Nayadhamma Kahao

Author(s): N V Vaidya
Publisher: N V Vaidya
Catalog link: https://jainqq.org/explore/034981/1

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1.397
se&btee | Ibilbic 198
EIERITÈGI, 411901912. ફોન : ૦૨૭૮-૨૪૨૫૩૨૨
3008249
DHAMMAKA HÃO
Chapters IX & XVI]
EDITED BY Prof. N. V. Vaidya, M.A.,
Fergusson College, Poona 4
Price Rs. 3/8
Shree Sudharmaswami Gyanbhandar-Umara, Surat,

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-IX.84]
नायाधम्मकहाओ
॥ नवमं अज्झयणं ॥ (84) जइ णं भंते । समणेणं भगवया महावीरेणं जाव संपत्तेणं' अट्ठमस्स नायज्झयणस्स अयमढे पन्नत्ते नवमस्स णं भंते! नायज्झयणस्स समणेणं जाव संपत्तेणं के अढे पन्नत्ते ? एवं खलु जंबू ! तेणं कालेणं तेणं समएणं चंपा नाम नयरी होत्था । पुण्णभद्दे चेइए । तत्थ णं मार्कदी नामं सत्थवाहे परिवसइ अड्डे जाव अपरिभूए । तस्सं णं भद्दा नामं भारिया होत्था। तीसे णं भदाए अत्तया दुवे सत्थवाहदारया होत्था तंजहा - जिणपालिएं य जिणरक्खिए य । तए णं तेसिं मागंदियदारगाणं अन्नया कयाइ एगयओ इमेयारूवे मिहोकहासमुल्लावे समुप्पज्जित्था - एवं खलु अम्हे लवणसमुदं पोयवहणेणं एक्कारस वारा ओगाढा सव्वत्थ वि य गं लद्धट्ठा कयकज्जा अणहसमग्गा पुणरवि नियगघरं हव्वमागया। तं सेयं खलु अम्हं देवाणुप्पिया ! दुवालसमंपि लवणसमुदं पोयवहणणं
ओगाहित्तए त्तिकटु अन्नमन्नस्स एयमढे पडिसुणेति २ जेणेव अम्मापियरो तेणेव उवागच्छंति २ एवं वयासी - एवं खलु अम्हे अम्मयाओ! एक्कारस वारा तं चैव जाव नियगघरं हव्वमागया । तं इच्छामो णं अम्मयाओ तुब्भेहिं अब्भणुन्नाया समाणा दुवालसलवणसमुदं पोयवहणेणं
ओगाहित्तए । तए णं ते मागंदियदारए अम्मापियरो एवं वयासी - इमे में जाया ! अज्जग जाव परिभाएत्तए । तं अणुहोह ताव जाया ! विपुले माणुस्सए इड्डीसकारसमुदए । किं में सपच्चवाएणं निरालंबणेणं लवणसमुद्दोत्तारेणं ? एवं खलु पुत्ता ! दुवालसमी जत्ता सोवसग्गा यावि भवइ । तं मा णं तुब्भे दुवे पुत्ता ! दुवालसमंपि लवण जाव ओगाहेह । मा हु तुब्भं सरीरस्स वावत्ती भविस्सइ । तए णं ते माकंदियदारगा अम्मापियरो दोच्चंपि तच्चंपि एवं वयासी - एवं खलु अम्हे अम्मयाओ ! एक्कारस वारा लवण जाव ओगाहित्तए । तए णं ते माकंदियदारए अम्मापियरो जाहे नो संचाएंति बहूहिं आघवणाहिं य पण्णवणाहिं य ताहे अकामा चेव एयमढे अणुमनित्था । तए णं ते माकंदियदारगा अम्मापिऊहिं अब्भणुनाया समाणा गणिमं च

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नायाधम्मकहाओ
[IX.85धरिमं च मेज्जं च पारिच्छेज्जं च जहा अरहन्नगस्स जाव लवणसमुहं बहूई जोयणसयाई ओगाढा ।
(85) तए णं तसिं माकंदियदारगाणं अणेगाई जोयणसयाई ओगाढाणं समाणाणं अणेगाई उप्पाइयसयाई पाउन्भूयाई तंजहा - अकाले गजियं जाव थणियसद्दे कालियवाए तत्थ समुट्टिएँ । तए णं सा नावा तेणं कालियवाएणं आहुणिज्जमाणी २ संचालिज्जमाणी २ संखोभिज्जमाणी २ सलिलतिक्खवेगेहिं अईवट्टिज्जमाणी २ कोट्टिमंसि करतलाहए विव तिंदूसए तत्थेव २ ओवयमाणी य उप्पयमाणी य उप्पयमाणी विव धरणीयलाओ सिद्धविज्जा विज्जाहरकन्नगा ओवयमाणी विव गगणतलाओ भहविज्जा विज्जाहरकन्नगा विपलायमाणी विव महागरुलवेगवित्तासिया भुयगवरकन्नगा धावमाणी विव महाजणरसियसहवित्तत्था ठाणभट्ठा आसकिसोरी निगुंजमाणी विव गुरुजणदिहावराहा सुजणकुलकन्नगा घुम्ममाणी विव वीचिपहारसयतालिया गलियलंबणा विव गगणतलाओ रोयमाणी विव सलिलभिन्नगंठिविप्पइरमाणथोरंसुवाएहिं नववहू उवरयभत्तुया विलवमाणी विव परचक्करायाभिरोहिया परममहब्भयाभिद्द्या महापुरवरी झायमाणी विव कवडच्छोमणपओगजुत्ता जोगपरिवाइया नीससमाणी विव महाकंतारविणिग्गयपरिस्संता परिणयवया अम्मया सोयमाणी विव तवचरणखीणपरिभोगा चवणकाले देववरवहू संचुण्णियकहकूवरा भग्गमेढिमोडियसहस्समाला सूलाइयवंकपरिमासा फलहंतरवडतडेंतफुटुंतसंधिवियलंतलोहखीलिया सव्वंगवियंभिया परिसडियरज्जुविसरंतसव्वगत्ता आमगमल्लगभूया अकयपुण्णजणमणोरहो विव चिंतिन्जमाणगुरुई हाहाकयकण्णधारनीवियवाणियगजणकम्मकरविलविया नाणाविहरयणपणियसंपुण्णा बहूहिं पुरिससएहिं रोयमाणेहिं कंदमाणेहिं सोयमाणेहिं तिप्पमाणेहिं विलवमाणेहिं एगं महं अंतोजलगयं गिरिसिहरमासाइत्ता संभग्गकूवतोरणा मोडियज्झयदंडा वलयसयखंडिया कडकडेस्स तत्थेव विहवं उवगया । तए णं वीए नावाए भिज्जमाणीए ते बहवे मुरिसा विपुलपणियभंडमायाए अंतोजलंमि निमज्जावि यावि होत्था ।

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-IX.86]
नायाधम्मकहाओ __(86) तए णं ते माकंदियदारगा छेया दक्खा पत्तट्ठा कुसला मेहावी निउणसिप्पोवगया बहुसु पोयवहणसंपराएसु कयकरणा लद्धविजया अमूढा अमूढहत्था एगं महं फलगखंडं आसादेति । जंसि च णं पएसंसि से पोयवहणे विवन्ने तंसि च णं पएसंसि एगे महं रयणदीवे नामं दीवे होत्था अणगाई जोयणाई आयामविक्खंभेणं अणेगाइं जोयणाई परिक्खेवेणं नाणादुमसंडमंडिउद्देसे सस्सिरीए पासाईए दरिसणिजे अभिरूवे पडिरूवे । तस्स णं बहुमज्झदेसभाए एत्थ णं महं एगे पासायवडेंसए होत्था अन्भुग्गयमूसिए जाव सस्सिरीयरूवे पासाईए ४ । तत्थ णं पासायवडेंसए रयणदीवदेवया नाम देवया परिवसइ पावा चंडा रुदा खुद्दा साहसिया । तस्स णं पासायवडेंसयस्स चउदिसिं चत्तारि वणसंडा पन्नत्ता किण्हा किण्होभासा । तए णं ते माकंदियदारगा तेणं फलयखंडेणं उवु. ज्झमाणा २ रयणदीवतेणं संवुढा यावि होत्था । तए णं ते माकंदियदारगा थाहं लभंति २ मुहुत्तंतरं आसाँसंति २ फलगखंडं विसज्जेंति २ रयणदीवं उत्तरेंति २ फलाणं मग्गणगवेसणं करेंति २ फलाइं आहारेंति २ नालियराणं मग्गणगवेसणं करेंति २ नालियराइं फोडेंति २ नालियरतेल्लेणं अन्नमन्नस्स गायाइं अभिगेति २ पोक्खरणीओ ओगाहेंति २:जलमज्जणं करेंति २ जाव पच्चुत्तरंति २ पुढविसिलापट्टयांस निसीयंति २ आसत्था वीसत्था सुहासणवरगया चंपं नयरिं अम्मापिउआपुच्छणं च लवणसमुहोत्तारणं च कालियवायसंमुच्छणं च पोयवहणविवत्तिं च फलयखंडयस्स
आसायणं च रयणदीवोत्तारं च अणुचिंतेमाणा २ ओहयमणसंकप्पा जाव झियायंति । तए णं सा रयणदीवदेवया ते माकंदियदारए ओहिणा आभोएइ २ असिफलगबग्गहत्था सत्तअहतलप्पमाणं उर्ल्ड वेहासं उप्पयइ २ ताए उक्किट्ठाए जाव देवगईए वीईवयमाणी २ जेणेव माकंदियदारए तेणेव उवागच्छइ २ आसुरुत्ता ते माकंदियदारए खरफरुसनिठुरवयणेहिं एवं वयासी-हं भो माकंदियदारया! जइ णं तुब्भे मए सद्धिं विउलाई भोगभोगाइं भुंजमाणा विहरह तो भे अत्थि जीवियं । अह णं तुब्भे मए सद्धिं विउलाई नो विहरह तो भे इमेणं नीलुप्पलगवलगुलिय जाव खुर

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नायाधम्मकहाओ
[IX,87धारेणं असिणा रत्तगंडमंसुयाई माउआहिं उवसोहियाई तालफलाणिव सीसाई एगते ऐडेमि । तए णं ते माकंदियदारगा रयणदीवदेवयाए अंतिए एयमढे सोच्चा निसम्म भीया करयल जाव वद्धावेत्ता एवं वयासीजन्नं देवाणुप्पिया वइस्सइ तस्स आणाउववायवयणनिदेसे चिहिस्सामो। तए णं सा रयणदीवदेवया ते माकंदियदारए गेण्हइ २ जेणेव पासायवडेंसए तेणेव उवागच्छइ २ असुभपोग्गलावहारं करेइ २ सुभपोग्गलपक्खेवं करेइ २ तओ पच्छा तेहिं सद्धिं विउलाई भोगभोगाई भुंजमाणी विहरइ कल्लाकल्लिं च अमयफलाई उवणेइ ।
.(87) तए णं सारयणदीवदेवया सक्कवयणसंदेसेणं सुट्ठिएणं लवणाहिवइणा लवणसमुद्दे तिसत्तखुत्तो अणुपरियट्टेयव्वे त्ति जं किंचि तत्थ तणं वा पत्तं वा कटं वा कयवरं वा असुइ पूयं दुरभिगंधमचोक्खं तं सव्वं आहुणिय २ तिसत्तखुत्तो एगंते एडेयव्वं तिकट्टु निउत्ता। तए णं सा रयणदीवदेवया ते माकंदियदारए एवं वयासी- एवं खलु अहं देवाणुप्पिया ! सक्कवयणसंदेसेणं सुट्टिएण लवणाहिवइणा तं चेव जाव निउत्ता । तं जाव ताव अहं देवाणुप्पिया! लवणसमुद्दे जाव एडेमि ताव तुम्भे इहेव पासायवडेंसए सुहसुहेणं अभिरममाणा चिट्ठह । जइ णं तुब्भे एयंसि अंतरंसि उविग्गा वा उस्सुया वा उप्पुया वा भवेज्जाह तो णं तुम्भे पुरथिमिल्लं वणसंडं गच्छेज्जाह । तत्थ णं दो उॐ सया साहीणा तंजहा-पाउसे य वासारत्ते यः-तत्थ उ कंदलसिलिंधदंतो निउरवरपुप्फपीवरकरो। कुडयज्जुणनीवसुरभिदाणो पाउसउऊ गयवरो साहीणो॥१॥ तत्थ य:- सुरगोवमणिविचित्तो दैहुरकुलरसियउज्झररवो । बरहिणवंदपरिणद्धसिहरो वासारत्तउऊपव्वओ साहीणो ॥२॥ तत्थ णं तुब्भे देवाणुप्पिया ! बहुसु वावीसु य जाव सरसरपंतियासु य बहुसु आलीघरएसु य मालीघरएसु य जाव कुसुमघरएसु य सुहंसुहेणं अभिरममाणा २ विहरिज्जाह । जइ णं तुब्भे तत्थ वि उव्वैिग्गा वा उस्सुया वा उप्पुया वा भवेज्जाह तो गं तुब्भे उत्तरिलं वणसंडं गच्छेज्जाह । तत्थ णं दो उॐ सया साहीणा तंजहा :- सरदो य हेमंतो य । तत्थ उ

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IX.88]
नायाधम्मकहाओ सणसत्तिवण्णकउहो नीलुप्पलपउमनलिणसिंगो । सारसचक्कायरवियघोसो सरयउऊ गोवई साहीणो ॥१॥ तत्थ य सियकुंदधवलजोण्हो कुसुमियलोद्धवणसंडमंडलतलो । तुसारदगधारपीवरकरो हेमंतउऊससी सया साहीणो ॥२॥ तत्थ णं तुम्भे देवाणुप्पिया ! वावीसु य जाव विहरेज्जाह । जइ णं तुब्भे तत्थ वि उव्विग्गा वा जाव उस्सुया वा भवेज्जाह तो णं तुब्भे अवरिल्लं वणसंडं गच्छेज्जाह । तत्थ णं दो उऊ सया साहीणा तंजहा :- वसंते य गिम्हे य । तत्थ उ सहकारचारुहारो किंसुयकणियारासोगमउडो । ऊसियतिलगबकुलायवत्तो वसंतउऊ नरवई साहीणो ॥१॥ तत्थ य पाडलसिरीससलिलो मल्लियावासंतियधवलवेलो सीयलसुरभिअनिलमगरचरिओ गिम्हउऊसागरो साहीणो ॥२॥ तत्थ णं बहूसु जाव विहरेज्जाह । जइ णं तुब्भे देवाणुप्पिया ! तत्थ वि उव्विग्गा वा उस्सुया वा उप्पुया वा भवेज्जाह तओ तुब्भे जेणेव पासायवडेंसए तेणेव उवागच्छेज्जाह ममं पडिवालेमाणा २ चिढेजाह । मा णं तुब्भे दक्खिणिल्लं वणसंडं गच्छेज्जाह । तत्थ णं महं एगे उग्गविसे चंडविसे घोरविसे महाविसे अइकाए महाकाए जहा तेयनिसग्गे मसिमहिसमूसाकालए नयणविसरोसपुण्णे अंजणपुंजनियरप्पगासे रत्तच्छे जमलजुयलचंचलचलंतजीहे धरणितलवेणिभूए उक्कडफुडकुडिलजडिलकक्खडवियडफडाडोवकरणदच्छे लोहागरधम्ममाणधमधमेतघोसे अणागलियचंडतिव्वरोसे संमुहं तुरियचवलं धमधमेतदिट्ठीविसे सप्पे परिवसइ । मा णं तुम्भं सरीरस्स वावत्ती भविस्सइ । ते माकंदियदारए दोच्चंपि तच्चंपि एवं वयंइ २ वेउव्वियसमुग्घाएणं समोहण्णइ २ ताए उक्किट्ठाए लवणसमुहं तिसत्तखुत्तो अणुपरियट्टेउं पयत्ता यावि होत्था ।
(88) तए णं ते माकंदियदारया तओ मुहुत्तंतरस्स पासायवडेंसए सई वा ई वा धिई वा अलभमाणा अन्नमन्नं एवं वयासी- एवं खलु देवाणुप्पिया ! रयणदीवदेवया अम्हे एवं वयासी-एवं खलु अहं सक्कवयणसंदेसेणं सुट्ठिएणं लवणाहिवइणा जाव वावत्ती भविस्सइ । तं सेयं खलु अम्हं देवाणुप्पिया ! पुरथिमिल्लं वणसंडं गमित्तए । अन्नमन्नस्स

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नायाधम्मकहाओ
[IX.88
पडिसुर्णेति २ जेणेव पुरथिमिले वणसंडे तेणेव उवागच्छति २ तत्थ णं बावीसु य जाव आढीघर एसु य जाव विहरति । तए णं ते माकंदियदारगा तत्थ वि सई वा जाव अलभमाणा जेणेव उत्तरिल्ले वणसंडे तेणेव उवागच्छंति । तत्थ णं वावसु य जाव आलीघर एसु य विहरंति । तए णं ते माकंदियदारगा तत्थ वि सई वा जाव अलभमाणा जेणेव पच्चस्थिमिले वणसंडे तेणेव उवागच्छंति २ जाव विहरंति । तए णं ते मार्कदियदारगा तत्थवि सई वा जाव अलभमाणा अन्नमन्नं एवं वयासी - एवं खलु देवाणुप्पिया ! अम्हे रयणदीवदेवया एवं वयासी - एवं खलु अहं देवाणुप्पिया ! सक्कवयणसंदेसेणं सुट्ठिएणं लवणाद्दिवइणा जाव मा णं तुब्भं सरीरस्स वावत्ती भविस्सइ । तं भवियव्वं एत्थ कारणेणं । तं सेयं खलु अम्हं दक्खिणिलं वणसंडं गमित्त तिकट्टु अन्नमन्नस्स एयमहं पडिसुति २ जेणेव दक्खिणिले वणसंडे तेणेव पहारेत्थ गमणाए । तओ णं गंधे निद्धाइ से जहानामए अहिमडे इ वा जाव अणिट्ठतराए । तए णं ते माकंदियदारगा तेणं असुभेणं गंधणं अभिभूया समाणा सहिं २ उत्तरिज्जेहिं आसाई पिर्हेति २ जेणेव दक्खिणिले वणसंडे तेणेव उवागया । तत्थ णं महं एगं आघयणं पासंति अट्ठियरासिसयसंकुलं भीमदरिसणिज्जं एगं च तत्थ सूलाइयं पुरिसं कलणाई कट्ठाई विस्सराइं कुव्वमाणं पासंति भीया जात्र संजायभया जेणेव से सूलाइए पुरिसे तेणेव उवागच्छति २ तं सूलाइयं पुरिसं एवं बयासीएस णं देवाणुपिया ! कस्सं आंघियणे तुमं च णं के कओ वा इहं हव्वमागए केण वा इमेयारूवं आंवयं पाविए ? तए णं से सूलाइए पुरिसे ते मार्केदियदारगे एवं वयासी - एस णं देवाणुपिया ! रयणदीवदेवयाए आघयणे । अहं णं देवाणुप्पिया ! जंबुद्दीवाओ दीवाओ मारहाओ वासाओ काकंदिए आसवाणियए विपुलं पणियभंडमायाए पोयवहणेणं लवणसमुद्दं ओयाए । तए णं अहं पोयवहणाववत्तीय निब्बुडुभंडारे एगं फलगखंड आसाएमि । तए णं अहं उवुज्झमाणे २ रयणदीवंतेणं संवूढे । तए णं सा रयणदीवदेवया मैमं पासइ २ ममं गेण्ड्इ २ मए
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-IX.89]
नायाधम्मकहाओ सद्धिं विउलाई भोगभोगाई मुंजमाणी विहरइ । तए णं सा रयणदीवदेवया अन्नया कयाइ अहालहुसगंसि अवराहसि परिकुविया समाणी ममं एयारूवं आवयं पावेइ । तं न नजइ णं देवाणुप्पिया ! तुब्भं पि इमेसिं सरीरगाणं का मन्ने आवई भविस्सइ । तए णं ते माकंदियदारगा तस्स सूलाइगस्स अंतिए एयमहूँ सोच्चा निसम्म बलियतरं भीया जाव संजायभया सूलाइयं पुरिसं एवं वयासी- कहं गं देवाणुप्पिया! अम्हे रयणदीवदेवयाए हत्थाओ साहत्थिं नित्थरिजामो ? तए णं से सूलाइए पुरिसे ते माकंदियदारगे एवं वयासी - एस णं देवाणुपिया ! पुरथिमिल्ले वणसंडे सेलगस्स. जक्खस्स जक्खायणे सेलए नामं आसरूवधारी जक्खे परिवसइ । तए णं से सेलए जक्खे चाउद्दसट्ठमुद्दिट्टपुण्णमासिणीसु आगयसमए पत्तसमए महया २ सद्देणं एवं वदंइकं तारयामि ? कं पालयामि ? तं गच्छह णं तुब्भे देवाणुप्पिया ! पुरथिमिल्लं वणसंडं सेलगस्स जक्खस्स महरिहं पुप्फच्चणियं करेह २ जन्नुपायवडिया पंजलिउडा विणएणं पज्जुवासमाणा विहरह। जाहे णं से सेलए जक्खे आगयसमए पत्तसमए एवं वएज्जा-कं तारयामि ? कं पालयामि ? ताहे तुब्भे एवं वयह – अम्हे तारयाहि अम्हे पालयाहि । सेलए भी जक्खे परं रयणदीवदेवयाए हत्थाओ साहत्थिं नित्थारेज्जा । अन्नहा भो न याणामि इमेसिं सरीरगाणं का मन्ने आवई भविस्सइ ।
(89) तए णं ते माकंदिरदारगा तस्स सूलाइयरस अंतिए एयमहूँ सोच्चा निसम्म सिग्धं चंडं चवलं तुरियं वेईंयं जेणेव पुरथिमिल्ले वणसंडे जेणेव पोक्खरिणी तेणेव उवागच्छति २ पोक्खरिणं ओगाहेति २ जलमज्जणं करेंति २ जाई तत्थ उप्पलाई जाव गेहंति २ जेणेव सेलगस्स जक्खस्स जक्खाययणे तेणेव उवागच्छंति २ आलोए पणामं करेंति २ महरिहं पुप्फच्चणियं करेंति २ जनुपायवडिया सुस्सूसमाणा नमसमाणा पज्जुवासंति । तए णं से सेलए जक्खे आगयसमए पत्तसमए एवं वयासी- के तारयामि ? के पालयामि ? तए णं ते माकंदियदारगा उट्ठाए उठेति करयल जाव वद्धावेत्ता एवं

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नायाधम्मकहाओ
[IX.90
I
वयासी अम्हे तारयाहि अम्हे पालयाहि । तए णं से सेलए जक्खे ते माकंदियदारए एवं वयासी एवं खलु देवाणुप्पिया ! तुब्भं मए सद्धिं लवणसमुदं मज्झंमज्झेणं वीईवयमाणाणं सा रयणदीवदेवया पावा चंडा रुद्दा खुद्दा साहसिया बहूहिं खरएहि य मउएहि य अणुलोमेहि य पडिलोमेहि य सिंगारेहि य कलुणेहि य उवसग्गेहि य उवसग्गं करेहिइ । तं जइ णं तुब्भे देवापुप्पिया ! रयणदीवदेवयाए एयमट्ठ आढाह वा परियाणह वा अवयक्खह वा तो भे अहं पिट्ठाओ विहूँणामि । अह णं तुब्भे रयणदीवदेवयाए एयमहं नो आढाह नो परियाह नो अवयक्खह तो भे रयणदीवदेवयाए हत्थाओ साहत्थि नित्थारेमि । तए णं ते माकंदियदारगा सेलगं जक्खं एवं वयासी - जं णं देवाणुपिया वस्संति तस्स णं उववायवयणनिद्दे से चिट्ठिस्सामो । तए णं से सेलए जक्खे उत्तरपुरत्थिमं दिसीभागं अवक्कमइ २ वेडव्वियसमुघाणं समोहण २ संखेज्जाई जोयणाई दंडं निस्सरइ दोच्चंपि वेडव्वियसमुग्धाएणं समोहणइ २ एगं महं आसरूवं वेउव्वइ २ ते माकंदियदारए एवं वयासी - हं भो माकंदियदारया ! आरुह णं देवाणुपिया ! मम पिट्ठसि । तए णं ते माकंदियदारया हट्ठा सेलगस्स जक्खस्स पणामं करेंति २ सेलगस्स पिट्ठ' दुरूढा । तए णं से सेलए ते माकंदियदारए दुरूढे जाणित्ता सत्तअट्ठतालप्पमाणमेत्ताई उड्डुं वेहासं उप्पयइ २ ताए उक्किट्ठाए तुरियाए चवलाए चंडाए दिव्वाए देवयाए देवगईए लवणसमुहं मज्झं मज्झण जेणेव जंबुद्दीवे दीवे जेणेव भारहे वासे जेणेव चंपा नयरी तेणेव पहारेत्थ गमणाए ।
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(90) तप णं सा रयणदीवदेवया लवणसमुद्दे तिसत्तखुत्तो अणुपरियदृइ जं तत्थ तणं वा जाव एडेइ जेणेव पासायवडेंसए तेणेव उवागच्छेई २ ते माकंदियदारया पासायवडेंसए अपासमाणी जेणेव पुरत्थिमिले वणसंडे जाव सव्वओ समंता मग्गणगवेसणं करेइ २ तेसिं माकंदियदारगाणं कत्थइ सुई वा ३ अलभमाणी जेणेव उत्तरिल्ले एवं चेव पञ्चत्थिमिले वि जाव अपासमाणी ओहिं पउंजइ ते माकंदियदारए सेलएणं सद्धि
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-IX.90]
नायाधम्मकहाओ लवणसमुदं मझमज्झेणं वीईवयमाणे २ पासइ २ आसुरुत्ता असिखेडंग गेण्हइ २ सत्त? जाव उप्पयइ २ ताए उकिट्ठाए जेणेव माकंदियदारया तेणेव उबागच्छइ २ एवं वयासी-हं भो माकंदियदारगा अपत्थियपत्थिया ! किण्णं तुब्भे जाणह ममं विप्पजहाय सेलएणं जक्वेणं सद्धिं लवणसमुदं मझममझेणं वीईवयमाणा ? तं एवमवि गए जइ णं तुब्भे ममं अवयक्खह तो भे अस्थि जीवियं । अह णं नावयक्खह तो भे इमेणं नीलुःपलगवल जाव एडेमि । तए णं ते माकंदियदारगा रयणदीवदेवयाए अंतिए एयमढे सोच्चा निसम्म अभीया अतत्था अणुव्विग्गा अक्खुभिया असंभंता रयणदीवदेवयाए एवमटुं नो आढंति नो परियाणंति नावयक्खंति अणाढीयमाणा अपरियाणमाणा अणवयक्खमाणा य सेलएणं जक्खेणं सद्धिं लवणसमुहं मज्झमझणं वीईवयंति । तए णं सा रयणदीवदेवया ते माकंदियदारया जाहे नो संचाएइ बहूहिं पंडिलोमेहि य उवसग्गेहि य चालित्तए वा खोभित्तए वा विपरिणामित्तए वा ताहे . महुरेहिं य सिंगारेहि य कलुणेहि य उवसग्गेहि य उवसग्गेउं पयत्ता यावि होत्था - हं भो माकंदियदारगा! जई णं तुब्भेहिं देवाणुप्पिया ! मए साढे हसियाणि य रमियाणि य ललियाणि य कीलियाणि य हिंडियाणि य मोहियाणि य ताहे गं तुम्भे सवाई अगणेमाणा ममं विप्पजहाय सेलएणं सद्धिं लवणसमुदं मज्झमज्झेणं वीईवयह । तए णं सा रयणदीवदेवया जिणरक्खियस्स मणं ओहिणा आभोएइ २ एवं वयासी - निच्चंपि य णं अहं जिणपालियस्स अणिट्ठा ५ । निचं मम जिणपालिए अणिढे ५ । निच्चपि य णं अहं जिणरक्खियस्स इट्ठा ५ । निच्चपि य णं ममं जिणरक्खिए इढे ५ । जइ णं ममं जिणपालिए रोयमाणिं कंदमाणिं सोयमाणिं तिप्पमाणि विलवमाणिं नावयक्खइ किण्णं तुमंपि जिणरक्खिया ! ममं रोयमाणिं जाव नावयखास ? तए णं:-सा पवररयणदीवस्सं देवया ओहिणां जिणर. क्खियस्स मणं | नाऊणं वैधनिमित्तं उवरिंमाकंदियदारगाण दोण्हंपि॥१॥ दोसकलिया सैलिलयं नाणाविहचुण्णवासमीसियं दिव्वं । घाणमण

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नायाधम्मकहाओ
[IX.90. निव्वुइकरं सयोउयसुर भकुसुमवुहिँ पमुंचमाणी ॥२॥ नाणामणिकणगरयणघंटियखिखिणिनेउरमहलभूसणरवेणं । दिसाओ विदिसाओ पूरयंती वयणमिणं बेइ सा कलुंसा ॥३॥ होल वसुल गोल नाह दइय पिय रमण कंत सामिय निग्घिण नित्थक्क । थिण निकिवं अकयन्नुय सिढिलभाव निल्लज्ज लुक्ख अकलुण जिणरक्खिय मज्झं हिययरक्खग॥४॥ न हु जुज्जसि एक्किय अणाहं अबंधवं तुज्झ चलणओवायकारियं उज्झिउमधन्नं । गुणसंकर हं तुमे विहूणा न समत्था जीविउं खणंपि ॥५॥ इमस्स उ अणेगझसमगरविविधसावयसयाकुलघरस्म । रयणागरस्स मझे अप्पाणं वहेमि तुज्झ पुरओ एहि नियत्ताहि जइ सि कुविओ खमाहि एकावराहं मे ॥६॥ तुज्झ य विगयघणविमलससिमंडलागारसस्सिरीयं सारयनवकमल कुमुदकुवलयविमलदलनिकरसरिसैनिभनयणं । वयणं पिवासागयाए सद्धी मे पेच्छिउँ जे अवलोएहि ता इओ ममं नाह जो ते पेच्छामि वयणकमलं ॥७॥ एवं सप्पणयसरलमहुरीई पुणो २ कलुणाई वयणाई जंपमाणी सा पावा मग्गओ समण्णेइ पावहियया ॥८॥ तए णं से जिणरक्खिए चलमणे तेणेव भूसणरवेणं कण्णसुहमणोहरेणं तेहि य सप्पणयसरलमहुरभणिएहिं संजायविउणअणुंराए रयणदीवस्स देवयाए तीसे सुंदरथणजहणवयणकरचरणनयणलावण्णरूवजोवण्णसिरिं च दिव्वं सरभस उवगूहियाइं बिब्बोयविलसियोणि य विहसियसकडक्खदिट्ठिनिस्ससियमलियउवललियथियगमणपणयखिज्जियपसाइयाणि य सरमाणे रागमोहियमई अवसे कम्मवसगए अवयक्खइ मग्गओ सविलियं । तए णं जिणरक्खियं समुप्पन्नकलुणभावं मच्चुगलस्थल्लंणोल्लियमई अवयक्खंतं तहेव जक्खे उ सेलए जाणिऊण सणियं २ उव्विहइ नियगपिट्ठाहिं विगयसद्धे । तए णं सा रयणदीव देवया निस्संसा कलुणं जिणरक्खियं सकलुसा सेलग पट्टाहिं ओवयं-दास ! मओसि त्ति जंपमाणी अपत्तं सागराललं गण्हिय बाहाहिं आरसंतं उड्डू उव्विहइ अंबरतले ओवयमाणं च मंडलग्गेण पडिच्छित्ता नीलुप्पलगवलअयसिपगासेणं असिवरेणं खंडाखांडं करेइ २ तत्थ विलवमाणं तस्स य

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-IX.93]
नायाधम्मकहाओ..
सरसवहियरस घेत्तृण अंगमंगाई सरुहिराई उक्त्ति बलिं चउादासें करई
सा पंजली पट्ठा ।
(91) एवामेव समणाउलो ! जो अम्हं निग्गंथाण वा निग्गंथीण वा अंतिए पव्त्रइए समाणे पुणरवि माणुस्सर कामभोगे आसायइ पत्थयइ पीछेइ अभिलसइ से णं इहभवे चेत्र बहूणं समणागं बहूणं समणीणं बहूणं सावयाणं बहूगं सावियाणं जात्र संसारं अगुपरियट्टिस्लइ जहा व से जिणरखिए। छलिओ अवयक्खंतो निरावयक्खो गओ अविग्घेणं । तन्हा पत्रयणसारे निरावयक्खेण भवियव्वं ||१|| भोगे अवयक्ता पडति संसारसागरे घोरे । भोगेहिं य निरवयक्खा तरंति संसारकंतारं ॥ २ ॥ (92) तए णं सा रयणदीवदेवया जेणेव जिणपालिए तेणेव उवागच्छ बहूहिं अणुलोमेहि य पांडलो मेहि य खरं मर्जयसिंगारेहि य कलुणे हि य उवसग्गेहि य जःहे नो संचाएइ चालित्तए वा खोभित्तए वा विपरिणाभित्तर वा ताहे संता तंता परितंता निव्त्रिण्णा समाणी जामेत्र दिसिं पाउब्भूया तामेव दिसिं पडिगया । तए णं से सेलए जक्खे जिणपालिएण सद्धिं लवणसमुदं मज्झमज्झेणं वीईवयइ २ जेणेव चंपा नयरी तेणेव उवागच्छइ २ चंपाए नयरीए अग्गुज्जाणंांस जिणपालियं पट्टाओ ओयारेइ २ एवं वयासी - एस णं देवाणुप्पिया ! चंपा नयरी दीसह त्तिक जिणपालियं आपुच्छइ २ जामेव दिसिं पाउन्भूए तामेव दिसिं पडिगए ।
( 93 ) तए णं जिणपालिए चंपं अणुपविसइ २ जेणेव सए गिहे जेणेव अम्मापियरो तेणेव उवागच्छइ २ अम्मा पिऊणं रोयमाणे जाव विलवमाणे जिणरक्खियवावात्तं निवेदेइ । तए णं जिणपालिए अम्मापियरो मित्तनाइ जाव परियणेणं सद्धिं रोयमाणाई बहूँई लोइयाई मयकिच्चाई करेति २ कालेणं विगयसाया जाया । तए णं जिणपालियं अन्नया कयाई सुहासणवरगयं अम्मापियरो एवं वयासी - कहण्णं पुत्ता ! जिणरक्खिए कालगए ? तए णं से जिणपालिए अम्मापिऊणं लवणसमुद्दोत्तारणं च कालियवायसमुच्छेणं च पोयवहणविवत्तिं च फलहखंडआसायणं च रयणदीवृत्तारं च रयणदविदेवयागेण्डिं च भोगविभूइं च रयणदीवदेवया
11.

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12
नायाधम्मकहाओ
[IX.94
अप्पाहणं च सूलाइयपुरिसदरिसणं च सेलगजक्खआरुहणं च रयणदीवदेवयाउबसग्गं च जिणरक्खियविवत्तिं च लवणसमुद्द उत्तरणं च चंपागमणं च सेलगजक्खआपुच्छणं च जहाभूयमवितहमसदिद्धं परिकहेइ । तए णं जिणपालिए जाव अप्पसोगे जाव विपुलाइ भोगभोगाई भुंजमाणे विहरइ ।
(94) तेणं कालेणं तेणं समएणं समणे भगवं महावीरे समोसढे जाव धम्मं सोच्चा पव्वइए एगारसंगवी मासिएणं भत्तेणं जाव अत्ताणं झूसेत्ता सोहम्मे कप्पे दो सागरोवमाइं ठिई पन्नत्ता । ताओ आउक्खएणं ठिइक्खएण भवक्खएणं अणंतरं चयं चइत्ता जेणेव महाविदेहे वासे सिज्झिहिइ जाव अंतं काहिंइ । एवामेव समणाउसो ! जाव माणुस्सए कामभोगे नो पुणरवि आसाइ से णं जाव वाईवइस्सइ जहा व से जिणपालिए।
____एवं खलु जंबू ! समणेणं भगवया महावीरेण जाव संपत्तेणं नवमस्स नायज्झयणस्स अयमढे पन्नत्ते त्तिबमि ॥
॥ नवमं नायज्झयणं समत्तं ॥९॥

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13
-xvI.111]
नायाधम्मकहाओ
॥सोलसमं अज्झयणं । (111) जइ णं भंते ! समणेणं ३ जाव संपत्तेणं पन्नरसमस्स नायज्झयणस्स अयमढे पन्नत्ते सोलसमस्स णं भंते ! नायज्झयणस्स के अढे पन्नत्ते ? एवं खलु जंबू ! तेणं कालेणं २ चंपा नामं नयरी होत्था । तीसे णं चंपाए नयरीए बहिया उत्तरपुरथिमे दिसीभाए सुभूमिभागे नामं उजाणे होत्था । तत्थ णं चंपाए नयरीए तओ माहणा भायरो परिवसंति तंजहा-सोमे सोमदत्ते सोमभूई अड्डा जाव अपरिभूया रिउव्वेयजउब्वेयसामवेयअथव्वणवेय जाव सुपरिनिट्ठिया । तेसिं माहणाणं तओ भारियाओ होत्था तंजहा - नागसिरी भूयासिरी जखसिरी सुकुमाला जाव तेसि णं माहणाणं इट्ठाओ विउले माणुस्सए कामभोए भुंजमाणा विहरति । तए णं तेसिं माहणाणं अनया कयाइ एगयओ समुवागयाणं जाव इमेयासवे मिहोकहासमुल्लावे समुप्पज्जित्था - एवं खलु देवाणुप्पिया ! अम्हं इमे विउले धणे जाव सावएजे अलाहि जाव आसत्तमाओ कुलवंसाओ पकामं दाउं पकामं भोत्तुं पकामं परिभाएउं । तं सेयं खलु अम्हं देवाणुप्पिया ! अन्नमन्नस्स गिहेसु कल्लाकल्लिं विपुलं असणपाणखाइमसाइमं उवक्खडेउं परिभुजेमाणाणं विहरित्तए । अन्नमन्नस्स एयमढे पडिसुणेति कलाकल्लिं अन्नमन्नस्स गिहेसु विपुलं असणं ४ उवक्खडावेंति २ परिभुंजेमाणा विहरति । तए णं तीसे नागसिरीए माहणीए अनया कयाइ भोयणवारंए जाए यावि होत्था । तए णं सा नागसिरी माहणी विपुलं असणं ४ उवक्खडावेइ २ एगं महं सालइयं तित्तलाउयं बहुसंभारसंजुत्तं नेहावगाढं उवक्खडावेइ एगं बिंदुयं करयलंसि आसाएइ २ तं खारं कडवं अखब्बं विसभूयं जाणित्ता एवं वयासी-घिरत्थु णं मम नागसिरीए अर्धनाए अपुण्णाए दूभगाए दूभगसत्ताए दुभगनिंबोलियाए जाए णं मए सालइए बहुसंभारसंभिए नेहावगाढे उवक्खडिए सुबहुदम्बक्खए नेहक्खए य कए। तं जइ णं ममं जाउयाओ जाणिस्संति तो गं मम खिसिस्संति । तं जावतीव ममं जाउयाओ न जाणंति ताव मम सेयं एवं सालझ्यं वित्तलाउयं बहुसंभारनेहकयं एगंते गोवित्तए अनं सालाइ

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नायाधम्मकाओ
[XVI.112
महुरंलाउयं जाव नेहावगाढं उवक्खडित्तए । एवं संपेहेइ २ तं सालइयं जाव गोवेइ २ अन्नं सालइयं मद्दुरेलाउयं उवक्खडेइ २ तेसिं माहणाणं व्हायाणं जाव सुहासणवरगयाणं तं विपुलं असणं ४ परिवेसेइ । तए णं ते माहणा जिमियभुत्तुत्तरागया समाणा आयंता चोक्खा परमसुइभूया सकम्मसंपउत्ता जाया यावि होत्था । तए णं ताओ माहणीओ व्हायाओ जाव विभूसियाओ तं विपुलं असणं ४ आहारति २ जेणेव सयाई २ गिहाई तेणेव उवागच्छंति २ सकम्मसंपउत्ताओ जायाओ ।
14
(112) तेणं कालेणं २ धम्मघोसा नामं थेरा जाव बहुपरिवारी जेणेव चंपा नयरी जेणेव सुभूमिभागे उज्जाणे तेणेव उवागच्छंति २ अहापडिरूवं जाव विहरति । परिसा निग्गया धम्मो कहिओ परिसा पडिगया । तए णं तेसिं धम्मघोसाणं थेराणं अंतेवासी धम्मरुई नामं अणगारे उराले जाव तेयलेस्से मासंमासेणं खममाणे विहरइ । तए णं से धम्मरुई अणगारे मासखमणपारणगंसि पढमाए पोरिसीए सज्झायं करेइ २ बीयाए पोरिसीए एवं जहा गोयमसामी तहेव उँग्गाहेइ २ तहेव धम्मघोसं थेरं आपुच्छइ जाव चंपाए नयरीए उच्चनीयमज्झिमकुलाई जाव अडमाणे जेणेव नागसिरीए माहणीए गिहे तेणेव अणुपविट्ठे । तए णं सा नागसिरी माहणी धम्मरुई एज्जमाणं पासइ २ तस्स सालइयस्स तित्तकडुयस्स बहुनेहावगाढस्स एंडणट्टयाए हट्ठतुट्ठा उट्ठाए उट्ठेइ २ जेणेव भत्तघरे तेणेव उवागच्छइ २ तं सालइयं तित्तकडुयं च बहुने हावगाढं धम्मरुइस्स अणगारस्स पडिंग्गहसि सव्वमेव निस्सिरइ । तए णं से धम्मरुई अणगारे अहापज्जत्तमित्तिकट्टु नागसिरीए माहणीए गिहाओ पडिनिक्खमइ २ चंपाए नयरीए मज्झमज्झेणं पडिनिक्खमइ २ जेणेव सुभूमिभागे उज्जाणे तेणेव उवागच्छइ २ जेणेव धम्मघोसा थेरा तेणेव उवागच्छइ २ धम्मघोसस्स अदूरसामंते अन्नपाणं पडिलेहेइ २ अन्नपाण करयलंसि पडिंसेइ । तए णं धम्मघोसा थेरा तस्स सालइयस्स नेहा - वगाढस्स गंधेणं अभिभूया समाणा तैओ सालइयाओ नेहावगाढाओ एगं बिंदुयं गहाय करय ंसि आसादिति वित्तं खारं कयं अखज्जं

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- XVI.112] नायाधम्मकहाओ अभोजं विसभूयं जाणित्ता धम्मरेइं अणगारं एवं वयासी :- जइ णं तुमं देवाणुप्पिया ! एयं सालइयं जाव नेहावगाढं आहारेसि तो गं तुम अकाले चेव जीवियाओ ववरोविज्जसि । तं मा णं तुम देवाणुप्पिया ! इमं सालइयं जाव आहारेसि मा णं तुमं अकाले चेव जीवियाओ ववरोविजसि । तं गच्छह णं तुमं देवाणुप्पिया ! इमं सालइयं एगंतमणावाए अचित्ते थंडिल्ले परिवेहि २ अन्नं फासुयं एसणिजं असणं ४ पडि, गाहेत्ता आहारं आहारहि । तए णं से धम्मरुई अणगारे धम्मघोसेणं थेरेणं एवं वुत्ते समाणे धम्मघोसस्स थेरस्स अंतियाओ पडिनिक्खमइ २ सुभूमिभागाओ उजाणाओ अदूरसामंते थंडिल्लं पडिलेहेइ २ ताओ सालइयाओ एगं बिंदुगं गहाय २ थंडिल्लंसि निसिरइ । तए णं तस्स सालइयस्स तित्तकडुयस्स बहुनेहावगाढस्स गंधेणं बहूणि पिपीलिगासहस्साणि पाउब्भूया जा जहा य णं पिपीलिगा आहारेइ सा णं तहा अकाले चेव जीवियाओ ववरोविजइ । तए णं तस्स धम्मरुइस्स अणगारस्स इमेयारूवे अज्झथिए ४- जइ ताव इमस्स सालइयस्स जाव एगमि बिंदुयंमि पक्खित्तंमि अणेगाइं पिपीलिगासहस्साई ववरोविजंति तं जइ णं अहं एयं सालइयं थंडिलंसि सव्वं निसिरामि तो गं बहूणं पाणाणं ४ वहकरणं भविस्सइ । तं सेयं खलु मम ऐयं सालइयं जाव नेहावगाढं सयमेव आहरित्तए मम चेव एएणं सरीरएणं निज्जाउ त्तिकटु एवं संपेहेइ २ मुहपोत्तियं २ पडिलेहेइ २ ससीसोवरियं कायं पमज्जेइ २ तं सालइयं तित्तकडुयं बहुनेहावगाढं बिलमिव पन्नगभूएणं अप्पाणएणं सव्वं सरीरकोहगंसि पक्खिवइ । तए णं तस्स धम्मरुइयस्स तं सालइयं जाव नेहावगाढं आहारियस्स समाणस्स मुहुत्तंतरेणं परिणममाणसि सरीरगंसि वेयणा पाउन्भूया उज्जला जाव दुरहियासा। तए णं से धम्मरुई अणगारे अथामे अबले अवीरिए अपुरिसक्कारपरक्कमे अधारणिज्जमित्तिकटु आयारभंडगं एगंते ठावेइ २ थंडिल्लं पडिलेहेइ २ दब्भसंथारगं संथारेइ २ दब्भसंथारगं दुरूहइ २ पुरत्थाभिमुहे संपलियंकनिसणे करयलपरिग्गहियं एवं वयासी- नमोत्थु णं अरहंताणं जाव संपत्ताणं नमोत्थु Shree Sudharmaswami Gyanbhandar-Umara, Surat

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नायाधम्मकहाओ [XVI.112णं धम्मघोसाणं थेराणं मम धम्मायरियाणं मम धम्मोवएसगाणं पुटिव पि णं मए धम्मघोसाणं थेराणं अंतिए सम्वे पाणाइवाए पञ्चक्खाए जावजीवाए जाव परिग्गहे इयाणिं पि णं अहं तोर्स चेव भगवंताणं अंतिएं सव्वं पाणाइवायं पञ्चक्खामि जाव परिग्गरं पञ्चक्खामि जावजीवाए जहा खंदओ जाव चरिमेहिं उस्सासहिं वोसिरामि त्तिकटु आलोइयपडिते समाहिपत्ते कालगए । तए णं ते धम्मघोसा थेरा धम्मरुई अणगारं चिरगयं जाणित्ता समणे निग्गंथे सदावेंति २ एवं वयासी- एवं खलु देवाणुप्पिया! धम्मरुइस्स अणगारस्स मासक्खमणपारणगंसि सालइयस्स जाव नेहावगाढस्स निसिरणट्ठयाए बहिया निग्गए चिरावेइ ।तं गच्छह णं तुम्भे देवाणुप्पिया! धम्मरुइस्स अणगारस्स सव्वओ समंता मग्गणगवेसणं करेह । तए णं ते समणा निग्गंथा जाव पडिसुणेति २ धम्मघोसाणं थेराणं अंतियाओ पडिनिक्खमांत २ धम्मरुइस्स अणगारस्स सव्वओ समंता मग्गणगवेसणं करेमाणा जेणेव थंडिल्लं तेणेव उवागच्छंति २ धम्मरुइयस्स अणगारस्स सरीरगं निप्पाणं निच्चेझैं जीवविप्पजढं पासंति २ हा हा! अहो ! अकजमितिकट्टु धम्मरुइस्स अणगारस्स परिनिव्वाणवत्तियं काउस्सग्गं करेंति धम्मरुइस्स आयारभंडगं गेण्हंति २ जेणेव धम्मघोसा थेरा तेणेव उवागच्छंति २ गमणागमणं पडिकमंति २ एवं वयासीएवं खलु अम्हे तुभं अंतियाओ पडिनिक्खमामो २ सुभूमिभागस्स उजाणस्स परिपेरतेणं धम्मरुइस्स अणगाररस सव्वं जाव करेमाणा जेणेव थंडिल्ले तेणेव उवागच्छामो जाव इहं हव्वमागया । तं कालगए णं भंते ! धम्मरुई अणगारे इमे से आयारभंडए । तए णं धम्मघोसा थेरा पुवगए उवओगं गच्छति २ समणे निग्गंथे निग्गंथीओ य सदावेंति २ एवं वयासी - एवं खलु अजो ! मम अंतेवासी धम्मरुई नामं अणगारे पगइमदए जाव विणीए मासंमासेणं अणिक्खित्तेणं तवोकम्मेणं जाव नागसिरीए माहणीए गिहं अणुपविसंइ । तए णं सा नागसिरी माइणी जाव निसिरइ । तए णं से धम्मरुई अणगारे अहापजत्समित्तिकटु जाव कालं अणवकंखमाणे विहरइ । से णं धम्मरुई अणगारे बहूणि वासाणि

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-XVI.113]
नायाधम्मकहाओ सामण्णपरियागं पाउणित्ता आलोइयपडिकते समाहिपत्ते कालमासे कालं किया उर्दू सोहम्मे जाव सव्वट्ठसिद्धे महाविमाणे देवत्ताए उवबन्ने । तत्थ णं अत्थेगइयाणं जहन्नमणुक्कोसेणं तेत्तीसं सागरोवमाई ठिई पन्नत्ता। तत्थ णं धम्मरुइस्स वि देवस्स तेत्तीसं सागरोवमाइं ठिई पन्नत्ता । से गं धम्मरुई देवे ताओ देवलोगाओ जाव महाविदेहे वासे सिज्झिहिइ । ___(113) तं धिरत्थु णं अज्ज़ो ! नागसिरीए माहणीए अर्धनाए अपुण्णाए जाव निंबोलियाए जाए णं तहारूवे साहू साहुरूवे धम्मरुई अणगारे मासक्खमणपारणगंसि सालइएणं जाव गाढेणं अकाले चेष जीवियाओ ववरोविए । तए णं ते समणा निग्गंथा धम्मघोसाणं थेराणं अंतिए एयमढे सोचा निसम्म चंपाए सिंघाडग जाव पहेसु बहुजणस्स एषमाइक्खंति ४- धिरत्थु णं देवाणुप्पिया ! नागसिराए जाव निंबोलियाए जाए णे तहारूवे साहू साहुरूवे सालइएणं जीवियाओ ववरोविए। तए णं तेसिं समणाणं अंतिए एयमढे सोचा निसम्म बहुजणो अन्नमन्त्रस्स एवमाइक्खइ एवं भासइ-धिरत्थु णं नागसिरीए माहणीए जाव जीवियाओ ववरोविए । तए णं ते माहणा चंपाए नयरीए बहुजणस्स अंतिए एयमटुं सोचा निसम्म आसुरुत्ता जाव मिसिमिसेमाणा जेणेव नागसिरी माहणी तेणेव उवागच्छंति २ नागसिरिं माहाणिं एवं वयासी-हं भो नागसिरी ! अपत्थियपत्थिए ! दुरंतपंतलक्खणे! हीणपुण्णचाउद्दसे ! धिरत्थु णं तव अधन्नाए अपुण्णाए निंबोलियाए जाए णं तुमे तहारूवे साहू साहुरूवे मासखमणपारणगंसि सालइएणं जाव ववरोविए उच्चावयाहिं अकोसणाहिं अकोसंति उच्चावयाहिं उद्धंसाहिं उद्धंसेंति उच्चावयाहिं निन्भच्छणाहिं निब्भच्छेति उच्चावयाहिं निच्छोडणाहिं निच्छोडेंति तजति तालेति तजित्ता तालित्ता सयाओ गिहाओ निच्छुभंति | तए णं सा नागसिरी सयाओ गिहाओ निच्छूढा समाणी चंपाए नयरीए सिंघाडगतियचउक्कचञ्चरचउम्महमहापहपहेसु बहुजणेणं हीलिजमाणी खिसिजमाणी निदिजमाणी गरहिजमाणी तिजिजमाणी पव्वहिज्जमाणी धिकारिज्जमाणी थुक्कारिज्जमाणी कत्थइ ठाणं वा निलयं वा अलभ

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नायाधम्मकहाओ
[XVI.114माणी २ दंडीखंडनिवसणा खंडमल्लयखंडघडगहत्थगया फुट्टहडाहडसीसा मच्छियाचडगरेणं अन्निज्जमाणमग्गा गिहंगिहेणं देहबलियाए वित्तिं कप्पेमाणा विहरइ । तए णं तीसे नागसिरीए माहणीए तब्भवसि चेव सोलस रोयायंका पाउन्भूया तंजहा- सासे कासे जोणिसूले जाव कोढे।तएणं सा नागसिरी माहणी सोलसहिं रोगायंकेहिं अभिभूया समाणी अट्टदुहवसट्टा कालमासे कालं किच्चा छट्ठीए पुढवीए उकोसं बावीससागरोवमट्टिइएसु नेरइएसु नेरइयत्ताए उववन्ना । सा णं तओ अणंतरं उत्पट्टित्ता मच्छेसु उववना । तत्थ णं सत्थवज्झा दाहवकंतीए कालमासे कालं किच्चा अहेसत्तमाए पुढवीए उकोससागरोवमट्टिईएसु नरएसु नेरइएसु उववन्ना ।सा णं तओणंतरं उव्वट्टित्ता दोच्चपि मच्छेसु उववज्जइ। तत्थ वि य णं सत्थवज्झा दाहवकंतीए दोचंपि अहे सत्तमाए पुढवीए उकोससागरोवमट्ठिइएसु नेरइएसु उववजइ। सा णं तओहिंतो जाव उवट्टित्ता तश्चपि मच्छेसु उववन्ना । तत्थ वि य णं सत्थवज्झा जाव कालमासे कालं किच्चा दोच्चंपि छट्ठीए पुढवीए उक्कोसेणं । तओणंतरं उव्वाट्टत्ता उरएसु एवं जहा गोसाले तहा नेयम्वं जाव रयणप्पभाओ पुढवीओ उठवट्टित्ता सन्नीसैं उववना । तओ उव्वट्टित्ता जाइं इमाइं खहयरविहाणांइ जाव अदुत्तरं च णं खरबायरपुढविकाइयत्ताए तेसु अणेगसयसहस्सखुत्तो।
(114) सा णं तओणंतरं उव्वट्टित्ता इहेव जंबुद्दीवे दीवे भारहे वासे चंपाए नयरीए सागरदत्तस्स सत्थवाहस्स भहाए भारियाए कुच्छिसि दारियत्ताए पञ्चायांया । तए णं सा भद्दा सत्थवाही नवण्हं मासाणं दारियं पयाया सुकुमालकोमलियं गयतालुयसमाणं । तीसे णं दारियाए निव्वत्तबारसाहियाए अम्मापियरो इमं एयारूवं गोण्णं गुणनिप्फन्नं नामधेज़ करेंति - जम्हा णं अम्हं एसा दारिया सुकुमाला गयतालुयसमाणा तं होउ णं अम्हं इमीसे दारियाए नामधेनं सुकुमालिया २ । तए णं तीसे दारियाए अम्मापियरो नामधेनं करेंति सूमौलियत्ति । तए णं सा सूमालिया दारिया पंचधाईपरिग्गहिया तंजहा - खीरधाईए जाव गिरिकंदरमल्लीणा इव चंपगलया निवायनिवाघायंसि जाव परिवड्छ । तए

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-xvi.115] नायाधम्मकहाओ
19 णं सा सूमालिया दारिया उम्मुक्केबालभावा जाव रूवेणं य जोव्वणेण य लावण्णेण य उकिट्ठा उकिट्ठसरीरा जाया यावि होत्था । . (115) तत्थ णं चंपाए नयरीए जिणदत्ते नामं सत्थवाहे अड्डे । तस्स णं जिणदत्तस्स भद्दा भारिया सूमाला इट्ठा माणुस्सए कामभोगे पञ्चणुब्भवमाणा विहरंइ । तस्स णं जिणदत्तस्स पुत्ते भद्दाए भारियाए अत्तए सागरए नामं दारए सुकुमाले जाव सुरूवे । तए णं से जिणदत्ते सत्थवाहे अन्नया कयाइ सयाओ गिहाओ पडिनिक्खमइ २ सागरदत्तस्स सत्थवाहस्स अदूरसामतेणं वीईवयइ । इमं च णं सूमालिया दारिया व्हाया चेडियासंघपखुिडा उप्पि आगासतलगंसि कणगतिदूसएणं कीलमाणी विहरइ । तए णं से जिणदत्ते सत्थवाहे सूमालियं दारियं पासइ २ सूमालियाए दारियाए रूवे य ३ जायविम्हए कोडुबियपुरिसे सहावेइ २ एवं वयासी - एस णं देवाणुप्पिया! कस्स दारिया किं वा नामधेनं से ? तए णं ते कोडंबियपुरिसा जिणदत्तणं सत्थवाहेणं एवं वुत्ता समाणा हहतुट्ठा करयल जाव एवं वयासी-एस णं सागरदत्तस्स २ धूया भहाए अत्तया सूमालिया नामं दारिया सुकुमालपाणिपाया जाव उकिट्ठा । तए णं जिणदत्ते सत्थवाहे तेर्सि कोडुंबियाणं अंतिए एयमहें सोचा जेणेव सए गिहे तेणेव उवागच्छइ २ व्हाए मित्तनाइपरिखुडे चपाए नयरीए मज्झमझेणं जेणेव सागरदत्तस्स गिहे तेणेव उवागए । तए णं से सागरदस्ते २ जिणदत्तं २ एजमाणं पासइ २ आसणाओ अब्भुढेइ २ आसणेणं उवनिमंतेइ २ आसत्थं वीसत्थं सुहासणवरगयं एवं वयासी - भण देवाणुप्पिया ! किमागमणपओयणं । तए णं से जिणदत्ते सागरदत्तं एवं क्यासी- एवं खलु अहं देवाणुप्पिया! तव धूयं भदाए अत्तियं सूमालियं सागरस्स भारियत्ताए वरेमि । जइ णं जाणह देवाणुप्पिया ! जुत्तं वा पत्तं वा सलाहणिज्जं वा सरिसो वा संजोगो ता दिजउणं समालिया सागरदारगस्स । तए णं देवाणुप्पियाँ ! किं दलयामो सुकं च सूमालियाए ? तए णं से सागरदचे २ जिणदत्तं २ एवं वयासी - एवं खलु देवाणुप्पिया ! समालिया दारियां एगा एगजाया

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[XVI.116
इट्ठा ५ जाव किमंग पुण पासणयाए । तं नो खलु अहं इच्छामि सूमालियाए दारियाए खणमवि विप्पओगं। तं जइ णं देवाणुप्पिया ! सागरए दारए मम घरजामाउएं भवइ तो णं अहं सागरदारगस्स सूमालियं दलयामि । तए णं से जिणदत्ते २ सागरदत्तेणं २ एवं वुत्ते समाणे जेणेव सए गिहे तेणेव उवागच्छइ २ सागरदारगं सहावेइ २ एवं वयासीएवं खलु पुत्ता ! सागरदत्ते २ ममं एवं क्यासी-एवं खलु देवाणुप्पिया! सूमालिया दारिया इट्ठा तं चेव । तं जइ णं सागरदारए मम घरजामाऊए भवइ ताव दलयामि । तए णं से सागरए दारए जिणदत्तेणं २ एवं वुत्ते समाणे तुसिणीए । तए णं जिणदत्ते २ अन्नया कयाइ सोहणंसि तिहिकरणे विपुलं असणं ४ उवक्खडावेइ २ मित्तनाइ आमंतेइ जाव सकारेत्ता सम्माणेत्ता सागरं दारगं व्हायं जाव सव्वालंकारविभूसियं करेइ २ पुरिससहस्सवाहिणीयं सीयं दुरूहावेइ २ मित्तनाइ जाव संपरिवुडे सव्विड्डीए सयाओ गिहाओ निग्गच्छइ २ चंपं नयरिं मझमझेणं जेणेव सागरदत्तस्स गिहे तेणेव उवागच्छइ २ सीयाओ पञ्चोकहइ २ सागरं दारगं सागरदत्तस्स २ उवणेइ । तए णं से सागरदत्ते २ विपुलं असणं ४ उवक्खडावेइ २ जाव सम्माणेसा सागरं दारगं सूमालियाए दारियाए सद्धिं पट्टयंसि दुरूहावेइ २ सेवापीएहिं कलसेहिं मजावेइ २ अग्गिहोमं करावेइ २ सागरं दारयं सूमालियाए दारियाए पाणिं गेण्हावेइ ।।
(116) तए णं सागरए सूमालियाए दारियाए इमं एयारूवं पापिफासं 'संवेदेइ से जहानामए असिपत्ते इ वा जाव मुम्मुरे इ वा एत्तो अणि?तराए चेव पाणिफासं संवेदेइ । तए णं से सागरए अकामए अवसवसे मुहुत्तमेत्तं संचिट्ठइ । तएणं सागरदत्ते २ सागरस्स अम्मापियरो मित्तनाइ विपुलं असणं ४ पुष्फवत्थ नाव सम्माणेत्ता पडिविसज्जेइ । तए णं सागरए सूमालियाए सद्धिं जेणेव वासघरे तेणेव उवागच्छइ २ सूमालियाए दारियाए सद्धिं तलिमंसि निवज्जइतएणं से सागरए दारए सूमालियाए दारियाए इमं एयारूवं अंगफासं पाडिसंवेदेइ से जहानामए असिपते इ वा काम

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-XVI.IN नायाधम्मकहाओ अमणामतरागं चेव अंगफासं पच्चणुभवमाणे विहरइ ।तए पं से सागरए दारए सूमालियाए दारियाए अंगफासं असहमाणे अवसवसे मुहुत्तमेत्तं संचिट्ठइ । तए णं से सागरदारए सूमालियं सुहपसुत्तं जाणित्ता सूमालियाए दारियाए पासाओ उठेइ २ जेणेव सए सयणिज्जे तेणेव उवागच्छइ २ सयणीयंसि निवज्जइ । तए णं सूमालिया दारिया तओ महत्तंतरस्स पडिबुद्धा समाणी पइंवया पइमणुरत्ता पई पासे अपस्सैमाणी तलिमाओ उहेइ २ जेणेव से सयणिज्जे तेणेव उवागच्छइ २ सागरस्स पासे [वजइ । वए णं से सागरदारए सूमालियाए दारियाए दोचंपि इमं एयारूवं अंगफासं पडिसंवेदेइ जाव . अकामए अवसवसे मुहुत्तमेत्तं संचिट्ठइ। तए णं सागरदारए सूमालियं दारियं सुहपसुत्तं जाणित्ता सयणिज्जाओ उद्देइ २ वासघरस्स दारं विहाडेइ २ मारामुक्के विव काए जामेव दिसि पाउन्भूए तामेव दिसिं पडिगए।
(117) वए णं सूमालिया दारिया तओ मुहुत्तंतरस्स पडिबुद्धा पतिवया जाच अपासमाणी सयणिज्जाओ उठूइ सागरस्स दारगस्स सव्वओ समंता मम्गणगवेसणं करेमामी २ वासघरस्स दारं विहाडियं पासइ २ एवं वयासी - गए पं से सागरए त्तिकटु ओहयमणसंकप्पा जाव झियायइ । तए णं सा भस सस्थवाही कल्लं पाउप्पभायाए ससचेहिं सदावेइ २ एवं वयासी - गच्छह णं तुमं देवाणुप्पिए ! वहूवरस्स मुहधोवणियं उवणेहि । तए णं सा दासचेडी भदाए एवं बुत्ता समाणी एयमé तहत्ति प्रडिसुणेइ २ मुधोकणियं गेण्हइ २ जेणेव वासघरे तेणेन उवागच्छइ सूमालियं दारियं बाब झियायमाणिं पासइ २ एवं बयासी - मिन्नं तुब्भे देवाणुप्पिमा ! ओहयणमणसंकप्पा जाब झियाहि ? तए पं सा सूमालिया दारिया तं दासचेडियं एवं पयासी-एवं खलु देवाणुप्पिया! सागरए दारए ममं सुहफ्सुत्तं जाषित्ता मम पासाओ उठेइ २ वासघरदुवारं अवगुणेइ जाव पडिगए । तए णं है बओ मुहुत्तंवरस्स भाव विडियं प्रासामि २ गए णं से साबरए चिकटु भोड्यमणसंकमा मात्र झियायामि । तए पं सम दामने

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नायाधम्मकहाओ [XVI.117सूमालियाए दारियाए एयमह सोच्चा जेणेव सागरदत्ते २ तेणेव उवागच्छइ २ सागरदत्तस्स एयमé निवेदेइ । तए णं से सागरदत्ते दासचेडीए अंतिए एयमढे सोचा निसम्म आसुरुत्ते ४ जाव मिसिमिसेमाणे जेणेव जिणदत्तस्स २ गिहे तेणेव उवागच्छइ २ जिणदत्तं २ एवं वयासी - किन्नं देवाणुप्पिया ! एयं जुत्तं वा पत्तं वा कुलाणुरूवं वा कुलसरिसं वा जण्णं सागरए दारए सूमालियं दारियं अदिहदोसवडियं पइवयं विप्पजहाय इहमागए ? बहूाहिं खिज्जणियाहि य रुंटणियाहि य उपालंभइ । तए णं जिणदत्ते सागरदत्तस्स २ एयमहूं सोचा जणेव सागरए तेणेव उवागच्छइ. २ सागरं दारयं एवं वयासी- दुटु णं पुत्ता! तुमे कयं सागरदत्तस्स गिहाओ इहं हव्वमागच्छंतेणं । तं गच्छह णं तुमं पुत्ता! एवमवि गए सागरदत्तस्स गिहे । तए णं से सागरए जिणदत्तं एवं क्यासी - अवियाई अहं ताओ! गिरिपडणं वा तरुपडणं वा मरुप्पंवायं वा जलप्पवायं वा जलणप्पवेसं वा विसभक्खणं वा सत्थोवाडणं वा विहाणसं वा गिद्धपटुं वा पव्वजं वा विदेसगमणं वा अन्भुवगच्छेजा नो खलु अहं सागरदत्तस्स गिहें गच्छेज्जा। तए णं से सागरदत्ते २ कुइंतरियाए सागरस्स एयमहँ निसामेइ २ लजिए विलीए विड्डे जिणदत्तस्स २ गिहाओ पडिनिक्खमइ २ जेणेव सए गिहे तेणेव उवागच्छइ २ सुकुमालियं दारियं सहावेइ २ अंके निवेसेइ २ एवं वयासी - किन्नं तव पुत्ता ! सागरएणं दारएणं ? अहं णं तुमं तस्स दाहामि जस्स णं तुमं इट्ठा मामा भविस्ससि त्ति सूमालियं दारियं ताहिं इट्टाहिं जाव वग्गूहिं समासासेइ २ पडिविसजेइ । नए णं से सागरदत्ते २ अन्नया उप्पि आगासतलगंसि सुहनिसण्णे रायमग्गं ओलोएमाणे २ चिट्ठइ । तए णं से सांगरदत्ते एगं महं दमगपुरिसं पासइ दंडिखंडनिवसणं खंडमल्लगखंडघडगहत्थगयं मच्छियासहस्सेहिं जाव अभिजमाणमग्गं । तए णं से सागरदत्ते सत्थवाहे कोडुंबियपुरिसे सदावेइ २ एवं बयासी - तुम्भे णं देवाणुप्पिया ! एयं दमगपुरिसं विपुलेणं. असणेणं ४ पडिलाभेह गिहं अणुप्पविसेह २ खंडमध्वगं खंड

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-XVL1171 नायाधम्मकहाओ घडगं च से एगंते एडेह. २ अलंकारियकम्मं कारेह २ पहायं कयबलिकम्म जाव सव्वालंकारविभूसियं करेह २ मणुन्नं असणं ४ भोयावेह मम अंतियं उवणेह । तए णं ते कोडुंबियपुरिसा जाव पडिमुणेति २ जेणेव से दमगपुरिसे तेणेव उवागच्छंति २. तं दममपुरिसं असणेणं ४ उर्वप्पलोभंति २ सयं गिहं अणुप्पवेसिंति २ तं खंडमल्लगं खंडघडगं च तस्स दमगपुरिसस्स एगते एडेंति । तए णं से. दमगपुरिसे. तंसि खंडमल्लगंसि खंडघडगंसि य एडिजमाणसि महया २ सद्देणं आरसइ । तए णं से सागरदत्ते तस्स दमगपुरिसस्स तं महया २ आरसियसहं सोचा निसम्म कोडुंबियपुरिसे एवं वयासी-किन्नं देवाणुप्पिया ! एस दमगपुरिसे महया २ सहेणं आरसइ ? तए णं ते. कोडुंबियपुरिसा एवं वयासी- एस णं सामी ! तंसि खंडमल्लगंसि खंडघडगंसि य एडिजमाणंसि महया २ सहेणं आरसइ । तए णं से सागरदत्ते २ ते कोडंबियपुरिसे एवं वयासी- मा गं तुब्भे देवाणुप्पिया ! एयस्स दमगस्स तं खंडगं जाव एडेह पासे से ठवेह जहा णं पत्तियं भवइ । ते तहेव ठावेंति २ तस्स दमगस्स अलंकारियकम्मं करेंति २ सयपागसहस्सपागेहिं तेल्लेहिं अभिगेंति अभिगिए समाणे सुरभिणा गंधैवट्टएणं गाय उवट्टति २ उसिणोदगणं गंधोदएणं ण्हाणेति सीओदगेणं ग्रहाणेति. पम्हलसुकुमालगंधकासाइए गायाइं लूहति २ हंसलक्खणं पड़गसाडगं परिहेति २ सव्वालंकारविभूसियं करेंति २ विपुलं असणं ४ भोयावेंति २ सागरदत्तस्स समीवे उवणेति । तए णं से सागरदत्ते २ सूमालियं दारियं व्हायं जाव सव्वालंकारविभूसियं करेत्ता तं दमगपुरिसं एवं वयासी - एस णं देवाणुप्पिया ! मम धूया इट्ठा । एयं णं अहं तव भारियत्ताए दलयामि भदियाए भद्दओ भवेज्जासि । तए णं से दमगपुरिसे सागरदत्तस्स एयमढे पडिसुणेइ २ सूमालियाए दारियाए सद्धिं वासघरं अणुपविसइ सूमालियाए दारियाए सद्धिं तलिमंसि निवजइ । तए णं से दमगपुरिसे सूमालेियाए इमं एयारूवं अंगफासं पडिसंवेदेइ सेसं जहा सागरस्स जाव सयणिज्जाओ अब्भुढेइ २ वासघराओ निग्गच्छइ २ खंड

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नावाचामबहामो PXVI.11 मह खंडधडगं च गहाय मारामुक विव काए जामेव दिसि पाउम्मूए तामेव दिसिं पडिगए । तए णं सा सूमालिया जाव गए गं से दमग. पुरिसे तिकट्टु ओहयमणसंकप्पा जाव झियायइ।
___(118) सए णं सा भद्दा कल्लं पाउप्पभायाए दालचेहिं सदावेद जाव सागरदत्तस्स एयमहूं निवेदेइ । तए णं से सागरदले तहेव संभंते समाणे जेणेव वासघरे तेणेव उवागच्छद २ सूमालियं दारियं अंके निवेसेइ २ एवं वयासी-अहो णं तुमं पुत्ता ! पुरापोराणाणं कम्माण जाव पवणुब्भवमाणी विहरसि। तं मा गं तुमं पुत्ता! ओहयमणसंकप्पा जाव झियाहि । तुमं णं पुत्ता ! मम महाणसंसि विपुलं असणं ४ जहा पोटिला जाव परिभाषमाणी विहराहि । तए णं सा सूमालिया दारिया पयमद्वं परिसुणेइ २ महाणससि विपुलं असणं ४ जाव दलमाणी विहरद । तेणं कालेणं २ गोवालियाओ अज्जाओ बहुस्सुयाओ एवं जहेव तेयलिणाए मुख्ययाओ तहेव समोसढाओ तहेव संघाउओ जाव अणुपविढे तहेव जाव सूमालिया पडिलाभेत्ता एवं क्यासी- एवं खलु अजाओ! अहं सागरस्स अणिट्ठा जाव अमणामा । नेच्छा णं सागरए दारए मम नामं वा जाव परिमोगं वा । मस्स जस्स वि व गं देजामि तस्स तस्स वि यणं अणिट्ठा जाव अमणामा भवामि । तुम्मे य णं अज्जाओ! बहुनायायो एवं जहा पोट्टिला जाव उवलद्धे णं जेणं अहं सागरस्स दारगस्स इट्टा कंती जाव भवेन्नामि । अजाओ तहेव भणंति तहेव साविया जाया तहेब चिंता तहेव सागरदत्तस्स आपुच्छइ जाव गोवालियाणं अंतियं पव्वदया। तए णं सा सूमालिया अजा जाया इरियांसमिया जाव गुत्तबमयारिणी बहूहिं चउत्थछट्टट्ठम जाव विहरइ | तए ण सा सूमालिया अज्जा अन्नया कयाइ जेणेव गोवालियाओ अन्नाओ तेणेव उवागच्छइ २ वंदई नमसइ २ एवं वयासी - इच्छामि णं अजाओ! तुब्भेहिं अब्भणुनाया समाणी चंपाए बाहिं सुभूमिभागस्स उजाणस्स अदूरसामंते छटुंछटेणं अणिक्खितेणं तवोकम्मेणं सुराभिमुही आयावेमाणी विहरित्तए । तए णं ताओ गोवालियाओ अजाओ सूमालियं एवं वयासी-अम्हे णं अनो!

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-XVI.1201
भावायम्मकहानो समणीओ निग्गंथीओ इरियासमियाओ आव गुत्तबंमचारिणीओ । नो खलु अम्हें कप्पइ बहिया गामस्स वा जाप सनिवसरस वा छटुंछट्टेणं नाव विहरित्तए । कप्पइ णं अम्हें अंतोउवस्सयस्स बपरिक्खित्तस्स सैघाडिबद्धियाए णं समतलपईयाए आयावेत्तए । तए णं सा सूमालिया गोवालियाए एयमद्वं नो सहहइ नो पत्तियह नो रोएई एयमढे असरहमाणी ३ मुभूमिभागस्स उज्जाणस्स अदूरसामंते छटुंछटेणं नाव बिहरइ ।
(119) सस्थ णं चंपाए ललिया नाम गोट्ठी परिवसइ नरवइदिन्नपैयारा अम्मापिइनिययनिप्पिवासा वेसविहारकयनिकेया नाणाविहअविणयप्पहाणा अड्डा नाव अपरिभूया । तत्थ णं चंपाए देवदत्ता नामं गणिया होत्था सूमाला जहा अंडनाए । तए णं तीसे ललियाए गोट्ठीए अनया कयाइ पंच गोहिल्लगपुरिसा देवदत्ताए गणियाए सद्धिं सुभूमिभागस्स उजाणस्स उजाणसिरिं पचणुब्भवमाणा विहरति । तत्थ णं एगे गोहिल्लगपुरिसे देवदत्तं गाणयं उच्छंगे धरेइ एगे पिट्ठमो आयवत्तं धरेइ एगे पुप्फपूरगं रएइ एगे पाए रएइ एगे चामरुक्खेवं करेइ । तए णं सा सूमालिया अज्जा देवदत्तं गणियं तेहिं पंचहि गोहिल्लपुरिसेहिं सद्धिं उरालाई माणुस्सगाई भोगभोगाई भुंजमाणीं पासइ २ इमेयारूवे संकप्पे समुप्पजित्था - अहो णं इमा इत्थिया पुरापोराणाणं कम्माणं जाव विहरइ । तं जइ णं केइ इमस्स सुचरियस्स तवनियमबंभचेरवासस्स कल्लाणे फलविचिविसेसे अत्थि तो णं अहमवि आगमिस्सेणं भवग्गहणेणं इमेयारूवाइं जरालाई जाव विहरिज्जामि तिकटु नियाणं करेइ २ आयावणभूमीएं पञ्चोरुभैइ।
(120) तए णं सा सूमालिया अजा सरीरबाउंसा जाया यावि होत्था अभिक्खणं २ हत्थे धोवेइ अभिक्खणं २ पाए धोवेइ सीसं धोवेइ मुहं धोवेइ थणतराई धोवेइ कक्खंतराइं धोवेइ गुझंतराइं धोवेइ जत्थ २ णं ठाणं वा सेजं वा निसीहियं वा चेएइ तत्थ वि यणं पुत्वामेव उदएणं अब्भुक्खेत्ता तओ पच्छा ठाणं वा ३ चेएइ । तए णं ताओ गोवालियाओ अज्जाओ सूमालियं अजं एवं वयासी-एवं खलु अज्जे ! अम्हे Shree Sudharmaswami Gyanbhandar-Umara, Surat

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नायाधम्मकहायो [XVI.121समणीओ निग्गंथीओ इरियासमियाओ जाव बंभचेरधारिणीओ।नों खलु कप्पइ अम्हं सरीरबाउसियाए होत्तए । तुमं च णं अजे ! सरीरबाउसिया अभिक्खणं २ हत्थे धोवेसि जाव चेएसि । तं तुम णं देवाणुप्पिए ! एयस्स ठाणस्स आलोएहि जाव पडिवजाहि । तए णं सूमालिया गोवालियाणं अजाणं एयमहूं नो आढाइ नो परियाणाइ अणाढायमाणी अपरियाणाणी विहरइ। तए णं ताओ अज्जाओ समालियं अजं अभिक्खणं २ हीति जाव परिभवंति अभिक्खणं २ एयमढे निवारैति। तए णं तीसे सूमालियाए समणीहिं निग्गंथीहिं हीलिजमाणीए जाव वारिजमाणीए इमेयारूवे अज्झथिए जाव समुप्पजित्था - जया णं अहं अगारवासमज्झे वसामि तया णं अहं अप्पवसा। जया णं अहं मुंडा भवित्ता पव्वइया तया णं अहं परवसा । पुदिव च णं ममं समणीओ आढायंति इयाणि नो आढायंति । तं सेयं खलु मम कल्लं पाउप्पभायाए गोवालियाणं अंतियाओ पडिनिक्खमित्ता पाडिएकं उवस्सयं उवसंपजित्ताणं विहरित्तए त्तिकटु एवं संपेहेइ २. कल्लं गोवालियाणं अंतियाओ पडिनिक्खमइ २ पाडिएकं उवस्सयं उवसंपज्जित्ताणं विहरइ । तए णं सा सूमालिया अज्जा अणोहट्टिया अनिवारिया सच्छंदमई अभिक्खणं २ हत्थे धोवेइ जाव चेएइ तत्थ वि यणं पासत्था पासस्थविहारिणी ओसन्ना ओसन्नविहारी कुसीला कुसीलविहारी संसत्ता संसत्तविहारी बहूणि वासाणि सामण्णपरियागं पाउणइ २ अद्धमासियाए सलेहणाए तस्स ठाणस्स अणालोइयपडिकंता कालमासे कालं किच्चा ईसाणे कप्पे अन्नयरंसि विमाणंसि देवगणियत्ताए उववन्ना। तत्थेगइयाणं देवीणं नवपलिओवमाई ठिई पन्नत्ता । तत्थ णं सूमालियाए देवीए नवपलिओवमाइं ठिई पन्नत्ता।
(121) तेणं कालेणं २ इहेव जंबुद्दीवे २ भारहे वासे पंचालेसु जणवएसु कंपिल्लपुरे नामं नयरे होत्था वण्णओ । तत्थ णं द्वए नामं राया होत्था वण्णओ । तस्स णं चुलणी देवी ध?ज्जुणे कुमारे जुवराया। तए णं सा सूमालिया देवी ताओ देवलोगाओ आउक्खएणं जाव चइत्ता इहेव जंबुद्दीवे २ भारहे वासे पंचालेसु जणवएसु कंपिल्लपुरे नयरे

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-XVI.122]
माओ
दुवयस्स रन्नो चुलणीए देवीए कुच्छिसि दारियत्ताए पच्चायाया । तए णं सा चुलणी देवी नवहं मासाणं जाव दारियं पयाया । तए णं तीसे दारिया निव्वत्तबार साहियाए इमं पयारूवं नामं - जम्हा णं एसा दारियादुपयस्स रन्नो धूया चुलणीए देवीए अत्तया तं होऊं णं अम्हं इसे दारिया नामधेज्जं दोवई । तए णं तीसे अम्मापियरो इमं एयारूवं गोण्णं गुणनिष्पन्नं नामधेज्जं करेंति दोवई । तए णं सा दोवई दारिया पंचधाईपरिग्गहिया जाव गिरिकंदरमल्लीणा इव चंपगलया निवायनिव्वाघायंसि सुहंसुहेणं परिवड्ढइ । तए णं सा दोवई देवी रायवरकन्ना उम्मुक्कबालभावा जाव उक्किट्ठसरीरा जाया याचि होत्था । तए णं तं दोवई रायवरकन्नं अन्नया कयाइ अंतेउरियाओ व्हायं जाव विभूसियं करेंति २ दुवयस्स रन्नो पायबंदियं पेसेंति । तए णं सा दोवई २ जेणेव दुवए राया तेणेव उवागच्छइ २ दुवैयस्स रन्नो पायग्गहणं करेइ । तए णं से दुबए राया दोवई दारियं अंके निवेसेइ २ दोवईए २ रूवे य जो य लावणे य जायविम्हए दोवई २ एवं वयासी - जस्सणं अहं तुमं पुत्ता ! रायस्स वा जुवरायस्स वा भारियत्ताए सयमेव दलइस्सामि तत्थ णं तुमं सुहिया वा दुहिया वा भवेज्जासि । तए णं मम जावज्जीवाए हिययदीहे भविस्सइ । तं णं अहं तव पुत्ता ! अज्जयाए सयंवरं वियंरामि । अज्जर्याए णं तुमं दिन्नं सयंवरा । जं णं तुमं सयमेव I रायं वा जुवरायं वा वरेहिसि से णं तव भत्तारे भविस्सइ त्तिकट्टु ताहिं इट्ठाहिं जाव आसासेइ २ पडिविसज्जेइ ।
(122) तए णं से दुवए राया दूयं सहावेइ २ एवं वयासी - गच्छह णं तुमं देवाणुप्पिया ! बारवई नयरिं । तत्थ णं तुमं कण्हं वासुदेवं समुद्दविजयपामोक्खे दस दसारे बलदेवपामोक्खे पंच महावीरे उग्गसेणपामोक्खे सोलस रायसहस्से पज्जुनपामोक्खाओ अद्धुंडाओ कुमारकोडीओ संबपामोक्खाओ सट्ठि दुदंतसाहस्सीओ वीर सेणपामोक्खाओ एकवीसं रायवीरपुरिससाहस्साओ महासेणपामोक्खाओ छप्पन्नं बलवगसाहस्सीओ अन्ने य बहवे राईसरतलवर माडंबियकोडुंबियइब्भ

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नायाधम्मकहाओ [XVI.122सेट्ठिसेणावइसत्यवाहपभिइओ करयलपरिग्गहियं दसनहं सिरसावत्तं मत्थए अंजलिं कटु जएणं विजएणं वद्धावेहि २ एवं वयाहि - एवं खलु देवाणुप्पिया ! कंपिल्लपुरे नयरे दुवयस्स रनो धूयाए चुलणीए अत्तयाए धट्ठज्जुणकुमारस्स भइणीए दोवईए २ सयंवरे भविस्सइ । तए णं तुब्भे दुवयं रायं अणुगिण्हेमाणा अकालपरिहीणं चेव कंपिल्लपुरे नयरे समोसरह । तए णं से दूए करयल जाव कटु दुवयस्स रनो एयमढे पडिसुणेइ २ जेणेव सए गिहे तेणेव उवागच्छइ २ कोडुंबियपुरिसे सहावेइ २ एवं वयासी - खिप्पामेव भो देवाणुप्पिया ! चाउग्घंटं आसरह जुत्तामेव उवट्ठवेह जाव उवट्ठति । तए णं से दूए ण्हाए जाव सरीरे चाउग्घंटं आसरहं दुरूहइ २ बहूहिं पुरिसेहिं सन्नद्ध जाव गहियाउहपहरणेहिं सद्धिं संपरिवुडे कंपिल्लपुरं नयरं मझमझेणं निग्गच्छइ पंचालजणवयस्स मज्झमझेणं जेणेव देसप्पंते तेणेच उवागच्छइ २ सुरहाजणवयस्स मझमझेणं जेणेव बारवई नयरी तेणेव उवागच्छद्र २ बारवई नयरि मज्झमझेणं अणुप्पविसइ २ जेणेव कण्हस्स वासुदेवस्स बाहिरिया उवट्ठाणसाला तेणेव उवागच्छइ २ चाउग्घंटे कासरहं ठावेइ २ रहाओ पचोरुहइ २ मणुस्सवग्गुरापरिक्खिचे पाक्चारविहारेणं जेव कण्हे असुदेवे तेणेव उवागच्छइ २ कण्हं वासुदेवं समुहविजयपायोक्खे य दस इसारे जाव बलवगसाहस्सीओ करयल तं व धन समोसरह । तए णं से कण्हे वासुदेवे तस्स दूयस्स अंतिए एयमहँ सोच्छा निसम्म हतुढे जाव हियए तं दूयं सकारेइ सम्माणेइ २ पडिविसज्जडू । गए णं से कण्हे वासुदेवे कोडुबियपुरिसे सहावेइ २ एवं बयासी - गच्छह मं तुम देवाशुप्रिया! सभाए सुहम्माए सामुदाइयं भेरि ताहि । नए पं से कोडुंबियपुरिसे करपल जाव कण्हरस वासुदेवस्म एयमहं पडिमुणेइ २ जेणेव सभाए सुहम्माए सामुदाइया भेरी तेणेब उबागच्छइ २ मामुदाइ भेरि महया २ सद्देणं वालेइ । तए णं नाए भामुदाझ्याए मेरीए तालिबाए सबाणीए समुदविजयपामोक्खा दस दसाय जाब महासेवापामोक्खाभो इप्पमं बलवगसाहस्सीओ व्हाया जाब विभूसिया

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-XVI.122]
नायाधम्मक हाओ
जहाविभव इड्डिसकारसमुदएणं अप्पेगइया हयगया जाव अप्पेगइया पायचारविहारेण जेणेव कण्हे वासुदेवे तेणेव उवागच्छंति २ करयल जाब कण्डं वासुदेवं जएणं विजएणं वद्धावेंति । तए णं से कण्हे वासुदेवे कोटुंबियपुरिसे सद्दावेइ २ एवं वयासी - खिप्पामेव भो देवाणुप्पिया ! 'अभिसेकं हत्थिरयणं पडिक पेह हयगय जाव पञ्चप्पिणंति । तए णं से कण्हे वासुदेवे जेणेव मज्जणघरे तेणेव उवागच्छइ २ समुत्तजालाकुलाभिरामे जाव अंजणगिरिकूडसन्निभं गयवइं नरवई दुरूढे । तए णं से कण्हे वासुदेवे समुद्दविजयपामोक्खेहिं दसहिं दसारेहिं जाव अणंगसेणापामोक्खेहिं अणेगाहिं गणियासाहस्सीहिं सद्धिं संपरिवुडे सब्बिड्डीए जाव वेणं बारवईं नयरिं मज्झमज्झेणं निग्गच्छइ २ सुरट्ठाजणवयस्स मज्झंमज्झेणं जेणेव देसप्पंते तेणेव उवागच्छइ २ पंचालजणवयरस मज्झंमज्झेणं जेणेव कंपिल्लपुरे नयरे तेणेव पहारेत्थ गमणाए । तए णं से दुवए राया दोश्चं पि दूयं सहावेइ २ एवं वयासी - गच्छहं णं तुमं देवाणुपिया ! हत्थिणारं नयरं । तत्थ णं तुमं पंडुरायं सपुत्तयं जुहिट्ठिल्लं भीमसेणं अज्जुणं नडलं सहदेवं दुज्जोहणं भाइसयसमग्गं गंगेयं विदुरं दोणं जयद्दहं सजाणं कीवं आसत्थामं करयल जाव कट्टु तहेब जाव समोसरह । तए णं से दूए एवं जहा वासुदेवे नवरं भेरी नत्थि जाब जेणेव कंपिल्लपुरे नयरे तेणेव पहारेत्थ गमणाए । एएणेव कमेणं तच्चं दूयं चंप नयरिं । तत्थ णं तुमं कण्हं अंगरायं सैल्लं नंदिरायं करयल तदेव नाव समोसरह । चत्थं दूयं सुत्तिमत्रं नयरिं । तत्थ णं तुमं सिसुपालं दमघोससुर्य पंचभाइसयसंपरिवुडं करयल तहेव नाव समोसरह । पंचमगं दूयं हत्यिसीसं नयरिं । तत्थ णं तुमं दमदंतं रायं करयल जाव समोसरह । छट्ठ दूयं महुरं नयरिं । तत्थ णं तुमं धरं रायं करयल जाब समोसरह । सत्तमं दूयं रायगिहं नयरं । तत्थ णं तुमं सहदेवं जरासंघसुर्यं करयल जाव समोसरह । अट्ठमं दूयं कोडिण्णं नयरं । तत्थ णं तुमं रुप्पि मेसगसुयं करयल तद्देव जाव समोसरह । नवमं दूयं विरीटं नयरिं । तत्थ णं तुमं कीयगं भाउसयसमग्गं करयल जाव समोसरह । दसमं दूयं अवसेसेसु
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नायाधम्मकहाओ
[ XVI.123गामागरनगरेसु अणेगाइं रायसहस्साई जाव समोसरह । तए णं से दूर तहेव निग्गच्छइ जेणेव गामागर तहेव जाव समोसरह । तए णं ताई अणेगाई रायसहस्साइं तस्स दूयस्स अंतिए एयमहँ सोच्चा निसम्म हट्ठा तं दूयं सकारेंति सम्माणेति २ पडिविसज्जेति । तए णं ते वासुदेवपामोक्खा बहवे रायसहस्सा पत्तेयं २ ण्हाया सन्नद्धहत्थिखंधवरगया महया हयगयरहभडचडगरपहकर सएहिं २ नगरोहितो अभिनिग्गच्छंति २ जेणेव पंचाले जणवए तेणेव पहारेत्थ गमणाए।
(123) तए णं से दुवए राया कोडुबियपुरिसे सहावेइ २ एवं वयासी - गच्छह णं तुमं देवाणुप्पिया! कंपिल्लपुरे नयरे बहिया गंगाए महानईए अदूरसामंते एगं महं सयंवरमंडवं करेह अणेगखंभसयसन्निविहँ लीलट्ठियसालिभंजियागं जाव पञ्चप्पिणंति । तए णं से दुवए राया दोच्चपि कोडुंबियपुरिसे सहावेइ २ एवं वयासी - खिप्पामेव भो देवाणुप्पिया! वासुदेवपामोक्खाणं बहूणं रायसहस्साणं आवासे करेह । ते वि करेत्ता पञ्चप्पिणंति । तए णं से दुवए राया वासुदेवपामोक्खाणं वहूणं रायसहस्साणं आगमेणं जाणेत्ता पत्तेयं २ हत्थिखंध जाव परिवुडे अग्धं च पजं च गहाय सव्विड्डीए कंपिल्लपुराओ निग्गच्छइ २ जेणेव ते वासुदेवपामोक्खा बहवे रायसहस्सा तेणेव उवागच्छइ २ ताई वासुदेवपामोक्खाई अग्घेण य पजेण य सकारेइ सम्माणेइ २ तोसं वासुदेवपामोक्खाणं पत्तेयं २ आवासे वियरइ । तए णं ते वासुदेवपामोक्खा जेणेव सया २ आवासा तेणेव उवागच्छंति २ हत्थिखंधेहितो पचोरुहंति २. पत्तेयं २ खंधावारनिवेसं करेंति २ सएसु २ आवासेसु अणुप्पविसंति २ सएसु आवासेसु य आसणेसु य सयणेसु य सन्निसण्णा य संतुर्यट्टा य बहूहि गंधव्वेहि य नाडएहि य उवगिजमाणा य उवनश्चिनमाणा य विहरति । तए णं से दुवए राया कंपिल्लपुरं नयरं अणुप्पविसइ २ विपुलं असणं ४ उवक्खडावेइ २ कोडुंबियपुरिसे सहावेइ २ एवं वयासी - गच्छह णं तुन्भे देवाणुप्पिया! विपुलं असणं ४ सुरं च मजं च मंसं च सीधुं च पसन्नं च सुबहुपुप्फवत्थगंधमलालंकारं च

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-XVI.123]
नायाधम्मक हाओ
वासुदेवपामोक्खाणं रायसहस्साणं आवासेसु साहरह । ते वि साहरंति । तए णं ते वासुदेवपामोक्खा तं विपुलं असणपाणखाइमसाइमं जाव पसन्नं च आसाएमाणा ४ विहरति जिमियत्तत्तरागया वि य णं समाणा आयंता चोक्खा जाव सुहासणवरगया बहूहिं गंधव्वेहिं जाब विहति । तए णं से दुवए राया पुव्वावरण्हकालसमयंसि कोडुंबिय - पुरिसे सहावेइ २ एवं वयासी - गच्छह णं तुब्भे देवाणुप्पिया ! कंपिल्लपुरे सिंघाडग जाब पहेसु वासुदेवपामोक्खाण य रायसहस्साणं आवासेसु हत्थिखंधवरगया महया २ सद्देणं जाव उग्घोसेमाणा २ एवं वयह - एवं खलु देवाणुप्पिया ! कलं पाउप्पभायाए दुवयस्स रन्नो धूयाए चुलणीए देवीए अत्तियाए धज्जुणस्स भगिणीए दोवईए २ सयंवरे भविस्सइ । तं तुब्भेणं देवाणुप्पिया ! दुवयं रायाणं अणुगिण्हेमाणा व्हाया जाव विभूसिया हत्थिखंधवरगया सकोरेंट ० सेयवरचामरा हयगयरह० महया भडचडगरेणं जाव परिक्खित्ता जेणेव सयंवरा मंडवे तेणेव उवागच्छह २ पत्तेयं नामंकेसु आसणेसु निसीयह २ दोवई २ पडिवालेमाणा २ चिट्ठह घोसणं घोसेह २ मम एयमाणत्तियं पञ्चप्पिणह । तए णं ते कोडुंबिया तद्देव जाव पञ्चपिणंति । तए णं से दुवए राया कोडुंबिय - पुरिसे सहावेइ २ एवं वयासी - गच्छह णं तुब्भे देवाणुप्पिया ! संयवरमंडवं आसियसंमज्जिओवलित्तं सुगंधवरगंधियं पंचवण्णपुप्फोवयारक लियं कालागरुपवरकुंदुरुक्कलुरुक्क जाव गंधवट्टिभूयं मंचाइमंचकलियं करेह कारवेह करेता कारवेत्ता वासुदेवपामोक्खाणं बहूणं रायसहस्साणं पत्तेयं २ नामंकाई आसणाई अत्थुयपञ्चत्थुयाई रएह २ एयमाणत्तियं पञ्चपिणह जाव पश्चप्पिणंति । तए णं ते वासुदेवपामोक्खा बहवे रायसहस्सा कल्लं व्हाया जाव विभूसिया हत्थिखंधवरगया सकोरेंटमल्लछत्तेणं धरिजमाणेहिं सेयवरचामराहिं महया हयगय जाव परिवुडा सव्विड्डीए जाव रवेणं जेणेव सयंवरा मंडवे तेणेव उवागच्छति २ अणुप्पविसंति २ पत्तेयं २ नामंकसु निर्मायंति दोवई २ पडिवालेमाणा चिट्ठति । तए णं से दुबए राया कल्लं पहाए जाव विभूसिए हत्थिखंधवरगए सकोरेंट ०
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नायाधम्मकहाभो [XVI.125हयगय० कंपिल्लपुरं मझमज्झेणं निग्गच्छइ जेणेव सयंवरामंडवे जेणेव बासुदेवपामोक्खा बहवे रायसहस्सा तेणेव उवागच्छइ २ तेसिं वासुदेषपामोक्खाणं करयल जाव वद्धावेत्ता कण्हस्स वासुदेवस्स सेयवरचामरं गहाय उववीयमाणे चिट्ठइ।
(124) तए णं सा दोवई २ कल्लं जाव जेणेव मजणघरे तेणेव उवागच्छह २ मजणघरं अणुपविसइ २ ण्हाया कयबलिकम्मा कयकोउयमंगलपायच्छित्ता सुद्धप्पावेसाई मंगल्लाइं वत्थाई पवरपरिहिया मजणघराओ पडिनिक्खमइ २ जेणेव जिणघरे तेणेव उवागच्छइ २ जिणघरं अणुपविसइ २ जिणपडिमाणं आलोए पणामं करेइ २ टोमहत्थयं परामुसइ एवं जहा सूरियाभो जिणपडिमाओ अच्चेइ तहेव भाणियव्वं जाव धूवं डहइ २ वामं जाणुं अंचेइ दाहिणं जाणुं धरणितलंसि निहेर्ट्स तिक्खुत्तो मुद्धाणं धरणितलंसि नंमेइ २ ईसिं पच्चुन्नमइ २ करयल जाव कटु एवं वयासी- नमोत्थु णं अरहंताणं जाव संपत्ताणं वंदइ नमसइ २ जिणघराओ पडिनिक्खमइ २ जेणेव अंतेउरे तेणेव उवागच्छइ ।
(125) तए णं तं दोवई २ अंतेउरियाओ सव्वालंकारविभूसियं करेंति । किं ते ? वरपायपत्तनेउरा जाव घेडियाचक्कवालमहेयरगविंदपरिक्खित्ता अंतेउराओ पडिनिक्खमइ २ जेणेव बाहिरिया उवट्ठाणसाला जेणेव चाउग्घंटे आसरहे तेणेव उवागच्छइ २ किडावियाए लेहियाए सद्धिं चाउग्घंटं आसरहं दुरूहइ । तए णं से धहजुणे कुमारे दोवईए कन्नाए सारत्थं करेइ । तए णं सा दोवई २ कंपिल्लपुरं मझमझेणं जेणेव सयंवरामंडवे तेणेव उवागच्छइ २ रहं ठावेइ रहाओ पञ्चोरुभइ २ किड्डाषियाए लेहियाए साई सयंवरमंडवं अणुपविसइ करयल जाब तोर्स वासुदेवपामोक्खाणं बहूणं रायवरसहस्साणं पणामं करेइ । तए णं सा दोवई २ एगं महं सिरिदामगंडं० किं ते ? पाडलमल्लियचंपय जाव सत्तच्छयाईहिं गंधद्धाणं मुयंतं परमसुहफासं दरिसणिजं गेण्हह । तए णं सा. किड्डाविया सुरूवा जाव वामहत्थेणं चिल्लगं दप्पणं गहेऊण सललियं दुप्पणसंकंतबिंबसंदसिए य से दाहिणेणं हत्थेणं दरिसए पवररायसीहे फुड

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-XVI.128]
नायाधम्मकहाश्रो विसयविसुद्धरिमियगंभीरमहुरभाणिया सा तेसिं सम्धेसिं पस्थिवाणं अम्मापिउवंससप्तसमित्यगोविकंतिकंतिबहुविहआगममाहप्पल्वजोव्वणगुणलावण्णकुलसीलजाणिया कित्तणं करेइ । पढमं ताव बहिपुंगवाणं दसंदसारवरवीरपुरिसतिलोकबलवगाणं सत्तुसयसहस्समाणावमदगाणं भवसिद्धिपवरपुंडरीयाणं चिल्लगाणं बलवीरियरूवजोठवणगुणलावण्णकित्तिया कित्तणं करेइ । तओ पुर्ण उग्गसेणमाईणं जायवाणं भणइसोहगरूवकलिए वरेहि वरपुरिसगंधहत्थीणं । जो हु ते लोएं होइ हिययदइओ ॥ तए णं सा दोवई रायवरकन्नगा बहूणं रायवरसहस्साणं मज्झमझेणं समइच्छमाणी २ पुवकयनियाणणं चोइजमाणी २ जेणेव पंच पंडवा तेणेव उवागच्छइ २ ते पंच पंडवे तेणं दसवण्णेणं कुसुमदामेणं आवेढियपरिवेढिए करेइ २ एवं वयासी - एए णं मए पंच पंडवा बरिया । तए णं ताई वासुदेवपामोक्खाई बहूणि रायसहस्साणि महया २ सद्देणं उग्धोसेमाणाई २ एवं वयंति - सुवरियं खलु भो! दोवईए रायवरकमाए त्तिक१ सयंवरमंडवाओ पडिनिक्खमंति २ जेणेव सया २ अवासा तेणेव उवागच्छति । तए णं धट्टर्जुणकुमारे पंच पंडवे दोवई च रायवरकन्नगं चाउरघंटं आसरहं दुरूहेइ २ कंपिल्लपुरं मझमझेणं जाव सयं भवणं अणुपविसइ । तए णं दुवए राया पंचपंडवे दोवई २ पट्टयं दुरूहेइ २ सेयापीयएहिं कलसेहिं मजावेइ २ अग्गिहोमं करीवेइ पंचण्हं पंडवाणं दोवईए य पाणिग्गहणं करीवेइ । तए णं से दुवए राया दोवईए २ इमं एयारूवं पीइदाणं दलयइ तंजहा - अट्ठ हिरण्णकोडीओ जाव पेसणकारीओ दासचेडीओ अन्नं च विपुलं धणकणग जाव दलयइ । तए णं से दुवए राया ताई वासुदेवपामोक्खाइं विपुलेणं. असणपाणखाइमसाइमेणं वत्थगंध जाव पडिविसजेइ ।
(126) तए णं से पंडू राया तेसिं वासुदेवपामोक्खाणं बहूणं राय. सहस्साणं करयल जाव एवं वयासी- एवं खलु देवाणुप्पिया ! हस्थिणाउरे नयरे पंचण्डं पंडवाणं दोवईए य देवीए कल्लाणकरे भविस्तइ । तं तुम्भे णं देवाणुप्पिया ! ममं अणुगिण्हमाणा अकालपरिहीणं समोसरह । तए णं Shree Sudharmaswami Gyanbhandar-Umara, Surat

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नायाधम्मक हाओ
XVI.127
ते वासुदेवपामोक्खा पत्तेयं २ जाव पहारेत्थ गमणाए । तए णं से पंडू राया कोटुंबिय पुरिसे सहावेइ २ एवं वयासी - गच्छह णं तुब्भे देवाणुपिया ! इत्थिणाउरे पंचन्हं पंडवाणं पंच पासायवर्डिसए कारेहि अब्भुग्गयमूसिय वण्णओ जाव पडिरूवे । तए णं ते कोडुंबियपुरिसा पडिसुर्णेति जाव कारवेंति । तए णं से पंडू राया पंचहिं पंडवेहिं दोवईए देवीए सार्द्धं हयगयसंपरिवुडे कंपिल्लपुराओ पडिनिक्खमइ २ जेणेव हत्थिणाउरे तेणेव उवागए। तए णं से पंडुराया तेसिं वासुदेवपामोक्खाणं आगमणं जाणित्ता कोडुंबियपुरिसे सहावेइ २ एवं वयासी - गच्छह णं तुब्भे देवाणुप्पिया ! हत्थिणाउरस्स नयरस्स बहिया वासुदेवपामोक्खाणं बहूणं रायसहस्साणं आवासे का रेह अणेगथंर्भसय तदेव जाव पश्चप्पिणंति । तए णं ते वासुदेवपामोक्खा बहवे रायसहस्सा जेणेव हत्थिणाउरे तेणेव उवागच्छंति । तए णं पंडूराया ते वासुदेवपामोक्खे जाव आगए जाणित्ता हट्ठतुट्ठे हाए कयबलिकम्मे जहा दुवए जाव जहारिहं आवासे दलयइ । तए णं ते वासुदेवपामोक्खा बहवे रायसहस्सा जेणेव सय २ आवासां तेणेव उवागच्छंति तव जाव विहरति । तए णं से पंडूराया हस्थिणाउरं नयरं अणुपविसइ २ कोडुंबियपुरिसे सद्दावेइ २ एवं वयासीतुम्भे णं देवाणुप्पिया ! विपुलं असणं ४ तद्देव जाव उवर्णेति । तए णं ते वासुदेवपामोक्खा बहवे रायसहस्सा व्हाया कयबलिकम्मा कयकोउयमंगलपायच्छित्ता तं विपुलं असणं ४ तदेव जाव विहरति । तए णं से पंडूराया ते पंचपंडवे दोवई च देविं पट्टयं दुरुहेइ २ सीया पीएहिं कलसेहिं पहावेईं २ कल्लाणर्करं करेइ २ ते वासुदेवपामोक्खे बहवे रायसहस्से विपुलेणं असणेणं ४ पुप्फवत्थेणं सक्कारेइ सम्माणेइ जाव पडिविसज्जेइ । तए णं ताई वासुदेवपामोक्खाईं बहूई जाव पडिगयाई ।
(127) तए णं ते पंच पंडवा दोवईए देवीए सार्द्धं कल्लाकलिं वारंवारेणं उरालाई भोगभोगाईं जाव विहरति । तए णं से पंडू राया अन्नया कयाइं पंचहिं पंडवेहिं कोंतीए देवीए दोवईए य सार्द्धं अंतोअंतेउरपरियालसद्धिं संपरिवुडे सीहासणवरगए यावि विहरइ । इमं च णं
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-xvi.128] नायाधम्मकहाओ कच्छुल्लनारए दसणेणं अइभद्दए विणीए अंतो य कलुसहियए मज्झत्थेउवत्थिए य अल्लीणसोमपियदंसणे सुरूवे अमइलसगलपरिहिए कालमियचम्मउत्तरासंगरइयवच्छे दण्डकमण्डलुहत्थे जडामउडदित्तसिरए जन्नोवइयगणेत्तियमुंजमेहलावागलधरे हत्थकयकच्छभीए पियगंधव्वे धरणिगोयरप्पहाणे संवरणावरणओवयणुप्पयणिलेसणीसु य संकामणिआभिओगपन्नत्तिगमणीयंभिणीसु य बहसु विजाहरीसु विजासु विस्सुयजसे इढे रामस्स य केसवस्स य पज्जुन्नपईवसंबअनिरुद्धनिसढउम्मयसारणगयसुमुहदुम्मुहाईणं जायवाणं अद्भुट्ठाण य कुमारकोडीणं हिययदइए संथवए कलहजुद्धकोलाहलप्पिए भंडणाभिलासी बहूसु य समरसयसंपराएसु दंसणरए समंलओ कलहं सदक्खिणं अणुगवेसमाणे असमाहिकरे दसारवरवीरपुरिसतेलोकबलवगाणं आमंतेऊण तं भगवई पक्कमणि गगणगमणदुच्छं उप्पइओ गर्गणमभिलंघयंतो गामागरनगरखेडकब्बडमडंबदोणमुहपट्टणसंबाहसहस्समंडियं थिमियमेइणीतलं वसुहं ओलोइंते" रम्मं हथिणारं उवागए पंडुरायभवणंसि अइवेगेण सैमोवइए । तए णं से पंडू राया कच्छुल्लनारयं एजमाणं पासइ २ पंचहिं पंडवेहिं कुंतीए य देवीए सद्धिं आसणाओ अब्भुढेइ २ कच्छुल्लनारयं सत्तट्ठपयाई पच्चुग्गच्छइ २ तिक्खुत्तो आयाहिणपयाहिणं करेइ २ वंदइ नमसइ २ महरिहेणं आसणेणं उवनिमंतेइ । तए णं से कच्छुल्लनारए उदगपरिफोसियाए दब्भोवरिपच्चुत्थुयाए भिसियाए निसीयइ २ पंडुरायं रजे य जाव अंतेउरे य कुसलोदंतं पुच्छइ । तए णं से पंडूराया कोंती य देवी पंच य पंडवा कच्छुल्लनारयं आढ़ति जाव पज्जुवासंति । तए णं सा दोवई देवी कच्छुल्लनारयं अस्संजयअविरयअप्पडिहयअपञ्चक्खायपावकम्म तिकटु नो आढाइ नो परियाणइ नो अब्भुढेइ नो पज्जुवासइ ।
___(128) तए णं तस्स कच्छुल्लनारयस्स इमेयारूवे अज्झथिए चिंतिए पत्थिए मणोगए संकप्पे समुप्पजित्था - अहो णं दोवई देवी रूवेण य जाव लावण्णेण य पंचहिं पंडवेहिं अवत्थद्धा समाणी ममं नो आढाइ जाव नो पज्जुवासइ । तं सेयं खलु मम दोवईए देवीए विप्पियं

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नायाधम्मकहाओ
[xv1.128करेत्तए तिकटु एवं संपेहेइ २ पंडुरायं आपुच्छइ २ उप्पयाणि विज्ज आवाहेइ २ ताए उकिट्ठाए जाव विजाहरगईए लवणसमुहं मझमज्झेणं पुरत्याभिमुहे वीईवइउं पयत्ते यावि होत्था । तेणं कालेणं २ धायइसंडे दीवे पुरथिमद्धदाहिणड्डभरहवासे अवरकंका नाम रायहाणी होत्था । तत्थ णं अवरकंकाए रायहाणीए पउमनाभे नामं राया होत्था महया हिमवंत वण्णओ । तस्स णं पउमनाभस्स रन्नो सत्त देवीसयाई ओरोहे होत्था। तस्सणं पउमनाभस्स रन्नो सुनाभे नाम पुत्ते जुवरायावि होत्था । तए णं से पउमनाभे राया अंतोअंतेउरंसि ओरोहसंपरिबुडे सीहासणवरगए विहरइ । तए णं से कच्छुल्लनारए जेणेव अवरकंका रायहाणी जेणेव पउमनाभस्स भवणे तेणेव उवागच्छइ २ पउमनाभस्स रनो भवणसि झत्ति वेगेण समोवइए । तए णं से पउमनाभे कच्छुल्लनारयं एजमाणं पासइ २ आसणाओ अब्भुट्टेइ २ अग्घेणं जाक आसणेणं उवनिमंतेइ । तए णं से कच्छुल्लनारए उदयपरिफोसियाए दब्भोवरिपञ्चत्थुयाए भिसियाए निसीयइ जाव कुसलोदंतं आपुच्छइ । सए णं से पउमनाभे राया नियगओरोहे जायविम्हए कच्छुल्लनारयं एवं वयासीतुमं देवाणुप्पिया ! बहूणि गामाणि नाव गिहाई अणुपविससि । तं अत्थियाई ते कहिंचि देवाणुप्पिया ! एरिसए ओरोहे विठ्ठपुव्वे जारिसए णं मम ओरोहे ? तए णं से कच्छुल्लनारए पउमनाभेणं एवं वुत्ते समाणे ईसिं विहसियं करेइ २ एवं वयासी- सरिसे णं तुम पउमनामा ! तस्स अगडडुरस्स । के णं देवाणुप्पिया! से अगडदहुरे ? एवं जहा मल्लिणाए । एवं खलु देवाणुप्पिया ! जंबुद्दीवे २ भारहे वासे हस्थिणाउरे नयरे दुपयस्स रनो धूया चुलणीए देवीए अत्तया पंदुस्स सुण्हा पंचण्हं पंडवाणं भारिया दोवई देवी रूवेण य भाव उकिसरीरा । दोवईए णं देवीए छिमस्सवि पायंगुहस्स अयं तव आरोहे संयपि कलं न अग्घइ सिकटु पउमनाभं आपुच्छइ नाव पडिगए । तए णं से पउमनाभे राया कच्छुलनारयस्स भतिए एयमढे सोचा निसम्म दोवईए देवीए हवे व ३ मुच्छिए ४ जेणेव पोसहसाला तेणेव उवागच्छइ २

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-XVI.128]
नायाधम्मकहाओ
पोसहसालं जाव पुव्वसंगइयं देवं एवं वयासी एवं खलु देवाणुप्पिया ! जंबुद्दीवे २ भारहे वासे हरिथणाउरे जाव उक्किट्ठसरीरा । तं इच्छामि णं देवाणुप्पिया ! दोवई देवीं इहमाणीयं । तए णं पुव्वसंगइए देवे पउमनाभं एवं वयासी - नो खलु देवाणुप्पिया ! एवं भूयं वा भव्वं वा भविस्सं वा जन्नं दोवई देवी पंचपंडवे मोत्तूणं अन्नेणं पुरिसेणं सद्धिं उरालाई जाव विहरिस्सइ । तहावि य णं अहं तव पिययाए दोवरं देवि इहं हन्यमाणेमि त्तिकट्टु पउमनाभं आपुच्छइ २ ताए उक्किट्ठाए जाब लवणसमुदं मज्झमज्झेणं जेणेव हत्थिणाउरे नयरे तेणेव पहारेत्थ गमणाए | तेणं कालेणं २ हत्थिणाउरे नयरे जुहिट्ठिल्ले राया दोवईए देवीए सद्धिं उपि आगासतलगंसि सुहृपसुत्ते यावि होत्था | तए णं से पुव्वसंगइए देवे जेणेव जुहिट्ठिल्ले राया जेणेव दोवई देवी तेणेव उवागच्छइ २ दोवईए देवीए ओसोर्वणियं दलयइ २ दोवई देविं गिण्es २ ताए उक्ट्ठिाए जाव जेणेव अवरकंका जेणेव पउमनाभस्स भवणे तेणेव उवागच्छइ २ पउमनाभस्स भवणंसि असोगवणियाए दोवई देविं ठावेइ २ ओसोवणि अवहरइ २ जेणेव पउमनाभे तेणेव उवागच्छइ २ एवं वयासी एस णं देवाणुपिया ! मए हत्थिणाउराओ दोवई देवी इहं हव्वमाणीया तव असोगवणियाए चिट्ठइ । अओ परं तुमं जाणसि चिकट्टु जामेव दिसिं पाउब्भूए तामेव दिसिं पडिगए । तए णं सा दोवई देवी तओ मुहुत्तंतरस्स पडिबुद्धा समाणी तं भवणं असोगवणियं च अपञ्चभिजाणमाणी एवं वयासी - नो खलु अम्हं ऐसे संए भवणे नो खलु एसा अम्हं सया असोगवणिया । तं न नज्जइ णं अहं केणइ देवेण वा दाणवेण वा किंपुरिसेण वा किन्नरेण वा महोरगेण वा गंधव्वेण वा अन्नस्स रन्नो असोगवणियं साहरिय तिकट्टु ओहयमणसंकप्पा जाव झियायइ । तए णं से पउमनाभे राया व्हाए जाव सव्वालंकारविभूसिए अंतेउरपरियालसंपरिवुडे जेणेव असोगवणिया जेणेव दोवई देवी तेणेव उवागच्छइ २ दोवरं देविं ओहय जाव झियायमाणिं पासइ २ एवं वयासी - किन्नं तुमं देवाणुप्पिए ! ओहय जाव
६
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नायाधम्मकहाओ
[XVI.129झियाहि ? एवं खलु तुम देवाणुप्पिए ! मम पुत्वसंगइएणं देवेणं जंबुदीवाओ २ भारहाओ वासाओ हत्थिणाउराओ नयराओ जुहिछिल्लस्स रन्नो भवणाओ साहरिया । तं मा णं तुमं देवाणुप्पिया । ओहय जाव झियाहि । तुम णं मए सद्धिं विपुलाई भोगभोगाई जाव विहराहि । तए णं सा दोवई पउमनाभं एवं वयासी – एवं खलु देवाणुप्पिया ! जंबुद्दीवे २ भारहे वासे बारवईए नयरीए कण्हे नामं वासुदेवे मम पियभाउए परिवसइ । तं जइ णं से छण्हं मासाणं मम कूवं नो हव्वमागच्छइ तए णं अहं देवाणुप्पिया ! जं तुमं वदसि तस्स आणाओवायवयणनिद्देते विट्ठिस्सामि । तए णं से पउमनाभे दोवईए एयमढे पडिसुणेइ २ दोवई देविं कन्नतेउरे ठवेइ । तए णं सा दोवई देवी छटुंछटेणं अणिक्खित्तेणं आयंबिलपरिग्गहिएणं तवोकम्मे गं अप्पाणं भावेमाणी विहरइ।
__(129) तए णं से जुहिडिल्ले राया तओ मुहुत्तंतरस्स पडिबुद्धे समाणे दोवई देविं पासे अपासमाणे सयणिज्जाओ उढेइ २ दोवईए देवीए सव्वओ समंता मग्गणगवेसणं करेइ २ दोवईए देवीए कत्थइ सुई वा खुई वा पवत्तिं वा अलभमाणे जेणेव पंडूराया तेणेव उवागच्छइ २ पंडूरायं एवं वयासी- एवं खलु ताओ ! मम आगासतलगांस सुहपसुत्तस्स पासाओ दोवई देवी न नजद केणइ देवेण वा दाणवेण वा किंपुरिसेण वा किन्नरेण वा महोरगेण वा गंधव्वेण वा हिया वा निया वा अक्खित्ता वा । तं इच्छामि गं ताओ ! दोवईए देवीए सव्वओ समंता मग्गणगवेसणं करितए । तए णं से पंडूराया कोडुबियपुरिसे सहावेइ २ एवं वयासी - गच्छह णं तुब्भे देवाणुप्पिया! हत्थिणाउरे नयरे सिंघाडगतिगचउक्कचच्चरमहापहपहेसु महया २ सद्देणं उग्घोसेमाणा २ एवं वयह – एवं खलु देवाणुप्पिया! जुहिहिल्लस्स रनो आगासतलगंसि सुहपसुत्तस्स पासाओ दोवई देवी न नजइ केणइ देवेण वा दाणवेण वा किन्नरेण वा किंपुरिसेण वा महोरगेण वा गंधव्वेण वा हियो वा निया वा अंक्खित्ता वा । तं जो णं देवाणुप्पिया! दोवईए देवीए सुई वा खुई वा पवित्तिं वा परिकहेह तस्स णं पंडूराया

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-XVI.129] नायाधम्मकहाओ
39 विउलं अत्थसंपयाणं दलयइ त्तिकटु घोसणं घोसावेह २ एयमाणत्तियं पञ्चप्पिणह । तए णं ते कोडुबियपुरिसा जाव पञ्चप्पिणंति । तए णं से पंडूराया दोवईए देवीए कत्थइ सुई वा जाव अलभमाणे कोंती देवीं सद्दावेइ २ एवं वयासी-गच्छह णं तुमं देवाणुप्पिया ! बारवई नयरिं कण्हस्स वासुदेवस्स एयमढे निवेदेहि । कण्हे णं परं वासुदेवे दोवईए मग्गणगवेसणं करेजा अन्नहा न नजइ दोवईए देवीए सुई वा खुई वा पवत्तिं वा उवलभेजा। तए णं सा कोंती देवी पंडुणा एवं वुत्ता समाणी जाव पडिसुणेइ २ ण्हाया कयबलिकम्मा हत्थिखंधवरगया हत्थिणपुरं नयरं मझमझेणं निग्गच्छइ २ कुरुजणवयं मझंमज्झेणं जेणेव सुरट्ठाजणवए जेणेव बारवई नयरी जेणेव अग्गुजाणे तेणेव उवागच्छइ २ हत्थिखंधाओ पञ्चोरुहइ २ कोडुबियपुरिसे सहावेइ २ एवं वयासी- गच्छह णं तुब्भे देवाणुप्पिया! जेणेवं बारवई नयरिं अणुपविसह २ कण्हं वासुदेवं करयल० एवं वयहएवं खलु सामी ! तुम्भं पिउच्छा कोंती देवी हथिणाउराओ नयराओ इहं हव्वमागया तुम्भं दंसणं कंखइ । तए णं ते कोडुबियपुरिसा जाव कहेंति । तए णं कण्हे वासुदेवे कोडुबियपुरिसाणं अंतिए एयमहूँ सोच्चा निसम्म हट्टतुढे हत्थिखंधवरगए हयगय० बारवईए नयरीए मज्झमझेणं जेणेव कोंती देवी तेणेव उवागच्छइ २ हत्थिखंधाओ पच्चोरुहइ २ कोतीए देवीए पायग्गहणं करेइ २ कोंतीए देवीए सद्धिं हत्थिखधं दुरूहइ २ बारवई नयरी मज्झमज्झेणं जेणेव सए गिहे तेणेव उवागच्छइ २ सयं गिहं अणुप्पविसइ । तए णं से कण्हे वासुदेवे कोंतिं देविं व्हायं कय बलिकम्मं जिमियभुत्तुत्तरागयं जाव सुहासणवरगयं एवं वयासी - संदिसउ णं पिउच्छा ! किमागमणपओयणं । तए णं सा कोंती देवी कण्हं वासुदेवं एवं वयासी – एवं खलु पुत्ता ! हथिणाउरे नयरे जुहिढिल्लस्स रन्नो आगासतलए सुहप्पसुत्तस्स पासाओ दोवई देवी न नजइ केणइ अवहिया जाव अवक्खित्ता वा । तं इच्छामि णं पुत्ता ! दोवईए देवीए मग्गणगवेसणं कैयं । तए णं से कण्हे वासुदेवे कोंतीपिउच्छि एवं वयासी-जं नवरं पिउच्छा दोवईए देवीए कत्थइ सुई वा जाव

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40
नायाधम्मकहाओ
[ XVI.129
लभामि तो णं अहं पायालाओ वा भवणाओ वा अद्भभरहाओ वा समंतओ दोवई देविं साहस्थि उवणेमि त्तिकट्टु कोंतीपिउच्छि सक्कारेइ सम्माणेइ जाव पडिविसज्जेइ । तए णं सा कोंती देवी कण्हेणं वासुदेवेणं पडिविसज्जिया समाणी जामेव दिसि पाउब्भूया तामेव दिसिं पडिगया । तए णं से कण्हे वासुदेवे कोडुंबियपुरिसे सद्दावेइ २ एवं वयासी - गच्छह णं तुन्भे देवाणुप्पिया ! बारवई नयरिं एवं जहा पंडू तहा घोसणं घोसावेइ जात्र पञ्चप्पिनंति पंडुस्स जहा । तणं से कहे वासुदेवे अन्नया अंतोअंतेउरगए ओरोहे जाव विहरइ । इमं चणं कच्छुल्लए नारए जाव समोवइए जाव निसीइत्ता कन्हं वासुदेवं कुसलोदतं पुच्छइ । तए णं से कण्हे वासुदेवे कच्छुल्लं नारयं एवं वयासी – तुमं णं देवाणुप्पिया ! बहूणि गामागर जाव अणुपविससि । तं अत्थियाई ते कहिंचि दोवईए देवीए सुई वा जाव उवलद्धा ? तए णं से कच्छुल्लए कण्हं वासुदेवं एवं वयासी - एवं खलु देवाणुप्पिया ! अन्नया कयाइं धायईसंडे दीवे पुरत्थिमद्धं दाहिणड्डूभरहवासं अवरकंकारायहाणिं गए । तत्थ णं मए पउमनाभस्स रन्नो भवणंसि दोवई देवी जारिसिया दिट्ठपुव्वा यावि होत्था । तए णं कण्हे वासुदेवे कच्छुल्लं एवं वयासी - तुब्भं चेव णं देवाणुप्पिया ! ऐयं पुव्वकम्मं । तए णं से कच्छुल्लनारए कण्हेणं वासुदेवेणं एवं वुत्ते समाणे उप्पयणिं विज्जं आवाहेइ २ जामेव दिसि पाउब्भूए तामेव दिसिं पडिगए । तए णं से कण्हे वासुदेवे दूयं सहावेइ २ एवं वयासी - गच्छह णं तुमं देवाणुप्पिया ! हत्थिणाउरं पंडुस्स रन्नो एयमहं निवेएहि - एवं खलु देवाणुप्पिया ! दोवई देवी धायईसंडदीवे पुरत्थिमद्धे अवरकंकाए रायहाणीए पउमनाभभवणंसि साहिया दोवईए देवीए पउत्ती उवलद्धा । तं गच्छंतु पंच पंडवा चाउरंगिणीए सेणाए सद्धिं संपरिवुडा पुरत्थिमवेयालीए ममं पडिवालेमाणा चिट्ठतु । तए णं से दूए जाव भणइ जाव पडिवालेमाणा चिट्ठह तेवि जाब चिट्ठति । तए णं से कण्हे वासुदेवे कोटुंबियपुरिसे सद्दावेइ २ एवं वयासी - गच्छह णं तुब्भे देवा गुप्पिया !

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-XVI.189] नायाधम्मकहाओ सन्नाहियं भेरिं तालेह तेवि तालेति । तए णं तीए सन्नाहियाए भेरीए सई सोचा समुदविजयपामोक्खा दस दसारा जाव छप्पन्नं बलवगसाहस्सीओ सन्नद्धबद्ध जाव गहियाउहपहरणा अप्पेगइया हयगया अप्पेगइया गयगया आव मणुस्सवग्गुरापरिक्खित्ता जेणेव सभा सुहम्मा जेणेव कण्हे वासुदेवे तेणेव उवागच्छंति २ करयल जाव वद्धाति । तए णं से कण्हे वासुदेवे हत्थिखंधवरगए सकोरेंटमल्लदामेणं छत्तेणं धरिजमाणेणं सेयवर० हयगय महया भडचडगरपहकरेणं बारवईए नयरीए मझमज्झेणं निग्गच्छइ जेणेव पुरथिमवेयाली तेणेव उवागच्छइ २ पंचहिं पंडवेहिं सद्धिं एगयओ मिलाइ २ खंधावारनिवेसं करेइ २ पोसहसालं करेइ २ पोसहसालं अणुप्पविसइ २ सुट्टियं देवं मणसीकरेमाणे २ चिट्ठइ । तए णं कण्हस्स वासुदेवस्स अट्ठमभत्तंसि परिणममाणंसि सुहिओ जाव आगओ [एवं वयइ-]" भण देवाणुप्पिया! जं मए कायव्वं । तए णं से कण्हे वासुदेवे सुट्टियं एवं वयासी - एवं खलु देवाणुप्पिया ! दोवई देवी जाव पउमनाभस्स भवणसि साहियाँ। तण्णं तुमं देवाणुप्पिया ! मम पंचहिं पंडवहिं सद्धिं अप्पछट्ठस्स छण्हं रहाणं लवणसमुहे मग्गं वियराहि जो णं' अहं अवरकंकारायहाणि दोवईए कूवं गच्छामि । तए णं से सुटिए देवे कण्हं वासुदेवं एवं वयासी-किण्णं देवाणुप्पिया! जहा चेव पउमनाभस्स रन्नो पुत्वसंगइएणं देवेणं दोवई जाव साहिया तहा चेव दोवई देविं धायईसंडाओ दीवाओ भारहाओ जाव हथिणाउरं साहरामि उदाहु पउमनाभं रायं सपुरबलवाहणं लवणसमुद्दे पक्खिवामि ? तए णं से कण्हे वासुदेवे सुट्टियं देवं एवं वयासी-मा णं तुमं देवाणुप्पिया ! जाव साहराहि । तुम णं देवाणुप्पिया! मम लवणसमुहे पंचहिं पंडवेहिं सद्धिं अप्पछट्ठस्स छण्हं रहाणं मग्गं वियराहि । सयमेव णं अहं दोवईए कूवं गच्छामि । तए णं से सुट्टिए देवे कण्हं वासुदेवं एवं वयासी – एवं होउ णं । पंचहिं पंडवेहिं साई अप्पछट्ठस्स छण्हं रहाणं लवणसमुद्दे मग्गं वियरइ । तए णं से कण्हे वासुदेवे चाउरांगिणिं सेणं पडिविसज्जेइ २ पंचहिं पंडवेहिं सद्धिं अप्पछट्टे छहिं रहेहिं लवणसमुहं मझमझेणं

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नायाधम्मक हाओ
[XVI.129
वीईवयइ २ जेणेव अवरकंका रायहाणी जेणेव अवरकंकाए रायहाणीए अग्गुज्जाणे तेणेत्र उवागच्छइ २ रहं ठावेइ २ दारुयं सारहिं सदावेइ २ एवं वयासी – गच्छह् णं तुमं देवाणुपिया ! अवरकंकारायहाणि अणुपविसाहि २ पउमनाभस्स रन्नो वामेणं पारणं पायपीढं अवक्कमित्ता कुंतग्गेणं लेहं पणामेहि तिवलियं भिउडिं निडाले साहट्टु आसुरुत्ते रुट्ठे क्रुद्धे कुविए चंडिक्किए एवं वयासी - हं भो पउमनाभा ! अपत्थियपत्थिया दुरंतपंत लक्खणा हीणपुण्णचा उद्दसा सिरिहिरिधिईपरिवज्जिया ! अज्ज न भवसि ! किन्नं तुमं न याणासि कण्हस्स वासुदेवस्स भागणि दोवई देवेिं इहं हन्त्रमाणे माणं ? तं एयमवि गए पञ्चष्पिणाहि णं तुमं दोवई देविं कण्हस्स वासुदेवस्स अहव णं जुद्धसज्जे निग्गच्छाहि । एस णं कण्हे वासुदेवे पंचहिं पंडवेहिं सद्धिं अप्पछडे दोवईए देवीए कूवं हव्वमागए । तए णं से दाए सारही कण्हणं वासुदेवेणं एवं वृत्ते समाणे हट्ठतुट्ठे पडिसणेइ २ अवरकंकं रायहाणि अणुपविसइ २ . जेणेव पउमनाभे तेणेव उवागच्छइ २ करयल जाव वद्धावेत्ता एवं वयासी - एस णं सामी ! मम विणयपडिवत्ती इमा अन्ना मम सामिस्स समुहाणत्ति त्तिकट्टु आसुरुते वामपारणं पायपीढं अवक्कमंइ २ कुंतग्गेणं लेहं पणामेइ जाव कूवं हव्वमा गए । तए णं से पउमनाभे दारुएणं सारहिणा एवं वुत्ते समाणे आसुरुत्ते तिवलिं भिउडिं निडाले साहट्टु एवं वयासी - न अपिणामि णं अहं देवाणुप्रिया ! कण्ड्स्स वासुदेवस्स दोवई । एस णं अहं सयमेव जुज्झसज्जे निग्गच्छामि त्तिकट्टु दारुयं सारहिं एवं वयासी – केवलं भो ! रायसत्थेसु वूए अत्रज्झे त्तिकट्टु असक्कारियं असम्माणियं अवदारणं निच्छुभावेइ । तए णं से दारुए सारही पउमनाभेणं असक्कारियं जाव निच्छुढे समाणे जेणेव कण्हे वासुदेवे तेणेव उवागच्छइ २ करयल जाव कण्हं एवं व्यासी - एवं खलु अहं सामी ! तुभं वयणेणं जाव निच्छुभावेइ । तए णं से पउमनाभे बलवाउयं सहावेइ २ एवं बयासी खिप्पामेव भो देवाणुप्पिया ! आभिसेकं हस्थिरयणं पडिकप्पेह । तयानंतरं च णं छेयायरियउवएस मइवि कप्पणीहि
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VI.129]
नायाधम्मकहाओ जाव उवणेति। तए णं से पउमनाहे सन्नद्ध० अभिसेयं दुरूहइ २ हयगय जेणेव कण्हे वासुदेवे तेणेव पहारेत्थ गमणाए । तए णं से कण्हे वासुदेवे पउमनाभं रायाणं एन्जमाणं पासइ २ ते पंच पंडवे एवं वयासी - हं भो दारगा ! किन्नं तुब्भे पउमनाभेणं सद्धिं जुज्झिहैह उयाहु पिच्छहह ? तए णं ते पंचपंडवा कण्हं वासुदेवं एवं वयासी - अम्हे णं सामी ! जुज्झामो तुब्भे पेच्छह । तए णं पंचपंडवा सन्नद्ध जाव पहरणा रहे दुरूहंति २ जेणेव पउमनाभे राया तेणेव उवागच्छंति २ एवं वयासी - अम्हे वा पउमनाभे वा राय त्तिकटु पउमनाभेणं सद्धिं संपलग्गा यावि होत्था। तए णं से पउमनाभे राया ते पंचपंडवे खिप्पामेव यमहियपवरविवडियचिंधधयपडागे जाव दिसोदिसिं पडिसेहेइ । तए णं ते पंचपंडवा पउमनाभेणं रन्ना हयमहियपवरविवडिय जाव पडिसेहिया समाणा अत्थामा जाव अधारणिज्जमित्तिकटु जेणेव कण्हे वासुदेवे तेणेव उवागच्छंति । तए णं से कण्हे वासुदेवे ते पंचपंडवे एवं वयासी-- कहण्णं तुब्भे देवाणुप्पिया ! पउमनाभेणं रन्ना सद्धिं संपलग्गा ? तए णं ते पंचपंडवा कण्हं वासुदेवं एवं वयासी- एवं खलु देवाणुप्पिया ! अम्हे तुब्भेहिं अब्भणुन्नाया समाणा सन्नद्धा० रहे दुरूहामो २ जेणेव पउमनाभे जाव पडिसेहेइ । तए णं से कण्हे वासुदेवे ते पंचपंडवे एवं वयासी-जइ णं तुन्भे देवाणुप्पिया ! एवं वयंता- अम्हे नो पउमनाभे रायत्तिकटु पउमनाभेणं सद्धिं संप्पलग्गंता तो णं तुब्भे नो पउमैनाभे हयमहियपवर जाव पडिसेहित्था । तं पेच्छह णं तुब्भे देवाणुप्पिया ! अहं नो पउमनाभे रायत्तिकटु पउमनाभेणं रन्ना सद्धिं जुज्झामि रहं दुरूहइ २ जेणेव पउमनाभे राया तेणेव उवागच्छइ २ सेयं गोखीरहारधवलं तणसोल्लियसिंदुवारकुंदेंदुसन्निगासं निययस्स बलस्स हरिसजगणं रिउसेन्नविणासकरं पंचजन्नं संखं परामुसइ २ मुहवायपूरियं करेइ । तए णं तस्स पउमनाभस्स तेणं संखसदेणं बलतिभाए हए जाव पडिसेहिए । तए णं से कण्हे वासुदेवे धणुं परामुसइ वेढो धणुं पूरेइ २ धणुसहं करेइ । तए णं तस्स पउमनाभस्स दोच्चे बलतिभाए तेणं धणुसद्देणं हयमहिय जाव पडिसेहिए।

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नायाधम्मकहाओ
[ XVI.129
तए णं से पउमनाभे राया तिभागबलावसेसे अत्थामे अबले अवीरिए अपुरिसक्कारपरकम्मे अधारणिज्जमित्तिकट्टु सिग्घं तुरियं जेणेव अवरकंका तेणेव उवागच्छंइ २ अवरकंकारायहाणि अणुपविसइ २ बाराहं पिइ २ रोईसज्जे चिट्ठइ । तए णं से कण्हे वासुदेवे जेणेव अवरकंका तेणेव उवागच्छइ २ रहं ठावेइ २ रहाओ पश्च्चोरुहइ २ वेउव्वियसमुग्धाएणं समोहण्णइ एगं महं नरसीहरूवं विउव्वइ २ महया २ सद्देणं पायदद्दरियं करेइ । तए णं कण्हेणं वासुदेवेणं महया २ सद्देणं पायदद्दरएणं कैएणं समाणेणं अवरकंका रायहाणी संभग्गपागारगोउराट्टालयचरियतोरणपल्हत्थिय पवरभवणसिरिघरसरसरस्स धरणियले सन्निवइया । तए णं से पउमनाभे राया अवरकंकं रायहाणिं संभग्गं जाव पासित्ता भीए दोवई देविं सरणं उवेइ । तए णं सा दोवई देवी पउमनाभं रायं एवं वयासी - किन्नं तुमं देवाणुप्पिया ! जीणसि कण्हस्स वासुदेवस्स उत्तमपुरिसस्स विप्पियं करेमाणे ? तं एवमवि गए गच्छह णं तुमं देवाणुप्पिया ! व्हाए कयबलिकम्मे उल्लपडसाडए ओचूलगवत्थनियत्थे अंतेउर परियालसंपरिवुडे अग्गाई वराहं रयणाई गहाय ममं पुरओकाउं कन्हं वासुदेवं करयल जाव पायवडिए सरणं उवेहि । पणिवइयवच्छला णं देवाणुप्पिया ! उत्तमपुरिसा । तए णं से पउमनाभे दोवईए देवीए एयमहं पडिसुणेइ २ व्हाए जाव सरणं उवेइ २ करयल जाव एवं वयासी - दिट्ठा णं देवाणुपियाणं इड्डी जाव परकमे । तं खामेमि णं देवाणुप्पिया ! जाव खमंतु "णं जाव नाहं भुज्जो २ एवंकरणयाए तिकट्टु पंजलिउडे पायवडिए कण्हस्स वासुदेवस्स दोबई देविं साहत्थि उवणेइ । तए णं से कण्हे वासुदेवे पठमनाभं एवं वयासीहं भो पउमनाभा ! अपत्थियपत्थिया ४ किन्नं तुमं जाणसि मम भगिनिं दोवई देविं इह हब्वंमाणमाणे ? तं एवमवि गए नत्थि ते ममाहिंतो इयाणि भयमस्थि तिकट्टु पउमनाभं पडिविसज्जेइ दोवई देविं गण्हइ २ रहं दुरूहेइ २ जेणेव पंच पंडवा तेणेव उवागच्छइ २ पंचन्हं पंडवाणं दोवई देविं साहत्थि उबणेइ । तए णं से कण्हे पंचहि पंडवेहिं सर्द्धि
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-XVI.130 ]
नायाधम्मकहाओ
अप्पछट्ठे छहिं रहेहिं लवणसमुदं मज्झंमज्झेणं जेणेव जंबुद्दीवे २ जेणेव भारहे वासे तेणेव पहारेत्थ गमणाए ।
1
(130) तेणं कालेणं २ धायइसंडे दीवे पुरत्थिमद्धे भारहे वासे चंपा नामं नयरी होत्था । पुण्णभद्दे चेइए । तत्थ णं चंपाए नयरीए कविले नामं वासुदेवे राया होत्था वष्णओ । तेणं कालेणं २ मुणिसुब्बए अरहा चंपाए पुण्णभद्दे समोसढे । कविले वासुदेवे धम्मं सुणेइ । तए णं से कविले वासुदेवे मुणिसुन्वयस्स अरहओ अंतिए धम्मं सुणेमाणे कण्हस्स वासुदेवस्स संखसद्दं सुणेइ । तए णं तस्स कविलस्स वासुदेवस्स इमेयावे अज्झथिए ४ समुप्पज्जित्था - किं मण्णे धायइसंडे दीवे भारहे वासे दोच्चे वासुदेवे समुप्पन्ने जस्स णं अयं संखसद्दे ममं पिव मुहवाय पूरिए वियंभइ ? कविले वासुदेवा भद्दाँ इ मुणिसुव्वए अरहा कविलं वासुदेवं एवं वयासी - स नूणं कविला वासुदेवा ! ममं अंतिए धम्मं निसामेमाणस्स संखसद्दं आकिण्णित्ता इमेयारूवे अज्झत्थिए – किं मन्ने जाव वियंभइ । से नूर्ण कविला वासुदेवा ! अट्ठे समट्ठे ? हंता ! अत्थि । तं नो खलु कविला ! एवं भूयं वा भव्वं वा भविस्सं वा जन्नं एगखेत्ते एगजुगे एगसमए णं दुवे अरहंता वा चक्कवट्टी वा बलदेवा वा वासुदेवा वा उप्पजिंसु वा उप्पज्जिति वा उपज्जिस्संति वा । एवं खलु वासुदेवा ! जंबुद्दीवाओ २ भारहाओ वासाओ हत्थिणा उराओ नयराओ पंडुस्स रन्नो सुण्हा पंचन्हं पंडवाणं भारिया दोवई देवी तव पउमनाभस्स रन्नो पुव्वसंगइएणं देवेणं अवरकंकं नयरिं साहरिया । तए णं से कण्हे वासुदेवे पंचहिं पंडवे हिं सार्द्धं अप्पछट्ठे छहिं रहेहिं अवरकंकं रायहाणि दोवईए देवीए कूबं हव्वमागए । तए णं तस्स कण्हस्स वासुदेवस्स पउमनाभेणं रन्ना सद्धिं संगामं संगामेमाणस्स अयं संखसद्दे तव मुहवाया० इट्ठे इव वियंभइ । तए णं से कविले वासुदेवे मुणिसुव्वयं बंदइ नमसइ २ एवं वयासी - गच्छामि णं अहं भंते ! कण्हं वासुदेवं उत्तमपुरिसं मम सरिसपुरिसं पासामि । तए णं मुणिसुव्वए अरहा कविलं वासुदेवं एवं वयासी - नो खलु देवाणुप्पिया ! एवं भूयं वा ३ जणं अरहंता वा अरहंतं पासंति
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नायाधम्मकहाओ
[ XVI.1 3.
चक्कवट्टी वा चक्कवट्टि पासंति बलदेवा वा बलदेवं पासंति वासुदेवा वा वासुदेवं पासंति । तहवि य णं तुमं कण्ट्स्स वासुदेवस्स लवणसमुद्दं मज्झंमज्झेणं वीईवयमाणस्स सेयापीयाइं धयग्गाईं पासिहिसि । तणं से कविले वासुदेवे मुणिसुव्वयं वंदइ नमंसइ २ हस्थिबंधं दुरूहइ २ सिग्घं तुरियं जेणेव वेलाकूले तेणेव उवागच्छइ २ कण्हस्स वासुदेवस्स लवणसमुद्दं मज्झंमज्झेणं वीईवयमाणस्स सेयापीयाई धयम्गाई पासइ २ एवं वयइ एस णं मम सरिसपुरिसे उत्तमपुरिसे कण्हे वासुदेवे लवणंसमुदं मज्झमज्झेणं वीईवयइ त्तिकट्टु पंचयन्नं संखं परामुसइ २ मुहवायपूरियं करेइ । तए णं से कण्हे वासुदेवे कविलस्स वासुदेवस्स संखसद्दं आयण्णेइ २ पंचयन्नं जाव पूरियं करेइ । तए णं दोवि वासुदेवा संखसद्दसमायारिं करेंति । तए णं से कविले वासुदेवे जेणेव अवरकंका तेणेव उवागच्छइ २ अवरकंकं रायहाणिं संभग्गतोरणं जाव पासइ २ पउमनाभं एवं वयासी - किन्नं देवाणुप्पिया ! एसा अवरकंका संभग्ग जाव सन्निवइया ? तए णं से पउमनाभे कविलं वासुदेवं एवं बयासी – एवं खलु सामी ! जंबुद्दीवाओ २ भारहाओ वासाओ इहं हव्वमागम्म कण्हेणं वासुदेवेणं तुब्भे परिभूय अवरकंका जाव सन्निवडिया। तए णं से कविले वासुदेवे पउमनाभस्स अंतिए एयमहं सोच्चा पउमनाभं एवं वयासी - हं भो पउमनाभा ! अपत्थियपत्थिया ५ किन्नं तुमं जाणसि मम सरिसपुरिसस्स कण्हस्स वासुदेवस्स विप्पियं करेमाणे ?आसुरुत्ते जाव पउमनाभं निव्विसयं आणवेइ पउमनाभस्स पुत्तं अवरकंकाए रायहाणीए महया २ रायाभिसेएणं अभिसिंचइ जाव पडिगए । (131) तए णं से कण्हे वासुदेवे लवणसमुहं मज्झमज्झेणं वीईवयइ ते पंचपंडवे एवं वयासी - गच्छह णं तुब्भे देवाणुप्पिया ! गंगं महानई उत्तरह जाव ताव अहं सुट्ठियं लवणाहिवई पासामि । तए णं ते पंच पंडवा कण्हेणं २ एवं वृत्ता समाणा जेणेव गंगा महानदी तेणेव उवागच्छंत २ एगट्टियाए नावाए मग्गणगवेसणं करेंति २ एगट्टियाए नावाए गंगं महान उत्तरति २ अन्नमन्नं एवं वयंति - पहू णं देवाणुप्पिया !
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-XVL131]
नायाधम्मक हाओ
कण्हे वासुदेवे गंगं महानई बाहाहिं उत्तरित्तए उदाहु नो पहू उत्तरित्त त्तिकट्टु एगट्ठियओ णूंमेंति २ कण्हं वासुदेवं पडिवालेमाणा २ चिट्ठति । तए णं से कण्हे वासुदेवे सुट्ठियं लवणाहिवई पासइ २ जेणेव गंगा महानई तेणेव उवागच्छइ २ एगट्टियाए सव्वओ समंता मग्गणगवेसणं करेइ २ एगट्ठियं अपासमाणे एगाए बाहाए रहं सतुरगं ससारहिं गेण्हइ एगाए बाहाए गंगं महानई बासट्ठि जोयणाई अद्धजोयणं च वित्भिण्णं उत्तरिउं पयत्ते यावि होत्था । तए णं से कण्हे वासुदेवे गंगाए महानईए बहुमज्झदेसभाएँ संपत्ते समाणे संते तंते परितंते बद्धसेए जाए यावि होत्या । तए णं तस्स कण्हस्स वासुदेवस्स इमेयारूवे अज्झत्थिएअहो णं पंच पंडवा महाबलवगा जेहिं गंगामहानई बावट्ठि जोयणाई अद्धजोयणं च वित्थिण्णा बाहाहिं उत्तिणा । इच्छंतएहिं णं पंचहिं पंडवेहिं पउमनाभे हयमहिय जाव नो पडिसेहिए । तए णं गंगादेवी कण्हस्स वासुदेवस्स इमं एयारूवं अज्झत्थियं जाव जाणित्ता थाहं वियरइ । तणं से कहे वासुदेवे मुहुत्तंतरं समासासेइ २ गंगं महानदिं बावडिं जाव उत्तरइ २ जेणेव पंचपंडवा तेणेव उवागच्छइ पंच पंडवे एवं वयासीअहो णं तुभे देवाणुप्पिया ! महाबलवगा जेहिं णं तुब्भेहिं गंगामहानई बावट्ठि जाव उत्तिण्णा । इच्छंतएहिं णं तुब्भेहिं पउमनाहे जाव नो पडिसेहिए । तर णं ते पंच पंडवा कण्हेणं वासुदेवेणं एवं वृत्ता समाणा कण्हं वासुदेवं एवं वयासी - एवं खलु देवाणुप्पिया ! अम्हे तुब्भेहिं विसज्जिया समाणा जेणेव गंगा गहानई तेणेव उवांगच्छामो २ एगट्ठियाए मग्गणगवेसणं तं चैव जाव णूंमेमो तुब्भे पडिवालेमाणा चिट्ठामो । तए णं से कहे वासुदेवे तेसिं पंचपंडवाणं अंतिए एयमहं सोचा निसम्म आसुरुत्ते जाव तिवलियं एवं वयासी - अहो णं जया मए लवणसमुहं दुवे जोयणसयसहस्सवित्थिण्णं वीईवइत्ता पउमनाभं हयमहियं जाव पडिसेहित्ता अवरकंका संभग्गा दोवई साहस्थि उवणीया तया णं तुन्भेहिं मम माहप्पं न विन्नायं इयाणिं जाणिस्सह त्तिकट्टु लोहदंडं परामुसह पंचण्हं पंडवाणं रहे सुसूरेइ २ निव्विस आणवेइ २ तत्थ णं रहमद्दणे
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नायाधम्मक हाओ
[ XVI.132 -
नामं कोडे निविट्ठे । तए णं से कण्हे वासुदेवे जेणेव सए खंधावारे तेणेव उवागच्छइ २ सएणं खंधावारेणं सार्द्धं अभिसमन्नागए यावि होत्था । तए णं से कण्हे वासुदेवे जेणेव बारवई नयरी तेणेव उवागच्छइ २ अणुप्पविसइ ।
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(132) तए णं ते पंचपंडवा जेणेव हत्थिणाउरे तेणेव उवागच्छंति २ जेणेव पंडू राया तेणेव उवागच्छति २ करयल जाव एवं वयासी - एवं खलु ताओ ! अम्हे कण्हेणं निव्विसया आणत्ता । तए णं पंडूराया ते पंचपंडवे एवं वयासी कहणं पुत्ता ! तुब्भे कण्हेणं वासुदेवेणं निव्विसया आणत्ता ? तए णं ते पंचपंडवा पंडुं रायं एवं वयासी - एवं खलु ताओ ! अम्हे अवरकंकाओ पडिनियत्ता लवणसमुहं दोन्नि जोयणसयसहस्साइं वीईवइत्थां । तए णं से कण्हे वासुदेवे अम्हे एवं वयइ - गच्छह णं तुब्भे देवाणुप्पिया ! गंगं महानई उत्तरह जाव ताव अहं एवं तव जाव चिट्ठामो । तए णं से कण्हे वासुदेवे सुट्ठियं लवणाहिवई दट्ठूण तं चैव सव्वं नवरं वण्हस्स चिंता न बुज्झइ जाव निव्त्रिसए आणवेइ । तए पां से पंडूराया ते पंचपंडवे एवं वयासी - दुट्ठू णं तुमं पुत्ता ! कथं कण्हस्स वासुदेवरस विप्पियं करेमाणेहिं । तए णं से पंडूराया कोंतिं देविं सद्दावेइ २ एवं वयासी - गच्छह णं तुमं देवाणुप्पिया ! बारवई कण्हस्स वासुदेवस्स निवेएहि – एवं खलु देवाणुप्पिया ! तुमे पंचपंडवा निव्विसया आणत्ता । तुमं च णं देवाणुप्पिया ! दाहिणड्डूभ रहस्स सामी । तं संदिसंतु णं देवाणुप्पिया ! ते पंचपंडवा कयरं दे वा दिसिं वा गच्छंतु ? तए णं सा कोंती पंडुणा एवं वृत्ता समाणी हत्थिखंधं दुरूहइ जहा हेष्ठा जाब संदिसंतु णं पिउच्छा ! किमागमणपओयणं । तए णं सा कोंती कण्हं वासुदेवं एवं वयासी - एवं खलु तुमे पुत्ता ! पंचपंडवा निव्विसया आणत्ता तुमं चणं दाहिणड्डूभरहस्स जाव दिसं वा गच्छंतु । तए णं से कण्हे वासुदेवे कोंतिं देविं एवं बयासी - अपूयवयणा णं पिउच्छा ! उत्तमपुरिसा वासुदेवा बलदेवा चक्कबट्टी । तं गच्छंतु णं पंचपंडवा दाहिणिल्लवेयालिं सत्थ पंडुमडुरं निषेसंतु मम अदिट्ठसेवगा भवंतु तिकट्टु कोंतिं देविं
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-XVI.133]
नायाधम्मकहाओ सकारेइ सम्माणेइ जाव पडिविसजेइ । तए णं सा कोंती जाव पंडुस्स एयमहं निवेएइ । तए णं पंडू राया पंच पंडवे सहावेइ २ एवं वयासी - गच्छह णं तुम्भे पुत्ता ! दाहिणिलं वेयालि । तत्थ णं तुन्भे पंडुमहुरं निवेसेह । तए णं ते पंचपंडवा पंडुस्ट रन्नो जाव तहत्ति पडिसुणेति २ सबलवाहणा हयगया हत्थिणाउराओ पडिनिक्खमंति २ जेणेव दक्खिणिल्ले वेयाली तेणेव उवागच्छंति २ पंडुमहुरं नाम नगरं निवेसंति । तत्थवि गं ते विपुलभोगसमिइसमन्नागया यावि होत्था ।
(133) तए णं सा दोवई देवी अन्नया कयाइ आवनसत्ता जायावि होत्था । तए णं सा दोवई देवी नवण्हं मासाणं जाव सुरूवं दारगं पयाया सूमालं निव्वत्तबारसाहस्स इमं एयारूवं - जम्हा णं अम्हं एस दारए पंचण्हं पंडवाणं पुत्ते दोवईए देवीए अत्तए तं होऊ णं इमस्स दारगस्स नामधेनं पंडुसेणे त्ति । तए णं तस्स दारगस्स अम्मापियरो नामधेज करेंति पंडुसेणत्ति । बावत्तरं कलाओ जाव अलंभोगसमत्थे आए जुवराया जाव विहरइ । थेरा समोसढा परिसा निग्गया । पंडवा निग्गया धम्म सोच्चा एवं वयासी - जं नवरं देवाणुप्पिया ! दोवई देविं आपुच्छामो पंडुसेणं च कुमारं रजे ठावेमो तओ पच्छा देवाणुप्पियाणं अंतिए मुंडे भवित्ता जाव पव्वयामो । अहासुहं देवाणुप्पिया ! तए णं ते पंचपंडवा जेणेव सए गिहे तेणेव उवागच्छंति २ दोवई देविं सदावेंति २ एवं वयासी- एवं खलु देवाणुप्पिए ! अम्हे हिं थेराणं अंतिए धम्मे निसंते जाव पव्वयामो। तुमं णं देवाणुप्पिए । किं करोसि ? तए णं सा दोवई ते पंचपंडवे एवं वयासी-जइ णं तुब्भे देवाणुपिया ! संसारभविग्गा जाव पव्वयह मम के अन्ने आलंबे वा जाव भविस्सइ ? अहं पि य णं संसारभउव्विग्गा देवाणुप्पिएहिं सद्धिं पव्वइस्सामि । तए णं ते पंचपंडवा पंडुसेणस्स अभिसेओ जाव राया जाए जाव रजं पसाहेमाणे विहरइ । तए णं ते पंचपंडवा दोवई य देवी अन्नया कयाइ पंडुसेणं रायाणं आपुच्छंति । तए णं से पंडुसेणे राया कोडुंबियपुरिसे सहावेइ २ एवं वयासी - खिप्पामेव भो ! देवाणुप्पिया ! निक्खमणा

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[XVI.135
भिसेयं जाव उवद्ववेह पुरिससहस्सवाहिणीओ सिबियाओ उबट्ठवेह जाव पश्चोरुहंति जेणेव थेग भगवंतो तेणेव उवागच्छंति जाव आलित्ते णं जाव समणा जाया चोहस्स पुव्वाई अहिज्जति २ बहूणि वासाणि छट्ठट्ठमदसमदुवालसेहिं मासद्धमासखमणेहिं अप्पाणं भावेमाणा विहरति ।
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(134) तए णं सा दोवई देवी सीयाओ पश्चोरुहइ जाव पठवइया सुव्वयाए अज्जाए सिस्सिणियत्ताए दलयइ एक्कारस अंगाई अहिज्जइ बहूणि वासाणि छट्ठट्ठमदसमदुवालसेहिं जाव विहरइ ।
1
(135) तए णं थेरा भगवंतो अन्नया कयाइ पंडुमहुराओ नयरीओ सहसंबवणाओ उज्जाणाओ पडिनिक्खमंत २ बहिया जणवयविहारं विहरंति | तेणं कालेणं २ अरहा अरिट्ठनेमी जेणेव सुरट्ठाजणवए तेणेव । उवागच्छइ २ सुरट्ठांजणवयंसि संजमेणं तवसा अप्पाणं भावेमाणे विहरइ । तए णं बहुजणो अन्नमन्नस्स एवमाइक्खइ ४ - एवं खलु देवाणुप्पिया ! अरहा अरिट्ठनेमी सुरट्ठाजणवए जाव विहरइ । तए णं ते जुहिल्लिपा मोक्खा पंच अणगारा बहुजणस्स अंतिए एयमहं सोच्चा अन्नमन्नं सद्दार्वेति २ एवं बयासी एवं खलु देवाणुप्पिया ! अरहा अरिट्ठनेमी पुव्वाणुपुव्वि जाव विहरइ । तं सेयं खलु अम्हं थेरा आपुच्छित्ता अरहं अरिट्ठनेमिं वंदणीए गमित्तए अन्नमन्नस्स एयमहं पडिसुर्णेति २ जेणेव थेरा भगवंतो तेणेव उवागच्छंति २ थेरे भगवंते वंदंति नर्मसंति २ एवं वयासी - इच्छामो णं तुन्भेहिं अब्भणुन्नाया समाणा अरहं अरिट्ठनेमिं जाव गमित्तए । अहासुहं देवाणुप्पिया ! तए णं ते जुहिट्ठिल्लपामोक्खा पंच अणगारा थेरेहिं अब्भणुन्नाया समाणा थेरे भगवंते बंदंति नर्मसंति २ थेराणं अंतियाओ पडिनिक्खमंति मासंमासेणं अणिक्खित्तेणं तवोकम्मेणं गामाणुगामं दूइज्जमाणा जाव जेणेव हत्थकप्पे तेणेव उवागच्छंति हैंत्थकप्पस्स बहिया सहसंबवणे उज्जाणे जाव विहरति । तए णं तें जुहिट्ठिल्लवज्जा चत्तारि अणगारा मासक्खमणपारणए पढमाए पोरिसीए सज्झायं करेंति बीयाए एवं जहा गोयमसामी नवरं जुहिट्ठिलं आपुच्छंति जाव अडमाणा बहुजणसहं निसामेंति । एवं खलु देवाणुप्पिया ! अरहा

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-XVI.136] नायाधम्मकहाओ अरिहनेमी उज्जंतसेलसिहरे मासिएणं भत्तेणं अपाणएणं पंचहिं छत्तीसेहिं अणगारसएहिं सद्धिं कालगए जाव पहीणे । तए णं ते जुहिडिल्लवजा चत्तारि अणगारा बहुजणस्स अंतिएं सोचा हत्थकप्पाओ पडिनिक्खमंति २ जेणेव सहसंबवणे उजाणे जेणेव जुहिढिल्ले अणगारे तेणेव उवागच्छंति २ भत्तपाणं पञ्चक्खंति २ गमणागमणस्स पडिक्कमति २ एसणमणेसणं आलोएंति २ भत्तपाणं पडिदंसेंति २ एवं वयासीएवं खलु देवाणुप्पिया जाव कालगए। तं सेयं खलु अम्हं देवाणुप्पिया! इमं पुवंगहियं भत्तपाणं परिवेत्ता सेत्तुझं पव्वयं सणियं २ दुरुहित्तए संलेहणाझूसणाझोसियाणं कालं अणवेचमाणाणं विहरित्तए त्तिकटु अन्नमन्नस्स एयमढे पडिसुणेति २ तं पुत्वगहियं भत्तपाणं एगंते परिट्ठवेंति २ जेणेव सेर्तुळे पव्वए तेणेव उवागच्छंति २ सेत्तुजं पव्वयं सणियं २ दुरूहंति जाव कालं अणवकंखमाणा विहरति । तए णं ते जुहिडिल्लंपामोक्खा पंच अणगारा सामाइयमाइयाई चोदसपुत्वाई अहिजति बहूणि वासाणि दोमासियाए संलेहणाए अत्ताणं झोसेत्ता जस्सट्ठाए कीरइ नग्गभावे जाव तमट्ठमाराहेति २ अणंते जाव केवलवरनाणदसणे समुप्पन्ने जाव सिद्धा।
(136) तए णं सा दोवई अजा सुव्वयाणं अजियाणं अंतिए सामाइयमाइयाई एक्कारस अंगाई अहिजइ २ बहूणि वासाणि मासियाए संलेहणाए आलोइयपडिकंता कालमासे कालं किच्चा बंभलोए उववन्ना । तत्थ णं अत्थेगइयाणं देवाणं दस सागरोवमाई ठिई पन्नत्ता । तत्थ णं दुवयस्स वि देवस्स दससागरोवमाई ठिई पन्नत्ता । से णं भंते ! दुवए देवे ताओ जाव महाविदेहे वासे जाव अंतं काहिइ ।
एवं खलु जंबू ! समणेणं भगवया महावीरेणं जाव संपत्तेणं सोलसमस्स नायज्झयणस्स अयमढे पन्नत्ते तिबेमि ।
॥ सोलसमं नायज्झयणं समत्तं ॥१६॥

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INTRODUCTION
geos
The Sacred Literature of the Jainas outlines the funda mental principles of their religion, and contains the preachings of the Tīrthaṁkaras. The orthodox Jains believe that the canon originated at the time of Rşabha, the first Tīrthamkara; but modern scbolars have come to the conclusion that the present canon was composed by the immediate disciples or Ganadharas of Mahāvīra. A statement from the Avas'yaka-Sutra :- 3TECİ 3193 377&T T Trifa TUETT ABU 11supports this view, and the introductory and the concluding remarks of many of the canonical works, are a sound proof of the fact that Sudharman, the 5th Ganadhara after Mahāvīra, is responsible for giving a word-form to many of them.
Before this, however, the canon was not put to writing, but was handed down by oral tradition. The natural consoquence was that it soon fell into disorder. But every new Tirthamkara used to revise it. The preachings of the Tirthamkaras were practically of the same nature, and thus the fundamental principles of Jainism were preserved. The collective term given by the Jainas to their sacred texts is Siddhanta or Āgama.
The sacred literature, before Mahāvīra, consisted of the fourteen Purvas, or the Old Texts". The knowledge of these old texts was, however, soon lost. Mahāvīra himself taught them to his disciples. Only one of Mahāvīra's disciples banded them down, and they were preserved during six generations more, Sthūlabbadra being the last person who know all the fourteen Purvas.
Now before studying the canon of the Jainas, we must note an important event which took place in the 2nd century after Mahāvīra's death, and which divided the Jainas into the two great sects, the S'vetām baras and Digambaras.
At the time of Candragupta Maurya, a terrible famine lasting for 12 years, broke out in Magadha, and devastated Shree Sudharmaswami Gyanbhandar-Umara, Surat

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the country. At this time Stbavira Bhadrabābu was the pontiff or head of the undivided Jain community. As a result of this famine, one section of the Jain community, headed by Bhadrabāhu, emigrated to the Karņāța country in South India, fearing that the disturbed times would compel them to behave against their strict ascetic rules. The other section, however, remained behind in Magadha, under the leadership of Sthūlabhadra. During the famine, the knowledge of the sacred texts was threatening to be lost into oblivion, and in order to remedy this evil, towards the end of the famine, a council was convened at Pāțaliputra (inodern Patna) in circa 300 B.C. This council collected the then extant Jain canon, consisting of the eleven Angas, and the fourteen Pūrvas. The Pūrvas were included in the 12th Anga called Diţtbivāya. The famine also necessitated a change in the life, manners, and customs of the Jain community that had stayed in Magadha. The original practice of going nude was supplanted by the use of white garments—S'vetām bara. On the other hand, the emigrants were more zealous about the strict disciplinary rules. As a consequence of this, the followers of Bhadrabābu, on their return from south, after the restoration of normal times, were not at all satisfied with these arrangements made by their stay-at-home brethren. They stigmatised the latter as heretics and rejected the Siddhānta established by them, declaring that the whole canon was obsolete; and this has been urged by H. Jacobi to be the first seed of dissention in the community, which later on divided it into S'vetāmbaras and Digambaras, in 79 or 82 A.D.
The canon whicb was thus restored to writing, continued to be handed down orally till about the middle of the 5th, or the beginning of the 6th century A.D., when another great famine broke out, and the scriptures again fell into disorder, owing to the famine and the scarcity of manuscripts. It was found necessary, therefore, to put it in proper order, and to fix it in an authorised edition of manuscript books. Hence, a second council was convened at Valabhi in Kathiawar, under the presidency of Devardhi Gani Kshamās'ramana.
This council was convened 930 or 993 years after the Nirvāņā Shree Sudharmaswami Gyanbhandar-Umara, Surat

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of Mahāvīra, i e. probably in 454 or 517 of the Christian era, (i.e, about the middle of the 5th or the beginning of the 6th century A.D.). This council, besides restoring the Jain canon, did the most precious work of reducing it to writing. From this time onward the Jain canon has remained in tact.
Thus we see, that even according to the tradition, the authority of the sacred texts of the Jainas does not go beyond the 5th century A.D. It is true that they assume that the texts which were written at the time of the council of Valabhī are based on the old texts, compiled at the council of Pāțaliputra, which, in their turn, are traced back to the times of Mahavira and his immediate disciples, the Ganadharas. But-"So much is certain : the works of the Siddhānta cannot have originated at one period. The canon which Devardhi compiled, and which has come down to us, is the final result of a literary activity that must have begun as soon as the organisation of the order and the monastic life were firmly established. This was in all probability the case not long after the death of Mahāvīra." —Winternitz.
The literature belonging to the canon of the S'vetāmbara Jainas has been exhaustively discussed by Weber. The list of arrangement of the scriptures was drawn by Bühler. According to this list, the present canon of the S'vetāmbara Jainas consists of the following 45 works :I Eleven Angas :
. (?) SPIRIT (SERIF); (2) 295 (Danas); (3) STUTT (EUTIS); (7) AHRİ (Haris); (4) arequirê (oregalà) -generally referred to as Hitaataz; (&) arti+HETST (TATE
27: or TCF217:); (9) JarATCHT3T(391##&+T:); (c) siasदसाओ (अन्तकृतदशाः); (९) अणुत्तरोववाइयदसाओ (अनुत्तरौपपतिकदशाः); (20) qerarchE (98621F2yti); (??) farradi (faqah). II Twelve Úpāngas:
(१) ओववाइयसुत्तं (औपपातिकसूत्र); (२) रायपसेणइज or रायपसेणिय -3/59214-Wrong but traditional rendering of the title. (3)
faifita; (r) quran (971971); (4) or are courtît (afatla); Shree Sudharmaswami Gyanbhandar-Umara, Surat

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(१) जम्बुद्दीवपण्णात्ति (जम्बूद्वीपप्रज्ञप्ति); (७) चन्दपण्णत्ती (चन्द्रप्रज्ञप्ति); (८) निरयावलियाओ; (९) कप्पवडंसिया or कप्पवडंसियाओ (कल्पावतंसिका); (१०) पुफियाओ (पुष्पिका); (११) पुप्फचूलियाओ (पूष्पचूलिका); (१२) वहिदसाओ (वृष्णिदशा). N. B.- Upangas 8-12 comprise only one book, under the title 'निरयावलियाओ'. III Ten Prakīrṇas:
(१) चउसरण (चतुःशरण); (२) आउरपच्चक्खाण (आतुरप्रत्याख्यान); (३) मत्तपइण्णा (भक्तपरिज्ञा); (४) संथार (संस्तार); (५) तण्डुलवेयालिय (तन्दुलवैचारिक); (६) चन्दाविज्झय (चन्द्रकवेध्यक); (७) देविन्दत्थव (देवेन्द्रस्तव); (८) गणिविज्जा (गणिविद्या); (९) महापच्चक्खाण (महाप्रत्याख्यान); (१०) वीरत्थव (वीरस्तव). IV Six Cheda Sutras:
(१) निसीह (निशीथ); (२) महानिसीह (महानिशीथ); (३) ववहार (व्यवहार); (४) आयारदसाओ (आचारदशाः); (५) बिहक्कप्प (बृहत्कल्प); (६) पंचकप्प (पञ्चकल्प). v Four Mulasutras:
(१) उत्तरज्झयण (उत्तराध्ययन); (२) आवस्सय (आवश्यक); (३) दसवेयालिय (दशवैकालिक); (४) पिण्डनिज्जात्त (पिण्डनियुक्ति). VI An Unnamed group of two works :
(१) नन्दीसुत्त (नन्दीसूत्र); (२) अणुओगदार (अनुयोगद्वार).
The नन्दीसूत्र, ascribed to देवर्द्धिगणिन् , gives the following seventy-eight works as comprising the Sacred Literature':
श्रुतज्ञान
अङ्गप्रविष्ट (12)
अनङ्गप्रविष्ट (or अङ्गबाह्य)
आवश्यक
आवश्यकव्यतिरिक्त
(6)
कालिक (31)
उत्कालिक (29)
[Cp. Nandi, Sutra 44] Shree Sudharmaswami Gyanbhandar-Umara, Surat

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"Nāyadhammakabão is the Sixth Anga in the Jain Canon, and it means the "Examples and religious narratives." Book I of this Anga consists of 19 chapters each one of which as a rule presents a complete, independent narrative. Most of these tales are of the type which lays more stress on some parable incorporated in them, than on the tale itself ; some are, indeed, nothing but parables, spun out and enlarged to form narratives.
Beside these legends and parables, we also get novels, tales of adventures, Mariner's fairy tales, tales about robbers etc., in which the parable only appears in the form of a moral clumsily tacked on to the end.
Here, as in many other cases, the fate of persons is followed up in various rebirths. Chapter XVI contains the legend of Dovai i.e. Draupadī in the form of a story of re-birth. This is a monkish corrouption of the legend from the Mahābhārata, of Draupadi's marriage to the five brothers.
Book 1st of this Anga is a complete contrast to the second part both in form and contents, and is more closely associated with the 7th and the 9th Angas."
II. Summary of Chapter IX
Formerly, there lived in the city of Campā a merchant named Mākandi. His wife was Bhadrā. They had two sons named Jinapalita and Jinaraks'ita. These two brothers were of a very seafaring nature. They had successfully completed eleven voyages, and now they wanted to start out on the twelfth. It was, however, a superstition that the twelfth voyage was fraught with dangers ; and so their parents tried their best to dissuade them from their under. taking. But neither their tears nor their prayers were of any avail. So, ultimately, they somehow secured the permission of their parents and started.
After they had gone some miles, there began to appear hundreds of bad omens;-e.g., there was an untimely thunderShree Sudharmaswami Gyanbhandar-Umara, Surat

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ing in the sky, a terrible hurricane broke out, and inspite of their persistent efforts, the ship wrecked, and with it all the merchandise and the crew went into the sea. But the two brothers Jinapalita and Jinaraks'ita, were seasoned sailors, were undaunted, and luckily they managed to get the support of a large plank of wood; with the support of that plank, the two brothers came to the shore of a large fairy island named Ratnadvīpa. As soon as they landed there, the presiding deity of the island saw them by her Avadhi knowledge. She came to them and with various threats forced them to go with her. The three lived together happily enjoying all sorts of pleasures, in her palace on the island.
But after some days that Deity was entrusted with the work of cleaning the Lavaaņa-sea for twenty one days. At the time of her departure she told the two brothers to live and enjoy there to their heart's content. She told them that the whole beautiful island was always at their command. But she warned them again and again not to visit the southern part of the palace, adding that there was a very dreadful cobra there whose very sight was fatal.
Soon after her departure, the two brothers became very restless; they visited the various parts of the palace and as it usually happens, they had the desire to eat the forbidden fruit ; and so they went to the southern garden. There, a very foul smell pervaded the atmosphere, and they saw a large heap of bones and skeletons. They also came upon a man banging on the gallows, and he told the two brothers his harrowing tale. The two brothers gathered from him, that it was the practice of the Deity to enjoy with the men whom chance brought to the island, till her lust was satis. fied, and then after she grew tired of them, to kill them by such brutal means, and again to search for new and fresh victims. The thought that their lives were also in the same boat chilied their bones to the marrow. But the man on the gallows told them of a remedy, viz., to worship and follow the Yaks'a named S'ailaka,
According to his suggestion, the two brotbers worshipped the Yaksa, and the Yaksa promised to carry them safely to Campā on condition that they will remain firm

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and faithful, and will not show any regard to the Deity. Then that Yaks'a underwent a transformation by means of magical mutation, and transformed himself into a long staff; then, he underwent a second magical change and turned himself into a horse. The two brothers mounted the horse, and started towards Campā. In the meantime, that Deity came to know of their plan, pursued them, and began to distract. - their minds. For a time it was all in vain; but then she resolved to divide them and then to conquer. She said to Jinaraks'ita :-"I was never loved by Jinapalita. I also never loved him. I was always loved by Jinaraks'ita, and I too loved him dearly.” The words produced a magical effect. Jinaraks'ita was fascinated by her sweet and sugar coated words, and remembering the former pleasures he had enjoyed with her, he shamefully looked back at her.
As soon as the Yaks'a came to know that Jinaraksita had lost faith in him, he threw him down. The vile and ruthless Deity caught hold of him, and cut him into pieces with her sword, and threw them in all the directions, as an offering to the quarters. Thus that Jinaraks'ita met a very miserable death.
Then she tried to distract Jinapālita also, but he was not to be moved. As a result of that he reached home hale and hearty. He reported to his parents the whole tragedy of his brother's death, and then lived happily for many years. Finally, he became a monk, and then attained perfection. Moral (In the words of the text) :
छलिओ अवयक्खंतो निरावयक्खो गओ अविग्घेणं । तम्हा पवयणसारे निरावयखेण भवियन्वं ॥१॥ भोगे अवयक्खंता पडंति संसारसागरे घोरे ।
भोगेहिं य निरवयक्खा तरंति संसारकतारं ॥२॥ (1) "The one who was desirous (of pleasures), was deceived, while one who had no regard (for them) went (home) without any obstacles. Therefore, one should be free from any desires and expectations with regard to the Essence of preaching. (2) Those who desire pleasures fall into the dreadful sea of worldly existence, wbile those who are averse
to them cross the wilderness of worldly existence.” Shree Sudharmaswami Gyanbhandar-Umara, Surat

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So, this is a Parable of the Sailor. Just as that Jinapalita went home because he paid no heed to the Deity, similarly men, who disregard pleasures and pursue the path laid down by the Jinas, reach salvation. The moral of the story according to the commentator is as follows:
जह रयणदीवदेवी तह एत्थं अविरई महापावा । जह लाहत्थी वणिया तह सुहकामा इहं जीवा ॥१|| जह तेहिं भीएहिं दिट्ठो आघायमण्डले पुरिसो। संसारदुक्खभीया पासंति नहेव धम्मकहं ॥२॥ जह तेण तेसि कहिया देवी दुक्खाण कारणं घोरं । तत्तो चिय नित्थारो सेलगजक्खाओ नन्नत्तो ॥३॥ तह धम्मकही भव्वाण साहए दिटुअविरइसहाओ । . सयल दुहहेउभूओ विसया विरयन्ति जीवाणं ।।४।। सत्ताणं दुहत्ताणं सरणं चरणं जिणिन्दपन्नत्तं । आणंदरूवनिव्वाणसाहणं तह य देसेइ ॥५॥ जह तेसिं तरियन्वो रुद्दसमुद्दो तहेव संसारो । जह तेसि सगिहगमणं निव्वाणगमो तहा एत्थं ।।६।। जह सेलगपिठाओ मठो देवीइ मोहियमईओ । सावयसहस्तपउरंमि सायरे पाविओ निहणं ॥७।। तह अविरईइ नडिओ चरणचुओ दुक्खसावयाइण्णे । निवडइ अपारसंसारसायरे दारुणसरूवे ।।८॥ जह देवीए अक्खोहो पत्तो सठाण जीवियसुहाई।
तह चरणट्टिओ साहू अक्खोहो जाइ निध्वाणं ॥९॥ (1) The Ratnadvipadevi is like Avirati (Non-cessation from sin, or lack of ascetic practice). The merchants desirous of gain are like the souls desirous of happiness, in this world. (2) Just as those (two) frightened ones saw the man on the gallows, similarly those who are scared away by miseries in this Samsāra, see (or come across) the Preaching of Law (Dharmakathā). Just as the man on the gallows told them that the Deity was the terrible cause of all their sorrows, and the only (sure) escape from them was at the hands of the Sailaka Yaks'a, and none else, (4) similarly, the Preacher of Law, who is well conversant with the nature of Avirati informs the Bhavya soins, that Avirati is the root cause of all the sorrows and miseries, and induces men

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to refrain from sensual pleasures. (5) Likewise, he also points out (to the Liberable souls), that the practice of Law as preached by the Best of the Jinas, is the only refuge for souls distressed and afflicted) by sorrows,—the Law which is calculated to enable them to attain Salvation, whose nature is absolute bliss. 16) Just as the merchants had to cross the terrible ocean, similarly (the souls have to cross) the Samsāra ; and the returning home is like the attainment of Salvation (on the part of the souls) here. (7) Just as the one, whose mind was infatuated by (the words of the Deity fell down from the back of the Sailaka Yaks'a, and met his death in the ocean abounding in tbousands of acquatic animals, (8) similarly one, who is made to dance (i.e. is under the sway of; Avirati, and consequently swerves from his code of conduct, falls in this terrible and endless ocean of worldly existence, which abounds in many a beast of prey in the form of sorrows and miseries. (9) Just as the one, who was not moved by the Deity-(i.e. did not give way to her tempting and seducing words),-reached his destination, and consequently) got all the pleasures in life, similarly a monk, whose mind is never excited (by pleasures of senses), attains Nicvāụa (Salvation).
III. Summary of Chapter XVI . I. Nāgas'rī : (The first birth of Draupadi) :
There lived in Campā three learned and rich Brahmin brothers— Soma, Somadatta and Somabbūti- with their wives Nāgas'rī, Bhūtas'rī and Yaks'as'rī respectively. Once they, resolved that every day they should prepare plenty of food etc., and enjoy at each other's houses by turns. Once it happened to be the turn of Nāgas'rī. She prepared plenty of food and a very rich and delicious gourd-preparation. When she tasted it she found that it was very bitter, un. palatable, and had turned into poison. She was very sorry for the waste of so much material, but particularly sbe dreaded the humiliation and mockery at the hands of her
*2 Shree Sudharmaswami Gyanbhandar-Umara, Surat

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sisters-in-law. So she concealed it, prepared another sweet dish and served it to the Brahmins and their wives.
Now there arrived in Champā the venerable monk Dharmaghos'a with his disciple Dharmaruci; the latter was possessed of great psychic force and observed monthly fasts, On the day of the breaking of his fast, he took his almsbowl and with the permission of the venerable Dharmaghos'a started on a begging tour. While visiting the high, the low and the middle houses, he came to the house of Nāgas'rī who wished to get rid of the gourd-preparation, and so poured it all into his begging bowl. Then Dbarmaruci, thinking it to be sufficient, returned to his monastery and showed the food to his preceptor. Dharmaghos'a was overpowered by the smell of that gourd preparation. He took some of it on his palm and tasted it. Finding it to be poisonous, he said to his disciple:- ''If you eat this food, you will die a premature death. So go and keep this food in some place free from living organisms and get another pure food." Then the monk went to a place nearby and there he threw a drop of it; then by its very smell many ants came there, apd all those that tasted of the food died instantaneously. Then Dharmaruci said to himself, If one drop can kill so many ants, the whole of this will cause the death of numerous living beings” So he thought it better to drink it himself. He then drank it, sat on a Darbha-seat, confessed his sins, worshipped and prayed to his religious preceptor and then died calmly. Now Dharmaghos'a, thinking that Dharmaruci had gone for a long time, sent bis disciples for searching him, and learned from them of bis death. Then Dharmaghos'a explained to bis disciples how that Nāgas'rī was at the root of the death of such an illustrious monk as Dharmaruci.
The new tbat Nagas'ıi had ķilled the monk spread liké wild fire and every body ridiculed, censured, and criti. cised her. When those Brahmins heard tbis report, they went to Nāgas'rī and abused her, threatened her, beat her and foally drove her out of the house. Thereafter she main. tained herself by begging. Then she was attacked with various diseases, and ultimately she died a very miserable death. Due to her wicked actions she went through a series

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of births in lower species as well as in hell. II. Sukumcirikā: (The second human birth):
Then after coming out of hell, she was conceived as a girl, in this very city of Campa, in the womb of Bhadrā, the wife of a merchant named Sāgaradatta. On account of her delicacy the parents named her as 'Sukumārikā'. She passed her childhood and attained excellent beauty, youth and charm. One day while she was playing with a ball on her 'terrace, she was seen by Jipadatta, another merchant in Campā. Jinadatta was so much astonished at her peerless beauty that he desired her to be the wife of his son Sāgaraka. Then with all pomp and glory he went to the house of Sāgardatta and demanded her as the bride of his son Sāgara. Sāgaradatta consented on the condition that •Sagara' should live at his house, as he could not bear the separation of his only daugbter. The terms were inutually agreed to, and the marriage of Sāgara and Sukumārikā took place.
At the time of the marriage, when 'Sagara' took the hand of Sukumārika in his hands, he experienced a sensation as if he had touched a sword.blade or smouldering fire. (Due to the sin committed in the past and especially because she had poisoned Dharmaruci in one of her past births, Sukumārikā's body possessed that repulsive, irritaiing and burning touch.) Then 'Sagara' went to the bed-room along with her, but being unable to bear that buroing touch, he opened the door, and seeing that Sukumārikā was asleep, he bolted away from the bouse and went home.
When Sāgaradatta came to know this, he went to Jina. datta's house, and burning with rage he condemned Sāgara in the strongest language. But inspite of his father's requests and threats, Sāgara gave a flat refusal, to go to his father-in-law's house, and Sagaradatta returned home crest fallen and dejected. Then he consoled Sukumārikā with sweet words and promised her another husband.
Now after some days Sāgaradatta saw a miserable beggar passing by the royal road. He brought that beggar to his house, bathed him, clothd bim, decorated him with ornaments, and offered him his daughter Sukumārikī. But Shree Sudharmaswami Gyanbhandar-Umara, Surat

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when the beggar experienced that terrible burning touch he also ran away like a crow released from a slaughter-house
Next morning Sāgaradatta consoled her with sweet words, and advised her that now she should become a laywoman and spend her time in observing religious duties. Afterwards she became a nun and joined a band of Gopālikā nuns. But she was haughty bv temperament and owing to her wayward behaviour she could not put up with them ; so she went away and stayed in a separate monastery.
One day while she was observing her austerities near a garden she saw a courtezan named Devadatta enjoying all sorts of human pleasures with five members of Lalitā Club. When she saw that, her passions and desires for human pleasures, which were latent till now, overpowerede her, apd she made the following sinful resolution—"If there is any potency in this penance of nine then let me also, in one of my future births, enjoy such human pleasures."
Afterwards she became very wayward, used to wash her body again and again, and began to rove as she liked. And ultimately at the time of her death she did not confess and atone for that sinful thought. So after her death she was born as a divine courtezan in one of the heavens. III. Draupadī: (The third birth).
Sukumārikā, after coming down from heaven, was conceived in the womb of Culaņi, wife of king Drupada, in the Pāncāla country, in the city named Kān:pilyapura. As she was the daughter of Drupada, the girl was named Draupadi, In course of time Draupadi passed her childhood and attained excellent form, and matchless youthful beauty. King Drupada granted her the liberty of choosing her own husband, and so he resolved to celebrate her Swayamvara.
Tben king Drupada sent messengers to Dwāravatī, Hastinapura and to many other places, inviting to the Swayamvara, Krşņa Vāsudeva, the five sons of king Pandu, and various other kings, princes and warriors. A huge and magnificent pandal was erected for the Swayamvara,
Then king Drupada welcomed and received all the kings and Shree Sudharmaswami Gyanbhandar-Umara, Surat

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princes that had come, and proclaimed that the Swayamvara would take place the very next day.
Next morning Vasudeva and many other kings and princes went to the pandal in all their pomp and glory, and king Drupada greeted and welcomed them. Then princess Draupadi, finely dressed and richly decorated, entered the pandal with a beautiful wreath of flowers in her hands. Her female companion introduced all those mighty kings and princes one by one to Draupadi, giving full information about their race, family, prowess, handsome form, good qualities, and so on. Then princess Draupadī, being goaded (as it were) by her former Nidāna sinful resolution), chose the five Pāņdavas as her husbands and garlanded them.' All the other kings and princes congratulated her on her choice. Thereupon king Drupada took the five Pāņdavas to his palace, performed the marriage ceremony of Draupadī. with them, and gave the various valuable marriage gifts. Thereafter the five Pandavas, accompanied by princess Draupadī, returned to Hastinapura and performed various auspicious rites and ceremonies.
The five Pandavas enjoy ed every day the best of pleasures in the company of Princess Draupadī. Now once Kacchulla Nārada came to Hastinapura. He had very pleasing appearance, but at beart he was very wicked. He was a great lover of quarrels and fights. King Pandu, together with his five sons and queen Kuntī, warmly received him. But Draupadi did not show any regard for him, knowing that he had not abandoned his sinful activities. Being enraged at this behaviour of Draupadī, Nārada determined to take revenge upon her.
Nárada then crossed the Lavaņa Sea, and reached the city Aparakamkå in the continent called Dhātakīkhanda, There he described the matchless beauty of Draupadī to king Padmanābha, who was very proud of his own harem, and then returned back. Thereupon king Padmanābba, being greatly enamoured of the beauty of Draupadi, propitiated a ged (who was his former friend), and requested him to secure Draupadi for him. The god, in order to do a good Shree Sudharmaswami Gyanbhandar-Umara, Surat

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turn to king Padmanābha, kidnapped Draupadi while she was fast asleep in the company of king Yudhisthira, and brought her in the As'oka grove of Padmanābha's palace, Then queen Draupadī, being roused from her sumber, became depressed and dejected. King Padmanabha went to her and expressed his evil desire. Thereupon Draupadī said to him, "If my beloved brother Kļşya Vasudeva does not come to my rescue within six months, then I shall agree to whatever you command." The king agreed to this and kept her in the apartment of maidens, where she stayed exerting bereself by continuons fasts.
The Pandavas made a vigorons search for Draupadi everywhere, but they did not get any information, trace, or nows of queen Draupadī. At last king Pandu sent his queen Kuntī to Dwārawati to seek the help of Krşņa Vasudeva in this matter. Kroņa received her witb great honour and respectt, and promised her to find out queen Draupadi, and then gave her leave to go.
Afterwards Krona learned from Nárada himself that he (Nārada) once bad happened to see Draupadi in the city Aparakamkā in Dhātakīkbanda. So, accompanied by the five Pandavas, Krspa crossed the Lavaga Sea with the help of the god Susthita, and went to Aparakamka. Then at the behest of Kroņa, Dāruka, the cbarioteer, went to king Padmanabba and said to him- "Oh sinful and sbameless Padmapābhal Krona has come to the rescue of queen Draupadī. So restore her to him, or come out ready for a fight." King Padmanabba, being enraged with fury, expelled that embassador in an insulting manner and marched out for a fight. Seeing Padmapābha approaching, the five Pandavas, even at the risk of their lives, attacked him; but he repulsed and routed them in no time. Then Krşoa with a firm determination marched against him, and repuls. ed and routed two thirds of his army merely by the sound of bis Paicajanya copch and the twang of his bow. Thereopon ting Padmanabha, being weakened and powerless, and finding it impossible to hold his own, hastily returned to his capital and closed all the gatos of the city. Then Krona
marched against' Aparakanika, ransformed himself into a Shree Sudharmaswami Gyanbhandar-Umara, Surat

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lion-man (Nara-simba) and began to scratch the ground with a terrible noise. Then king Padmanabha, seeing his entire city being rased to tbe ground, was scared, and went for refuge to queen Draupadī. At her advice, he humbly surrendered himself to Krşpa and lay prostrato at his feet. Noblə and compassionate Krşụa forgave him. Then Krşņa, accompanied by the five Pāodavas and queen Draupadi, began to cross the Lavana sea,
At that time, Kapila Vásudeva, ruling in the eastern half of Bhārata Varsa in Dhatakikhanda, being advised by Munisuvrata, speedily went towards the sea coast and on seeing the white and yellow banner-tips of Krsna Väsudova while he was passing through the Lavaņa Sea, blew his conoh Having heard that sound Krşņa also blew his conch. Thus the two Vasudevas exchanged grectings by blowing their conches. Thereafter Kapila Väsudeva went to Aparakaņkā, and seeing it all destroyed, in great rage he ordered Padmanabha to leave the kingdom, and crowuled his son as king.
Tben Kșşņa, accompanied by the five Pandavas and queen Draupadī, safely crossed the Lavana sea. Thereupon the Pāndavas, being directed by Kșşņa, crossed the Ganges with a boat. Afterwards they concealed that boat and stayed waiting for Krşpa, Krşņa saw Susthita, the Lord of the Lavaņa Sea, and went to the Ganges; but not finding a boat anywhere. he lifted up his chariot with one arm and began to cross the river with the other. On reaching the middle of the river he felt exhausted. Thinking that the Pandavas had crossed the river with their arms, he was astonished at their strength and power. Then the Goddess Ganges, knowing his thoughts, gave him a passage (or ford). Krşụa crossed the river and went to the Pandavas. Knowing from them that they had concealed the boat in order to test his strength, he became very furious at the thought that they were not still convinced of his greatness, and so he crushed their chariots, banished them from the kingdom, and went towards the city Dwārăvati,
The five Pánòavas returned to Hastināpura in a dejected mood. King Pandu severely admonished them for having Shree Sudharmaswami Gyanbhandar-Umara, Surat

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offended Kșşņa. Then as directed by Kęşga they went to the southern sea-coast, where they founded the city Paņdumathurā, and became rich and prosperous.
Afterwards queen Draupadi gave birth to a son, who was named as Papdusena. He attained youth, mastered the seventy-two arts, and was crowned heir-apparent. Having heard the religious preacbing from the Venerable Elders, the five Pandavas installed Pandusena on the throne, and entered the order along with queen Draupadi,
In those days, the venerable Aristanemi came to the country of Saurāştra and stayed there mortifying himself with self-control and fasts. Then those five monks, with Yudhisthira as their chief being pernitted by the Elders, started to pay their respects to the adorable Ariştanemi. When they reached the city Hastakalpa they heard the nows that Ariştanomi had breathed his last on the Girnār mountain, after a month's fast. Then those five monks climbed the S'atruñjaya mountain, emaciated themselves with a fast of two months, obtained the infinite and excellent Absolute Knowledge, and finally attained Salvation.
Then the nun Draupadī, the disciple of Suvratā nuns, mortified herself with a fast of one month, and having confessed and expiated her faults, was reborn in the heaven Brahmaloka after her death.
The present story is not supplied with a moral. The Commentator, therefore, remarks :--
TRITT 59771 h tà, gå gia 2967:,
"सुबहु पि तवकिलेसो नियाणदोसेण दूसिओ संतो।
न सिवाय दोवईए जह किल सुकुमालियाजम्मे ॥१॥ अथवा :- अमणुन्नमभत्तीए पत्ते दाणं भवे अणत्थाय ।
जह कडुयतुंबदाणं नागसिरिममि दोवईए ॥२॥ त्ति ।। सुबहुरपि तपःक्लेशों निदानदोषेण दूषितः सन् । न शिवाय द्रौपद्या यथा मुकुमारिकाजन्मनि ॥१॥ अमनोज्ञमभक्त्या पात्रे दानं भवेदनाय ।
यथा कटुतुम्बदानं नागश्रीभवे द्रौपद्या अपि ॥२॥ According to him, therefore, the moral of the story is as follows:

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(i) Even the most severe austerities are vitiated by Nidana-(the sinful resolution for material pleasures in exchange for merit) -just as, e.g., the penance of Draupadi was wasted in her incarnation as Sukumārikā,
Or (ii) Giving something bad as a charitable gift to the worthy recipients, and that too) without any devotion, is conducive only to evil; just as the gift of the bitter gourd (preparation, which ultimately killed the monk Dharmaruci), proved disastrous to Draupadi in her birth as Nagas'ri.
Thus, there is an alternative or optional moral for the story according to the Commentator.
Appendix (i)
The Story of Draupadi :
We get in Ch. XVI, the story of Draupadi. Dr. Winternitz calls it a monkish corruption of the tale of Draupadi in the Mbh.'. We get many novel features and distortions in the original tale. There is also a Jain version of the Ramayana (e.g. the Paumacariya of Vimala Sūri, wherein we get the life history of Rama according to the Jain point of view.
Even the later Epic writers were at great pains to account somehow for the strange custom of one woman having many husbands (Polyandry). On the strength of this custom, some critics argue that the Pandavas were foreigners, who came down probably from Tibet, and with the help of a powerful ally they usurped the kingdom of Duryodhana, who probably might have their cousin; and that polyandry might have been common amongst their people. The later Epic writers, however, try to whitewash this by saying, that as the Pandavas were after all 'Lokottara, or in carnations of gods, ordinary mortals should not try to imitate or criticise their actions'. There is also another explanation:
*3

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Draupadi, in her former birth, propitiated the god S'iva and asked for a bridegroom, five times. S'iva gave her a bridegroom with a vengeance : he said "you will have five husbands", — and as a result she had the five Pāņdavas for her husbands. But both of these are merely later explanations. There is also the version that the Paudavas attended the Swayamvara in the garb of the Brahmins. And when all the Ks'triyas failed, Arjuna performed the feat of archery which was the condition that the candidates had to fulfil before qualifying for the hand of Draupadi. When the Pandavas returned home, Dharma said to his mother that he had got a 'special alms' on that day. Kunti, his mother, unwittingly said, “Divide it equally amongst you all". Now to keep their mother's words, the five Pandivas inarried her, and Vyāsa then alloted the particular nu:nber of days when Draupadi should stay with each of them.
The present story is a typical Jain story. Like all Jain stories, it begins with the previous lives of the soul of Draupadī. We are told, that in one of her former births, she was born as a girl with whom it was impossible to co. habit, nay, even her very touch was very repulsive and burning. Consequently she became a nun, but the desire for carnal or animal passions was there, and she could not completely uproot it. When therefore, she once happened to see a courtesan enjoying amorous pleasures in the company of Five men, she at once lost her self control, and exclaimed:- "If I am to get any fruit for these austerities of mine, let me also enjoy these' self-same pleasures in my next birth"; with the result that she gets Five husbands in her next birth. (It is to be noted, however, that she was born as a celestial courtesan in the intervening birth. Otherwise, Draupadi, really speaking, ought to have been born as a courtesan with five lovers.)
Draupadi is shown to have a predilection for the Jain faith right from the beginning, though neither her parents, nor ber husbands, are shown to be like that. Even here, Kļşya is shown to be her brother', one who would run to her rescue any time. She incurs the wrath of Nārada, when on his Shree Sudharmaswami Gyanbhandar-Umara, Surat

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visit to her father-in-law's palace, she does not treat him with proper respect. Consequently he manages very skilfully, that king Padmanabha should kindnap her. We do not know of any such incident or episode from the Mbh. Of course, there is that incident when Jayadratha tried to take her away forcibly but was foiled in his attempt. Here she is carried away while she was asleep by the side of Yudhiṣṭhira, and it was ultimately Kṛṣua alone who brings her back. On their return journey, the Pandavas so offend Kṛṣua that he punishes them severely and banishes them away from their kingdom. This also is a Jain addition. The Mbh. does not know of a single incident when there was a difference of opinion between Kṛṣṇa and the Pandavas. In fact his word was always law to them. He was their friend, philosopher and guide. Then in their old age the Pandavas become monks. Draupadi is also initiated into the order, and all of them ultimately attain Moks'a. Pandavas are the cousins of Krṣṇa, Kunti being Krsua's aunt.
Kṛṣua's assuming the form of a 'Nara-simha' the Lionman, is also to be noted. According to the Hindu mythology it is an Avatara of Vis'ņu, for killing the demon Hiraṇyakas'ipu.
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The style of the Ardhamagadhi Prose works is, according to Winternitz, "Dry as dust". But the present text certainly is an exception to that. Here we get many interesting stories, though they are mostly meant to be primarily didactic. The Ninth Chapter contains the descriptions of a shipwreck which is unique in the Canonical Literature. And, on the whole, the story interest is well maintained in both the Chapters
Appendix (ii)
Textual and General Questions :—
I
Give the Synopsis of: (1) the Ninth Chapter; (2) the story of Nagas'ri; (3) the story of Sukumarika; and (4) the story of Draupadi,
(1) Description of the shipwreck; (2) description of the Seasons; (3) The way in which the Deity tries to win over the minds of the two merchant's sons.
II
I

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111 The moral of the two stories. IV Description of the Swayamvara; V Description of Nārada. VI Marriage customs (e.g. the father of the boy used to
go to the house of the girl's father and demanded the
girl in marriage, offering some S'ulka or dowry for her). VII The kidnapping of Draupadi and her restoration by
Krşņa. The description of the fight between Padma
nābha and the Pāodavas and between him and Krşņa. VIII The messenger (Data) and the privileges he enjoys. IX A note on the Canonical or Sacred Literature of the
Svetāmbara Jains, pointing out the place of Näyādha. mmakahão and Dasaveyaliya in it."
[Read Intrdouction and Prof. M. V. Patwardhan's book Daśavaikālikasūtra- a study,-in two parts.]
General Questions 1. What is the meaning of the titles Nāyādhammakabão, and Dasaveyaliya-sutta ? What place do they occupy in the Svetāmbara Jain Canon ?
2. Discuss the purpose of the story material, found in the Canonical works of the Jains. Show also how this has served the purpose of retaining the sympathies and interest of the lay followers of the Jain church.
3. Comment on the linguistic peculiarities of the prose which you find in the two stories, and contrast it with the literary style of Dasaveyaliya.
. 4. Write a detailed note on the social picture from the incidental references in the body of the text Näyadhamma').
6. Compare aod contrast the .Jain and the Hindu versions of the Dovai-kaba as presented in the Nayadhamma. kabão.
Abbreviations M. Makandi
R-Ratnadvipadevata. B.-Beloved of gods. .. Kygga Rpgna Vasudeva. Mbh. Mahabharata. Com. Commentary or N.-;Namo.
Commentator Shree Sudharmaswami Gyanbhandar-Umara, Surat

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NĀYADHAMMAKAHÃO
TRANSLATION
CHAPTER IX (1.84). If, O Reversed Sir ! the Divine monk Mahā. vīra ... upto who has attained ... has preached this as the meaning of the eighth chapter of the Dnātas, what then is the meaning of the ninth chapter as preached by the Divine Sage ...? Thus, 0 Jambū ! In those days, in those times, there was a city named Campā, a. sanctuary Puwpyabhadra. There lived in Campā) a merchant named Mākandi rich ... upto ... respected. He had a wife named Bhadrā. That (lady) Bhadrā had two sons, named Jinapalita and Jinaraks'ita from that merchant. Once while those two merchant's sons were (sitting) together and conversing, the following thoughts occurred to them :-"We have crossed the Lavaṇasamudra eleven times in a ship, and every time we have returned home successful in all our missions, having earned money and without suffering any losses at all, it would be better for us, therefore, O Beloved of gods, to cross the Lavaṇasamudra for the twelfth time in a ship.'” And saying thus they promised that to one another and going to their parents said :“Thus, O parents, eleven times ... the same upto ... returnod home. We, therefore, desire to cross the Lavaṇasamudra for the twelfth time, if you permit us." Then the parents spoke thus to their sons:- "Here is, children, from grand. father ... upto ... to be shared. You may, therefore, enjoy in plenty all the human pleasures as well as a multitude of prosperity and honour ; why should you bother yourself with a sea-voyage which is only beset with obstacles and which is not dependable? Thus, O sons; the twelfth voyage is again supposed to be always beset with difficulties. Then the sons repeated their request for the second and the third time ... as before. When the parents could not persuade

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the sons even with many requests and entreaties, they at Jast permitted them, though much against their will. Then those Mākandigas, being now permitted by their parents, (took the four-fold merchandise viz.) that which could be counted, balanced, measured and scrutinised ... as in the story of Arahannagao upto ... went many hundreds of yojanas on the Lavaṇasamudra.
(2.85). Now when those Makandiyas had gone many hundreds of yojanas on the Lavaṇasamudra, there appeared many hundreds of evil omens; e.g. a sudden thundering ... upto ...the roaring of clouds, and there also blew an adverse gale. Then that ship, being shaken, stirred and tossed, was being overpowered with the (lashes of) fierce waves; and like a (rubber-) ball tapped by the hand on a floor (or pavement), it was bouncing up and falling down; (it appeared-) like a Vidyadhara-maiden, who has mastered the magic lore she was flying up in the sky), from the surface of the earth; like .a Vidyadhara-maiden who has lost her magic loro she came down from the sky (to the sea-surface); like a Nāga-maiden, scared by the swoop of the great eagle she bolted forward; like a young mare let loose from the stable and scared by (or shy at) the sound of a large gathering of men, she was running about; just as a girl born in a noble family mutters something inarticulate when found fault with by the elders, she also produced some (strange) sound; going round in circles (like a lady) struck by hundreds of blows of the billows; (as if she had fallen) from the sky with her supports snapped (or dropped down); as a newly-wedded bride who has lost her husband weeps, shedding large and profuse drops of tears which are scattered all over her body)- she also scattered a large and voluminous mass of water broken into pieces (or drops); like a great city overpowered by some great calamity and besieged by the army of a hostile monarch, she was bewailing; like a nun absorbed in false meditation and malpractices (or deceitful tricks), she was also meditating (i.e. wás steady for a while); like an aged matron (lit. mother) utterly exhausted after traversing a big forest, she was also pænting; like a goddess who is smitten with grief when the hour of her fall from heaven comes,

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after she has completely enjoyed the fruit of her penance, (or whose enjoyments, which were the fruit of her penance, are exhausted), she was also mourning; all her masts and bows pounded, her keel and the deck that could accommodate thousands of men, were destroyed; her rudder was bent and appeared like a trident (?); iron-nails were falling down from the crevices of the planks and boards that were smashed and ripped asunder; she was (now) open on all sides; all her ropes were snapped and her (other) parts destroyed; she was like a raw (or unbaked) earthen-pot; she had become heavy with anxiety like the desires of a man who has done no merit; she was resounding with bewailing and plaintive sounds, and the cries of alas! alas! produced by the helmsmen, the crew, the merchants and the labourers on board the ship; she was loaded with precious stones and merchandise of various sorts; and hundreds of men on board the ship were weeping, shrieking, and mourning, being smitten with sorrow, and were lamenting; and (under these circumstances), she stranded on the peak of a mountain concealed in water, and with her masts and arches broken, with her flag.staff shattered, with hundreds of poles broken into pieces, she was wrecked with a crushing noise, there and then. And then as the ship was being wrecked (and drowned), all those men i also), with all their vast merchandise, were drowned in the sea. ...
(383). Then those (two) sons of (the merchant) Mākandī, who were very wise, dexterous, skilled, clever, sagacious, and endowed with skill in (various) crafts, and who were skilled and trained for all the most difficult tasks of manning a ship; who had many successes to their credit; who had their wits about them, and were of skilled hands found a big wooden plank. There was a large island named Ratnadvipa on the part of the sea where the ship was wrecked;-it was many yojanas in length and breadth, and many yojanas in circunference; it was graced with many trees and groves, beautiful, charming, agreeable, handsome and pleasing to the sight. In the midst of that (island), there was a very big palace, lofty and high ... upto ...
beautiful, charming etc. There in that palace lived a deity Shree Sudharmaswami Gyanbhandar-Umara, Surat

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named Ratnadvipadevata, who was wicked, ferocious, dreadful, vile, and adventurous. To the four quarters of that beautiful palace there were four groves of trees, black and of a black sheen. Then those sons of Makandi, being carried away by that wooden plank, drifted towards the Ratnadvipa island. Then those sons of Makandi got a footing, rested for a while, left that wooden plank, and went on the Ratnadvipa island; there they searched for fruit, and ate them; then they searched for the cocoa-nut fruit, broke them open, and anointed each other's bodies with that cocoa-nut oil, and plunging into the lake had bath upto... came out (of the lake), and sat down on a slab of stone; being seated on a comfortable seat, and having rested and consoled themselves, they were brooding over (or thinking in their minds about), their (native) town Campa, their bidding farewell to their parents, crossing the salty main, the sudden outburst (or appearance) of a black squaller, the destruction of their ship, their getting a wooden plank, and (finally) coming on the Ratnadvipa island; and thus they were crestfallen and downcast .... upto were brooding. Then that Ratnadvīpadevatā saw those sons of M. by means of her Avadhi knowledge, and taking a sword and shield in her hands, she flew up in the sky for a height of seven or eight hastas, and traversing (the air) by that excellent (or quick)... gait of the gods, she went to those sons of M. and getting furious she addressed them with harsh, severe, and cutting (or scathing) words as follows:-"Oh! you sons of M., If you (agree to) enjoy the various and plentiful pleasures with me, then alone you will remain alive. If you, however, do not (agree to) enjoy the various sensual pleasures with me then I shall cut off, with this sword of mine, which is as sharp as a razor and like a blue lotus, or a buffalo-horn, or of the colour of indigo,-your heads, and throw them in a corner as if they are palm fruits; and (cut off) your faces adorned with a row of moustache, and your bearded cheeks. Then those sons of M. hearing these words of that R. were frightened, and with their hands upto greeting, spoke thus:-"Whatever the Beloved of gods is pleased to order us, we shall carry it out, and obey all your orders, instruc Shree Sudharmaswami Gyanbhandar-Umara, Surat
...
...
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tions, commands, and words. Then that R. took hold of those sons of M. and went to her palace; there she removed all the gross (lit. inauspicious) atomic particles from their bodies, infused the finer particles into their bodies, and then went on enjoying all sorts of pleasures with them; and every morning she used to offer them nectar(like) fruits.
(4.87). Then that R. was ordered by Susthita, the Lord of the salty main, at the instance of a message from S'akra, to visit (lit. to move about) for twenty-one times the salty main, and to remove, twentyone times, whatever grass, or leaves, or sticks, or rubbish, or filth, or impurity, or anything stinking, or unclean there might be, and to throw it away in a corner. Then that R. said to the sons of M. as follows:-"Thus, verily, O Beloved of gods, I have been ordered by Susthita, the Lord of Lavaņa etc. So, while I am, O Beloved of gods, busy there on the Lavaņa sea, you just stay on here in this very palace happily and comfortably. If you feel, in the meanwhile, dejected, lonely (eager), or scared, then you betake yourselves to the eastern grove. There, the (following) two seasons are always prevalent (lit. at your command), viz. the Prāvrat and the Vars'ā seasons (i.e. the rainy season). And there, the rainy season is always prevalent, resembling a mighty elephant, with white tusks in the form of the (white) Kundala and the S'ilīnd bra flowers, with its plump trunk in the form of the flowers of the excellent Nikura, and with the sweet-smelling ichor in the form of the fragrant oozings from the Kuțaja, Arjuna, and the Nīpa trees. And there is also the Vars'ārātra season always present, resembling a mountain, with diverse jewels in the form of the (red) Indragopa insects, with the murmur of the rivulets in the form of the noise produced by the frogs, and with the mountain peaks in the form of the tree-tops encircled (or crowded) with peacocks. There, O Belo7ed of gods, you enjoy yourselves happily and comfortably in the various wells etc. ... upto ... in the series of lakes and tanks, as well as in the bowers of Ali and Māli creepers, and in the flower-arbours. If you, however, feel depressed, dejected and forlorn (or frightened) even there, then you might go to Shree Sudharmaswami Gyanbhandar-Umara, Surat

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the northern grove of trees. There, the (following) two seasons are always prevalent, viz. the S'arad and the Hemanta (Autumn). There,—the S'arad season, resembling a bull is always present. It has'a hump in the form of the S'aņa and the Saptaparņa trees, the blue-black horns in the form of the blue lotuses, and it has the grunting of an ox in the form of the sound produced by the Sarasa and the Cakravāka birds. And there the moon-like seasou of autumn is always prevalent, with the bright moou-light in the form of the white Kunda flowers, with the full-orb of the moon in the form of the fully blossomed grove of the Lodbra trees, and with the flood of the rays of the moon in the form of the continuous sprays of the drops of water and snow. There, O Beloved of gods, you enjoy to your heats' content, in the wells ... etc. In case you feel bored and lonely even there, then you repair to the western grove. There, the (following) two seasons are always prevalent, viz., the Spring and the Summer. And there, the season of Spring, resembling a monarch, is at your service, with a charmig grarland in the form of the mango-blossoms, with his diadem in the form of the Kims'uka, Karnikāra, and the As'oka trees, and with the parasol in the form of the tall Tilaka and Bakula trees. And there is the season of Summer, resembling an ocean, always ready (to greet you), with its waters in the form of the (flowers of) Pāțala and Sirīs'a; with its tide in the form of the white Mallikä and Vasantikā flowers; with the movements of the crocodiles in the form of the cool and fragrant breezes. There, too ... you might enjoy. If you, however, feel depressed, dejected, and forlorn even there, then you retire into the palace and stay there waiting for me. Do not, (on any account), go to the southern forest-grove. There is (in that grove) a serpent, whose venom is fierce, terrible, fatal and deadly (litr great); it has a huge and a very big body, and it appears as if it is emitting fire; it is as black as soot, a buffalo, or the crucible; its eyes are full of furs and.poison; its sheen resembles a heap of collyrium; it has red eyes, and its forkod double tongue is always fickle and moving; it
looks as if it wore the braid of hair of the surface of the Shree Sudharmaswami Gyanbhandar-Umara, Surat

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earth; it is very adept in making quick movements of its fangs (or hoods) which are powerful, large, crooked, shaggy, and hard; it produces a hissing sound as that of (the iron) being heated in a smithy; its fierce and deadly fury cannot be guaged (or warded off); it rushes at you; (or V.L. its mouth is always gaping like that of a dog); very nimble and swift; and having poison (even in the eyes and always hissing. (Do not go there) - lest your bodies will be destroyed (i.e. you will die). She repeated this (warning) twice and thrice to those sons of M., and transforming herself by 'magical mutation', she started to go on her rounds, twenty-one times, on the Lavaņa-sea
(5.88) Then those sons of M, not finding anything of interest and mental comfort or peace in that palace, said to one another as follows:--"Thus verily, O Beloved of god, the R. told us as follows:- Thus verily, I am, at the instance of a message from Sakra, (ordered) by the Lord of Lavaņa (Sea) ... upto ... will be destroyed.” It would be meet for us, therefore, O B., to repair to the eastern forest-grove. (P.6] Having agreed mutually, they went to the eastern forest.grove, and there sported in the wells ... upto ... the bowers of Ālī creepers. Then those sons of M. not deriving any pleasure... upto ... went to the northern forest-grove. There, too, they sported in the wells ... upto ... in the Ālī-bowers. Not getting any peace of mind even there, ... upto ..., they said to one another thus :—"Thus verily, O B., the R. said unto us-Thus, indeed, O B., at the instance of a message from S'akra, I am (ordered) by Susthita, the Lord of Lavaṇa (Sea) ... upto .... lest your bodies will be destroyed! Therefore, there must be some reason (for her giving us such instructions). It would be better, therefore, if we go to the southern forest-grove. Having counselled thus, they agreed mutually and started towards the southern grove.' From there proceeded a smell, like that of the carcass of a snake, ... upto ... even more foul than that. Then those sons of M., being overpowored by that foul smell, covered their faces with their upper garments, and went into the southern grove. There they saw a huge gallows surrounded by heaps of bones, and having a dreadful Shree Sudharmaswami Gyanbhandar-Umara, Surat

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appearance; there they also saw a man on the gallows who was bewailing piteously, miserably, and in a hoarse voice; being frightened and scared away, they approached that man on the gallows and said to him as follows:-"O B., whose is this gallows ? Who are you? From where did you come here ? And who reduced you to this plight ?” Then that man on the gallows spoke to the sons of M, as follows:-"This is O B., the gallows of the R. I hail, O B., from the Jambūdvīpa island, from Bhārata Varşa, from the city of Kākandī. I was a dealer in horses, and I launched my ship on the Lavana-Sea, loaded with plenty of merchandise. Then, with my ship wrecked and all my merchandise drowned, I happened to catch hold of a piece of plank. And then, being carried away, I drifted towards this Ratnadvīpa island. Then that R, saw me, took me (with her), and [P. 7] went on enjoying the various pleasures with me. Then that R. once lost her temper with me for a very trifling offence on my part and reduced me to this miserable plight. So you never can have any idea, O B., to what miserable state your bodies also will be reduced to 1" Then those sons of M. on listening to this from that man on the gallows were terribly frightened, and terrified, and spoke to that man thus:-"OB, how shall we rescue ourselves from the clutches of that R.?” Then that man on the gallows said to the sons of M. as follows:“Here, O B., in the eastern grove, in a temple dedicated to him, resides a Yaks'a, named Sailaka, who has the form of a horse. Now that S'ailaka Yaks'a, when the hour of his coming here has arrived and approached, viz. on the fourteenth, the eighth, the new moon, and on the full-moon (nights), (or coming there at a fixed hour)-says loudly :"Whom shall I save? Whom shall I protect?” Go you, therefore, O B., to the eastern grove and there worship that S'ailaka Yaks'a with plenty of flowers, and bending down on your knees before him, and with your hands folded, you wait upon him. When the S'ailaka Yaks'a would come at: his appointed and fixed hour, and would repeat— "Whom, shall I save, whom shall I protect ? "--you say unto him :--"Save us, protect us!” The Sailaka Yaks'a (alone)

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can rescue you with his own hands from the clutches of the R.... Otherwise, I cannot say (or imagine) to what miserable plight these bodies of yours will be reduced to !"
(7.89) Then those sons of M., on hearing this from the man on the gallows went quickly, speedily, hotly, briskly, and in great hurry, to the eastern grove, and from there to the lake; there they plunged into it, had their bath, and tben having taken all sorts of lotuses etc., they went to the temple of the S'ailaka Yaks'a. Going there, they bowed down to him the moment he was in sight, worshipped him with plenty of flowers, and going down on their knees they waited upon him, served him, and bowed down to him. Then the Yaks'a, having gone there at the fixed and appointed hour, said thus ;-'Whom shall I save? Whom shall I protect?” Then those sons of M. got up suddenly,...upto... having greeted him, said as follows:-P.81 "Save us, protect us.” Then that Sailaka Yaks'a said to those sons of M. as follows: —"Thus, verily, O B., while you would be crossing the Lavana Sea with me, that R., who is sinful, ferocious, dreadful, vile, and daring, would put in all sorts of obstacles (in your way) by employing words,--harsh and sweet, agreeable and disagreeable, amorous and piteous. If you, therefore, O B., respect, acknowledge (or entertain), or pay any regard to the words of that R., then I shall throw you away from my back. In case you do not pay any attention, or heed, or respect to the words of that R., then I shall rescue you safely-(with my own hands)—from the clutches of the R.". Then those sons of M. said to the S'ailaka Yaks'a as follows:-"Whatever you say, O B., we shall carry it out to the letter !" Then that Sailaka Yaks'a went to the north-east direction, underwent a transformation by means of a magical mutation, had a staff going out for numerable Yojanas, underwent a magical transformation for the second time, then created, by means of his magic power, a horse, and said to those sons of M. as follows :—"Oh you sons of M., Oh B., ride on my back." Then those sons of M., delighted, bowed to the Yaks'a S'ailaka, and mounted on bis back. Then that S'ailaka,
knowing those sons of M. to have mounted on his back Shree Sudharmaswami Gyanbhandar-Umara, Surat

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flew up into the sky for a height of seven or eight palm trees, and started to cross the Lavaṇa-sea with that excellent, quick, speedy, brisk, and heavenly gait of the gods; and right through the Jambūdvīpa island, he made towards the Bhārata Varşa, towards the city of Campā.
[8.90] Then that R. had her twenty one rounds on the Lavaņa.sea, and whatever grass etc. there...upto... threw it away, and then she went to her palace; not finding those Sons of M. in the palace, she went to the eastern grove...... upto.........searched for and investigated them everywhere, on all sides, but not getting any trace etc. of them, she went to the northern grove...and in like manner..the western grove...and not finding them there she employed her Avadhi knowledge, and saw that those sons of M. were crossing the Lavana-sea with the Yaks'a Sailaka; (P.9, being enraged and furious, she took hold of a sword and a shield,...flew upto seven or eight ... ... flew up...... and with that excellent gait......she Overtook the Sons of M. and said to them the following :-"O ge! sons of M.! You who crave for something which is never longed after viz. (Death), what do you know, going through the Lavaņa-sea with the Yaks'a Sailaka, forsaking me ? But even now, if you pay heed to me (or to my words), then (alone) there is some hope of your lives. In case you do not pay attention to me then I shall (cut off and) throw away (your heads) by this sword, which is as dark as a dark-blue lotus, or a buffalo-horn:”Then those sons of M., on hearing these words of that R., were not at all frightened, or excited, or perturbed; they paid no attention, regard, or heed to the words of R., and not paying any attention, regard, or heed to her words they were going right through the Lavapa-sea. Now when that R. conld not move, or excite, or make those sons of M. change their minds by various threats etc., she began to harass them with sweet and coaxing words and with amorous and piteous expressions (as follows:-"O you sons of M, you have enjoyed in my company and on various occasions we laughed together, played games, and enjoyed sports and plays, ramblings, and sexual intercoprse; then setting all that at nought, how is it that you are leaving me and going

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away with the Yaks'a Sailaka, over the Lavana-sea ?os Then that R. guaged the mind of Jinaraks'ita by means of Avadhi-knowledge, and said as follows:-"I was never loved by Jinnpālita. And I also never loved him! I was always an object of love for Jinaraks'ita, and I too always loved him! If, therefore, Jinapālita leaves me weeping, crying, mourning, lamenting, and bewailing, and heeds me not, why do you also, O Jinaraks'ita, pay no heed to me, who am weeping......etc. ?" Then that R. being filled with hatred, knowing by her Avadhi--knowledge the mind of Jinaraks'ita, sprinkled on both of those sons of M. for the sake of murdering them, the celestial water mixed with various scented powders, which was very grati. fying to the mind and the sense of smell, coupled with the shower of sweet smelling flowers of all, the seasons. And then filling all the quarters and the subquarters by the sound of her various ornaments, girdle, anklets, bells, and small bells, made of gold, and studded with various gems, that wicked one uttered the following words :-"Oh you Jinaraks'ita, Master (of my body and mind), Lover, Darling, Charmer of my mind, Dear, Lord, Oh hard-hearted one, O you who do not know the right occasion (for doing things), Oh hard-hearted one, O you pitiless fellow, ungrateful one, you with loose affections (a philanderer), Shameless one, Hard one, having no compassion, Oh you protector of my heart! It does not behove you to abandon me, who am alone, without anybody to support me, without any kinsmen and who am always ready to serve at your feet, wretch that I am ! O you who are a repository of merits, I am not able to live even for a moment without you ! Pray come back. If you are are angry with me, please forgive this one fault of mine! (Otherwise) I shall throw and kill myself, in your presence, in this ocean, which is like a crowded house for these innumerable fish, sharks, crocodiles and various other acquatic animals. I have a great longing to have a look at your face, which has the beauty of the full-orbed moon, pure on account of the absence of clouds, and which has a pair of (charming and lovely) eyes like a cluster of fresh petats of fresh lotuses in the autumnal season; I have. Shree Sudharmaswami Gyanbhandar-Umara, Surat

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come to drink it in; pray, therefore, look at me, so that I shall get a glimpse of your lotus-like face." And repeating these piteous words again and again, that wicked one, with a sinister motive, pursued them. Then that Jinaraks'ita, with his mind shaken (from the resolve) by the sound of those very trinkets, which was very agreeable and charming, and with his love for her doubled by all those sweet, straight-forward and loving entreaties, remember. ing (in his mind) the youthful vigour and beauty of that R., and the charm and grace of her beautiful bosom, hips, face, hands, legs, feet, and eyes, & remembering also her passionate and heavenly embraces, her graceful and amorous glances, her laughter, sidelong-glances, the deep sighs, the shampooing (of her body), fondling, her standing, going, and her sham-anger in love, and then his propitiation of her, remembering all these things, and with his intellect infatuated by passion, being helpless and completely under the sway of Karman, he looked back shamefully. And then the Yaks'a S'ailaka, who had lost faith in Jinaraks'ita, tossed him away from his back, slowly and slowly, as he was paying heed to her (entreaties), being full of compassion for her, (as if) being urged by the god of Death by catching hold of his neck. Then that ruthless and wicked R. addressed that kind-hearted Jinaraks'ita who was falling down from the horseback as 'O Slave! (or Rascal), now you are dead !" And even before he reached the waters of the ocean she caught him with her hands, and tossed him up in the sky as he was shouting loudly, and cut him into small pieces as he was falling down, with her sword-point which resembled a dark-blue lotus, a buffalo-horn, and which had the sheen of an atasī-plant; and then even while he was bewailing, [P. 11] (after killing him), she took the limbs off his body, which was just killed, and was therefore gory. and threw them away in all the four quarters, as if offering an oblation, with her hands foleded, and greatly rejoiced at beart. [11-91] Even so, O Long-lived monk, that monk or nun from amongst us, who, after once renouncing the world, desires. longs, yearns and craves after human in this very
objects of pleasures, is
even
birth
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(censured) by many monks, nuns, laymen, and laywomen, ......upto.......wanders in this cycle of worldly existence like that Jinaraks'ita. (1) The one who was desirous (or who paid heed-) was deceived, while cne who bad no regard (or expectations of pleasures) went (home) without meeting with any obstacles. Therefore, one should be free from any (material) desires and expectations with regard to the Essence of preaching (2) Those who desire pleasures fall into the dreadful ocean of worldly existence, while those who are averse to them cross the wilderness of worldly existence. [11-92] Then that R. approached Jinapālita; (but) when she could not, with many agree. able as well as harsh, sweet, amorous, and piteous (entreaties) and obstacles, make him swerve, nor could make him excited and change his mind, was tired, fatigued, and exhausted; and getting fed up (with him), she went away in the direction she had come. Then that Sailaka Yaks'a went through the Lavaņa-ocean with Jinapālita, and went to the city of Campā; there he made Jinapāllita get down in an excellent garden outside the city of Campä, and said: O B., here is seen the city of Campa”, and with that he bade farewell to Jinapālita, and went back in the direction he had come from. [11-93] Then Jinapālita entered Campā, went home, went to his parents, and full of tears, he totd his parents (the news of) the death of Jinaraks'ita. Then the parents of Jinapālita, with their friends, kinsmen,... upto... attendants etc., wept and performed all the obsequies (or funeral rites), and in course of time their grief was assu. aged. Then, once while Jinapālita was seated on a comfortable 'seat, his parents said to him thus:- "son: how did Jinaraks'ita meet his death ?" Then that Jinapālita acquainted his parents with all the facts clearly and truly, and just as they had happened, Viz.-(i) The voyage on the Lavana-ocean; (ii) the sudden appearance of a squaller; (iii) tbe shipwreck; (iv) their catching hold of a piece of plank; (v) landing on the Ratnadvīpa island; (vi) their being taken as captives by the R.; (vii) enjoyment of pleasures and prosperity (with R.) [P. 12]; (viii) the message of R.;

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(ix) the sight of the man on the gallows; (x) mounting on the S'ailaka Yaks'a; (xi) the obstacles put in by the R; (xii) the destruction of Jinaraks'ita; (xiii) the crossing of the Lavaņa.ocean; (xiv) return to Campā, (xv) bidding fare. well on the part of the Sailaka Yaks'a. Then Jinapalita also,...forgetting his grief... upto... enjoying plenty of pleasures, lived happily. [12-94] In those days, at that time the Revered monk Mahavira arrived,.... upto...(Jinapalita) baring listened to the preaching of Law, renounced the world, studied the Eleven Aigas, and with only a monthly meal...upto...having emaciated himself, (was born as a god) in the Saudharma Kalpa with two Sāgaropamas as his duration. From there, after the expiry of his life, duration, and birth, and having fallen into another incarnation, ... he will be emancipated in the Mahāvideha Varşa, ... upto .... will put an end to his misery). Even so, O Long-lived one, upto ... One who never craves after human pleasures and enjoyments, crosses the worldly existence, just as that Jinapalita did.
Thus verily, O Jambu I the Revered Monk Mahāvīța ... upto ... who has attained (salvation, has explained the meaning of the Ninth Chapter of the Nāyas. – Thus I say.
End of the Ninth Chapter.
Sixteenth Chapter. (13.111] "If, O Rovered Sir, the Divine Sage Mahāvīra......... upto.........who has attained, has laid this down as the subject matter (or meaning) of the fifteenth chapter of “Illustrations", what is, then, O Venerable Sir, the subject-matter of the sixteenth chapter of "Illustrations' (Dayā tas) ?" Thus verily, O'Jambu ! In those days and at that period, there was a city named Campā. Outside that city of Campā, to the north-east of it, there was a park pamed Subhumibhāga. There in that city of Campā, there lived three Brahmin brothers, namely :-Soma, Somadatta, and Somabhūti,-(all the three-rich ... upto ... not insulted
(i.e. respected), and well-versed (in the) Rgveda, Yajur. Shree Sudharmaswami Gyanbhandar-Umara, Surat

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veda, Sāmaveda, and the Atharvaņa Veda ... upto ... well-versed. Those (three) Brahmins had three wives, and they were (respectively) as follows:- Nāgas'rī, Bhotas'rī, and Yaks'asrī, (all three) delicate and tender,... upto...lived enjoying the desired and many human pleasures with those Brahmins. Then, once upon a time, those Brahmins, when they happened to come together...upto...the following type of conversation took place :-Thus, Verily, O Beloved of Gods, we possess plenty of wealth...and property, sufficient....upto....capable of lasting till the seventh generation, even after being given away in plenty, enjoyed at our sweet pleasure, and shared liberally (as we like). It is, therefore, meet for us, O Beloved of Gods, to live-(for the rest of our lives)-taking our meals everyday in each others houses (by turn), having prepared plenty of food, drink and eatables and delicacies. They promised (this) to one another, for having mutually agreed) - they got, every day, plenty of food etc. ready in each other's houses (by turn), and thus lived merrily, enjoying. Then once it happened that it was the turn of Brahmaụī Nāgas'rī to cook the food. Then that Brāhmaṇi Nagas'rī prepared plenty of food etc., and also dressed a large and juicy but very bitter gourd fruit, mixed with plenty of spices, and fried in ghee; then she tasted a drop of it by taking it on the palm of her hand when she found that it was very sour (salty), bitter, not fit to be eaten (not potable), and turned into poison (by being decomposed), and said to herself as follows ;— "Fie upon me! who am unfortunate, & sinful wretch, miserable, of miserable nature, and who am as undesirable (or disagreeable) as a Nimba-fruit-I who dressed this juicy (gourd-fruit), prepared with plenty of spices and fried in ghee, and merely wasted so much mate. rial (or food-stuff), and ghee (or oil). Now if my sisters-in. law would come to know of it then they will surely rail at me. So before my sisters-in-law come to know of this, it is better that I conceal in a solitary place this juicy but bitter 'gourd (- preparation), dressed in ghee and plenty of spices, and to prepare another juicy prepara
tion [ P.14] from a sweet gourd ... upto .... dressed in Shree Sudharmaswami Gyanbhandar-Umara, Surat

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...
ghee. She reflected thus, and concealing that juicy gourdpreparation prepared another one from a sweet gourd, and served that ample food to the Brahmins who had bathed upto were seated on comfortable seats. Then those Brahmins having finished their meals, came (to the other apartment), washed and cleaned themselves, and becoming quite pure (or clean), became absorbed in their own duties. Then those three Brāhmaṇīs, having bathed upto bedecked, ate of that plenty of food, etc., and going to their respective residences were engaged in their duties. [14. 112] In those days, the venerable monk named Dharmaghosa... upto... with a large following went to the city of Campā, to the park Subhumi bhaga, and there (accepting) a proper (residence) stayed on. The congregation went out, the Law was preached, congregation returned. Then the disciple of that venerable monk Dharmaghos'a, the monk named Dharmaruci, noble... upto... possessed of great psychic force, lived observing monthly fasts. Then that monk Dharmaruci, on the day of the breaking of his monthly fast, during the first Pauruși, he did his lessons, during the second,... thus doing exactly as the monk Gautama did.... took (the alms-bowl), likewise asked the permission of the venerable Dharmaghosa,...upto...(visiting) the high, low, and the middling houses in the city of Campă ...upto... moving about...entered the house of the Brahmaņi Nāgas'ri, Then that Nagas'ri saw Dharmaruci coming (to her house), and in order to get rid of that juicy but bitter and sour gourd-preparation fried in plenty of ghee, she got up soddenly, went to the kitchen, and poured all that juicy, bitter and sour gourd-preparation fried in ghee, into the alms-bowl of that monk Dharmaruci. Then the monk Dharmaruci, thinking 'this is quite sufficient (for the day),"' went out of the house of the Brahmaņi Nagas'ri, went out of the city Campa, went to the park Subhumibhaga, went to the venerable Dharmaghosa, inspected the food and drink, (and standing) neither too far from nor too near Dharmaghos'a, and showed him the food and drink from the palm of his hand. Then the venerable monk Dharmaghos'a, being
...

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overpowered (attracted) by the smell of that gourd-preparation dripping with ghee, took a drop on the palm of his hand and tasted it; (but) realising that it was very pungent, salty, bitter, not potable, not fit to be eaten, and turned into poison, he said to monk Dharnaruci as follows:- "If, O B., you eat this juicy gourd-preparation dripping with oil, then you will certainly lose your life betimes (or prematurely). Do not, therefore, O B., eat this gourd juice preparation, lest you will die a premature death. Go you, therefore, O B., and throw away this gourd juice in a solitary corner, not frequented by men, and which is free from living organisms, and getting another food, pure and free from living organisms (and acceptable), have your meal. Then that monk Dharmaruci, being . thus addressed by the Venerable Dharmaghoşa, went away from his presence, inspected a pure spot of ground near about the Subhūmibhāga park, and taking out a drop from that gourd-juice, he dropped (or placed) it on that pure ground. Then many thousands of ants appeared there (being attracted) by the smell of that gourd-juice, bitter and pungent, and dripping profusely with ghee; and every ant that ate of it, dropped down dead immediately on the spot. Then the monk Dbarmaruci thought as follows:- "If, when only a single drop of this gourd-juice...is dropped (on the ground) many thousands of ants have been deprived of their lives, then if I were to pour out the whole of it on the ground, then it will certainly be the cause of death for numerous living creatures. It is, therefore, meet for me to eat this gourd-juice... dripping with ghee, myself; let it disappear (vanish) only with my body;" having reflected thus, be inspected his mouth-strip wiped his head (or face), and the upper part of the body, and gulped down (poured) all that sour and bitter gourdjuice dripping with ghee, at a stretch in the store house of his body, after the manner of a snake entering a hole. Then, after that Dharmamaruci ate that gourd-preparation ... upto...dripping with ghee, after a while when it began to be assimilated (in the systein) there was a very severe and unbearable pain in his body. Then that monk Dharmaruci, realising that he was now without any vitality,

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powerless, and with no force, with no power for exertion or movement, auj thinking that he could not hold out any longer, placed his requisites, viz. the alms-bowl etc. in a corner, inspected a pure spot of ground, spread a bed of Darbha-grass, sat on it facing the east and in a Paryanka posture, and with his hands folded (and head resting on them), said:-"I salute the Adorable Ones, ... upto ... my salutations to the [P. 16] Venerable Dharmaghoşa, my Revered Preceptor iu Law, and my religious instructor; even begore, I have renounced all injury to sentient beings in the presence of the Venerable Dharmoghoşa as long as I live ... upto ... (renounced all) possessions; and even now I renounce, in the presence of the same Revered Sir, all injury to sentient beings, ... upto .... possessions as long as I live, .... just as Skandaka did, ... upto ... I sacrifice (or renounce) all that with my last breatb; and thus having confessed (all his faults), and atoned (for the same), and having achieved perfect concentration, he breathed his last. Then the Venerable monk Dharmagboşa, knowing that the monk Dharmaruci was away for a long time, called the Nirgrantha Ascetics and said unto them as follows:--Thus verily, O B,, the monk Dharmaruci" who has gone out to throw away the pumpkin preparation which he had obtained on the occasion of the breaking of his monthly fast is delaying (or taking too long). Go you, there. fore, O B., and seek and search everywhere the monk Dharmaruci. Then those Nirgrantha Ascetics,... upto... promised, went away froin the presence of the Venerable Dharmghoşa, and seeking and searching everywhere the mouk Dharmaruci, they went to the (self same) pure spot of ground, saw the body of the monk Dharmaruci, which was lifeless, motionless and bereft of life; then they broke out into the cries of 'Alas! Alas! What a cruel thing I and set the body of the monk Dharmaruci in the after.death Kayostsarga posture, took his religious equipment with them, went to the Venerable Dharmaghoga, (confessed) and atoned for the (faults in) going and returning, and said as follows:“Thus we went away from near you (i. e. left you,) and while (searching for) the monk Dharmaruci by the out.

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skirts of the Subhūmibhaga park, we went to the pure spot of ground ... upto .... returned back in haste. O Revered siri the inonk Dharmaruci has, forsooth, breathed his last ! Here is his religious equipment." Then the Venerable Dharmaghoşa meditated on the past, called the Nirgrantha monks and nuns (together), and spoke the following unto them: “Thus, Revered Ones! my disciple, the inonk named Dharmaruci, who was very gentle by nature, ... upto ... well disciplined (or trained), and who was observing the mothly fasts without a break, ... upto ... entered the house of the Brāhmaṇī Nāgas'rī. Then the Brāhmaṇi Någas’rī, .... upto ... empties. Then the monk Dharmaruci, thinking that it was quite sufficient for him, ... upto ... stayed on without longing for the hour of death. The monk Dharmaruci, having led the life of an ascetic for many years [P.17], having confessed and expiated (all his sins), having attained deep concentration of mind, and having breathed his last at the hour of death, will be reborn as a god in the Sarvārthasiddha Mahāvimāna, situated above the Saudharma. There, the minimum duration of life of some of the gods, is thirty-three Sāgaropamas. The god Dharmaruci, (falling down from that heavenly region, ... upto ... would achieve salvation in the Mahāvideha Varşa. [17.11.3] So fie upon chat Brāhmaṇī Nagas'rī, unfortunate, sinful .... upto ... (undesirable) like the Nimba fruit, who has prematurely put an end to the life of the illustrious monk Dharmaruchi on the day of the breaking of his monthly fast by (offering him) that pumpkin ...upto ... fried in (ghee)". Then those Nirgrantha Ascetics, having listened to this from the Venerable Dharmaghoşa, repeated (or passed on) the same to the people (they 'met) in the streets and squares of the city of Campā :- "Fie upon that Nāgas'rī, O B., ... upto ... (bitter like) the Nimba-fruit, who deprived that monk of his life." Then those Brahmins, on hearing this report) from many persons in the city of Campā, were furious with rage, and burning with anger, and going to the Brāhmaṇī Nāgas'rī said to her thus:- "Oh gou Nāgas'ri! You who long for what nobody craves after !
You who possess evil and bad characteristics ! O you bereft Shree Sudharmaswami Gyanbhandar-Umara, Surat

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of all merits, and born on the Caturdas'ī day! Fie upon you, you who are sinful, wretched and as bitter as the Nimba-fruit, who killed that illustrious monk by that pumpkin preparation on the day of his breaking the monthly-fast"! Thus they abused her with various abusive expressions, admonished her in severe terms, severely ex. postulated her, railed her with bantering words, threatened her, beat her, and then drove her out of the house. Then that Nāgas'rī, being driven out of her house, was mocked, ridiculed, censured, blamed, beaten, hurt, despised, and spat at by all men on the three.cornered places, on the threeroads, squares, circles, spots with four approaches, and on the high-roads; and not getting (or being denied) shelter or refuge every where, [P.18] wearing a tattered garment sown together, carrying potsherds in her hands as her pots, with her head gone extremely bald, and being pursued by swarms of flees, she earned her living by begging from door to door, saying:—"Pray give me something (to eat)!" Then that Brāhmaṇi Nāgas'rī was attacked with sixteen diseases in that very birth, viz. cough, cold, uterine disease ... upto ... leprosy. Then that Brāhmaṇī Nāgas'rī suffering from all those sixteen diseases, and distressed, pained, and helpless, died at the time of death, and was born among the denizens of hell as a hellish being; in the Sixth Earth, with twenty-two Sagaropamas as her maximum duration of life. Coming out of that (hell), she was later on reborn among fishes. There; being killed by a weapon and dying a torturous death at the time of death, she was (again) reborn as a hollish being among the denizens of hell in the Seventh Earth with the life of maximum Sāgaropanias. Coming out of that (hell), she was born among the fish for the second time. There also, dying a painful death by means of a weapon, she was reborn among the hellisb beings, hor duration of life being the maxium number of Sāgaropamaş. From there, - verily, she ... upto ... was reborn among the fish for the third time. There also, being killed by a weapon, ... upto ... dying at the moment of death, again (she was :-reborn) in the Sixth Earth with
the maximum (period of life. Then after that, coming Shree Sudharmaswami Gyanbhandar-Umara, Surat

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out of that (hell), among serpents, ... the rest to be understood as in the story of Gosāla ... upto...having come out of the Ratnaprabhā earth she was born among the five-sensed rational creatures, Then coming out of that, (she wandered) among the various species of birds ... upto ... after that, many hundred and thousand times as one possessing the gross and harsh earth-body.
[18.114]. Then, after that, coming out of it she was conceived as a daughter, in this very Jambūdvīpa island, in the Bhārata Varşa, in the city of Campā, in the womb of Bhadrā, the wife of the merchant Sāgaradatta. Then that merchant's wife Bhadrā, at the end of nine months, delivered a daughter, tender, delicate, and as (soft as) the palate of an elephant. Then the parents of that girl, after she became twelve days.old, gave her the following significant name, bringing out her qualities :-“In as much as this daughter of ours is as delicate as the palate of an elephant, let the name of this daughter of ours be Sukumārika 2". Then the parents of that girl named her as 'Sukumārikā. Then that girl Sukumārika was tended (or reared ) by five nurses; viz., the wet-nurse,...upto... like a Campaka creeper, growing in the interior of a mountain-cave, which is free from the force of a gale and other dangers,... upto...grew (happily ). Then that [P.19] girl Sukumārikā, being past her childhood,...upto... had a remarkably beautiful body, and possessed excellent beauts, youth and charm. (19.115] There was, in that city of Campā, a merchant named Jinadatta, rich etc. That Jinadatta had a wife named Bhadrā, who was dear to him and who enjoyed with him all the human pleasures and enjoyments. That Jinadatta had a son named Sāgaraka from his wife Bhadrā, and he was delicate...upto...handsome. Now that merchant Jinadatta once went out of his bouse, and was walking in the vicinity of the house of) the merchant Sāgaradatta. Now that girl Sukumārikā, having bathed, and being surrounded by a group of maids, was playing with a golden ball on the terrace (of her mansion). Then that merchant Jinadatta saw that girl Sukumārikā, was astoaished at the beauty etc. of that girl, and calling Shree Sudharmaswami Gyanbhandar-Umara, Surat

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his domestic servants (to his side), spoke to them thus :"O B., whose daughter is this? And what is her name” ? Then those domestic servants, being thus addressed by the merchant Jinadatta, were delighted, and with their hands (folded)...upto...said as follows:- This is the daughter of Sāgaradatta and Bhadrā, by name Sukumārikā, having delicate hands and feet...upto...excellent." Then the mer. chant Jinadatta, on hearing this from those domestic servants went home, bathed, and in the company of his friends and relatives proceeded towards the house of Sāgaradatta, going straight through the city of Campā. Then the merchant Sāgaradatta, seeing Jinadatta approaching, got up from his seat, offered him a seat, and after he was seated comfortably and happily on a comfortable seat, suid to him thus :-"Say, O B., what brings you here''? (lit, what is the object in your coming here ). Then that Jinadatta said to Sāgaradatta as follows :-“ Thus, O B., I choose your daughter Sukumārīkā, born of ( your wife ) Bhadrā, as. the bride for my son ) Sāgara. It you feel, O B., that the union would be fit, proper, praiseworthy, and a suitable match, then pray give Sukumārikā (in marriage ) to (my) son Sāgara. So now, O B., say what dowery shall I pay for the girl Sukumārikā”? Then that Sāgaradatta said to Jinapatta as follows :-" Thus, O B., (our) only daughter Sukumārikā, is our single issue (i.e. the only one born of us), [P.20 ] very dear...upto...much less to be seen. I do not want, therefore, to be separated from my daughter Sukumārikā even for a moment. So if, O B., your son Sāgara is prepared to be my son-in-law staying in my own house, then I am prepared to give Sukumārikā (in marriage) to your son Sāgara. Then that Jinadatta, being thus address. ed by Sāgaradatta, went home, called his son Sāgara, and said to him thus:-"Thus, verily, O Son, Sāgaradatta spoke to me as follows:—'Thus, verily, OB., the daughter Sukumārikā is dear...upto... the same as before. So, if your son Sagara is prepared to be my son-in-law staying in my pwn house, then. alone I shall give him my daughter).". Then the boy gara remained silent when he was thus.
spoken to by Jinadatta. Then Jipadatta, once, on an auspiShree Sudharmaswami Gyanbhandar-Umara, Surat

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cious day (and moment), got plenty of food etc, prepared, invited his friends and relatives... upto...having honoured and respected them, adorned and decorated his son with all the ornaments, made him ride in a palanquin that was carried by a thousand men, in the company of his friends and relatives, went out of his house in all pomp and eclat, and went towards the house of Sāgaradatta (in a procession) right through the city of Campā; and making him get down from the palanquin, he took his son Sāgara to the merchant Sāgaradatta. Then Sāgaradatta (also) got plenty of food etc. prepared...upto...having honoured (his guests), made the boy Sāgara ascend a (wooden) seat with his daughter Sukumārikā, bathed both of them with (water from) white and yellow pitchers, offered oblations to the fire and made Sāgara espouse the hand of his daughter Sukumārika [20.116] Then Sāgara experienced the touch of the hand of the girl Sukumărikā tbus, and in this inanner, e.g. as if it were a sword-blade,......upto...... burning embers, and even more disagreeable than that. Then that Sāgaraka stood there for a while (with her hand in his) even against his desire, being helpless. Then Ságaradatta honoured the parents, friends and relatives of Sāgara by (offering them) plenty of food etc., as well as flowers and garments......and then.saw them off. Then Sāgaraka went to the bedroom accompanied by the girl Sukumarikā, and there lay down on the bed wi her. Then (again) that boy Sāgaraka experienced the touch of that girl Sukumārikā like this, e. g. as if it were a swordblade....upto...even more disagreeable; [P.21] and he lav there experiencing that (queer) sensation of the touch of her body. Then that Sāgaraka stayed on for a while, quite help. less, not bearing the bodily touch of that girl Sukumā. rikā. Then (after a while), that boy Sāgara, seeing Sukumā. rikā fast asleep, got up from her side, went to his own bed, and there lay down on his own bed. Now that girl Sukumarikā, being awakened after a while, who was chaste and devoted to her husband, not finding her husband by her side, got up from her bed, went to his bed, and there slept by the side of Sāgara. Then that Sagara experienced the selfsame
bodily touch of that girl Sukumārikā for the second time, Shree Sudharmaswami Gyanbhandar-Umara, Surat

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thus...as before, upto... being helpless, and quite against his will, remained there for a while. Then again that Sāgara, seeing that the girl Sukumarikā was fast asleep, got up from the bed, opened the door of the bedroom, and like a crow released from the slaughter house, he bolted away in the direction he had come from (i, e. towards his house). (21.1171 Then that girl Sukumārikā, being awakened after a while, and devoted to her husband... ...upto...... not finding him there, got up from the bed, and making a vigorous search for Sāgara everywhere, she saw the door of the bed. room vpen, and said thus (to herself): -- "Alas! Sāgaraka has left"! And being dejected and downcast...upto.. remained brooding. Then that Bhadrā, the merchant's wife, early in the morning the next day, called the maid-servant and said to her thus:-"Go you, O B., and take the washing material to the bride and the bridegroom." Then that maid, being thus addressed by Bhadrā, said 'yes' to her, took the wash-basin, etc. went towards the bedroom, and seeing that girl Sukumārikā ... brooding, said to her as follows:-"Why is it, O B., that you are depressed, downcast......upto...... brooding''? Then that girl Sukumārikā replied to that maid : "Thus verily, O B., the boy Sāgaraka, seeing me fast asleep, got up from my side, opened the door of the bedroom...upto...went back (to his place). Then gething up after a while,.. upto...I saw (the door) open, and knowing that Sagaraka has left, I am depressed, downcast ... upto...brooding.''. Then that maid, [P. 22] on hearing this from the girl Sukumārikā, went to Sāgaradatta and informed him of the same. Then Sāgaradatta, on hearing that news from the maid, became furious ... upto... burning with rage, went to the house of Jinadatta, and said to him as follows:-"Oh B., is it meet, or proper, or befitting your race and family, in that your son Sāgaraka has deserted my daughter Sukumārikā,—who is devoted to her husband, and in whom no fault can be seen,—and has come back here"? And he taunted (Jinadatta) with many scathing and insulting words. Then Jinadatta, on hearing this from Sāgaradatta, went to Ságaraka and said to him thus:“My son, you have indeed dona a very bad thing in coming back here, rashly, from - Sagaradatta's house! So even

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now please go my child, to Sagaradatta's house." Then Sāgaraka said to Jinadatta thus:-"Father ! I am even prepared to undertake (or face death by either of these--) a fall from a mountain (precipice), or from a tree, or being deserted (or stranded) in a place where there is no water available, or a fall in water, or entering burning fire, or eating poison, or cutting myself into pieces with a weapon, or be hanged, or be devoured by vultures, or be an exile (for the rest of my life), or go to (and stay in a foreign country; but never shall.I go to Sāgaradatta's house (again)." Now Sagaradatta heard all this from behind the wall, and being ashamed, abashed, and put to shame, leaving Jinadatta's house, went home called his daughter Sukumārikā, and seating her on his lap said to her:-"Child ! why do you care for (or wory about) Sāgaraka ? I shall give you (in marri. age) to one to whom you would be desirable and an object of love; thus with various sweet...upto...coaxing words he consoled her, and gave her leave to go. Once that Sāgaradatta was seated comfortably on the terrace (of his mansion), looking down at the royal road. There he saw a beggar, dressed in tattered and patched garments, carrying broken earthen pots and potsherds in his hand, and being pursued by thousands of flies. Thereupon Sāgaradatta called his domestic servants, and said to them : “O B., you just feed this beggar with plenty of food etc., take him inside the house, [P.23] keep his broken earthen pots in a corner, get his hair properly dressed, and then after he has bathed... upto... offered his oblations etc., feed him with dainty (or delicious) food etc., and then bring him to me." Then those domestic servants...upto ... promised, went to that beggar, tempted that beggar with food etc., induced him to enter the house, and kept his broken earthen pot and vessel in a corner, Thereupon, when that broken earthen pot and vessel was being taken away to be kept in a corner, that beggar began to shriek hoarsely and loudly. Then Sāgaradatta, on hearing the loud shrieks of that beggar, called his domestic servants and said to them :“Why is it, O B. that this beggar is shouting so loudly and
hoarsely ?" Then those domestic servants replied to him :Shree Sudharmaswami Gyanbhandar-Umara, Surat

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"Master, this beggar is shouting hoarsely because his broken earthen pot and vessel is being removed to a corner." Then Sāgaradatta told his domestic servants as follows:-. “Do not, O B., remove the broken pot etc. of that beggar to a corner, but let it rather remain by his side, so that he would have confidence (or faith) in you." Then they did. accordingly, got the baggar's hair dressed properly, anointed. him with oils that were boiled a hundred and thousand times (before extraction), and after he was anointed, they besmeared his body with fragrant scents and unguents, bathed him with hot and scented water, then bathed him with cold water, wiped off his limbs by a scented woolen towel, dressed him in a garment having the picture of a swan printed on it, adorned and decked him with all the ornaments, fed him with plenty of food etc., and then took him before Săgaradatta. Then Sāgaradatta, having got his daughter Sukumárika decked and adorned after her bath etc., said to that beggar:-"O B., this is my daughter, who is dear unto me. And I give her unto you as your wife; may you be dear (and good) to her, who would (also) love you." Then that beggar agreed to the words of Sāgaradatta, and then entered the bedroom along with the girl Sukumārikā and sat down (or slept) on the bed. Then that beggar experienced the bodily touch of Sukumārikā such as...the rest as in the case of Sāgara, upto...got up from the bed, went out of the bedroom, [P.24] and taking his broken oarthen pot and vessel, ran away from where he had come, like a crow freed from a slaughter house. Then that Sukumarikā...upto... Alas! that beggar (too) has fled away.. and thus being depressed and downcast she sat brooding.
(24.118] Then on the next day, early in the morning, Bhadrā called the maid ... upto... Sāgaradatta was informed of it. Thereupon Sāgaradatta, again confused (or perturbed) as before, went to the bedroom, took his daughter Sukumārikā on the lap, and said to her:-“Alas! Child, you are experiencing the bad fruits) of actions done before in your preyious births! Do you not, therefore, O Child, go on brooding over it with a depressed and dejected mind. Do
you, rather, go on (preparing) plenty of food etc., like: Shree Sudharmaswami Gyanbhandar-Umara, Surat

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Poțţilā ... upto ... and stay in the house distributing it (to the mendicants etc.)." Then that girl Sukumārikā agreed to do that, and (preparing) plenty of food etc.,...upto...stayed there giving it away (in charities). In those days, at that time, the nuns named Gopalikas, well-read...thus, like the Suvratas in the Toyali chapter...upto... arrived there,...In the same way they also formed pairs,...upto...entered (the house of Sukumārikā),... upto...she gave them (food etc.). and then said to them:- "Thus verily, 0 Nuns! I am disagreeable...upto...disliked by Sāgara. He does not even like to utter my name...upto... (does not want) any enjoyments with me. And I am undesirable and disagreeable to every one whomsoever I am being giver. You are, O Venerable Nuns! so very well-read... thus as Pottilā said...upto...have you found any (charm, or magic) by which I shall be agreable and desirable...to Sāgaraka''? The nuns replied in the same way (as in the other chapter), and she also likewise became a lay disciple; then she thought in the same way, asked Sāgaradatta's perinission,...upto...was initiated into the order of nuns by the Gopālikas. Then that Sukumārikā became a nun careful in walking...upto...guarded in celibacy, and lived observing many fasts of two, three and four days etc.. Once that nun Sukumārikā went to the nuns Gopālikas and having bowed down and saluted them, said: 0 Venerable Nuns! I wish, if you permit me, to undertake (or observe) a fast of two days, without a break, and standing facing the sun, and thus scorch myself, outside the city of Campā, near the garden Subhūmibhāga”. Then those Gopālikā nuns said to that Sukumārikā as follows:--[P.25] We are, O Venerable Nun, Nirgrantha nuns, observing carefulness in walking ... upto... guarded in continence. It does not behove us to stay outside a village...upto...a settlement, observing the Şaştha fasts. It is but proper for us to remain inside a monastery, and in an enclosure, with a garment tied round our: body, to torture ourselves with our feet resting evenly on the ground.” But then that Sukumārikā did not believe the words of those Gopālikās, bad no faith in them, and did not
appreciate their words; but she went on observing the Shree Sudharmaswami Gyanbhandar-Umara, Surat

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Şaştha fasts near the Subhūmibhāga garden.
[25.119] Now there, in the city of Campā, was a club named Lalitā (a Bohemian club), whose members were given free access everywhere by the king, and who did not care for their parents or relatives, whose permanent residence was the houses of courtesans, who indulged in all sorts of rash and thoughtless indiscretions, and who were rich...upto...not disrespected (by men). There was a courtesan named Devadattā in Campā, delicate...cls in the Chapter Anda. Then some five members of that Lalită club once took Devadatta with them, and were enjoying the beauty of that garden Subhūmibhaga with her. A certain member made the courtesan Devadatta sit on his lap, another held an umbrella (over her) from behind, another wove a coronet of flowers for her, another dyed her feet (with lac-dye etc.), while another waved (or tossed) the chowry on her. Then that nun Sukumārika saw that courtesan Devadattā enjoying the best human pleasures of senses with those five members of that club, and then, there occurred to her, thoughts such as follows:— Oh ! how this woman is enjoying the fruits of her former actions, done in the past! If, therefore, there is going to accrue any particularly special fruit for all these austerities, vows, and celibacy that I have so carefully observed, then let me also, in my next future birth, live enjoging'noble pleasures such as these"'-- And thus having made that sinful resolve she descended from the heating ground.
[25.120] Now that nun Sukumārikā became too much attached to bodily decoration. She again and again washed her hands, feet, head, face, the space between her bogom, the armpits and the private parts; and wherever she intended to have a shelter, or a bed, or a seat (for studying) she first of all washed (or sprinkled) that ground with water, and then had her seat etc. Then those Gopālikā nuos said to that Sukumārika as follows:- Thus verily, O Venerable One, [P.26]'we aro Nirgrantha nuns, observing carefulness in walking ....upto .. guarded in continence. It is not proper for us to be given to bodily decorations. You are, on the other hand, O Venerable Nun, attached to person al decora

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tion, and you always go on washing your hands etc. ... Do. you, therefore, O B., make a confession for this violation ...upto.... undertake (some expiatory rites). But the nun Sukumārikā paid no heed or attention to these words of the Gopālikā nuns, and went on (as before) paying no heed or attention to them. Then those nuns kept on constantly ridiculing her ...upto... insulting her for the same, and tried to ward her off from it. Thereupon that Sukumārikā, being scorned ...upto... warded off by those Nirgrantha nuns, en tertained the following thoughts :-"I was mistress of myself as long as I lived in the house. But since the time I became a shaven nun, I am no longer a mistress of myself. Formerly these nuns used to respect me, but now they do not. So it is better for me to go away from these Gopālikā nuns tomorrow early in the morning, and stay in a solitary (or independent) monastery; with this thought she left the Gopālikā nuns the next day and went and stayed in a sepa. rate monastery. Then the nun Sukumārikā, with nobody to curb her wanton actions, unrestrained, and wayward, washed frequently her hands etc.,...and led there the life of a nun for many years, undisciplined and leading a bad life, and being attached and devoted (in mind) to 'sexual pleasures. Then after a fast of a fortnight, without confessing that sin and without undergoing any expiation for it, she died and was born as a celestial courtesan in one of the Vimānas of the Is'āna Kalpa. There some of the goddesses have nine Palyopamas as the duration of life. There the Goddess Sukumā. rikā also had nine Palyopamas as her duration of life.
[26.121] At that time, in this very Jam būdvīpa, in the Bhāratavarşa, in the country of Pancālas, there was a city named Kām pilyapura (Description). A king named Drupada ruled there (Description). His queen was Culaṇī, and the prince Dhsstadyumna was the heir-apparent. Then the goddess Sukumārikā,, baving fallen down from heaven at the end of her life, descended into the womb of the queen Chulanī of the king Drupada, in this very Jambūd vipa, in the Bharatavarşa, in the Panchāla country, in the city Kāmpilyapura. [P.27] Then the queen Chulaņī delivered a
caughter at the end of nine months. Then at the end of Shree Sudharmaswami Gyanbhandar-Umara, Surat

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twelve days, the girl was named as follows:-'In as much as this girl is the daughter of the king Drupada, and born of queen Chulani let her be named Draupadi, Then her parents gave her the significant name of Draupadī, revealing her qualities. Then the girl Draupadī grow happily and comfortably, reared by five nurses ... upto ... like a Campakacreeper sheltered in a mountain cave, and in a place free (or safe) from gale and destruction. Then the princess Draupadi, having crossed the stage of childhood ....upto... became possessed of an excellent body. Now once upon a time, the inmates of the barem bathed and adorned princess Draupadi, and sent her to pay her respects to the king Drupada. Then Draupadi went to the king Drupada and bowed down at his feet. Then king Drupada placed her on bis lap, and being dismayed at her beauty, youth, and charm said to her:– "Child, I were to give you (in marriage) as a wife to ang king or prince of my own accord (or choice), then you may or may not be happy there. And then it would cause a life-long heart-burning for me. Therefore, dear child, from this day, I give you the liberty of choosing your own husband. I have granted you the liberty of choosing your husband from today. Any king or prince, whom you would choose, will be your husband''; with this he fondled her with her many sweet words and gave her leave.
.[27.122] Then the king Drupada called a messenger and said to him :- "OB., go you to the city of Dwārāvati And there, you bow down to the following (prominent heroes) with your head bent low and your hands folded; viz., Krişņa Vāsudeva; the ten Das'ārbas with Samudravijaya at their head ; the five Mahāvīras headed by Baladeva ; the sixteen thousand' kings with Ugrasena as their leader ; the three and half crores of princes, with Pradyumna as their chief ; the sixty thousand valiant heroes with Samba as their leader; the fifty-six thousand mighty men (Balavakas) led by Mahāsena ; and to various other kings, princes, courtiers, village-heads, patriarches, merchant-magnates, [P.28] tradesmon, commanders of the army, and other merchants; greeting and and hailing them, you say unto
them :- "Thus verily, O B., the Svayamvara (marriage Shree Sudharmaswami Gyanbhandar-Umara, Surat

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by self-choice) of Draupadi, the daughter of king Drupada and queen Chulaṇī, and the sister of prince Dhsstadyumna- will take place in the city of Kampilyapura. So you, therfore, please oblige king Drupada by going to Kāmpily apura without losing any time (i.e. immediately). Then the messenger, folding his hands etc., accepted the words of command) of king Drupada, went home, called his domestic (or personal) staff, and said unto them :-- "Quickly, O B., make ready a four-belled horse chariot, properly yoked ... upto .... they did accordingly. Then that messenger, having taken his bath etc., rode in the four-belled horse chariot, and in the company of many men, who were armoured... upto... carried arms and weapons, went ont of the city of Kāmpilyapura, out of the Pāncāla country, went straight to the extreme limits of his country, and then (crossing it), he went through the Surâştra country, towards the city of Dwārāvatī, entred it, went towards the outer audience hall of Krşua Vāsudeva, parked his four. belled horse- chariot, got down from it, and accom: panied by a large circle (or train) of men, , he went on foot towards Kļşņa Vasudeva, and having courtesied him, as well as the Ten Das ārhas etc. ... upto... come down (to Kāmpilyapura). Then Krşņa Vāsudeva was exceedingly delighted on hearing that (piece of news) from the ambagsador, and having respected and honoured him, gave him leave to go. Then Kļšņa Vādudeva called his personal attendants and said unto them :- "Go you, O, B., to the Sudharmā Chamber, and beat the Gathering Drum'. Then the personal attendants with his hands folded ... promised to do it, went to the 'Gathering Drum', and beat it loudly. Now when that "Gathering Drum'; was beaten, the the Das'ārhas with Samudravijaya as their leader ... upto... the fiftysix thousand Mighty men headed by Mahāsena, all bathed...upto...decked [P.29] and in all their pomp, glory and splendour, in keeping to (or befitting their wealth, some of them on horseback ... upto...some of them on foot, and they (all of them) went towards Krşņa Vāsudeva, and with their hands folded etc., greeted and hailed him. Then Kệşņa called his houshold
attendant and said to him :- "Quickly, O B., make ready Shree Sudharmaswami Gyanbhandar-Umara, Surat

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an excellent and the best elephant, seated on horseback ...upto got it ready. Then Kṛṣṇa Vasudeva went in the bathroom, which was very charming on account of the latticework studded with pearls, upto the king rode an elephant resembling the peak of a mountain of collyrium. Then Kṛṣṇa Vasudeva, accompanied by the ten Das'ärhas with Samudravijaya as thoir leader, ...upto... in the company of many thousand courtesans with Anañgasenā being the most prominent, and with great eclat, ...upto.... (produc. ing a great) noise, went out of the city of Dwaravati, reached the borders (or precincts) of the Suraṣṭra country, and proceeded to go towards the city Kampilyapura in the country of Рañcala. Then the king Drupada cailed his ambassador for the socond time, and said to him :-"Go you, O B., to the city Hastinapura. There, you bow down to the king Pandu, with his sons Yudhisthira, Ehīmsena, Arjuna, Nakula, (and) Sahadeva; to Duryodhana with his hundred brothers, Bhisma (the son of Gañgā), Vidura, Droņa, Jayadratha, S'akuni, Kṛpa, and As'vatthaman, in the same way....upto...come down here (quickly). Then the ambassador ...upto those kings, like Vasudeva, ... but there is no drum,....... started to go to the city Kampilyapura. In the same order, the third messenger to the city of Campa. "There you bow down to Karna, the king of Añga, S'alya, the king of Nandis, ...upto come down (to Kampilyapura). The fourth messenger to the city S'uktimatī. "There you pay your respects to S'is'upala, the son of Damaghosa, accompanied by his five hundred brothers, ...upto... please come down quickly." The fifth messenger to the city Hastis'īrsa. There to the king Damadanta ...upto... come down.... The sixth to Mathura ...to the king Dhara...come down. The seventh to Rajagṛha... There to Sahadeva, the son of Jarasandha... come quickly. The eighth to Kaudinya...to Rukmi, the son of Meşaka...etc. The ninth to Virata...to Kicaka... along with his hundred brothers The tenth to the remaining (P. 30] groups of villages, cities etc., and to many thousands of kings...upto...come down. Then the messengers left accordingly towards the villages etc.,... upto...come down. Then all those many thousands of kings Shree Sudharmaswami Gyanbhandar-Umara, Surat
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were delighted on hearing the news from that messenger, and having honoured and respected him, gave him leave. Then each of those many thousands of kings, amongst whom Vasudeva was prominent, had their bath, put on their armour, and were seated on excellent elephants, and attended by a vast multitude and a large train of followers, horses, elephants, chariots, and warriors, left their own cities, and started towards the Pancāla country.
(30.123] Then the king Drupada called his household staff and said to them :-Go you, O B., and just outside the Kampilyapura city, near the river Ganges, erect for the Swayamvara ceremony, a huge pandal, propped on hundreds of pillars, with stutuettes (carved on them) gracefully,... ... upto... ... reported (the execution) of the order. Then the king Drupada called his personal attandants again for the second time, and said to them :- 'Be quick, O B., and erect pavilions (or Shamianas) for the many thousands of kings headed by Vāsudeva. They too got them ready and reported (accordingly). Then the king Drupada, on knowing the arrival of the many thousand kings headed by Vasudeva, went forth to receive each of them, on horseback...upt:)... surrounded by his retinue), in all pomp and glory, and carrying with him the materials of worship (Arghya an} Padya), went out of Kām pily apura, towards those many thousand kings with Vasudeva at their head, honoured and respected Vasudeva, as well as all of those kings, by offering them the marks of respect (Arghya and Pädya), and assigned Vasudeva and each of those thousands of kings to a separate (or independent) tent (or pavilion). Then Vāsudeva and those other kings went, each to their respective tents, got down from the elephant back, camped their armies (properly), entered their respective gues:-houses, and being comfortably seated and lying down in their guest houses on seats and beds, were comfortably settled down, being entertained with musical concerts, and dramatic and dancing performances. Then the king Drupada returned to Kāmpilyapura, got plenty of food etc. ready, called his household staff and said to them :-"Go you, O B., and serve all this plenty of food etc. and wines, liquors, meat, Sīdhu and Prasanna

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drinks, and offer flowers, garments, scents, garlands and ornaments to [P.31] Vāsudeva and all the other thousands of kings, in their respective guest-houses. They too served that (accordingly). Then Vasudeva and those other kings tasted of that plenty of food and liquors etc., and having finished their meals, took wash, and became clean...... upto... seated comfortably, were being entertained with musi. cal concerts etc. Then, in the forenoon, king Drupada called on his household staff, and said to them :-Go you, O B., on horseback to the various streets etc., in Kāmpilyapura, as well as to the respective pavilions of Vasudeva and the other kings, and proclaim loudly as follows :—"Thus, O B., tomorrow morning, there will take place'the Swayamvara ceremony of princess Draupadi, daughter of king Drupada and the queen Culanī, and the sister of Dhệstadyumra. Do you, therefore, favour king Drupada by going to tha Sway. amvara pandal, after finishing your bath etc., being decked, seated on elephant-back, with Korantaka wreaths put on, with white Chowries, and surrounded by your retinue, on horseback etc, and by good warriors; and there you please take your seats on the seats bearing your names, and wait for the princess Draupadī". You make this announcement and then report to me. The house-hold staff did accordingly. Then king Drupada called his personal attendants and said to them :--"Go you, O B., to the Swayamvara pandal, haying properly cleaned and wiped it, sprinkle it with perfumed and scented water, make it covered over (or decorated) with the offerings of five-coloured flowers, and then (burn) the black Agaru (sandalwood), and the excellent Kundurukka and Turuşka incence...upto...let it be full of sweet aroma and fragrance, and arrange the sofas and couches in Tows one above the other; get it done (well), and then have all the seats of the thousands of princes and that of Vāsu. deva labelled with their names, and get it properly covered (and upholstered), and then report to me...upto they did it, Then next day, Vāsudeva and those many other kings had their bath... upto...decked, seated on lordly elephants, with the umbrellas of Koranțaka wreaths being held over (their heads), with the white Chowries being waved, and surrounded by many

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men on horseback etc., went to the Swayamvara pandal in all their pomp and glory and to the accompaniment of various musical instruments, entered it, and sat down on their respective seats bearing their names, waiting for princess Draupadī. Then king Drupada (also), on the morning of the next day, bathed...upto...decked, seated on a goodly ele. phant, with Koranțaka garlands, (P.32] with men on horseback etc., went out of Kāmpilyapura, and went towards the Swayamvara pandal, where Vāeudeva and the other kings were (seated), and having bowed down to them ... upto .. greeted and welcomed them, waited upon Króna and stood by his side fanping him with a white chowry.
[32.124) Then princess Draupadī, the next day...upto... entered the bathroom and taking a bath, offered oblations, and then having performed other auspicious and lustratory rites, put on clean and decent garments and came out of the bathroom ; she then went towards the hall containing the idols of the Jinas, entered it and bowed down to them at their (very) sight, took a broom made of (peacock) feathers (a soft brush), thus, just as Sūryābha worshipped the Jina idols the same to be repeated upto ... burned frankincense, bent her left knee, placed the right one on the earth, bent her head in reverence three times, touching the earth, slightly raised herself up, and with her hands folded... repeated the following words:-"My salutations to the Adorable Ones... upto...who have attained (salvation).... and then bowed down (the idols again), came out of the (sacred) hall containing the Jina idols, and went towards the ladies' apartment.
[32.125] Then the inmates of harem decked Draupadi with all (sorts of; ornaments. And how was it?— With beautiful anklets reaching down to the feet....surrounded by a large circle of maids and harem-keepers (or elderly chamberlains). Draupadi left the harem, went towards the outer audiencehall, towards the four-belled horse-carriage, and in the company of her companion (nurse) who was also a chronicler (or historian), and mounted the four-belled horsecarriage. Then prince Dhsstadyumna took the rein's (lit. acted as a charioteer to the princess Draupadi). Then Draupadi drove (in state) through the (streets of) Kāmpilya. Shree Sudharmaswami Gyanbhandar-Umara, Surat

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pura, towards the Swayamvara pandal, parked the chariot, got down from it, and accompanied by her companion (ourse), who was also a historian, entered the Swayamvara pandal, and with folded hands...upto... bowed down to Vāsudeva and all the other thousands of princes (assembled there). Then Draupadi took a beautiful wreath of flowers. And bow was it ?- It was made of Pāțala, Mallika and Campaka flowers...upto ... Saptacchada (leaves or flowers), and diffusing a sweet smell, very pleasing to the touch, and charming in appearance. Then that companion (nurse of Draupadi), beautiful...upto...carried a bright (surfaced)mirror in her left hand and pointed out the mighty princes as they were retlected in the mirror, gracefully, with her right hand, and being fully conversant with the genealogy, pedigree, prowess, strength, family, valour, beauty (V. L. fame), their knowledge of the various arts and sciences, glory, youth, good qualities, handsome form, race, character (and so on), she annonuced each of them (i, e. introduced them one by one to Draupadī) in a voice which was distinct, audible, clear, ringing, deep, and sweet. [P.33] First of all she described the illustrious scions of the Vrşņi race (i.e.Yadavas). The ten' Das'ārbas who were mighty and powerful in all the three worlds, who humbled (lit. crushed) the pride of hun. dreds of thousands of foes, and who were like the excellent Pundarīka lotuses, amongst those who were destined to get salvation, describing (or expatiating on their strength, might, handsome form, youth, qualities, and grace. Then she described Ugrasena and the other Yadavas :-"O you, who are endowed with beauty and charm, choose any one from amongst those eminent men (who are like the scentelephants amongst elephants),-whosoever is dear to your heart in this world". Then princess Draupadi walking in the midst of those thousands of kings, and being (80 to say) impelled by her former Nidāna (or sinful resolution), approached the five Pandavas, and encircled and wreathed those five Pāndavas with the five-coloured wreath of flowers, and spoke thus:— "I have chosen these five Pandavas as my husbands”. Then Vasudeva, and all those many thousands
of kings declared loudly:- "Well-chosen, indeed, by prin. Shree Sudharmaswami Gyanbhandar-Umara, Surat

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coss Draupadi,"—and with these words they left the Swayamvara-pandal and repaired to their respective guesthouses (or camps). Then prince Dhrstadyumna took the five Pandavas and the princess Draupadi in the four-belled horse-carriage, and driving through Kampilyapura ...upto... entered his palace. Then king Drupada asked the five Pandavas to ascend the wooden seat along with Draupadī, had them bathed with water brought in white and yellow pitchers, made them offer oblations into the fire, and per. formed the marrige ceremony of Draupadi with the five Pāndavas. Then king Drupada gave the following as the (marriage) presents to princess Draupadi, viz,-Eight crores of unwrought gold .. upto...female messengers, maids, and plenty of other weath, gold etc..... Then king Drupada offered plenty of eatables, drinks, delicacies, other sweets (and dried fruit etc.), as well as garments and perfumes to Vasudeva and the other princes, and gave them leave to go.
(33.126] Then king Pandu requested Vasudeva and those many other thousands of kings, as follows:- Thus verily, O B., the ceremony which would augur welfare to the five Pāndavas and princess Draupadī will be performed in Hastināpur. Do you, therefore, O B., favour (or. oblige) me by going there (to attend it) immediately (lit. without any loss of time). Then [P.34] Vāsudeva and all the other kings, each ... upto...started to go. Then king Pandu called his household staff, and told them :-"O B., go you to Hastināpura, and there construct (or build) five palaces for the five Pandavas, each lofty, high...upto ... beautiful. The household staff promised...upto .. got them constructed. Then king Pandu, accompanied by the five Pandavas, and the princess Draupadī, and surrounded by horses and elephants, left Kampilyapura, and went to Hastinapura. Then, (later on), Pandu, knowing of the arrival of Vāsudeva and the other princes, called his personal (lit. domestic) attendants, and said to them :-“Go you, O B., and construct guest houses propped on many hundreds of pillars.....for Vasudeva and the other princes,... upto...the servants reported (the erceution of the order). Then Vasudeva and those many
other thousands of princes went to Hastināpura. Then king Shree Sudharmaswami Gyanbhandar-Umara, Surat

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Pandu, on knowing the arrival of Vasudeva and the other princes, was delighted, had his bath, offered oblations... and like Drupada ... upto... assigned (those princes) residences according to their order of merit (occording to seniority). Then Vasudeva and all those other princes went to their respective pavilions (or guest-houses)...and lived there. Then king Pandu returned to Hastinapura, called his personal staff and ordered them thus:-O B., you get plenty of food etc. dressed.. upto... they took and offered it (to those kings). Then Vāsudeva and all those other princes bathed, offered oblations, performed the auspicious and lustratory rites, ate of that plenty of food etc., ... and lived there (happily). Then king Pandu asked Draupadi and the five Pandavas to ascend the wooden seat for bathing), had them bathed with water brought in white and yellow pitchers, performed the auspicious ceremony, honoured and respected Vāsudeva and all those other kings, by offering them plenty of food etc., as well as flowers and garments, and then gave them leave to go. Then Vasudeva and those other princes...upto...returned.
[34 127] Then the five Pāndavas enjoyed every day, and again and again (or frequently), all the best (or noble) pleasures and enjoyments in the company of the princess Draupadi. Now once king Pandu was seated on his throne with the five Pandavas, queen Kuntī, and the princess Draupadi seated around him, and surrounded by the other inmates of the harem. Now just at this point 'Kacchulla Nārada came to the charming city of Hastināpura, and descended down with a great force (or speed) in the palace of king Pandu. He (Nārada) had a very pleasing appearance, well-disciplined (or modest), but of a very sinful and wicked disposition (or heart), assuming the position of a disinterested (or nonparty) person, having a very serene and pleasant expression for his followers, and very handsome; he had put on a clean and whole garment; he had worn the hide of a black antelope as an upper garment on his chest; he was carrying a staff and a Kamandalu (a water-pot); his head was shining with the crown of matted hair; he had put on the sacred thread, was carrying a rosary of beads, (tied) the girdle (or waist-band) of Munjā plant, and a bark garment;

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he carried a lute in his hand, and was a great lover of music; he was very prominent (or greatly honoured) among the earth dwellers (i, e. men); he was famous for his mastery over the many Vidyadhara-lores like the Samva. rana, Avaraņa, Descending, Flying up in the air), making a man stick to his seat (i, e. Arresting movements) Saņkrāmaņi (or the power of transformation), Abhiyoga, Pradnyapti, the science of flight, Stambhani (making one motionless), and over many other Vidyādhara lores; he was very dear to Rāma and Kes'ava (or Krşņa; he was loved from the very (bottom of the heart by Pradyumna, Pradīpa, S'an; ba, Aniruddha, Nişadha, Unmuka, Sāraṇa, Gaja, Sumukha, Durmukha and by the other Yādavas, as well as by the three and half crores of princes; he was given to praising (others or Yādavas); he was a great lover of quarrels (disputes), fights and turmoils; very keen on (watching) others fighting; always delighted to see hundreds of battles and fights etc.; he was always in search of some fights and quarrels all around him, even at the cost of paying for it; he caused the distraction of mind of the valiant and mighty Das'ārha heroes, who were powerful in all the three worlds; and having invoked the Prakramaņi lore, which was capable of taking him through the air, and across the sky, and looking down at the earth, with its surface steady and motionless, and covered over (lit. decked) with a crowd of the groups of villages, cities, towns, cities surrounded by ramparts, i ed villages, cities having land-routes as well as water-routes, and big trading towns. Then king Pandu saw Kacchulla Nārada coming (towards him), and getting up to receive him, together with the five Pandavas and the queen Kunts, went forth for seven or eight steps in honour to receive him, went round him three times, saluted and bowed down to him, and offered him a rich and precious seat. Then Kacchulla, Nārada sat down upon a seat (of ascetics, which was sprinkl. ed over with water, and spread over with Darbha grass, and inquired about the kingdom... harem...and other things, and regarding the welfare of king Pandu. Then King Pandu, as well as queen Kuntī, and the five Pandavas, respected... upto...waited upon Kacchuila Nārada. But Draupadī did not Shree Sudharmaswami Gyanbhandar-Umara, Surat

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respect, or regard, or receive respectfully, or wait upon Kacchulla Narada, knowing that he was not properly) controlled, not abstained (from sinful activities), who had not renounced bad actions, and had not abandoned sinful actions.
[35.128]. Then the following inward thoughts, reflections, musings, and ideas occurred to Kacchulla Nārada :"Oh! this Draupadī, being endowed with beauty ... grace etc. ... upto being supported by the five Pandavas, does not respect me ...upto... does not wait upon me. It would be, therefore, better if I were to do her an evil turn"- [P.36] and thinking thus, he took his leave of king Pandu, invoked the Utpatanī (magic) lore, and with that excellent ...upto... the Vidyadhara-gait, started to go towards the eastern direction crossing the Lavaņa sea. In those days, at that time, in the continent called Dhatakīkbanda, in the eastern half of the southern half of Bhārata Varsa, there was a capital city named Aparakamkā. There, in that capital city of Aparakamkā, ruled a king named Padma. nābha, great like the mount Himavat... (Description). The king Padmanabha had, in his harem, seven hundred queens. King Padmanabha had a son named Sunābha, who was also the heir-apparent to the throne. The king Padmanabha was seated on his excellent throne, inside the harem, and surrounded by the ladies in the harem. Then Kacchulla Nārada went into the capital city Aparakamkā, to the palace of king Padmanabha, and descended down with great speed into his palace. Thereupon king Padmanabha, seeing Kacchulla Narada approaching him, got up from his seat, worshipped him with the Arghya etc., ... upto ... offered him a seat. Then Kacchulla Nárada sat down upon a seat sprinkled over with water, and spread over with the Darbha grass and... inquired after his health and other things. Thereupon that king Padmanābha, being proud of his harem, said to Kacchulla Nārada as follows:- "OB, you visit many villages... upto... enter many houses. So have you ever seen before (or come across) another such beautiful harem (i.e. beautiful ladies in the harem), like the one I possess ? Then that Kachhalla Narada, on being thus spoken to by king Padmanābha, smiled a little, and said to him :- "Ob Shree Sudharmaswami Gyanbhandar-Umara, Surat

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Padmanabha! you are, indeed, like that frog in a well!" (Padmanabha asked)- "Who is this frog in a well?". The rest as in the Malli Dnyata. Thus, O B., in the continent Jambudvipa, in the Bharata Varṣa, in the city Hastinapura, there is the beautiful Draupadi, the daughter of king Drupada and queen Culani, the daughter-in-law of Pandu, and the wife of the five Pandavas, who is a paragon of beauy.... This entire harem of yours, is nothing compared to (lit. is not even equivalent to a hundredth part of) even the cut off the of princess Draupadi";...and with these words he took his leave ...upto... returned. Thereupon that king Padmanabha, being greatly enamoured of the beauty of princess Draupadi, on hearing (her description) from Kacchulla Narada, went to the Fasting-hall, [P.37] and entering it, ...upto...said to the god who was his former acquaintance, as follows: Thus verily, O B., in the Jambudvipa, in the Bharata Varṣa, in Hastinapura...there is the beautiful (Draupadi). I want, therefore, O B, that the princess Draupadi should be brought here." Then the god, who was a friend from boyhood of king Padmanabha, said to him :-"O B., it has never happened before (in the past), nor can it happen now (in the present), nor will it ever happen (in future), that princess Draupadi will enjoy the best of human pleasures and enjoyments with any person excepting the five Pandavas, But even then I shall bring princess Draupadi here, immediately, just to do you a good turn;"-and with these words he took his leave of Padmanabha, and with that excellent gait... upto... crossing the Lavana-sea, he started to go towards the city Hastinapura. In those days, at that time, in the city Hastinapura, king Yudhisthira was fast (or comfortably) asleep on the terrace of his palace with queen Draupadi. Then that god, the former friend of Padmanabha, went to the spot where king Yudhisthira and queen Draupadi were (asleep), lulled Draupadi into a spell of fast sleep (by magic lore), took her, and with that excellent gait...upto... went to the palace of Padmanabha in Aparakamka; there, he placed queen Draupadi in the As'oka-grove of Padmanabha's palace, took off the magic spell of sleep (from Draupadi), went to Padmanabha, and spoke to him as follows:-"O B.,

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Here is queen Draupadi, whom I have brought hither forthwith, from Hastinapura, and she is in the As'oka grove. Now, you are the best judge of the future (i.e. now everything rests with you);"- and with these words he went away as he had come. Then queen Draupadi, being roused from her slumber after a while, could not recognise that As'okagrove, as well as that palace, and so she said to herself :"Neither this palace nor the As'oka-grove belongs to us. I. do not know, therefore, whether some god, or demon, or demi-god, or Kinnara, or a Mahoraga, or a Gandharva, has brought me hither to this As'oka-grove belonging to some other king; and with this thought she became depressed and dejected, and went on brooding. Then king Padmanabha, bathed...upto... decked with all (sorts of) ornaments, and surrounded by a retinue of attendants in the harem, went towards the As'oka-grove, went to the spot where queen Draupadi was, and seeing her depressed, dejected, and brooding, said to her:-"O B., why is it that you are depressed...upto... brooding? [P.38] "Thus, O B., you are brought (hither) from Jumbūdvīpa, from Bharata Varsa, from the city Hastinapura, from the palace of king Yudhisthira, by a god who is my friend from childhood. Do you not, therefore, O B., be depressed ... upto... brooding? Do you, therefore, stay here, enjoying the various and plenty of pleasures with me?" Then Draupadi replied to the king Padmanabha as follows:- "Thus verily, O B., in Jambudvipa, in the Bharata Varsa, in the city Dwaravati, lives my beloved brother named Kṛṣṇa. If he, therefore, does not come to my rescue immediately within six months, then, O B., I shall agree to whatever you order, direct, instruct or command." Then Padmanabha agreed to this condition of Draupadi, and kept her in the apartment for maidens. Then Draupadi stayed there, practising continuously fasts of two days, and observing the Ayambila austerities, and thus exerting herself.
[38.129] Now that king Yudhisthira, being awakened after a while, and not finding queen Draupadi by his side, got up from his bed, and searched and sought Draupadi everywhere; but when he did not have any trace, Shree Sudharmaswami Gyanbhandar-Umara, Surat

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or clue (or trail) of her, nor any news of her, he went to king Pandu and said to him :-"Oh Father ! I am at a loss to know whether queen Draupadi has been taken away, or carried away, or kidnapped perforce, from my side, while I was fast asleep on the terrace of my palace, by some god, or demon, or demigod, or Kinnara, or Mahoraga, or Gandharva ! I wish, therefore, that a rigorous search and investigation be made for (finding out) queen Draupadī.” Then king Pandu called his personal staff and ordered them thus :- "Go you, O B, and proclaim loudly on tbe streets, on three-cornered places, on the triangular places, on the squares on the circles, on the royal roads and highways of Hastināpura as follows:-"Thus, O B., it is not (definitely) known whether queen Draupadi has been carried away, taken away, or kidnapped from the side of king Yudhisthira while he was fast asleep on the terrace of his palace! Whosoever, therefore, O B., would find and give) any trace, clue and news about queen Draupadi, unto him king Pandu (P 39] would give (as reward) plenty of wealth;" -make this proclamation, and report to me (the execution of) this order. The household attendants ...upto ... reported. Then king Pandu, not getting any information, trace, or news of queen Draupadī, sent for queen Kuntī and said to her :-"Go you, O B., to Dwaravatī, and tell this news to Kļşņa. The eminent Krşņa Vāsudeva (alone)might search (and find out) queen Draupadī; otherwise, I am afraid, we shall get no trace, scent, or news of queen Draupadī. Then queen Kunti, on being thus addressed by king Pangu, ...upto... promised (to do as bidden), and having bathed, and offered oblations, went out through the city of Hastināpura, riding on the back of an excellent elephant, and going through the couutry of Kurus, she went towards Saurāṣtra, towards the city Dwaravati, and on reaching the park (outside the city), she got down from the elephant, called her gersonal attendants, and said to them :- “Go you, O B., into the city of Dwāra vatī, and going to Kļşoa, request him, with your hands folded ... as follows:—“Thus, Sire, your aunt Kuntī has come hither post-haste, and desires to see you." Then those attendants .... upto...told (the message to Krşņa). Then Kșşņa,

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on hearing that message from the personal attendants (of Kunti), was greatly delighted ...and seated on the back of a goodly elephant, (and surrounded by men on horseback and elephant-back, went out in state through the city of Dwāravatī, and going to the queen Kuntī, got down from the elephant-back, touched respectfully the feet of queen Kunti, and once more mounted on the back of the goodly elephant with queen Kunti, returned to the city Dwāravatī, and going towards his palace, entered it. Then Kșşpa said to queen Kuntī, after she had bathed, offered oblations, and had her meals, and had seated herself comfortably and cosily, as follows:- "Tell me. Doar Aunt, the object of your visit.' Then queen Kuntī replied to him as follows:- "Thus, Child! While king Yudhisthira was fast asleep on the terrace of his palace, queen Draupadi has been carried away from his side, and we don't know by whom she has been kidnapped...... I wish, therefore, that a thorough search and investigation be made for (finding out) queen Draupadī". Then Krşņa replied to his aunt Kuntī, "Dear Aunt! If ozly I get some clue...or news [P.40) of Draupdī, then I shall bring her back personally, whether it is from the nether regions, or from heavenly regions, or from the Ardha-Bharata, or from (any of) the four quarters";-and with these words he honoured and paid his respects to his aunt Kuntī, and...gave her leave (to go). Then queen Kuptī, or being given leave by Krşņa, went away as she had come. Then Kșşpa called his personal attendants and ordered them thus :-"Go you, O B., and (proclaim) in the city Dwaravati... just 18 Pandu issued a proclamation... rupto...they reported back (68 before. Then Kệşua, once upon a time, was spending his time in his seraglio. Now that Kacchulla Nārada ... upto... descended...sitting... inquired after the health of Kțşya. Then Kțşņa asked Kacchulla Nārada as follows:-"O B., you visit many villages, cities...upto ... enter (many houses). So have you, anywhere, got any news or clue about queen Draupadi"? Then Kacchulla replied to Kţsņa as follows: "Thus, O B., I once happened to go to the capital city
Aparakamkā, in the continent Dhatakīkhanda, in the eastern Shree Sudharmaswami Gyanbhandar-Umara, Surat

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half of the south of Ardha-Bharata. There, I saw queen Draupadi before.” Then Kršņa said to Kacchulla as fol. lows: 0 B., this is entirely your own (mischievous) doing"? Then that Kacchulla, on being thus taunted (lit. addressed) by Krspa, invoked the Utpatanī (magic lore, and went away as he had come. Then Kroņa called a messenger and said to him thus:-'Hie thee, O B., to Hastināpura, and tell king Pandu the following news, viz.-Thus, O B., news is received, and it is reported) that Draupadi is in the capital city Aparakamkā, in the palace of Padmanābha, in the eastern half of the Dhatakīkhanda. Let the five Påndavas, therefore, go to the eastern sea-coast, accompanied by the fourfold army, and wait for me there. Then the nessenger,...repeats... upto...wait for me... upto... they did accordingly. Then Krsna called his personal attendants and ordered them thus:-"Go you, O B., [P.41] and beat the "War-drum' (i.e. the Marching signal). Then, on hearing the sound of that Marching-drum (or clarion call), the ten Das'ārbas with Samudravijaya at their head, ...upto...the fifty six thousand mighty heroes, all armoured and girded up...and taking their arms and weapons, some on horseback, others mounted on elephants,...upto... surrounded by crowds (lit.a network) of men,went towards the Sudharmā assembly, towards Krşņa, and with folded hands,...greeted and hailed him. Then Kțspa, mounted on a goodly elephant, with an um. brella of Korantaka flowers being held over him,...surrounded by bands of mighty warriors,-some on horse-back, and some on elephants, went out in state), through the city Dwaravati went to the eastern sea-coast, met the five Pāņdavas alone, encamped his army, had a 'Fasting-hall' erected, entered it, and remained therein, thinking in his mind about the god Susthita. Then as the 'Three days' fast' of Krsna was coming to a close, (the god) Susthita appeared (before Krspa) (and said):—“Tell me, O B., what I am to do". Then Kșşņa said to him:-"OB,, Queen Draupadi,... upto...is reported to be in the palace of Padmanabha. Do you, therefore, O B., make way for the five chariots of the five Pāndavas, with mine as the sixth one, so that I shall be able to) go to the
capital city Aparakamkā, to rescue queen Draupadī. Then Shree Sudharmaswami Gyanbhandar-Umara, Surat

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the god Susthita said to Kșşņa :-"O B., shall I bring back queen Draupadi to Hastināpura from the Dhātakikhanda, from Bhārata, exactly in the manner she was carried away by the god, the friend from childhood of Padma. nābha, or shall I drown (lit. throw away) king Padmanabha, with all his army, city (or citizens), as well as his conveyances (i. e, chariots etc., in the Lavaņa sea ?. Then Kțşņa replied to the god Susthita as follows:-"Do you not, O B., (bother to)...bring her back. Do you, however, O B., give passage for the five chariots of the five Pandavas, as well as for the sixth one belonging to me. I shall myself, in person, go to the rescue of Draupadī. Then the god Susthita said to Krşņa :— 'Be it as you say". And he made way for, (or gave passage to the five chariots of the Pandavas as well as for the sixth one belonging to Krsna. Then Krspa gave leave to (or dismissed) his fourfold army, and accompanied by the five Pāndavas and himself as the sixth, crossed the Lavaņa sea in six chariots, [P.42] and went to the capital city Aparakamkā; and on coming to the excellent park (outside) it, he parked his chariot, called his charioteer Dāruka, and said to him :-"Go you, O B., and enter the capital Aparakamkā; and there, trampling down with, (or placing) your left foot on the foot-rest of king Padmanabha, give him this letter on the point of a lance; and knitting your eyebrows, and with a frown, and being furious, enraged, angry, full of wrath, and ferocious you say to him the following:-Oh you Padmanābha, you who are courting what uobody desires! You who possess all the evil and bad characteristics! You, who are devoid of any merit, and born on the fourteenth day of the month! You, who have no grace, sense of shame, and steadiness of mind! You will be no more to-day (i.e. you will die to-day)! Were you not aware (of the consequences) when you suddenly brought hither (perforce) queen Draupadī, the sister of Krsna Vāsudeva ? But even now (after all this), you restore (lit. return) queen Draupadi to Kļşņa Vāsudeva, or otherwise come out ready for a fight. Here is Kļšņa accompanied by the five Pandavas, who has come to the rescue of queen Draupadī, in all heste'. Then the charioteer Dāruka,

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on being thus addressed by Kșsņa, was delighted, and promised to carry it out); he then entered the capital Aparakamkā, went to Padmanābha, and with his hands folded... upto...having hailed him spoke as follows :-"My lord ! this is my personal courtesy and respect for your Honour! This now--(what I am saying)—is the command of my master which I am merely repeating; with these words, he became furious, touched (lit. walked on the foot-rest (of Padmanābha), and gave him the epistle on the point of a lance... upto...(Krşņa)has forthwith come to the rescue of 'Draupadi." Then Fadmanābha, on hearing those words of the charioteer Dāruka, was beside himself with wrath, and knititng his eyebrows, said to him:-"I shall never hand over Drau. padi to Krşņa, O B.! Here I miarch out, in person, ready for a fight". And then he added :-"I spare youj simply because according to the established practice of kings (lit. the science of polity), an ambassador is not to be put to death,”-and with these words he expelled him by a backdoor, having insulted and disrespected him. Then the charioteer Dăruka, on being driven out in an insulting manner by Padmanabha, went back to Kșşņa, and with folded hands ... said to him :- "Thus, My Lord, at your instance... upto... Padmanabha drove me out." Then Padmanābha called his Commander-in-Chief, and ordered him thus:-"Hurry up, OB, and get ready the best among the elephants." Thereupon, they (make ready and bring it), in accordance with the instructions, advice, ideas, and notions of skilled preceptors. [P. 43] Then Padmanabha, fully equipped...mounted on that excellent elephant, and proceeded to march against Krşņa, When Kṛṣṇa saw Padmanābha approaching, (or advancing), he said to the five Pandavas :—'Well Boys, will you fight against Padmanābha,or meerly witness the fight, (between him and myself)" ? Then the five Pandavas replied to Krsņa: "Sire, we shall fight him, you merely watch the fight." Then the five Pāndavas, fully equipped...with weapons etc., rode in their chariots, and marching against Padmanabha, said (to themselves) :-"Either we or king Padmanābha shall survive'';—and with this resolution they
engaged themselves in an encounter with Padmanābha. Then Shree Sudharmaswami Gyanbhandar-Umara, Surat

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king Padmanabha repulsed and routed the five Pandavas to the four quarters in no time, with their excellent emblems, flags, and banners, fallen down, crushed, and destroyed. Then the five Pandavas, being repulsed and routed by king Padmanabha, and with all their ensigns etc. razed to the ground..., having no energy, and finding it impossible to hold their own (against Padmanabha), went back to Kṛṣṇa. Then Kṛṣṇa asked the five Pandavas:-"O B., how did you engage yourself in fight with king Padmanabha"? Then the five Pandavas replied to him :-"Sire, after we got your permission, we rode in the chariots, fully equipped...etc.,(and) marched against Padmanabha,...upto... were routed'. Then Krna said to them "O B., if you had said, 'we shall (defeat Padmanabha), Padmanabha shall never defeat us',and then fought against him, (i.e. with such a determination), then Padmanabha could never have routed you,...with your ensigns and banners razed to the ground. So now behold, O B.,I shall fight king Padmanabha with the determination that 'I shall be victorious, and not Padmanabha; and with these words he marched against king Padmanabha, and took (lit. touched) his Pancajany a conch, white like cow's milk, or a necklace (of white flowers), resembling the Mallikā, Sinduvāra, Kunda, and the moon; it was a cause of great rejoicing to his own army, but was fatal and destructive to the hostile forces, and Kṛṣṇa blew it with his mouth (lit. filled it with air by his mouth). Then, one-third of the army of Padmanabha was routed and repulsed by (merely) the sound of that conch (of Kṛṣṇa). Then Kṛṣua took his bow, strung it (with the bow.string), and twanged it. Then another onethird of the army of Padmanabha was routed and repulser by the (mere) twanging of the bow (of Kṛṣṇa). [P.44] Then king Padmanabha, with only a third of his forces remainig, being weakened, powerless, without any force, with no strength or manly effort left, and finding it impossible to hold his own, speedily and hastily returned to Aparakamkā; and having entered it, he closed all the gates of the city and waited for being besieged. Then Kṛṣṇa marched against Aparakamka, drew in his chariot, alighted from it, and transformed himself by a magical mutation, and created by magic a Lion

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man, and began to scratch the ground with a terrible noise. Then as Křsņa began to make that terrible sound with his feet (or claws), the whole of the capital of Aparakamkā was razed to the ground, with all its ramparts broken, with its gates, roads on the ramparts, and roads within the ramparts completely destroyed (or completely disorganised), and with the beautiful mansions, and treasuries (or banks) toppled down. Then king Padmanābha, seeing his entire city collapsing to the ground, was scared, and went for refugo to queen Draupadī. Then Draupadī said to king Padma. nābha: "OB., you were extremely ill-advised - (lit. what did you know ?)— in offending Kroņa Vāsudeva, the Super Man! But then even now — (you can make amends for it, if you)-go, take your bath, offer oblations, and with your garments wet, dressed in garments with the fringes (or hems) hanging down loosely, surrounded by all the inmates of the harem, taking the best and precious jewels with you (as presents), and with me in the forefront (or with myself walking in the front), you surrender yourself to Krşụa, with your hands folded etc., and lay prostrate at the feet of Krşua Vāsudeva. The great aro, after all, very kind and compassionate to those who fall down at their feet (seeking shelter)." Then king Padmanabha agreed to the counsel of Draupadi, and having bathed...sought refuge from Krsna, and with folded hands...said to him :-“OB., I have seen (and am fully convinced of) your great glory and ... valour. I apologise to you, therefore, O B., ... please forgive me....I shall never repeat that (offence) again." And with these words he fell down at the feet of Krşụa, and with his hands folded, he took Draupadī to Krşụa in person (lit.with his own hands). Then Kșşņa said to Padmanābha as follows:-"Oh you Padmanābha ! You, who are courting what nobody wants (viz. death), what did you know— (i.e. you were not aware of the consequences)—when you kidnapped and brought here. rashly, my sister Draupadī? But even inspite of it, you have now no cause for fear from me,'' - and with this he gave Padmanābha leave to go, took queen Draupadi: with him. rode in his chariot, and going to the five Pandavas, handed over to them, with his own hands, queen Draupadī.

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Then Krşņa, accompanied by the five Pandavas, and himself as the sixth, [P.45] started towards the Lavaņa sea, towards Jambūdvīpa, towards the Bhārata Varşa.
45.130] In those days, at that time, in the Dhataķīkhada Dvīpa, in the eastern half of Bhārata Varșa, there was a city named Campā. There, in the city of Campā, ruled a king named Kapila Vasudeva. At that time, the Venerable Arhat Munisuvrata arrived in Campā, in the Punyabbadra (sanctuary). Kapila Vāsudeva heard the Law (being preached'. Now, while Kapila Vasudeva was listening to the religious sermon from the Adorable Munisu vrata, he heard the conch-sound of Kșspa Väsudeva. And then the following thoughts, such as these, occurred to Kapila Vasudeva: "Is it, that in the Dhātakıkhanda Dvīpa, in the Bhārata Varşa, there is born another Vāsudova, the sound of whose conch, blown with mouth, is exactly like that of mine''? Then the Venerable Munisuvrata, addressing him as :- 0 Gentle Kapila Vasudeva, said to him :-— "Is it not, O Kapila Vāsudeva, that while you were listening to the preaching of Law from me, the following thoughts occurred to you, on hearing the conchsound, viz. Is it .. the sound is produced'. So, is that correct, O Kapila Vasudeva" ? (Kapila replied]—'It is, as you say, Sir'. [Then Munisuvrata said}"O Kapila, it has never happened in the past), it does not happen in the present), nor shall it ever happen (in future), that in the same Kşetra, in the same Yuga (or period), and at the same time, there might be (born) simultaneously, two Tīrthamkarag (Arhats), two Sovereign monarchs, two Baladevas, or two Vásudevas; (they are never thus born in the past, nor in prosent,and shall never be born in future). Thus, 0 Vasudeva, queen Draupadī, the wife of the five Pandavas, and the daughter-in-law of king Pandu, was brought perforce to Aparakamkā from Jambūdvīpa, from Bhārata Varșa, from the city Hastinapura, by a god, the friend of your Padmanabha. Then Kroņa Vasudeva, accompanied by the five Pandavas, came forth with six chariots, to the capital Aparakamka, to the rescue of queen Draupadi. Then, Kroya Vāsudeva, being, engaged in a fight with

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Padmanabha, produced this conch-sound ... resembling the sound of your own conch,...very agreeable...etc." Then Kapila Vasudeva bowed down to and saluted Munisuvrata, and said to him :-"O Revered Sir, I shall go and see the Eminent Kșşpa Vāsudeva, my peer". Then the sage Munisuvrata said to Kapila :-" OB., it is not done...(i.e. it is not the custom), [P.46] that the Arhats, the Sovereign monarchs, the Baladevas, or the Vasudevas, should go and meet the Arhats, the Sovereign monarchs, the Baladevas, and the Vasudevas. All the same, you will see the white and yellow banner-tips of Krsna Vasudeve, while he would be going through the Lavaņa sea”. Then Kapila Vasudeva bowed down to, and saluted Munisuvrata, mounted on an elephant, and speedily and hastily went towards the seacoast, and on seeing the white and yellow banner-tips of Krşņa Vāsudeva as he was passing through the Lavana sea, he said :-"Here is this Eminent Krşņa Vāsudeva, my peer, passing through the Lavana sea;”—and with these words, he took his conch and blew it. Then Krşpa heard the sound of the conch of Kapila Vasudeva, took his Pancajanya (conch), ... and blew it. Then both of those Vasudevas exchanged greetings by blowing their conches. Then Kapila Vasudeva went to Aparakamkā, and on seeing it all destroyed...and razed to the ground ... asked Padmanābha :"O B., how is it, that this city is thus destroyed...and ruined "? Then Padmanābha replied to Kapila Vasudeva :"Thus, My Lord, Krşya Vasudeva came here from Jambūdvīpa, and having defied (lit, overpowered) you, devastated this city". Then Kapila Vasudeva, on hearing these words of Padmanabha, said to him :--"Oh you Padmanabha ! You, who court something never desired by meni.e. you, who sought self-destruction,-you should have known better when you offended the Eminent Kșşņa Vāsudeva, my peer", and with great rage, he ordered Padmanābha to leave the kingdom, crowned his son as king of the capital Aparakamkā with great pomp and ceremony,... and went back.
[46.131] Then Krşņa crossed the Lavaņa sea, and said to the five Pandavas ;-"Go you, O B., and cross the great river Ganges while I shall go and see Susthita, Shree Sudharmaswami Gyanbhandar-Umara, Surat

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the Lord of Lavaṇa sea". Then the five Pandavas, on being thus directed by Kęspa, went to the great Ganges, and searched and sought out a small boat, and crossed the great river Ganges with that, and then said to one another : "O B., is Krsna capable [P.47] of crossing the great Ganges with his arms, or not”? And with this idea, they concealed the boats, and stayed there waiting for Kșsna. Then Krşņa saw Susthita, the Lord of Lavaņa sea, went to the great river Ganges, searched and sought for a boat every. where, but not finding it, he lifted the chariot with the horses and the charioteer with one arm, and started (or made ready) to cross the great Ganges, sixty two yojanas (long) and half a yojana broad, with one arm. Then Krşụa, having reached upto the middle of the Ganges, was tired, fatigued and exhausted, and was full of perspiration. Then to Kļšņa occurred thoughts like these:-—"How powerful and mighty the Pandavas must be, in that they crossed with their arms this great Ganges, sixty two yojanas (long), and half a yojana broad! The Pāndavas must have, on purpose (or wilfully), desisted from vanquishing Padmanābha'. Then the Goddess Gangā, knowing these thoughts...of Kļşņa, gave hin a passage (or ford ; i.e. became shallow). Then Kệşma rested for a while, crossed the Ganges..., went to the Pāndavas, and said to them :-"O B., how mighty and powerful you are, in that you crossed this great Ganges...with your arms! You must have, therefore, refrained from vanquisbing Padmanābha, on purpose". Then the five Pandavas, on being thus addresed by Krşņa replied :-"Thus, O B., after being given leave by you, we came to the river Ganges, searched and sought for a boat...upto... concealed the same and stayed here waiting for you". Then Krşņa, on hearing this from the five Pandavas, became furious...and knitting his eyebrows, said to them :-"Oh! You were not convinced of (or you did not realise) my greatness, when I crossed the Lavana sea, two hundred thousand yojanas broad, when I crushed and defeated Padmanåbha, and when I destroyed bis capital Aparakamkā, and brought Draupadīback to you with my own hands! Well, Now you will know it (too well l)"'!
And with these words, he took an iron staff, crushed their Shree Sudharmaswami Gyanbhandar-Umara, Surat

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chariots, and banished them outside the kingdom ; and there on that spot was situated (or inhabited) a Kodda (a settlement ?)—called Rathamardana. [P.48] Then Krşoa went to where his army had encamped, and was joined by his forces. Then Krşņa went towards the city Dwāravatī, and entered it.
[48.132] Then the five Pandavas returned to Hastināpura, went to king Pandu, and with folded hands... said to him :-"Thus, Father, Krşua has ordered us to leave the kingdom". Then king Pandu asked the five Pandavas :
Children ! how is it that you were banished by Krşņa"? Then the five Pandavas said to king Pandu:-"Thus, Father, we returned from Aparakamkā, and crossed the Lavaņa sea, two hundred thousand yojanas (broad). Then Kļoņa said to us :-“Go you, O B, and cross the great Ganges while...... the same wpto...we waited. Then Krşua saw Susthita, the Lord of Lavaņa-sea...the same to be repeated ...... only the thoughts of Krşqa are not known (and so not to be repeated), ...upto...ordered us to quit the country." Then Pandu said to the five Pandavas :-“Children, You have indeed done a very bad thing in offending Kļşņa"! Then Pandu called queen Kunti and said to her :-"Go you, O B., to Dwārasati, see Kļşņa, and tell him :-'Thus, O B., you have banished the five Pandavas. But you are the Lord of the (entire) southern half of Bhārata. So please, therefore, give in. structions, to what particular country, and in what direction the Pandavas should go." Then Kuntī, being thus commissioned by Pandu, mounted on an elephant....as before upto... Tell me, Aunt, what is the object of your visit”. Then Kuntī said to Krşņa :-"Thus, Child, you have banished the five. Pāndavas; but you are the Lord of the southern half of Bhārata...... upto....., to what quarter should they go"? Then Kệspa said to Kanti:-“Dear Aunt, the Eminent personages like the Vasudevas, Baladevas, and the Cakravartins, are of unfailing words (i.e. their words are never untrue). So let the five Pandavas go to the southern sea.coast found (or inbabit) there the city Pandumathurā, and be my worshippers, out of my sight (lit. unseen by me)" ; and with these words he honoured and respected queen Kunti,...and gave her leave
to go. (P.49] Then queen Kuntī told (all) that to Pandu. Then Shree Sudharmaswami Gyanbhandar-Umara, Surat

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"
Pandu called the five Pandavas and said to them:-"Children, Go you to the southern sea-coast. There, you found the city Pandumathura". Then the five Pandavas... promised to do as Pandu asked them to do...and went out of Hastinapura with their armies and chariots (conveyances), and mounted on elephants etc..... went to the south sea, and there founded the city Panḍumathura. There, too, they became prosperous, rich, and enjoying plenty of pleasures etc..
[49.133] Then once, queen Draupadi was enceinte. Then after the lapse of nine months...upto...she delivered a child, beautiful, tender etc; then after twelve days from its birth, (it was named) thus:-"In as much as this is the son of the five Pandavas and queen Draupadi, let the child be named as Pandusena". Then the parents of that child named it Panḍusena;...(he studied) seventy two arts...became capable of enjoying pleasures, was (crowned) heir-apparent... and lived happily. The venerable monks arrived, and the congregation went forth. The Pandavas went forth, and having heard the Law, said (to the Venerable monk)—"O B., we shall ask the permission of queen Draupadi, crown prince Pandusena as the king, and then afterwards enter into the order, having shaved ourselves...upto...renounce the world". [the Monk replied]-"Just as you please, O B.". Then the five Pandavas went home, called Draupadi, and said her:-Thus, O B., we have heard the Law from the Venerable Elders, ...upto...we wish to renounce the world. What are you, then, going to do"? Then Draupadi replied to the five Pandavas:"O B., if you are afraid of this Samsara, and are going to enter the order, what else, then, is the support...for me? I am also (equally) scared of this Samsara...and would like to enter the order with you", Then the five Pandavas (ordered) the coronation of Pandusena...up to....was declared a king ...upto...lived ruling the kingdom. Then the five Pandavas and Draupadi, once took their leave of king Panḍusena, Then king Panḍusena called his personal attendants and ordered them thus:-"Quickly, O B., [P.50] make preparations for the great ceremony of renunciation ...upto...make ready a palanquin, fit to be borne by thousand men...upto... they alighted from it, approached the Venerable and DivineShree Sudharmaswami Gyanbhandar-Umara, Surat

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Elders, ... upto... the world is ablaze...became monks, studied the Fourteen Purvas, and led the life of ascetics for many years, observing fasts until the sixth, the eighth the tenth, and the twelfth meal, as well as fortnightly and monthly fasts.
[50.134] Then queen Draupadi got down from the palanquin...upto...entered the order, was given as a disciple in charge of the nun Suvrata, studied the Eleven Angas, and lived, observing for many years, the fasts until the sixth meal...etc..
[50.135] Then those Venerable Elderly monks left the city Pandumathurā, went away from the Sabasrāmravana park, and moved about in the country. In those days, the Venerable Aristanemi came to the country of Saurastra, and stayed there mortifying himself with self control and penances (or fasts). Then many people began to say to one another :-- Thus, O B., the Venerable Ariştanemi has come to Saurastra ... and is practising austerities” Then those five monks, with Yudhişthira at their head, on hearing that news from the crowds of men, called one another, and said thus to one another:-"Thus, O B., the Adorable Ariştanemi, wandering (from village to village) in due order,...is staying... It would be, therefore, meet for us to ask the permission of the Elders, and go to pay our respects to the Venerable Aristanemi''; and having agreed, they went to the Elders, bowed down to them, and said :-"We desire, Sir, with your permission, to go and pay our respects to the Venerable Aristanemi”. (The Elder's replied) -"Do as you please, O B." Then those five monks, with Yudhisthira as their leader, being permitted by the Elders, bowed down to them, and going away from them, went from village to village, observing continuous fasts of one month,... upto...went to the city Hastakalpa, and took their residence in the park Sahasrāmr. avana outside the city. Then those four monks, excepting Yudhisthira, on the day of the breaking of their monthly fast, in the first Pauruṣī, did their lessons, in the second... ... and so like Gautama...... only that they asked the permission of Yudhişthira,...and while wandering (for alms). heard the noise of many people, like this, "Thus, O B., the
Venerable Arişğanemi, along with five hundred and thirty six Shree Sudharmaswami Gyanbhandar-Umara, Surat

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monks, has breathed his last... upto...is released from misery, on the peak of the Girnar mountain, after a monthly meal (i.e. after a month's fast), and without taking (even) water." Then those four monks, Yudhişthira excepted, on hearing this news from the vast crowd of men, returned from Hastakalpa, went to the monk Yudhistbira in the Sahasrāmravana park, renounced food and drink, expiated for (the faults in) going and returning, confessed the faults in begging (the pure and impure food they had received), showed the food and drink to him, and spoke as follows: "Thus. O B.,... Ariştanemi has breathed his last. It would be proper for us, O B., to leave (here) this food and drink that we have already received, and climbing slowly and slowly the S'atruñjaya mountain, to stay there emaciating ourselves with fasts and mortifications, without longing for death”; and having promised this to each other, they placed there that food and drink which they had already received, went to the S'atruñjaya mountain, climbed it slowly...upto... lived there not longiog for death. Then those five monks, with Yudhisthira as their leader, studied the fourteen Pūrvas, as well as Sâmāyika (j.e. Acāranga) etc., for many years, and having emaciated themselves with a fast of two months, they propitiated that (object), for which is undertaken nudity ...upto... there arose in them the infinite and excellent Absolute Knowledge (Kevala)... and they attained salvation.
[51.136] Then the nun Draupadi studied the Eleven Angas, beginning with Sāmāyika (i.e. Acārānga), with those Suvratā nuns for many years, and observing a mortification (fast) of one month, and having confessed and expiated her faults, and having died at the proper hour, was reborn in the heaven Brabmaloka. There, the duration of life of some of the gods is ten Sāgaropamas. There, the duration of the god Drupada also was ten Sāgaropamas
"The god Drupada, O Revered Sir, from there... upto... would put an end to his miseries in the Mahāvideba Varşa."
“Thus, verily, O Jam bū, the Revered Sage Mahāvīra... upto ... who has attained salvation, has preached this as the subject-matter of the Sixteenth chapter of Nāyas (or Illustrations)."
End of Chapter XVI.

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NOTES
CHAPTER IX
a or
AL,
नायाधम्मकढाओ - ज्ञाताधर्मकथा : (or धर्मज्ञातकथा : ). plained by Com. f as follows:उदाहरणानि ' इति प्रथमः श्रुतस्कन्धः 'धम्मकहाओ 'त्ति धर्मप्रधानाः कथाः धर्मकथा इति fa: According to him, the title refers to the two parts of the work. The first one contains 'Illustrative' stories, i.e. stories illustrating some religious principles, and the second part contains only the religious stories. Every story is supposed to contain some moral principle, and generally, the moral is given immediately at the end. Sometimes, as. in Ch. XVI, the moral is not expressly given, and so the Com. tries to give it. This book is the Sixth Anga of the Svetambara Jain Canon. [1.84] - Voc. (1) - O Revered Sir; the alternative explanations are:- (2) भगवत् - Divine One; (3) - Serving (the preceptor); (4) shining, resplendent; (5) a one who has put an end to संसार; ( 6 ) भयान्त --- one who has put an end to the danger of rebirth, death etc. The first explanation is the usually accepted one. -- Upto. There are, in the Canonical Literature, some Typical Descriptions or quis. These set or stereotyped descriptions of kings, cities, queens etc., are given in one place, aud elsewhere they are merely referred to, either by adding the word 'q' at the end, or by giving the first and the last words in the set description and joining them by 1 (as, e.g. in). This is a special feature of the prose portions of the canon, and it is also shared by the Pali literature, wherein we get q, or Recurring Passages. etc.- The Com, reads it as-à काले णं etc. तस्मिन् काले तस्मिन् समये । काल: सामान्यकाल : अवसर्पिण्याः चतुर्थविभागलक्षणः, समयस्तु तद्विशेषः । काल or Time is divided into two Eons: fqf-the Ascending, and quit the Descending on. It is compared to a wheel with six s or spokes (a): they are :— (1) garg¶— The happiest period: the Golden Millenium ; ( 2 ) सुषमा; (3) सुषमादुःषमा — More happiness and little sorrow; (4) :- More misery and less
-
The title is ex'नायाणि'त्ति ज्ञातानि

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2
-
-
happiness; (5) 3:41- Misery only; and (6, 3:15:1-Intensive sorrow and misery. -- A sanctuary, shrine. मायंदी, or मागंदी - Name of a merchant अपरिभूअ ( °त) - Not insulted, i.e. highly respected; -- Son; born of one's self. तंजहा-तद्यथा - As follows. एगयओ - एकत्रत: - Together ; or एकतः (?) Alone. ¤€à – 3À+97391: These and such as these; note the samdhi. fat-f:-Mutual. fl-imperf. 3rd per. sing, and and plur. - To arise, to occur. - It is two lacs of yojanas in extent, . and it encompasses 1. There are four suns and four moons in it. पोग्रवहण-पोतवहन Sailing in a ship. एक्कारसवारा-एकादशवाराम् - Eleven times. वार— Cp. Mar. बार or बारी, as also वार. ओगाढा — P. P. P. अवगाढEntered; launched on; or crossed. Desi-- not wounded, safe and sound. This is a Des'i word of doubtful origin and meaning The Com. generally explain it as (an adverb)- quickly, speedily. Twelfth. -Inf. The Prakrits have more forms or varieties of the Infinitive, like the Vedic Sanskrit, which are, however, absent in the classical Sanskrit. 'त्ति कट्टु' - इति कृत्वा — Thinking or saying thus पडिसुण- प्रति + श्रु- To agree, to accept. वयासी — Said. This is a form of the Past tense from, and it is used for all persons and all numbers. Gen. plu. 9a14. जाया— Voc. जातौ - Children. अज्जग - आर्यक - Grandfather. Cp. आजा Mar.; परिभाएत्तए — Inf परिभाजय् — To divide, to share. अणुहोह— Imper. 2nd per. plur. - Enjoy. The parents are trying to make them give up their undertaking. A sea-voyage is to be undertaken only for getting more money. But as they had plenty of wealth, it was not at all necessary for them to risk their lives for the sake of it, निरालम्बनेन - Com. निष्कारणेन प्रत्यपायसम्भवे वा त्राणाय आलम्बनीयवस्तुर्जितम् । पञ्चवाय - प्रत्यवा ( पा ) य - Danger, obstacle. fa(°) — ‘Without any support.' A seavoyage is a risky thing, as one is not on sure ground. The idea is found even in the Ṛgveda where the are extolled for their feats of strength on the sea : मनालम्बने तदवीरयेथाम् etc. उत्तार - उत्तरण - Crossing. उत्तार really means 'a ford, where the water can be crossed.' g¶f etc. Note the belief that the 'twelfth voyage' is supposed to be attended with risks and peril. etc.- g etc. Lest, or otherwise...

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3
A negative particle. वावत्ति - व्यापत्ति:-Destruction. दोचं, तच्चं - द्विः, fa:Twice and thrice. -- When. -- To be able to. आघवणा-आख्यान - Explanation, lecturing, telling. पण्णवणा-प्रज्ञापनाExplanation, or, request, entreaty. After this supply in the text. fag aı qafqng aı'- 'To explain or to convince by arguments and entreaties.' - Unwilling. - -Imperf. 3rd per, plu.- Consented. - Рres, part. of अम्. गणिम-गण्य - which can be counted ; Com. - गणिमं नारिकेलपूगीफलादि यद् गणितं सद् व्यवहारे प्रविशति ie articles that sold by counting, as e.g. cocoanuts etc. [P.2] -- Which can be weighed— यत् तुलाधृतं सद् व्यवहियते । मेज्जं मेयं - Which can be measured — यत् सेतिकापल्यादिना मेयते । पारिच्छेज्जं च्छेद्य यद् गुगतः परिच्छेद्यते - परीक्ष्यते which is scrutinised or examined before being sold or purchased, e.g. cloth, diamonds etc. Name of a merchant. His adventures are narrated in Ch. VIII.
—
[2.85] उप्पाइय-औत्पातिक — A portentous event, or omen. पाउब्भूय पादुर्भूत - Appeared धणिय - स्तनित — Thundering. कालियवाएfq:-1:- An adverse gale; violent wind; a black squaller. .........3⁄4g— Being shaken, or tossed. Pres. part. pass. fa-at-Sharp, severe, biting. अतिवर्त्यमाना- आक्रम्यर्माणा- Being transgressed; i.e. the waves. were lashing the ship fiercely, and were rising so high that. they went right above the ship. -(0)-Pavement; floor. f: A ball. It is a fine simile. The ship was rising high and coming down on the billows like a ball bouncing up and coming down on a hard floor भट्ठविज्जा भ्रष्टविद्या - One who has lost his magic lore or charm which enables him to fly in the air. We get in the Ch.VI, a young Vidyadhara who had lost his lore, while he was resting for a while. .. वित्तासिय-वित्रासित - Scared. महाजण (न) - - A big crowd वित्तत्था- वित्रस्तFrightened. ठाणं - स्थान stable Cp. ठागबंद घोडा Mar. आस- अश्व; किशोर - Colt निगुंज - ( Com. वि. - To mutter something inarticulate. A girl born in a noble family does not answer back in a high and offensive tone. -- Wandering, roaming. 'Like a lady, who is trembling all over, being lashed by hundreds of billows, the ship was shaking all over.' गलियं लबण - गलितलम्बन --- whose support is gone, or snapped, and so which drops down on the earth. Comari Golfa. Shree Sudharmaswami Gyanbhandar-Umara, Surat
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आकाशात् पतति एवं सापि इति । and notes the V.L. गलितलम्बना only; and it takes लम्बना = नगरा- anchors. गंठि-ग्रन्थि- Knot, bunch; विप्पहर-विप्रकिर्- To scatter. थोर-स्थूर (or स्थूल)- Big. असुहाअ- अश्रुपातShedding of tears. उवरय-उपरत- Dead, deceased. अभिरोहिय(°हित or from अभि + रुध् )- Besieged. अभिया (°द्रुत)- Afflicted, tortured. छोमण-छद्मन्- Deceitful trick; guile. Dict. does not note छोमण. परिवाइया-परिव्राजिका-a nun. Com.- क्षणिकस्थिरसाधर्म्यात्Because both are steady only for a while. पओग-प्रयोग- Com. परप्रतारणव्यापारः- Engaged in deceiving others. परिणयवया- परिणतवयस्का-Advanced in age; aged. अम्भया-अम्बा-पुत्रजन्मवती, एवम्भूता हि स्त्री श्रमप्रचुरा भवति... । तवचरणं तपश्चरणम् ... तत्फलमपि उपचारात् तपश्चरण स्वर्गसम्भवभोगजातम् । खीण-क्षीण- Exhausted; चवण°-च्यवनकाल- The hour of fall; just as a goddess feels sorry when her hour of fall or descent from heaven approaches, after she has enjoyed the fruit of her penance. चुण्णिय-संचूर्णित-Powdered, destroyed. कट्ठ-काष्ठ; कूबर- A bow, front part of a ship; भग्ग-भग्न मेढि-सकलफलधारभूतकाष्ठरूपा- prop; support for the planks. मोडियमोटित- Broken. Cp. मोडणे Mar. °सहस्स (1) सहसा- Suddenly; or (2) सहस्र- Thousand; माल:- Deck; upper storey of a house; Cp. माळा M. 'उपरितनभागो जनाधारः' । सूलाइया-शूलाचिता-शलाप्रोता-गिरिशङ्गारोहणेन निरालम्बनतां गतत्वात् । Hanged, suspended. The ship, because .it foundered on a rock, appeared to be hanging or suspend. ed from it, as from a crane. अथवा शूलायितः-आचरितशलारूपःस्कन्दितपरिकरत्वात् । 'मूलाइत्त'त्ति पाठे तु शुलायमानः वक्रश्च परिमर्शः यस्यां सा तथा ।. वंक-वक्र. परिमास-परिमर्श:- (1) Touch; which touched the sea-surface in a slanting manner. As a part of it had been stranded on the rock; it no longer kept its balance, but was now in a slanting position; or (2) A particular mast in the ship which had become वक्र-crooked. फलह-फलक- A plank, board. तडतडेंत(onomatopoetic) with a crashing noise; फुट-स्फुट- To break. संधि-Joints. वियलंत-विगलत्-Dropping down; being loosened. खीलयं-कीलक- Nail. वियंमिया- जम्भिता-विवृता-Open. The ship was open to the ravages of wind and water from all sides. परिसडिय-शटित-Rotten, decayed, snapped. विसरत-विशीर्यमाण-Being shattered, or destroyed; torn to pieces. आमग(क)- Raw. मल्लग (क)- Earthen pot. Just as a raw or unbaked earthen pot melts in water, even so the ship was losing its parts. गुरुई-गुवीं
Heavy. चिंतिन्जमाण -चिन्त्यमाना- कथमियं एतां आपदं निस्तरिष्यति' इत्येवं विकल्प्य. Shree Sudharmaswami Gyanbhandar-Umara, Surat

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माना। कण्ण(र्ण)धार- Pilot; sailor. कम्म(म)कर-Crew. पणिय-पण्य
Merchandise. तिप्पमाण-तर्पत्(तृप् )-भयात् प्रस्वेदलालादि तर्पत्सु- Being afflicted with terror; sweating through fear. अंतो-अन्त:Inside. आसाइत्ता-आसाद्य- Having come to; or dashed against. कूव-कूप क)-The main mast of a ship; flag post. तोरण- Festoons, arches. झय-ध्वज. दंड-Staff. वलय-वलक- Long wooden poles; or वलय-- Circle. कडकडस्स-Cp. करकरस्स above, with a crash. विद्दवविद्रव- Destruction. wreck. आयाए आदाय-- Taking (with them). निमज्ज-निमग्न-- drowned.
[3.86] छ य(क)- Skilled. दक्ख(क्ष)- Dexterous. पत्तट्ठाप्राप्ताथे (?)- very skilful, or capable. मेहावी-मेधाविन्-Wise. सिप्प. शिल्प-craft. संपराय- battle.-सङ्ग्राम-तद्वद्यानि भीषणानि पोतवहनकार्याणि तानि तथा उच्यन्ते- The various duties on the ship, which are as dangerous and hazardous or risky as a battle. कयकरण-कृतकरणPractised, skilled ; veteran. अमूढहत्य (स्त)-Skilled in handicrafts, or manual arts; proficient in manual labour. विवनविपन्न-Destroyed, wrecked. आयाम-Length. विक्खं (क)भ-Width. परिक्खेव( क्षेप)- Circumference. दुम-द्रुम--- Tree. संड-पंड-Grove. उद्देस(श)-Spot. सस्सिरीए.सश्रीक- Beautiful. वडेंसअ.अवंतसक-Orna. ment. It is a word added after the abodes, cars etc., of divine beings. अब्भुग्गय-अभ्युद्गत-or, अभ्रोद्गत -- tall, lofty; touching the sky, sky-scraping. Cp. अभ्रंलिह. ऊसिय-उच्छित-- High. खुद्द. क्षुद्र- mean, vile. साहसिया(का)- Rash, daring. किण्ह-कृष्ण- Black. ओभास-अवभास- Sheen, appearance. उवुज्झमाण-उदुह्यमान- Being carried away. °दीवंतेण-दीपान्तेन- Towards the boundary or outskirts of that island. संवुढ-सम्+ऊढ-Carried away; were drifted. थाह-स्ताघ- Shallow, nose-deep water. थाहं लभंति-Got footing; touched the bottom. मुहुतंतरं-मुहूर्तान्तरम् - For a moment, for a while. आसासन्ति-आश्वासयन्ति or आश्वसन्ति-Rest. उत्तर-To cross. मग्गणगवेसण-मार्गणगवेषणं- Seeking and searching. Cp. गवसणेM. नालियर.नालिकेर-Cocoanut. फोड-स्फोटय- To break. तेल्ल-तेल. अन्नमन्न. अन्योन्य ; note the insertion of the nasal. गाय-गात्र- Limb. अभिग-अभ्यंगय- To amount, besmear. पोक्खर(रि)णी-पुष्करिणीLake. ओगाह.अवगाह- To plunge; to take bath in.. पुढवीपृथ्वी. सिलापट्टय-शिलापट्टक-A slab of stone. पिउ-पितृ. संमुच्छणसंमूर्च्छन- Sudden outburst, or appearance. आसायण-आसादनम्Getting, acquisition. उत्तार- Crossing, or landing on.
ओहय°-अपहत°- Depressed, .or gloomy in mind. झियायShree Sudharmaswami Gyanbhandar-Umara, Surat

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ध्ये - To brood over. ओहि-अवथि- Right knowledge - (सम्यक् ज्ञान) is divided into five kinds : - मतिश्रुतावधिमनःपर्यायकेवलानि ज्ञानम् ॥ (तत्त्वार्थ-- 1.9). (1) मतिज्ञान-Knowledge acquired by means of the five senses, and mind of the man. (2) श्रुत. Knowledge acquired by the study of scriptures etc. (3) अवधि - Knowledge of the remote or past acquired by the soul without the help of the senses and mind. It is innate or inborn in the case of gods and hellish beings (i. e. भवप्रत्ययिक ), and acquired by ascetics (क्षायोपशमिक). (4) मन:- पर्याय°- Knowledge of the thoughts and feelings of others, ratiocination and (5) केवल°-the Absolute or Perfect knowledge of the past, future and the present, and of all the three worlds.अवधि-Limit, distance. The extent of the 3tafuta varies with various persons according to his spiritual capacity. आभोअ-To see, to know, or to visualise. फलग(क)- A shield; it also ineans •a plant'. वग्ग.व्यग्र- Engaged, occupied. Com. V. L. खेडग == फलक = A shield. सत्तअट्ठ or सत्तट्ठ- Seven or eight. तल-or तालPalm-tree. उड्डे-ऊर्ध्वम्. वेहासं-विहायसं- In the sky. उप्पय-उत्पत्To fly, to jump. उक्किट्ठ-उत्कृष्ट. वीइवय-व्यतिव्रज्- To go, to pass. आसुरुत्ता-आसुरशु (2) or आशुरुष्टा-Quickly irritated, ill-tempered; or आसुरुत्ता-आशुरुक्ता-Getting red through anger quickly. फरुसपरुष- Hard. सद्धिं-सार्थम्-But it is rather to be traced to Vedic सध्रिम. मे-भवताम् (or भवतोः) Gen. 'yours'. उप्पल-उत्पल- A lotus. गवल - Horn of a buffalo. गुलिया-(1) Indigo, or (2) a hard knot in the horn of a buffalo. खुर-क्षुर-Razor. धारा- Edge. [P. 4] रत्तगंडमंसुयाई - (Adjective to सीसायं)- रक्तगण्डश्मश्रुके-रक्तो-रजितो गण्डौ यैः तानि रक्तगण्डानि तानि श्मश्रुणि-कूर्चकेशाः ययोः ते । (your faces) with red (blooming) cheeks, with beautiful beard. A13317 उवसोहियाई - मातृकाभिः उपशोभिते माउया—(1) उत्तरौष्ठरोमाणि सम्भाव्यन्तेmoustache, (2) अथवा, माउया सख्यो मातरो वा तामिः उपशोभिते- समारचितकेशत्वादिना जनितशोभे उपशोभित वा - निर्मलीकृते शिरसी - मस्तके छित्वा' इति वाक्यशेषः । These heads of yours with beards and moustache, or with your hair and moustache arranged and combed properly by your mother or friends". एगंते-एकान्ते--In a corner. एड् - To throw. वद्धाव-वापय-To greet; to hail. देवाणुप्पिया देवानु (or नो) प्रिया-Beloved of gods. A courteous term of address,
The word aatai føra has a sting in Sanskrit. It means a - goat'. Hero, however, it is used in its literal sense. 391071

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-37701. 39912 (or 31919)-39918-Service, respectfully waiting upon. A-last- Order, instruction. fafrath-TYTEPH:Fut. 1st per. plur. oz or fitur -76. FTH - Impure, gross. GTATS-453-Matter, particles. 377(9)ETT - Removal. 79- 499 Throwing in, infusing. 1981 – 1919–Afterwards, later op. heaf-feet-Every morning every day. 37726813-319nana -Nectarlike, sweet fruit.
[4.87] Ħ-275Indra; Lord of the first Dévaloka. There are many such Indras. gfx.afiya — The presiding god of the Salt-sea. fahriyat farka:— Three into seven (i.e. twenty one) times. Buafaz-a itaa- To visit frequently. ffa-48 fafara- Whatever. 97-974– Leaves. fiat-1972 - Rubbish. HER-B3 I mpurity. qe or Taci-qra17 — Filth, stinking refuse. 377|4e arata - Impurity. 316-311+ - To shake off, to remove. gègå — Pot, pass. part.- To be thrown away. fasalAryal-Employed. Ea ara-177 ataa, While; as long as. pii Bjarifa-gafena siat - In the meantime; during that period. gfoqro-fa - Dejected, depressed. 3494-3738 - Terrified, alarmed; V.L. Biazo. ta- Scared; afraid. Hawk — Pot. 2nd per. plu. TIETÀS-ART- Eastern. 55-Season. 841 HIE117HET FOT - Always at your disposal. By her divine power, the Deity had managed that each of the three quarters of the palace, excepting south, should represent two seasons. Thus, to the east, the two seasons that always prevailed there, were Prāvrt, and the Varşā-ritu, i.e. the rainy season; to the north, S'arad and Hemanta, i. e. winter; to the west Vasanta and Grīşma i.e. Spring. The Sauth was reserved for the disposal of her victims : probably a fit use of the direction, as gig is supposed to be dedicated to Yama, the God of death. She, therefore, asks them to enjoy and entertain themselves in these three gardens in each of these quarters, enjoining them not to visit south, on penalty of losing their lives. TEH-9799 - Rains; rainy season, TART
910 i.e. the four months, viz., 377916, M, H1592 and 3945 (or aga). Every season (consisting of two months), is described by two verees. Teos and PTICO-White flowers, compa. rod to the (two) tusks of an elephant. 19-Plump, fat. 1
The trunk of an elephant. m(a)-The flow of a rut, or ichor Shree Sudharmaswami Gyanbhandar-Umara, Surat

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of an elephant. सुरभि- Fragrant. कुटज, अर्जुन and नीप are the names of trees or their flowers. The Prāvịt is compared to a mighty elephant, because of the prevalence of black colour in both the cases. An elephant is black and the clouds in the rainy season are also black. The white flowers are the white tusks of an elephant. सरगोव(प)-- The red Indragopa insects. दद्दुर-ददुर--Frog. कुल--Group, crowd. रसिय(त)-- The croaking sound (of the frogs). उज्झर-उझर-निर्झर-- A rivulet; रव--Sound; बरहिण-बहिन्-A peacock. वंद-वन्द-Group. परिणद्ध- Surrounded, encircled. सिहर-शिखर-- A peak, summit. The वर्षारात्र is com. pared to a mountain. वावी-वापी- A well. सरसर-सरःसरस्-- A row of lakes; lake-district. पंती-पङ्क्ति -- A line, row, or series. आली-- Name of a creeper. घर-गृह. माली-N. of a creeper. आली. गृह etc. Bowers of these creepers. उत्तरिल्ल-उत्तरदिकसम्बन्धि (औत्तरम् ?)
-Northern. शरद् and हमन्त-कार्तिकमार्गशीर्षो पोषमाघी च- [P.5] सण-शण --Hemp or flax. सत्तिवण्ण सप्तपर्ण or सप्तच्छद- N. of a tree. कउह. कबुद्-A hump (of the bull). पउम्-पद्म. सिंग-शग. चक्काय-चक्रवाक
A bird, ruddy goose. रविय-रविंत or रुतं. घोष:-- The grunting sound. गोवई-गोपतिः- A bull. सिय सित-धवल- White, जोण्हा-ज्योत्स्ना -Moonlight. लोद्ध.लोन– N. of a flower. मण्डलतल-बिम्बम्-- The Orb (of the moon). तसा(धार-- Spray; drops of water. दग-उदक कर-- A ray. हेमन्त is compared to the moon; and शरद् to a bull. अवरिल्ल.अपर + इल्ल (A possessive termination)-Western. वसन्त and ग्रम i. e. the months of फाल्गुन and चैत्र; वैशाख and ज्येष्ठ, सहकार
Mango-tree. चारु- Beautiful. किंशुक, कर्णिकार (or कण्हेर M.) and अशोक. N. of trees, or their flowers. मउड मुकुट- A crown, or diadem. ऊसिय-उच्छित- Tall, lofty. तिलक and बकुल- N. of trees. 2714977-377897- An umbrella, or parasol. The Season of Spring is compared to a monarch with all bis royal insignia and splendour. And fitly tool Because spring is the king of all seasons. पाटल and शिरीष - N. of flowers. मलिका and वासन्तिका-N. of creepere. धवल-White. वेला- Tide. सीयल-शीतल- Cool. अनिल
Wind, breeze. मगर--मकर-Crocodile. चरिअ-चरितं-Movements. ग्रीष्म is compared to the ocean, with its acquatic animals. मम-माम्, पडिवाल-प्रतिपालय-Towait for.दक्खिणिल-दक्षिण+इल-southern..मह-महान्.. The Com. appears to read 'सीयलसुरमिनिलं' etc., because he re.. marks, 'इह च अनिलशन्दस्य अकारलोपः प्राकृतत्वात् । उग्ग उग्र-Terrible, fierce: चण्ड'झगिति ग्यापकत्वात!---Deadly, because of its. very Shree Sudharmaswami Gyanbhandar-Umara, Surat

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quick circulation. V. L. Hafa : Tip ga fai pagi 349074. affronta-- Having a big body; "Et àzfagliga aalfaatAs in the Tejonisarga, - name of the 1st Uddes'a of the 15th Ch. of the vaata, wherein is given the history of Gos'ala. N. B. Make the necessary correction in the Translation where it is translated as. •As if emitting fire'. HIÊ (at) - soot ; lamp-soot. HAT (91)-Crucible. A Mar.- which is very black, because of its being always on fire. 1037)—Black. TIA(T)- Fury. 900-001- Full of ; it was a grefão serpent, having venom even in its eyes. 34979-Collyrium. 03 - Heap. fay()<- Group, cluster. 77773-1779 — Red-eyed. FHSTHACafarRemaining together, in juxtapositin. 743- A pair; cp. T M. 09- Fickle; 950— Moving. Tbe forked tongue of a per: pent is never steady. FiETofalar -- Tongue. afo-- Braid of hair. It appeared like a black braid of hair of the Earth. The braid itself is often compared to a black cobra. ...Coco+ta. came76792417HIP AluFTE I 5*5-3672-- Strong, powerful. Fis793-- Clearly visible; plain.gif (fsja., Curbed, crooked. Fís. (fèa-- Hairy, shaggy ; Frucht ZATEMI TE highat BACHETETT 1 7765 tapi37— Hard, harsh, or rough, faqs-face— Expansive, vast. 451-7931-The expanded hood of a snake (M.901). 317519-311219Spreading, expending. 773.28- Skilled. IET($){- An ironmine; or smithy. 974714-EATH!-- Being heated, or blown. y (onomatopoetic)— Making a hissing sound like the blowing of the bellows. Fig.319 - Sound. TSA(1) asi. fesa — Not stopped, or warded off i.e. irresistible ; (2) Tiga. 379- Beyond measure; which cannot be guaged. 'Whose fierce fury could not be checked, or measured. AY- CH - Straight, facing. V.L. HF-stafàJe me ata a 311970anisatikt 59 Tai i.e. with a gaping mouth as that of a dog. gri-cafah. 971 - Giving out a hissing sound; farglagelfa q- With poison in his very eyes, i.e. he could kill merely by his sight. Atsi etc. Lest your bodies will be destroyed ; or you will die. le-&:- Twice; ta.fa:- Thrice. gratil-197— Destruction, qafqya5134-lakihy &- An emanation of the soul particles in the form of a staff (706) at the time of creating a 'fluid body', alistatic- A fluid body, which
can be changed at will. There are five kinds of bodies: Shree Sudharmaswami Gyanbhandar-Umara, Surat

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10
(1) aicif T he ordinary body of all creatures in this world; (2) arany-- The outer body of gods and hell-inbabitants. (in which case it is called Harcata); it can also be acquired by mon by practising penance; (3) 377ER - It can be acquired by one who knows the fourteen Pūrvas. With the help of this body, he may go to the other worlds and consult the Arhats regarding the difficult points in the scriptures ; (4) AhThe magnetic body, it is from such a body that the hot and cold flashes emanate: (5) 11- The Karmic body composed of the Karmic matter which is inseparable from all unemancipated souls. Each one of these bodies is finer and lighter than the preceding one. Samudgbāta is a process by which some particles of the soul expand and go out of the body, and then come back to it. The soul makes emanate some of its gigs together with the Karmic matter which is inseparable from them for some particular purpose. There are seven kinds of Samudghātas: (1) , (2) #914, (3) àf4, (4) Arufortai, (5) FH (6) 361 and (7) Safaygia. The alatayara is performed when a strong new Vaikriya (or fluid) body is wanted for a special work. A soul that has the Vaikriya-power- (viz.. the gods, hellish beings, and some humans)- makos emanate soul-particles (la gazts) which take the form of a staff (que) with the breadth and thickness of the body, but many Yojanas long. The length is to collect new matter. Then the sa destroys the coarse matter of the old Vaikriya-body and retains the fine. Then new matter consisting of all kinds of jewels is collected, of which the coarse part is rejected and the fipe retained, to make a new Vaikriya body.
[5.88] am ETH-an yeniler (or M-Then after a while; after some time. -gognengoai lai ai FATOT d.. alichofadat a Hd -Sweet memories; memories of pleasures enjoyed in the past. Ti-fa-facio - Pleasure. f à Fara. FOTO -Mental peace, or ease of mind. -TEATT-Acc. plu. Thar (Infinitive) T - To go (P.6] qfequi-stà +is!— To agree, to promise. afyaj etc.- nagro 273 ProTSo, there must be some reason, or something at the back of it. There is something fishy' in it; otherwise, why should the
ask us, again and again, not to go there ? PERAK Form of Shree Sudharmaswami Gyanbhandar-Umara, Surat

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the past tense 3rd per. sing. and pl. प्राधारयत्. /प्र+(धारय)-To determine, to resolve; गमणाए-गमनाय गन्तुम्-To go. तओ-ततः-तस्मात्From there. निद्धाइ.निर्धावति-Comes out; rushes out. जहानामएयथानाम(कः)- Like, or resembling. अहि-Snake. मड-मृत-Corpse, carcass. अणि?तराए-अनिष्ठतर(कः)-Even more disagreeable, more undesirable, or still worse. अभिभूयात)-Overpowered. सएहिस्वकैः उत्तरिज्ज-उत्तरीय-Upper garment. Cp. उपरणे M. आस-आस्यMouth. (It is also derived from अश्व). पिहा पिधा-To cover. आघयण-(or आघायण)-आघातन-A place for hanging people, वधस्थान. अट्ठिय-अस्थि(क)-Bones रासि(शि)-Heap. संकुल-Crowded or covered with. °दरिसणिज्ज-दर्शनीय-Presenting a deadly (भीम-भयंकर) appearance. सूलाइयं-शूलाचितं or शूलातिगं--Impaled on a stake; hanging on the gallows. Cp. सूळ M. कलुण-करुग-piteous. कट्ठाई-कष्टानिदुःखानि--sorrowful, plaintive.. विस्सर-विस्वर-Hoarse, shrill. कुव्वमाणं कुर्वन्तम्-Making. तुमं के-त्वं कः-Who are you? कओ-कुत:Whence. हव्वं D.-शीघ्रम्. इमेयारूवं-इमां एतद्रपाम्-To this sort of. आययं or V. L. आवई-आपदम्-To this miserable plight. पाविअP. P. P. fr. Caus. प्रापित-Reduced. आसवाणियए-अश्ववणिक्-Dealer in horses. आयाय-आदाय--Taking. पणिय-पण्य-Articles or com.
modities that can be sold. भण्ड-भाण्ड-Merchandise. पोयवहण-- पोतवहन-A ship. ओयाए-उपयातः-Reached, went to. विवत्ती-विपत्तिःDestruction. निब्बुढ-निमग्न-Drowned. बड्ड-An आदेश or substi. tute for 'मस्ज्', or from निबृंडित (?). भंडसार-सारभाण्ड-Precious and valuable articles, or merchandise. उवुज्झमाण-उदुह्यमानBeing carried away. संवूढे-सम्+ऊढ:-Drifted [P.7] अहालहुसगंसियथालघुके-For a very small, or trivial. (offence अपराध). आवयआपदू-Calamity. पावइ-प्रापयति-(causal)-Reduced. नज्जइ-ज्ञायतेPres. pers. 3rd per. Sing. बलियतरं-बलवत्तरम्-Adv.-Even more, lit. it means-Harder, stronger. Here it shows the intensity of the feeling. साहत्थि-स्वहस्तेन-With one's own hands. It is also explained by 'साक्षात्'-but that is not quite correct.. नित्थरिज्जामो-निस्तारयाम:--How shall we save ourselves, with our own hands etc. जक्खायणे-यक्षायतन-The abode, or dwelling place of a Yaks'a. आसरूव-अश्वरूप°-The form of a horse. चाउद्दसचतुर्दश-The 14th day. 'उद्दिट्ठ' अमावास्या-The Ne moon day, आगयसमए.आगतसमयः-आसन्नीभूतः अवसरः यस्य सः-Whose hour or time of (coming) has arrived; (Dict. 'that for which the time is
ripe.) पत्तसमए-प्राप्तसमयः or समयप्राप्तः- Having come at the Shree Sudharmaswami Gyanbhandar-Umara, Surat

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opportune or right moment. महरिह - महार्ह - Rich; we also get महग्ध (from महाई ) - पुप्फच्चणिया - पुष्पार्चनिका - Worship with flowers. जन्नु - जानु – Knees. पायवडिय - पादपतित - Bending down and falling prostrate (at his feet). पंजलिउडा- प्राञ्जलिपुटा:--With your hands folded; (हात जोडून). पज्जुवास - पर्युपास् - - To serve, wait upon. जाहे-यदा• वएज्जा--Pot. 3rd per. Sing. वदेत् ताहे त - तदा परं - Only. अन्नहा - अन्यथा - Otherwise न याणामि – न जानामि,
'
[7.89] सिग्घं- शीघ्रम् तुरियं - त्वरितम्. वेइयं - ( वेगितम् ? ) — Quickly. आलोए पणाम etc. आलोके प्रणामं... Bowed down to the Yaksa, as soon as his image or idol was in sight. Cp.e.g.the practice of bowing down at the very first step of a temple etc., before en. tering it. मुस्सूसमाणा - शुश्रूषमाणौ - Waiting upon (him). उट्ठाए उट्ठेति उत्थाय उत्तिष्ठन्ति — Get up suddenly, with a jerk; sprang to their feet. वद्धावंत्ता-वद्धीप्य— Having greeted or hailed. [P. 8] खरअ-खर(क) — Harsh. मउअ-मृदु (मऊ M) – Soft. अणु ( नु) लोम – Agreeable. Lit. it means, ‘with the hair, in natural order. पाडेलोमं - (प्रति०) ~~ Disagreeble, unpleasant; lit. 'Against the hair सिंगार - शृङ्गार - Amorous. उवसग्ग-उपसर्ग - Obstacles, impediments. करेहिइ -- Fut, 3rd per. sing. करिष्यति. आढाह - - Imper. 2nd per. plu. / आदृ-आद्रिय ध्वम्-- If you pay heed, or take notice of or respect....... अवयक्ख-अपेक्ष्-- To expect, to desire. पिट्ठ पृष्ठ -- Back. विहूण वि + धूTo shake off, throw away. उत्तरपुरस्थिम - उत्तरपौरस्त्य - North eastern संखेज्ज-संख्येय- Numerable. निस्सर निस्सारय - To throw out, expel, `or take out. आसरूव - अश्वरूप. वेउव्वइ वि + करोति - Creates by magic. हट्ठ-हृष्ट– Delighted. दुरूढ - आरूढ जाणित्ता - ज्ञात्वा मेत्त मात्र.
[8.90] अपासमाणी- अपश्यन्ती - Not seeing or finding. सव्वओ समंतासर्वतः समन्तात् - Everywhere on all sides. मग्गणगवेसणं-मार्गणगवेषणम् Seeking and searching. कत्थइ - कुत्रचित् — Anywhere. सुइ-श्रुतिं - Hearing, sound, news. ओहिं पउंजइ अवधिं प्रयुङ्क्ते - She employed her Avadhi knowledge. [P.9] खेडग• खेटक – A shield. अप (प ) त्थियप - त्थिय- अप्रार्थित प्रार्थक - One who wants what nobody desires-viz, death; courting one's own death, or destruction. facqsgra ( gerund'. विप्रहाय - Having abandoned एवमवि गए एवमपि गते — -Even after this; even as things stand मे भवताम् अक्खुभिय-अक्षोभिता (or (अक्षुब्धा) - Not excited. संचाय संशक् — To be able to. चलितए – Inf. from causal चालयितुम् — To move; to affect विपरिणामय — To make one change. महुर मधुर पयत्ता - प्रवृत्ता – Began; started. मोहिय- मोहित - निधुवन - Sexual intercourse. इसितानि etc. If you

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I
सलिलयं
have played, sported, enjoyed....etc, with me... 'इह क्तप्रत्ययो भात्रे तस्य च उपाधिभेदेन भेदस्य विवक्षणाद् बहुवचनं, ...... एतच्च वाक्यं काका अध्येयं, तद उपालम्भः प्रतीयते । अगणेमाणा – Disregarding all that you are deserting me etc. मणं ओहिणा आभोएइ - मन : अवधिना आभोगयति — She guaged, (or lit. saw) the mind by अवधिज्ञान. But this seems to be an oversight. It is मन: पर्याय knowledge, and not अवधि, by means of which one can read or understand the thoughts of others. Probably the author was nodding ! तिप्प — To be sorry, or afflicted. नाऊणं-ज्ञात्वा उवरिं- उपरि — Above, over. दोणं-द्वयोः दोसकलिया-द्वेषकलिता - Full of hatred. सलिलयं - सलिल (कम्) - Water. Com reads सलीलयं सलीलं - Sportively; but it is better to read चुण्ण- चूर्ण — Powder. वास- Perfume, scent. मीसिय मिश्रित दिव्य-दिव्य - Celestial. घाणघ्राण - The sense of smell; nose [P. 10] निव्वुइकरं - निर्वृतिका म् - Giving satisfaction; gratifying. सव्वोउय सर्व + ऋतुक - Belonging to all seasons वुट्ठि. वृष्टि — Shower रयण-रत्न. घंटिय- घंटिका खिंखिणि-किङ्किणी— Small bells. नेउर - नृपुर – Anklets. मेहला - मेखला – Girdle, zone विदिसा - विदिसा — Sub-quarter. पूरयंती - Filling, pervading. इणं-इयम्. बेइ.ब्रवीति, कलुसा (षा) - Wicked, sinful. होल, वसुल. गोलएतानि च पदानि नानादेशापेक्षया पुरुषाद्यामन्मणवचनानि गौरवकुत्सादिकगर्भाणि वर्तन्ते Cp. also दशवैकालिक. दइय-दयित - Lover. निग्विण - निर्घृण -- Ruthless. नित्थक्क-D अनवसर = अनुरक्तायाः मम अकाण्डे व त्यागात् । थिण्ण.स्त्यान-or D. Hard-hearted; proud and vain. निक्किव - निष्कृप— Without any compassion. अकयन्नुय - अकृतज्ञ - Ungrateful सिढिलभाव - शिथिलभाव — One of loose affections; fickle-minded; philanderer. लुक्खरूक्ष— Harsh. न जुज्जसि - न युज्यसे — It is not proper for you. एक्कियं - एककाम् - Alone. चलण-चरण. ओवायकारी. अवपातकारी - Showing respect and reverence; humble. उज्झिउं - Inf उज्झितुम् — To abandon. अधन्नं (न्याम् ) – Unfortunate. wretched. ' इह च समानार्थानेकशब्दोपादानेऽपि न पुनरुक्तदोषः सम्भ्रमाभिहितत्वात् यदाह-वक्ता हर्षभयादिभिराक्षितमनाः स्तुवंस्तथा निन्दन् | यत्पदमसकृद् ब्रूयात् तत्पुनरुक्तं न दोषाय ॥ गुणसं ( शं) कर - गुणसमुदायरूप - Collection, repository of attributes. हं अहम्. तुमेत्वया विहणा-विहीना - Bereft, left, or deserted (by you ). झस - झष ---- Fish. सावय श्वापद - जलचरक्षुद्धसत्त्वरूपा:- Acquatic animals. Generally it means ‘Beasts of prey'. आकुलघर (गृह) - Crowded house सया-सदा and कुलगृह – Family house. माहेरघर. रयणागर - रत्नाकर - Ocean. मज्झे-मध्ये. वेहमि- हन्मि - I kill... तुज्झ - तव ( तुह also ) ; पुरओ-पुरत: - In front of एहि - Come. नियत्ताहि निवर्तस्व - Return, come back. सिअसि. विगयघण - विगतघन — Free from clouds विमल - Pure. सस्सिरीयंShree Sudharmaswami Gyanbhandar-Umara, Surat
Οι

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सश्रीकम्-Beautiful : This beautiful face of yours, like the full orb of the moon, which is free from clouds!' सारय-शारदAutumnal. नवकमल-- Fresh lotus. दल-A petal. निकर- Cluster. सरिस-सदृश. निभ- Resembling. पिवासागयाए मे- पिपासागताया: मे-Of me, who have come here to see your face (lit. to drink in your face). 'जे', इति पादपूरणे निपातः । जा - यावत्. सरलमहर- Straight. forward (apparently) and sweet. मग्गओ- मार्गत:- From behind; (Cp.'मागून' M.). समण्णेइ.समन्वेति-pursues, follows. चलमणे-मना:
With his mind unsteady, or fickle.. भणिअ-भणित-Saying, words. विउण-द्विगण -- Double. अणुराअ - अनुराग- Love. थण-स्तन- Bosom. जहण जघन-Hips. सरभस°-Passionate. उवगूहिय-उपगूहित-Em brace. विब्बोय.स्त्रं चेष्टाविशेषा:-Amorous gestures on the part of a woman. विलसिय(त)- Graceful looks : नेत्रविकारलक्षणानि. विहसिय(त)- Smiles. सकडक्ख°-सकटाक्षदृष्टि- Sidelong glances. निस्सासिय-निःश्वसित-Panting due to the fatigue of love. मलिय-(मर्दितम् ?)-पुरुषाभिलक्षणीययोषिदङ्गमर्दapfa - Shampooing the body of the beloved at the time of Love's sport. Com. notes V. L. मणितानि-रतिकूजितानि । उव(प)ललिया(ता)नि-क्रीडितविशेषरूपाणि- Graceful sports. थिय-स्थित. खिञ्जिय-खेदितरोषण-Anger; mock anger (in love). सरमाण-स्मरन्. अवज्र(श)-Help. less. Com. notes the V. L. कम्मवसवेगनडिओ (विडम्बित: . अवयक्खइ-अवे. क्षते-Looks. मग्गओ-मार्गतः-पृष्ठतः- Back, behind. सविलिय-सव्रीडम्Shamefully. गलथल्ला-D.-हस्तेन गलग्रहणरूपा-Catching the neck by the hand and giving a push; Cp. अर्धचंद्र M. णोल्लिय-नोदितUrged, impelled, goaded. मच्चु-मृत्यु. जाणिऊण-ज्ञात्वा, उन्विहइ-उद्विजहाति
- Tosses, or throws up उम्विह-उत् + व्यध-उद्विध्यति. विगयसद्धे-विगतश्रद्धः। Com. reads विगयसत्थं-विगतस्वास्थ्यम्- Who had lost his mental peace; and notes विगयसद्धे as a v. L. निस्संसा-नृशंसा - Ruthless, wicked. ओवय-अवपत् - To fall down. दास-A slave. अपत्त-अप्राप्त - Not reachad, before he reached. गेण्हिय-गृहीत्वा- Having taken, or caught. आरस- To shriek loudly. उविह-उद् + व्यध् -To toss
up. अंबरतल- Sky.. मंडलग्ग-मण्डलान- A sword. पडिच्छ-प्रति + इष्-To - take, accept; here •balancing or catching him etc.!' गवळ
Buffalo-horn. अयास-अतसी-अळशी- plant, पगास-प्रकाश- Sheen, lustre. खडाखंडिं करेइ-Cut him into bits, or pieces. [P. 11] सरसवाहिय-सरसवधिताहर)-सरसं अभिमानरसोपेतं हतः (?) सरसं- Fresh, newly recently. · घेत्तूण-गृहीत्वा - Taking. अंगमंगाई-अङ्गाङ्गानि-शरीरावयवान् । रुहिर
रुधिर-Blood. उनिखत्त-उत्क्षिप्त - Toesed, or thrown up. बलि-Offering • or oblation to the deities. चदिसिं-चतुर्दिशम् - In all the four

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quarters. 1967-74fs - With folded hands; i.e. she threw his limbs in all the four directions-scattered them to the windlike offerings to the deities. TEZ-TEET-Delighted.
[11.91] ANA1- Voc. - SAIYA-O long-lived Monk ! Frigt-fa7784 — One who has cut asunder the knots, or ties that bind him to the HFT; a Jain ascetic. lafaat- fajrutA nun. 31173–3778aiza - Tastes; or better-Denominative from 37751—- 'Desires, craves after. Com. THICT 31194f50 i.e. enjoys pleasures that he can obtain. 97943-arià. ÈFaktà. A17475|192- A Jain layman; (lit. one who listens to the preaching). Fifa al-
S I — A laywoman. 3751793 370urtą- To wander, to revolve. This Sūtra contains the moral of the story. HET T-41 91 – Just as. gf311-aica:- özfha:37991 ATA:- Deceived, cheated, or was ruined. 2777€ -312 To look (back); or 3492115H- To crave after pleasures, 7FDTTATO - Therefore. 9999HI-a a gatha-The essence of Scriptures, or preaching. axta972-Farah - Not expecting or desiring. Hie- loc. pl. - 19.
[11.92] Ha-8177 ; 19-7197 - Exhausted. fafea(fa) ou - disgusted, fed up. 37077—377 - First, or Best. 34741-3427174 - To ask to descend; make one get down. THE-ET- Pres, pass. 3rd per. sing. 377(9)€3 – To bid good-bye, bid farewell.
[11.93] A1-silà - Relatives, kinsmen. feqor(a) - Attendants. लोइय-लौकिक - Worldly. मयकिच्च-मृतकृत्य - Duties regarding the dead; obsequies. for H14-Tauration - One whose grief is forgotten (lit. gone). 5154734(a) - Dead. And here agifsa is now telling his parents all the various adventures and incidents. The incidents should be carefully noted, as they are very useful in summarising the story. [P.12] 3449EU - D.News, message ; 37918 D. – To converse, or to give a message. afthu-HA, HERT-147217H - As it (actually) happened. 3faat() - True, not false ; if (T2) - not ambiguous, clear.
[12,94] HIAT-ARTH - Arrived. 909539-49fta - Entered the order ; became a recluse. CATCH-
C I - Eleven. Biatmaz - Knowing, or studying the Angas. The reference to the study of Eleven Angas, in an Anga itself, is very interesting. Either the twelfth Anga ([fears) was lost at the time of the composition, or the present · Anga, wherein his Shree Sudharmaswami Gyanbhandar-Umara, Surat

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own story is narrated, was not studied by him (fragifəa) HIT HE-ATI HT - A monthly meal ; i.e. observing fast for a month, and then taking the meal, and again observing a month's fast. Banoi or 37970—37761A. -39 - To serve, to accept, resort to; or 27 - To emaciate oneself. HIE YF4764 - Name of the first heavenly abode ; there are twelve Kalpas. HMITAI-AMITAI – A huge period of time. 97919AT - An inestimably long period of time. It is calculated as follows:- A well, one yojana deep and wide, (acc. to some, 100 yojanas in every dimension), is to be filled with very thin and fine hair and so densely packed, that if a river flows over it, not a drop should enter it. Then, the time required to empty the well, at the rate of one hair every hundred years is a Palgopamā. And many such Paliyo. pamās make a Sāgaropamā. IT-tela: - Duration of life. 07311-74aa. 311372-3114:899 – Expiry of life. #9 - Birth. Buat377777 - Afterwards. 74-(1) Body; or E47(a) - Fall from heaven. 77 - Ind. past part. 99-54car - Having fallen down. Helaa aru(ad)— A region of Karma.bhūmi-Land of action, or where the fruits of action are enjoyed. FECI-AGET Fut. 3rd per. sing. - will attain salvation. Hazteli sia maitz(ahoga-Fut. 3rd per. sing.)- will put an end to all his misery.
End of the Ninth Chapter,

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CHAPTER XVI
• The commentator always tries to establish some relation of the next chapter with the preceding one. In the beginning of Ch.IX, we get-'पूर्वत्र मायावतोऽनर्थ उक्तः इह तु भोगेष्वविरतिमतोऽनर्थः विरतिमतश्चार्थः इत्यवंसम्बद्धं । The introductory remarks here are-.......अस्य च पूर्वेण सह अयं सम्बन्धः । पूर्वत्र विषयाभिष्वङ्गस्य अनर्थफलता उक्ता इह तु तद्विषयनिदानस्य सा उच्यते इत्येवं संबद्धमिटम् ।
[13 111] सोलसम-घोडश - Sixteenth. माहण-ब्राह्मण. भायरो-भ्रातरःBrothers. सपरिनिट्टिय-सुपरिनिष्ठित - Well-read, well versed; firmly grounded in. मिहोकहा-मिथ:कथा - Mutual talk; समुल्लाव(प)-Conversation. सावएज्ज स्वापतय - Property. अलाहि - (Ind.) Enough, sufficient. आसत्तमाओ कलवंमाओ-आम्प्तमात् कुलवंशात् - Upto the 7th generation. Cp. the M. phrase - सात पिढ्या पुरेल इतका पैसा. पकाम-प्रकामम् - To one's heart's content; at one's sweet will. दाउ- Inf. दातुम् - To give. परिभाअ(ज)- To share; to distribute, to divide. असण-अशन - Food. पाण-पान - Drinks. खाइम-खाद्यम् - Sweetmeats, dried fruits etc.; Hors-d'ceuvres.' साइम-स्वादिम-Dainties, relishes; or any fragrant articles to be chewed, like betel-nut ete.. उवक्खड - उपस्कृ-To cook, to season. वारए(कः)-Turn (Cp. बारी M ). सालइयं - (1) शारदिकम् - Autumnal; or (2) सारेण (रसेन) चितं-युक्तम्-सारचितम्-Juicy; full of sap. तित्त - तिक्त--Bitter, sour. लाउय - अलाबू
-Gourd, or pumpkin, (probably दुध्या भोपळ ). संभार° - उपरिप्रक्षेपद्रव्यैः स्वंगलाप्रभृतिभिः संयक्तम्। संभार-Spices etc used in vegetables (मसाला'; or ingredients, provisions, or requisites. संजुत्तसंयक्तम्. नेह - स्नेह-Oil, ghee, grease, or fat. अवगाढ-व्याप्त-Full of; dripping with. स्नेहावगाढ-Boiled, or fried in oil, or ghee. उवक्खडावइ-Pres. 3rd per. sing. fr. the causal of उवक्खड-उपस्कृTo cook, to dress. आमाअ-आम्बद - To taste. खार - क्षार - Salt; or saline. कडुय-कटुक- Bitter, sour. अखज्ज-अखाद्यम् - Not fit to be eaten; not potable. विसभूयं-विषभूतम् - Poisoned; turned into food-poison; a kind of ptomaine poisoning. धिरत्थु - धिगस्तु.Fie upon. Note the Saindhi, दूभग - दुर्भग- Unfortunate; wret. ched. दूभगसत्ता- दुभंगसत्त्वा - Miserable. दूभगनिंबोलिया-°निम्बगुलिका, 'निम्बफलमिव अत्यनादेयत्वसाधात् दुर्भगाणां मध्ये निम्बगुलिका, अथवा दुर्भगागां मध्ये निबोलिता-निमज्जिता;- Like the bitter Nimba-fruit amongst the
miserable and the wretched; i. e. worst amongst them even. . दव्वक्खअ- द्रव्यक्षय -Waste of material, or food-stuff. जाउया
देवरजाया Cp. 'जाऊ' M.; 'sister-in-law'; or husband's brother's
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wife. खिंस - To censure, despise. गोवित्तए - Inf. गोपायितुम् - To conceal, hide. P.14] ÄTE - H2H - To reflect, to think. TITTA - afa94–To serve, to offer food. GIÀU - FHha - Having taken their meals. Cp. Hal Guj. and Fa M..yaatiat - tarina - Coming after taking meals. 37147 – 371779 - Washed; with the hands, face etc. washed. atne - ala - Clean, pure, spotless. Cp. 'Ta' M.. $9377- - Engaged, busy, absorbed...
(14.112) 37696a-419P - Proper, appropriate. The next word omitted is उग्गह-अवग्रहं-Residence. उराल-उदार-Noble. तेयलेस्से-तेजोलेश्याक:- Possessed of an effulgence due to his severe ascetic practices ; endowed with a special psychic force'. AHHÈ-Monthly, of one month. THATŪ-97495-Wasting, or omaciating himself ; fasting. 040-99--A fast. Cp. 99977– A monk. 4770107(51) The fast-breaking day. Cp. 9o M. 96HTYA. ITat-41581 A watch, or quarter of a day (which is divided into four tats). Cp. 3atrepta XXVI–12. In the first Pauruşī a monk should study; in the second be should medi. tate; in the third he should go on bis begging round; and in the fourth he should study again. 55114–19182714— One's lessons ar-Rantat. 376-37146-- To take, accept. 38-High, noble. *19-19-Low, H3-HT — Middle. Sic Family. It is enjoined on the Jain monks that they are to visit all the houses in their consecutive order, without omitting any. 3964Ù-37061 - Wandering, moving about. quAl39141797-Coming. Eugg-sarja - To throw away ; in order to get rid of. ogte 35-37987 sfagfa - Got up with a jerk, or quickly. Ir
TALE - kitchen ; larder. Sote-9ade - Vessel, alms-bowl. निस्सिर-निस्सारय- To take or bring out. But better from निस्सृज्To deliver, to give (pour). 361900771-9479417- Quite sufficient.
fa şcar - Thinking thus. gefaqa4-afafas-To walk out. - cyfat-An elderly monk. There are three types of cufare:-(1) 24:eyfar - A monk sixty years old; (2) 90044fat+ One who has twenty years' standing as a monk; and (3) gryfa -One who has studied scriptures, like 491918, TA etc.,Cp. (1) qura (2) aya, and (3) araya. for-gfafoe To inspect; take proper care of. Hara-Neither too near, nor too far; in the vicinity of, afh-afaazia—To show. af (a)- Overpowered (by its strong smell). "TE 14- Tetan.
[P.15) 247165 – Betimes ; prematurely; abruptly. 99Shree Sudharmaswami Gyanbhandar-Umara, Surat

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रोविज्जसि - Pres. 2nd per. sing. from the pass. - व्यपरोप्य से - You will be deprived (of life); made lifeless. अणावाए - अनापाते - In a place not frequented by men. अचित्त - Free from living organisms, or insects etc.. थंडिल्ल - स्थण्डिलं - A pure spot of ground ; a spot free from living organisms etc.. परिवेहि- परिष्ठापय – Place, leave ; Imper. 2nd per. sing. fr. the causal of परि + स्था. फासूय - The Com, paraphrases it as - Free from living beings, or organisms, अचित्त. But it is derived from स्पशुर्क - ( स्पृश् – To touch) - 'something that can be touched, and hence accept - Cable. एमणिज्ज एषणीय - Faultless, unobjectionable ; fit to be accepted by a monk निसिर- निसृज् - To leave, to pour पिपरीलिगा (का) - Ant. अज्झत्थिए- अध्यात्मिक ? ), or अध्यात्मस्थित - Internal, mental; the figure four means that the following words are to be understood after it, चिंतिए, मणोगए and संकप्पे. Similarly after पाणाणं, are to be read three synonymous words. वहकरणं — Cause of death. आहारित्तए – Inf. To eat. निज्जाउ निर्यातु — Go out (of the world); vanish, disappear मुहपोत्तियं मुखपोतिका - A strip (or piece) of cloth. 4 angulas in width, used by the Jain monks, for covering the mouth. ससीसोवरियं - सशीर्षोपरिकम् - Head and the upper parts (of the body). पमज्ज - प्रमृज् - To wipe. बिलमिव etc. - बिले इव रन्धे इव पन्नगभूतेन सर्पकल्पेन, आत्मना करणभूतेन सर्वं तदलाबु शरीरकोष्ठ के प्रक्षिपति, यथा किल बिल सर्प आत्मानं प्रक्षिपति पवन् असंस्पृशन् एवं अमौ वदनकन्दरपार्श्वान् असंस्पृशन् आहारेण तदसञ्चारणतः तदलाबु जठरबिले प्रवेशितवान्' इति भावः । "A snake gliding into its hole does not let its flanks graze the sides of the hole; and the monk eating his food does not allow it to arouse any feelings of relish or the reverse, but swallows it in utter indifference. There is also the rule forbidding monks to roll their food in the mouth from one side to another, to enjoy its taste". सरीरकोट्ठग- ( कोष्ठक) - the storehouse in the form of body. परिणम - To assimilate; to be digest ed. उज्जला- उज्ज्वला - Burning. दुरद्दियामा दुरभिसह्या, दुःसहा - Unbearable. अथामे - - अस्थाम: - Having no physical strength; weak. मवीरिए - अवीर्य : - With no energy left. पुरिसकार पुरुषकार - Manly effort. अधार णिज्जं ( णीयम् ) etc. - Finding it impossible to stand it, or suffer it; not being able to hold his own. आयार भण्डग आचारभाण्डक — Religious requisites, or equipment of a monk. दब्भसंवारग - दर्भसंस्तारक – A bed or mat of Darbha grass पुरत्थाभिमुह - पौरस्त्याभिमुख - Facing east. संपलियं निसणे - संपर्यङ्कनिषण्णः - Sitting in the Padmasana posture.

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[P.16] धम्मायरिय-धर्माचार्य - Religious preceptor. पुवि - पूर्वम्, पाणावाय-प्राणातिपातः - Injury to sentient beings. पच्चक्खाय - प्रत्याख्यात - Abandoned, renounced. जावज्जीवाए - यावज्जीवम् - Lifelong. परिग्गह - परिग्रह - Possessions, attachment to property; cp. 'मच्छा परिग्गहो वुत्तो'. The Five Great Vows of a monk are : - (i) सव्वाओ पाणाइवायाओ वेरमणं- Abstinence from all injury to life. (ii) , मुसावायाओ ,,
" , falsehood. (iii) , अदिण्णादाणाओ ,,
" , taking what
is not given. (iv) ,, मेहुणाओ
sexual inter
course. () , परिग्गहाओ .,
" , possessions, (vi) , राइभोयणाओ ,
,, , taking food
at pight. The Sixth is not regarded as a Great Vow, but it invariably follows the Five Vows. खंदअ - स्कन्दक- His life is narrated in the Bhagavatisutra,Ch.II. चरिम-चरम - Last. उस्सास - उच्छ्वास - Breath. वोसिर - व्युत्सृज् - To abandon, to relinquish. आलोइयपडिक्कन्ते - आलोचितप्रतिक्रान्त - One who has confessed (आलोचित) and vowed to refrain from them (प्रतिक्रान्त). समाहिपत्त-समाधिप्राप्तOne who has attained concentraction. कालगए- कालगतः - Dead. निसिरण -निसर्जन - Throwing away; discarding. मग्गणगवेसणं- मार्गणगवेषणं- Search; rummage.. जीवविप्पजढं - °विप्रहीन -Devoid of life परिणिन्वाणवत्तिय-परिनिर्वाणवृत्तिक- A form of meditation practised at the death of an ascetic. काउस्सग्ग-कायोत्सर्ग-Stopping the activities of the body. आयारभण्डग - आचारभाण्डक-An ascetic's outfit such as alms-bowl, soft brush etc., गमणागमणं-Going and com. ing. परिपेरंतण-परिपर्यतेन – On all sides. पुन्वगए-पूर्वगते - Things of the past. उवभोगं गच्छ - To go to consciousness i.e. to think of, meditate. पगइमद्दअ-प्रकृतिभद्रक - Naturally simple.अणिक्खित्त- अनिक्षिप्त - Uninterrupted; ceaseless. अहापज्जत्त- यथापर्याप्त - Enough, obtained to one's fill.
P.17] सामण्णपरियाग - श्रामण्यपर्याय - Asceticism; monk-hood, life as an ascetic. सोहम्म-सौधर्म - The first heaven. सव्वट्ठसिद्धThe name of the 5th अनुत्तरविमान (celestial abode). अत्थेगइअअस्त्येकक - Some (lit. there is one). जहण्णं - जघन्यं - Less; below smallest. अणुक्कोसेणं-अनुत्कर्षेण---Non-excess.
[1:.113] सिंघाडग-शंगाटक-A triangular path. मिसिमिसेमाणा[मिसमिस- D. to blaze, shine brightly]- burning with anger . Shree Sudharmaswami Gyanbhandar-Umara, Surat

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दुरन्तपन्तलक्खणे-दुरन्तप्रान्तलक्षणा - Having evil and bad characteristics. हीणपुण्ण-हीनपुण्य- Wretched. चाउद्दस-चातुर्दश- Born on the fourteenth day of the dark month (a sign of wretched. ness). उच्चावयाहिं-उच्चावचैः - High and low; of all sorts. अक्कोसणा
आक्रोशना - Harsh words. उद्धंसणा-उद्ध्वसना-Contemptuous words. निभच्छणा-निर्भर्त्सना - Reproaches. निच्छोडणा-निच्छोटना-Insult; dis. honour; (निस् + छुट्-to cut, clip off). निच्छुभ-निक्षिप - To drive away. तिअ-त्रिक- Meeting place of three ways. चउक्क-चतुष्कMeeting place of four ways. cp. चौक Mar. चच्चर-चत्वर- A place where more than four ways meet. चउम्मह - Spots with four approaches. हीलिज्जमाणी-Pre. parti. हील (Passive base) to insultbeing insulted. fäftwaruit-f - To despise-being despised. तज्जिजमाणी- from तर्ज-To reproach; correct the text as तज्जिज्जमाणीBeing reproached.qöafewaTUTT-9 +594 - To afflict-being afilicted. धिक्कारिज्जमाणी and थक्कारिजमाणी i.e. being greeted with the cries of धिक् and O (op. छी) Mar.) कत्थइ-कुत्रचित् - In any place whatsoever. निलयं - Refuge: [P.18] दंडीखण्ड - A tattered garment; a patchedup garment. खण्डमल्लय-खण्डमल्लक - A broken (earthen) cup. खण्डघडगखण्डघटक- A broken vessel. फुट्टहडाहडसीसा-स्फुटितहताहतशीर्षका - Whose head is fractured in a fray. हडाहड D. अत्यर्थम् -Exceedingly. मच्छिया-मक्षिका - A fly; चडगर (Des'i) A group or crowd. अन्निज्जमाणमग्गा. Whose path was followed up by a crowd of flies. देहंबलिया. देह बलिका-Begging;Cp. भिक्षांदेहि' M.रोगायंका-रोगातंकाः-Acute diseases, सासे-श्वास:-Asthma. कासे-कास:-Cough; catarrh. जोणिसूले-योनिशूल:
- Pain in the vagina; a disease of the womb. कोढ-कुष्ठLeprosy. अट्ट-आर्त-Afflicted in mind or body; दुहट्ट-दुःखातेTroubled, distressed; वसट्ट-वशात- Troubled on account of being under the power of sense-objecte. कालमास- Time of death. छठी पुढवी- The sixth hell. उव्वहिता (gerund) उद्वत्य-Hav. ing passed into other existence. सत्थवज्झा-शस्त्रवध्या- Fit to be killed by a weapon. दाहवक्कन्ति-दाहयुत्क्रान्ति - Death by burning' अहेसत्तमाए पुढवीए-अधःसप्तमपथिव्याम् - In the seventh hell. उक्कोससागरो. वमट्टिई - Where the longest period of stay is one सागरोपमा. जहा गोसाले - The story of गोसाल is given in the भगवतीसूत्र Chap. XV. संन्नीसु-संनिषु-संशी- A five-sensed, rational being. खहयर-खेचर-A bird. विहाण-विधान- Variety, kind, species. अदुत्तरं-अथोत्तरंHenceforward. खर-Harsh, rough. बायर-बादर-Gross, visible. अणेगसयसहस्सखुत्तो-अनेकशतसहस्रकृत्व:- Several hundreds of thousand times. Shree Sudharmaswami Gyanbhandar-Umara, Surat

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[17.114] गयतालुसमाण - गजतालसमान - Comparable to the palate of an elephant (i.e. delicate and tender like it ). निव्वत्त बारसाहियानिर्वृत्तद्वादशाहिका - One, who is twelve days old; cp. बारसें Marathi. गोणां-गुण्यं or गौणं - A name depending upon the attributes (गुणs). गुणनिफन्न - गुणनिष्पन्न — Resulting from the attributes. सूमालिया - सुकुमारिका - 'Delicate' girl; of course here it is a proper name. पंचधाई पञ्चधात्री — Five nurses. They are खीरधाई - क्षीरधात्री - A nurse for feeding milk; मज्जणधाई – For bath ; मण्डणधाई — For dress and decoration; अंकधाई — For fondling in the lap; and कीलावणधाई - For playing with the boy. चंपगलया - The चंपक (चाफा Mar.) creeper. गिरिकन्द र मल्लीन - Confined to the valley of a mountain. निवाय निव्वाघायंसि — In a place free from ( violent ) winds ( निवाय-निवात ) and obstacles ( निव्वाघाय - निर्व्याघात). [P 19] सम्मुक्कबालभावा- उन्भुक्तबालभावा - One who has passed her infancy . afing1-Icher— Excellent, fine.
[19.115] अदूरसामन्तेण - At a moderate distance. ण्हाया स्नाता —One who has taken bath. चेडियासंघपरिवुडा - Surrounded by a group of maid-servants. उप्पिं - उपरिं - High, above. आगासतलगआकाशतलक— The upper terrace. कणगतिन्दूसय - A golden ball ( तिन्दूस - कन्दुक ). जायविम्हय - जातविस्मय - Struck with wonder. एज्जमाणंpres. parti. of आ + इ to come, coming. अन्भुट्ठेइ · अभि + उद् + स्था - To get up, to receive उवनिमंत-उपनिमन्त्रय - To invite. आसत्थ- आश्वस्त, बीसत्थ-विश्वस्त Comforted and rested. जुत्तं युक्तं, पत्तं प्राप्तं, सलाह णिज्जझाघनीय i.e. (if you think it to be ) fit, proper, praiseworthy. दिज्ज 3 - Imp. 3rd sing. from the passive base of दाto give दलयामो— ( We shall ) give; (दा- इलय). सुंकं -शुल्कं - Dowry. [P. 20 ] पासणया - दर्शन - Seeing, looking. घरजामाउए- गृह जामातृकः- A son-in-law living with his father-in-law. Cp. घरजावई Mar. तुसिणीए - तूष्णीक - Silent. The silence shows the consent of the sou. सोहण - शोभन - Auspicious. तिहिकरण-निथिकरण— A day, date. उबक्खडावेइ उपस्कारयति - Causes to prepare. ( उपस्+ • कृ· कर). पुरिससहस्सवाहणी - Which was to be borne by one thousand mon. सीया - (शिबिका ) - A palanquin दुरूदावेद – Causal of दुरूहto get into; (आ-रुह् ) to ascend सन्विड्ढीप - सर्व ऋद्धया—With all the pomp. पट्टय-पट्टक - A wooden seat for bathing (Cp. पाट Mar . ) . सेयापीय-श्वेतपीत—- White and yellow. मज्जावेइ - मज्जयति — Bathes. अग्गिहोम - A sacrifice into fire. पाणिं गेण्डावेश— Makes (one ) accept the hand, i.e. married:
[20.116] पाणिफास - पाणिस्पर्श - A touch of the hand संवेदेश -सं
-

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विद्- To experience, feel. असिपत्त- A blade of a sword. मुम्मुरमुर्मुर - A half-extinguished spark. अकामए-अकामकः - Not desiring. अवसवसे-अवशवशः- Extremely helpless. तलिम-D. a bed, cot. [P.21]. अमणामतराग-अमनआपतर (or अमनोज्ञतर)-Highly displeasing to the mind. सुहपसुत्त-सुखप्रसुप्त--Sleeping comfortably. पईवयापतिव्रता-Devoted to her husband. पइमणरत्ता-पतिम् अनुरक्ता-Loving her husband. णुवज्जइ or णमज्जइ-slept; cp. निजणे. वासघर-Bed room. विहाडेइ-विधाटयति-Opened. मारामुक्क-मारा (शुना) मुक्त-Released from the slaughter-house (ATTI).
__ [20.117] ओहयमणसंकप्पा-अवहतमनःसंकल्पा- Depressed in mind. पाउप्पभाया-प्रात:प्रभाता-At the early dawn, day break. मुहधावणियमुखधावनीय-Water for a mouth-wash, अवगुणेइ -अव-गुण-To open. अदिट्रदोसवडियं-अदृष्टदोषपतिताम् -One who has no ostensible defect or flaw. खिज्जणिया-खेदनीय - Regrettable. रुंटणिय-रटनीय - Insulting, despising. उवालंभ-उपालंभ - To taunt. दुछु.दुष्ठ- Bad, undesirable. अवियाई (अपि च)- Perhaps, : probably, moreover. मरुप्पवाय- मरु (निर्जल प्रदेश). प्रपात - Fall into waterless region (मरुदेश i.e.मारवाड). सत्थोवाडणं- शस्त्रावपाटनं - Suicide by a weapon. विहाणसं - (also वेहाणस, वेहायस)- वैहायस - Suicide by hanging in the sky (विहायस). गिद्धपटुं. (also गिद्ध पिट्ठ)- गध्रपृष्ट - Death through the pecking by vultures. कुड्डन्तरियाए - कुड्यान्तरित -Concealed behind the wall (कुड्य). विलीएवीडित - Achamed. abashed. विड्ड-ब्रीड, ब्रीडित] Put to shame. किन्नं तव etc.- What have you to do (with सागरक? दाहामि Fut. 1st sg.of दा to give. मणामा- मनआप्त - Desirable; Cp.the पाली form सनाप. वग्गु. वाक्- speech, words. वग्गु- वल्गु- Also means: fine, charming. दमगपुरिस-द्रमकपुरुष- A penniless person,a beggar, pauper. दण्डीखंड. निवसण etc. see p.18 above. [P.23] मणन्नं - मनोझं- Fine, exquisite. भोयावेह - भुय - भुज- to eat, causal base Imp. 2nd pl. उवप्पलोभन्तिउपप्रलुभ्- To induce. आरसइ-आ+रस् - To cry loudly. पत्तियं-प्रीतिकlove, affection, confidence. सयपागसहस्सपाग तेल्ल-शतपाकसहस्रपाक तैलOils which have been boiled (with different herbs or drugs). a hundred or thousand times. अभिगेन्ति-अभि+ -To anoint. गंधवट्टय-गंधवर्तक-A fragrant substance. उन्वन्ति -उद्धर्तय-Rub, massage. पम्हल-पक्ष्मल-सुकुमाल सुकुमार-Delicate and soft. गंधकासाइयगन्धकाषायिक-A scented towel to wipe off or dry the body. लूहेन्ति.रूक्षय- To clean, wipe off. हंसलक्खण-हंसलक्षणं-- Having the figure of swan. भद्दिया-भद्रिका-Good, aluoky or fortunate woman.
124.118] संभन्त-संभ्रान्त-Bewildered, confused. पुरापोराणंBelonging to your past births. पोटिला- The story of पोटिला Shree Sudharmaswami Gyanbhandar-Umara, Surat

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forms the subject-matter of XIV chapter of नायाधम्मकहाओ. She is the wife of the minister, तेतलीपुत्र. परिभाएमाणी-परिभाजयमाना- Distributing, supplying. तेयलिणाय- the XIV chapter of this book समोसढा-समवसता-Arrived. जम्स जस्स वि य णं दज्जामिTo whomsoever I am given. Note the passive form दे जामि"am being given." The complaint here made by haar to the गोवालिया nuns is exactly like the complaint made by पोट्टिला in XIV chapter. Our text here refers us to that context. The passage is very interesting, hence it is given here : पोटिला says: तब्भेणं अज्जाओ बहनायाओ बहमिक्खियाओ बहपढियाओ बहणि गामनगराणि आहिण्डह बहूणं राईसर... गिहाई अणुपविसह । तं अत्थियाइ भे अज्जाओ केइ कर्हि चि चुण्णजोगे (magic powder) मंतजोगे वा कम्मणजोगे (practice of some remedy to attract or allure) हियउड्डावण (attraction of the heart) काउड्डावणे (attraction of the body) वा आभिओगिए वा वनीकरणे कोउयकम्मे (act of putting on a thread on the wrist or putting an auspicious mark of कुंकुम on the forehead), भूइकम्मे (applica. tion of magic ashes) वा मूले वा कदे वा छल्लो (bark वल्ली सिलिया (शलाका rod) वा गुलिया (a pill, cp. गोळी) वा ओसहे वा भसज्ज वा उवलद्धपब्वे जणाहं तेयलित्तम्स पुणरवि इट्ठा भवेज्जामि । But the nuns close their ears at these words of the lady and say : अम्हे समणीओ गत्तबंभचारिणीओ। नो खलु कप्पइ अम्हं एयप्पगारं कण्णेहि वा निसामित्तए किमंग पण उवदंसित्तए वा आयरित्तए वा । अम्ह केवलिपन्नत्तं धम्म परिकहिज्जामो। Then पोट्टिला (in our story सूमालिया) wishes to listen to the जिणधम्म and is finally converted to जिणमग्ग. सूमालिया consults her father and renounces the world and begins a series of fasts. छटुंछ?ण-Practising an austerity in which the fast is to be broken every third day. सूराभिमुही-सूर्याभिमुखी- With the face turned to the sun आयावमाण-आतापयन्- Scorching oneself. [P.25) हरियामामयाईयामामता-Walking with care and attention. सन्निवेस-संनिवशAn encampment. उवस्सय-उपाश्रय- A.monastery. इ-वृति-a hedge, fence. संघाडी- A nun's garment; or A.pair, समतलपइयासमतलपदिका-placing the two feet evenly on the ground. पत्तियइप्रत्यय-To believe.
[25.119] गोट्ठी-गोष्ठी- A society, a circle or a club, नरवइदिनपयारा-नरपतिदत्तप्रचारा- Whose activity. was allowed by the king. Afaqata-fafoqqug - Having no regard for, disinterested in. वेसविहारकयनिकेया-Who had made the residences (विहार) of the courtesans as their homes (निकेय-°त). अविणय-अविनय
impolite behaviour. अट्टा-आढ्या-Rich. अंडनाय is chapter III Shree Sudharmaswami Gyanbhandar-Umara, Surat

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of नायाधम्मकहाओ where the story gives the illustration of the egg (अण्ड) of a peacock उच्छंग उत्संग — Lap. पिंटूओ - पृष्ठतः - From behind. आयवत्त - आतपत्र - An umbrella पुष्कपूरगं—A coronet of flowers. रएइ - रचयति or रंजयति - Paints. चामरुक्खेव - चामरोत्क्षेप - Hold - ing or waving a chowri. उराल-उदार — Excellent फलावेत्तिविसेसफलवृत्तिविशेष - A special fruit. आगमिस्स — Future ( आ + गमिष्यत्). नियाणनिदानं - A sinful resolve to utilise the religious merit for worldly_enjoyment. पच्चोरुभ- प्रत्यवरुह् — To descend.
[25.120] सरीरबाउमा - शरीरबकुशा- A person who spoils his character by caring for body etc. अभिक्ख गं - अभीक्ष्णं - Constantly. निसीहिया - निषीदिका - A seat. चेय-चिंतय – To think of अब्भुक्खेत्ता - अभि+ उक्ष्-Gerund. having sprinkled with water. [ P. 26] होत्तर - Dat . Ininitive from भू (हू) to be. आलोएहि Imp. of आलोअ - आलोचय् — To confess. पडिवज्ज - प्रतिपद्य - To undertake. आढाइ आ + दृ— To respect, pay attention to परियाण-परि-ज्ञा- To understand. होलेन्ति- हीलयTo despise, insult, disregard. अप्पवसा-आत्मवशा – Self-dependent. पाडिएकं - प्रत्येक — Separate, independent. अणोहट्टिया - अनंपघट्टिका - Not checked by any one. पासत्था - पाशस्था — Being in bondage; an ascetic who has fallen. ओसन्ना - अवसन्ना - A backslider, a spiritual renegade. संसत्ता-संसक्ता – Attached संलेहणा-संलेखना – A fast till death ईमाण ईशान – The name of a heaven.
[26.121] Henceforth the text undertakes to narrate a story which has a parallel in the Hindu books. The heroine of the Mahābhārata - द्रौपदी, her marriage with the पाण्डवs, and their friedship with etc., are described together with some very curious incidents unknown to the author of the महाभारत. [P.26] 'दोवई - द्रौपदी, daughter of king द्रुपद अंतेउ,रियाओअन्तःपुरिक्तः — Ladies in the harem. पायवंदिया- पादवंदिका — Bowing down at the feet पुत्ता ! Note the daughter is called पुत्त, an endearing term like बेटा M. हिययदाह - हृदयदाह — Heartburning. अज्जयाए- अद्यप्रभृति — From this day onwards: संयंवरस्वयंवर - Self-choice of a husdand by a girl.
[27.122] बारवई - द्वारवती — Dwarka, कण्ड् = कृष्ण. वासुदेव - Son of Vasudeva. दसार दर्शाह - A clan of the यादवs. समुद्द (द्र) विजय - The elder brother of वसुदेव, the father of कृष्ण. He was the eldest of the ten दसार princes, and was the father of नेमिनाथ, बलदेव was the elder brother of कृष्ण. उग्रसेन was the chief of 16000 kings and the father of कंस पज्जुन्न- प्रद्युम्न - The son of कृष्ण and रुक्मिणी, who renounced under Neminatha. संब— Samba was the son
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of Queen laat and HT; he was admitted to the Jain Order by Neminatha, studied the 12 jis, lived the life of an ascetic for 16 years, and attained faata on the 1354 mount. ain. दुद्दन्त-दुर्दान्त-Invincible. वीरसेन was the son of Vasu. deva and his queen धारिणी. महासेन was a general. तलवर-A courtier. Higay-Head of the villages. Agfaq-Head of the family. 04.5974-A rich person. FTŠA-TIFTC + -A Lord, peer. (P.28] E-387 - A merchant. ma-warfa —Commander-in-chief. fa-2a - Etcetera. 9
-The ten nails, i.e. the ten fingers. 47575 (°77) RITTET (ga) — Folding both bands together'; probably, holding his head, or allowing it to rest on the palm of his hands. सिरसावत्त-शिरसावर्त -Giving a turn by the head; revolving the head round and round. #7437-187%; fo fiz (cat)- Placing the folded hands (on the head). 7612-Caus. fr. 2-To hail, to greet. Toto gfear-Daughter. Bainua-3477—To favour, to oblige. 34a9f
(a) - Without delay; without loss of time. FHIAT-HATITo arrive, to come. 713782-7goz—Having four bells (in four corners); 3777-3784. Jaha-I --Already yoked or harnessed; Note the lenghtening. #as_One who has put on an armour. 1670-ET-Weapon. AHC-239179:-Boundary, outskirts of the country. affef91-a1a1Outer, external. JagiaAICT.39E9ATSI--Audience.hall; a chamber, or apartment for granting interviews to visitors. 4 172(87)-Saar-To descend, to get down, ayet-a1TTI - Net, snare, or a group. Oftian-qftfah Surrounded, encircled 919(artfact -On foot; walking. GEFAI-GyHi-Name of the Assembly hall of Krşua. The name seems to be very common or popular, because that is also the name of the Assembly hall of Sūryābha, and also of others. AIETETI-Halfetit (af)- The drum, sounded as a signal for falling-in;"Muster-call’drum. a1s-ars - To strike, to beat. [P.29] FET (941) faza - Suited to their prosperity, or riches. 37747 3922 toil: Some. fanaa- ha- Quickly, speedily. Note the lengthening. ATT-37119 (1) Fit to be crowned a king; here (2) Chief, prominent, best. qfy-afae94— To equip, prepare, make ready. gefoq-944-To return, to give back; here to report' (the execution of the order). WIRHAFALE — Bathroom, yahoo-HTHT - Pearl lattice-work, has
- Crowded, filled with. 3fCT# - Charming. sifolafi- A Shree Sudharmaswami Gyanbhandar-Umara, Surat

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mountain of collyrium. 33(2)- A peak, summit. af Resembling; like. The elephafit was so black that it is compared to a mountain of collyrium. 566-36T. 974170-990Chief; leading. Jergs-gigigi— The eldest of the Păpdavas. a35-9 . JOTIEV-g714a. H o - Igrafi-- Accompanied by his 100 brothers. 114-74- Son of Gangā i.e. Bhīşma. fazt-He was the younger brother of Paņdu, and thus the uncle of Pandavas and Kauravas. He possessed remark. able wit and sagacity, and was always on the side of the Pāņdevas. 1 1 - The preceptor in arms of the Kauravas and Pāņdavas. 528(°54) - King of the Sindhu district, and brother inlaw of Duryodhana. According to the Mbh, it was Jayadratha, who once ravished Draupadi while in the forest, and when her husbands were out on an hunting expedition. Asf-377fa- The maternal uncle of Duryodhana. He was the evil-star or genius that guided Duryodhana in all his evil undertakings. 19-59 — Maternal uncle of As'vatthānan, and the brother-in-law of Droņa. He is one of the seven Cirajīvins (or the Immortals). B YTH-345474 147Son of Droņa. He is also a Chirajīvin. gai-2954 — Only. af afy - i.e. the 'Sāmudayika Drum' is not to be mentioned in the case of these kings. It is a distinctive feature of Krşņa Vasudeva only. 357. Order. Ju 31-(It should better be fout)-01 - The king of the Angas. He was really the elder brother of the Pāņdavas. But as he was born of Kunti while she was a maiden, she deserted himand ho was brought up by a charioteer. He was a great friend of Duryodhana, who later on bestowed upon him the kingdom of the Angas. सलं नंदिरायं-शल्यं नंदिराज- He was the brother of Madrī, the second wife of Papdu, aud thus the maternal uncle of Nakula and Sahadeva. He intended to fight on the side of the Pāudavas, but Duryodhana artfully won him over. He served as the charioteer of Karna in the Great Epic War. gfans. Ifait -The capital of afës. FT195—The son of Damaghos'a, and king of Cedis. He was an inveterate enemy of Krşņa, who ultimately killed him at the time of the Rājas Dya-yajna performed by Yudhisthira. The story runs that Kțşya had agredd to condone 100 faults of Sis'upāla. The moment the number was over, Krşņa Shree Sudharmaswami Gyanbhandar-Umara, Surat

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cut off his head with his Sudarsana disc, effugg-eftasifN. of a city. महुरा-मथुरा. रायगिद्द - राजगृह — Modern Patna. जरासंधIt was supposed that he was born in two halves, and was later on joined by a demoness named Jara, and hence named Jarasandha. He was also an enemy of Kṛṣṇa. He was slain by Bhīma in a duel. ìfewi-nifera (gc4). Fftq-g##1— Brother of Rukmiņi, the wife of Kṛṣṇa. - But the name is in Mbh. It was in this city that the Pandavas lived incognito in the thirteenth year of their exile. [Р.30] -— Groups of villages. or - A mine. चडगर and पहकर D. - Group, crowd. गमणाए गमनाय गन्तुम्.
-
(°)— Encamping.
[30.123] -- A post, pillar. afafag(e)-- Supported on, propped on लीलट्ठिय-लीलास्थित - Standing gracefully. सालA doll, a statuette. A residence; a pavilion,or guest-house. -a1. qfigs(°qa) – Surrounded by. अग्घं- अग्र्घ्यम् - Material for worship, eg. flowers, etc., पज्जं पाद्यम् - Water for washing the feet. fat-fan- To give, to offer. हिंतो — Termination for ablative plural. खन्धावार - स्कन्धावार — Army. -— To roll, to lie down. af Pres.part, pass, fr. +-Being entertained with music. गन्धव्व— Music. उवनञ्चिज्जमाण - उपनर्त्यमान – Being entertained with dances, and dramatic performances. -. and are varieties of liquors. [P.31] — Imp. 2nd per. pl. fr. संहर— To take, to carry. पुन्वावरण्ह' - पूर्वापराह्नकालसमये - In the first part of the afternoon; in the forenoon. 2-ch flowers. -- Marked or labelled with the names. The arrangement in the Swayamvara pandal was perfect, the seats being marked or labelled with the names of the various kings and princes who were attending it. qfeqo.gfaपालय्— To wait for आसिय- आसिक्त — Sprinklod (with_water). P.P.P. - Wiped off, cleaned. (9)f&(8)— Smeared (with cowdung etc.). (f) Five-coloured. - Flowery offerings. (a) Endowed, or equipped with. कालागरु— Black sandal कुंदुरुक्क ( क ) and तुरुक्क(ष्क) also are varieties of sandalwood. गन्धवट्टि (र्ति) — A concentrated pill or stick of fragrant substance; or a musk-pill,
With the sofas and couches arranged in an ascending order; i.e. the seats were raised, as in an assembly hall or stadium. अत्युय— P. P. P. भास्तृत- Covered प्रचत्यय-प्रत्यवस्तृत
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upholstered. रएह-रचयत-Arrange. छत्त-छत्र-Umbrella. मल्ल-माल्य+ Garland. धरिज्जमाण-धार्यमाण- Being held over. उववीयमाणे-उपवीजयन्Fanning (waving the Chowrie). [52.124] कोउय-कौतुक-(1) Auspicious rites to get rid of evil spirits etc.;(2) An auspicious mark (तिलक) on the forehead. सुद्धप्पावेसाई वत्थाई-शुद्धप्रवेश्यानि वस्त्राणि- Clean and decent dress (worn on formal occasions). परिहिय(°त)- Put •on, worn. पडिमा-प्रतिमा - Idol. आलोए(के) पणामं etc. - She bowed down to the Jina-idols as soon as they were in sight. Cp. e.g. the orthodox practice of saluting the threshold, or the first step of a temple. लोमहत्थय-रोमहस्तक- A soft brush made of pea. cock's feathers. परामुस(मृष)- To touch, to take. सूरियाभ-सूर्याभName of a god whose story is narrated in the Rajapras'nīya Sutra (II Upanga). वाम- Left, जाणु(°नु)-- Knee. धूव-धूप- In• cense. अंच- To bend. दाहिण-दक्षिण- Right. निहट्ट (Gerund)
Having placed (निक्षिप्य ?). तिक्खुत्तो-त्रिः (lit.त्रि+ कृत्वः)- Three times. मुद्धाणं-मूर्धानम्- Head. ईसिं-ईषत्-Slightly. पच्चुनम-प्रत्युनम्To raise. कटु-कृत्वा. [32.125]-किं ते-किं तत् - And how was it ? नेउरनूपुर- Anklet. पायपत्त-पादप्राप्त- Reaching (down) upto the feet. चेडिया-चटिका- Female slave. चक्क(क)वाल - Circle, group. महयरग or महत्तरक- An officer in the harem; Chamberlain. विंद-वृन्दGroup. बाहिरिया-बाह्या-Outer. उवट्ठाण -उपस्थानशाला- Audiencehall, a chamber where interviews are granted to people; a waiting room. किड्डाविया-क्रीडापिका or क्रीडनधात्री-A companioncum-nurse; or a play mate. लेहिया-लेखिका-A female chronicler; a compiler of Royal history. सारत्थं करेइ-सारथ्यं करोति-Acted as a charioteer; i.e. he drove them to the pandal. ठावेइ-स्थापयति. सिरिदामगंड-श्रीदामकाण्ड- (काण्ड- A cluster, multitude, or bunch) Com - श्रीदाम्नां शोभावन्मालानां काण्डं-समूहः-श्रीदामकाण्डम् ; अथवा गण्डो-दण्डः, तद्वद् यत्तद् गण्ड एव उच्यते। पाड(ट)ल- Red flower; trumpet-flower. सत्तच्छय-सप्तच्छद- N. of a tree. गंधद्धणि-गन्धध्राणि-गन्धतृप्ति-Sweet, fragrant smell; or 'घ्राणि(?) Collection of perfumes. मुयत मुञ्चन्तम्Giving out, diffusing. फास-स्पर्श - Touch. चिल्लग (य)- D..दीप्यमान - Shining; lustrous. दप्पण-दर्पण- Mirror. गहेऊण-गृहीत्वा. सललियं-(०तं)Gracefully. संकंत संक्रान्त- Transferred, reflected. बिंव-(प्रतिबिम्बReflection. मंदमिअ-सन्दर्शित - Shown. से-तस्याः . दरिसए-दर्शयति. फुड-स्फुटLoud. [P.33] विसय.विशद - Clear. विशुद्ध - Pure; शब्दार्थदोषरहितम्. रिभिय (त)-स्वरघोलनाप्रकारोपेतम् - Ringing, musical. गंभीर - Deep; 'मेघशब्दवत्'. भणित-भाषितं- Speech, voice. अम्मापिउ-मातृपितृ - Parents. सत्तं-सत्त्वम्आपत्सु अवैकुव्यकरं अध्यवसानकरं च-- Prowess. गोत्त-गोत्र- Family name.

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विकंति-विक्रान्ति- Valour. कंति-कान्ति; v.L. कित्ति-कीर्ति; आगम- Scriptural knowledge. माहप्प-माहात्म्य-Greatness, glory. जाणिया-ज्ञातृकाOne who knows. कित्तणं-कीर्तनम् - Narration, description. पढमं ताव. प्रथमं तावत्-- First of all; to start or begin with; at the outset. वहिपंगव-(वृष्णि°)- The scions of the Vrsni clan. सत्तु-शत्रु. अवमद्दग'मर्दक- Crushing down. भवसिद्धि-भवा-भाविनी सा सिद्धिः येषां ते भवसिद्धिकाः
Those who are destined to get salvation; liberable souls (भव्यs); तेषां मध्ये वर पुण्डरीकाणि इव- Like the best white lotuses among the liberable souls. चिल्लग-D. Illustrious, shining. जायवयादव - Descendants of Yadu; the race in which Krsna was born. °कलिए. कलित - Voc. sing. Fem. You, who are endowed with'. गन्धहस्तिन् A scent-elephant; an elephant of the best type%3; cp. यस्य गन्धं समाघ्राय न तिष्ठन्ति प्रतिद्विपाः । स वै गन्धगजो नाम नृपतेर्विजयावहः ।। Here it means :- 'The best amongst men, as the scent-elephants are among elephants'. समइच्छमाणी-समतिक्रामन्ती- Passing through; going. चोइज्जमाणी-चोद्यमाना- Pres. part. pass. fenn.Being urged, pressed, or goaded. नियाण.निदान-- It is orginally a medical term, and means-Diagnosis, or the root-cause of a disease'; later on it meant, The disorder of the three Dhatus (or Humours) in the body.' Metaphorically it might mean— 'Bad karman which upsets the moral corstitution of the Soul (Jiva). The Tattvārtha. IX. 34. gives it as the fourth kind of आर्तध्यान. The Com. on it explains it thus:कामोपहतचित्तानां पनर्भवविषयगृद्धानां निदानं आर्तध्यानं भवति । Siddhasena. mentions it as one of the three S'alyas (Mental Darts); Cp. also विंशतिविशिका, Ch. XV. 16--मिच्छदंसणसलं मायासलं नियाणं च || It is an अध्यवसायविशेष, Viz.Claiming the reward for penitential acts. Siddhasena further adds:-निदानमवखण्डनं तपसश्चारित्रस्य वा । या अस्य तपसो ममास्ति फलं ततो जन्मान्तरे चक्रवर्ती स्याम् etc.; पूज्यपाद gives the etymology of the word as follows :- भोगाकाङ्क्षया नियतं दीयते चित्तं affatnafa at. Nidāna forms thə Motif' of the story of Samarāiccakahā of Haribhadra Sūri. It is a great impediment in the attainment of Moks'a. It was because of the Nidāna that Krsna was unable to become a monk. Cp. अन्तगड०- 'सन्वे वि य णं वामदेवा पुन्वभवे निदाणकडा' । दसद्ध'-दशार्ध-Half of ten, i.e. Five. कुसुमदाम- Wreath of flowers. वेढिय-वेष्टित- Encircled. . सुवरियंसुवृतम् - Well chosen. It is remarkable that the kings and princes have taken the result of the Swayaṁvara in a
sportive spirit. Otherwise the Swayamvara invariably Shree Sudharmaswami Gyanbhandar-Umara, Surat

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resulted in a fight between the bridegscom-elect and the rejected candidates. 974(3) — A wooden seat ; Cp. 912 M. Hot - Bathes; pres. 3rd per. sing. caus. (i) -Pour. ing oblations in fire. qrfor(910- Taking the hand in marriage. GT-Iaz1a - Presents: gifts. 1977-4991FiliFemale servants. 279951(°)- Female slave.
[33.126] Fiest(at)o-- Conferring welfare; auguring good; some auspicious ceremony performed after the mar. riage (V.L. Cahiet). 34 aftatoo) — Without any delay, or loss of time. [P.34] q1149f8A3.91a11174— A beautiful, or stately palace. 3ayn972-377YKI - High. 34-3f97— Lofty. - F7797. Elfa-41€ - As they deserved; as was proper. OETIKFly4f - Pres. 3rd per. sing. caus. of F1 - Bathes.
[34.127] orang-pieelte -- Lit. every morning; every day. aranto-- Frequently, again and again; or according to one's turn; and this sense would suit here better. Because according to the Mbh. Vyāsa had fixed that Draupadī was to stay for 2 days with each of her husbands. On these days, others were not to visit her. 373-571. sal. 3rd: - Inside, within. TITTIE-qftar. [P.35] Fiery salte-'DIJA ATTA:'; $e-7GHE - Having itch, or eczema. (Haggart - The itchy Nārada; one who has a keen desire for picking up quarrels. Cp. his Mar. name-alat arz', (Derived from
fo:=Quarrel). Audia- Appearance. 3473169-37fa365:- Very gentle, or meek. fãoster-faala- Modest; well-behaved. og gyl-3779: :-Of a wicked, or sinister heart from within; His external was very pleasing, but from within he was very wicked'. 45743af7431-71871977:—'AIETTEL-FAai
Y aha:- fà H79:-- Assuming the position of an umpire or arbitrator. Hetty - One who stands in the middle, i.o. does not identify himself with either of the fighting parties which stand against, or facing each other; an umpire; Nārada acted like an umpire outwardly, while he was at the bottom of the most of the quarrels. अल्लोण-आलीन; It has got various senses :-(1) 311a - Relying or depending upon; (2) Controlled; (3) Charming, handsome; (4) Free from attachment. Senses (1) and (3) might apply here. Com.आलीनानां आश्रितानां सौम्यं अरौद्रं प्रियं च दर्शनं यस्य स तथा। अमइल-अमलिनNot dirty, clean. A7(5)-37@us - Whole, not torn into pieces; Shree Sudharmaswami Gyanbhandar-Umara, Surat

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or शकलं-खण्डं—वल्कवासः इति गम्यते - A. bark garment परिहिअ (त) - Dressed in; worn कालमिय-कालमृग - A black antelope चम्म- चर्मन् - Skin, hide. -Wrapping up the upper garment (here the deer-hide) as a scarf round the neck रइयवच्छे-रचितवक्षाः - रचितं f: Who had worn the black deer-skin round his chest as an upper garment. -The water-bowl (made of gourd). --The matted hair. मउड - मुकुट - Crown. दित्त-दीप्त— Bright. सिर- शिरम् - Head जन्नोवइय-यज्ञोपवीत-- The Sacred thread worn by the members of the. first three classes, viz. the Brahmana, Ks'atriya and the Vais'ya. Cp. M.. गणेत्तिया गणेत्रिका-रुद्राक्षकृतं कलाचिकाभरणम् - A rosary of beads. मुञ्जमेह(a) A girdle or waist- band made of Muhja grass. Bark-garment. - - Carrying in the hand. (°)— A kind of lute. Narada always carried his lute or Viņa with him. fqq-f:- One who loves music. धरणिगोयर (चर) — Mortals, human beings; lit. those who move about on the earth. 1-4 Prominent. Com, i.e. he was very prominent among the human beings because he could move in the sky. - The art of hiding concealment; or contraction, compression. Com. reads' instead. The art of concealing things.
a
(or)
The
quit-- Coming down, descending (from the sky). उप्पयणी - उत्पतनी - Flying in the air. लेसणी- लेषणी - A magic by which a person is made to stick fast to a seat etc. ()]— The science of transformation. power of winning over a man by magic powder etc.; . पन्नत्ति प्रज्ञप्ति - A certain magic lore. ()-The lore of flight, or going through the sky. A charm to make one motionless; arresting the progress (of others); from this should probably mean-Making a thing `move'. fat fast-faut fa- The magic lores possessed by the Vidyadharas, the semi-divine beings. fasà-faya4m:Famous, renowned. इट्ठ - इष्ट - Loved, desired. केसव - केशव कृष्ण. पज्जुन्नप्रद्युम्न - Son of Krsna from Rukmini. पईत्र - प्रदीप - He is not mentioned in the Mbh. संब-शाम्ब Krsna's son from Jambuvati. afa-Son of Pradyumna. According to Jain mythology, he took initiation under Neminatha and obtained salvation on the Satrunjaya mountain. fans.faqA son of Kṛṣṇa (not noted in Mbh:).. -This name also
--

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is not noted in the Dictionaries. सारण-Son of Vasudeva and Dharini. गयसुमुह-गजमुमुख-Not noted anywhere. दुम्मुह-दुमुखAyadava prince. जायव-यादव. अद्धटु-अर्धचतुर्थ- Three and a half. हिययदइए-हृदयदयितः-Loved from the very bosom, or bottom of heart. संथवए-संस्तावकः-One who praises, or eulogises. कलहःवाग्युद्धं, युद्धं तु-आयुधयुद्धं, कोलाहलो-बहुजनमहाध्वनिः। भंडणाभिलासी(°पिन्)भण्डनं पिष्टातकादिभिः (?). संपराय- Fight. ईसणरए-दर्शनरतः-Looking on with great interest; an interested spectator. समंतओ(°तः)-On all sides, everywhere. अणु(नु)गवसेमाणे(°षयन् )- Searching for, being on the look out. सदक्खि(क्षिणं - Even by paying for (them). असमाहि(धि)कर - Causing distraction of the mind; or not properly concentrated in mind. आमंतेऊण.आमन्व्य - Calling, inviting; invoking. पक्कमणी-प्रक्रामणी- The art of making people giddy. Cp. सूत्र. II.2.27. दच्छ-दक्ष. उप्पइओ-उत्पतित:- Flew, jumped up. अभिलंघयंतो(यन्)-Crossing; passing over. गाम-ग्राम- A village. आग(क)र-- A 'mining town'; or a group. नगर- A city, or न-कर - A place where no taxes are levied. खेड्ड-खेटधूलीप्राकार- A village with a wall of earth. कब्बड-कर्वट (or खर्वट)A mean town. मडम्ब- A place having no other Sannives'a or settlement within a radius of 31 Yojanas. दोणमुह-द्रोणमुखA place to which there is access by land as well as water. पट्टण(न)- (1) Having access only by water, or only by land; (2) A place of jewel mines; (later on it must have meant only a harbour'. संबाह-संवाह - A place of safe keeping for goods, corn etc.; a fort, or common storing house. थिमियमइणीतलं-स्तिमित (steady, firm, motionless) मेदिनी- Earth; तल - Surface. वसुहा(धा)- Earth. समोवइए-समवपतितः - Descended down. आयाहिणपयाहिण-आदक्षिणप्रदक्षिण-Going round, circumambulation; one has to start from (271) the right of the deity, or the person, and keep the objcet always to (प्र) the right. महरिहमहार्ह - Precious. परिफोसिय- स्पृष्ट— Touched, or sprinkled with. पच्चुत्थुय-प्रत्यवस्तृत- Covered with, भिसिया-बृसिका—The seat of ascetics. कुस(श)लोदंतं- News or tiding about his welfare. असंजय-असंयत- Not controlled. अविरय(°त)- Not abstained from injurious or harmful actions. अप्पडिहय-अप्रतिहत-Not abandoned. अपच्चक्खाय-अप्रत्याख्यात- Not renounced. Draupadi did not show him any respect, knowing that he had not given up sinful . activities, with the result that Narada was offended and
resolved to make her suffer for her impertinence. Shree Sudharmaswami Gyanbhandar-Umara, Surat

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[35.128] 314-317974- Supported by; attached to. [P.36] Rag-Inf, Abh. 9E-HN- To think, to resolve, 3cqgunt-369aalThe lore by the aid of which one can fly in the air. 371918To invoke the aid of; to call. 01574-cafaq-- To cross; to pass through. पयत्त-प्रवृत्त - Started, began. धायइसंड-धातकीषण्ड or
qug-- N. of a Continent; probably because it is surrounded by the Dhataki trees. 37919) dici — N. of the Capital city of king Padmanabha. हिमवंत- The mount Himalya, ओरोह अवरोधHarem, seraglio. g gfèfà - Suddenly, quickly. King Padmanābha had 700 beautiful ladies in his harem; and he prided himself on his collection of beautiful ladies. Nārada attacks this weak point of his, and says that even his entire harem is nothing as compared with even a part of the toe of Draupadi; i.e, she far eclipses in beauty all the ladies in his harem. The words did the mischief, and Padmanābba ultimately pursuades his friend-(a god)- to bring Draupadī to his palace. 34416-31779 aifa; it has the force of fa aqa. Fëra-garaa, Anywhere. f37a1-eqa- Seen before. Th9-71877. gå gì HAJŪ– ga 3: - On being thus addressed. f-92— Little. AFH-AFRI— Like, resembling. 371752537.347575t or 97054,A frog in the well. मल्लिणाअ-मल्लीज्ञात (VIII Ch. of नायाधम्म०). Malli is the only female Tirthamkara. According to S'vetāmbaras women can attain Moks'a, while the Digambaras deny it. The parable of the Frog in the well is as follows :- Once a frog from the sea was carried away in a well. The frog in the well asked the new-comer about the place from where it came. On bəing told that it had come from the sea, it jumped from one corner of the well to the other and asked whether the sea was as much big or expansive as the that!” The phrase 59405 Fiqre means 'a narrow outlook on life and things in general.' सुण्हा-स्नुषा; Cp. सून M.. सयं पि कलं न 37793-Tahfi Fisi a ad- It would not compare with even a hundredth part of; or even the broken toe of Draupadi is hundred times superior to the whole of your harem. glasg34-4fesa - Addicted to; here, enamoured of, or desirous of. THEH1T-349747 - A fasting-hall; a ball for fasting and meditation etc. (P.37] qohuke-
q a- A former acquaintance, or friend, at gå etc.-- The god told Padmanabha that it was futile to bring Draupadī that way, as she would never con.

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sent to his overtures. Ti-at- Past; happened before. Haभवत् - Belonging to the present. भविस्सं-भविष्यत्- Happening in future. HITU - Ind. past part. Fat- Loaving; abandoning. qfth-959. f99891-fagrar- For doing you a favour; just to oblige you. & D.- Silah. TAMIG-1914. gfq-391T - Above. 3111ASI-317417755— Terrace of the palace. H97-ciga- Fast (lit. comfortably) asleep. gere-raig. 37Aaror1-3qtaigal Deep slumber; by his magic, or supernatural power he made her fast asleep, as in a trance. 734721-773. 790(°a)- Palace.
TFTT-31311Grove of As'oka trees. 37919move. 3711 93 TH ATOA-37a:97 garg Now after this you are the best judge of things; or "I have done my part of the contract, now you do whatever you like"! Ja faj etc.-Went a way to the direction he had come from; went back, afegagfag - Awakened. 37959f2751ATOT-379224f4allar- Not recognis. ing. #c-tach. 7593-mà- Pres. pass. 3rd per. sing. 7 7573I am at a loss to know; I can't say. HEITT- A kind of God. HIER-HEAL Carried or taken away. 31169-37967— Dejected. gloomy. 1917-2 To brood over. [P.38] It is remarkable that Draupadi has confidence only in her brother Krşņa, and not in ber husbands. True, even in the Mbh Krsna comes to her rescue on more than one occasion, but it is only when the Pāņdavus were helpless; as e.g. in the Assembly hall of Kauravas, when Duss'āsaná tried to strip her of her only garment. The kidnapping episode also is a Jain addition, There was only an attempt at kidnapping Draupadi according to Mbh. by Jayadratha, when the Pāņdavas were out, and Draupadi was alone in the forest. But immediately on their return, Bhima and Arjuna ran to her rescue, and brought her back, having put to shame Jayadratha, the brother-in-law of Duryodhana. Draupadi's agreeing to Padmanabha's proposal after six months, in case Krşņa does. not come to her help is also rather strange, though it shows her great confidence in Krşya. D. - Help, rescue; Com.
750 gratisst'; or One who restores the stolen property; One who runs to the rescue of another in bringing back a stolen thing, or in bringing to book an offender. Fast-fit + 3a:grApartment reserved for maidens. 37fufrea-31faf- Unbroken,
continuous. आयम्बिलपरिग्गहिय-आचाम्लपरिगृहीत- Ayam bila is a kind Shree Sudharmaswami Gyanbhandar-Umara, Surat

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of austerity in which a person takes rice, pulse etc, only once without adding ghee to it, 317 is also explained as:•Dry food simply moistened or boiled in water.' Abhayadeva on AņuttarovavĀi explains it as
'-'A thin, sour, vegetable gruel.' atain-a9: - Fast, austerity. 374970 HaATO-317ATA A124.- Exercising self-restraint; meditating on the self or soul.
[38.129] qÀ-918- By the side, 391FHÙ–37974Not seeing, not finding. qa fost - 97114- Bed. Fis-gafaa— Anywhere. E-fa:-5727:- Sound; news. - fa:-551chrifafaq:. A sneeze. Caffi-star - News; Com. geft-
ain. All the three words, however, are merely synonymous, and meanNews, traceur clue. fi-ENT- Carried away. faarata. 34701-311f97a1-377HET - Forcibly dragged away. fag - Inf.
gh. [P.39] 3779899101-37459T - Gift of money. There was a public announcement and proclamation of the loss of Draupadī, with a very handsome reward for the person who would give any information about her whereabouts. qiOnly. I wi-g9iq - Pot. 3rd. per. sing. 39740741-347-4+381197 - Best park. frzegl.fiqca al-Father's sister, aunt. e-P15 - To desire. 914501EU-ITEN - Touching the feet; saluting by touching the feet. 3— Imper. 3rd per. sing. Åfac-Direct, or point out. 37afhaa—V.L. graeaj is better. IfuatKidnapped. Jaqi - If only. [P.40] 9r91(ats - Nether regions. 490(a) – The abode of Bhavanapati gods. Alefc4-qata— With my own bands; in person. gfe faas-affa -To give leave to go. fant.
781-fà qe Having taken a seat. Juffrazit-As mention od, or described (by you ?). Pero97-249-Seen before. Kļoņa taunts Nārada by saying:- "This is your own mischief"l आवाह- To invoke the aid of. निवेय(दय)- To inform. साहिया
gal - Reported, told. 950-gęfa:- News. 5954-59554 - Got, obtained. The fooit zyraft (91)- Army. consisting of four limbs or parts:-(1) Iofantry; (2) Cavalry; (3) Chariots, and (4) Elephants.gifah-ET- Eastero. Taret (?)—N. of a city (?), or probably for hot - Sea-coast[P.41] Ana-Hatfent (act) – (from FTE) - War-drum; signál for marching. 75- One who has put on his armour, a -UU- A net; group. 97937). 941: or 967:-(1) Together, oré) Alone, Foir-frofà - Meets. greu
अस्थित- TheLord at Lavanjaranspot.LA मणसीकरेमाणे-मनसिकुर्वन्Shree Sudharmaswami Gyanbhandar-Umara, Surat

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Thinking in his mind. g44a-3244¬– The eighth meal; i.e. a fast of three days. ft-To change, ripen, digest; i.e. after Krsna broke his fast of three days. कायव्वं कर्तव्यम्. साहिया -- कथिता — Is reported. अप्पछट्ट - आत्मषष्ठ - With myself as the sixth. वियर वितर् - To give जा णं यावत् ननु - Co that, while. दोवईए कूर्वं गच्छामि - I shall go to the rescue of Draupadi. पक्खिव प्रक्षिप् To throw. एवं होउ एवं भवतु - Be it as you say [P. 42] दारुय (क) — N. of Kṛṣṇa's charioteer. - Left. -- Foot-stool; foot-rest. -- To trample down; to tread upon.. The point of a lance, or spear. - Letter. --Сaus. To give, to offer. faaf-faaf--With three wrinkles. ff-gf-Eye-brow, (yak M.). fas-- Forehead; cp. f. The sweat of the brow. - Ind.. past part. Having contracted. The whole phrase means:-'Knitting the eyebrows in anger'; 'contracting the forehead in anger'; With a frown. -- Furious, angry. चंडिक्किए-चाण्डिक्यितः - With a fierce, or dreadful mien. - Usually it is the form of the past tense; here it is used in the Imperative Mood. दुरंतपंतलक्खण- दुरंतप्रान्तलक्षण - Having evil and bad characteristics. चाउद्दस चातुर्दशिक – One born on the 14th day of the dark-half of the month, and therefore, miserable or wretched, faf-- Grace. feft-at-Sense of shame, or bashfulness. f-fa- Steadiness, or steadfastness of mind परिवज्जिय- परिवर्जित - Devoid of अज्ज ( अद्य) न भवसि - You will not survive this day; (lit. you will be no more to-day). To-day is your dooms-day! qofs-a naifs – Don't you know? -- Pres, part.-Bringing'. "Did you not know the consequences of your action in bringing Draupadi...here"? ganfa qg-ganft na- Even when things stand thus; even after this; even now. अहव - अथवा. जुद्धसज्जे - युद्धसज्ज : - Ready for a fight. विनयपडिवत्ती - विनयप्रतिपत्ति:- Modesty ; courtesy ; honour; he means: 'The courtesy and respect that I show to you is my personal affair'. Now what I am going to do is my Master's command! -ayaaf: - The order as issued, or given (by my master) with his own words (lit. mouth); i.e. he is excusing himself for what he is now going to do. But as an ambassador he had to do as he was told. Etc. Note the custom, and how well it must have been observed. • An ambassador should never be killed. अवज्झ अवध्य. रायसत्यShree Sudharmaswami Gyanbhandar-Umara, Surat
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राजशास्त्र-- Science of polity. अवदार-अपद्वार - Back-door. निच्छुभावइ. निक्षेपयति-Drives out; expels. निच्छु(or च्छू)ढ-निक्षेपित - Expelled, driven out. वलवाउय-बलव्यापृत - Lit. One engaged in the army; Commander-in-chief of the army. आभिसेक-आभिषेक्य-Chief, .best. छेय-छेक-Skilled, wise. आयरिय-आचार्य- Preceptor. उवएसउपदेश. मइ-मति - Counsel, advice. विकप्पणा-विकल्पना - Idea, notion. [P.43] दारगा - Voc. pl. 'O Boys'. जुज्झिइह - Fut. 2nd per. plural 'Will you fight'?. उयाहु उताहो-Or. पिच्छहह (or पेच्छहह)--Fut. 2nd per. pl. Will you (merely) watch (the fight)?: अम्हे वा etc.They started to fight with him with this resolve:-“Either we or Padmanabha, shall survive". संपलग्ग-संप्रलग्न-Encountered; engaged in flight. Com.- अस्माकं पद्मनाभस्य च बलवत्वादिह सङ्ग्रामे वयं वा भवामः पद्मनाभो वा, न उभयेषामपि इह संयगे त्राणमस्ति इति कृत्वा-इति निश्चयं विधाय सम्प्रलग्ना: योई इति शेषः। हय-इत - Killed, destroyed. महिय-मथित - Churned, crushed. विवडिय-विपतित - Fallen down. चिंध-चिह्न - Sign, em blem. धय-ध्वज - Flag. पडागा-पताका - Banner. पडिसेह-प्रतिषधय - To rout, to repulse, 379191_37891A1A: – With no power or energy left. 3797770 etc.—Finding it impossible to withstand, or oppose him; finding it impossible to hold their own against him. जइ गं तुब्भे एवं वयंता-(Conditional)- If you would have said"...etc. अम्हे नो etc. Com.- वयमेव इह रणे जयामो न पद्मनाभो राजा इति, यदि स्वविषये विजयनिश्चयं कृत्वा पद्मनाभेन सार्द्ध योद्धं सम्प्रालगिष्यथ ततो न पराजयं प्राप्स्यथ, निश्चयसारत्वात् फलप्राप्तेः, आह च- "शुभाशुभानि सर्वाणि, निमित्तानि स्युरेकतः। एकतस्तु मनो याति, तद्विशुद्धं जयावहम् ॥ तथा - स्यानिश्चयैकनिष्ठानां, कार्यसिद्धिः परा नृणाम् । संशयक्षुण्णचित्तानां, कायें संशोतिरेव हि ॥ Note the reasoning of Krsna. The cause of defeat, according to him, is the lack of self-confidence on the part of the Pāụļavas. नो पडिसेहित्था - (Conditional) Would not have repulsed, or routed. सेय-श्वेत-White. गोखीर-गोक्षीर-Cow's milk. हार -A necklace (of white flowers?). धवल - White. तणसोल्लिय-तृगशल्य (?)Com. मल्लिका - A plant with white flowers. सिंदुवार - Com. fajfos: - A tree with white flowers. For - White Kunda flowers. इन्दु - Moon. सन्निगास(°काश)- Resembling. हरिस-हर्ष. The round of the conch was the cause of great joy and exhilaration to his own army, but it was destructive and fatal to the hostile forces. रिउ-रिपु. पंचजन्न-पाञ्चजन्य - The famous conch of Krsna, formed from the shell of the sea-demon Pancajana. This látter lived in the sea in the form of a conch-shell. He seized the son of Sandīpani, the preceptor-in-arms of

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Krşņa. Kļşņa rescued the boy, killed the demon, and afterwards used the conch-shell for a horn. 49-76. yearfyheargfa- Filled with the air from the mouth; blown with the mouth. E-J - Sound. THIT-IGHT:--- One-third of the army), al-aen:-Catafaqa 995:- A description (just like a Varnaka). धणु पूरेइ-धनुः पूरयति- Completes the bow by joining the bowstring to it. Calata: - Second. Cp. ' Tam 479: fe fargefa 11 (P.44) fa71770- 17717819:— With only a third of his army left. afej-safat. ait-ak- Gate. re - quifà- Shuts. TIEFH-THUHFF:- Ready, or prepared for being besieged. A1हण्ण-समवहन्- To make the soul particles emanate from the body. The afH659- The form of a Man.lion. There is a confusion of the Hindu mythology hore. The Man-lion incarnation was meant for killing the demon Hiraṇyakas'ipu, who, by dint of the boon he had acquired from Brahman could not be killed by a god, a demon, a man, or any other creature, either by day or by night, and neither in the house, nor outside, and so on. He was, therefore, killed on the threshold of the house, in the evening and by a Lion-man. 9147E -9155-SIFIER- Kicking with the foot; striking with the foot. दद्दर D. प्रहार. पायदद्दरएणं etc.-It is either to be taken as Instrumental, or the word is to be taken as 9797T o g of etc, as the Locative Absolute construction. Å45°a)Destroyed. Prir-sht- Rampart, wall, 13.11g -fait- City. gate. 347150(°F)-91 Terrafa197— A turret on a fort, for storing weapons; (aho?). aftarlot)-27591917at segat ari:A road, .eight Hastas in breadth, between the town and the rampart surrounding it. arco- An arch, or festoon. Teaf44genitaa— Overturned, upset; made topsy-turvy, or upside down. fèfrat-STE-HTUSITI— Treasury, or Bank. #TATTA-'377". JITH With a crashing sound. Åferacy-alagfaa— Fallen, demolished, razed to the ground. Fui Tai-TTO sofa-Went to seek shelter, or refuge; surrendered. 37agfTa (°989)— The Super man. fafaqa sihto-fafqui ca- Offending; doing a bad turn. 58.3775 – Wet. re-q2- Garment. AT531-2012–– Upper-gar. ment. Putting on wet garments is supposed to be a sign of extreme purity and cleanliness. 31770°— (V.L. 397°)39978-3714C HRA J41 wafa ra qe faafhà 9 791— One
who has put on garments whose fringes are hanging down Shree Sudharmaswami Gyanbhandar-Umara, Surat

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loosely. saat is also explained as 'Bending down in such a manner that the tuft of hair on the head (151 M.) is bent down.' But this sense does not suit here. Fracy-faqen – Dressed in. 377-377 - Best. ## 9731125-HI TEMU - With me in the forefront; placing me in the front. Tri 31-4764f - Fallen prostrate at the feet. gūtacto etc.- qfaraaqiHT: 97 3879791: - 'The noble are, after all, kind or compassionate towards those who fall down at their feet, i.e. seek refuge from them.' Cp.-- सरणागयाण विस्संभियाण पणयाण वसणपत्ताणं। रोगियअजंगमाणं सप्पुरिसा नेय पहरांति ॥ ETÀ (Caus. - I apologise; beg your pardon. You71-47:- Again. एवंकरणयाए-एवं करणाय or कर्तुम् - To do this; I shall never repeat such offence again'. साहत्थि-स्वहस्तेन - With his own hands. ममाहितोAbl. sing.- HT: - From me. Even then, you have now (91f0-217 ) no cause of fear from me.' area ã.......AFE (V.L. 4). Note the construction-3474 is superfluous.
[45.130] ROTATO-210951Listening. Å fìa—AH 35, faunana-Spreads, pervades. - f. À–344; (for #read #). 341#onal371701 – Having heard. B
_378: 99:- An expression meaning :-'Is that correct, or right'? "Is it as I say"? talहन्त. - An expression of joy or sorrow. जुग-युग - Age. एगसमए. एकसमये - At one time or period. दुवे-द्वौ. अरहता etc. - These are the 63 S'alākā Puruşas or 'Supermen'. There are 24 Tīrthamkaras, 12 Cakravartins, 9 Vasudevas, 9 Prativāsudevas, and 9 Balarāmas, or Balabhadras. Kļşna was the ninth Vāsudeva, and his elder brother Balarāma', the ninth Balarāma. The Vasudevas and the Prativāsudevas are also called · Ardhacakrips and Pratyardhacakrins, gtyfc Past tense
3rd. per. plur. These S'alākā Puruşas are dever to be found more than one, in one place, at the same time, and in the same place. HNAIT-Pres. part. from the denominative of HiH (AST1A) Fighting a fight'. It seems to be a convention that these Salākā Purusas are not to see each other. (P.46] As a special concession or favour, Kapila is allowed to see the banner-tips of Kriņa. - Fut2nd per. sing. -ETÀ. Taras Port, harbour, or coast.' AftATITÀ-AE1T59:(My) equal, or peer. Jaara-aca - Breath. Kapila also possessed the Pancajanyaconch. संखसहसामायारी-शकशब्दसामाचारी-A mutual exchange of courtesy, or groeting, by blowing the conch.
got arrgy-Note how Padmanabha tries, in a very subtleShree Sudharmaswami Gyanbhandar-Umara, Surat

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dam
manner, to touch the vanity of Kapila, so that he should wage a war against Krşņa. 'YAT 7-Defying or insulting you; fasoai 30a-fafári 3110ga--Ordered him an exile; banished him out of the kingdom.
[46 131] la aia Jiat q1a - While; in the meantime. पासामि-पश्यामि. Krena wants to call on Susthita and thank him for his valuable services. QE D.-A small boat; probably to be derived from coa- A boat for one man only; a canoe. 9E-97: _Lit. Lord; here- Able - .[P.47) Graft-a15+417. gafa.
Tica - Inf. To cross'. And here the Pandavas entertained a mischievous thought. There is no parallel to this episode in the Mbh. We do not know of a single incident in the Mbh, when the Pāụdavas ever insulted or offended Krşņa. In fact he was their Friend, Philosopher and Guide, and on every important occasion, his advice was always sought, and followed faithfully. It is also very strange that Yudhisthira, too, should have been a party to the mischief, and Draupadi should not have raised a voice of dissent, And on top of everything, Krşga is shown to have such an illtemper, that he could not take the incident sportively, or lightly, but in wrath, he banishes all the Pāņdavas! EJAICI - Or. JÄ-3141a - Conceal, hide. 3791940-19547 - Not finding. Joz-5- To take. alafe-Taufe - Sixtytwo. 3197-49aA distance of 8 miles. la festoo-jarito 947-927 - Began. 64oE JHI - In the very centre, or heart. Ha-87:27. da-017Gloomy, despondent Or these may be taken as synonymous'. a 36a - Full of perspiration; sweating through exertions. Sai gfe-. 231F:-2941 1 7 :'-On purpose, purposely; with some object or motive. Kțşņa feels that the Pandavas did not defeat Padmanabha simply to give him the credit of having defeated the enemy. TE-4718 - Not deep; shallow, nose-deep water; the Ganges became shallow, in order to give him rest. giai-caiat For a while. HATATÀR-491faRests. ATETY- ATEIFT - Groatness, glory. Tajfui-417117 - Now. F EAT - Fut, 2nd per. pl. --You shall know only too well!
fie - i al - With these words. SITUZ – An iron-staff; an iron-club. 9747-9714€ - To touch, to take, sieze. * (?) - To destroy, to smash down (?). The Āgainodayasamiti Edition reads ' -quiafa - instead, which would mean -'Pulverised,
iv Shree Sudharmaswami Gyanbhandar-Umara, Surat

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powdered, i.e. destroy ed. TEHEUTYAN - Smashing the chariots. Here it seems to be the name of the place. [P.43] 5-D. Wonder, miracle. Cp. 213719 M.; probably to be derived from कोष्ठ-A castle, fort. V.L. कोट्ट. निविट्ठ-निविष्ट or निवेशित - Situated, inhabited, or established. BfHAAT:(ai) 79/7:)—Joined; accompanied.
[48.132] qfafaza-afafaqa - Returned. 257xys - Past tense, 1st per. pl. 'We crossed'. gai-2934— Only. a goalk - a giza Is not known. The thoughts of Krşpa, while he was crossing the Ganges, are not known to the Pāņda vas, and so are to be omitted in the narration. There is a reading "TETE', obviously wrong for वुच्चइ-उच्यत, and this also makes good sense. The thoughts are not to be repeated'. g. 1-gd 177 or 3- on the analogy of gig. You have done a very bad thing'. 4-AAT Which. It is a problem where the Pándavas should go, as Kļşņa was the Lord of the entire southern balf of Bhārata. 1-374:- Below; here it means-As mentioned above. FHT THOTC etc.--The question is rather absurd, as Krşņa could have easily guaged the object of her visit. 37999901— or 37930-uraagal:- Whose words are never false. gfa - Putrid, having foul smell, rottep. 29Not foul, having a good smell; and then - True. The words of Eminent Personages are never false; are bound to come out true'. fefie-is a possessive termination. 10—Soutbero. aistaajaz-Sea-shore. "G4EC-TERYTI - The Dame also occurs in the Antagadadasão, where Barnett remarks: -"The mention of Pandu-maburā in our text is interesting. By this name is evidently meant the southern city of Madura, where the Paudiyan dynasty was ruling in the fifth century B.C. and probably earlier. The Pandiyans, however, were not Pāņda vas”... fatig-faa Trag— Let them inhabit, or found. 3fa999-%E9- A, devotee, or follower out of sight; 'Let them be my followers without coming into my presence'. 'Absentee followers'. [P.49] Afa-afufa-Gathering, stock; or constant associaticn. ii
(49.133] 311-3119Katai - Carrying, pregnant; enceinte. '927191-9571ai - Delivered, gave birth to. #A10-9 ART. foga-fargaCompleted, over, elapsed. EITHE-T14367 Twelve days. Cp. ar M. 71-7HTC In as muob. as. annat () -- Name Shree Sudharmaswami Gyanbhandar-Umara, Surat

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बावत्तरि-द्वासप्तत्ति-Seventy two. अलंभोगसमत्थ(र्थ)- Capable of enjoying pleasures (of senses). थेर स्थविर- Elder. See notes supra. समोसढ-समवसृत-Arrived. परिसा-परिषद् -Assembly, congregation. जं नवरं-यन्नवरं-Only. आपुच्छ-आपृच्छ्- To take leave or permission of; to bid good bye. पच्छा-पश्चात्--Afterwards. भवित्ता-भूत्वा. पन्वयप्रव्रज्- To renounce the world; to enter into the order. अहासुहंयथासुखम्-As you please; this is said by the Elders:- Please yourself'. निसंत - P.P.P. fr. नि + शम् - Heard. भउद्विग्ग-भय+उद्विग्नScared by the fear. आलंब- Support. पसाहेमाणे-प्रसाधयन्.-Supporting, ruling, निक्खमणाभिसेय-निष्क्रमणाभिषेक- The great anointing ceremony at the time of renouvcing the world and entering the order. P.50] पुरिससहस्सवाहिणी-पुरुषसहस्रवाहिनी- To be borne or carried by a thousand men. सिबिया-शिबिका-A litter, palanquin. आलित-आदीप्त-- Ablaze; burning. The usual passage repeated by men who are going to renounce the world is to be repeated here. समण-श्रमण - A monk. चोद्दस पुव्वाईचतुर्दश पूर्वणि- The fourteen Purvas, or Ancient Texts', which are now lost. वास-वर्ष- Year. छ?-षष्ठ- A fast of two days. दुवालसम--- द्वादश-A fast of five days. खमण-क्षपण - A fast. अप्पाणं भावमाणा-आत्मानं भावयन्तः- Meditating, concentrating; exercising self-control.
150:134] सिस्मिणियत्ताए-शिष्यिणीत्वेन- As : a female disciple. एक्कारस अगाइ-एकादश अङ्गानि- Note that the Pandavas studied the Purvas, while Draupadi studied the 11 Angas. The twelfth Anga is now. lost. It is remarkable, however, that the present work also is an 'Anga'. अहिज्जइ-अधीते- Studies.
50.135] जणवयविहार-(जनपद)- Moving, wandering in the ' country. Aristanemi is the 22nd Tirthamkara, and a relation of Krsna from his mothers's side. सुरट्ठा-सौराष्ट-Gujerat. अत्रमन्नस्स-अन्योन्यम्- To one another. आइक्ख-आख्या- To tell. पुव्वाणुपुम्वि-पूर्वानुपूर्व्यम्- In due order; serially: सेय-श्रेयः- Meet, proper. वंदणाए-वन्दनाय. गमित्तए Inf. गन्तुम्- To go. अणिक्खित्त-अनिक्षिप्तUninterrupted, ceaseless, unbroken, or continuous. गामाणुग्गाम'ग्रामानुग्रामम्- From one village to another. दूइज्ज- द्रु- To go; to visit. हत्थकप्प-हस्तकल्प--N. of a city. °वज्जा-°वर्मा:- Excluding (Yudhisthira). पढम-प्रथम. बीया-द्वितीया. अडमाण-अटन्-Wandering. [P.51] उजंतसेल or उज्जयंत°-उज्जयत् + शैल- The Girnar mountain. सिहर-शिखर - Peak, summit. मासिअभत्त-मासिकभक्त - A monthly
meal; i.e. a fast of one month. अपाणएणं-अपाचकेन-Without Shree Sudharmaswami Gyanbhandar-Umara, Surat

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water. छत्तीस- Thirty six. कालगअ (त)- Dead. पहीण-प्रहीण- Bereft of, free from (all miseries). पच्चखा-प्रत्याख्या- To abandon, to give up. गमणागमण-गमनागमन- Going and coming. पडिकम-प्रतिकम्To repent, to refrain, or abstain from sin एसणं-एषणाम् - Accept. able food. अनेसणा-अनेषणा - Food not fit to be accepted. आलोयआलोचय - To confess. पडिदंस-प्रतिदर्शय - To show. पुवगहिय-पूर्वगृहीत - Already accepted. परिवत्ता-परिष्ठाप्य - Having placed. सेतुञ्जशत्रञ्जय - N. of a mountain in Gujerat. सणियं-शनै:- Slowly. दरुहित्तए Inf. आरोदुम् - To ascend. संलेहणा-संलेखना- Fasting, austerity- संलिख्यते कृशीक्रियते अनया इति संलेखना-तपः-स्याः जोषणा-सवा, तया जष्टः-मेवितः, जुषितो वा क्षपितः । झूमणा-जोषणा - (1) Act of destroying the karmas. or worshipping; (2) Restorting, accepting. झोसिय - जुषित-Wasted, starved, emaciated. काल - Death. अणवेक्ख or अणवख-अनपक्ष or अनवकाश् - Not to expect, or crave. While undergoing the last fast or mortification, a monk must neither crave for life, nor yearn after death. He must be absolutely indifferent to both'. विहरित्तए – Inf.विहर्तम्. सामाइयमाझ्याईसामायिकादीनि - Samayika is the name of the First AngaAcāraiga. दोमासिया-द्विमासिका-Of the duration of two months. अत्ताणं-आत्मानम्. आत्मन्→अत and अप्प. जस्सट्टाए-यस्यार्थम् or यस्यार्थाय - For the sake of which. कीरइ-Pres. pass. 3rd per. sing.- क्रियते. नग्गभाव-नग्नभाव - Nudity, nakedness. तमटुं-तमर्थम् - That object; viz. Salvation. आराति-आराधयन्ति- Propitiate, attain. अणंत-अनन्त - 'Endless; infinite. केवलवरज्ञानदर्शन - The excellent Absolute knowledge, and Faith.
51.136] आलोइयपडिक्कता-आलोचितप्रतिक्रान्ता- Having confessed and atoned, or expiated for the sins. किच्चा-कृत्वा. उववन्ना-उपपन्ना - Was reborn. उपपात - The birth of Gods and hellish beings, There is no embryonic stage for them. They are born in a fully developed state. ठिई-स्थितिः-Duration; life. पन्नत्त-प्रशप्त- Laid down. काहिह-Fut. 3rd per. sing- करिष्यति.
The text does not supply any moral to this story,-- probably because it is a very long story: The Commentator, however, supplies it, for which see Iatroduction.

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alchbllo olles! By the Same Author (1) Samaraiccakaha (Ch.VI) (2) Paumacariya (Chs. I-IV) (3) Antagadadasao; Anuttarovavaiyadasao and Bambhadatta (4) Rayapasenaijja (Second part) (5) Dasavealiya Sutta (Chs. I-VI) (6) Agadadatta (?) Nayadhammakahao (Chs. IV to VIII) All these texts ara edited with an Introduction, Notes ad English Translation. (8) Nayadhammakahao Complete Text only with variant readings For copies apply to :Prof. N. V. Vaidya, M.A. Fergusson College, POONA 4. Printed by Lakshman Narayan Chapekar at the Aryasamskriti Press, 198(17) Sadashiv Peth, Tilak Road, Poona 2, and Published by Prof. N. V. Vaiday, M A., Fergusson College, Poona 4