ -१५ | साहसु मह सब्भावं २६६-३६ ससिसूरवज्जचक्कंकुसे १२९-१६ संसारगहिरसायर ९५-२५ | साहति मज्झ गुरुणो ३८-१२ सहरिसणरवइचिर
संसारणगरकयवर ३८-२८ | साहति साहुणो मे ३८-१३ सहस चिय खरफरुसो ६८-१३ संसारदुक्खतविए ९०-३ साहासु पसाहासु य २४९-९ सहस च्चिय धरणियले ९६-२९ संसारदुक्खतविए २१८-१४ साहीणदइयसंगम २५-२४ सहसुद्धाइयरहवर ९६-२१ संसारभावमुणिणो ३४-१४ साहीणपिययमाण ५१-३२ सहिदंसणेहि दियहं १४७-३३ | संसारमहाकंतारकेसरी ३२-२८
साहूण णमोक्कारं
२७९-१ सहि सचं चिय सूरो २६-११ संसारमहाजलहिं २३०-९ । साहूण णमोकारो २७९-८ सहि संपइ मज्झ घरं ८३ -१२ संसारम्मि अणते ३०-१३ साहूण णमोक्कारो २७९-९ सहि होज फुडं णारायणो त्ति २६-३ संसारम्मि अणते २२८-७ साहूण णमोकारो २७९-१० संकाकखाविइगिच्छा २१८-२३ संसारम्मि असारे
सा हेमतारभिण्णा १९७-३३ संकोडियरत्तकरो २६०-५ संसारम्मि कडित्ते १९३-८ | साताण वि धम्म ९०-७ संकोडियंगमंगो २५४-३२ संसारसायरम्मि १४६ -११ | साहेति जे वि धम्म २७७ -१८ संखं जोगो वारिसगुणा २२-२
संसाराडइमज्झे १७७-३१ | सिझंति जे वि संपइ २७७-२७ संघाडएसु जइ तिण्णिसु २४-७ संसारे दूरपोर जलहिजलसमे ४४-९ सिद्धाण णमोक्कार २७८-६ संचारियाएँ अण्णा ८३-१७ संसारो अइभीमो १३९-२७ सिद्धाण णमोक्कारो २७७.२६ संजमकच्छ अह १९३-१४ संसारो कह व थिरो २३०-२८ | सिद्धाण णमोकारो २७८-४ संजमदसणजोयं १९३-१६ सा चंडवायवीई २१०-११ | सिद्धाण णमोक्कारो २७८-५ संजोयविप्पओगं ४१-२ सा णत्थि कला तं णत्थि १६-२७ | सिद्धाणायरियाणं २७२-३३ संझाएँ समासत्तं रत्तं १५-२८ । साणप्फोडणतोडण ४१-३० । सिद्धिपुरिसाहयाणं ४२-११
कु. मा. १६

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कुवलयमाला सियकुसुमलोयणोदर २६७-२२ । सुयसारियसउणत्ते ४०-६ । सुंदरि साह फुडं चिय २५०-३३ सिरदुहजरवाहि ४१-२८ | सुयसुत्तगुणणधारण ९५.२९ सुंदरि साहेसु फुडं २५० - १४ सिरफुरिए किर रज १५७ - १९ । सुरगंधव्वसिद्धविज्जाहर ९४-८ सुंदरि सुमिणे दीससि ४६-२४ सिरिसोहागुणसंघाय १४९-२६
सुरपतिमुकुटकोटि ११६-१८
सुहयविलासिणि २६४.३५ सिसिरणरिंदम्मि गए ६०-३० सुरयं ण सुंदरं चिय १८७-१७ सुईसमाणणासो १३०-१९ सिसिरेण को ण खविओ १७०-४ सुरयामयरसभरियं १५८-१७ |
णमेत्तं सुतं २७८-१४ सिसुमारगहियमुक्का २०९-२६ सुरयावसाणचुंबण १४७-३२
सुरणरिंदत्थवणे
८२-२० सिंगाडयगोउरचच्चरेसु २०३ - १० सुरयासत्तमणेणं २६२-२०
सुरतमाण विरोहो
१७९-२ सिंघेण पुणो खइओ २७४-३२ सुरलोयपवणचालिय ९४-२२ सूराहिमुहो सउणो १८४-१० सीउण्हखलणदुक्खे २७४ -२८ सुरसरिपुलिणेसु तए २६५-२ सूरं जाणइ पुरिसं २५१-६ सीउण्हखुप्पिवासाइएहिँ ४०-१६ सुरसेणाक्इतालिय ९६-११
सूरोअग्गणमइलेण
१६१-१९ सीउण्हखुप्पिवासाय ४२-५ सुरसेलतुंगदेहो ९३-२८ सूरो गंभीरचेटो अइपडु २०-२० सीउण्हमीसजोणिसु १४३-१२ सुरसेलम्मि पयासं ४३-७ सूरो जो बुद्धिजुत्तो २०.११ सीयालू दंसणीओ २०-१४ सुव्वइ गामे गामे ५१-३३ सूलारोवणडंभण २५४-२७ सीलं सलाहणिज ७४-३ सुसमाकालम्मि खओ २४२-९ से जाणमजाणं वा २७२-१ सीलेण विणा किं ७४-४ सुसेयछत्तसंकुलं
२४-२१ सेज्जासंथारं या २२०.५ सीसच्छेयणभयण ४१-३१ सुरसमदुसमाकाले २४२-१४ सेयाण परं सेयं २७९-१३ सीसेण तस्स एसा २८२-१६ सुस्सूसंति य गुरुणो ८७-२२ सेलत्थंभसरिच्छेण ४४.३१ सीहसमपट्ठिभाया १३०-६ सुहओ विसुद्धणासो १३०.१७ सेल्लेहिँ हओ बहुसो २७४ -३१ सीहेण हम्मइ गओ १८८-३३ सुहदुक्खजरमगंदर १६२ -३२ से साहइ सच्चमिणं १४३ -२६ सुइदियचारूसोहा २८२-५ सुहसंपयसयभरिय २०८-१५ सो अप्पा परमप्पा २०२-२३ सुकइकहाहयहिययाण
सुहसंबोधीसुमिण २८१-४ सो आसवो त्ति भण्णइ १४२-२८ सुकुलम्मि एस जाओ ८१-१० सुहियाणं सो सुहिओ २३०-५ सोइंदियम्मि लुद्धो २५५-८ सुकुले वि के वि जाया ८८.६ । सुहुमं व बायरं वा १४४-१ सोऊण इमं ते च्चिय १९२-१४ सुक्कोदयतणुखंजण २३६ -१२ । सुहुमो सरीरमेत्तो २०२-२७ सोऊण इमे वयणे २४५-२९ सुज्झउ णाम मलं चिय ४८-२८ सुंदर तेणेय विणा २५०-३१ सोऊण रुण्णसई ४८.५ सुण्णम्मि मज्झ २५२-१९ सुंदरमसुंदरं वा ण होइ १०७-२९
सो केण तुम्ह दिट्टो २०७-१६ सुण्णो भमामि एसो १७६-११ - सुंदरमसुंदरे वा गुण १०८-२४
सो को वि णत्थि पुरिसो १७० -२८ सुत्तत्थाणं दोण्ह वि २७०-२ सुंदरयरसुरसयसंकुले ४३-१२ सो चेय मए रमिओ १७६-२० सुत्तविउद्ध व्व जहा १३० -२९ सुंदरि अहं मणुस्सो ११६-२९
सो चुक्को वग्घाओ २०-१९ सुत्तस्स होइ अत्थो २७८-२५ सुंदरि एस पभाया १९८-१५ सो चेय होइ बहिरो २३०-२१ सुद्धा समा य सिहरी १३०-११ । सुंदरि कयावराहो ८५-१६
सो च्चिय एक्को पुरिसो २१६-१० सुपुरिसपयाववियले
७३-१८ सुंदरि कहं वियाणसि २५०-१० सो चिय जीवइ पुरिसो ७८-८ सुपुरिससहावविमुह १५८-२९ सुंदरि किं किं केण व ५३-१८ सो च्चिय जीवो पुरिसो २३० -२२ सुप्रभातं गुरूणां तु १९८-१९ | सुंदरि गंतूण घरं २२९-१९ सो च्चिय वच्चइ गरयं २३० -२० सुप्रभातं जिनेन्द्राणां १९८-१८ सुंदरि घोरा चोरा ८६-३० सो चिय सत्तू सो चेय १४२ -६ सुप्रभातं तु सर्वेषां १९८-२० सुंदरि घोरा राई ८६-२६ सो चिय सुहओ सो चेय १०७-३० सुयणु इमं ते हिययं १७३-६ सुंदरि णयाणिमो चिय ५३-२४ सो चिय हंसो णह २५७-२६ सुयणो णयाणइ चिय ५७.९ । सुंदरि पयट्ट वच्चसु २६५-२८ | सो जरमरणमहाभय ९०-८ सुयदेवयाएँ जा वि य २७३ -२ | सुंदरि भावेसु इमं २२७-२० सो जिणवंदणहेउं २८२-९

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*123 सो णस्थि कोइ जीवो १४२ -१ | हरिण लणिञ्चलट्टिय ६०-१८ | हा माए जीयाओं कि ७५- २२ सो गथि कोइ जीवो २७६-४ । हरिकण मज्झ हिययं ७४-७ - हा माए हा भाया ७५ - २४ स्रो णत्थि कोइ जीवो ९०-२५ । हरिखरणहरविदासिय ३९- २५ हा मित्त मित्तवच्छल ५९- १ सो पत्थि कोइ जीवो
हरिखंदरुद्दकुसुमाउहेसु २८१ - १६ हा मित्त सरल सज्जण ५९ - १२ सो णत्थि कोइ जीवो २२७-२७ हरिणत्तणम्मि तक्खण ३९-३२ हा वइरगुत्तसामिय २५२ - ४ णस्थि कोइ जीवो २७६-५ हरियं व ण हरियं वा १७२ - २०
हा सीए सीओए सो णत्थि कोइ जीवो २७६-६ । हरिसरहे कीलंते २८-२४ हा सुरणरिंदणंदण ४३-१४ सो णस्थि कोइ जीवो १४२ -३ हलमोलसंभमुभंत १३४-२९ हासेण वि मा भण्णउ ४४-३ सो णत्थि कोइ जीवो १४१-३३ हसिय पिण हसियं पिव १६० -३ हा ह त्ति विलवमाणो ३७-१८ सो णस्थि कोइ जीवो १४२-४ हंतूण वि इच्छंतो १११-७ हा हंसगब्भमउए ४२-३२ सो णत्थि कोइ जीवो १४२-५ हंसिणि सरससिणेहे १८१ - १९ हा हा अहो अकजं ५४-२४ सो णस्थि कोइ देसो १३५-२९ हा उत्तरदेवकुरू .४३ - १६ हा हा एसो एसो गिलिओ ६७-२३ सो णस्थि कोइ पुरिसो १७० -२७ हा कह मित्तो होहिइ ६२ -१ हा हा कत्थ णिरासा १०७-२१ सो णस्थि जए जीवो ८१ - १४ हा कीस वच्छ मुंचसि २६४ - १
हा हा जीए अप्पा ५५-३ सो णत्थि जस्स दिजइ १८-२५ हा जो कडियलवूढो ४७-२४ हा हा तिहुयणकामिण २३९-८ सो णस्थि जोण कम्मेण १४२ -२ हा णाह विणा तुमए २६५ - १४
हा हा पुत्त किमेयं २६३-८ सो तवसंजमसीले २०७-३० हा ताय तुज्झ दइया ७५-२१
हा हा भणिओ तइया ३८-१० सो मह पसायविमुहो ५४-२० | हा ताय पुत्तवच्छल ५५-१
हा हा मए अहवाएँ ८५-२३ सो य ण सिओ ण कण्हो ९७-३४ । हा दइए हा मह २२७-५
हा हा माए धावह १४१-१५ सो वइरगुत्तणामो २५०-२१ हा दइय कत्थ सि तुम ७५ - २३
हा हो मए अकज्ज ४७-१८ सो वि बहुपावविसओ ३७-१७ हा दइय णाह सामिय २६५ -१३
हिमसत्तुणिहयसीसं १६९-२५ सो सिद्धतेण गुरू २८२-१८
हिमसीयचंदविमलो
६३ -१० हा दइय सुहय सामिय १०८-८ सो सुम्मओ त्ति भण्णइ २७६-३२ हा दिणयरकरपरिमास ४३-८
हियइच्छियकज्ज
९३-३० सोहइ मइंदरुंद १८२-११ हा देव्व कत्थ संपइ २३९-१३
हियए जिणाण आणा १३६-३३ सोहग्गपढमईधं २२-१४ हा देव्व ण ए जुत्तं २३९-७
हिययदइयरस कस्स १६९-८ सोहग्गमउम्मत्ता हा देव्व तए हा हा
हिययभंतरतुहविरह ५२-८ २३८-३१
१६५-१९ सोहणमसोहणं वा २६८-३०
हिययस्स मज्झ दइओ १७९-२७ हा पियसहि कीस तुम २३९-५
हिंताल खमसु एम्हि १८१-८ सोहम्मीसाण १४३-१८ हा पियसहि हा बाले २३९-३०
हीणक्खर अच्चक्खर २७३ -३ सोहेइ वच्चघरए ११८-३ हा पुत्त कत्थ वच्चसि १५५-२६
हीणभुमयाहिं पुरिसा १३० -३१ हा पुत्त कत्थ सि तुम ७७-३ हा पुत्तय हा बालय २२४-२८
२०९-२९
हीरंत च्चिय वेवइ हण छिंद भिंद मारे २४६ -१२
हुंकारसवणविम्हिय
१८६-२६ हा बंधु णाह सामिय
९६-१३ हण हण हण त्ति मारे ११२ -२५ हा बालय हा वच्छय ४७-२३
हेमंतथीण
२२८-२९ हण हण हण त्ति मारे १३५-२७ हा बाले हा वच्छे ४७-१९
हेमंतसिरी वि सरोद्ध १-१३ हत्थंपरिहत्थेणं १५४ -२२
हा भाउय कत्थ तुमं २६४ - १५ हे हे पियंगुलइए १८१-११ हत्थाहत्थि घेप्पइ पिज्जइ २१-९ हा भाउय मह वल्लह ४७-२५ । होइ असीइ अधम्मो १३१-२२ हम्मियतलेसु जम्मि य ३१-२४ । हा भाउय में मोत्तुं २६४ - ३१ । होइ कुमारीऍ पिया ७६ -९ हयगयरहजोहहिँ २४-१४ हा मह दइए हा हा २३९ - ३ होइ खलाओ मुत्तं २२८ - १३ हयातीमरसेण्ण २१४ -१६ | हा मह देयर वल्लह ४७-२१ | होइ गईए गौरव १३१-१२

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होइझ सव्वफलं
होइ ण होइ व कज्जं
होइ धुरं च बहेडो
होइ परिहाससीलो
होइ पिया पुण दासो होइ सिरी रत्तच्छे होइ सुरू

२६९-२
२६८-३१
१५३ - १७
२२०-२८
३०-२४
१३१-१३ २३२-३३
कुवलयमाला
होऊण अम्हण हुयं
होऊण इत्थभावो
होऊण को विमाया
होऊण चिरं कीडो
होऊण ललिय- कुंडल
होऊण होइ कस्स वि होज्ज अणंगो जइ पहरइ
२१२-१३
२२७-२९
२२७-२८
८१ - १३
८१-१२
५०-२४
२६-१

होज्ज इमस्स पणइणी
१६३ -३२
होज्ज हरेण समाणो
२६-९
हो दढव्वयचित्तो
२११-१८
हो होंति आ ओ-ण-न-मा २६८-२९
होत जियणाहसंगम
८३-१५
होंति इमे अ-इ-क-च
होंति सुयण चि परं
२६८-२७ ६-१४

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NOTES
Page 1—lines : 2- 18 ) To begin with Rsabha, the first Tirthakara is saluted. Then is saluted Mahāvīra with special reference to the attempts made by god Samgama to disturb his meditation. For more details about Samgama, see the Mahāvira-cariya of Gunacandra ( Surat 1929), Prastāva VII, pp. 226ff. The Jambucariya of Gunapāla (c. 11th century of the Vikrama era) is influenced by the Kuvalayamālā; and it refers to the episode of Samgama in the opening Mangala (Bombay 1959). Lastly, Tirtha or Dharma is saluted.
Page 2 lines : 5 ) Compare Uttarādhyayana III. 7 – कम्माणं तु पहाणाए आणुपुव्वी कयाइ उ । जीवा सोहिमणुपत्ता आययंति मणुस्सयं ॥ 8 ) Thinking that it is a Giti, I tried to adjust some vowel values. As Prof. H. D. VELANKAR points out to me, it is a Gītikā with its 3rd and 7th caturmātrās having in fact five mātrās. So we may read संसारए, पावएहिं जम्मयं and पुण्णएहिं. 20 ) The reference to Kāmaśāstrakāra has perhaps no specific work in view. 22 ) अट्ठट्ठ, a kind of silver necklace. 27 ) Note काउं जे. 28) The verse has an Apabhramsa ring; its structure is that of a गीति 12+18/12+18. But with a little adjustment, अत्थो, अणत्थओ, विरसओ, सोक्खओ and पयत्तएण it will be a गीतिका like that in line 8 above. 29 ) Some deities (रुंद - रुद्द ?) and teachers ( कपिल, कणाद) are mentioned here.
Page 3 lines: 8) The term TT is used in quite a wider sense than the one connoted by अनुप्रेक्षा. Obviously, the study of a work like this comes under भावना. 16 ) This verse is included in the वज्जालग्गं, 748, with the various readings: दोसं चिय, पसंसह (which agrees with that of P) and उवही. 18) Here are referred to पालित्तय पादलिप्त, सालाहण - शातवाहन, popularly known as हाल, and छप्पण्णय, the exact Sanskrit equivalent of which is far from definite. 19-20) These two lines supply some details about af whom appears to put as a contemporary of Hala. Some words in the first line are to be construed both with पालित्तएण and हारेण. He is the author of the तरंगवई, which is compared with ; and some words with double meaning are to be suitably construed with both. The original तरंगवई is lost, but we possess a Prākrit digest तरंगलोला or संखित्त-तरंगवई - कहा by a pupil (Jasa by name) of Nemicandra ( श्रीनेमिविज्ञानग्रन्थमाला ९ ), Surat 1944. पादलिप्त and his have enjoyed great reputation, and are referred to by various authors: It is already referred to in the अनुयोगद्वार for mentioning its author: तरंगवइक्कारे ( Sūtra 130 ). Jinabhadra in his विशेषावश्यकभाष्य mentions तरंगवई thus : जह वा निद्दिवसा वासवदत्ता -तरंगवइयाई । तह निद्देसगवसओ मणुरक्खवाउति ।। १५०८ ।। The तरंगवई is likewise referred to in the निशीथचूर्णी of जिनदास (c. 598 Saka 676 A. D.). In his दशवैकालिकचूर्णी, he refers to तरंगवई thus : तत्थ लोइएसु जहा भारहरामायणादिसु वेदिसु जन्नकिरियादीसु सामइगेसु तरंगवइगाइसु धम्मत्थकामसहिताओ कहाओ कहिज्जति ॥. धनपाल (c. 10th century A. D.) speaks about तरङ्गवती thus in his तिलकमञ्जरी (Bombay 1903) - प्रसन्नगम्भीरपथा रथाङ्गमिथुनाश्रया । पुण्या पुनाति गङ्गेव गां तरङ्गवती कथा ॥ ; some of the phrases remind us of the description by उद्योतन. लक्ष्मणगणि (c. 1142 A.D.) in his सुपासनाहचरिय says: - को न जणो हरिसिज्जइ तरंगवईवइयरं सुऊण । इयरे पबंधसिंधु वि पाविया जीए महुरतं ॥ Further Candraprabha in his Vasupujyacarita says thus : गंग व्व तरंगवई तेहि कहा निम्मिया पवित्तपया । ते सिद्धसेवियपए पालित्तयसूरिणो वंदे ॥ ९ ॥. Then the प्रभावकचरित of प्रभाचन्द्र quotes an old gāthā : सीसं कह वि न फुटं जमस्स पालित्तयं हरंतस्स । जस्स मुहनिज्झराओ तरंगलोला नई बूढा ॥. For the traditional biography of पादलिप्त, the प्रभावकचरित्र of प्रभाचन्द्र and प्रबंधकोश of राजशेखर may be consulted. See also WINTERNITZ: HIL, II, p. 522. 21) Better वोक्किल्ले, full of dance, for चोक्किल्ले. Or are we to read बोल्लिक्के ? Note the reference to fo. Bāņa also confirms that Hala's selection was based on the poetry of village folk. A poet Hālika is quoted in Hāla's Kosa (No. 116). 22 ) This line has to go with the previous one because of the pronoun जस्स. The sequence ( पादलिप्त, हाल and छप्पण्णय) may suggest that this might be a reference to the कोश of छप्पण्णय; but further छप्पण्णय is specifically mentioned below in line 25. 23 ) Here are referred to Gunādhya and his Vaddakahā ( = Brhatkathā). For details about them see M. Winternitz: HIL. III, 1922 (German), pp. 312-2u; A. B. KEITH: A Hist. of Sanskrit Lit. 1928, pp. 266-81; and A. N. UPADHYE, Paiśācī Language and Literature, A.B.O. R.I. Vol. XXI, parts I-II, Poona 1940. According to ājada (āsada), the commentator on the सरस्वतीकण्ठाभरण of भोज, the Paisācī quotation given by हेमचन्द्र in his Prākrit grammar (iv. 326), पनमथ etc., is the आदिनमस्कार of the बृहत्कथा. This information is interesting though it cannot be verified in the absence of the original Brhatkathā in Paiśācī (भारतीयविद्या III. i, pp. 228-30, Bombay

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1945). 24) Here 97 and try of oth and are ta are remembered, see M. WINTERNITZ: HIL, I. 25) The term qoupe occurs thrice in this work, here, in line 18 above and at p. 177, line 2. On this topic see my detailed paper 'Chhappannaya-gāhāo' in the Journal of the Oriental Institute, Baroda, Vol. XI, No. 4, pp. 385-402. 26) Here Bāņa and his Kādambarī are mentioned. 27) Here is a reference to Vimala, the author of Thef (Bhavanagar 1914; Varanasi 1962) which is facin, and his a language is called sa-rasa like nectar. The metrical forms from it are analysed by Dr. C. SHARMA in his paper on the metres of the Rāmakāvyas published in the University of Rajasthan Studies (Sanskrit and Hindi), July 1967. 28) Here is a reference to the royal saint Devagupta, from the family of Guptas; possibly he is the same as the one mentioned at p. 282, line 8, and styled Mahākavi, possibly the author of 'Supurisacariya', not discovered so far. 29) In this verse J reads graf and P reads fra. Earlier scholars had no reading afrafe before them; so this was taken to be a reference to the fair of fans. I would not call this impossible, because either way the verse presents some difficulties of interpretation. But J, the older Ms., clearly gives the reading af af which cannot be ignored. The repetition of the term fa presents great difficulty; and the translation of this verse given by the late lamented Pt. PREMI (1H1fca att gare, 2nd ed., Bombay 1956, pp. 113-14) and followed by some others (Pt. A. M. BHOJAK, T agfaf, Ahmedabad 1961, FAGI, p. 46) is sufficiently elusive, if not defective. I had discussed this verse with Pt. PREMIJI, and in the light of an authentic reading of a genuinely old Ms., he was in a mood to reconsider his earlier interpretation. I would present the rendering of the constituted text thus: 'I greet respectfully Harivarşa, though indeed (well-) respected (rauf au), who is loved by thousands of wise men, who is the first author of the atastrofe and who is in fact of spotless expression'. Some of my friends who have discussed this verse lately with me have to suggest some improvement in readings also. They say that पिहु = पृथु, great, or reading पहु ( = प्रभु) for पिहु might be an adjective of हरिवर्ष. The second alternative involves the change of the available reading. In the Gujarati Translation of sft TTaf, afay=afica is taken as the name of an author. 30) Here is a reference to a H TT,
MITT by name. The verse itself does not mention the name of the author, but has a pronoun to which, usually, should go with the author mentioned in the earlier verse. In that case fan will have to be taken as the author of g aat(FT), which so far, has not come to light. Jinasena completed his Harivamsa in 783 A.D. and he says therein thus: AETETT HETT TISTOSTधारिणी । कथा न वर्णिता केन वनितेव सुलोचना ।। 1. 33. Further Dhavala, in his हरिवंश (circa lith century A.D.) composed in the 395 dialect, specifically refers to the stuur of HET thus: qfor HET TYT 9349173 for favor FGFUTATUT fray a ofses futur atrafell (HIRALAL: Catalogue of Sk. and Pk. Mss. in C.P. and Berar, p. 764). Whether both ac and so are referring to the same work is not beyond doubt. We should wait for more facts in this context. 31) Here are referred to प्रभजन, a royal saint, and his यशोधर-चरित. Among the यशोधर-चरित texts, so far listed, this seems to be the earliest (P. L. VAIDYA: T afa, Karanja 1931, Intro. pp. 24 f.). As noted by Dr. VAIDYA, İTH (earlier than 1308 A.D.), the author of the TTTचरित in Sanskrit, also refers to प्रभञ्जन.
Page 4-lines: 1) Here are referred to the alata (which styles itself as 87%) and पद्मचरित of जडिय ( मा जडिल), i.e., जटिल and रविषेण respectively. For details about them, see the agafa, Bombay 1938 and 9afa (c. 776 A.D.), 1-3, Bombay 1928, both published in the AT. f. a THT Nos. 40 and 29-31. A Hindi translation of the former has appeared from Varanasi, and a new ed. of the latter, 1-2, along with Hindi translation is published lately by the HOT TO, Varanasi 1958-59. 2) #fYST FET = falaf ) is only a synonym of
#2152 El. On this equation see my paper in the Proc. and Trans. of the A.-I.O.C., XIII, pp. 381-2, Nagpur 1946 and with revision, Bhāratiya Vidyā, VII, pp. 23-4, Bombay 1947. Its author is Haribhadra whose favourite 35 is the term fata duly mentioned here by a उद्द्योतन calls him a गुरु from whom he had studied a number of शास्त्रs. Render समय or स्वमत-शत (or 797) -STIFTTTI:. 3) Is it that the author has in mind some poets who have for their 37 terms like अभिमान, पराक्रम and साहस? 5) of the five कथाs enumerated the first two appear to be types of FPT, and the next two, perhaps the last also, possibly refer to the mode of narration or narrating. The T T is a mixed type which inherits the characteristics of all these; it is

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this type that is adopted for the gas
by the author (see lines 13-4). Gunapāla follows this in his if, p. 2. For more details about the classification of Ts in early Prakrit writers, see my notes on the Līlāvai, pp. 327.28 (Bombay 1949). Hemacandra notes a pretty large number of types of कथाs - उपाख्यान, आख्यान, निदर्शन, प्रवह्निका, मन्थल्लिका (of two types), मणिकुल्या, परिकथा, खण्डकथा, सकलकथा, उपकथा and बृहत्कथा. He defines खण्डकथा and सकलकथा (which he has common with our author) thus - मध्यादुपान्ततो वा ग्रन्थान्तरप्रसिद्धमितिवृत्तं यस्यां वर्ण्यते सा 'इन्दुमती' आदिवत् खण्डकथा ॥ समस्तफलान्तेतिवृत्तवर्णना 'समरादित्य' आदिवत् सकलकथा. काव्यानुशासन, Bombay 1938, pp. 463-5. Haribhadra, however, describes his समराइच्चकहा as धर्मकथा. उल्लाव primarily means 'sweet' and 'coaxing ' conversation; -, an amusing story; the last type is . 7) Here onwards, in the next six lines or so, the author is explaining the stylistic, poetical, metrical and linguistic components that go to constitute his present composition, the कुवलययाला, which is a संकीर्णकथा. रूपक may refer to the of that name, i.e., metaphor, or may indicate the dramatic form of the narration. The marginal correction for 3 (which again occurs in line 10 below) is justified. 3 is a very important metre. It seems to be very commonly employed by the bards and the name उल्लालक was given to it by them (cf हेमचन्द्र p. 43, line 19 ) [ छन्दोनुशासन VII. 3.1]. Two main varieties of this metre are again given by and the author of afar. They are gs and . The former contains 27 and the latter 28 Mātrās in each of the two lines. In both, the Yati appears after the 15th Mātrā, so that the line is practically divided into two parts, one consisting of 15 Matras occurring before the Yati or the caesura and the other containing 12 or 13 Mātrās according as it is कुङ्कुम or कर्पूर. Both छन्दः कोश [of रत्नशेखर ] and treat this as a well-known metre' (H. D. VELANKAR: Apabhramsa Metres, Journal of the University of Bombay, II, iii, pp. 36, Nov. 1933). is a group of five or more verses upto fourteen which grammatically constitute a unit (T, VIII.12). 8) 30 (12-18) and 27 (12+15) Mātrās in each line, faqat (in four lines; 28 Mātrās, 6, 4x5 and Guru, in each; the first and the last of the 5 Caturmātrās must either be a T or contain all short letters, and fa (30 Mātrās - 4×7, 2, Yati after 12, in each of the two lines). 3, 4 and faч refer to groups of two, four and three verses, sometime of a special pattern. 9) 03 has four lines, each having 32 Mātrās (4x8). There are no special restrictions, but in practice the even Caturmātrās show generally the जगण (छन्दः कोश of रत्नशेखर, 30 ). According to the वृत्तजातिसमुच्चय, IV.46, दण्डक has fours, each containing six short letters at the beginning followed by the same number of जगणs. माराचक has four lines, each having 12 Mātrās (ज, र, and short and long, see वृत्तजातिसमुच्चय, IV.58, ed. H. D. VELANKAR). has four lines each having four TS. is to be distinguished from fa. The former is governed by the number of syllables, their quantity and their fixed order of their position in a line; the latter, however, is regulated by the number of syllabic instants or मात्राs. According to the वृत्तजातिसमुच्चय, IV. 22, तरङ्गक has four lines, each having 20 Mātrās, 4s and two long Mātrās. According to (o IV.74), each line has 21 Mātrās (6, 1, 2, 1, 4, 2, Guru, 3): Metres like etc. are called with a little variation. 10) मालावचन may refer to a metre or अलङ्कार of the name माला or मालादीपक; or it might indicate the शब्दालंकार called संदृष्टयमक (काव्यादर्श III. 52 ) or what JACOBI has called शृङ्खलायमक. 11) The entire work is composed in Prakṛta-bhāṣā. The Varnaka or the prototypical descriptions as current in महाराष्ट्रदेश (महाराष्ट्रदेशी (य) वर्णक निबद्धा) are employed. In the Ardhamāgadhī canon, it is seen that the descriptions of the Town, of the King, of the Queen etc. are of a fixed pattern; and when they are not fully given, we get the phrase जहा वण्णओ. The texts like the वसुदेवहिंडी clearly show that the descriptions are in a heavy style and stand in a way detached from the text. That can be experienced even in this work. The author describes certain situations because he is out to present a description. It is not unlikely that the poets were required to master such pattern descriptions which varied possibly from place to place. Uddyotana is employing patterndescriptions which were in vogue in. Lately some collections of such settled descriptions have been published. It is true that they belong to the post-Apabhramsa period of Indian literature, but they presume earlier traditional patterns on the same line. The edited by Dr. B. J. SANDESARA (TT, Y, Baroda 1956) contains pattern description of the town (p. 2), elephant (24), serpent (26), ocean (27) etc. which are in fluent Sanskrit: That only shows that these descriptions were common in Sanskrit, Prakrit and Apabhramsa. In this connection,

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Varṇaratnākara ed. by Dr. S. K. CHATTERJI (Asiatic Society, Calcutta 1940) may also be seen. A learned poem like the t was already written by that time; under the Vākāṭakas even some kings contributed to Prakrit poetry; and it is under these auspices that the aff style was thriving. So it should be presumed that I had its patterns of description which
is adopting here. Dr. A. MASTER has taken this phrase to refer to the script: 'The script of the original Ms. is named Maraṭṭhaya desi vannaya, in all probability that to which the name Nāgarī was afterwards given.' As it is seen, there is no reference to script here, nor would the context justify his interpretation. In the classification of T, given above, the author would put his work, namely, the 4, under ; but because some other elements, as noted below, are introduced in it, it has become a संकीर्णकथा. In this सकलकथा are introduced तापस, जिन and 12) Though the work is composed in Prakrit, just out of curiosity there are introduced Sanskrit passages by way of quotations or in the mouth of other characters (); some times is used; and in some places is presented. My friend Dr. H. L. JAIN sees here a veiled reference to the लीलावई of कोऊहल in which तापसजन and सार्थवाह are introduced and which is composed in . It is an ingenious suggestion: my only difficulty is that there is no context for the author to refer to any work or author which he has done and, I believe, finished, in the earlier section. 15) This classification is more or less in the manner of Haribhadra in his समराइच्चकहा which defines them in details. In this classification, कुवलयमाला is a धर्मकथा; but it has become संकीर्ण in view of the details about काम and अर्थ introduced here. 17) A सज्जन offers even 'life' when asked for, then why not give at least the 'ear': a nice appeal indeed! 21) ifquit etc. are the tactical stages of imparting the rather than the types of it. In arifqut the mind of the hearer is to be first captivated by narrating something pleasant or catcning; in the second, faeifquit, the mind of the reader which has already come under the teacher's grip is now to be distracted or dislodged from its attachment or addiction; in the third, , the mind of the hearer is made receptive for religious ideas; and in the last, fat, the mind develops positive detachment or renunciation. 23) According to the traditton recorded in the कल्पसूत्र, सुधर्म was the disciple of महावीर and all the निर्ग्रन्थ श्रमणs of the present time are his spiritual descendents, other Ganadharas being without any descendents. Many of the canonical passages show that is addressing them to. The present context puts that verse (line 24) in the mouth of g, but I have not been able to spot it in any canonical text: and Pt. MALAVANIA also writes to me to the same effect. It is not unlikely, therefore, that
himself has composed this verse keeping in mind the contents of the Tin which we have a similar context. A detailed disscussion of this topic is also found in the foff (Chapter III), 199 ff. The phrase अक्खेवणि अक्खित्ता occurs in the निर्युक्ति, गाथा No. 211. 25 ) Here possibly the author has in view the biography of Kapila (see JACOBI, S.B.E., 45, pp. 31-32, foot-note) who is said to have addressed the Eighth Lecture of the Uttaradhyayana. He 'sang the first stanza of this lecture, by which some robbers were converted, and he continued to sing, repeating his stanza after each following verse (as dhruva) till, at last, all the robbers were converted'. After Kapila attained omniscience, the event is explained thus by Nemichandra in his commentary on the उत्तराध्ययन (श्री आत्मवल्लभ ग्रन्थाङ्क - १२, Bombay 1937, p. 125 ) : इओ य रायगिहस्य णयरस्स अंतरा अट्ठारस जोयणाए अडवीए बलभद्दपामोक्खा इक्कडदासा नाम पंचचोरसया अच्छंति । नाणेण जाणियं - जहा ते संबुज्झिस्संति । तओ
ओ संपतोय तं पएस । साहिएण य दिट्ठो 'को वि एइ' त्ति । आसन्नीहूओ नाओ जहा - समणगोत्ति, अम्हे परिभवि आगच्छइ । रोसेण गहिओ सेणावइसमीवं नीओ । तेण भणियं - खेल्लामो एएणं ति । तेहि भन्नइ --नच्चसु समणग त्ति । सो भणइ-वायंतओ नत्थि । ताहे ताणि पंच वि चोरसयाणि तालं कुट्टति । सो वि गायइ धुवगं - 'अधुवे' इत्यादि । एवं सव्वत्थ सिलोगंतरे धुवगं गायइ 'अधुवे' इत्यादि । तत्थ केइ पढमसिलागे संबुद्धा, केइ बीए, एवं जाव पंच वि सया संबुद्धा पव्वइय त्ति । इत्यभिहितः संप्रदायः 1. Of course possibly with this incident in view, उद्योतन has composed a fine context to illustrate the fourfold aspect of the . 27) The author calls this verse both and. The second part has 28 Mātrās (13/15); but the counting of the first part may vary from 28 to 32. Identification with any recorded type presents some difficulty. The expression संबुझह किं न बुज्झह occurs in the सूयगडं 1.2.1.1.
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a mixed style comprising both and 3 which alone would meet the need of the situation. 24) The beginning of the Ferrari, which the author wants to make in a grandiose style offer
HTT6WHET etc., reminds one, if it is not an imitation or a parody, of Bāna who begins the tale proper thus: 3ffa eft fafea 1975T HEUGT125THAT Hata Hat etc. (p. 19, ed. PETERSON, Bombay 1900); compare also ta, 43, 73 fassurance. 27) A discourse on सज्जन and दुर्जन was conventional at the beginning of a कथा; see the लीलावई 12 f. Here the description of the art is in Apabhramsa, now and then contaminated with normal Prākrit forms which could even be optional in 379 . The coin is being compared with a dog, crow, ass, black serpent, poison, thrashing ground and dirt. Gunapāla seems to follow this context in his Jambucariya, pp. 1-2; His verse No. 9, on p. 1 is closely drafted after line 12 here.
Page 6-lines: 6) The figure of speech is fe here. 11) The metre is 360 with 27 ATTs in each foot, with pause after the 15th. Hemacandra's illustration of 2 (VII.3) shows the last syllable as short. It is in Apabhramsa. 15) Here onwards we have a description of
out again with plenty of 379xist forms. 17) The second line is in Apabhramsa. It is perhaps defective, because, like the first, it does not conform to the Gāthā pattern. Ayun is compared with fun, , feriut, FFTTETT, 43. Portions here and there have a metrical ring, for instance, 377fa1424371.
Page 7—lines: 6) firettyT37 or free, or a contamination of the both, with far. 7) In this descriptive passage we have शृंखलायमक. 21) विनीता is a secondary name of अयोध्या, see below pp. 8.27, 156.26, 177.7, 180.18 etc. 22) at qot Fyfe is a conversational and colloquial opening, and hence in 397. Some other forms also show vowel variation. 26) Here is a description of the roads in the market-yard. All the adjectives of the streets have a sleșa and have to be construed with the objects of comparison as well.
Page 8-lines: 4) The use of turmeric by ladies from FETTTE is well-known; see 670 61 and notes on it. Vākpati also refers to the profuse use of turmeric by Deccan ladies-019814aTfY A T aftauit OTTITI 7 AT TUTTUTTO PETOT fatifa 11 1359 368. 8) We have plenty of ETT here. 17) In $ 17 there are some Apabhramsa forms and plenty of illustrations of the figure of speech known as oftet, often arising out of sleșa. 22-23) The metre is Terfect. 29) The metre is afrontars, having 30 art in a line (4x7, 2): in that case read TEST at the end of the first line. That disturbs the ha a bit. The second line has no pause after 12 मात्राs, otherwise it would be a गीति.
Paee 9_-lines: 3) We have the figure of speech, after here. 12) Is the metre Enfifa (27)? The first line does not show pause after 12 19Ts. 18) The 3TFTT-HUGT is an Audience Hall. It is both 3T412, as noted here, and at, as noted at p. 11.15. To the Inner Audience Hall some friends, ministers, queens etc. have an access; while the latter accommodated kings and others, and is the veritable Durbar of the king ($ 40). 21) The context reminds one of the कादम्बरी in which the प्रतिहारी is ushering in that चाण्डालकन्यका. Some expressions here are closely common: cf. filgra61-'....againahifagfafa i gara Uda: TATHI ...... TGT trafini ETT024 qarfa Fatt: sagathulfaaet 1 (PETERSON'S ed. p. 8). Page 10—lines: 7) Here the passage contains some metrical units:
विवडेंत - छत्तयं ।
furaca-feci II [TTE, 10 (5, 5)]; 757-a I 5T-TIET II (Higfit, 9 (4, 5)]; aa-31479 -Flat II [Ibidem);
para I 01-II [Ibidem). 17) It is a gāthā (30+27); better read aifa za tel. The second part of the first line as read by P is metrical and more regular, 25) This is a nice analysis of the reasons why ladies in a joint family get angry. TECO means 'calling one by a wrong or bad name' which amounts to offending his or her family. The following sentence जण इमीए चेय गोत्तेण सयलमंतेउरिया-जणमहं gefa fit, however, needs further elucidation.
Page 11-lines: 30) The expression HEITTSTT spoutrefy cathe fa is rendered by the Sanskrit Digest in this manner ETH Tùsfraaifasy aat jali (p. *5.16). The idea that she entered 'fire'

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in the presence of the late king is not clear unless the author has to say that she observed 'Sati'. I would render the Prakrit passage independently this way 'She became a goddess (in the next world) after taking leave (3+3=) of the great king (i.e., his father)'; or is there a reference to अनुमरण ( अनु + आरुह्य = अन् वारुह्य = अण्णारुहिय ) ?
Page 12-lines: 8) Compare this context with for: Hema. iv.69. 18) - Instr. Sing., agreeing with presents some difficulty. Is it a fa? Or perhaps prose. 28) Are we to omit f?
KUVALAYAMALA
p. 66.12 ff, 12)
Page 13-lines: 5) For some observations on these cults, see K. K. HANDIQUI: Yasastilaka and Indian Culture (Sholapur 1949) pp. 358 f., 391 f. 14) Note the form (P however पइण्णा) for प्रतिज्ञा, cf. पैज in मराठी. 20 ) Identical with 15.21. 21 ) The author refers to लोकशास्त्र, scriptures current among people. The Prakrit sentence reminds one of the famous verse:अपुत्रस्य गतिर्नास्ति स्वर्गो नैव च नैव च । तस्मात्पुत्रमुखं दृष्ट्रा पश्चाद्भवति भिक्षुकः ॥, which, with a slight change in the last pada, is quoted in the Sanskrit Digest (*6.8). 22) Some expressions have a metrical ring. Page 14-lines: 5) Here the author is referring to popular deities and orders of ascetics which were significant in his days. Compare अनुयोगद्वार, सू० 20. 7) कायल (= काक + ल), a crow, is considered to be a Desi word; cf. in Marathi. 12) The following group of verses is called
. They are all of the TTT type excepting the one (in line 15) which is a fa. 26) Difference of opinion is possible on the identification of this metrical form. Each line has 32. TS, with units of 4 S. In view of the internal श्रृंखलायमक I would take these lines as of समचतुष्पदी वृत्त, each line having 16 TS (6, 4, 4, 2) and identify them as two is. It is also known as Page 15-lines: 11) The goddess is for ; naturally, she is the spouse of great kings of yore; and some of their names are mentioned. माधव = कृष्ण, मंधाई = मांधातृ and दिलीम = दिलीप. 21) Identical with 13.20. जावय and तावय could be even read जाव य and ताव य. 25) Better read gaa fafaga etc.; for a similar expression, see below 20.30-21.1. 26) Infinitive with, or is taken by some for . Here we have a beautiful description of the sun-set. Pt. D. MALAVANIA has put together the descriptions of sun-set from the 4, pp. 15, 73, 75, 82 along with Gujarati translation and appreciative remarks ( 1, Baroda 1963).
Page 19-lines: 1) far loger, a fe in para 40 above.
Page 16-lines: 3) is seen here and there. 10) Note the repetition of similar syllables which gives a pleasant ring to the prose. 17) This paragraph gives a detailed description of the af, the Durbar, of the king. It is attended by dignitaries, experts etc. from the various sections of the society. The king is seeking advice from this body, an assembly of the chosen people. 19 ) The term दुग्गइय is a bit elusive; can it be दुग्गहय ? 20 ) The term महाब्राह्मण has a good sense here. The comparison is with well-known standard figures like T, q
and शुक्र. The poet व्यास is already referred to above (3.24) ; धन्वन्तरि, the ideal physician of yore. The king's council has eight members - मन्त्रिन्, महानरेन्द्र, महावीर, महावैद्य, महाब्राह्मण, महाकवि, महासेनापति and महापुरोहित. 22) Note Apabhramśa is being mentioned along with Sanskrit and Prakrit. 23) भारह or भरह refers to the नाट्यशास्त्र. विसाहिल from विशाख, which is another name of कार्त्तिकेय, who is looked upon as a war-god. ff-4 may refer to some aspect of warfare. Specific branches are mentioned subsequently. faarf is also known as an author.

T. 21) The metrical form
Page 17—lines: 18 ) ऊणिस < उष्णीष 20 ) दलथवणं or फलट्ठवणं presents some difficulty : it refers to some ceremony, something like a 'collective prayer'. 27) fag. Are these some containers? Page 18-lines: 2) The metrical form is that we have two s here; see the note on 14.26. 8) प्रियंवदिका is her name. 11) The four lines constitute a Dandaka Each line begins with six s, and there are 19 s in the 1st and 3rd lines and 20 TTS in the second and fourth lines. Different names are given according to the number of रंगणs (8 अर्ण, 9 अर्णव, 11 जीमूत, 13, 14, 16 or 17 ). No name is recorded for 19 and 20s as we have them here. These may be included under af (6+ any number of TTS). 19) The rhyme indicates that it is a समचतुष्पदी, each foot having 16 मात्राs. It is वदनक or संकुलक (6 4, 4, 2). The 9th मात्रा happens to be short as in . 22) Better --. 26) The string of verbal forms perhaps presumes a ready made list of roots.

appears to be his name. 4 ) महासंवच्छर = महासंवच्छरिय, an astroThese astrological details are quite interesting. 5) J has

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but P उऊ; but both have मगरो at 11 below. 10) रासी is f, but कण्णो and तुलो are Mas. 12) As to the source for the राशिफल, Uddyotana mentions बंगालजायग, ie, a treatise on जातक composed by a saint are by name. Dr. Nemichandra, Arrah, drew my attention to the
NOTES
and also spared his personal copy (Banaras 1944) for my use for some time. Even on casual comparison one detects close resemblance in details and expression. The मानसागरी gives मेष राशिफल in this manner (p. 76 ): लोलनेत्रः सदारोगी धर्मार्थकृतनिश्चयः । पृथुजङ्घः कृतघ्न (ज्ञ ? ) श्च निष्पापो राजपूजितः ॥ कामिनीहृदयानन्दो दाता भीतो जलादपि । चण्डकर्मा मृदुश्चान्ते मेषराशौ भवेन्नरः ॥ The date of this मानसागरी is not known. It is not unlikely that it is a late compilation for practical purposes inheriting its basic material from Vaisnava, Jaina and Muslim sources. The Hindi translation casually notes that this work was written during the Mughal period, and hence salutations are offered to Rahamana along with Jaina and Hindu divinities. 13) The longer verses giving fare in the स्रग्धरा metre ( म, र, भ, न, य, य, य); and they are intervened by a गाथा.
Page 20-lines: 2) Here is a reference to an author Vamgala, who is also called Ṛşi (line 24 below) and possibly to his work Vamgālajāyaga, ; see my paper "Vamakālakācārya: a forgotten Authority on Astrology' in the Professor P. K. Gode Commemoration volume, pp. 203-8, Poona 1960. 27) After bath, but before meals, the king is spending some time in the आपानक-भूमि, Drinking Hall, where he takes varieties of मधु, आसव and सुरा.
Page 21—lines : 2 ) Better संपण्णो for संपुण्णो. The usual canonical phrase is संपत्ते बारसाहे दिवसे. व्यास-महर्षि is taken obviously as a symbol of ideal qualities of a ब्राह्मण. 7) पंचधाई - परिक्खित्तो is a standard phrase of the Ardhamāgadhī canon, as in the passage तए णं से दढपइण्णे दारए पंचधाइपरिक्खित्ते, तं जहा - खीरधाईए, मज्जणधाईए, मंडणधाईए, अंकधाईए, कीलावणधाईए etc. (ओववाइय, Sūtra 105 ). 9 ) Compare the canonical expression हत्थाओ हत्यं साहरिज्जमाणे ( ओववाइय, सूत्र १०५ ). 12) Cf. the canonical expression: तं दढपइण्णं दारगं अम्मापियरो साइरेगट्टवासजायगं जाणित्ता सोभणंसि तिहिकरणदिवसणक्खत्तमुहुत्तं सि कलायरियस उवहिति । ( ओववाइय, सू. १०६ ) . 15 ) The prince studies for twelve years under his Teacher without even meeting his parents during that period (). Uddyotana has, for the prince, 8+12 years' but Bāņa 6+10 years' education. 24) The reference is to and his sons and others.
Page 22-lines: 1) This list of 72 Ts enumerated here (lines 1-10) differs in details from the one given in the ओववाइयसुत्त १०७; for similar lists see जैनचित्रकल्पद्रुम (Ahmedabad 1935), pp. 134. These lists deserve to be compared in details, and their variations should be noted with reference to the place and date of the source. See also in this connection pp. 284 f. from a desfa¥ by Dr. H. L. Jain, Bhopal 1962. 13) The second half of the first line is metrically defective ? 28 ) वाघण वामण.
Page 23 lines: 2) faf is not noted in PSM; it reminds one of and faf, the latter, a sharpening stone. 9) The king is addressing the stable-keeper, so there seems to be some propriety, if not significance, in using the Gen. sing. termination in a etc. (Hema. IV. 338). 12) In the second part of the 2nd line, are we to read ? and then it is a f. 13) The description of the horse has some Apabhramsa form, especially the Nom. sing in. Two au passages in prose seem to be put together. This has close resemblance with some portions of the tale of who is also carried away by a horse. This resemblance is also seen in the names of his friend महेन्द्र सिंह and of his horse जलधिकल्लोल. 14 ) अइणिरह Extremely frank or innocent; or are we to read अइणिरीह? 22 ) Some treatise on horses, अश्वशास्त्र, is being drawn upon. The list of the breeds shows that some names are regional and some indicate specific traits. These eighteen fall into three broad types ate etc. On other names of breeds see ed. B. J. SANDESARA, part 1, pp. 92, 113, 161 (Baroda 1956). The Asvasastram (Tanjore Saraswathi Mahal series, No. 56, Tanjore 1952) mentions 54 kulas of horses, pp. 66-7, which has some names like common with our list. See also some of the papers of P. K. Gode on this topic: 'Some references to Persian Horses in Indian Literature from A.D. 500 to 1800' Poona Orientalist, XI, i-ii, 1946, pp. 1-7. Some special Horse-names A.D. 1000-1200, f Tikamgadh, 1946, pp. 80-87. 'Indian Horse-nomenclature', auff af, Sagar 1951, pp. 453-55.
Page 24 –lines : 12 ) केइ + इत्थ केइत्थ, केइ + एत्थ = केएत्थ 13 ) जंगएसु or जंगिएसुं ? 15 ) Better read हर-हास-हार etc. 20) The metre is, with four lines (). 30) That is how the ladies are in confusion at the arrival of the prince on the street.

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KUVALAYAMĀLĀ
Page 25-lines: 9). 16) The first line is metrically faulty; if is taken out, the first part would be allright, but the second part will be short. A good alternative seems to be to take as prose, and read ; in that case it becomes an 3f, the 2nd and 4th lines being of the same pattern. 19 ) सलोणए =सलावण्ये, पक्षे सलवणे. 23) विदिण्ण = वितीर्ण. 30) The metre is af, having four lines, each line with 25 ЯTTS (4×5, 5). As required, out of the five fars, the 2nd and the 4th are not a .
Page 26–lines: 1) The prince is compared with अनङ्ग, नारायण, पूर्णिमाचन्द्र, पुरंदर, त्रिनयन, सूर्य, and Farfug, and shown how he has his speciality, if not superiority over every one of them. The author himself explains his procedure in line 14: In doing so, he has availed himself of the mythological details about them: T is darkish in colour, is stained with the mark of a deer; पुरंदर has one thousand eyes; त्रिनयन has पार्वती in the left half of his body; and स्वामिकुमार has his body made of different pieces. This comparison is only partial. 4) Take a f and the verse begins with घडइ मियंको etc. 13) कक्कसो presents some difficulty. Is it a wrong reading for एक्कसो ? 17 ) बब्बीसय, some musical instrument. गाहुल्लिया stands for गाहा with the Fare suffix - (Hemacandra, VIII, iv. 429). 18) The first line has 27 TS and the second 30 मात्राs of the Gāthā pattern ; it is उद्गीति also called विगाथा. 26) सेयं गेण्ह, to perspire ? 34 ) This conversational style deserves attention. The author writes or recites as if some audience is before him; and this brings a little detached character to the descriptions.
Page 27-lines: 7) This reminds of a similar context in the I-9; the author's imagination has a touch of reality. ओमं-थिय, upturned. Read सरा य अद्दायमेत्ताओ. 12 ) The reading wavers between विहल ( = विह्वल ) and वियल ( = विकल ). 17 ) Metre needs that we read व्व तेण with
JP.
21) ओरल्ली or oल्लि, sweet and prolonged. 30) The style of description reminds one here and there of Bana's pattern of description of the faret (at, PETERSON's ed. p. 19). Many words need to be construed with double meaning. What follows here with f f corresponds to Bāna's क्वचित्; of course the details vary, compare however रणभूमि etc. with Bāna's क्वचित्समरभूमिरिव शरशतनिचिता; लंकाउरि - जइसिया etc. with क्वचिद्दशमुखनगरीव चटुलवानरवृन्दभज्यमानतुङ्गशालाकुला.
Page 28-lines: 11) The metrical form is us, with four lines, each having 6+17 TS; and it is named. 12) We have here a good list of trees. 19) There are four feet, each having four सगणs; and it is called छित्तक or तोटक. 24 ) Two possibilities of interpretation are: अरण्य-द्विरेफमार्जारान् or अरण्य- उन्दुरैः मार्जारान्. Better read with P रण्णंदुरेहि मज्जारे. 25 ) Natural antipathy is forgotten even by the birds and beasts in the presence of a great monk. The author himself explains when it is and why it is so here. This is known as an atisaya in Jaina terminology. Compare also the Yogasutra (II. 35) of Patanjali and the commentary of Vacaspati thereon: अहिंसाप्रतिष्ठायां तत्संनिधौ वैरत्यागः । शाश्वतिक विरोधा अप्यश्वमहिष मूषक मार्जाराहिनकुलादयोऽपि भगवतः प्रतिष्ठिताहिंसस्य संनिधानाच्चित्तानुकारिणो वैरं परित्यजन्तीति ॥. 29 ) संत = शान्त as against दित्त = दीप्त.
Page 29-lines: 13) The Yati is not clearly felt at the end of the 3rd Caturmātrā: this is a fage variety of the T. 15) The Yati is not clearly felt at the end of the 3rd Caturmatrā: This is a Vipulă variety of gāthā; so also note the second half in line 16. 16) Read rather fafofe7f. 21) Again fager in the first line; so also in the next two gathās. 27) Read rather किं व होज्जा उ. 31 ) Put into inverted commas 'केणाहं. .. तुरंगमो'.
farsfan. 6) The variation in the readings
Page 30-lines: 2)
and
is due possibly to the similarity of the written symbols for and in early Nagari script; see the chart of letters of Ms. J. For other cases of this change see PISCHEL: Grammatik § 260. 18) Note the fag in the second half. 22) Note the fay in the first half, and also second half. 24) This is a common idea how in the perspective of large number of births and rebirths, all relations lose meaning or have a temporary meaning. Compare elsewhere : पुत्तो वि भाउ जाओ सो चिय भाओ वि देवरो होदि । माया होदि सवत्ती जणणो वि य होदि भत्तारो । एयम्मि भवे एदे संबंधा होंति एयजीवस्स । अण्णभवे किं भण्णइ जीवाणं धम्मरहिदाणं || कत्तिगेयाणुप्पेक्खा, ६४-६५ (Agas 1960). 27 ) The metrical form shows some irregularity. The first line has 32 #TTS (14+18, the latter half like a gatha) and the second line 27 TTS.
Page 31-lines: 1) Here, it may be noted, is added to the standard list of four HTS, namely, क्रोध, मान, माया and लोभ. 6) There is विपुला in the first line; also in line 10 below. There is a partial effort for which seems to be necessitated for achieving the figure of speech

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AUTHIET. 12) J reads qur. In Apabhramsa there are some instances of this type. See the paper of Dr. A. M. Ghatage: An unassimilated group in Apabhramsa in the Proc. and Trans. of the All India 0. Conference XII, Benares, Vol. II, pp. 444 f., Benares 1946. 14) Some forms show Apabhramsa trend, for instance faga. 15) Words like feu, ZTUET, TUU, 9ty and pray have to be construed with double meaning. 18) Note the c here. 22) Here is a fagot TAT. 23) The second part of the first line is slightly defective: are we to read otra, perhaps a wrong reading for ata ? 26) The metrical form is doubtful; may be it is a prose passage. There are some Apabh. forms here and there. 30) These four lines are in fata metre, each line having 28 HTETTS (6, 4 x5, T); and the 1st and the last of the 5 THIS are either a grup or contain all short letters. 33) Note the $79.
Page 32-lines: 1) o etc. has a metrical ring, cbvicusly a gāthā of which the 2rd pāda is short by two mātrās, one guru at the end. 5) The string of similies and the TEST " go together. It is P that uses fya, 59, fay. 9) 309fare T di Har q u e la tufant AT TEHT
Wag 11 11 (Frat, T. P€); for their detailed explanation, see Malayagiri's commentary on the same. This ETAT is the Chief Minister among the ministers (840). His post is obviously hereditory as stated by the author (line 9: TrTT-To-f4-27T17311). Elsewhere the ministers are compared with TTE (16.19), and he is the chief among them, respected by all the ministers and feudatories. For the king, he was a good as a divinity, a Teacher or Preceptor, a Father, a friend, a brother and a relative (See also Rajasthan through the Ages p. 317, Bikaner 1966). 16) Now and then J shows the softening of a into a, 8HETH. 23) #yariaf presents some difficulty; the Sk. text adds निजसहचरहस्ते समl. Is it सेवक-उपरि? or स्वेदलवोपरि? 26) The first lines of these three gāthās are of the fagor type. 30) P has T, a misreading for 577H; but it is sarcastically more intelligent to call a man that. It is interesting to note, in this context, that 15 (in his
Togfc VIII. 6) calls a man iren, faqit : ferotta maruft: fi qazu auferrat वसुंधरा ॥. 31) Either कज्जत्थेण or कज्जत्थिणाजण, the long vowel in oथिणा is euphonic.
Page 33-lines: 4) qogafooper of P is obvious in meaning; but aTE379551 of J presents some difficulty. There is a dit word gray meaning 'a female elephant' which does not suit the context. There is another देशी word वारुअ quick'; so the phrase may mean 'quickly got ready'; वारुअ-आ-सज्ज. The royal road was awfully crowded, so the root 417 appears to be used specifically. 6) Note the fagot in the first half of the TTT. 16) quag=, with the meaningless appendage (37). 17) This is a rifar, with 30 Tirs in each line 4x7, 2, with a pause after 12 HITT). If the reading fafcur and 39f64f4T (based on P) are accepted, it would be a fal metre with 31 HTTS in each line, having a pause after 13 HITS. 18) There is 37714 in this expression. 21) Though in some gāthās here the pause is not suitably after 12 FETS (thus showing faqat), the second halves of some of them have nice अर्थान्तरन्यास. 32) The monk divides his day into four parts (पोरिसी), of which the first and the last are devoted to सज्झाय or study (सुत्तत्थ here); cf. दिवसस्स चउरो भागे भिक्खू कुज्जा वियक्खणो । तओ उत्तरगुणे कुज्जा दिणभागेसु चउसु वि ॥ पढमं पोरिसि सज्झायं बीयं झाणं झियायइ । 78419 faarufui guitarris H R II JETTEZUFT 26. 11-12.
Page 34-lines: 11) Here we get an enumeration of the canonical texts, giving some idea of their contents. Somehow the 11th Anga Vivāgasuyam is missing here, and Ditthiyāya, the 12th Anga, is duly noted. Among the Upānga texts seem to be mentioned only a few: ATT (?), qouqui, afaqoofer and quofe. (See SCHUBRING's enumeration, Die Leher der Jainas, 841). 20) This is a reference to ten-limbed and five-limbed syllogism. Compare 93 94 HET af ETTET T officia go Hoa TOUT T gratchet | Grafasafort 40. For details see the commentary thereon. 23) forfait is an important branch of knowledge, and it has eight branches अंगं सरो वंजणलक्खणाणि छिण्णं च भोम्म सुमिणंतरिक्खं । एदे णिमित्तेहि य राहणिज्जा जाणंति लोयस्स सुहासुहाई ॥ Quoted in the eam com. on the EEUETTH, Vol. IX, p. 72 (Amraoti 1949); compare also faetaufa, 4. 1002 ff. (Sholapur 1943). 24) Perhaps the author has in view a reference to the text I TE, see 3771Tra, Vol. II. pp. 485 f., 611 f., 666f. 27) Both religious and secular studies were open to the Jaina monk. 28) qf5h fout is equally better. 29) These are the different postures of meditation.
Page 35-lines: 9) It is a Tifer, with two lines, each having 30 HETTS. The pause after the 12 HIETTs is not happy, as also in the next verse. 30). The major types of fear and the reasons

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or pretexts with which they are committed are enumerated here. 33) Compare E T नारकस्यायुषः । त. सू. VI. 16.
Page 36-lines: 7) Hereafter there is a description of the hell, compare us I. 5. 1-2; 19, especially 47 ff. For a detailed exposition of the hellish region see faufa, af 2, especially 316 ff. (Sholapur 1943). Some lines have a metrical ring. 16) for=fam? 17) Obviously this line gives adjectives of fast, but they stand with Mas. termination. 32) The author gives a dramatic or conversational set-up to his description.
KUVALAYAMĀLĀ
Page 37-lines: 6) ? 16) If it has no reference to monthly oblation, the reading of P can be adopted thus - मंसामिसरुहिरमीसाओ. 19) आणे आणे are colloquial pronunciation of आनय, Imp. 2nd p. sing. The Apabh. dialect admits forms of this pattern, the Imp. 2nd p. sing. terminations being, and . P solves this difficulty by giving the plural form T. 24) The expressions in the second line are a contraction of हणह णिहणह भिदह छिंदह मारय मारय. 25 ) वेयरणी, also above (in 23) are in the Acc. Sing.
Page 38 lines: 2) Please read fag. 3) The consonant t could remain in words like बितिय = द्वितीय. If dropped, two similar vowels might coalesce and give rise to a word which would be of uncertain interpretation. Of course बिइय or बीय (which may stand for बीज, वीत etc.) are not unknown in Prakrits. 10) Stress is repeatedly laid on the five sins resulting from the violation of five vows (अहिंसा, सत्य, अस्तेय, ब्रह्मचर्य and अपरिग्रह ) ; see also above p. 37, lines 2-6. 14 ) P तरइ in the sense of ; but has its correspondence in Marathi, Gujarati and Hindi (from its synonym). 15) Imp. 2nd p. sing., usual in Apabhramsa as noted by Hemacandra (VIII. iv. 387). 21-2) The metre is तोटक ( स स स स ) ; in one line (खणमेत्त etc.) सइ is possibly to be read as से; it is also called छित्तक.
Page 39-lines: 1) Hereafter are detailed the various grades of faf and the miseries therein. 2) टंक is a coin. Compare माया तैर्यग्योनस्य । त. सू. VI. 17. 5 ) The doctrine of अहिंसा, in which हिंसा is defined as प्रमत्तयोगात् प्राणव्यपरोपणं हिंसा, has necessitated a detailed classification of Jivas according to the organs of senses etc. In this context, see Uttarādhyayana X. 5 f., XXVI. 69 ff.
Page 40 lines: 9) The metre is in four lines, each with, with pauses after 7, 7. 13) Hereonwards are given the details about human birth. Compare स्वभावमार्दवार्जवं च मानुषस्य । त. सू. VI. 18. 24) For a study of similar lists, see OTTO STEIN: The Jinist Studies (Ahmedabad 1948) pp. 97 ff; J. C. JAIN: Life in Ancient India as depicted in the Jaina Canons (Bombay 1947), pp. 358 ff. These are anarya or people who never dreamt of any religious practice. 30 ) लल्लाय from लल्ल 'of defective speech' रुल्ल and पंगुलय, cf. Marathi लुला and पांगळा. Compare this topic with the उत्तराध्ययन X. 16ff. Page 41-lines: 6) ? 19) or 1, a pebble? 33) This is a fata with 28 TTS (6, 4×5, ) in each line; the second line, however, seems to be little defective, since its first and second of the five Caturmātrās are not suitably constituted. 34) This is faqat as above.
=
Page 42-lines: 1) This is a fa, in two lines, each line having 30 TTS (4x7, 2) with a pause after 12 TITS. 4) कारिसिकारीस. Here onwards are detailed the causes etc. of देवगति. Compare सरागसंयमसंयमासंयमाकालनिर्जराबालतपांसि देवस्य । त. सू. VI. 20. 16 ) Read वज्जहरं ते सुरा. 25) Whenever inconvenient words or expressions are used, we have the fag type of п.
Page 43-lines: 5) TT is already noted by PISCHEL (Grammatik §§ 212, 534): so we have here, future 1st p. sing. For similar forms see Hema. VIII. iii. 171. 18) The metre is with four feet (). 26) A fine piece of instruction of general virtues which constitute worthy behaviour without any special religious bias. 27) Perhaps af for the sake of metre? 28) Rather बहुमायं मा कुणसु रूवे with P.
Page 44 – lines : 9 ) The metre is स्रग्धरा in four lines with 21 अक्षरs ( म र भ न य य य ) with pauses after 7, 7. 12) In the earlier section a described, and now he explains the basic causes that lead to it. 15) This is identical with foga VIII. 39. 16) Obviously the author is adding मोह as the fifth to the basic list of four कषायs. As the author's explanation stands below, has to go under both arise out of the generic कषायs and their illustrations, see त. सू. VIII. 10, especially the 283 f. (Bombay 1916); H. GLASENAPP: Die Lehre Vom. Jainas (English version, Bombay 1942) pp. 9-10.

. 23) On the four degrees of भाष्य (Bombay 1932); गोम्मटसार, Karman in der Philosophie der

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Page 45—lines: '9) a, Nom. pl. 10) Note the faqat in the second half. argforei= fireff#T#. 12) Note the similar opening set-up of these stories. 15) The author has in view the territory of Kāñci inhabited by Dravida people. The name TTGT is typically un-Sanskritic. 17) The description looks like decorational addition. It is full of slesa and in Apabhramsa, and obviously, a standardised description. 21) ter or ta, child. 25) Her name is uifauft as noted below 1. 27. 26) A rt to Ganges is looked upon by Jaina authors as hat; cf. BITTITIETITTA T: f970FATT I forforatsfr i he farver II RP 11 Ratnakarandafrāvakācāra, Bombay 1905.
Page 46—lines: 1) A fine subhāşita; read fart 5) Here is the description of the advent of autumn. 9) गुट्ठिय (< गोष्ठिक) for मुट्ठिय would be more appropriate in the context. In close writing g is likely to be misread as m. 12) a=terra (perhaps contaminated with T ra). 17) Note the use of it with infinitive also p. 48 1. 3. 18) The form oft deserves attention. 28) Or even 5-HTETTUUTUTTGTTU-
F T . Page 47-lines: 5) The term ftu appears to be used in a general sense 'song'. 6) There are two halves, with two parts in each. The final vowel each part may be read short or long: accordingly, the metrical form is either alt (13-11) or faqe (4x3, -; 4,4, - -). Some have CE# with 14-12. See VELANKAR: EGZISETTETH, p. 351. This is in Apabhramsa. The earlier Ms. has grut, but in the later. For some remarks on this couplet see A. MASTER: BSOS, XIII/2, p. 4121. 9) Because it is a देशी word, the spelling has become uncertain कोंकी or कोंटी. 18) 'कप्पिय stands without any termination, perhaps a Prākrit form for the subconscious oftq3 in Apabhramsa. 20) Such catch expression could retain the consonant .
Page 48-lines: 4) Even the later Ms. P. retains some cases cf the softening of intervocalic a to , which is looked upon as a characteristic mark of Sauraseni, here, for instance, 31TT. 5) Both the forms जलं-थेवा and जलत्थेवा have grammatical justification. 7) मए =अहम् ? 8) Better समासासिओ पुच्छिओ or even समासासियमच्छाए or समासासियामुच्छाए तओ (सो). 12) गेण्हह गेण्हह, रे रे, HT AT, arte, a fusë these constitute the collective cries of people (TCA ): so obviously HT-HT does not go with वारेह. Read in the foot-note 10 'P हंती for महंती' and in 12 'P वारेह for मा मा'. The reading of P might have been रे रे वारे वारेह. 16) Here are being referred to स्मृतिकारs etc.; and some of their mutually inconsistent statements are being quoted. The authorities mentioned are HF, T, art , ATPOŜT and the sources in view are HTTA, GITu and Tiar. 18) Here we get four Sanskrit quotations, TTT in metrical form, which appear to have been taken, may be even in a mangled form, from some Fafa texts. The line fatri etc. is found in the aforefa III. 17. Vide my paper 'Sanskrit Passages in the KM., The Adyar Library Bulletin, Vol. XXV, parts 1-4, pp. 353-59. 23) Note the striking difference in the readings of J and P, the former easier for interpretation. affarsi presents some difficulty, but indicates that he should not have a fixed residence at any one place. TFIETT, 45397, 195, 1997, FHIĦ and a cover deities as well as places. The following observations from the Rājasthān through the Ages (Bikaner 1966), pp. 403-4, are useful: 'Of these the Gangadvāra is the well-known site where the sacred waters of the Gangā reach the plains. Prabhāsa might be either Prabhāsa-Somanātha or Prabhāsa-Kurukşetra, more probably the latter, the sanctity of which dates from a very early pericd. Puşkara is the well-known Tirtha of this name near Ajmer. Lalita might be the Lalitesvara cf Prayāga, mentioned in the Skanda-purāņa. It speaks of Bhadreśvara on the Kāli as a jyotirlinga. Hemanta and Virabhadra are yet to be located.' The nature of the suffert prescribed is given in prose in this paragraph; and the following verses constitute a criticism of it.
Page 49-lines: 1) Obviously people from distant south went to the Ganges. The practice of throwing into the streams the bones of the dead is being referred to in line 5 below. 15) Here the author mentions the Karma doctrine according to which one is responsible for one's Karmas, past and present; either one has to experience their fruits or exhaust them through penances. The favour or frown of the Almighty and priestly Prāysacitta have no value at all. Such a philosophy cuts at the very root of prieslly rituals, and hence that eternal antipathy between the priest (TO) and recluse (THT). 16) This is a moral code, put in some details. 30) The beginnings of these tales have almost a common pattern, compare $8 87 and 96, also 110, 126 and 141.
Page 50-lines: 2) Why the territory was named arat is explained here. 3) Note the style of putting things, the graded use of numerals and the colloquial expression at the close of the

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form facasi desert Rather 177#T
ifa (line 21 be
passage (especially the Apabhramsa forms in the last sentence). 5) fwoifa? 15) This question and-answer style is more suited, for recitation before an alert audience. There are some Apabhrams forms. 22) Note some of the striking differences between J and P: 7° and ETHI:, TFTOL TTTTT: etc., as understood by the Sanskrit Digest. 29) qftaftoft9159farat.
Page 51-lines: 1) J has both the readings afchat and oftast while P has an uniform reading ofgat. 15) Tocant, Sk. text has a gaat:; does this stand for 799: if not eat:? 21) Compare rart at EUPH Fair forcat aT ET TE I. 29) Here we have a description of the ha season. 31) A bridegroom wears a red garment. 33) Tot, see my Notes on the Lilā vai pp. 333-4.
Page 52-lines: 10) TTTT Acc. sg. 12) The following metrical piece is called faqatavs The first four are faqat lines, each having 28 HTTS (6, 4x5, long): and the next unit is a af (4 x 7, 2;12). 27) The Ms. J writes the peculiar 37 which anticipates the present-day tendency Note the use of atae (line 4 above) and . The sunset and the spreading darkness are graphically described.
Page 53—-line: 22) Better read Taft for HST.
Page 54-lines: 8) Is the metre 3795FFETF ? 13) Tut goes with a H3; that is why perhap J omits this. 17) Are we to read कवंतं पिव? 22) Rather read पत्ता ससंभमं । ता चितियं etc 28) fa fagfo?
Page 55-lines: 4) The form faraj deserves notice. Hemacandra has noted the form facta as a speciality of Paisaci. 6) अत्ताण =आत्मन्. 7) Rather जुत्तकालं. cf. मएल्लए and its Marathi prototypi
. 10) The passage beginning with and ending with refa (line 21 below) is edited (from J) translated and annotated by A. MASTER in the B.S.O.A.S. Vol. XIII, Part 4, pp. 1005 f. The dialec illustrated here is Mid-Indian colloquial and runs parallel to the Apabhramsa known to us fron literature. The text differs here and there from the one presented by MASTER; ther eadings arı exhaustively noted; and there would be a good deal of margin for difference in interpretation. Is the particle For used in this passage to be spaced off from the word to which it is appended 16) According to the Editor of Rajasthan through the Ages (Bikaner 1966), p. 384, the Bhattārak: of Mūlasthāna is the Sun-ged of Multan. 'The story of Sāmba, as we have it in the FF&ETU भविष्यपुराण, वराहपुराण and स्कन्दपुराण, shows that it was साम्ब, a Yadava prince cured of leprosy who started the new form of Sun-Worship, brought the magas to Jambudvipa and built the famou temple of Mūlasthāna or Mūltan.' Mahākāla Bhattāraka is the Saiva temple of Mahākāla ir Ujjain in Central India. 19) The reference to Prayāga-vata is interesting, and the following observations from the Rajasthān through the Ages may prove useful: 'Suicide at Prayāga is mentioned in the Bālarāmāyana of Rājasekhara. Yuan Chwāng speaks of it in the following words “Before the hall of the temple there is a great tree with spreading boughs and branches and casting a deep shadow. There was a body-eating demon there, who depending on this custom (viz. of committing suicide), made his abode there. Accordingly to the left and right one sees heaps o bones. Hence when a man comes to the temple, there is every thing to pursuade him to despise his life and give it up. He is encouraged thereto both by the promptings of the heretics and by the seductions of the evil spirit. From early days till now this false custom has been practised (Beal, I p. 232)'. Something similar must have been taking place at Gargāsāgara where the pilgrims bathed at the junction of the Gangā and sea, and if tired of life, hurled themselves to death by falling on the image of Bhairava." See also the papers of P. K. GODE: Akşayavata, ABORI, Vol 38, pp. 82-9 and Religious Suicide at the Sangama, in the S. K. De Felicitation Volume, Bulletin of the Deccan College R. I. 25) The author lays more stress on Hu and tatha than outward purificatory rites which come under 1977. The Editor of the Rājasthāna through the Ages, while observing: 'Partially the Jaina practice of sallekhanā also seems to have been motivated by such a belief' has not taken into account the definition and the mental attitudes of Sallekhanā, see foi instance, the Ratnakarandaka, vv. 122 ff. His reference to manoratha-kāmita-patana in the Samarāiccakahā (p. 438) is not a Jaina practice, and cannot be connected with Sallekhanā as implied by the way in which the sentence comes after a reference to Sallekhanā. The quotations from the Bhagavali Ārādhanā, given in the footnotes, themselves do not justify this observation on the Sallekhanā practice.

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Page 56_lines: 5) a t of the usual enumeration is covered here by Try and e. 21) From this paragraph No. 111 we have the episode of Arafach. A running and close (wherever the original is followed) summary of it in Prākrit verses (sometimes borrowing words and phrases) is found in the आख्यानमणिकोश of नेमिचन्द्रसूरि (c. 1073-1083 A.D.), with the वृत्ति of आम्रदेव (1134 A.D.), ed. Muni Shri PUNYAVIJAYAJI, pp. 222-25, Prakrit Text Society Series No. 5, Varanasi 1962. Some passages are mechanically imitated. 22) Something like the iCATI4even in prose (here) which shows some Apabhramsa tendency as well. 28) 147g is obviously a reference to the Terre of चाणक्य also known as कौटिल्य. 29) The reference is to the 23rd तीर्थकर, पार्श्वनाथ, the son of वम्मा or वामा, who was born at वाराणसी. 31) The personality and character of गङ्गादित्य are effectively sketched by contrast.
Page 57—lines: 5) Read 'Aragat #T oat' f. 16) Food or ui-does this refer to plucking ornament from the ear? 18) 47 and ordinarily mean the same, 'a pair'. Perhaps 33 has the meaning of 'vicinity', cf. Marathi 70%. 24) Here we get a list of vocations which were looked upon as respectable in those days. 29) प्रतिष्ठान was obviously a famous town in the दक्षिणापथ in the days of Uddyotana. From Varanasi to Paithan one has to cross a thick forest.
Page 58-lines: 2) We have here a typical description of a ateiga of that time. 9) This episode reminds one of the tale of धनदेव and अनङ्गदेव, in the समराइच्चकहा, 2nd भव. 26) Read fa ETE-HT-AUT.
Page 59-lines: 1) Read de # or F fr. 4) Tuits are an itinerant tribe which first settled in different parts of Punjab, Kashmir and then came south-wards. During my visit to Kashmir in Oct. 1961, Dr. RAGHAVAN, Mrs. RAGHAVAN, Dr. H. L. Jain and myself visited Gulmarg. Pointing to a group of huts in the valley, I asked my pony-man as to what it was. He told me in broken Hindi that it was the 'Dranga', meaning 'village of Gujaras'. 5) It is a fa976 song about a white bull or ox; each line has 14-12 ATTIS (4x3, - ; 4, 4, - -); read rather fort. See A. MASTER: BSOAS, XIII, 2, p. 413. 15) Here is a reference to artificial head-dress of actors.
Page 60-lines: 16) TT go #efty is a colloquial context to introduce a description. 17) In this group, the first is a far (with 30 HTTs in each line); and the rest are gathās with their lines interlinked by Thai. Rather Hafo. 22) This passage also has a metrical ring. Some of the pairs are clearly r at, a etc. 26) Here we have the summer described.
Page 61---lines: 15) Compare with this episode the tale of 5HTT and GTUTET in the 1977 , 2nd भव. 20) Please read माया-परायत्त-हियएणं. 21) We should put a Danda after पत्तो जलं ।. Then जाव to थाणू is a gāthā, the first part ending with जंबालं. 28) As it stands, it is a गीति (with 30 मात्रा in each line) perforce; but if that is omitted, along with J, in the second line, then it is a Te. 31) TUT=STAT? Hemacandra recognises fut as a postposition of the Infinitive, the forms of which are often used for the Gerund,
Page 63-lines: 18) These lines (18, 20, 22, 25) are metrical; the pattern is 452987; it is difficult to name the exact type, because there is syllabic variation here and there due to dialectal differences and uncertainty of readings. The dialect is Mid-Indian colloquial, not necessarily of any rigid literary type known to us. It is significant that they are put in the mouth of J19-ETIT. HET and EMT are justified, but FBT is perhaps a wrong reading, resulting from contamination with another similar word. Sy is a village, an encampment of an itinerant tribe like the Tits. For some discussion and notes on these pieces, see A. MASTER, BSOAS, XIII, 2, p. 410. See the notes on p. 59 as well. Dr. D. Sharma's observations (Rajasthan through the Ages, Bikaner 1966, pp. 354-5) are interesting in this context: "In villages direct democracy operated even more effectively than in towns. An interesting example comes from the Kuvalayamālā where one Māyāditya brings together the grāma-mahattaras and tries to commit suicide, after telling them as follows: 'I have committed the greatest crime of doing ill to a friend. Hence I shall enter a burning fire. Kindly give me fuel and fire'. The mahattaras gave their opinions about the character of the sin suggesting various means by which he could expiate it and when the "jetthamahāmayahara sayala-dramga-sāmi" (the Chief mahāmahattara, the lord of all the dranga) advised Māyāditya to enter the sacred waters of the Ganga, all of them echoed the former's words by advising the latter to go to the Ganga river, bathe in it, and give up his body by starving himself to death".
Page 64 lines: 2) The first line is metrically defective. 3) This idea of seeking shelter is as

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old as Jainism. Note the usual recitation: ET HOT, faat ruf etc. 9) Rather opt for T. 28) Tarot is located in the JFTIT. 30) This paragraph is in Apabhramsa, mixed up with some usual Prakrit forms. 31) देयणओ or देउणउ=देवनतः or देवनतः? 35) Better read समवसरणेच; otherwise the presumption would be that the Samavasaraņa of Rşabha had visited Takşašilā.
Page 65_lines: 2) The Sanskrit version has t hat for EFT311, which, therefore, should be read by it as 451839). 8) Here is a list of praiseworthy channels of expending wealth., 13) That is how the traders prepared themselves for a trip on business. 14) farfa ateferat, middlemen or commission agents were encouraged. 17) TT? 20) Lobhadeva is bringing horses for sale from Taxila (in the Uttarāpatha) to Sopara (in the Dakşiņā-patha) near Bombay: the horses, obviously, fetched good price in the South. 22) It means that in the local Traders' Association (atfore- T), the traders from other parts of the country narrate their experience and receive a Farewell, symbolised by TT, A1547 and at (TE-Heategu). "Traders coming from outside reported their sales and purchases to it. A desī of the dealers from outside, assembled at Pehoā, granted certain donations to a number of temples. Commenting on the term nānādešāgata-bhatāka-vyuvaharaka-desī of the record Buehler writes: 'The word desi which I have translated by foreman means literally guide, instructor. It would seem that the dealers had appointed a manager who acted in their name'. Though this is a possible interpretation, we can have better sense if we interpret the word Desi as Sreni, or guild of dealers." See Rajasthan through the Ages, pp. 495-6. 28) This is an interesting passage indicating what commodities fetched more price in which parts of the country. Some statements seem to be made in a light vein.
Page 66—lines: 19) We get here a string of nice similes or 39#TS. 27) Better ETH TË T .
Page 67-lines: 1) That is how the traders' 'fleet' is made ready. Some of the rituals (1. 5 f.) are quite interesting, and the various items in the boat (1.8 f.) deserve special note. 5) Better 45af . 17) The routine is not quite clear. We may take to in the sense of 'thereafter'. 18) For partial comparison, see the tale of वीरदेव and द्रोण in which also the णिज्जूहग appears, समराइच्चकहा, 2nd Bhava.
Page 68 - lines: 17) The passage gives a good glimpse of the popular religious attitude and propitiation of several deities mentioned by name. See also $ 34 above and 8 395 below. Candikā is promised a pasu here, and earlier (832), the king is shown to be ready to offer his head to Kātyāyani for procuring a son. On Remanta etc. see Rajasthan through the Ages, pp. 392 f. 24) This is a Dandaka (6 + TT). The first line has an additional cle at the end; so also the last line, if fo is treated as a part of the line.
Page 69-lines: 1) This context of the shipwreck may be compared with the one in the ATSTEHETSTI, IX. 14) Here and there one finds some metrical ring in this passage. 27) That is a part of the routine of preparing gold from baser metal.
Page 70-lines: 1) Compare this episode of "Ttus birds with a similar context in the story of IGT, for instance, in the E T HIRT (Bombay 1943), 93. 158 ff. Here it is TE, elsewhere it is spelt . It looks like a hybrid word-5 means 'head', 'portion of the body above the neck.'
or T stands for à or al meaning two': a bird having two heads. Ganda-bherunda is a famous title, and the Govt. of Mysore has an emblem like this.
Page 71-lines: 2) In this paragraph we get significant observation on the striking characteristics, both stylistic and structural, of Sanskrit, Prākrit and Apabhramba. Obviously, the author discloses his liking for Apabhramba. He recognises Paiśāci as the fourth variety, but attributes it to Pisācas who dwell in the udara of the Vața tree. 10) For a detailed study of these Paiśāci fragments, see A. MASTER: BSOAS, XII, 3-4, 659 f. His readings and renderings need minor improvements here and there: still he has given very useful material for the study of these passages. For further notes see also F. B. J. KUIPER: "The Paisāci Fragment of the Kuvalayamālā', IndoIranian Journal, Vol. I, 1953, No. 3. 11) The word dat is illustrated by Hemacandra VIII, iv, 307. 12) Here AT, Hema. HITTI, VIII, iv, 307. Better read aragato. 13) Here fear, also in Hema., Ibid. 310. 20) The author hits at Sanskrit (1. 2 above) that it has 37777964T etc., but his Paisāci style (II. 11f. 17 f., 19 f.) is not much different.
Page 72-lines: 8) Compare p. 55. I. 26. 16) Are we to read Gotf -Hos? 23) 'Moha' means here infatuation with excessive sex-impulse. 27) og=18$ for metre. 31) In these

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descriptions the author easily adopts Apabhramsa: perhaps these are popular Varnakas, to be repeated here and there; see also below lines 35 f. Better read T3 we have got here.
Page 73lines: 3) There is 5 TH in the prose passage here. 4) Indra plucked with his Vajra the wings of flying mountains and made them settle down on the earth: for a graphic description of this, see the T55CFT, 224-35. 5) The second line is metrically defective (in the 4th pāda). 12) These are symbolic gestures to indicate that he wants to meet her in private (see next page, lines 23 f.). 16) The sunset and the spreading darkness are graphically described; see also p. 52, l. 24 f.
Page 74_lines: 4) The author develops a nice conflict. 11) The period of twelve years has some significance.
Page 75-line: 26) Note the imagery in this description.
Page 76-lines: 1) The details are significant from the point of view of ra. 19) There is a metrical ring about greatfrn etc. In fact, by reading act , we have a gāthā ending with fsheat. Then with some metrical defects, the subsequent portion ending with dry is a fifa unit.
Page 77-lines: 15) Here is a reference to the festivity of HGGETUIERT. 23) He has expressed himself by Trulfest
Page 78-lines: 9) The author is referring to some #THRITET and its section fruttat'. In the कामसूत्र of वात्सायन (Benares 1929), there is a प्रकरण (No. 23) which is called वरणसंविधानम् and the T No. 2 contains an expression E SO 17. 13) This is a group of faict lines; line 15 presents some difficulty; are we to read the Ag?
Page 79—lines: 8) This reminds us of the famous illustration of 35€ UTAT': see FalfHFiftie (Agas 1960) 64-65. The anecdote of Trafft which is given by Subhacandra in his commentary on these gāthās, is an old one, and is referred to in the Bhagavati or (Müla-) Arādhanā (Sholapur 1935), gāthās 1799-1800. 30) af shows how the author slips into Apabhramsa forms.
Page 80-lines: 5) This is the illustration of arti q. See my paper on this in the Munshi Indological Felicitation Volume, pp. 201f., Bombay 1962. 13) See T. Sutra VI. 6; Ta need not be taken as the technical term: it just means 'guarding' of g in nine ways (na, कारित and अनुमोदित by मनस्, वचन and काय). 16) Here is an interesting reference which sheds some light on the organisation of Jaina Samgha. A Cāraṇa monk (who is defined here) does not initiate others into the order, because he has no 778-9f , that is, he has no monks who follow him in his tour. We get here a clue for the etymology of the term Te, which indicates a group of monks who accompany an er while he is touring. 18) TE=TR, Palithana. The Sanskrit digest adds more details, because, later on, the place attained more fame and attracted pilgrims. 22) Rather read 311FHFHU....Tfossfes
Page 81-lines: 1) Here follows, at the end of the five Tales, a didactic discourse on 1, मान, माया, लोभ and मोह under the sway of which the soul wanders in Samsara: when these passions surge, one must restrain them; and when they start operating, they must be made pointless. 31) Better 26404.
Page 82—-lines: 12) The sun-set is graphically described intentionally putting together a number of similes, often based on 9. Better TYTUT-ETT. 15) Rather feate fa. 25) Some Apabhramsa forms are used. In the Brāhmaṇa families Tuzit was being repeated. 31) These details are interesting, because they refer to a number of places and temples: TT4UST, TERRITOT, 45977, ETTÄ AS, f9fTe, feta (see also p. 99, line 22), 37974, GATE, Tafaer, grįE, QU994, Tals. Facitat was being recited in the 37942T (TTOTIUT?).
Page 83—lines: 1) This FigoT is perhaps #15 +376T=GTf. In the Tamil country there is a goddess Korfavai, who is a deity of victory and identified with great. 4) The conversations in the apartments of courtezans give a good picture of the activities there, besides mentioning many items of domestic use. 12) May be a little exaggerated, we get here, in the following verses, some glimpses of the fashionable and luxury-loving section of the society. 31) Read of thet.
Page 84-lines: 12) This and the next are face lines. 14) Note the forms gyfeet, afruant and compare them with Marathi counterparts like this, af etc. We get here some idea of the dress. 16) There are Apabhramsa forms here and there: HER, fifu; The, catre (lines 18-9).

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22) These are fatet lines. 24) Here are mentioned the attendants, or the conventional company, of the king. faça is one of them. 25) GET=2757? 27) It is a catching contrast between the courtezan and the monk.
Page 85-lines: 14) fouf etc. and etc. are two lines of the Gathā. 27) Though the ring is slightly different in these two verses, the pattern of ITS conforms to the Gāthā type.
Page 86 lines: 21) The king first hears an engrossing episode of the bed-room; then he sees a saint engrossed in meditation; and lastly, he crosses a highly passionate, yet devoted beloved.
Page 87-line: 13) farfaTT FUT, some miraculous movement, jumping up like a flash of lightning (see above p. 73, 1. 24).
Page 88—lines: 2) Some of the ideas in this paragraph closely resemble those in the AT8449, 3 and 10-especially in the context of the rarity of human birth and of religious instruction. 14) The verse माणुस्स etc. is attributed to सुधर्मस्वामिन् ; it is traced in the आवश्यकनियुक्ति, 831 or 832. TH=HTT. 23) One is reminded of the oft-quoted verse: a TIT FAUTETI ETT STATUT धावन् किलान्धको दग्धः पश्यन्नपि च पङ्गलः ।।
Page 89-line: 1) This is a cor of the 55819, and it is followed by its 3974 in the next paragraph. There are three kinds of souls: अभव्य, कालभव्य and भव्य.
Page 91-lines: 10) This is called ferateve by the author. The first verse is feat. The next looks a bit irregular with 28 or 29 HTTS in the first line and 30 hits in the second. The third is a ufa. The last verse is in Apabhramśa; it has 28 Tats in the first line and 26 in the second line (which is a good द्विपथक line). Is तउ redundant; or are we to read तउ अंगहिँ विलसंत? 15) F117 to greet with the word ' '=7 (>73 >71) #TETT > 719 FT 3Tt; 21) For details see W. SCHUBRING: The Doctrine of the Jainas (Delhi 1962), $ 170. 24) But who has and where is narrated the FT of Dharmanandana ? The Sanskrit recension has no remark corresponding to this.
Page 92-lines: 12) We get here in the following sections, the conventional description of the Saudharma-kalpa, Padmavimāna, the rebirth of Lobhadeva's soul there, the attendants, the way in which he was introduced to the heavenly environments, and his recollection of the past life.
Page 94-lines: 4) Compare TTTTTTT para 12-14. 8) The first two verses are in faust metre; the third is a गाथा and the fourth is खण्ड (अवलम्बक), a समचतुष्पदी, each foot having 13 (4,4,5) HTEIS. 19) The metrical form is fifa. 23) A nice simile with plenty of double meaning.
Page 95-lines: 7) The text of P shows a gap. As the query stands, there should follow (according to J) a description of forme after afa ; but instead we get the description of the images. May be that the description of it is missing. For the description of images, see T hory, para 129. 12) We get here some details of the Pūjā. 15) This and next are in feyet metre. 20) See the TITUTU, para 138. 24) In these verses, the Five Parameşthins are saluted, and then the religious duties of house-holders and monks are enumerated in short.
Page 96-lines: 5) Here (also p. 110, line 7, but PBHATTt) the name of Art in heaven is TEHETT, but elsewhere (p. 229. line 25) 434TTI. Looking at the various readings together, HTFTHE in heaven is THT and Atutfach is T39.9) All the five Jivas (of Candasoma etc.) meet here in the Saudharma-vimāna. 11) There is the Ta Thk here. For a canonical back-ground of these details see how god सूर्याभ is going to the समवसरण of महावीर in the रायपसेणियसुत्त, 28) Compare TEUTATT, paras 21 etc. Here we have a good description of the Samavasaraṇa, incorporating most of the conventional details about the fetus etc. Compare also falaquofa (Sholapur 1943) IV, 710 ff.
Page 97-lines: 9) Here we are given a description of the fagtes; compare fate quorfer, IV. 919 f. 27) Hereonwards follows a nice discourse on Jiva, its nature, its relation with Karman, its migration through various births, and its final liberation.
Page 99---lines: 3) This tale of a wild rat is as good as an independent, or even a detached, episode. 17) Read 3toaut fa. 19) 3fufHat is an Apabhramsa form,
Page 100-line: 12) That is a good list of the repeated instructions in the order of monks.
Page 101-lines: 4) Even the wild rat is behaving like a saint in human birth. Even a lowest being can attain liberation in due course. This gives a lesson to and holds a hope before others. 13) Rather पत्तीउ for पुत्तीउ. 17) Better कुरंगे धोरुद्दवेहिं.

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Page 102_lines: 18) Read T54at. Perhaps we have to read 9399Feat. 31) Note कुवलयचन्द्र is being addressed.
Page 103—lines: 17) The metre is gofatifea. 32) There is a reference here to tra font महोत्सव.
Page 104 lines: 7) Dakşiņāpatha is looked upon as full of plenty, a veritable heaven indeed. 21) quat, a branch of knowledge which deals with mining. The trees indicate the hidden wealth below: this is a common idea, see TrafTA, IV, p. 36 (ed. KALE, Bombay 1925). The secondary branches or roots of the Mālūra tree indicate the presence of wealth below. Is fac u t a form of the Gen. dual (=facamat:)? The extent, nature and the depth also are indicated by the size, juice and height of the tree.
Page 106-line: 6) - or Tagfra, perhaps a person who sits in the latticed topmost cage or cabin of the ship and views things at a distance.
Page 109-lines: 26) The two names parft (p. 104. 8) and I here, refer to the same town. Better read our Gutt (see p. 105 line 10). 35) TO, present participle Nom. Sing.
Page 110-lines: 7) See above the note on p. 96, line 5. 8) This FET is called face elsewhere, see p. 162. 1. 9) See p. 92, lines 1 f.
Page 111-lines: 27) TTT possibly refers to some canonical text. TT afturg to qfam ' fh may be even a quotation: it resembles the style of the Ācārānga-sūtra. It is a Ta of what is called the T TTT style Pt. BECHARDASAJI informs me that this is traced in the 1934 , हरिभद्रीयावृत्तिः, p. 661. 30) The Lion is called साधर्मिक, 32) Likewise जीवंधर had given कर्णजाप to a dying dog which consequently was born as god. The gaitaraFT of arfait refers to it in this way: प्रापद्देवं तव नतिपदैर्जीवकेनोपदिष्ट. पापाचारी मरणसमये सारमेयोऽपि सौख्यम् । कः संदेहो यदुपलभते बासवश्रीप्रभुत्वं जल्पञ्जात्यर्माणभिरमलस्त्वन्नमस्कारचक्रम् ।। १२ ।।
Page 112-lines: 4) Read T. 6) We have the sia 944 here. 9) The descriptions in prose on this page (lines 9-12, 14-19 and 21-24) are affected by Apabhramsa forms. 21) Here the wild, if not wildly cruel, habits of the Fogs in the Vindhyan range are described. The author has given above, p. 40. lines 24 f., a good list of Fate people; and here he gives the description of a typical get in the Vindhya religion. These people are called irreligious, and this picture shows what the author means by religion. 27) The advent of summer is described.
Page 113—lines: 6) Apabhramsa forms are found in the descriptive passages on this page, see lines, 6-8, 10-12 and 21-24. 20) Some metrical defect in the first line; arsfout? 29) T TT
The advent of
secolines, 6-8, 10-12' and Apabhratsa
Page 114-lines: 8) The elephants had enough evidence on their person that they had come from a watery spot. 23) Here is reference to आयुःशास्त्र or आयुर्वेद.
Page 115 lines: 4) The statue of Arhat is on the head of the Yakşa. Very often the image of Pārsvanātha is found on the head of Padmāvati: this idea is as old as Uddyotanasūri's time. In this context, Dr. U. P. SHAHA, Baroda, writes to me thus: 'About your inquiry regarding the earliest Yakşa image having a Jina-image on top, I must say that I do not remember any image prior to about eleventh century. But Yakşi images with Jina on top are known from at least c. sixth century (A. D.), and you will find a bronze of Ambikā (c. 6th century) illustrated as fig. 14 in my book, Akota Bronzes, published by the Government of the old Bombay State (by its Department of Archaeology and Archives). In this context the following observations of Dr. D. SHARMA (Rajasthân through the Ages, Bikaner 1966, pp. 395-6) may prove interesting: 'We have scriptural evidence too of the worship of the Yakşarāja, Kubera. Many images of this potbellied god have been found in Rajasthān. The image of Jaina Kubera from Bānsi (near Chitor) is of excellent workmanship. It depicts miniature figures of a Jina both in the crown and the head of the deity (Researcher I, p. 18).' 12) First two verses have a h .
Page 116—lines: 9) This is a reference to the TUTETTET. For a detailed conversation on the recognition of the 'पदपद्धति' see the वसुदेवहिंडी, part I, pp. 135 etc. 17) Preads अक्खित्तियं for दुवईखंडलयंThe metre is द्विपदी. द्विपदीखण्ड is a joint metre.
Page 117—lines: 21) Some forms show Apabhraíba tendency. 27) fa:Fa: is the left with which the Truth (namely afara out of cafu fraf etc.) is recited. A Brāhmana could be distinguished or was characterised by this Hr7; otherwise he was just a beggar.

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Page 118-lines: 6) Here is a list of the georets of this world; so here is substituted for 187. 18) Note the Apabhramsa forms. 30) There is 6th in these lines.
Page 119-line: 29) These are eight varieties of ourers. Page 120—lines: 4) The metre is ta. 26) 370- TT?
Page 121-lines: 1) We have similes here based on 9. 4) Rather a CHETI a? Note the Apabhramśa tinge in the prose describing the river etc. 21) This poetic description of tar is quite catching.
Page 123—lines: 7) This context reminds of the parrot episode in the Kādambarī. 14) Compare Kādambarī (PETERSON'S ed. pp. 33-34) especially the expression fuff irfraui
.... etc. 19) atau Infinitive of purpose. 22) FUTS is perhaps a short form (for domestic use) of H H above. 24) fagi , see above p. 16.23. 29) Some of these are the अनुप्रेक्षाs. 33) Are we to read राइणो जहा पिउणो 'महारायरिसिणो' etc.?
Page 124lines: 18) Hafeters and Tic were famous as holy places even in the time of Uddyotanasūri. See p. 80 above. 28) As usual, in such descriptions, we get some Apabhramba forms. We have XI5 446.31) Read with
J Ę . Page 126—11. 18 f. The idea of a child being brought up in the herd of deer is not imaginary but a fact of experience. My friend Shri D. PUUTTASWAMI, Mangalore, draws my attention to a cutting from an English magazine which deserves to be reproduced in this context: 'Bedouins, hunting gazelle in the Syrian desert with the aid of a jeep, saw a strange 'animal' running with the herd. On capturing it, the tribesmen were amazed to find it was a boy about 14. The lad was taken to an asylum at Damascus, where he is being taken care of by the doctors. He can only mutter animal sounds and spends most of the time in the grounds completely naked. He will eat grass and his only drink is water from an ice-cold mountain stream. The lad runs amazingly fast, and until exhausted during the chase was able to outpace the jeep. It is thought that he is a Bedouin boy, who abandoned by his mother in the desert, had in some strange manner been living with gazelle.' The caption of the cutting is 'Real Life Tarzan'; and the photograph of the boy is given.
Page 127—lines: 1) FT afsce PTT is the usual canonical phrase. 28) Better read fure एणियाए लक्खिओ etc. 30) Rather पव्वालणा.
Page 128—lines: 3) Etats presents some syntactical difficulty? 11) Each line has 32 HTTTS. If the verse can be split into 4 lines, then the 2nd or the 3rd have the same pattern. Are we to read जिणंदयपाए for पए जिणयंद to suit the rhyme? 13) Each line has 31 मात्राs, with a pause after 13 मात्राs and the third Caturmātra has five मात्राs. The author calls it गीतिका. 17) Rather आयंत for आयत्त. To converse in Thats was looked upon as a diversion.
Page 129-lines: 3) The author shows that he is conversant with 1989 . In one verse, he outlines 989997 in Sanskrit; but in Prākrit, he gives elaborate details covering more than a page. It is not unlikely that he is reproducing the details from some manual on that lore. Dr. NEMICHANDRA SHASTRI, Arrah, informs me that these details about HTHSSTIFT deserve to be compared with those in the वाराही संहिता, for पुरुषलक्षण Chaps. 68-9 and स्त्रीलक्षण Chap.70, and also बृहत्पराशरहोरा Chaps 75 and 81. Some items are common, but there are differences as well. 26) In this discussion which is mainly in gāthās, there are a few 365 verses, see lines 26, 29; p. 130, line 27; p. 131 line 11. 33) Note this used: perhaps he has a Sanskrit text before him.
Page 132—lines: 1) We get some details about the faster clan here. 14) That is how gods, men and Vidyadharas are to be mutually distinguished. 27) We get here the description of the mode of worship.
Page 133—lines: 15) It is interesting to note how both #th and ruins are being associated with the eart fail.
Page 134-lines: 17) Here is the etymology of eat, according to Jaina tradition. From his two sons 1 > furry and agafo > ATHUSTE started and a DTS. 3696 >
93477 belong to the latter. ( 1T371). 25) facut-get or -Art is reached after crossing विन्ध्य as well as सह्य by one starting from अयोध्या. 26) The first three verses are गीतिs. All of them have PT TATT. 33) Note the Apabhramsa forms here.
Page 135 --lines: 6) This farget is located on the shore of the Southern Ocean; see also below 155.19. 21) We get here some idea of the equipment of the caravan. Cf. Līlāvai 1065 f.

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Page 136-lines: 4) Sometime the following verse or verses repeat the idea contained in the prose above. That seems to be the stylistic feature of the author. 27) Obviously atom (f ).
Page 137-line: 8) This idea of refH has gone a long way to consolidate the Jaina Samgha consisting of monks, nuns, laymen, and lay-women.
Page 138-lines: 9) On To see, OTTO STEIN: Jinistic Studies, p. 19. 10) TË Gen. pl.? 31) A serious conclusion is reached through jocular or half-serious arguments.
Page 140-lines: 2) The Varnaka has some Apabhramsa forms. 29) ET=754.
Page 141-lines: 2) Uddyotana speaks more than once about the TF (see below 216.3). In this connection an observation of Dr. R. WILLIAMS (vide his thought-provoking paper 'Before Mahāvira' J.R.A.S. April 1966) may be noted: 'whilst the Svetāmbaras hold that Rşabha pulled out his hair in four handfuls, the Digambaras prefer to say that his loca was accomplished in five handfuls (See Sramaņa Bhagavān Mahāvira, V, part i, p. 298)'. This difference does not seem to be sectarian. 5) This gives a good idea of what a rua means in Jainism. The equipments of a new monk are noted here.
Page 142-lines: 21) Here is a nice discourse on Dharma, its practice and objective. The following details are available here: The five Astikāyas; Jiva and Pudgala, and the resultants of their mutual relation, namely, the Seven Principles, ofta, 371a, 3769, arET, , FAUT and 17 are fully explained in SS 233–34.
Page 143---lines: 4) Better read our faret TĘT. 23) Perhaps for TTT?
Page 144-lines: 1) Better read #Tator at. 29) Note the syntax of the sentenceFit Fat etc. 30) Read of 5
4 5 foartfasa-HXY-6. Page 145—lines: 7) The metre is fe or alca, having four rots in each foot. 9) Upon OTH etc., see OTTO STEIN: Jinistic Studies, (Ahmedabad 1948) pp. 3 etc. 10) Note the syntactical looseness of the sentence, quite natural in speaking.
Page 146-line: 13) It is interesting to note how concessions in the code of good behaviour are given according to the ability of those who practise them.
Page 147-lines: 14) A nice description of the gathering of dark clouds and of the advent of rainy season. 21) This is a fant TTTT. 25) ozifa is emended; but the original reading appears to have been wuifa 'covered, or thatched'. 27) Some forms are in Apabhramsa.
Page 148-lines: 3) Better read AT TT CHIE. 11) Indra-maha, Mahā-navami, Dipāvali and Baladevotsava appear to follow in succession after the rainy season. See ta tatu
9H (Ahmedabad 1964) by V. S. AGRAWAL.
Page 149-lines: 6) The prose passage has jent and shows some Apabhramba forms. The trees mentioned here belong characteristically to the Western Coast, where obviously the fauteract was located. 14) Note qfur for 99.21) Note the Apabhramsa forms. .
Page 150-lines: 4) What a realistic sketch of the style of gossip of women folk carrying water! 8) fari ang for faring is equally justified. 18) It is a Hoo-agro HE perhaps a residential school to which students from different parts of India have come, for instance, 1) ste, 2) 71109, 3) #739, 4) 7749957, 5) Thee or T704, 6) HETTE, 7) ATTE, 8) 67 or 274, 9) fafcis or fafcsit and 10) 99. Srikantha is the same as Foto. See A. MASTER: BSOAS, Vol. XIII, part 4, p. 1009. See below the notes on pp. 153. Mathas are well-known in the South. 22) Note HTU, sifafanu, fats are forms of plays. 25) Branches of learning studied: 21*ut, agsta, HIEUCI, astfarafa, Hint, fungi, rate and 11467. See A. MASTER: Ibid. Jainism is covered by 3 raat. See Annals of B. O. R. I., vols. 48-49, p. 247 f.
Page 151-lines: 7) Here are enumerated secular branches of learning, covering various arts, crafts and miraculous attainments. Note the phrase 72 Fists and 64 fatis, see above p. 22, 1. 1 f. 12) Here is a specific reference to pupils who were given solely to the study of Vedas. 18) The language in which the lads from that residential school are talking is typically conversational Mid-Indian possibly imitating the contemporary spoken idiom as distinguished from the literary styles known to us in Sanskrit, Prakrit or Apabhramsa. For some annotations on this passage, see A. MASTER: BSOAS, vol. XIII, part 4, pp. 1010 ff. gifqat qat--the talk or conversation started. FHS Passive third p. sing. 19) It is interesting how pure Sanskrit words are retained as it is done in the present-day Modern Indian Languages. 99605 1st p. pl. of the

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present. amte 'white', 'fair'. Or is it note ? aute is a post-position: or its use. See 'Notes on Two Post-positions of Late Middle-Indo-Aryan, Tanaya, Resi and Resami' by L. A. SCHWARZSCHILD: Bhāratiya Vidyā, Vol. XIX, Nos. 1-4, pp. 77 ff., Bombay 1962. 21) There seems to be some pun either on भोजन or स्पष्ट, preferably on the latter. वणि colloquial of वर्णय. 23) The termination °वास्तव्ये seems to be affected by the following ते. 24) अम्वोपि-वयमपि? Like 3pfru, afa also seems to serve the purpose irrespective of person and number. 26) The çemark of the prince clearly indicates that these (silly) boys have hailed from different parts of the country (dešika) and their chatter is inconsistent or disconnected.
Page 152-lines: 2) T qaia is typically colloquial; compare in Marathi 57 art. If one objectively analyses any speech of the educated people in any of the New-Indo-Aryan languages, it may not be much different, when judged from the point of view of literary languages like Sanskrit, Prākrit and Apabhramsa: the admixture of Sanskrit words, dropping of termination and syntactic lapses. 4) This is definitely colloquial, running parallel to the literary current known now as Apabhramba. 6) =ETU:. Ecu, query or ETS is an adept in the recitation of gāthās. 7) tareft seems to be an imitation of colloquial pronunciation of Tift or TT. 8) It is an Anuştubh. Obviously, it is a mangled form of some standard lines. Dr. H. L. JAIN draws my attention to the following verse from the Pancatantra: बुद्धिर्यस्य बलं तस्य निर्बुद्धेस्तु कुतो बलम् । au ft HEHFT: TTT fantast: 11. Many of the copperplate-grants have a concluding line like this: यस्य यस्य यदा भूमिस्तस्य तस्य तदा फलम् ।. 9) The Anustubh has 32 अक्षरs, while the स्कन्धक has 32 FTTTS (12+20) in a line, being more or less an extension of the gāthā. goue is colloquial for 908. Apabhramsa allowed variation of any vowel for any vowel, plenty of it must have been there in the spoken dialect. 11) This is a Dohaka (14 - 12) or fat (4x3, - ; 4, 4- -); but somehow paifa and an do not rhyme. The first two mies have eight syllables: that is how perhaps it is mistaken as a 19. 12) Tot possibly for 9(3) . 13) It is a good gāthā, only दृष्टा should be substituted by दळूण. रइयराओ and अहरो are in the Acc. sing. through Apabh.
Ts and 36, but really tui and 36 in Prākrit. There are some Sanskrit spellings. 23) Note fact....ahafury. There were provincial traders, characterized by their various provincial languages (4-"HTT), which are to be distinguished from literary languages (like Sanskrit, Prākrit, Apabhramsa). On these verses see A. MASTER: BSOAS, XIII-2, 1950, pp. 413-15. 24) Gollas are an itinerant tribe. They tend cows and sell medicines etc. They are akin to Abhiras. They are described as dark. Their speech is illustrated by 355 or 3739, rather difficult to interpret. 25) Generally speaking Madhyadeśa is the territory bounded by the river Sarasvati in Kurukşetra, Allababad, the Himalaya and the Vindhya. Here it refers to the central area of it, now-a-days covered by Hindi of which a 3T3TI' is a good ancestral specimen. 26) Māgadhas are the residents of Southern Bihar: the expressions T o r gat (from a have a clear Māgadhi stamp: Nom. sing. in 5 and changed to . 27) da is the Doab between the Ganges and the Yamunā; and it was a part of the Madhyadeśa. fait Fat must be from some predecessor dialect of Hindi. The readings of P are कि ते कि मो( वयम्). 28) कीर refers to Kashmiris.
Page 153/lines: 1) For J reads 495 which refers to those who come from 24 or the Panjab. Ž=ra, arde, 'here or there', or this or that'. 2) Those who came from farget spoke 'चउडय मे' चउडय=nice? 3) मारुए, those who come from मरुदेश or Marwar 'अप्पा तुप्पाँ' remind one of ‘Marwari āpāṁ we (incl.) and Manjhi-Panjabi tupa you (LSI)'. The author is not sympathetic in describing them. 4) TTTS (a clan of that name) are described to be pious and diplomatic (fafquefagur) spoke 'Oh, that is not good'. Dr. D. SHARMA adds the following observation on Gurjara (Rajasthan through the Ages, Bikaner 1966, p. 110). "In the Pratihāra period (c. 750-c. 1018 A.D.) itself, the earliest reference to the word, Gurjara, is found in the Kuvalayamālā of Uddyotana Sūri, written at Jalor, in 778 A.D., in the reign of the redoubtable Pratihāra ruler, Ranahastin Vatsarāja. On its p. 153, we find the Gurjaras differentiated from the Saindhavas, Lāțas, Mālavas and Māravas and described as devoted to dharma and clever in matters of peace and war. (Members of a barbarian horde could hardly have received this high praise, and that this is not flattery inspired by the author's stay in the Gurjara country can be seen from the description by Yuan Chwāng who speaks of the king of Gurjara as "distinguished for wisdom, courageous, a deep believer in the law of Buddha and one who highly honoured men of

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a territo which spedisciples barre
rritory known by of Sivachandra. Ga Gurjara-desa wi
name did existe
iple Yakşadatta ook which speaks of
distinguished ability".) Obviously, the differentia here is provided by the geographical location of these people. If the Lāțas, Saindhavas, Māravas, and Mālavas mean respectively, the people of Láta, Sindh, Mārwär, and Mālwā, the word Gurjara should naturally stand for the people of the territory known as Gurjara. And that a territory known by this name did exist can be seen from the description on p. 282 of the same book which speaks of Sivachandra Gani's visit to Bhillamāla and also of his disciple Yakşadatta Gaņi whose disciples beautified the Gurjara-desa with temples (rammo Gujjaradeso jehi kao deva-haraehim). Not very far from Bhillamāla, which was thus a part of Gurjara (not only according to Yuan Chwāng but also Uddyotana Sūri) was Jalor, then ruled by Vatsarāja (ABORI, XVIII, p. 137)." 5) TC covered major parts of the present Gujarat. The forms illustrated have some resemblance with Old-Gujarati forms. 6) Ata is the territory round about gouferit. The people there spoke 'HT34 wut The would mean you are brother and sister', if it makes a sentence. Perhaps they illustrate some phase of Sauraseni, if not of Prākrit in general. 7) Karņāțaka people fs wife (or af gifs ?) 'are not Kanarese, but reading adi (metri causa) the first two words are good Telugu for 'that go.' The author is writing in the 8th century when major portion of the Telugu area was included in Karnataka, or their boundaries were not identical with the present ones; and the script was almost common. 8) a g, Tājikas, i.e., Persians or Arabs; and their description is significant. The words 'isi, Kisi, misi' suggest Kismis currants, but the three words seem to form the same phrase as in asi-masi-kasi-vāņijja etc. 9) Kosala, the Kingdom with Ayodhyā as its capital, had two sectors, Northern and Southern. The words 'jala, tala are suggestive of the Chattisgarhi jelā, telā (acc. of the relative and correlative pronouns), used in the area formerly known as Mahākosala.' 10) मरहठे, those hailing from महाराष्ट्र. दिण्णले and गहियल्ले correspond to Marathi past participles fast and a given and taken'. The Prākrit model is obvious: fout Fees and 4+ Fras. As we are guided by literary specimens, which are after all limited, some margin has to be made for regional and dialectal variations (of the normal type) in the predecessor forms. The OldMarathi preserves a form ET given found in the Pāțaņ inscription of A.D. 1206 see, W. DODERET: The grammar of the Jñānesvari, BSOS IV, part 3, pp. 543-73, section 5. A form art is found in the sta att also, Govt. edition, 37. 87-43. 11) The Andhras uttered 'spft gfè, fe' which may be intended for Telugu adi, pondi, randi 'that, go, come'. 12) Here eighteen aant HTTS are referred to; but in the above verses the author has illustrated only sixteen. A. MASTER opines that the two missing Desi-bhāşās are possibly Odra and Drāvidi, as in the Nātyaśāstra 3TUUTS4=3u|g5. The prince sees there soms other people of the non-Aryan stock: the Khasas, a mountain tribe; the Pārasas, inhabitants of Pārs or Fārs; and the Babbaras who are often mentioned, but not indentified. 16) Measures of weight like 9, 40, HTC ann mit are mentioned here. The next verse presents some difficulty: see below the marginal notes on it,
Page 154-lines: 7) Note the swift style. 10) Compare 3TITEGTS story, 53-54. Rather पाडियाहोरणो. 12) The metre is प्रमाणिका (जरलग) or नाराच ; the first line has four पादs, so also the second. There is some internal rhyme रणंत, झरंत ect. 14) दिळं तं जयकुंजरं is a good अनुष्टुभ् line. 21) Many of these ideas, almost in similar words, are found in the story of 31TECT, included in the com. of a on the Uttarādhyayana-sūtra; see verses 59 ff.
Page 155-lines: 7) Here we have a Reus enumerated in the present context. 29) This story is found in the commentary of Devendra on the Uttarādhyayana; it is critically studied by R. Fick in his Eine Jainistische Bearbeitung der Sagar-sage. Keil, 1888; also s a FETETE ed. by Muni JINAVIJAYA, Ahmedabad 1921. 31) Tag Pass. 3rd p. sing.; see also 156.1 where the usual facut is used. Thus we get here a list of persons and supernatural sources consulted to know about the unknown.
Page 157-line: 19) May be that these are quotations from some fafHRIFT, verses partially akin to these are attributed to the Angavidyā and quoted in the commentary of Devendra on the Uttarādhyayanasūtra, see CHARPENTIER's Notes to his edition, p. 311 (Uppsala 1922).
Page 158-lines: 10) With a view to making the context romantic, the author has depicted the hero more as a romantic adventurer than as a pious soul ordained by Karmas to reach Vijayāpuri for the spiritual enlightenment of Kuvalayamālā. 14) Here is a poetic description of a woman, from her foot-nail to the hair on her head this mode of describing is seen in the

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Ardhamagadhi canon as well; see, for instance the description of queen Dharini in the Aupapātikasūtra, Sūtra 12. The description of Mahavira (Ibidem, Sūtra 16) however starts from the head and ends with the feet. 25) On the ten stages of , the following verses from the story of अगडदत्त (in Devendra's com. on the उत्तराध्ययन) are interesting: निसुणिज्जइ पयडमिणं भारहरामायणेसु सत्थेसु । जह दस कामावत्था होंति फुडं कामुयजणाणं ॥ ४१ ॥ i ) पढमा जणेइ चितं ii) बीयाए महइ संगमसुहं ति । iii) दीहुण्हा नीसासा हवंति तइयाए वत्थाए ॥ ४२ ॥ iv) जरयं जणइ चउत्थी v) पंचमवत्थाए उज्झई अंगं । vi) न य भोयणं च रुच्चइ छट्टावत्थाए कामिस्स || ४३ || vii) सत्तमियाए मुच्छा viii) अट्ठमवत्थाए होइ उम्माओ । पांणाण य संदेहो ix) नवमावत्थाए पत्तस्स ॥ ४४ ॥ X ) दसमावत्थाए गओ कामी जीवेण मुच्चए नूणं । (compare also पउमचरिय 15.46 f.). For a detailed enumeration of these from different sources, see R. SCHMIDT: Beiträge Zur Indischen Erotik, pp. 124 f., Leipzig 1902.
Page 159-lines: 18) The line
etc. has some metrical ring in some parts. 29) The author has not given earlier any indication of these detailed activities of Kuvalayamālā. Page 160-lines: 9) This context reminds one of f and gas in the Samarāiccakahā, 2nd Bhava. f is present in both the places: Haribhadra introduces her in a painting and here engraved or cut on a भूर्जपत्र. 18) Compare अहिणवदिट्टणट्ट etc. and the द्विपदी lines below with similar verses in the II, p. 72 JACOBI's edition. 22) feat, some different script, other than . On some details about fofq, please see H. L. JAIN: में जैन धर्म का योगदान (Bhopal 1962), pp. 286ff ; A. NAHTA: जैनागमों में उल्लिखित भारतीय लिपियाँ, एवं इच्छालिपि in the नागरी प्रचारिणी पत्रिका, 75, 4, 343f, also his सांकेतिक महाराष्ट्री लिपि का एक ग्रन्थ, कल्पना, January 1952. 24) The metre is fart, which is called gas. The second line is slightly defective.
Page 161-lines: 1) Elsewhere he is called 4, p. 110.8. 3) The structure is that of a gāthā, but the ring is slightly different. 16) Description of the morning. 18) This is a fay
, so also the next..
Page 162-lines: 3) These are the practices of propitiation for getting a child. 9) Kuvalayamālā is dark in complexion. 21) Here is a discourse on what is heya, upadeya and upekṣaniya with reference to this and the next world.
Page 163-line: 14) He is a far, so he flies.
Page 164-lines: 3) The string of similes adds a grace to the simple style; see also line 8 below, and lines 7 ff. on p. 165. 11) Rather THÌE¶VIŠU.
Page 165-lines: 1) See p. 158.4. 17) These hyperbolic expressions show the author's mastery over expression. 27) See notes on p. 158.25.
32) Strings of such similes
Page 166-lines: 16) These gathãs are of the Vipula type. evidence that Uddyotana is adept in his ideas and expressions.
Pgae 167-line: 1) The author says '' because he does not accept the theory of creation. Compare शाकुन्तलम् - अस्याः सर्गविधौ प्रजापतिरभूत् etc.
Page 168-lines: 8) This context reminds one of the II, p. 65 (JACOBI's ed.). 11) J°रेहिर but P रेहिरा. 23) Very often the use of कि in this text is a forerunner of Marathi कीं.
Page 169-lines: 3) The box for betel-leaves has the shape of fish with golden wings. 12) The advent of the cold season is being described. A string of short sentences giving significant colour-strokes in a descriptive picture is a speciality of Uddyotana. 21) Compare a 1. 26) Some forms are in Apabhramsa, also in 33 ff. on the next page. 33) Those who scorched themselves with five fires are qualified as Mahāmunis.
Page 170-lines: 7) These astrological details need scrutiny, especially with regard to their source. 12) The is coming at night, as is the custom in some parts of India. 21) Prewedding preparations in the palace are being described.
Page 171-lines: 3) There is a description of the Wedding of f and in the समराइच्चकहा II, pp. 74ff. 11) Compare the four मण्डलs with समराइच्चकहा, p. 80. 18) These four verses are in a समचतुष्पदी metre, called संकुलक; each line of which has 16 मात्राs (6, 4, 4, 2). From the second verse onwards, the lines are interlinked with 5.
Page 172-lines: 4) Note how a long passage, quite a nice one, is absent in P. 10) There is a slight metrical defect which can be removed by reading for ; so also in 12 where the emendation is suggested, or auf. 15) This passage is found only in one of the Mss. 18) af Gerundive form; cf. Kannada forms like maḍi. 28) for is not recorded in the PSM.

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mentioed. Pe the cor Kám
Page 173--lines: 8) The expression Tutust etc. is really out of place, because they are now husband and wife; the whole atmosphere, therefore, is a bit artificial though quite catching and romantic. 17) Either the whole episode is a later addition, at a second thought; or we need here a sentence 711 foretatt FETETETT I. Once the friends had gone out (p. 172.4), but they were again called in to arbitrate this dispute. The context does not suffer, even if this episode is omitted. 25) #E+TAAT=Hifant ? 32) faut is situated right on the sea-shore; and its southern fortwall is washed by the waves of the ocean. 35) Read #1 999 Teori.
Page 174-lines: 7 Here is a quem in four lines: each line opens with 6 and a number of TTS (-U-); so it may be called in general fat or in particular for (as defined by some). 14) The metre is , see the note on p. 171.18. 20) These factes are also known by the name छप्पण्णय or षट्प्रज्ञs. 21) (1) प्रहेलिका is a riddle or conundrum' thus defined in the Kävyädaréa (III.97) which enumerates sixteen sub-types of it: *TETTIIfaalay T ATUTUTI qroqHTE ry 41: fot: 11. Bāņa mentions it - Fitfaç 3777747-131547 - faraîtTGT T - Tiffaftar TC4 TIGHT: (ed. PETERSON, Bombay 1900, p. 7, line 22; see his notes on the same, especially the extracts from the com.). See also Dr. P. V. KANE's notes on the Sāhityadarpana I.2, p. 23 f (Bombay 1951). The Kāmasutra (1.3) puts it as one of the कलाs. The reading (2) बूढाओ is uncertain; P reads instead चूलाओ. Is it गूढाओ? (3) अंतिमFTTT37f , which is also known as sahih. On this see P. K. GODE: The history of the Art of capping verses, in the Dr. S. K. Belvalkar Felicitation Volume (Delhi 1957), pp. 169-74. These three, according to Uddyotana, are quite popular, current even among the cowherd boys. 25) (4) farchet-According to the definition given by the author the last syllable also should have been an alphabet. PETERSON in his notes, referred to above, gives an illustration which has bindus in the first and the last syllables.
Page 175-lines: 3) acqfare? (5) The name of this riddle is 37° or gifagant. The first line gives a clear definition of this. 4) This line and the illustrated verse are in Sanskrit. 10) (6) Trate of which so many alternatives or varieties are known, arising out of grammatical or dialectal etc. variations. See. Hema. Kāvyānusasana, v. 4 (Bombay 1938), p. 323, especially the Viveka. 14) By Set the author has the standard dialect (either TETTI or strat) in view: that is why he mentions also अपभ्रंश, पैशाची and मागधी. 15) गूढत्तर is an important variety of प्रश्नोत्तर which is illustrated by Haribhadra also in his समराइच्चकहा pp. 610 f. 21) (7) पट्ठळं (=960tef or poatef?). 23) The author is using some explanatory words in Sanskrit. #: Tyfa feuz: etc. is a good pm19, with three pādas in Sanskrit and one Prākrit.
Page 176 - lines: 1) (8) 3777546 is illustrated in the Notes of PETERSON referred to above thus: अक्षरस्य वर्णस्य च्युतिर्यत्र तदक्षरच्य तकं यथा-कुर्वन्दिवाकरश्लेषं दधच्चरणडम्बरम् । देव यौष्माकसेनायाः करेणुः T RAHT 11 377 #TOTY141 codat fermenterianfar: 1. 4) (9) #17164794 is thus illustrated in the Notes of PETERSON referred to above: HTETT THE FATTY T-sfeefe l foc TTTT: 1 fat: 04: Stater frosa: ufanisa : 11 factif#TPage #323

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Page 178-lines: 25) The similes are quite effective. 32) The author has a fund of useful information from which he draws suitable illustrations; and his discourses carry a great effect on the minds of his readers and hearers.
Page 179-lines: 1) Read 169 for UT. 11) 3 in some of these words may stand for short ओ. 19) Better जियाण for जियाय.
Page 180—lines: 24) That gives some ideas of the preparations of the Journey to the east. 31) This context reminds of Sakuntalā who takes leave of trees etc. in the fourth Act of 37fHTTSETTESH, IV.8 ff.
Page 181-lines: 16) Here ToT is taking leave of domestic birds and beasts. 25) Here are the rituals before the प्रयाण.
Page 182 line: 6) Here follows a poetic appreciation, in comparison and contrast, of prince Kuvalayacandra and princess Kuvalayamālā, by themselves and in relation to others.
Page 183-lines: 19) facrutazt is obviously different from purait raat. 24) Here follows an exposition of good and bad शकुनs, perhaps from some शकुनशास्त्र.
Page 184-lines: 10) Compare 9344694, 94.35-36. 25) On his way back from Vijayāpuri the prince first crosses the Sahya mountain. 28) The monk is neither a Tāpasa nor a Tridandin. His three characteristics are: (i) The hair on his head is pulled out lately; (ii) he is wearing white garments; and (iii) he has a bunch of feathers in his hand, apart from his captivating appearance. 33) As his eyes are winking and his feet touching the ground, he could not be a god; but he is a faenter who has recently entered the order of monks.
Page 185—lines: 8) Lāța-desa is said to be known for Desabhāṣās. 18) Here is introduced a screen or scroll on which the HT-2is painted. 21) Here follows an attempt to present various sketches from this world, of persons showing their activities and the consequences to which they are subjected here and elsewhere. 27) A king with his activities. 32) The robbers and the robbed.
Page 186—lines: 6) The cultivator and the head of the family, their minor and major sins. 18) The plight of the family-members on the death of the head of the family.
Page 187–lines: 6) In this paragraph the amorous enjoyments of the couple and their consequences are described. 20) Singer, wrestler, wealthy, learned, ascetic, archer, a woman in delivery pains etc. are depicted in this para.
Page 188--lines: 8) Wedding and the stages, child to old man, both happy and unhappy, are depicted in this para. 20) A king, a greedy sea-farer, a fisherman, a trader, pious men etc. are sketched in this para. 31) Hereon follows a sketch of the animals, killing each other with natural antipathy, eating one another for food; and they are all suffering under the sway of rāga and dveşa.
Page 189-line: 18) This para depicts the scenes from hell.
Page 190—line: 14) Hereonwards the #ter is sketched; and the effect of all these scenes on Bhānu.
Page 191--line: 1) This episode gives some glimpses of the contemporary vocations and ways for earning livelihood and wealth.
Page 192-3-line: 27) Hereonwards we get symbolically spiritual interpretation of agriculture (1.27), tending cattle (1.29), seafaring (1.33), mining (p. 193, 1.2), carrying merchandise (1.4), begging (1.6), gambling (8), fighting (12), wrestling (14), miraculous eye-paint (15), managing a demon (18), miraculous spell (20), and winning divine favour (22).
Page 194-lines: 1) Better at TT STUTUT GS # THI. 18) Here we get some information about initiation into the order and equipments of a monk. 33) The imagery of the morning twilight is very nicely put.
Page 195 lines: 12) Here we are introduced to Dhātuvādins, alchemists, who are busy in converting baser metal into gold. 20) Read HAT 1967-973-CHT 1. 25) Here some glimpses of the technique of alchemy are available. 29) Ta and ca are synonyms. 30) : a charmer, magician.
Page 196—lines: 2) a has a double meaning, a king, and also a magician. 5) fe 3fe.... [369 for 37at).... Taat i....fa 3471 il is a metrical unit. 32) 1919gs is the name

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*149
the Yuva,
ctions of mālā, p. 20 See the
of an ancient text; see, for some details about it, J. C. JAIN: TERU fit fath, pp. 673 etc.; also Anekānta, vol. II, pp. 485 f.
Page 197—lines: 6) Rather tutqresfrm forei, see p. 196, line 32 above, for a similar reference to F TEC. Or whatever the Sarvajña has preached in this respect is Flores itself. 20) That indicates the great authority of the tuities. 21) 37fe is used for the plural. 29) What are known as Dhātuvādins in common parlance have three specific classes: f a , नरेन्द्र and धातुवादिन्. They are further defined and explained.
Page 198—lines: 7) Here the morning is being described. 11-12) These two verses show, with vowel-grade variation here and there, 24 (11-13) #TTS in each line; and the pattern may be called 3616. Better read 714 with J. 13) This is a gāthā. 18) These three Sanskrit verses are in the 375C9 metre. 23) Here we get some idea of his, or of any prince of that time, travelling paraphernalia. 27) Read of, or fogva.
Page 199-lines: 17) Are we to read for 567? 28) Here is a quia of the town decoration.
Page 200—lines: 8) The ceremony of tatruft is described here in this paragraph. In this context, please note the observations of Dr. D. SHARMA (Rajasthan through the Ages, Bikaner 1966, p. 314): "No book gives a description of the Yuvarāja's rights and duties. A fond father must have left much to his son. (See the Upamitibhava-prapanchākathā, pp. 237-238, Tilakamañjari, pp. 93, Kuvalayamālā, p. 200). By giving him an impressive coronation, attended by all the influential sections of the society, he tried to ensure his peaceful accession and mostly succeeded in his objective. Led by the ruler, the Mahasāmantas shouted, "Victory to the Yuvarāja", as they poured on him scented water from gold pitchers, interspersed with auspicious articles like tender shoots of leaves, lotuses and other flowers (Kuvalayamālā, p. 200). And further solemnity must have been added to the accession by various ceremonies. The minimum age at which a Kumāra was made a Yuvarāja, probably, was 16 years. It was not necessary that he be 25 years old, as assumed by some writers on Ancient Indian Polity". 11) FT IFTTT जउकारिओ=जयकारितः.
Page 2014-lines: 16) This indicates how oth (in which the pagar played an important rôle) was important. 21) That is how the same mother-deity gets different designations cr names under different contexts. 28) FIT and auf (7) refer to written symbols for vowels and letters (in general). Possibly -aourt stands separate and without case-termination. It is a good description of a palm-leaf Ms: The leaves (lit. the bunch of leaves) are as long as the wooden boards (G1, or even :), between which they are packed. The script is igit; and the letters which are inscribed on palm-leaves are covered with the fluid or powder of H .
Page 202_lines: 1) This paragraph summarises the fundamentals of the Dharma which the Kuladevatā has given to him in that Mss. Moksa or Liberation is achieved through darśana, jñāna and caritra. The five Vows: Ahimsā, Satya, Asteya, Brahmacarya and Aparigraha are to be practised. All beings, like oneself, yearn for sukha and dread duḥkha; so one should be kindly and friendly to all the beings, both trasa and sthāvara, treating them all like oneself. Mind, speech and body must be duly disciplined for proper behaviour; and one should lead an austere life cultivating qualities like kşamă etc. The passions should be subdued without any pretence; and ultimately one should give up the world, plunged in study and ever intent on Jina who is free from rāga and dveşa. It is thus that the self is realised. This Dharma gives the fruit of Moksa and is the source of all happiness. 12) Amitagati's Sanskrit counterpart runs thusसत्त्वेषु मैत्री गुणिषु प्रमोदं क्लिष्टेषु जीवेषु कृपापरत्वम् । माध्यस्थभावं विपरीतवृत्तौ सदा ममात्मा विदधातु देव ॥ All these go back to a Sūtra of Umāsvāti -#THEA1604HTETIT 7 Heatherf*4H177forum 1.7oo 9-88. 17) proi. 33) faqat, initiation rather than renunciation.
Page 203—lines: 1) Dharma, as an allround socio-religious organisation, needs at least the following constituents: an object of reverence, scripture, teacher and a group of followers. But often dharma is used in a limited sense also; and it means, some ritual, some belief, some cult, some tenet, some tradition, some custom and so on. It is in this limited sense that the author is presenting different dharmas which the king rejects one after the other, because they do not tally with what the Kuladevatā has given to him in the scriptural Ms. It is better that we read

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अम्हंचउ, cf. Konkani, आमचो, agreeing with धम्मो 21 ) What the religious teachers are going to state is fast, and not Dharma as a whole or in its entirity. 23) This corresponds to the Buddhistic view, stated possibly in contrast to the Jaina view which is given in that text by the Kuladevatā. 27) The two view-points, given in lines 27 and 31, look apparently alike: that may be the reason why J omits the first and P omits the second. Both of them have the Samkhya terminology as their basis. The first is specifically attributed to Tridanḍins but the second is stated anonymously. 35) Equating Kṛṣṇa with Paramātman, this verse echoes many bits from the-see, for instance, VI-29, 31; XIII-16, 27; XVIII-20 etc. Compare also the Svetāśvatara VI-11 – एको देवः सर्वभूतेषु गूढः etc. Cf. सूयगडं 2.6.47. Also the verse एक एव हि भूतात्मा भूते भूते व्यवस्थितः । एकधा बहुधा चैव दृश्यते जलचक्रवत् (सत्यशासनपरीक्षा 86 ) .
Page 204-lines: 3) In lines 3 and 5, Brahmanical sacrifices are put forth as the religious practices. 9) See the variant line in P. 11) Here the case for is being pressed. 13) See how lines are improved upon in one or the other Ms. 15) Dana is the highest dharma of the house-holders. 18) P omits lines 18-21 and J omits 22-25. Their contents are such as to induce one to argue that they are alternative passages or both can have a legitimate place in the text. In the first view, the term ara is being understood in a different context. In line 22, are we to read स इत-वाय - ( स द्वैतवाद ) ? 27 ) This is a typical case of devotional dedication carried to extreme: some such cases are reported even to-day; and social reformers are up against them. 31) This is self-immolation in fire or water as a part of religious end. Such practices are reported at various localities; see K. K. HANDIQUI: Yasastilaka and Indian Culture, pp. 391 f., especially foot-note 6.
KUVALAYAMĀLĀ
Page 205-lines: 1)
would have been more suited for Jaina terminology. 3) The king, while rejecting this view, is putting forth the Jaina view, which is prescribed primarily for monks: these are socially beneficial acts which involve a, inevitable in the case of a layman. g. 5) Note the alternative line given by J, which is less popular in expression. 6) On this point, the author has expressed himself more than once earlier internal purity, by removing Karmic dirt, is more important than outward cleanliness, achieved by bathing in holy waters, or at holy places. 9) The alternative verse of J is quite dignified. 11) Here is a case made for Varnasramadharma in refutation of which, the Jaina definition is stated. 15) Building of temples for the worship of god is accepted by both, but the king raises the point 'which god?'. 19) The reference is possibly to an image of man (representing some god?) made of earth is to be created and some mantras are to be repeated before it with a view to burn ons's sins. 23) Dhyana, as means of Mokṣa, is accepted, but the king wants it to be accompanied by tapas, austerities, sila, rules of good behaviour, and niyama, self-imposed restrictions. 27) Obviously the king means that far should be shown to those who are deserving, but not to ч simply because they are elderly etc. 31) This is the patent view of the If school. 35) This refers to giving gifts to Brāhmaṇas.
Page 206-lines: 3) This seems to be the view of Karunikas 'who also according to Vācaspati Miśra were one of the Saiva sects. As the name Karuņika, however, alternates with that of Karuka-siddhantins in the commentaries of the Sankara-bhāṣya on the Brahmasutras and the Kālāmukhas in the commentaries of Rāmānuja and Kesava Kāśmirin, the three terms, Kāruṇika, Karuka and Kālāmukha can probably be equated' (Rajasthan through the Ages, Bikaner 1966, pp. 412-13). 7) No one has any right to kill any one on any pretext—that is the stand of the king. 9) The point at issue is not clear. 11) This is an interesting view that the 3- wants to avoid all animal products, treating them on par with flesh. Haribhadra also refers to them and their view (Samaraiccakahā, pp. 552-53, ed. H. JACOBI, Calcutta 1926). On the exact meaning and identification of -f, see B. J. SANDESARA: A Note or the word Svetabhiksu, Journal of the Oriental Institute, XVI, No. 2, pp. 120 f. These ascetics possibly besmeared their bodies with ashes, and hence called so. Early tradition identifies them with Ājïvikas. In this connection see N. SHASTRI: Development of Religion in South India, Longman's Publication 1963, p. 115. Pandara seems to be a non-Brahmin temple priest. 19) The Hitopadesa (1-183) has a verse like this—न शुक्लीकृता हंसा शुकाश्च हरितीकृताः । मयूराश्चित्रिता येन स ते वृत्ति विधास्यति ॥ . The king makes it plain that Karma is only another name of Vidhi. 27) Isvara, as the guiding

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force behind human activities, is rejected by the king. The author of the Rājasthan through the Ages (Bikaner 1966), pp. 396 ff. has some comparative observations on these religious tenets and rites. 33) There are many people who are capable of discriminating between Dharma and Adharma--that is how and why some people practise renunciation. 35) Knowledge is considered to be more important than good behaviour. This may be an attack against some Samkhya followers. See K. K. HANDIQUI: Yaśastilak and Indian Culture (Sholapur 1949), p. 229.
Page 207—lines: 3) This is the Jaina doctrine according to which one should abstain from five sins and adore Arhat as deity. This tallies well with what was written in the Ms. given by the Kuladevatā. 9) Every one is free to practise the religion professed by him, whether it is or is not acceptable to the king. 11) Dharma is based on the Agama which constitutes the words of an Apta who is free from rāga and dveşa etc. (line 14). Samantabhadra's description of 3774 is helpful in this context ( TUE* 4-10) 3
SATTATT I fou fur arrepent TEST Ha II ETIATTAFF FF72642T: 17 TÈCHEIST TRAIGT: tecia 11. The knowledge of Agama is inherited, like the throne, through a succession of Teachers. Why the Agama is authentic and authoritative is explained in lines 25-26. 34) Note the distinction between a and 1 .
Page 208lines: 1) In this paragraph the prince reviews his career upto this time. 22) When a monk says THT2T, it is only a blessing. Compare in this context the other expression haft more current in the South than in Gujarat.
Page 209-lines: 9) Here we get some details of the sterfafer. 16) This is from the 357 TEUTETET III.1. This and the next paragraph explain fully this verse. 18) This is a detailed explanation of what is known as ASICA, which illustrates how rare the human birth is. On the rarity of human birth, Mätrceta gives a similar illustration in his Adhyardhašataka: प्राप्य मनुष्यत्वं ससद्धर्ममहोत्सवम् । महार्णवयुगच्छिद्रकूर्मग्रीवार्पणोपमम् ॥ ५ ॥
Page 210_lines: 1) Here follows the 394, explanatory application, of the ser noted above. 12) Even if one is born as a man, to belong to a worthy family etc. and to get Jinadharma are something equally rare. Compare TITTO III.1, X.4 ff. That Jina-dharma is rare is nicely explained with a number of apt similes.
Page 212–lines: 1) Ta din fotott has a metrical ring. The Danda should be put after 15t, and not after Music. 6) The author explains how one's Karmas are all powerful and how their consequences are certain and cannot be escaped. 10) A philosophical attitude like this that one is responsible for the consequences of one's own thoughts, words and acts definitely enables the individual to behave better and supplies a stable base for the moral balance of the society. This is really to the credit of the Jaina teachers that they have been able to evolve a philosophy of conduct uninfluenced by any reliance upon Super-natural intervention or guidance. 32) Uddyotana stands almost unparallelled in this peculiar style of presenting a string of short and effectively varied sentences and clauses.
Page 213-lines: 7) Facts is de facto entrusted with the powers of the king: of course, the context may not allow us to generalise about the contemporary practice. 14) Herconwards is expressed a genuine yearning for adopting the life of renunciation characteristic of a Sramaņa or Jaina monk. 23) This shows how renunciation even during boy-hood was lauded at the time of Uddyotana; to-day, however, though now and then practised, it is not looked upon with favour by the society in general.
Page 214-lines: 6) Some of the similes are quite catching. 13) In the view of the author, it is never too early to adopt srāmanya: perhaps boy-hood is better suited for its adoption. 16) The two verses, one in line 16 and the other in line 18, are parallelly drafted: What is true of Sürya is also true of the Jina-surya. 20) It is a prayer in Sanskrit and the metrical form is 30TH. Ratnaprabha's Sanskrit Digest reads to for TT. 24) See above p. 183, line 13 f. 31) The Sanskrit text (p.* 72.7) rightly renders the last pāda thus-ETHRT cafeat TheT: I.
Page 215-lines: 12) The normal form of blessing is T. 28) T is possibly a contraction of ge or a.
Page 216-lines: 4) A Toeg was assigned to him. It obviously means a party or group of monks organised for faent or tour; see also line 6 below. 22) They are called gafaa.

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Page 217–lines: 10) Note the Mas. Nom. sing. in g. 21) Here the setting of the Sama. vasaraṇa of Mahāvīra is comparatively simple: only three items are mentioned-91*1*774, TASH and रक्ताशोकपादप. 28) Here शिव stands for मोक्ष; naturally the reading जिणं मोत्तुं gives better sense, Mokşa is the real shelter and that is reached through Samyaktva (Cāritra or Kiriyā ?) Jñāna and Darsana. Samyaktva is variously explained here. We can suitably read HFUTTfcatfagor etc. 29) Here Futa, T and aia are mentioned (also at line 13, next page); elsewhere सम्यक्त्व and दर्शन mean the same, and the third item is चरण, किरिया or चारित्र. May be that चारित्र is being partly included under the
Page 218–lines: 10) Here the characteristics of a firefocuita are being given. Compare सर्वार्थसिद्धि on the त० सू० I. 2-तत् [सम्यग्दर्शनं] द्विविधं, सरागवीतरागविषयभेदात् । प्रशमसंवेगानुकम्पास्तिक्याद्यभिauferetur ## #fastfartafa I. 11) See the discussion of the HTCFTS, or the attendant clauses of the as in the grateffETTHTT, VII, 11- T TG ITFUUHTETESTET HTETTUTTE QUATTTfaruq I. 16) Compare do T. VII. 12—11Fleurat ar ama ztratefa I. 21) Here are being explained the दोषs or अतिचारs of सम्यक्त्व; compare त० सू० VII. 23-शङ्काकांक्षाविचिकित्साऽन्यदृष्टिप्रशंसासंस्तवाः सम्यग्दृष्टेरतिचाराः ।. Pujyapada raises the point how they could be just five when elsewhere they are enumerated, in their negative aspects, as eight limbs of #4769, see the Ratnakarandaka-śrāva kācāra 11-18. 31) These pithy instructions summarise, more or less, what is discussed above.
Page 219_lines: 4) By saying gai HT-RYU, the author takes fra and get to be identical. 7) Jñāna must be backed by Darsana and Caraņa. 8) Better Jayi with P. 13) Here we get the basic justification of the doctrine of Ahimsā. 17) Hereonwards we get some apparently 'flimsy' arguments to defend or justify feat; some of them are interesting in view of the basic philosophical or moral approach. 29) Cf. Jo To VII. 3-H TETTYYTToi faut! 30) Cf. FACHT (in his arferfet)-fagarafa ya ua, fara TTTTHETETFHafedi वधायतनमभ्युपैति च परान्न निघ्नन्नपि, त्वयायमतिदुर्गमः प्रशमहेतुरुद्योतितः ।। ३-१६.
Page 220-lines: 1) The first ETEC is duly observed by one who adopts the five afafas; but the list of the so-called Samitis here combines two items, known as TOTS and affers elsewhere-Emetaforegur faro TTT ATT 959 I TOTO VII.4 and fufhalafTetfrf: HGT: 1 Ibid IX.5. See also the Ācārānga, Book II, Lecture 15, i. . 9) Here the second vow मुसावायविरमणं is defined and its consequences here or elsewhere are explained. 15) अलीकवचन is of three kinds: सद्भावप्रतिषेध, अर्थान्तरभाषण and निन्दा which are duly defined. 19) Truth must serve, and is subordinated to, Ahimsā. 23) It is to be guarded by five Tahts which are explained hereafter. The त० सू० mentions them thus : क्रोधलोभभीरुत्वहास्यप्रत्याख्यानान्यनुवीचिभाषणं च पञ्च । VII. 5. 27) Better इहलोयाजीव. The seven kinds of fear are thus enumerated : इहपरलोयत्ताणं अगत्तिमरणवेय0776FFIT I hafa fafect foruraftafe Il see Subhacandra's Sk. com. on the Kattigeyāņuppekkhā (Agas 1960) p. 232. 30) Hereonwards 37 UutisTT34 is explained. 32) That is the rationale of this vow: much the same as in the case of Ahimsā.
Page 221 - lines: 1) The third HETTT is guarded by five Bhāvanās, which agree more with the enumeration in the Acārānga, II, 15, iii, p. 206-7 (JACOBI's Translation) than with the one in the Tattvārthasūtra which runs thus: TUTTfanfaatan TITTET urtezeifergaffa iagt: 4571 VII. 6. 9) The fourth महाव्रत is मैथुनविरति or ब्रह्मचर्य. The characteristics and consequences of sexual pursuits are described; and then follow the five Bhāvanās, the first being a little different from those in the Tattvārthasūtra: FTTTTTTTAUTAFERE facteua TaeTATTHETT#FATFATTT: | VII. 7. Cf. 37TTETTA 16. 25) The first line presents some metrical handicap: B.tter इत्थीपसुपंडवज्जियाएँ वसतीएँ अच्छइ णीसंगो ।, and it is a विपुला type. 31) The fifth vow is qfagfa fa. Greed is the root cause of attachment for possessions; and it makes him unhappy here and elsewhere. 32) Note the popular verse: 37THUA E TETT TT TT THE sie feritet: 962TUT: II.
Page 222 linēs: 4) The five Bhāvanās which sustain well or guard this last H T are these : मनोज्ञामनोज्ञेन्द्रियविषयरागद्वेषवर्जनानि पञ्च ॥ VII. 8. The author often calls these भावनाs as #fufas. 5) fria, guarding mind, speech and body, and fraus refers to hurtful behaviour through mind, speech and body: thus both amount to the same contents, put positively and negatively. The author says त्रिदण्डविरतमनः; has he in view three-fold acts, कृत, कारित and अनुमोदित?

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Otherwise the use of TF loses significance. 8) Note the distinction between us and waa; the former is prescribed for a limited period in the case of a house-holder and the latter is prescribed for a monk for the whole of his life. 9) Hereonwards there is an exposition of three Taas and four fets, which stand thus-FICTITUUSfaxrhifisterta f chafमाणातिथिसंविभागवतसंपन्नश्च । त० सू० VII. 21. For details see also the उवासगदसाओ. On the enumeration of gas and freigas there are minor differences here and there. 16) Compare Torrent सल्लेखनां जोषिता । त० सू० VII. 22. 19) Hereonwards the अतिचारs of the above vows and संलेहणा are described. Compare 39THIEFTTT I. 45 ff. and do VII. 25 ff. Uddyotana appears to follow the Tattvārthasūtra closely.
Page 223-line: 4) The term is used for the mu and foreigas; see also the To Ho VII.24.
Page 224_lines: 7) Here a rget is mentioned; but elsewhere, p. 217, line 11, it is #17a. 17) 775917 is the name of Mahāvira in one of his earlier births. 31) * 17 417: or 98477:?
Page 225-lines: )) you yourself get burnt. 13) Tofag=itfoc. 24) Some of the expressions have a metrical ring.
Page 227-lines: 1) Hereonwards there follows a fluent exposition of the twelve Anuprekşās. 1) 3fU-, 19-20; 2) BRTCUT-, 21-23; 3) FTT-, 24-32; 4) 560-, next page: 1-4; 5) 374ca-, 5-8; 6) stafara-, 9-23; 7) 7771-, 24—(next page) 2; 8) 93-, 3; 9) fizT-, 4-7; 10) 19-,8; 11) SH-, 9; and 12) atfaça-, 10-11. The enumeration agrees partly with o to and partly with other Präkrit sources. For a detailed discussion about them, see my Intro. to the Kārttikeyanuprekşā (Agas 1960).
Page 228-lines: 11) The author gives here his ideas about digestive process inside. 25) a (?). 28) Some of the illustrations are interesting.
Page 229-lines: 6) Are we to read विरम्मए for च रम्मए? 19) Better read धिईए for दिट्ठीए. 25) See the notes above on p. 96, line 5 and p. 110, line 7. There is some confusion between the names in heaven (पद्मसार and पद्मवर) of मानभट and मायादित्य.
Page 230—lines: 1) Here, in this paragraph, the author makes out the point that a Samyagdrsti, without good conduct (a-virata) will be unhappy; but, if he is endowed with good conduct (virati), i.e., he abstains from all sins and is pure in mind, he is happy. 12) This is an 3TEETH verse. 13) The term queramu obviously means questions and their elucidations in reply): thus the contents included under the title queTaTTOUTE are out of place. 20) The grades of existence, the physical disabilities and equipments, intellectual gifts, possessions and other worldly environments depend on one's own Karmas; and what Karma slead to what types of consequences is elaborated here in 88 356 onwards. 32) The tendencies and acts which lead the soul to hell (lines 32 to p. 231. line 1); see go to VI. 15ETTE ftuarai T : I.
Page 231-lines: 2 f.) The tendencies and acts which lead to different gatis (11. 2-4), to different genders (11. 5-7), to duration of life (11. 8-9), to comforts (11. 10-11), to fortune (1l. 12-13), to grades of intelligence (11. 14-15), to pangs, fortitude, and fruitfulness (II. 16-21), to frustration (11. 22-25), to defective organs, different social status and unbalanced routine (11. 260 to p. 232, 1.4); but one who is endowed with three jewels attains liberation. 10) Compare avull , 5.8 first line.
Page 232-lines: 24) The name of the king is get=up , but P reads 03. Both the spellings are available-outhat and fath: P is partial towards the second. One the next page, line 2, we get JT P ---such instances indicate that the earlier Mss. contained more Saurasenisms which were eliminated in later codices under Mahārāştri influence.
Page 233—lines: 9) This Sanskrit line is just the half of an oa verse. 19) stafa is the name of the king of Ujjaini. If the author's statement is based on any tradition, well, that should explain the name of that territory. The term stafar is to go back to the vata to protect: (pres. participle) ति in Prakrit, or अवन्ति (इति ते राजानः). तइउ or तइओ, possibly a contaminated form from 75377 and wait, then. 23) gat Acc. sing. 27) Some of the expressions have 70.
Page 234-lines: 11) Hoe is a kind of drum, posibly slender in the middle; or the reading might have been 756=HT. HETét is generally used for a lady with slender waist. 13) #fagसरिसा Inst. sing. (on the mistaken analogy of पयसा, from पयस्) stands as an adjective of पयहरजुवलेण. 17) Obviously the poet has mastery over a fund of similes. 19) The author mentions here a number of mythological maidens: far, sfa, eft, , T, Jarit, sfazit and racit.
(a-virus Para

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Trefor the commagery
Page 235—-lines: 16) Each line has 30 Ars; it is of the fat type; and it can be called fruft- (4x7, 2; with pauses after 12 and 8 HTTS). 24) facetaus (Hema.: Chandonusāsana IV.85). If t3 (meaning, group) is also a name of some metrical form, may be that the reading is corrupt (ffer??). *fcut, also spelt flat, what (fę3T)Hema., Ibid. VII. 67. fo=fall (Hema., Ibid. III. 68), or fat=a. Tre is well-known. 30) fureu=fagtui? fcho= fara ? The author is adept in such style, with pithy sentences.
Page 236-lines: 10) Some word is missing in the first line. 12) The first line presents some difficulty. Are we to read फुडं ति ।? 22) The प्रज्ञप्ति-विद्या helps them to know things at a distance; and it is both personified as well deified. 26) 5=a; it is recorded as an independent form of the Gen. Sing. of THC, see Hema. VIII, iii. 99. Or Gora, being read of uttered together, becomes जेण ए. 31) In the Ms. P, there is a Danda after एसो. P clearly reads तंतक्खणे, but J
@rut which is preceded on the margin by 18. As HERTEL has noted the Buddhist version (of the 9267) from Nepal was called AFTEYTT; see my paper in the Adyar Library Bulletin, Vol. XXV, parts 1-4, pp. 354-55. The Sanskrit version (p.* 78, 1. 4) calls this merely a popular verse, and reads the second pāda thus: HTTsaatley, perhaps a little improvement on the reading of P.
Page 237—lines: 1) This verse is quoted by Harişeņa (A.D. 931-32) in his agritt (Bombay 1943), p. 152 in this manner: TT TT- HTT: Faquta ( 40TA] HTT: quefcat I : TUTI T Iefa ara att fagy ll. 3) grafiH A# would be equally a good reading. 4) TA HE TOAT (eventually Ta'far)? Or go [Fa]? 16) Or #1 (negative particle) a aatfe eft. ‘And (I hope) he is not carried away or kidnapped by deities'. 29) Is 3ft just a particle of decoration here?
Page 238_lines: 1) This is a fagot 317f. 5) The imagery is finely projected. 14) furat, tip or top, compare Kannada ani. stify-T379. The comparison is possibly with a heap of tufts of शिरीष piled up in a big basket. 24) कावालिणिया, one who follows the routine of कापालिव्रत, a Tantric 144TT.
Page 239-line: 26) For facility of pronunciation, the intervocalic consonant t might have been retained in such words as faat.
Page 240-lines: 10) The word 177 has possibly some Fafa verse in view. We get in the a terutafa (8.83)-fafe cat arti qfaret: afajfa: 1 arif AT HTET Gati at per afa: 11. The practice of 3.7HUT or at seems to have been common in the society round about. See also a simile arising out of this custom, p. 82, line 20. 16) Here art is graphically compared with Afhait, a nicely worded metaphor. 30) Hereonwards we have not only a series of dependent उपमाs but also a good bit of अनुप्रास upto वणंतराइं, almost of the pattern of श्रृंखलायमक.
Page 241—-line: 17) In the first three as we have the 14 .
Page 242-line: 1) Hereonwards we have an exposition of उदय, क्षय and क्षयोपशम of ज्ञानावरणीय and other Karmas with reference to pu, 17, 17, 79 and 9.
Page 243—line: 13) Here is a contrast of the conditions in the Aparavideha and Bharata.
Page 244-lines: 5) Here is a Sanskrit quotation: 'HTET ATT AIT TĦ' 1. 24) This text says एक्को परं देवो. The Sanskrit text, however, 'द्वौ देवी स्तः, तावप्यल्पायुषौ।'. There seems to be some confusion of details in the Prākrit text. 28) Better a paragraph should begin with a etc. 30) Note how synonyms of root ta etc. are used.
Page 245—lines: 6) Here is an exposition of the Leśyā doctrine to explain how individuals occupied with the same act (see 246.9) incur different quantities of sin. 9) The form ET inherits the traits of ea. Note the form art, a relic of the Perfect. 12) Here is a fine account of what is known as लेश्यावृक्ष. 17) Are we to read ण य भायण (Acc. sing.) कप्पडे य फालियए? 18) 914, Desi, hungry.
Page 246-line: 33) Note the Yamaka in this verse.
Page 247—lines: 7) STATT TTGT' is a metrical foot. 14) The proper name Ta is rendered after by the Sanskrit digest, but it should be better TIC. 15) The story of Agadadatta in the com, of the FTTETTAT very much resembles this story. Compare the verse in the story मज्झे सत्त दिणाणं पुरचोरं नो लहामि जइ नाह । तो जलियजलणजालावलीसु जालेमि नियदेहं ॥ with line 16 here.

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Page 248—lines: 9) Gautama raises this question, because this eating of flesh by one of the Deva-yoni is against Jaina dogmas. Mahāvīra explains the situation by saying that the Vetāla is just joking to test the bonafidy of the prince. 15) अद्विसरिस; here सरिस has the sense of सहिय. 34) घेप्पई वा or घेप्पइ व्वा-here lengthening of इ or doubling of वा is for the sake of metre.
Page 249.-line: 30) In the IT-374ouprafegi t (p. 37, verse 70) Rājasekhara has expressed a similar idea in his Karpūramañjarī II. 6: 377fFH f ruft uzputrur aty, qort af Tदुद्धतरंगमाला । पच्छा असे सरइ तंसणिरिक्खिएK आअण्णकुंडलिअचावहरो अणंगो ॥.
Page 250-line: 28) Note 37fu........ at 1.
Page 252-lines: 29) So the author recognises both the forms ac (line 1) and ag. 31 Here the author seems to have confused between 7991 and 9r9s, see 250.19 above. The Sanskrit Digest rightly says 'चम्पकमालया प्रोचे'* 83.12. Pagə 253-lines: 4) TU A U
H, 4G9T refers to the code of warfare. 18) Vajragupta is plunged in sense-pleasures, not even aware of the passing of twelve years since he left home: so here is a divine voice reminding him, deluded by slumbering with infatuation as he is, that a Fall for him is inevitable, if he fails to remember the mutafan. 26) In this paragraph virati is stressed even in the midst of pleasures. .
Page 254-lines: 1) Pleasures are a result of Punya which accrues from the practice of Dharma without which all enjoyment is a mockery. 11) Lovely and tempting lures cannot be a shelter from the pangs of hell from which Dharma alone can protect one. 19) Nowhere there is anything like satisfaction in this Samsāra: quenching of one thirst only gives rise to another, and so goes on the series in this Samsāra, irrespective of the fact whether one is a god or a man. 26) Samsāra has manifold tortures, ailments, humiliations and sufferings which one should recollect and get rid of infatuation for pleasures.
Page 255-lines: 3) The sense-organs are a trap and their pleasures are fatal in consequence; so one should be devoted to Samitis instead, with full control on mind, speech and body. 12) Kulaka is obviously a group of verses. 26) This verse tra TT TT Fiffa #TTI 3774T HE TOTS Taitts4foc 7 11 is taken out possibly from a narrative context. The source is said to be affastet.
Page 256-lines: 30 f.) Gods are of two kinds #TT and factfit. The former class includes Mifara, fpira, . RTT deities, trafa, gif, TT, TTSH, ta, fara, fat, fier, Thera, FETT, 95, 7877, , TE, TIERT, ATT, 3gfe, qui, ofta, fag and 35. All these are worshipped by somebody or the other, in some place, context or the other. In giving fruits in response to devotion, worship etc. these gods are only eat, coincidental: what is important is one's own Karma according to which there results one's happiness or misery. The gods of the facific class (namely, अर्हत, सिद्ध, आचार्य, उपाध्याय and सर्वसाधु), when respected, only show the path of Liberation. However, according to the war of the devotee, they become the cause or occasion of T9 and
E- which process is illustrated by parallel cases of the Māntric lore, sometimes a bit obscure. Vitarāga god is indifferent to praise or blame. Just as mercury dropped in fire splits into pieces which flow in different directions; similarly the sin disappears at the sight of Jina.
Page 257–lines: 22 f.) Here we have some Tantric description of the worship of R-49. These details have been worked out in a chart in the Gujarati translation, p. 460, lately brought out by श्री हेमसागरसूरि, in the श्री आनन्द-हेम-ग्रन्थमाला, No. 10, Bombay 1965.
Page 259-lines: 1) The Vajjālaggam has a verse like this: afga qu TH TIU fant रिद्धी पेच्छामि सयललोए ते मह लोया न पेच्छंति ॥. 8) One can introduce here the popular notion of ga for que (see below 260.1) and thus the author has stated his concept about the relation between da and 764 which affect one's worldly prospects.
Page 260-lines: 12) affae, Mas. nom. pl. 13) DECT HTUTT Acc. pl.? 18) As it is TESTC af.... Toad H I.
Page 261-lines: 6) Religion can be and has to be practised not only by men and women but also by beasts and birds as well. 8) A doctrinal point is raised: who go to hell and how the hell-life is incurred? Here four causes or items are specifically stated. Compare a TITEqfuera 7744144:, To T VI.15, which is more general. The first three are covered by बहारम्भ and the last by परिग्रह. 22) The expression पाव-परमं अम्हाणं जीवियं ति । is interesting.

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KUVALAYAMALA
On the pattern of पावपरमं जीवियं, we can read अहिंसा परमो धर्मः, rather than अहिंसा परमो धर्मः as it generally understood. 31 ) अनुज्जा = अनुज्ञा.
Page 262-lines: 1) The context of the bird seeking consent of the elders to quit the world and adopt renunciation is really an art giving lesson to all those who are too much attached to the world. This breathes the same spirit seen in the Uttaradhyayana IVX and IXX.
Page 263-lines: 3) Here the Mother is being requested to give a to adopt renunciation. The various terms of address are interesting. 16) Note with infinitive. 33) Here in the same manner the elder brother is being requested.
Page 264 - lines: 3) The second part presents some difficulty. 12) Here the younger brother is approached. 18) Here the elder sister is being addressed. 21) 4 from ga? 28) Now the younger sister is approached. 33) Hereonwards the wife is being addressed.
Page 265-lines: 21) This optimistic desire to put oneself on the right track, for doing which it is never late, is a highly praiseworthy tone and a worthy outlook on life. 34) पाएहिं ( = पादेषु = पादयोः ) ?
fig=
Page 266-lines: 1f.) He is addressing his children, then his father-in-law (7. 11), thereafter his mother, his mother-in-law (l. 17), and then his friend (1.31).
Page 268-lines: 9) Here the references to Magadha, Rajagṛha and king Śrenika bring us to a historical period. 20) सुत्तणाणं - सूत्र - or श्रुतज्ञान. 25 ) Hereonwards some details of the निमित्तज्ञान are given. Some syllables are auspicious, while others are inauspicious. These topics, Dr. Nemichandra Shastri, Arrah, informs me, are discussed in Jaina texts such as frez, Aतिलक, केवलज्ञानप्रश्न चूडामणि, चन्द्रोन्मीलनप्रश्न etc.
Page 269-lines: 7) The theoretical discourse about nimitta serves like a prelude and anticipates, as it were, the dream of Mahārathakumāra. 23) Here is a doctrinal discourse on the fourfold Aradhana: 1,, and . 26) Compare Mulācāra v. 72 and 170. The topic
of Jñana is dealt with in 269.26-270.4.
Page 270-lines: 5) The topic of Darśana is dealt with in lines 5-15, with reference to its eight angas. 14) This verse is often quoted. May be that it is an old verse of traditional inheritance. 16) Hereonwards is discussed a consisting of five Samitis and three Guptis, which are called Eight . 26) The last T consisting of twelve penances is passingly referred to.
Page 271-lines: 1f.) Here is the offering of Sāmāyika, a good doctrinal discourse on its contents and mode of offering. Having accepted Samlehana, on the eve of his career, one abandons all violations (in thought, word and act, and all that is committed, commissioned and consented to) of the six-fold vows (Five Mahāvratas and Ratri-bhojana-viramana), 11. 1-6; all notions of mineness in the context of possessions, relations and attachments 11. 7-15; and all passions (kaṣāyas), all activities, through words and deeds, which cause even remote pain to others: lastly, he forgives all or apologises to all and want all to forgive him.
Page 272-lines: 5f.) Likewise, the saint Vajragupta, on the eve of his career, recounts and offers repentance for his various irregularities in the practice of religion. He offers Sāmāyika, recollects fourfold Mangala and solicits fourfold shelter, the best of the four being Jinadharma. Then either he abstains from or devotes himself to items, enumerated from one to thirty three, as well as those of the miscellaneous type connected with Jaina doctrine (ending with p. 273, line 22). This tendency along with the pattern of details is pretty old, see the Uttaradhyayana, Chap. 31 called Caraṇavihi; it is followed in the Dharmopadeśamālā, pp. 67 f. (Bombay 1949).
Page 273-lines: 6) Then Pratikramaņa is offered with reference to various omissions and transgressions. 20) Here the author has the tenfold enumeration of Prayaścitta. while another with nine varieties is also known, see the oo. IX.22. The former has मूल, अनवस्थाप्य and if in the place of afg and r of the latter. 25) Similarly Svayambhudeva meditates on the nature and types of Death, namely, Pandita- and Bala-marana. Right from conception death might overtake one at various stages and in various forms. In this context see the I. vii. 8; (Sholapur 1935) which is mainly devoted to this; मरणसमाही, one of प्रकीर्ण texts, deals with this topic.

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Page 274 lines: 4) Within a few days after birth, the child may be offered as oblation or it may be affected by various diseases and ailments, the list of which is quite interesting. This list sheds some light on the contemporary practices like T . 16) Here some weapons used for striking are mentioned. 22) After enumerating the types etc. of Death for human beings, the author deals with those of sub-human beings in their Sthāvara (27 f.) and Trasa forms (30 f.).
Page 275-lines: 6 Death in hells and heavens is dealt with in the following lines. 16) Hereonwards we get a description of the nature and constituents of the body which is after all perishable being subjeet to various ailments. What is more important is Dharma for the practice of which one should take the maximum advantage of the body without undue infatuation for it.
Page 276-lines: 3f.) One is to reflect on the nature of Jiva and its fate in Samsārathere are various kinds of death; but the Pandita-maraņa alone helps one to get rid of Samsāra and attain the status of Siddha.
Page 277–lines: 7) In the same manner, the saint Mahāratha accepts Samlehaņā and offers salutation to Arahanta, Siddha, Acārya, Upādhyāya and Sādhu in SS 420-24. We get a good discourse on these five and their nature. The Arahantas, especially the Tīrthakaras of all times, of all places, in their different stages of varying careers, and endowed with great qualities are described: a salutation to them leads one to Mokşa. 26) Hereonwards we have a salutation to Siddhas; their types and varieties are interesting. Compare in this context T. S. X. 9.
Page 278—lines: 7) It is the Gañadharas, to be included under the category of Ācāryas, who are responsible for incorporating in Sūtras the words of Jina which thereby have come down to us. Different Acāryas knew the Angas of varying extent. It is they who enlighten us in the Scriptural knowledge. Salutations are offered to them, of the various times and places. 24) The Upādhyāya is one who propounds the contents of the Angas and Upāngas for the benefit of pupils.
Page 279-lines: 1) Here the Sadhu is saluted, and his outstandind qualities are incidentally mentioned. 12) 1947Tt has obviously the meaning of #174177 and its etymology might be offered thus: जयकारः > जउक्कारो (in Apabhramsa) > जोक्कारो, the doubling is not in any way abnormal: सुगति is often represented by सोग्गइ. We get both the forms णमोयारो and णमोक्कारो. This paragraph (8 425) glorifies the 99946477 in view of its religious sanctity, spiritual powers and miraculous force. A good deal of literature has developed round this w a T both in Prākrit and Sanskrit, and a good bit of it is publisned in two volumes, 7HFPTT Falszty, published by fecufat THUS, Villeparle, Bombay-56, 1961-62.
Page 280—-lines: 1) In this paragraph is described the spiritual progress on the 1992 ust (See the Doctrine of Karman, p. 73, Bombay 1942) culminating with fafur or 197 which is characterised by the highest Bliss (see lines 15-16). 17) Here ends the $4TT FAT elaborated and composed by the genius of atauufagIn the Sāntinātha Jaina Bhandāra, Cambay (G.O.S. 135: Catalogue of Palm-leaf M88. in the S. J. Bha., Cambay, Baroda 1961) there is a Ms., Pancaārādhanā prakarana (No. 115-5, folios 88-110, Extent 339 gāthās, Language-Prākrit, size 13.7 X1.7 inches, Age of Ms., c. first half of the 13th Cent. V. S., condition-good), p. 189. It opens thus: मणिरहकुमारसाहू १ कामगयंदो वि मुणिवरो भयवं २ । वयरगुत्तो य मुणी ३ सयंभुदेवो महारिसि त्ति ४॥१॥ महरहसाहू ५ य तहा पंच वि एए तवं च काऊणं । वीरवरस्स भगवओ अंते आलोयणं दाउं ॥२॥ आराहेऊण तओ जिणोवइलैंण चेव मग्गेण । निविय-अट्रकम्मा अंतगडा केवली जाया ॥३॥ जह मुणिवरेहिं एएहिं झोसियं कम्मसेण्णमसूहं पि । तह अन्नण वि मुणिणा झोसेअव्वं पयत्तेणं ॥४॥ End-तत्थ न जरा न मच्चू नाविहिणो [न वाहिणो] नेय सव्वदुक्खाइं। अच्चंतसासयं faut fa tutta# TRE II SC11494 37/TTET TEHTIT I 4891 TTT: 338 113 11 This shows how these characters from a tale, in course of time, were looked upon as Religious Heroes, great saints in flesh and blood, who attained liberation after practising penances etc. 18) The story proper ends with the paragraph $426. Hereonwards is more or less the concluding Upasamhāra, in which the author explains himself on certain items ($ 427-28), solicits sympathy from the readers ($ 429), then gives some personal information in what may be called a Prasasti (8 430), then there is concluding Mangala (8431), and lastely the Granthāgra is given (8432). 19) For the description of the Nagari, see § 14 f. For the meaning 3 quit see p. 4, 1. 22. 22) For the episode of Ratnasekhara alias Jinasekhara, see pp. 117-120. 23) For the biography of Eņikā, pp. 124-27. 24) For the account of the Bhilla chief, see pp. 138-149. 26) For the episode of the Citrapata,

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pp. 185-ff. 27) For the episode of the alchemists, see pp. 195 f. 28) Here the reference appears to the context where the king meets various religious teachers holding different views, p. 203 ff. 29 ) जुयसमिलादिट्ठतो, see 8326. Then दियो धम्मफलं possibly refers to the episode of the Bird pp. 261 ff.
KUVALAYAMĀLĀ
Page 281-lines: 1) For the details about Kamagajendra, see above pp. 232 ff. 2) For details about Vajragupta, see above pp. 244 ff. 3) About Svaymbhudeva, see above pp. 255 ff. 4) About Maharatha, see above pp. 268 ff. 5) The topics of Aradhana etc. pp. 269.23 f. 8) Raga is attachment or attachment for the world and its ties. Raga is acceptable (for treatment) or praiseworthy provided it leads finally to non-attachment or Vairagya. 11) Two parts of the Vasudevahindi have appeared from Bhavanagar (Atmananda Sabha). From the first part it is seen that the Dhammillahindi is included in the Vasudevahindi, but here Uddyotana by using plural fe seems to indicate that the Vasudeva-hindi and Dhammillahindi are two works. 13) For the reference to T, see p. 13, 1. 8. 14) This has possibly in view the conversation which the king had with the goddess, especially p. 15, line 9 etc. 15) For the context of g, see p. 129. 18) These non-Jaina deities are referred to more than once in the text. 20) Some apparently unpalatable details can find a place in the T which ultimately gives rise to
. 23), many speeches, dialects current in differents, territories, parts of the country. possibly refers to recitation. From the mention in the preceding line and here, it is clear that the name of the work is Kuvalayamālā. 27) The author tells here that within three hours of the day he composed one hundred granthagras (extent of one hundred anuṣṭubh units) and possibly went on writing (or having got written, note the reading of P) them on a slate as was the custom in those days. Muni Shri PUNYAVIJAYAJI tells me that generally the authors recited as they went on composing and some one else, if not the author himself, went on writing side by side on a slate with a soft-stone-piece (something like chalk). 28) On the position of , a deity of the 1, in Jaina mythology, see the a III, 14-9. She plays a significant role in Jaina rituals and Tantra. The author feels that it was due to the benign favour of - that he could compose this work with such a remarkable speed.
Page 282-lines: 1) These two verses are really touching; and almost with paternal affection, Uddyotanasüri has presented Kuvalayamālā to the world of scholars. Some of the words have a double meaning. 3) This is a Dharmakatha. Various Kalas are described or shown here. Many kings have taken dikṣā in this Katha. The author wishes that his work should live long like the fame of Rṣabha, the first Tirthakara. 4) This paragraph gives personal details about the author, and as such it is a biographical Prasasti. The two Mss. J and P show great variations in the details of this Prasasti and they deserve careful study. J gives more details, and some of them are a second thought, and at least once intruding on the continuity of P. 4) P has not got first two gathās. That means, it does not refer to two Pathas (Dakṣiņā-patha and Uttara-patha) and to the river Candrabhaga or the Chinab-the Acesins of the Greeks or rather the united streams of the Jhelum and the Chinab. The Prasasti according to P., therefore, begins with line 6, which opens thus: etc. 6) The letters sa and ma are very much similar in P; so one is justified in reading faf-a. 7) Acarya Harigupta hailed from the Gupta-vamsa; he was a Guru of Toramaņa; he had his camp (possibly during the rainy season) at Pavvaiya (on the bank of Candrabhāgā) from which capital Toramāņa ruled the country (lit. enjoyed the sovereignty of the world). 8) The Ms. P does not specify the relation between Harigupta and Devagupta; J makes it, however, clear. This Devagupta is possibly the same as the one mentioned at p. 3, line 28; like his teacher Harigupta, he also hailed from the Gupta-vamsa and is styled Rajarși. He is mentioned earlier along with other literary figures; and here he is called a fa or gafa; and in both the places there is a reference to his fame 'payado' or 'payado'. May be that he had written a work like af. P specifies his fame thus: fa favory fail. 8) Śivacandragani is called Mahattara, a well-known title; stands obviously for = 9) Both J and P say that he came and stayed at Bhinnamāla or Bhillamāla. The reason why he came from the Pavvaiya area to Bhinnamala is that he wanted to pay respects to Jinas (in various temples on the way). 10) Śivacandra's pupil is Yakṣadatta with the title Kṣamāśramaņa. The Editor of the Rajasthan through the Ages (Bikaner

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*159
9966), p. 121, proposes that this Kşamāśramana Yakgadatta might be identical with Yakşadeva who was patronised by Nāgabhata I. For details the reference is given to a paper "Original Capital of the Imperial Pratihāras' in the Bharatiya Vidyā, XVIII, parts iii-iv, pp. 74-80. He had many pupils, known for their austerities and gift of speech; and it is they who had got constructed many temples of Jina on account of which the Gurjara-desa became attractive. 12) This gāthā is found only in J. It is amplificatory of bahuyā sīsā and mentions six pupils of Sivacandra, namely, Nāga, Vịnda, Mammata, Durga, Agnisarman and Vateśvara. 13) It is the sixth pupil, namely Vateśvara, that is meant by tena. He had a Temple of Jina built at Akāśa-vapra-nagara. A careful scrutiny of the variations seen in J and P in lines 11-13 clearly leaves the impression that the draft of J is subsequent to the draft of P. That is, J is rewriting what was already there in P, so far as this prasasti is concerned. The pronoun tena in singular refers only to Vațeśvara when six of the pupils are mentioned here. P reads at 31Tff TOTIUT for which J has जिणालयं तेण णिम्मवियं रम्म. The expression तस्य महदंसणे च्चिय is more appropriate with the reading of P, along with which it stood originally, than with the reading of J which came to be substituted in the revised draft. 14) The pupil of Vatesvara is Tattvācārya. One can ever read
74-945-T as a compound expression. 15) Among his contemporaries, not so quite laudable, he had an outstanding character. 16) The author of this work namely Ecata is a pupil of Tattvācārya; he composed the HOT after having had a vision of and inspiration from ह्री देवी; and he was known as दाक्षिण्यचिह्न. 17) After giving his descent in the ascetic hierarchy (हरिगुप्त >देवगुप्त >शिवचन्द्र>यक्षदत्त>नाग-वृन्द-मम्मट-दुर्ग-अग्निशमन and वटेश्वर>तत्त्वाचार्य>उद्द्योतन i.e., 14 ), he now gives some details about his instructors or teachers in different branches of learning. Acārya Virabhadra (asthāvarah kalpavrkşah) was his Guru who taught him Siddhānta and Haribhadra, a prodigy of manifold learning, taught him Yuktiśāstra or pramāņa-nyāya (P reads TATUTTGU). 19) After giving his ascetic and tutorial parentage or ancestors, Uddyotana gives his natural parents. In the town of Mahādvāra, there was a dutiful Kşatriya, Uddyotana by name. This line is found only in J. FT for TAT is a misprint in f. n. 19. 20) Samprati also can be taken as a proper name; in that case Vateśvara is the popular (and alternative) name. P calls him 16T. In case samprati is not a proper name, the implication would be that Vateśvara is a recent, if not contemporary, ruler. Our Uddyotana, the author of Kuvalayamālā, is the son of Vatesvara. So his natural parentage is of a Ksatriya ruling family: Uddyotana > Samprati alias Vateśvara > Uddyotana. He had the name of his grand-father, not in any way unusual. Vațeśvara happens to be the name of his father as well as of his grand (ascetic) teacher. 21) The author mentions here the place where this work was composed. Jāvāliura or Jalor was rich in temples and Srāvakas or Jaina laymen. It is there that Virabhadra (possibly the same as one, noted above, from whom the author received lessons in Siddhānta) got constructed a lofty temple dedicated to Rşabha-Jinendra. While staying in that temple, Uddyotansūri composed this work and completed it on the 14th day of Caitra Krsnapakşa. So far as P is concerned, the matter continues very well with line 5 on the next page. In Sain. 915, i.e., A.D. 858, just after 80 years after the completion of the Kuvalayamālā, Jayasimhasūri composed his Dharmopadešamālā-vivarana (Singhi Jain Series, No. 28, Bombay 1949, pp. 228 f.) at Nagaur (possibly then included in Gujjarattā, or Gujarāt) during the reign of Bhojadeva (to be identified with Mihira Bhoja, c. 840-90, whose dominions included the Cis-Sutlaj districts of the Punjāb, most of Rājputānā, the greater part, if not the whole, of the present United Provinces of Agra and Oudh and the Gwalior territory', see V. A. SMITH, The Early History of India, 4th ed., p. 393). He gives the genealogy of his ascetic predecessors. Devavācaka was succeeded by many teachers (sūri); then comes Vadasara (= Vateśvara), styled Kşamāśramana; his pupil was Tattvācārya (who was suprasiddha); he was followed by Yakşamahattara, Krsnamuni etc. These names remind us of Devagupta, Vateśvara and Tattvācārya mentioned by Uddyotana. It is not unlikely that they are identical. According to P Vateśvara was styled Kşamāśramana.
Page 283–lines: 1) Lines 1-4 are found only in J: obviously they are an addition in the revised draft, supplemeniing a few new facts and ideas. When this work was completed at Jalor, Sri-Vatsa-rāja was the contemporary (jaiyā) king; he is called rana-hatthā. Dr. DASHARATH SHARMA in his address at the History Congress mentions that Vatsarāja's coins are available.
(Singhi Jain
Garat) during the reign
Sutla districts of the Punya and Oudh an
V. A. SMITH's. Devavācaramana; himuni etc.

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KUVALAYAMĀLĀ
In this address he puts together some details from the Kuvalayamālā. Jalor was possibly within his jurisdiction. 4) Uddyotana calls himself Ācārya here; and tells us that he was a limb of or belonged to Candrakula. 6) Earlier only Caitra-kşşņa-caturdasi was mentioned; here more details are given. It was completed (the reading of P is more explicit) in the afternoon, when one day was less for the Saka era to reach seven hundred. The year ends with Caitra-kronaamāvāsyā. This last day but one of the Saka year 700, according to JACOBI, corresponds to the 21st March 779 A.D. He has an important note thus explaining te TAFT fuga . i.e. Caitra ba-di 14 “This date is interesting from the point of view of the Calendar. As the Caitrādiyear invariably begins with the suklapakşa of Caitra, the date in question would seem to be recorded according to the purnimānta scheme in which the dark fortnight precedes the bright one. But as KIELHORN (Ind. Ant. 1896, p. 271 f.) has shown from dates in inscriptions that in connexion with Saka years almost always amānta months are used, the prima facie interpretation of our date becomes extremely doubtful. In the year under consideration, however, there was an adhika Caitra which precedes the nija month; therefore, in this adhika Caitra ba-di 14 is the last day but one of the preceding year, if the year began with nija Caitra, as it ought to do, since the new moon initiating true Caitra immediately preceded Meşasamkrānti. I, therefore, believe that SWAMIKANNU PILLAI's assertion (Indian Ephemeris vol. I, part I, p. 65), 'when there is an adhika Caitra, that begins the year', applies only to modern usage (Samarāiccakahā Intro., p.fi, Calcutta 1926). 9) This section presents what is called Pravacanamangala. Such a mangala comes at the beginning and at the close of a discourse or treatise. It consists of salutations to all the worthy ones and to all those who deserve reverence and recollection of whom develops an auspious mood (in the individual) as well as atmosphere (round about). What J presents is a different draft of the Mangala from that in P, though some of the contents are common; and these contents go back to ancient Mangala-sūtras. Some forty four of them are a part of the Mangala salutation at the beginning of the Vedanākhanda (Şatkhandāgama, Khanda 4, Bhāga 1, Book 9, pp. 2 f.; see also the editorial observations in the Visaya-paricaya, and Book 1 Prastāvanā p. 29 f.). The Dhavală com. on this section explains fully all those expressions which are common to these Mangala salutations. The references to various for and foets are interesting. 16) Perhaps for it. 43) It may be noted that the Mangala in P refers to the Siddhāyatanas in the Sammedaśaila. 44) The two Mangala passages drafted independently and added in Mss. P and J, using the same basic traditional material, might have been put at the end of the Mss. when they were completed and consecrated. fofo faifo 39f5971 is a better reading found elsewhere in the H. T: TEFU.
Page 284-lines: 5) The expression fæfas fefesy 4879771 is a bit elusive; the term fefofefosदेवीओ is in plural: if it does not refer to श्री (सिरी> सिली >हिली in popular Apabh.) and ह्री-देवीs. it has in view some local tutelary deities invoked in Tāntric rituals. See the formulas in the HERTTEFT. Muni Shri PUNYAVIJAYAJI kindly showed me an advance copy of what is called पवयणमंगलसारथयं printed in the मन्त्रराजरहस्य of सिंहतिलकसूरि (in the Singhi Jaina Series). Some of the prose passages in this Collection have close correspondence with the matter in our paragraph 431. There are some significant various readings which need careful study. 7) The concluding verse clearly indicates that a Mangala of this type is to be recited every day. 8) This seems to be the aurhor's approximate calculation recorded in the draft included in the Ms. P. Even after this calculation noted in the body of the text, it is interesting to observe that the Granthāgra noted by the copyist of the Ms. P is only 10,000. The subsequent reference to Uddyotana possibly belongs to the copyist. 11) Why it is a falu , see ante p. 4, line 16. 16) The Ms. J plainly mentions the date when it was completed. It is Samvat 1139, Phālguņa Vadi 1, Sunday.

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Concordance of the Printed Text with the Mss. J & P
In the first column, the No. of the page of the printed text of the Prākrit Kuvalayamālā is noted; then in the next column it is indicated where that page begins and ends in the Ms. J (leaf No., a or b, line and column); and in the last column, it is shown where that page begins and ends in the Ms. P (Page No., a or b, and line). This Table will enable the critical reader to
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96 10a 105 11a
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196 20a
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186 196 20a 21a 216
210
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126 13a 136
216 22b 236
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22b 23b
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240
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145 15a 156
155
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26a 27a
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17a
276 285
276 28b 29a
16b 17a 176
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185
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375
37b 38b 39a
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22 23a 236 24a 24b
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42a 42b 43b
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446
36b 27a 276
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48a 49a 50a 506 516 526 53a 54a 55a
296 30a 30b 3la 316 32a
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33a 33b
560
34a 35a
56b 57b
356 36a
586
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55a 56a 565 576 586 59b 60a 6la 62a 63a 64a 646 65b 666 67a 68a 69a
59b 60a 61a 62a 63a 64a
37a 375 38a 38b
385
39a
646
39a
39b 40a 405
656 666 67a 68a
41a
395 40a 405 41a 416 42a 426
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416 42a 426 43a 435 44a 44b 45a
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CONCORDANCE ETC.
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aArawnNaNaN-W NWN ANNANNNNADA-WWNWWW AwuwWANA
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Page #342

INDEX
(of Names and Subjects occurring in the Introduction, A cultural Note and Notes)
Abhayya, 68. Abhidhāna-cintamani, 116. Abhimānāńka, a title, 76, 102. Ābu, 101. Abul Fasal, 117. Acesines, river, 100. Addāņaka-deśa, 106. Adhikākṣarā (metre), 85. Adinātha, 40, 103. Adipurāņa (of Pampa), 110. Adióvara, 101. Aditya, 129. Aditya-vamsa, 43. Adityayasas, 43. Advaita, 52, 70. African origin of ivory, 118. Agni, 129. Agnihotra, 128. Agnisarman, 89; also an ancestor of the
author, 97. AGRAWALA V. S., 113. Ajada, *125. Ain Akbari, 117. Ajanta, 121, 125, 129. Ajayavarman, king, 107. Ajīvaka sect, 128. Akalanka, 78. Akāśavapra, 97; its identification, 101. Akbar, 102, 117. Akhyānamanikosa, 95, *137. Akşaya-vaţa, 116. Alakā, 103. Alauddin Khilji, 104, 117. Alchemical experiment, 32
(described 69.24-28). Amaragupta, 90. Amarakośa, 125. Amargadh, 102. Amātya Sānti, 101. Ambarakotta, 102. Amber, 102. Amitagati, 91. Amradeva, 95-6, 109-10. Amstadhvani, a metrical type, 125. Anahaka, 90. Anahilapātaka, 101. Anandamandira, 55. Anandapura, 101. Ananga, a prince, 54, 61, 112.
Anātha-mandapa, 116. Andhra, 84, 124. Anekānta, 45, 124. Angas (enumerated), 27, *133. Anger, see Krodha. Antaraveda, 83,-vedi, 124. Anuprekşā, 54, 68, *153. Anustubh (metre), 85. Anuyogad vāra, *125, *130. Apabhramsa, 12, 16-7, 20, 22, 25, 32
(described 73.5-7), 77-9 (passages here),
91-3, 120. Aparavideha, 44, 56 (details 243.13-22), 67,
69, 112. Apāna-bhūmi, 73. Arādhanā, 69 (for details 269.23 f.). Ārādhanā-kathākosa, 95. Āranyaka-parvan, 129. Ardhamāgadhi, 14, 81. Arsa Prākrta, 14. Arthasāstra, 76, 116-7. Aruņābha, 55, 66, Āryagandavyūha etc. 7. Āsada, 81, *125. Asikni, 100. Askalanda, 100. Aśrama, 42, 121. Aştāpada, 98, 102-3. Astasahasrikā-prajñā pāramitā, 7. Asthāna, 77, 127. Astrologer, 25. Aśvapati, 79. Aśvaśāstra, 72, 111. Atiśaya, *132. Attendants (in heaven), 37
(described 93.14-8). Audience, private and public, 115. Aurangzeb, 104. Auspicious day for Travel, 32
(described 67.1-7). Autumn, 28 (described 46.5-8). Avahatta, 114. Avalambaka (metre), 85. Avanti, 55, 66, 79, 105, 107-8;
-janapada, 29 (described 50.3-7), 74. Avanti-bhūbhịt, -rāja or -nātha, 105. Avantivardhana, 29, 74, 112. Avaskandhaka (metre), 85, *135.

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168
Ayodhya, 39, 43-4, 47, 49,
51 (described 199.27-30), 52-3, 62-4, 74.
76, 108, 125, 127. Ayodhya-kāṇḍa, 122. Ayuḥsastra, 40.
Badnawar, 106-7. BAGCHI P.C., 106. Bahubali, 43.
Bahu-parigha, 44, 95. Baladevotsava, 73.
Balavabodhini-vṛtti, 109.
Baluchistan, 121.
Bāņa, 76, 84, 87, 113, 115-8, 121, 123, 125, 128, 126, 129.
Banavasi, 75. Bandika, *126.
Barabaricum, 118-9.
Bārahavāņi (gold), 114.
Bārayauri-Pārāpuri-Dvārakāpuri, 95.
Barbara, 72, 77, 84, 114.
Baruza, 106.
Bathing pool (in heaven), 37
(described 94.15-32);
Bauddha, 45.
Baurah, 106.
BECHARDASAJI, 104.
Benaras, professions in, 72.
Bed chamber, various equipments of, 121.
Bengal, Kāpālika Dharma in, 128.
Bhaddaseṭṭhi, 95, 118.
Bhadra, 90.
Bhadrasana-kanyā, 122. Bhadraśarmä, 28, 60.
Bhadraśreṣṭhin, 32, 64-5.
Bhadresvara, 71.
Bhagavati Aradhanā, *136.
Bhagavati-vṛtti, 2.
Bhagavad-gita, 71, 76.
Bhakti (cult), 70.
Bhairava Bhaṭṭāraka, 116.
Bhāmaha, 84.
BHANDARKAR R.G., 75.
Bhānu, autobiography of, 49, 50.
Bhanumati, 47, 64.
Bharaṇḍa, 32, 120.
Bharata, 14, 43, 70, 77.
KUVALAYAMĀLĀ
Bhārata, 71, 76, 110, 114, *126. Bharata Kaumudi, 81.
Bharata-kṣetra, 56, 69.
Bharata-putra, 123.
Bharata-sastra, 77.
Bharata-varṣa, 23, 31, 74.

Bharatiya Vidya, 100.
Bharu(a)nda (bird), 65, 120, *138. BHATTA HARIHARA, 108.
Bhavabhuti, 123, 128.
Bhavacakra, wheel of Samsara, 125. Bhāvanā, *152.
Bhavya, 67-8.
Bhikkhu of the Pamdara category, 128. Bhilla, 43-5, 62, 72, 75, 88, 114, 124; -pati 43, 112.
Bhilla camp, 43 (described 135.10 f). Bhillamāla, also -ācārya, -kula, 101-2;
-nagara, 97.
Bhilmal, 101, 108.
Bhinmala, 101, 102, 104-5.
Bhinnamala, 101; -gaccha 101.
Bhogavati, 48, 94.
Bhoja, 4, 81, 91, *125.
BHOJAKA A., *125. Bhokas, 114.
Bhṛgu, 41.
Bhṛgukaccha, 37, 41-2, 53, 62, 74, 93, 123.
Bhṛgupatana (doctrine), 128.
Bhujanga (metre), 85.
Bhuja-parigha (see Bahu-), 44.
Bhujaphalika, 95.
Bhurja-leaf, 47, 72.
Bhuta, 41, 70. Bias (river), 101.
Bink-Vinītā, 108.
Birth-festivities, 25 (described 18.11-31.)
Black Magic, 124. BLOCHMAN, 117.
Bokkasa, 114,
Brahmagupta, 101.
Brāhmaṇa, 29, 70-2, 120; -śālā, 121.
Brahmi, 51 (Ms. contents described §320),
72, 105.
Bṛhaspati, 74.
Bṛhat-gaccha, 108.
Bṛhatkatha, 76, 81, 84, 114, *125. Bṛhatkathakosa, 105-6, 108.
Bṛhatkatha-slokasamgraha, 120.
Brhaṭṭippanika, 19.
Brja-bhāṣā, 114.
Buddha, 71, 120, 125; -vihara, 121.
Buddhisagara, 104.
Buddhism, 70-1, 124-5.
Buddhist, 78, 83, 125; -Stupa, 122.
Buddhasvāmi, 120.
Būdhpur, 100.
BÜHLER G., 4-6, 106. Butea frondosa, 118. Byzantium, 75.

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Căcigadeva, 101.
Cakkalaya (metre), *127.
Cakravartin, 43.
Camara (native of the east), 72.
Camcala (horse), 116.
Camp, 51 (described 198.7 f).
Campa, town, 3 6-9, 50, 58, 61, 65, 74, 123, 127.
Campakamālā, 57, 65. Campāvati, 57.
Campu, 84, 92, 94-5, 110, 113. Canakya, 117; -śāstra, 76.
Canḍāla-Kanyakā, 87.
Candana, 104; -vihāra, 103.
Candasoma, biography of, 28-9, 35-9, 58-59, 60-61 (biography outlined), 62, 67, 72, 74. Canḍikā, 120.
Candra, 129.
Candrabhāga (river), 74, 97, 100.
Candradvipa, 38 (described 106.21 f.), 65.
Candra-gaccha, 96.
Candragati, 88.
Candragupta, 57, 70.
Candrakula, 98, 108. Candrāpīḍa, 116. Candraprabha, *125. Candra-prajñapati, 2. Candrasara, 90.
Capavaṁśa, 101.
Caraṇa-śramaṇa, 34, 70, 120, *139. Caravan of traders, 43 (described
134.32-135.3), 124.
Carcari (metre), 85. Carcarikā, 78.
Carcika, 121.
Caru (metre), 85.
Carvāka, 71, 124. Caturvadana, 74. Caturvarṇya-dharma, 70.
Cavaḍā, 101.
Ceylon, 81.
Chacha (e) r(a), 100. Chachpur, 100.
Chalukya, 91.
Chambal (river), 100. Chandaḥkosa, *127.
Chandonusāsana, *127.
CHANDRA P. 7.
CHANDRA K.R., 87.
Chappannaya, 36, 76, 114, *126, *147.
CHATTERJI S.K., *128.
CHATURAVIJAYA, 18.
Chedasutra, 14. China, 118-19.
INDEX

Chinab, 100. Chinese silk, 119. Chitor, 103.
Chittaka (metre), 85.
CHOUDHARI G.C., 107.
CHOUDHARY R.K., 98..
Cina. 73.
Cināmsuka, 118.
Cintamani, 44, 62, 72; -palli, 53.
Citră, 38.
Citrapata, 127-28.
Citrasutra, 128.
Cittacală (horse), 116..
Coins, 115.
Cold season, 48 (described 169.12-170.4). Couch (from Dvārakā), 72.
Courtezans, 35 (their behaviour described §§ 157-58; constrasted with monks § 160). Cūlikā Paiśācī, 77, 81.
Dacca, 124.
Dakṣina-madhyama-khaṇḍa, 74.
Dakṣiṇāpatha, 30-1, 72, 74.
Dākṣinyacandra, 109.
Dākṣinya-cihna, 23, 87, 92, 97, 99 (also
dakṣina-, -munipa), 102.
DALAL C.D., 2, 19, 96.
Dandaka (metre), 85, 88, *127, *129.
Dandin, 114, 116. Danta-viņā. 89. Dappaphaliha, 95.
Darpaparigha, 44-45 (autobiography), 53,
62-3, 95.
Darsana (school of philosophy, some enumerated), 45.
Darware Am and Khasa, 115. DASA H., 14.
169
Daśavaikālika-cūrṇi, *125.
Daśavaikālika-niryukti, *128.
Dawn, 36 (described 91.9-13).
Death, 44, 59 (varieties § 416), 69, 90. Debal, 100.
Devacandra, 18-9.
Deccan, 113.
Deceit, see Māyā.
Deśabhāṣā, 21, 50, 74.
DESAI M.D., 96.
DESAI RATIBHAI, 101.
Desa (two divisions), 74; -bhāṣā 77, also 83
(eighteen in number).
Desi, 80, 83, 86, 91; -bhāṣā, 20, 60, 77, 84, 110, 111, 124 (enumerated). Desīnāmamālā, 121.

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170
KUVALAYAMĀLĀ
Deva, 128. Devabhadrasūri, 101. Devacandra, 91. Devadūşya, 122. Devagupta, 76, 91, 99, 100, 114, *125. Devakumāra, 127. Devendra, 109. Devi, 50, 127; -vimāna (described), 212. DEY N.L., 100. Dhakka, 83. Dhammillahimdi, 77. Dhanadatta, 38-9, 50, 62, 65. Dhanadeva, 31, 64, 90. Dhanamitra, 50. Dhanapāla, *125. Dhanavati, 43, 62. Dhandhuka, 106. Dhanesvara, 15. Dhanvantari, 74. Dharanendra, 42. Dharani-varāha. 106. Dharma, fourfold 22-3, 26-7, 44, 47, 51, 52
(types of Dharma described), 53-54, 58, 62-3, 67-9, 71, 89, 94, 117, 122, 128, *149; -dhyāna, 122; -Jinendra 37; -kathā (four varieties), 22-3, 60, 67-69, 76, 86, 88-9, 91-2, 109-10; -lābha, 27-8, 49, 69; -four
steps of, 30. Dharmanandana, his discourse 27 f.(described
$73), 28-9, 31, 33, 35-6, 60, 62, 64-7, 88. Dharmanātha, Samavasarana of 37, 64, 67. Dharmaparīkşā, 91. Dharmaruci, 42. Dharmasena, 88. Dhārmika Matha, 121. Dharmopadeśamālā-vivarana, 96; -vrtti 96. Dharmottara, 19. Dhātuvāda, 71, 112, 124, 127. Dhātvādesas, 80. Dhātuvādin, 51, 127; see Alchemist. Dhavala, *126. Dhavalā, *133. Dholkā, 106. Dhruva (king), 105. Dhuvaya (metre), 85. Dhyāna, 44, 71. Die Nonne etc., 86. Dietectic rules, 40 (described 114.22-8). Diggajendra, 56. Dignitary, 68. Dikşā, 29, 31, 34-36, described 44, 59, 62-7,
90. Dilipa, 70. Dipāvali, 73.
Divākaramitra, 121. Divyāvadāna, 125. Dohā-chanda, 117. Dohaka (metre), 85. Dohdahi, 114. Doshi, B., 3. Dostaţikā, 107. Dotāriya, 107. Dowson, 100. Dramga, 82; -Svāmin 82. Dranga, 117. Dravidas, 28, 74. Dravya, 69. Dravyaparikṣā, 114. Dịờhavarman, 23 (described § 18), getting a
boon from Kuladevatā 24, 39, 43-46, 49,
51-3, 62-4, 70, 74, 77. Drinks, 25 (described 20.28 f.). Dronaka, 90. Drona-parvan, 122. Drátānta, 89. Durbar, 112, 115. Durga (Teacher), 97. Durgā, 70, 129. Durgasvāmi, 101. Durjana, discourse on 23, 79, 94; -nindā,
114, *129. Duvalaya (metre), *127. Dvärakā, 72, 74; -puri, 95. Dvārāvati, 118. Dvipadi (metre), 40, 85, 89, 117; -khanda, 78. Dvipathaka (metre), 85.
Early History of India, 98. Eastern India, 113. Educational Institute, 124. Education of prince, 116. Eka-dandin, 42. Elephant-keeper, 46 (described 154.11-3). ELIOT, 100-1. Ellora, 126, 129. Eņikā, biography of 41-3, 46, 62. Evening, 29 (described 52.27-30); darkness
(described 73.16-:8).
Fabrics, 115. Famine, 40 (described 117.13-21). Fatalism, 71. Festive talks, 25 (described § 44). Fighting (with missiles) 43
(described 136.15-27). FLEET J.F., 4.

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Forest-park, 27 (described 33.5-13); (thick one, described 60.15-24; 70.16-18). Funeral pyre, 28 (described § 93).
Gaccha, 70, 108.
Gajasimha, 104.
Galitaka (metre), 85.
Gana, 120; -adhipa, 70, 129; -dhara, 122. Ganaratnamahodadhi, 6. Gaṇḍavyuha, 7.
Gandha, 72.
Gandharva, 41, 70, 129.
GANDHI L.B., 2, 19-21, 81, 96, 101.
Gaṇeśa, 129.
Ganga, 23, 72, 74, 82; -dvāra, 71: -samgama,
116.
Gangāditya, 30, 64.
Gangapaṭṭa, 118.
Ganges, 28, 30-2, 61, 64-5, 70, 124. Garden, 48, (described 166.16-19). Garuḍavāhana, 26.
Gatha, 46, 78, 85, 89-91, 110, 125.
Gāthākosa, 76.
Gati, four in number 50 (in details), 54, *153.
Gaüḍa, 105.
Gautama, 54-9.
Gayatri-japa, 71, *139, *141.
GHATAGE A.M., 20.
Ghaṭayāla, 15.
Gheria, 75.
Gită, 71, 76.
Giti (Gitikā, metres), 85, *125. God, 58 (types described), 68, *155. Godlings (enumerated), 129. Godavari, 124.
Gold, 114, -preparation of 120, 129. Golla, 83.
INDEX
Gomedha, 128.
Gopāla, 105.
Gosvāmi Tulasidāsa, 114.
Govinda, 58, 70, 129.
Graha, 129.
Grāma-mahattara, 81-2; -nați, 79.
Greed, see Lobha.
Greek, 75, 100.
Ground (below, described 27.7-9). Guggula, 70; -jvalana, 128.
Gujarat, 91, 98, 101, 117, 124.
Gulika-Vidyadhara, 121.
Gulma-sthāna, 117.
Gunacandra, *125.
Gunadhya, 76, 81, 114, *125. Gunapala, 109, *125, *127, *129.

Gunasena, 89.
Gupta, 20, 76, 118; -period 120-1, 124; -vamsa, 97-8, 100.
GUPTA P.L., 105. Gupti, 58.
Gurjara, 30 (wayfarer, 59.3), 80, 82-3, 97, 117, *144; -Pratihāra, 79, 113.
Guru, 76, 85, 88; -bhrātā, 109. Gwalior, 100.
Haḍḍālā (grant), 106-7. Hala, 76, 114, *125. Halika, *125.
171
HAMILTAN A., 75. Hamsa (horse, 116). Hamsagamana (horse), 116. Hamsa (designs with), 125. HANDIQUI K.K., 110, *129. Haradatta, 28.
Haradvāra, 102.
Haribhadra, 13, 18-20, 76, 84, 88-9, 91, 96,
98, 109-10, 114, 116, 126. Haridatta, 33.
Harigupta, 97-100.
Hariņikula (metre), 85, *129. Harişena, 91, 106-8.
Harivarsa, 76, also *126.
Harivamsa, 99, 105, also *126.
Harivamsuppatti, 76, also *126. Harsa, 36.
Harṣacarita, 113, 117, 119, 121, 123, 125,
128-9.
Hastinapura, 58.
Hayana (horse), 116.
Heavens (limitations of, described §§ 83-4). HEBER, 102.
Hell, 28 (tortures described § 75-8), 68 (tortures etc.) *134.
Hemacandra, 12, 14, 20, 79-82, 116, *127. Hemanta, 88.
HEMASAGARASURI, 101, *126.
HERTEL, 78.
Heyopadeyavṛtti, 7.
Himalaya, 121.
Himsa, 28 (sufferings from, described 35.24
36.6), 53, 68 types etc..
Hindi, 113.
Hindu Period, 129.
Hingulas, 121.
HIRALAL, *126.
Holy platforms of Yakṣa etc., 121.
Horse, 26, (eighteen breeds 23.22-24.9); 29 (March described 24.19 f.)-traders 116, *131.

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172
Hri-devata, 23, 92.
Hri-devi, 60, 97-8, 110.
Human birth, 28 (sufferings described § 81-82), 35 (rarity of, described § 165); its objectives, 22, 68.
Hūņa, 98.
Hūņā (horse), 116.
HUNTER W.W., 102.
Ikshvāku, 43, 124, 128. India, 71, 98.
Indian Linguistics, 77. Indivară, 53. Indo-Aryan, 84, 95.
Indra, 37, 43, 70, 127, 129.
Indramaha, 73.
Indrasana, 115.
Indravajra (metre), 85. Indrayudha, 105-6. Indriyas, 69.
Indus, 100.
Infatuation, see Moha.
Isvara, 24, 26, 70-1, 128.
Jābālipura, 20, 98, 102.
JACOBI H., 14, 19-20, 87, 89; 91, 96, 108-9.
JACQUEMENT, 102.
Jaḍila, 76, 88, *126.
Jaḍiya, 76, 88. Jahangir, 104. Jaina, 125.
Jaina, 104.
Jaina Granthavali, 19.
JAINA H.L., 106-8, *128.
JAINA J.P., 100.
JAINA K.C., 104.
Jaina monk, 69, his Asrama, 121.
Jaina Sahitya aura Itihasa, 91.
Jaina Sahitya Samsodhaka, 86.
Jaina Sahityano S.I., 96
Jainism, 67, -doctrines of, elaborated 68 f.,
70-1, 91, 98.
Jaina Sasana, 125.
Jaina Siddhanta Bhaskara, 99.
Jaina-tirtha-sarva-samgraha, 104.
KUVALAYAMĀLĀ
Jaipur, 102.
Jajju, 101.
Jalor, 101-5, 108.
Jambhaṭṭikā (metre), 85.
Jambudvipa, 23, 31, 74. Jambucariya, *125, *127, *129. JAMES W., 75.

Janaka, 88. Jankan, 100. Jasa, 86.
Jața-Simhanandi, 88. Jațila, 88, 126. Java, 118. Jayamala-jī, 104. Jayanta, 49. Jayantasimha, 101. Jayanti, 49; 75-6. Jayantipura, 75.
Jayarama, 91.
Jayavāraṇa, 73.
Jayavarman, 34, 73.
Jāyasi, 119-20.
Jayaśrī, 38, 65, 75, 123. Jayatunga, 39, 75.
Jaya Varaha, 105-7. Jayavāraṇa, 73. Jayavarma-deva, 107, Jayavarman, 33, 66. Jesalmere, 96.
Jhelum, 100.
Jina, 22, 31, 35, 37, (images of precious stones described 95.6-10), 39-43, 45, 71, 97, 101, 125; -gṛha 121; -natha 125; -temples 98. Jinabhadragani, 6. Jinadasagani-mahattara, 101, *125.
Jinadattasūri, 20.
Jinaratnakosa, 96.
Jinaśāsana, 78.
Jinasekhara, 41, 62; see also Ratnasekhara.
Jinasena, 91, 105-7, also *126.
JINAVIJAYAJI, 2, 19-21, 99-101.
Jinendra, 22, 125.
Jitāri, 36.
Jiva, 37, 44, 52, 59, 68 (relation with Karman), 76.
Jñana, 30, 39, 53, 55, 59, 69, 122.
Jñanamarga, 71.
Jñānāvaraniya, 68-9.
Jñanesvari, 114.
Jodhpur, 102, 104.
Jonipahuḍa, 27, 51, 71, 76, *133, *148-9.
Journal of Numismatic Society, 114.
Journal of the O.I. 81.
Jugasamilă, 52, 111.
Jyotiriśvara Thakkura, 119.
Jyotiṣa, 124.
Jyotişka, 42.
Kadamba, 75.

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Kadambari, 76, 84, 87, 114-16, 123, 125.
*126, *129.
Kailasa, 98;-temple, 126. Kākandi, 53, 56, 65, 128.
Kakkasă (horse), 116. Kakkola, 121.
Kakkuka, 15.
Kală, 25 (seventy-two, 22.1-10), 46, 71, 86,
94, 116, *131.
Kāla, 69;-bhavya, 35, 68. Kalaya (horse), 116. Kalhana, 117.
Kālidāsa, 103, 114, 118
KALYANAVIJAYA, 102, 104.
Kāma, 22, 27, 67, 117.
Kamagajendra, 55-6, 58, 60, 66-7, 112.
Kamakatha, 22.
Kamalasana, 76.
Kamasastra, 77, *139.
Kāminī, 73;-sārtha 112.
Kanakaprabha, her gift of medical coil
40 f., 41, 62, 88.
Kanakasilā (writing on), 128.
Kanauj, 105.
Kancanaratha, 63.
Kāñci, 28, 60, 84;-puri 43, 62, 124
Kankali Tila, 122.
Kannujja, 124.
KANTIVIJAYAJI, 18.
Kāpālika, 71, 117, 121, 124, 128-9. Kapila. 23.
Kappadiya, 116.
Karma, 29, 31, 37, 39, 44-5, 49, 56 (details
§ 371), 67-9, 86, 89, 97, *154.
Karna-jāpa, 69.
Karnāṭa, 74.
Karṇāṭaka, 83, 124.
INDEX
Karoba, 75.
Karpūra (metre), *127.
Kārttikeya, 121, (Viśākhila, *130)
Karuna-dharma, 71.
Kaṣaya, 28 (four plus one types and four grades of each one, 44.17-45.37; 81.4-82.7), a discourse on 35, 68, 94.
Kāśī, 30, (described 56.21-25), 74, 79, 116. Katha, 84;-Types of, 22f., 87, *125; -sahitya 114;-śarīra, 23;-vastu, 89, *129. Kathiawar, 106.
Kaṭīsūtra, 128.
Katyayani, 24, 70, 87, 112.
Kāumbari, (fruits, and Parable), 35.
Kaumudi Mahotsava, 123.
Kauśāmbi, 27 (described § 68), 30, 61, 74, 93.

Kautilya, 76, 116-7. Kavidarpana; *127. Kavya-mimāmsā, 18, 114. Kavyadarsa, *127. Kävyänusāsana, *127. Kayaha (horse), 116. Kayandra, 101. Kayotsarga, 43, 62.
KEITH A. B., 110, *125. Kerala, 119.
Kevala-jñāna, 41.
Kevalin, 23, 38, 41-2, 62, 90. Khadga-ratna, 57;-vidyadhara 121. Khamda, 129.
Khanda-katha, 22, also 114. Kandilla-gaccha, 108.
Khärepäṭan, 75.
Khasa, 77, 84, 114, 124. Khasă (horse), 116. Kimnara, 41, 55, 70.
Kimpuruşa, 41, 70, 129.
Kira, 83, 124.
Kirāta, 114. Kirtipāla, 104.
Knowledge, branches of 25 (enumerated
16.25f.); fourfold, 27.
Konkan, 75.
Kopagṛha, 24, also 115.
Kośa, 76, 114.
Kośala (king and town, described 72.3473.34), 33, 37, 65, 72, 74, 79, 84, 118, 124. Kosamba, 54.
Kosambi, 116. Koṭadvāra, 102.
KOTHARI M. G., 107.
Koṭṭā, 121.
Koṭṭajja (Durgā), 71, *139;-ghara, 121.
Kottal Garh, 121.
173
Koṭṭavai, 121.
Koṭṭavi, 121.
Kotyācārya, 6. Kouhala, *128. Kramadiśvara, 79. Krishna, 105.
Krishna (river), 125.
Krodha, 27, illustrated by the biography of Candasoma 28, 35, 60, 68, 89.
Kṛṣṇa, 107.
Kṣapakaśreņi, 59, 64, 69 (for details,
279.26 f.).
Kṣatrabhaṭaḥ, 95.
Kṣatriya, 43, 72, 96. Kṣaya, 56, 68. Kṣayopasama, 56, 68.

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174
KUVALAYAMĀLĀ
Ksemendra, 120. Kșetrabhata, 95. Kşmātilaka, 36. K-suffix, 79. Kubera, 120. Kudangadvīpa, 122, also 111. KUIPER F.B.J., 2, 4, 21, 81. Kuladevatā, giving a boon 24, 51, 62-3, 70,128. Kulamitra, 50. KULKARNI V.M. 87. Kullu Kangra, 124. Kumāra, 26. Kumārapāla, 91, 101, 103-4. Kumāravihāra, 103. Kumkuma (metre), *127. Kūrpāsaka, 125. Kushan, 122, 124. Kusumāvali, 89. Kuvalayacandra, 23, birth and education of
25, on the horse 26, 39, -his Journey to the South 40 f., 41-43, in Vijayāpuri 45, 47-9, 51-3, 54. 60, 62-7, 71, 74, 87-8,
111-2, 125, 127-8. Kuvalayamāla, Mss. of 1 f.; differences in the Mss. of 8 f.; Text-constitution of 13 f. Studies about the 18 f.; contents of the 22 f.; Outline 'of the story of 23; Story of the 60 f.; Jaina Discourses in the 67 f.; Religious Touches in the 70 f.; DifferentLores etc. in the 71 f.; Socio-cultural glimpses in the 72 f.; Court and Geography in the 74 f.; Authors and Works referred to in the 76 f.; Language and dialects in the 77 f.; Sanskrit passages in 78. Metres used in the 84f.; Influence of Earlier Works on the 86 f.; Sanskrit Digest of the 91 f.; The Author of the 96 f.; Cultural
Note on the 113 f. Kuvalayamālā, 39, 45(described 150.6-9), 47,
48, 49 (described 166.32 f.), 51-3, 59, 63-4,
66, 89, 94, 112, 125. Kuvalayamālā-kathā, 18, -samkşepa 91 f.
Lambha, 84. Lankāpuri, 33. Lāñchana (of Tirthakara), 124. Languages (of traders), 46
(described 152.23-153.18). Lāța, 49, 50 (desa-bhāṣā), 74, 83, 124; -desa
77, *148. Leśyā, 56 (details 8 376), 69, 94; -dharma,
124; -vşkşa, 69. LEUMANN E., 6, 86. Liberation, 37, 44 (described § 233-4), 55,
59 (described § 426), 67, 89. Līlāvai, 84, *127-9. Lingapurāņa, 128. Lion (see Candasoma), 27 (described 29.21-4),
38-9, 53, 60, 62-3, 65-7. Lobha, 27-8, illustrated by the biography of
Lobhadeva, 31, 45, 60, 68, 89. Lobhadeva. biography of 31-2, in heaven
37-39, 58, 60, 64-5 (biography outlined), 67, 72, 90. Loha-danda, 45. Lohāna, 100. Lokapālas, 29 (appeal to, described 53.6-9),
70.
Lokaśāstra, 70. Lokāyata, 45, 71, 124. Low, 75.
cu
Madana, 54, 61. Madana-mahotsava, 73, 120. Madanamañjarī, 41. Madana-trayodasi, 34, 73, 120. Madhava, 70. Madhya-desa, 23 (described, 7.7-12), 62, 74,
83, 93, 115, 124. Madhyama-khanda, 31, 74. Magadha, 59, 74, 83, 124. Māgadhi, 77. Māgha, 101. Magical sword, 129. Mahābrāhmaṇa, 25, 74. Mahācīna, 73, 118. Mahādhana, 39. Mahādvāra, 96-7, 102. Mahākavi, 25, 74, 79, 99, 100, also 115. . Mahākāla, 107, 115-6. Mahāmahattara, 117. Mahāmāmsa (motif), 128. Mahānarendra, 25, 74, also 115. Mahānavami, 73. Mahāpalli, 45. Mahāpurānu, 107.
Ladies, 26 (in disturbed state, described
24.30-26.27). Lagna-yoga, 48. Lakha, 100. Lakşmaņa gani, *125. Lakşmi, 32 (going with adventure, described
66.18-24), 38. Lakşanaśāstra, 71. Lalitā (metre) 85. Lalitavistāra, 109, 122, 125.

Page #350

Mahapurohita, 25, 74, also 115. Mahārāṣṭra, 74, 84, 124, -desi, 77. Māhārāṣṭrī, 16, 77, 82, 99.
Mahāratha, 50, 59-60, 64, 67. Mahāśābari-Vidya, 71. Mahasamudra-nagari, 123. Mahāsena, 39, 64, *126. Mahāsenāpati, 25, 74, also 115. Mahāṭavi, 41, 75.
Mahāvaidya, 25, 74, also 115.
Mahāvīra, 22, 53-9, 61, 63-5, 67, 101, 103. Mahavira, 25, 74, also 115.
Mahaviracariya, *125.
Mahāvrata, 39, 68 (with Bhāvanās), *152.
Mahendra, 37.
Mahendra-kumāra, brought as a captive 23 f.,
24, 26, 46-51, 53, 63, 74.
Mahilārajya, 119.
Mahipala, 106.
Mahoraga, 41, 70, 129.
Maibar, 100.
Maithila, 38.
Makandi, 40 (described 117.1-5), 128.
Makrān, 100.
Mālā (horse), 116.
Malava, 108, 124; -deśa 29, 74; -king 23;
-people 83.
MALAVANIA D., 14, 104, *128. Malwa, 91, 98, 104, 107.
Mālā-Vidyadhara, 121.
Malik Shah, 103.
Malik M. Jāyasi, 117. Mallavädi, 19.
Mālūra (tree, wealth under), 65. Māmdhātṛ, 70.
Mamdula (horse), 116.
Mammața, 97.
Mana, 27, illustrated by the biography of Manabhaṭa 28 f., 60, 68.
Manabhața, biography of 29 (his comfortable life in a village, 51.29-34, his darkish wife described 52.13-15), 30, 37, 39, 54, 61-3 (biography outlined), 72, 74, 112.
Mānasagari, *131.
Mānasollāsa, 114, 116.
Mangala-kanya, 122. Maniman, 41.
Maniratha, 53; -Kumāra, 54, 58-60, 63, 67. Manorathāditya, 53, 66.
INDEX
Mantra-jāpa-mandapa, 121.
Mantrin, 25, 74. Manu, 71.
Marahaṭṭhayadesi, 22. Märkandeya, 71, 79.

Maratha, 104.
Market places, eightyfour in number, Uddyotana's enumeration of some, 115.
Marriage, see Wedding.
Maru, 105, 124.
Māruka, 83.
MASTER A., 21, 81-2, 84, *128.
Mätanga, 124.
Matha, 71, 111, as an Educational Institute,
124.
175
Mathura, 30 (colloquial conversations described), 61, 82, 115-6, 122.
Mätṛ, worship with blood, 70. Mātrāsamaka (metre), 85. Mātṛka, 120. Matsyapurana, 128.
Māyā, 27-8, illustrated by the biography of 30, 60, 68, 89.
Māyādevi, 54, 112.
Māyāditya, biography of 30-1, 37, 39, 46, 47, 58, 60, 64 (biography outlined), 72, 90, 96, 110.
Mayurahasta-kanya, 122. Meghaduta, 103.
MEHANDALE M.A., 15.
MEHTA N.C., 20, 99, 100. Mekhala, 55.
Merchants (conference), 118 f. Merutunga, 103.
Middle I. Aryan, 46, 77. Mid-Indian, 84, 92-3, 111. Mihilla (maithila) 34. Mihiragula, 98, 100. Military Science, 124. Mimāmsā, 45, 71. Minas, 102.
Ministers, eight, 25. MIRASHI V. V., 107. Mirbar, 100.
Mithyatva, 88.
MITRA K.P., 99, 100. Mitrakumāra, 38. Mittankot, 100.
Mleccha, 45 (described 146.13-7), 72. Moha, 27-8, illustrated by the biography of Mohadatta, 33, 35, 60, 66, 68, 94. Mohadatta, biography of 33, 34, 37-9, 56, 60, 63, 65-6 (biography outlined), 72, 112. Mokṣa, 22, 37, 52, 58. Moonlight, 25 (described 15.26-16.5). Monk, 35 (described, 86.3-21, 87.20-27), *148.
Morning, 51 (described 198.7 f.) Mouse, wild, 37, see Rannamdura.

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176
KUVALAYAMALA
Nirvāṇa, 23, 92. Niryukti, 91. Nisīthacūrni 101, *125. Nītiśāstra, 77-8. NITTI-DOLCI, 14. Nyāya 88, 98, 128.
Mrcchakațika, 117. Muhnot, 104. Mukhagalitā (metre), *129. Mūlasthāna, 116. Multan, 100, 116. Muñja, 91, 104 Munideva, 91, 96. Muhapottiyā, 50. Mukhapotrikā, 44, also 50. Mūlasarvāstivāda-vinaya, 115. Murumda, 114. Mythological maidens, *153.
Ocean, 48 (described 173, 33f.), 125. Odda, 114. OJHA G. H., 5. Orphan home, 116. Ovavāiyasutta, *131
Nāga, 70, 97, 129. Nāgabhata, 103. Nagarjuna Kunda, 124. Nāhada, 103. NAHAR P.C.. 102. Nahuşa, 70. Naimittin, 59. Naiyāyika, 45, 71. Nala, 70 Namaskāra, 41, 62. Nami, 42. Nanda, 33. Nāndeda, 123. Nandini, 28, 60. Nandipura, 42, 123. Nandiśvara Temple. 104. Nani, 121. Nannarāja, 107. NARASIMHAJI, 101. Nārāca (metre), 85. Nārāyana, 26, 120, 129. Narendra-Kalā, 127. Narkutaka (metre) *127. Narmadā, 29, 31, 41, 62, 75, 79, 93, 111; see
Revā. Nasik, 124. Nata, 123. Native Trader's club, 32. Nātyaśāstra, 14, 77, 123. NAWAB S.M., 3. Nāyādhammakahão, 94. Neem 73. Nemicandra, 86, 95, *137. Nepal, 78. Netra-patta, 73, 118-9. Nidāna, 38, 89. Night-fall, 33 (described 75.21-28). Nimitta-jñāna, 27, 72, 124, *133, *156. Nirgrantha, 44. Nirūn, 100.
Pābiya, 100-1. Pada (of Mālūra), 38. Pädalipta, 20, 76, 84, 114. Padārtha, exposition of 44. Padiggaha, 50. Padimātrā, 2-3. Padma, 42, 62. Padmacandra, 37-9, 60, 76, Padmacarita, *126. Padma-gāthā, 48. Padmakesara, 37-9, 52, 62, 63-7. Padmanagara, 42, 123. Padmaprabha, 37-9, 62, 65. Padmapurāna, 87. Padmasāra, 37, 39, 54, 62, 67. Padmavara, 37, 39, 64. Padmavata, 120.. Padmāvati, 100. Padmavimāna, 37 (described §172) 68, 122. Painting, 128. Paisāci, 12, 17, 22, 32, 81, 92-3, 120;-bhāṣā, 77. Pālas, 113. Palāša, 73, 118. Pali, 81, 83. Pālittaya, 76, *125 see Pādalipta. Palli, 43 (described 138.11-14), 44, 53, 62, 72,
75, 87, 117; -pati, 41; description of, 79. Pampa, 110. Pamcatamtakkhăņaya, 78. Pamdara, 128,-bhikṣu, 71. Panca-ārādhanā-prakarana, 109.. Pañcacāmara (metre), 85. Pancakhyānaka, 78. Pañcanamaskāra, 43, 62, 69. Pañcapadi (metre), 85. Pañcaparameşthin, 37. Pañcasamgraha, 91. Pañcātantra, 77-8, 110, 123, 128.

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INDEX
177
Pancavimsati Sāmkhya, 128. Pāndava, 129. Pandita-maraṇa, 69. Pañjara-puruşa, 123. Pāră (horse), 116. Parākramānka, 76, 102. Paramānandasūri, 96. Paramira, 91, also 103. Parameshin, 68, 69 (details about the five,
277.7.), *157. Pārāpuri, 95. Pärasa, 77, 84, 114, 124. Pārāvayā (horse), 116. Parihāsa-kathā, 22, also 114. Parivrājaka, 105. Parņa-sabara, 104, also 124. Pārsva, 104. Pārsvābhyudaya, 107. Pārsvanātha, 101, 103. Parvata, 100. Pārvati, 121. Pārvatikā, 100. Passion, see Kaşāya. Pastimes, 48 (enumerated 174.21-24). Pāśupata, 128. Pătaliputra, 33-4, 66, 74. Patañjali, *132. PATEL N.I., 86 Patraccheda, 124. Pattan, 101. Paūmacariya, 76. 79, 87, *126. Paunāra, 123. Paurņimika-gaccha, 103. Pāüsa-siri, 113. Pavanāvarta, 26. Pavvaiyā, 20, 74, 97-9, 100-1. Persian Gulf, 114, 118. Pesāyā, 81. PETERSON P., 19, 87. Pi-lo-mo-lo, 101. Pišāca, 32, 41, 57, 70, 128, *138. Poly-glottism, 117. Prabandha, 91, 110. Prabandha-koša, *125. Prabhācandra, 20, 95, 108-9, *125. Prabhañjana, 76, *126. Prabhāsa, 71. Prabhāvaka-carita, 96, 108-10, *125. Pracita (metre), 85. Pradyumnasūri, 91, 96. Prāgvāta, 101. Prahelikā, 48, 73. Prajñapti, 71 ; -vidyā, 55,
Prākrit, 22, 25, 32 (described 17.3-5), 42, 87,
91, 93-6, 113, 120. Prāksta-bhāṣā, 77. Pralambaka-mālā-kanyā, 122. Pramāda, 44. Pramāņa, 88, 98. Pramāņa-Nyāya, 91. Pramāņikā (metre) 85. Praśnottara, 48. Prathamākşara-racita, 49. Prātihārya, 37. Pratikramana, 36, 59, 69. Pratisthāna, 30, 72, 74, 117 (prosperity of). Pratyeka buddha, 44, 69. Pravacana-devatā, 49. Pravartini, 37. Pravrajya, 52. Prayāga, 82, 116. Prāyaścitta, 29, 60, 64, 71-2, 78, 111. PREMI,'N., 18. 91, *126. Priyamkara, 54. 61, 111-2. Priyangumati, 55, 66. Priyangusyāmā, 23 (described 19), pining for
an issue, 24, 62. Přthvicandra, 36. Prthvīcandra-carita, 115. Pșthvisāra, 52-3, 56, 63-4, 66. Přthvīsundara, 55. Ptolemy, 75, 100. Pudgala, 44. Pūjā, 68, 88. Pulinda, 29. 61, 74, 112, 114, 124. Punjab, 98, 100. Punnāța Samgha, 106-7. Punya, 22, 69. PUNYAVIJAYA MUNI, 3, 7, 14, 87. Purāņa, 71. Puramdara, 26. Purandaradatta, 27 (described 31.33-32.8), 28,
his observations on monks 35; he becomes
Srāvaka 36, 74, 88. PURI B.N, 105, 107. Pūrņabhadra, 78. Pūrņakumbha-kanyā, 122. Puruşa-lakşaņa, 77. Pūrva-desa, 72, 74. Puskara, 71. Puspabhūti, 129. Puspadanta, 107. Puşpakarandaka Udyāna, 116.
Rāga, 58. Ragadā, 28 (described 45.17-20), 60, 74, 79,

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178
RAGHAVAN V., 81. Raghuvamsa, 105, 118.
Rainy Season, 45 (described 147.13-148.15).
Rāja-gaccha, 108.
Rajagṛha, 59, 74. Rajakira, 41-2, 62. Rajalakṣmi, 24, 70. Rājarşi, 99, 100.
Rājasabha, 115.
Rajasekhara, 18, 114.
Rajasekhara, *125.
Rājasthan, 98, 101-2, 105, 117, 128.
Rajasthan Through the Ages, *135, *136. Rajatarangini, 117.
Rākṣasa, 32, 41, 64, 70, 120, 124, 129. Rākṣasi, 77.
RAMANIK VIJAYAJI, 14.
Rāma, 87, 122.
Rāmāyaṇa, 76, 114, 122, *126.
Raṇagajendra, 55.
Raṇahastin, 105.
Rāṇā Khomāna, 103.
Rannumdura, biography of 37 f.
RAPSON, 105. Rāsa, 114.
Rasabandha, 124. Rasāyaṇa, 124.
Rashid-uddin, 75.
Rashtrakuṭa, 105, 113, 116, 119.
Rasi, 25 (details given, 19.12 f.); phala, 71,
94, 111, *131.
Rāṭhoḍa, 101.
Ratnabhadralamkara-kanya, 122.
Ratnadvipa, 32, 64, 73, 119, 122.
Ratnakarandaka-Srā., *136.
Ratnamukuța, 44, 53, 62, 90, 111.
Ratnaprabha, 18-9,91-6 (biographical details),
109.
Ratnaprabhasūri, 99. Ratnaprabha, 41, 62. Ratnapuri, 44.
KUVALAYAMĀLĀ
Ratnarekha, 33.
Ratnasekhara, his biography 40 f., 41, 62;
see also Jinasekhara.
Ratnasekhara, *127.
Ratnasena, 120. Rāvaṇa, 122.
Ravanavaho, 111, *128. Ravi, 100.
Raviṣena, 76, *126. RAY H.C., 106. Rayasiri, 115. Rayaṇāuri, 79. Religious Enlightenment, 39,

Religious Schools, 70, 128, -Establishments,
121.
Renunciation, 36, see Dikṣā.
Repentance, 36, see Pratik ramana.
Residential School, 45 (described 150.21
151.10).
Reva, 41 (described § 206), 75. Revanta, 120, also *138.
Royal Parrot, see Rajakīra.
Rṣabha, 22, 40-3, 60, 62, 78, 88, 98, 102:
-natha, 47, 124.
Rşabhapura, 57, 65, 129.
Rudra, 58, 70-1, 129; -bhavana, 121. Rudraśresthi, 95.
Rūjhan, 100.
Rūpaka, 111.
Sabara, 90, 114, 124; -chief, 87, 117; -couple 42 (described 128.19-25); -prince, 23; -Vidya, language and Vidya of 124, also 42, *142. Sabarasena, 31.
Sabarasimha, 34, 66.
Sabha-kanya, 124.
Sādhanā, 124.
Sādharmika-vātsalyatā, 70.
Sadvaita, 52.
Sagara, 46, 70.
Sāgaradatta, adventures of 38-9, 53, 60, 62,
65-7, 90, 123.
Sahajāņā (horse), 116.
Sāhasanka, 76, 102.
Sahya, 43 (described 134.25-30), 49, 62-3, 72,
75.
Sailendra, 118.
Saindhava, 83.
Saint, 26 (described 29.7-9).
Saiva, 117;-temple 103.
Sajjana, discourse on 23, *129.
Śaka, 114.
Sakala, 100.
Saketa, 54, 61.
Saktibhata, 29, 61, 95.
Sakuna, 41, 49 (described 183.24-184.20), 63,
87.
Sākuntalam, 91.
Salabhañjikā, 123. Salāhaṇa, 76, 114. Salibhadracarita, 96.
Saligrama, 30.
Sallekhana, 53 (details § 346); misunderstood
*136.
Samantasimha, 101. Samaradityacarita, 109.

Page #354

INDEX
179
Samarāditya-kathā, 76. Samarāditya-samksepa, 91, 96. Samarāiccakahā 13-4, 20, also 76, 84, 89, 91,
96, 110, 116, *126, *129. Samaramiyankā kahā, *126. Samarasimha, 104. Samavasarana, 37 (described $178), 38, 49,
53-4, 56, 58-9, 61, 64-5, 67-8, 89, 93, 118,
122, *152. Sāmāyika, 59, 69. Samdhi, 84. Samgama, 22, *125. Samgha, 109. Samiti, 58. Samkara, 19, 119. Sāmkhya, 45, 70-1, 124, 128. Samkirna (-kathā), 22, 67, 76, 84, 86, 88-9, 92. Samkulaka (metre), 85-6. Samlehaņā, or Samlekhanā, 53, 59, 61, 64-5,
67, also Sallekhanā. Samma, 100. Sammeda-śikhara, 74, also 41, 53. Samprati, 97. Samsara, 27 (described $ 66), 28 (causes of,
(causes of, described 44.17-21), 35, 37, 44, 49, 54, 58, 69, 86, 94; -cakra, 50, 63, 71, 111,
125-7 (details), *148, *155. Samsksta, 77. Samudra, 71;-śāstra, 42 (for details see 129.8
131.23), 77-8, 96, 112. Samudrakallola, 26. Samyag-drsti, 54, 68, *152. Samyaktva, 23, 27, 30, 36-7, 37, 42, 44, 49
(illustrated with similes $282), 50, 53 (details 217.28-218.6), 55, 60, 62-4, 67-8, 88, 90, 92,
110, *147, *152. Samyama, 30. Sanchor, 104. Sandabal, 100. SANDESARA B. J., 20, *127. Sangha, 104. SANGHAVI S., 3. Şaņmukha, 71, 74, 97. Sanskrit, 22, 25, 32, (described 71.1-3), 35, 78
(passages quoted), 91, 120, also 74, 115. Sāntibhata, 95. Śāntarakṣita, 19. Šāntināthacarita, 18, 91, 96. Sāntyācārya. 101. Sarad, 89, also 113. Sarāga, 58, 70. Saralapura, 58. Sarasvati, 76. Sarasvatīkanthābharana, 81.
Sarat-paurņimā. 73, 123. Śārdūlavikridita (metre), 85. Sāsīrā (horse), 116. Sārthavāha, 22, 31, 118 (motif etc.), 124. Sarvajña, 51, 58, 65. Śāsanadevatā, 101. Sasivamsa, 43. Sassanian, 114. Satruñjaya, 35, 41, 94, 121. SETHI S., 106. Saudharma-deva, 44,-kalpa, 37 (described
$ 171), 53, 60, 62, 68,-sabhā, 127; -vimāna,
42, 93. Sauramandala, 105-7. Sauraseni, 14, 17, 82 Saurāştra, 74, 105, 124; -mandala, 106. Sāvitri, 40. Scythians, 121. Sea Voyage, preparation for, 119 f., 123. Select Inscriptions, 98. Semdhavā (horse), 116. SEN S., 81. Serāha (horse), 116. SHAHA A.P., 102, 104. SHAHA N.G. 102. SHARMA C, *126. SHARMA D., 100-2, 105, 107, *137 f. Ship (ritual and equipment), 119. Ship-wreck, 32 (described 69.1-7), also 120,
*138. Sialkot, 98, 100. Siddha, 51, 59, 69. Siddhānta, 97-8. Siddharāja, 91. Siddharşi, 18, 101, 109. Siddhi, 127. Sihara, 100. Sikhikumāra, 90. Sila, 22, 89. Sīmamdhara-svāmin, 56, 67. Simghala, 114. Simha, 41-2, 50. Sindha, 102, 108, 124. Sindhū, 23, 74, 124. Singhala, 120. SIRCAR D.C., 15, 98, 100. Śiva, 120. Śivacandra-ganin, 97, 101. SIVARAMAMURTI C. 5. Siwistan, 100. Skanda, 58, 70, 78, 120, 129. Skandhaka (metre), 85. Sleşa, 87, 93, 111. SMITH V.A., 98, 105.

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180
KUVALAYAMĀLĀ
Sundarakānda, 122. Sundarī, 54, 61, 63, 111-2. Sun-set, 35 (described 156), also 43 (descri
bed 135.12-7), *130. Śūnya, 95. Suparņa, 129. Supāsanāha-cariya, *125. Supuruşacarita, 99, also 76, 114, also *126. Suprabhadeva, 101. Suprabhāta-stotra, 78. Surendra, 57. Sūrya, 120. Sušarmadeva, 28. Suşeņa, 23. Suvarnadevā, 33, 34, 65-6, 87. Suvarnadvipa, 73, 118, 122. Suvarnagiri, 103-4. Sūyagadarn, *128. Svargaloka, 127. Svayambhū, 114. Svayambhū leva, 58-61, 67. Svetapațanāthamuni, 108. Syllogism (of ten limbs), 27, *133.
Smrtis 91. Soma, 40. Somadeva, 100, 119. Soma race, 45. Somayaśas, 43. Someśvara, 71. Sorgir, 103-4. Sopārā, 72, also 31, 64, 74, also118. South (India), 38, 40, 102, 123. Southern Shore, 38 (described 104.8-12). Sovangiri, 103-4. Sragdharā (metre), 85. Sramaņa, 22, 47, 53, 64, also 71. Śrāvaka, 53, 88, 101-2, 104; -dharma, 36. Srāvasti, 54, 57. Sreņika, 59, 64, 74. Śreşthin, 31, 36. Sri, 38. Sridatta, 25, see Kuvalayacandra. Srikāntā, 42, 62. Srikantha, 124. Srimāla, 101. Srimati, 41. Śrisomā, 28. Srītunga, 39, 75. Srivallabha, 105-6. Srivardhana, 41-2. Śrīvatsa, 41. Śrngāra-prakāśa, 81, *125. Sạnkhalā-yamaka, 111, *129. Srutajñāna, 59, 72. STEIN O. *143. Sthānānga, *128. Sthāņu, 30-1, 64, 90. Sthāvara, 27. Subandhu, 84, 114. Subhāşita, 38, 74, 78, 123. Subhuman birth, 28 (miseries described 88 79
80), 68. Sudharma, *128. Sūdra, 31, 72. Sugrīva, 122. SUKHALALAJI, 108. Sukhanadi, 75 Sukladhyāna, 122. Sukra, 74. Sukri, 102. Sulocanā, 75, *126. Sumanā (metre), 85. Sumatinātha, 102. Sumatra, 118-9. Summer 31 (described 60.26-61. 1; in Vindhyas
$ 197, 118.16-24). also 123. Sunanda, 37, 94.
Tājika, 83. Takşasilā, 31 (described 64.28-35), 74, 117-9. Taksila, 118. Talwār, 100. Tamāla, 58, 61. Tāmbūla, 72, also 83. Tamkā (horse), 116. Tamkaņā (horse), 116. Tamtakkhāņa, 78, also 77. Tantra, 115. Tapas, 22, 30, 89. Tāpasa, 22, 49, 69. Tāpti, 124. Tārā, 37. Tārācandra, 37, 94. Tārādvīpa, 32, 120. Tāraka, 129. Tarangaka (metre), *127. Tarangalolā, compared with the Kuvalayamālā
86 f, 89, *125. Taramgavaī, 76, 84, 86, also 87, 114, *125. Ta-śruti, 8, 13f. Tattvācārya, 97. Tattva, 37. Tattvārthasūtra, *134 f. Tejapāla, 117. Thakkura Pheru, 114. THAKUR U., 98. Thākura (Kșetrabhata), 29,

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Thanesvar, 124. Tilakamañjārī, 128, *125. Tiloya pannatti, *133 f. Tirtha, 22, 29, 72.
Tirthakara, 22, 90, 104; 122 (marble image),
123-25, also 113, 118. Tirtha-yatrika, 72. Tiyalaya (metre), *127. TOD, 103.
Toramāņa, 20, 97-100. Toraraya, 74, 97-99. Tosala, 33-4, 65-6, 87. Toṭaka (metre), 85, *127. Traders' Club, 32. Trade commodities, 72-3. Tridanḍin, 49, 52, 69-70.
TRIPATHI Ch., 110. Triratna, 122.
Trisula, 70.
Trivarga, 117.
TRIVEDI H., 106..
Trivikrama, 110.
Turmeric, use of *129.
Uccasthala, 31 (described 65.1-2), also 95.
Ucchvāsa, 84.
Udadhi-kallola (horse), 26
(described 23.12-19). Udaya (of Karman), 56.
Udayasimha, 101.
Uddyotana (sūri), 12, 15, 18, 60 (personal observations and Mangala), 75-7, 79-82, 84-7, 89, 91-4; -details about 96 f.; -genealogy of 97f.; -contemporaries of 98 f.; -place of 102 f.; Prabhācandra on 108; nature and indebtedness of 110f; style and gifts of 111 f., see also 113-7, 119-21, 123-4, 127-29.
Udgiti (metre), 86. Uḍu, 129.
Ujjain, 106, 107;
Ujjaini, 29 (described 50.10-19), 34, 55, 61, 74, 79, 125, also Ujjayani, 41 (described 124.28-31), 87, 123 description, 128.
Ullāla (metre), 86, *129.
Umarkot, 102.
Upadeśamālā, 7, 109.
Upadhyaya, 59, 69.
UPADHYE A.N., 18, 21, 91, 113-4, *126.
UPADHYE P.M., 87.
Upagîti (metre), 86.
Upamitibhavaprapañcākathā, 18, 101, 109, also
96.
Upanagara, 79.

INDEX
Upanisad, 70. Upasama, 26.
Utprekṣā, 92, 111.
Uttaradhyayana, 101, *125, *128, *133. Uttarapatha, 31, 72, 74, 97, 118. Uttararāmacarita 123.
Vadanagar, 101.
Vadanaka (metre), 85, *130.
Vadḍakaha, 76, *125, see Bṛhatkatha.
Vaghotan, 75.
Vaiḍurya-prabha, 54; -vimāna, 53, 60, 63, 65.
VAIDYA P.L., 7, *126. Vaijayanta, 75.
Vaijayanti, 75, also 122.
Vajjalaggam, 96, *125.
Vaināyika, 71.
Vairagya, 29.
Vaiseṣika, 71. Vaishali, 98.
Vaiśramana, 54; -datta, 43, 124. Vaisya, 72,
Vaitäḍhya, 23, 31, 41, 55, 74, 101.
Vajragupta, 57, six discourses given to him
58, 59, 60, 65, 67 also 95. Vākāṭaka, *128. Valā, 101.
Valabbi, 101.
Vālmika, 71, 76, also 114, 122, *126. Vamana, 101; also 116. Vamana-purana, 121. Vamgala-jāyaga, 25, 71, 76. Vamgala-risi, 25, 71, 76. Vanadatta, 34, 66, 112. Vanaprastha, 70. Vanara, 124. Väṇārasi, 116.
Vanity, see Māna.
Varadatta, 88.
Varaha, 106-7.
Vārānasī, 30 (described 56.26-30), 64, 74, 79, 116-7.
Varängacarita, 76, 88, *126.
Varanga, 88.
Vardhamana, 99;-pura or nagari, 105-8.
Varmalāta, 101.
181
Varnakasamuccaya, *127.
Varnaka type, 110, *127.
Varnaratnākara, 119, *127.
Vasava, taking Purandaradatta to the park 27
(described 32.9-15) 28, 35.
Vasavadatta, 84. Vasavasena, *125.

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182
KUVALAYAMÄLÁ
Virtues, 28 (cultivation of, described 43.23 f.);
code of 28 (described 49.15-18). Virya, 59, 69. Višākhila, *130. Vişavākya, 31, 36. Višeşāvašyaka, 6. Vişnudatta, 33. Vivekamañjari-tikā, 96. Vizendruek, 75. Vollāha (horse). 116. Vow, 71. Vrata-dřstānta, 35, 94. Vịnda, 97. Vrttajātisamuccaya, 85, *127. Vyāghradatta, 34, 66, 112. Vyāghramukha, 101. Vyakarana, 124. Vyantara, 32, 57, 70, 128. also 120, 129. Vyāsa. 71, 74, 76, 114, *126. VYAS S.N., 103.
Wealth, 30 (ways of earning, described
57.16-17 and 24-26). Wedding, 48 (preparations and rituals,
170.20-171.26), 125. WINTERNITZ A., *125.
Vasişthasmrti, 78. Va-śruti, 17. Vastupāla, 117. Vasudevahimdī, 77, 84. Vața, 26, 31. Vațeśvara, 97. Vatsa (country) 27 (described 31.3-18), also
74. Vatsarāja, 105, 107-8. Vātsyāyana, 77. Vatthavvayā (horse), 116. Veda, 96, also 82, also 70-71, 83. VELANKAR H. D., 18, 96, *125, *127. Vetāla, 57, 65, 70, 111, 128, -Sādhanā, 115. Vicārasreni, 103. Videha, 90. Vidyā, 51. Vidyādhara, 39, 41-2, 55-7, 66-7, 124. Vigāthā (metre), 86. Vihāra, 44. Vijaya, 41, 47, 49, 63. Vijayasena, 46, 64. Vijayadurga, 75-6. Vijayanagara, 75. Vijayā 39, 45 (described 149.20-26), identifi
cation of 75, 76, 124. Vijayanagari, 45, 75. Vijayapura, 41, 75-6. Vijayapuravari, 75. Vijayāpuri, 43, 45 (described 149.6-17), 46-7,
63-4, 75, 79, 83, 93, 112, 125. Vijñāna, 25, sixtyfour in number 46, 71. Vilāsavati-kathā, 2. Village Elders 31 (colloquial speech of,
described 63.18-26). Vimala, 44, 76, 79, 87, *126. Vimalāńka, 76, 87, 102. Vimāna, 39, 55-6, 88, description of 122. Vinami, 42. Vinaya, 36, 121, also 94. Vināyaka, 120. Vināyakapāla, 106. Vindhya, 26 (scenes described 27.28-28.27), 39,
40 (scenes described, 112.3-25), 41, 45, 51,
60, 62, 75, 79, 87, 127. Vindhyāpuri, 124. Vindhyātavi, 123. Vindhyavāsa, 37. Vinita, 23 (described &$ 14-7), 36, 62, 74, 87-8,
93-4, 108. Vipulā (metre), 86. Virabhadra, 71, 86, 98, 102-3. Virabhata, 29-30. Viradeva, 90. Virahānka, 76, 102. Vīrasūri, 101. Virati, 58, 69.
Yajñadatta, 40. Yajñadeva, 58. (Yajña) Soma, 40. Yakşa, 40-1, 62, 70, 120, 123, 129; -image *141. Yakşadatta, 97. Yaksakanyā, 40, 62. Yakşavasati, 103. Yakşinisiddhi, 124. Yantramālā, 124. Yasas, 86. Yaśastilaka and Indian Culture, *129. Yasodharacarita, 76, *126. Ya-śruti, 8, 12, 15f. Yati, 117. Yātrika, 30 (described 58.2-3). Yavana, 114. Yavanadvipa, 38, 65, 123. Yoga, 124. Yogamālā, 124. Yogasūtra, *132. Yoniprābhrta, 76. Youn Chuang, 118. Yudhisthira, 122. Yuga-samila-drstānta, 68. Yukti-śāstra, 88, 98. YULE, 75. Yuvarājā, 73-4, also 52, 127
(coronation), *149.

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GLOSSARY
(of some Sanskrit and Prākrit words, used especially in
the Introduction, A Cultural Note and Notes)
अष्टौ अप्सरसः, योषितः, 122. असत्य, 53. अंधल, 116.
आउसत्थ, 72. आक्षेपिणी, 23, *128. आगम, 52. आचार्य, 37,59, 69,98. आडियत्तिया, 95. आदेय, 47. आपानभूमि, 73, also 115. आप्त, 52. आभीरी, 34. आयहो, 80. आराधना, 59, 63,69,91,94, *156. आलोचना, 59. आवसति, 121. आश्चर्य, *145. आसव, *131. आसीसा, 119.
इसि किसि मिसि, ४4.
अकार्य, 23. अक्षरच्युतक, 48, *147. अच्चिज्जति देवए, 119. अज्ञान, 34. अञ्जन, 124; ---सिद्धि, 127. अटि पुटि रटि, 84. अट्ठ, *125. अट्टाविडय, 48. अडडे, 83. अडि पांडि मरे, 83. अणाहमंडव, 116. अणिया, *154. अणुव्रत, *153. अण्णारुहिय, *129-30. अण्णि पणि, 80. अतिचार, 53, *153. अत्थाणमंडव, 115, also 128. अधम, 22. अधर्म, 23, 44, 122. अधिकाक्षर, 85. अधिकार, 84. अनन्तानुबन्धि, 28, 94. अनुप्रास, *130. अनुप्रेक्षा, 54, 64, *153. अनुमरण, *154. अनुष्टुभ्, 85. अन्तकृत, 38; -केवलिन, 53, 59, 61, 63, 65, 67. अन्तिमाक्षरवूढा, 48. अन्त्याक्षरिका, *147. अन्वेषयामि लग्नः, 95. अप्पां तुप्पां, 83. अप्रत्याख्यानावरण, 28. अब्भंतरोवत्थाणमंडव, 115. अभव्य, 35, 68,97. अम्हं कउ तुम्हं, 83. अरहंत, 45. अर्थ, 22. 27, 67, 117. अथंकथा, 22. अर्थान्तरन्यास, 111. अर्हत्, 27, 40, 44, 59, 69. अवन्ति, *153. अवयव, 108. अवरलिवि, 72, *146. अवलम्बक, 85. अवस्कन्धक, 85. अविरत, 54. अशरणता, 44. अशुभ, 72. अष्टकन्या, 122.
अ, *136. उऊ, *130. उच्छास, 84. उत्तम, 22. उत्पत्ति, 76. उदधि, a deity, 129. उदय, 56,68. उदू, *130. उपशम, 26. उपस्थानमण्डप, *129. उपादेय,47. उपेक्षणीय, 47. उल्लाप-कथा, 22. उल्लाल, *127. उल्लाव, *127. उष्णीषविजयधारिणी, 5.
ऊणिस, *130 ऊर्जयन्त, 107.
एगे ले, 83. एहउं, 82. एहं तेहं, 83.
ओरल्ली , *132.
औषधीवलय, 40-1.

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184
KUVALAYAMALA
कइसइय, 80. कथा, 22, 87, 114. कथाप्रबन्ध, 88. कथाशरीर, 23. कन्या, 121. कप्पडिय, 116. कर्णजाप, 69, *141. कर्पूर, *127. कर्मन्, *151. कला, 25. कस, 113. काई कज्ज, 82. काउंजे, *125, *135. काउंबरी, 35. कामावस्था, *146. कामिनीसार्थ, 112. कायल, 80, *130. कारुणिक, *150. कार्य, 23. कालभव्य, 34.. कावालिणिया, *154. कित्तो कम्मो, 83. किर, 82. किराड, 123. किलिकिलि, 80. कुलधर्म, *149. कुसुमोतर, 81. कुंकुम, *127. कूपपद्र, 95. कूपवन्द्र, 29, 95. कूवाखंबए, 119. केमियागार, 127. कोड्डीए, 116. कोपगृह, 24, also 115. कोंकी, 94. कोंटी, 94. कौतुक, 25. क्रयाणक, 94. क्रियावादिन्, *149. क्षपकश्रेणी, *157. क्षमापणा, 59. क्षमाश्रपण, 97. क्षय, 56. क्षयोपशम, 56. क्षेत्र, 69, 94.
गणिज्जए दियहं, 119. गति, 54. गन्ध, 32. गन्धोदकभृङ्गारकन्या, 122. गङ्गाजुल, 118. गर्भ, 94; -गृह, 103. गहियल्ले, *145. गाथार्धम्, 48, *147. गाथाराक्षसम्, 48, *147. गिम्हलच्छी, 113. गुग्गुल, 70, *157. गुज्जरपहिय, 117. गुण, 25. गुणव्रत, *153. गुरु, 97. गूढचउत्थगोट्टी, 89. गूढचतुर्थपाद, 48, *147. गुर्जर, 79, *137. गोत्रस्खलन, *129. ग्रन्थ, 60, 91, 110. ग्रामनटी, 79. ग्राममहत्तर, 81. ग्रीष्म, 89.
घई, 80. घरोयरे, 80.
चउडय मे, 83. चउहट्ट, 115. चक्कलय, *127. चक्कायजुवल, 86. चच्चर, 94. चट्ट, 83. चडप्फड, 80. चतुष्क, 117. चम्मरुक्ख, 95. चरण, 59, 69. चर्चरी, *128. चर्मवक्ष, *133. चंदोयवे, 128. चाणक्कसत्थई, 116. चारणश्रमण, 70. चारित्र, 44, 53, 55. चित्तभित्ती, 121. चित्रशालिका, 121. चिलिचिलि, 80. चुण्णजोग, 127. चूर्ण, 51. चौकी, 117.
खइयए, 116. खटिकाखण्ड, 94. खन्यवाद, *141. खेड्डु, 82.
गङ्गापट्ट, 118. गच्छ, *151;
छिण्णणासय, 116. छिण्णो?, 116. छेद, 113.
-परिग्रह, 70, also 120.

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GLOSSARY
185
जइया, 98, 105. जच्चसुवण्ण, 113-4, 129. जमल, *137. जल तल ले, 84. जलहिदइया, 74. जंतसउणए, 121. जंपियल्लउ, 82. जाणण-ज्ञात्वा, *137. जातिस्मरण, 86-7. जात्यसुवर्ण, 113. जायल्लिय, 80. जालगवाक्ष, 121. जुगसमिला, 52, 111. जोक्कार, *140. जोयजोयणीसिद्ध, 115.
दीन्हला, *145. दुग्गय, 116. दुर्जन, 79,90. दुवलय, *127. देवाङ्ग, 122. देशी, *138. देसभासा, 83. देसवाणिए, 77, also 32. दोणी, 122. दोहक, 97, 85. दोहद, 126. द्रङ्ग, *137. द्वारप्रकोष्ठ, 125. द्विपथक, 85. द्वेष, 58.
णवंकुर, 80. णंगूल, *132. णिक्खुड, *134. णिज्जामया, 119. णिमित्तइं, 119. णेत्तजुयल, 115.
धर्मलाभ, 27-8. धवलधय, 115. धाई,94, *131. धातुवादिन, 51, *149. धवयं, 85. ध्रुवक, *128.
तणए, *144. तणुव, 116. तत्क्षणभव्य, 35. तपस्, 89. तयणुप्पवेसो, *136. त-श्रुति, 8, 13 f. तहु, 80. ताडण, 113. तापस, 49. तामोतर, 81. ताम्बूल, 32. ताव, 113. तियलय, *127. तुकान्त, 117. तुङ्गभवन, 115. तृण, 80, *133. तेरे मेरे आउ, 83. तोडिय-कण्ण, 116. तोत्त, 126. त्रिदण्डिन्, 49.
नउ रे भल्लां , 83. नमस्कार, 41. नरेन्द्र, *148-49. नागवल्ली , 121. नाराच, 85. निज्जुहग, 90. निदान, 38. निर्ग्रन्थ, 44. निर्वेदजननी, 23. नीराग, 58. नेत्रपट्ट, 118.
दक्खिण्णइंध, 99, 109. दन्तवीणा, 89. दर्शन, 53, 55, 59,69, 122. दान, 22, 89, 90. दालिवट्टा, 124. दिण्णले गहियल्ले, *145. दिव्यपुरुष, 27. दीक्षाविधि, 151. दीण, 116.
पइज्जा , *130. पञ्चनमस्कार, 69, *157. पञ्चपरमेष्ठिन्, *157. पञ्जरपुरुष, 123. पडिग्गह, 50. पणि, *143. पद्मगाथा, 48. पप्फोडेसु, 121. परवयण, 78. परिखा, 118. परिग्रह, 53. परिच्छेद, 84. परिसंख्या, 93, *129. परिहास, 112. पल्ली , *143. पस्संते, *135. पंगुल, 116. पंचधाई, *131,

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186
KUVALAYAMĀLĀ
भारण्ड, 32, *138. भावना, 22, 36, 58, 68, 89, *125. भित्तिकनक, 144. भुजंग, 85. भूर्जपत्र, 47. भूषण, 128. भेणी, *135. भोयणमंडव, 115.
पंडरभिक्खु, *150. पाइयभासा, 99. पिच्छ, 49,69. पूर्वकृतकर्मन, 86. पृङ्ग, 119. पृष्टमात्रा, 21. पृष्टार्थ, 48. पोट्टल, 94. पोम्हं, *147. प्रज्ञप्ति , 71. प्रतिक्रमण, 59, *156. प्रतिभाण्ड, 123. प्रतिमाला, *147. प्रतिहारी, 87. प्रत्याख्यानावरण, 28. प्रत्येकबुद्ध, *143. प्रथमाक्षररचितम्, 147. प्रयाग, *136. प्रवर्तिनी, 37. प्रश्नोत्तर, 48. प्रहर, 100. प्रहेलिका, *47. प्राण, 80, *135. प्रातिहार्य, *140. प्रायश्चित्त, *156. प्रायात्रिकमङ्गल, 122. प्रावु, 82. प्रोतु, 82.
मएल्लए, *135. मङ्गल, 22, 60. मडह, 116. मढं, 124. मणितोरण, 115. मणिवलय, 113. मणि सिहर, 115. मदिरा, 121. मधु, *131. मन्त्रजापमण्डप, 121. मन्त्रिन्, 25. मयहर, 28. मरण, *156-7. महाकवि, 115. महाधन, 39. महानिधान, 127. महापल्ली , 45. महाब्राह्मण, 25, *130 महामांस, 128. महाव्रत, *153. महाशब्द, 106. महाशाबरी, 71. महास्थान, 101. मंदुल, 116. मात्राच्युतकम्, 48, *148. मालावचन, *127. मालूर, 38. माल्य, 32. मिच्छामि दुक्कडं, 43. मित्रद्रोह, 81. मिलिएल्लए, 82. मुखपोत्रिका, 44, also 50. मुच्छा , *134. मुत्तासेल, 123. मूसा, 127. मोमाइ, 120.
फुट्टणं कणयं, 127.
बब्बीसय, *132. बलि, 31. बालमरण,69. बाहिरोवट्ठाण-भूमि, 115, *130. बितिय, *133. बिन्दुच्युतकम्, 48, *147. बिन्दुमती, 48, 55, 66, *147. बुद्धि, *133. बोहित्थ, 94. ब्रोल्ल,82.
भट्टारक, 80. भणितव्यता, *147. भले, 1, a Tantric Symbol, sometimes identified
with Kundalini. भव, 69. भवान्तर, 127. भव्य, 38, 42, 53, 63, 68. भंडाई, 119. भाउय भइणी तुम्हे, 83. भाटक, 94. भाण्डपति, 32. भामण्डल, 123.
यदृसिय, 83 यमक, *127. य-श्रुति, 15f. युक्तिशास्त्र, 88, 98. युगशमिलादृष्टान्त, 68, *151. युवराज, 52. यौवराज्याभिषेक, *149,

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GLOSSARY
187
रक्षा-चातुष्किक, 117. रङ्ग, 28. रजोहरण, 44, also 50. रणहत्थि, 105. रण्णंदुर, 111. रत्नमयी महाप्रतिमा, 123. रासणच्चण, 90. रेखा, 128.
विहार, 44. वेत्तलया पडिहारी, 115. वोक्किल्ले, *125. व्यतिरेक, *129.
शरत्पूर्णिमा, *140. शरद्, 89. शव-शयन, 126. शिक्षाक्त, *153. शील, 89. शङ्गाटक, 121. शृङ्गीकनक, 114. शृमण-ब्राह्मण, *135. श्लेष, *129.
लक्खवई किराड, 123. लग्ग, use of, 95, 119. लग्नयोग, 48. लज्जा , 83. ofsat (metre), 85. लंगूल, *132. लंछण, 124, also 72. लेखाचार्य, 25. लोकमूढ, *135-6. लोच, *143. लोहदण्ड, 45.
षोडशवर्ण, 114.
सज्जन, 23, 79,90, 94, 114. सती, *154. समय-सय-सत्थ, 88. सरि पारि, 83. सविसर, 115. संकीर्ण, 22. संज्वलन, 28. संनिवेश, 72, 79.
संप्रतु, 82.
वक्खाणमंडली, 71. वन्दनक (metre), 86. वरकथा, 22. वर्ग, 128. वर्णक, 114, 116, *127. वण्णि ,83. वर्तना, 128. वलक्ख, 116, 121. वलक्खल, 121. व-श्रुति, 17. वस्तु,89. वंदिय, *126. वाणियमेलिया, *138. वामण, 116. वारुया, *133. वासभवन, 115. वासीचंदणकप्प, *139. वाहकेलि, 94. वाहियाली, 94. वाहयाली, 94. विक्षेपिणी, 23. विज्जाघर, 116. विज्जुक्खित्तं करणं, 73, *140, also 35. विज्ञान, 25,46. विनय, 94. विपुला, 86. विरत, 54. विराग, 58. विलोक्यते लग्न:, 95. विसाहिल, *130, -मय (चोरशास्त्र ?) विहडण, 113.
संलेहणा, 59, 156-7. संविधानकम, 48, *147. संवेग, 54. संवेदजननी, 23. साधर्मिक, *143, also 70. सामायिक, *156. सिज्झउ जत्ता, 119. सिद्धयात्रा, 119. सिन्नान, 81. सिलिका, *131. सिंघवडए, 128. सिंहवाहिनी, 107. सुरा, *131. सुव्वं, *148. सेयवड, 119. स्वभाषा, 37.
हत्थसण्णा, 120. हलिद्दा, *129, also 115. हितपक, 81. हिंसा, 28, 53, 68. हुण्णिप्पउ, *146. हृदय, 48. हेमन्त, 88, 113. हेय, 47, *146. ह्री देवी, 60.

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P. L. 22. 5 31. 23 31. 45 40. 44 55. 29 69. 44 79. 21 82. 47
___L.
12
3.
21
5. 9 9. 4 9. 5 9. 12 10. 12 10. 44 12. 14
ADDITIONS AND CORRECTIONS Introduction
P. L. Read
33. 29 लोय-सहावं व बहु-मग्गं Read MANGALA
34. 16 जाण य पुच्छं
35. 8 उवगंतूण Sthāņu
35. 14 जण-मणहर वयण-सोम्म सुह-रून emergency
36. 17 विलीणया Makandi
37. 16 सब्यंगे Northern
38. 2
पव्वए the ear
38. 12 सहोयर, following P. of a palli
39. 7 अपया पयare (for like)
39. 17 तेइंदियऍसु
39. 23 गद्धाइट्रो Prākrit Text
44. 31 किंचि य माणेण पुणो Read
45. 13 णिडालो भीसण कलिया-विलास
45. 21 बहु-लीय 'सीलमइओ धम्मो'
46. 6 पव्वालियाइँ can it be वो (बो) ल्लिक्के, cf.
46. 44 P एयं च मंति० Marathi बोलके, talkative or vocal? 47. 48 (the page of J has कुतित्थाणं च समकालं
48. 2 -णिहणतो विणिज्जियासेस
48. 8 'जलणं पविसामि' घण-समओ
48. 11 --जालावलीअवुण्णए
49. 29 णा-याणिमो दिट्ठिवाएहिं
51. 5 कज्जाकज्जं, P om. मे, P बाहु,
51. 24 दूसह-पहरंतो गुरु उवकयं तेण'।
52. 14 -वंदणिवाडिय
52. 36 P जणो आसणंसु, सुहासणत्था य भणिया
बाल-कीलया० अच्छउ ता.
55. 4 Better fafose with J.
57. 7 तहाविवरीय दीसइ मिलिए
57. 21 ‘णहि णहि' साहियं, तेहि
62. 28 सुंदरो भद्दो Better सोऽसीती
63. 31 रइयं विप्पउत्तो
65. 26 -मल्लतंबोलाइयं हेलाए
69. 13 भद्दसेट्री जिय-समुद्द
71. 24
भागीरथि पाडलाहिँ
72. 49 को वारंभइ रत्ताहिँ
75. 10 पलायमाणो जाव य
78. 10 सुवण्णदेवाए रयणियरो
78. 28 -हिययाण मोहेणं
78. 36 P om. सो मयण etc., वालयाएँ
80. 23-4 'एक्मकज्जं ... वराओ' मंडवा सत्तायारेहि
81. 9
यियड्ढो रवि-तुरय
81. 33
मढाण on the margin in J)
82. 1 विलीणं सुरगुरुणो
85. 3 वच्चंतो कुसुमबाण
86. 20 अयाणमाणस्स असयण्ण
91. 30 गीयत्था जणेइ
92. 25 पवणुद्धय P मुरुक्खस्स
94. 3 बहु असुहं मयरंद-वंद
97. 10 °णेक्क-वर मुच्चंति
...98. 29 कोइत्थ
15.
6
53. 14
दछ
13. 14. 15. 16. 20. 20. 20. 22. 24. 25. 25. 29.
13
2 29 27 2 7 9 13 26
22 10
___12
30.
22
30.
31.
31.
31.
19 24 28
32.
२
33. 18 33. 24

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ADDITIONS AND CORRECTIONS
189
Read उद्धाइया गव्वुत्तुणे अवहरिय चिती -णिम्मविया ॥ -मेत्तण दिन्नाओ, P चियानले
P. L. 106. 18 106. 107. 25 108. 108. 108. 30 108. 47 112. 21 113. 21 117. 3 117. 27 118. 25 120. 16-7 120. 21 121. 16 121. 19 121. 20 122. 122. 2
P. L. 150. 8 150. 20 151. 24 151. 46 153. 12 153. 15 154. 28 155. 9 155. 12 155. 16 156. 29 157. 34 159. 11 159. 29 160. 4 160. 18 160. 30 163. 8 163. 9 164. 40 165. 26 166. 11 166. 20
123.
166.
Read बाहाजुवलेणं, मरहट्ठयसोरट्ठा तेग भणियं faithfully देसीभासाओ गणि काकणि सवाया लुद्धागयालि दढवम्मस्स कुमारो 'जहाणवेसि'... राइणा य सा। गंतुं ता उवट्टिया णच्चियं -ववएसेहिं जाणसि दइयसुह पयत्तो उववण्णा वणियP खुहिय कज्जं एवं ससुरासुरजुवाणा णियरच्चणाई व पारियाय घण-तरुवर महिंदं पुहइसारो कि च तम्मि य दियहे कीरउ (एस] एरिसो समागयाओ वार पेसेहि त्ति -दढवम्मो गंडूस ...अलज्जं विय पयत्ता इमाए कुवलयमालाए मोत्तण तओ सिद्धं ॥ इंदग्गेई जम्मा
21
123. 7 124. 1 124. 124. 125. 30 127. 29 128. 16 128. 129. 14 129. 17 129. 30 131. 11 136. 24 136. 25 138. 14 142. 1 143. 144. 1 144. 2 144. 8 144. 12 145. 2 145. 38 146. 10 146. 15 146. 31 147. 5 147. 12 147. 147. 27 148. 31 148. 31
20
°सेव्वओवेसओ घरिणिओ बज्झो बाहिउं सयल-जक्ख जक्खराया इमा वलया हंस उल पंतीहि णच्चइ भणइव -पाययासपणे -चलंत णिठ्ठर-थोर मणिमंतो वाहणाइं अंतेउरिया-जणस्स, Omit one जय समुभिज्जमाण उव्वट्टिऊण णाणाइ-किरिया पणामियाई रत्तवण्णय दिट्र-मेत्ताणं भिण्णासंपुण्णा वा संखाई उज्जुए
हवंतं ताइँ वि उज्झिऊण पयत्ता उद्धप्पहार अलया-पुरि उज्जोयणसूरि जो पसत्तो सुहम व बायरं वा भणावेइ य भण' विणिज्जरं सजीव...तओ झाइ ॥ भणामि, for संपत्तं ताओ तए जुवइयं, च एयं, सज्झगिरि दव-दव etc., agatha मारुयावेय वावड भण्णमाणेण 'साहम्मियस्स वंदामि'
166. 33 167. 21 168. 21 170. 14 170. 20 170. 173. 10 173. 20 180. 14 180. 18 180. 32 181. 30 182. 26 183. 24 183. 32 184. 1 184. 6 184. 23 186. 21 186. 32 187. 4 188. 189. 22 190. 14 190. 22 194. 29 195. 195. 25
तुम्हे,
खिप्पं तं करयंतो अइपुत्तएवं किर वट्टए दीण-विमणा रमणिज्जं । ति
एयं
जणेमाणा वणदवो पडिवावो,

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190
P.
L.
199. 17
199. 31
200. 5
201. 21
201.
203.
203.
211.
211.
211. 214.
204. 20 205. 39
207. 20 207. 23
goan non agr = adaage এes - e ===== নaএ
33
209. 14
210. 6
210. 26
210. 31-2
8
35
225.
1
3
215. 2
217. 32 218. 3
218.
11
226.
230.
6
15
218.
219. 21
219. 22
220.
221.
25
237.
237. 238. 239.
9
222. 223.
223.
223. 32
224.
2
2
224. 26
31
224. 28
19
225. 25
13
4 काम सुहसुरू
पिण
12
1
230. 18
230.
29
231.
232.
234. 11
11
17
235. 18
236.
14
21
29
19
3
णाम ढं ढं
पडीओ

अउण्णाण
पि ए लच्छि ॥
Read
दंसण - विसुद्धि णाणस्स घोसिउं
भूए
राइणा
जिआणं
कहंतो विसेसा
सहस्सेहिं उवविट्टो
संताव
जिण - वयणं
कंकडु
रेहिरा
235. 11 सयंवरं,
तह मुद्धो कम्म-विवरेण
- जलिय
पाहाउय-मंदिरोवरि
सव्वं सच्च
जयस्स
समं ॥ कुसम
अहजोणि... सुगई सुआ
का तस्स कवलियम्म
भिक्खण
एक्कं वारं ति विलीण
चाई कुलो
कम्मक्खययाए ... पलविउं
मुद्धड गुण मंतवादिणो
- पूवयं खिरंत लोहियं
गह-गहिओ
- तिरि-मणुय गंगओ ।
दंसण मुणिद
भक्खं व पाणयं वलिय-चलंत
उवगया, कामगइंद-गरुल
ओवइयं तम्मि पसंत रम्मि, मुसुमूरियंजणसाहति ।
हा हा अयाणुए
KUVALAYAMĀLA
P. L.
239. 241.
242.
243. 15
245.
243.
243. 29
246.
247.
248.
250.
262.
433542 2 2 2 2 2 2 2 2 2 2 2 2
263.
15
264.
251.
17 251. 29
252. 13
252. 31
6
253. 30
257. 1
260. 3
273.
23
20
27

34
264.
25
267. 268.
29 11 7 269. 8
269.
270. 14
270. 19
18
270. 23
271. 27
271. 30
272. 25
272. 28
29
275. 25 276. 27 276. 31
277. 26
278. 21
278. 7
280.
28
280.
28
281. 23 282. 1
283. 7
283. 11
283.
26
283.
32
283. 41 284. 8
रहंगगणाकोसल्लावणअवही आवरण
उज्जय
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जय
महंतो वक्खेवो तिसइंदपुज्जेि
पुज्जा
वसुदयं
चक्खे सु कहि
पम्हल चलंत
भणियं
सज्जो
चितियं तीए
सच्च
णागा
वसूल्लसंत मुहं दीह
खमसु,
भणतो
अयल्ल परिच्चइऊण
वड्डुमाण जाणामि
तत्थ ||
अट्ठेव
वत्थे [पत्ते ] पाणे
ण सित्तो
वि [मज्झ] मज्झत्थो
खामेमि
णाय - अज्झयणे
सिट्ठा
आयार-पगप्प
सुहा
णत्थि वाहण
बहुयाई
कम्म- सिद्धाण
जर कीरइ सुयणे... य पाव तित्थियाण मेत्ती
जाणा मणेण वयणय
सुयण हेण कत्तणा हिमाणा
उज्जुमईणं कइत्तणाहिमाणो
सव्व-नाणाइं
अणंतोहि सव्वोहिं सहस्साई

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ADDITIONS AND CORRECTIONS
191
Sanskrit Text & Notes
P.
L.
P. L.
2. 40 *14. 18 18. 32
Read readings 'वत्कोटि: [सामीप्यं]
*44. *45. 126. 156.
29 36 18 25
Read ममोपरि समस्ति 'तनयः, पद्मचन्द्रः पुन बारपट्टे चउपन्नमहा सेरीसी

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