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 EIERITEGI, 411901912. phona : 0278-2425322 3008249 DHAMMAKA HAO Chapters IX & XVI] EDITED BY Prof. N. V. Vaidya, M.A., Fergusson College, Poona 4 Price Rs. 3/8 Shree Sudharmaswami Gyanbhandar-Umara, Surat, www.umaragyanbhandar.com

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-IX.84] nAyAdhammakahAo // navamaM ajjhayaNaM // (84) jai NaM bhaMte / samaNeNaM bhagavayA mahAvIreNaM jAva saMpatteNaM' aTThamassa nAyajjhayaNassa ayamaDhe pannatte navamassa NaM bhaMte! nAyajjhayaNassa samaNeNaM jAva saMpatteNaM ke aDhe pannatte ? evaM khalu jaMbU ! teNaM kAleNaM teNaM samaeNaM caMpA nAma nayarI hotthA / puNNabhadde ceie / tattha NaM mArkadI nAmaM satthavAhe parivasai aDDe jAva aparibhUe / tassaM NaM bhaddA nAmaM bhAriyA hotthaa| tIse NaM bhadAe attayA duve satthavAhadArayA hotthA taMjahA - jiNapAlieM ya jiNarakkhie ya / tae NaM tesiM mAgaMdiyadAragANaM annayA kayAi egayao imeyArUve mihokahAsamullAve samuppajjitthA - evaM khalu amhe lavaNasamudaM poyavahaNeNaM ekkArasa vArA ogADhA savvattha vi ya gaM laddhaTThA kayakajjA aNahasamaggA puNaravi niyagagharaM hvvmaagyaa| taM seyaM khalu amhaM devANuppiyA ! duvAlasamaMpi lavaNasamudaM poyavahaNaNaM ogAhittae ttikaTu annamannassa eyamaDhe paDisuNeti 2 jeNeva ammApiyaro teNeva uvAgacchaMti 2 evaM vayAsI - evaM khalu amhe ammayAo! ekkArasa vArA taM caiva jAva niyagagharaM havvamAgayA / taM icchAmo NaM ammayAo tubbhehiM abbhaNunnAyA samANA duvAlasalavaNasamudaM poyavahaNeNaM ogAhittae / tae NaM te mAgaMdiyadArae ammApiyaro evaM vayAsI - ime meM jAyA ! ajjaga jAva paribhAettae / taM aNuhoha tAva jAyA ! vipule mANussae iDDIsakArasamudae / kiM meM sapaccavAeNaM nirAlaMbaNeNaM lavaNasamuddottAreNaM ? evaM khalu puttA ! duvAlasamI jattA sovasaggA yAvi bhavai / taM mA NaM tubbhe duve puttA ! duvAlasamaMpi lavaNa jAva ogAheha / mA hu tubbhaM sarIrassa vAvattI bhavissai / tae NaM te mAkaMdiyadAragA ammApiyaro doccaMpi taccaMpi evaM vayAsI - evaM khalu amhe ammayAo ! ekkArasa vArA lavaNa jAva ogAhittae / tae NaM te mAkaMdiyadArae ammApiyaro jAhe no saMcAeMti bahUhiM AghavaNAhiM ya paNNavaNAhiM ya tAhe akAmA ceva eyamaDhe aNumanitthA / tae NaM te mAkaMdiyadAragA ammApiUhiM abbhaNunAyA samANA gaNimaM ca

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nAyAdhammakahAo [IX.85dharimaM ca mejjaM ca pAricchejjaM ca jahA arahannagassa jAva lavaNasamuhaM bahUI joyaNasayAI ogADhA / (85) tae NaM tasiM mAkaMdiyadAragANaM aNegAI joyaNasayAI ogADhANaM samANANaM aNegAI uppAiyasayAI pAunbhUyAI taMjahA - akAle gajiyaM jAva thaNiyasadde kAliyavAe tattha samuTTie~ / tae NaM sA nAvA teNaM kAliyavAeNaM AhuNijjamANI 2 saMcAlijjamANI 2 saMkhobhijjamANI 2 salilatikkhavegehiM aIvaTTijjamANI 2 koTTimaMsi karatalAhae viva tiMdUsae tattheva 2 ovayamANI ya uppayamANI ya uppayamANI viva dharaNIyalAo siddhavijjA vijjAharakannagA ovayamANI viva gagaNatalAo bhahavijjA vijjAharakannagA vipalAyamANI viva mahAgarulavegavittAsiyA bhuyagavarakannagA dhAvamANI viva mahAjaNarasiyasahavittatthA ThANabhaTThA AsakisorI niguMjamANI viva gurujaNadihAvarAhA sujaNakulakannagA ghummamANI viva vIcipahArasayatAliyA galiyalaMbaNA viva gagaNatalAo royamANI viva salilabhinnagaMThivippairamANathoraMsuvAehiM navavahU uvarayabhattuyA vilavamANI viva paracakkarAyAbhirohiyA paramamahabbhayAbhiddyA mahApuravarI jhAyamANI viva kavaDacchomaNapaogajuttA jogaparivAiyA nIsasamANI viva mahAkaMtAraviNiggayaparissaMtA pariNayavayA ammayA soyamANI viva tavacaraNakhINaparibhogA cavaNakAle devavaravahU saMcuNNiyakahakUvarA bhaggameDhimoDiyasahassamAlA sUlAiyavaMkaparimAsA phalahaMtaravaDataDeMtaphuTuMtasaMdhiviyalaMtalohakhIliyA savvaMgaviyaMbhiyA parisaDiyarajjuvisaraMtasavvagattA AmagamallagabhUyA akayapuNNajaNamaNoraho viva ciMtinjamANaguruI hAhAkayakaNNadhAranIviyavANiyagajaNakammakaravilaviyA nANAviharayaNapaNiyasaMpuNNA bahUhiM purisasaehiM royamANehiM kaMdamANehiM soyamANehiM tippamANehiM vilavamANehiM egaM mahaM aMtojalagayaM girisiharamAsAittA saMbhaggakUvatoraNA moDiyajjhayadaMDA valayasayakhaMDiyA kaDakaDessa tattheva vihavaM uvagayA / tae NaM vIe nAvAe bhijjamANIe te bahave murisA vipulapaNiyabhaMDamAyAe aMtojalaMmi nimajjAvi yAvi hotthA /

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-IX.86] nAyAdhammakahAo __(86) tae NaM te mAkaMdiyadAragA cheyA dakkhA pattaTThA kusalA mehAvI niuNasippovagayA bahusu poyavahaNasaMparAesu kayakaraNA laddhavijayA amUDhA amUDhahatthA egaM mahaM phalagakhaMDaM AsAdeti / jaMsi ca NaM paesaMsi se poyavahaNe vivanne taMsi ca NaM paesaMsi ege mahaM rayaNadIve nAmaM dIve hotthA aNagAI joyaNAI AyAmavikkhaMbheNaM aNegAiM joyaNAI parikkheveNaM nANAdumasaMDamaMDiuddese sassirIe pAsAIe darisaNije abhirUve paDirUve / tassa NaM bahumajjhadesabhAe ettha NaM mahaM ege pAsAyavaDeMsae hotthA anbhuggayamUsie jAva sassirIyarUve pAsAIe 4 / tattha NaM pAsAyavaDeMsae rayaNadIvadevayA nAma devayA parivasai pAvA caMDA rudA khuddA sAhasiyA / tassa NaM pAsAyavaDeMsayassa caudisiM cattAri vaNasaMDA pannattA kiNhA kiNhobhAsA / tae NaM te mAkaMdiyadAragA teNaM phalayakhaMDeNaM uvu. jjhamANA 2 rayaNadIvateNaM saMvuDhA yAvi hotthA / tae NaM te mAkaMdiyadAragA thAhaM labhaMti 2 muhuttaMtaraM AsA~saMti 2 phalagakhaMDaM visajjeMti 2 rayaNadIvaM uttareMti 2 phalANaM maggaNagavesaNaM kareMti 2 phalAiM AhAreMti 2 nAliyarANaM maggaNagavesaNaM kareMti 2 nAliyarAiM phoDeMti 2 nAliyaratelleNaM annamannassa gAyAiM abhigeti 2 pokkharaNIo ogAheMti 2:jalamajjaNaM kareMti 2 jAva paccuttaraMti 2 puDhavisilApaTTayAMsa nisIyaMti 2 AsatthA vIsatthA suhAsaNavaragayA caMpaM nayariM ammApiuApucchaNaM ca lavaNasamuhottAraNaM ca kAliyavAyasaMmucchaNaM ca poyavahaNavivattiM ca phalayakhaMDayassa AsAyaNaM ca rayaNadIvottAraM ca aNuciMtemANA 2 ohayamaNasaMkappA jAva jhiyAyaMti / tae NaM sA rayaNadIvadevayA te mAkaMdiyadArae ohiNA Abhoei 2 asiphalagabaggahatthA sattaahatalappamANaM urlDa vehAsaM uppayai 2 tAe ukkiTThAe jAva devagaIe vIIvayamANI 2 jeNeva mAkaMdiyadArae teNeva uvAgacchai 2 AsuruttA te mAkaMdiyadArae kharapharusaniThuravayaNehiM evaM vayAsI-haM bho mAkaMdiyadArayA! jai NaM tubbhe mae saddhiM viulAI bhogabhogAiM bhuMjamANA viharaha to bhe atthi jIviyaM / aha NaM tubbhe mae saddhiM viulAI no viharaha to bhe imeNaM nIluppalagavalaguliya jAva khura

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nAyAdhammakahAo [IX,87dhAreNaM asiNA rattagaMDamaMsuyAI mAuAhiM uvasohiyAI tAlaphalANiva sIsAI egate aiDemi / tae NaM te mAkaMdiyadAragA rayaNadIvadevayAe aMtie eyamaDhe soccA nisamma bhIyA karayala jAva vaddhAvettA evaM vayAsIjannaM devANuppiyA vaissai tassa ANAuvavAyavayaNanidese cihissaamo| tae NaM sA rayaNadIvadevayA te mAkaMdiyadArae geNhai 2 jeNeva pAsAyavaDeMsae teNeva uvAgacchai 2 asubhapoggalAvahAraM karei 2 subhapoggalapakkhevaM karei 2 tao pacchA tehiM saddhiM viulAI bhogabhogAI bhuMjamANI viharai kallAkalliM ca amayaphalAI uvaNei / .(87) tae NaM sArayaNadIvadevayA sakkavayaNasaMdeseNaM suTThieNaM lavaNAhivaiNA lavaNasamudde tisattakhutto aNupariyaTTeyavve tti jaM kiMci tattha taNaM vA pattaM vA kaTaM vA kayavaraM vA asui pUyaM durabhigaMdhamacokkhaM taM savvaM AhuNiya 2 tisattakhutto egaMte eDeyavvaM tikaTTu niuttaa| tae NaM sA rayaNadIvadevayA te mAkaMdiyadArae evaM vayAsI- evaM khalu ahaM devANuppiyA ! sakkavayaNasaMdeseNaM suTTieNa lavaNAhivaiNA taM ceva jAva niuttA / taM jAva tAva ahaM devANuppiyA! lavaNasamudde jAva eDemi tAva tumbhe iheva pAsAyavaDeMsae suhasuheNaM abhiramamANA ciTThaha / jai NaM tubbhe eyaMsi aMtaraMsi uviggA vA ussuyA vA uppuyA vA bhavejjAha to NaM tumbhe purathimillaM vaNasaMDaM gacchejjAha / tattha NaM do uOM sayA sAhINA taMjahA-pAuse ya vAsAratte yaH-tattha u kaMdalasiliMdhadaMto niurvrpupphpiivrkro| kuDayajjuNanIvasurabhidANo pAusauU gayavaro saahiinno||1|| tattha ya:- suragovamaNivicitto daihurakularasiyaujjhararavo / barahiNavaMdapariNaddhasiharo vAsArattauUpavvao sAhINo // 2 // tattha NaM tubbhe devANuppiyA ! bahusu vAvIsu ya jAva sarasarapaMtiyAsu ya bahusu AlIgharaesu ya mAlIgharaesu ya jAva kusumagharaesu ya suhaMsuheNaM abhiramamANA 2 viharijjAha / jai NaM tubbhe tattha vi uvvaiiggA vA ussuyA vA uppuyA vA bhavejjAha to gaM tubbhe uttarilaM vaNasaMDaM gacchejjAha / tattha NaM do uOM sayA sAhINA taMjahA :- sarado ya hemaMto ya / tattha u

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IX.88] nAyAdhammakahAo saNasattivaNNakauho nIluppalapaumanaliNasiMgo / sArasacakkAyaraviyaghoso sarayauU govaI sAhINo // 1 // tattha ya siyakuMdadhavalajoNho kusumiyaloddhavaNasaMDamaMDalatalo / tusAradagadhArapIvarakaro hemaMtauUsasI sayA sAhINo // 2 // tattha NaM tumbhe devANuppiyA ! vAvIsu ya jAva viharejjAha / jai NaM tubbhe tattha vi uvviggA vA jAva ussuyA vA bhavejjAha to NaM tubbhe avarillaM vaNasaMDaM gacchejjAha / tattha NaM do uU sayA sAhINA taMjahA :- vasaMte ya gimhe ya / tattha u sahakAracAruhAro kiMsuyakaNiyArAsogamauDo / UsiyatilagabakulAyavatto vasaMtauU naravaI sAhINo // 1 // tattha ya pADalasirIsasalilo malliyAvAsaMtiyadhavalavelo sIyalasurabhianilamagaracario gimhauUsAgaro sAhINo // 2 // tattha NaM bahUsu jAva viharejjAha / jai NaM tubbhe devANuppiyA ! tattha vi uvviggA vA ussuyA vA uppuyA vA bhavejjAha tao tubbhe jeNeva pAsAyavaDeMsae teNeva uvAgacchejjAha mamaM paDivAlemANA 2 ciDhejAha / mA NaM tubbhe dakkhiNillaM vaNasaMDaM gacchejjAha / tattha NaM mahaM ege uggavise caMDavise ghoravise mahAvise aikAe mahAkAe jahA teyanisagge masimahisamUsAkAlae nayaNavisarosapuNNe aMjaNapuMjaniyarappagAse rattacche jamalajuyalacaMcalacalaMtajIhe dharaNitalaveNibhUe ukkaDaphuDakuDilajaDilakakkhaDaviyaDaphaDADovakaraNadacche lohAgaradhammamANadhamadhametaghose aNAgaliyacaMDativvarose saMmuhaM turiyacavalaM dhamadhametadiTThIvise sappe parivasai / mA NaM tumbhaM sarIrassa vAvattI bhavissai / te mAkaMdiyadArae doccaMpi taccaMpi evaM vayaMi 2 veuvviyasamugghAeNaM samohaNNai 2 tAe ukkiTThAe lavaNasamuhaM tisattakhutto aNupariyaTTeuM payattA yAvi hotthA / (88) tae NaM te mAkaMdiyadArayA tao muhuttaMtarassa pAsAyavaDeMsae saI vA I vA dhiI vA alabhamANA annamannaM evaM vayAsI- evaM khalu devANuppiyA ! rayaNadIvadevayA amhe evaM vayAsI-evaM khalu ahaM sakkavayaNasaMdeseNaM suTThieNaM lavaNAhivaiNA jAva vAvattI bhavissai / taM seyaM khalu amhaM devANuppiyA ! purathimillaM vaNasaMDaM gamittae / annamannassa

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nAyAdhammakahAo [IX.88 paDisurNeti 2 jeNeva purathimile vaNasaMDe teNeva uvAgacchati 2 tattha NaM bAvIsu ya jAva ADhIghara esu ya jAva viharati / tae NaM te mAkaMdiyadAragA tattha vi saI vA jAva alabhamANA jeNeva uttarille vaNasaMDe teNeva uvAgacchaMti / tattha NaM vAvasu ya jAva AlIghara esu ya viharaMti / tae NaM te mAkaMdiyadAragA tattha vi saI vA jAva alabhamANA jeNeva paccasthimile vaNasaMDe teNeva uvAgacchaMti 2 jAva viharaMti / tae NaM te mArkadiyadAragA tatthavi saI vA jAva alabhamANA annamannaM evaM vayAsI - evaM khalu devANuppiyA ! amhe rayaNadIvadevayA evaM vayAsI - evaM khalu ahaM devANuppiyA ! sakkavayaNasaMdeseNaM suTThieNaM lavaNAddivaiNA jAva mA NaM tubbhaM sarIrassa vAvattI bhavissai / taM bhaviyavvaM ettha kAraNeNaM / taM seyaM khalu amhaM dakkhiNilaM vaNasaMDaM gamitta tikaTTu annamannassa eyamahaM paDisuti 2 jeNeva dakkhiNile vaNasaMDe teNeva pahArettha gamaNAe / tao NaM gaMdhe niddhAi se jahAnAmae ahimaDe i vA jAva aNiTThatarAe / tae NaM te mAkaMdiyadAragA teNaM asubheNaM gaMdhaNaM abhibhUyA samANA sahiM 2 uttarijjehiM AsAI pirheti 2 jeNeva dakkhiNile vaNasaMDe teNeva uvAgayA / tattha NaM mahaM egaM AghayaNaM pAsaMti aTThiyarAsisayasaMkulaM bhImadarisaNijjaM egaM ca tattha sUlAiyaM purisaM kalaNAI kaTThAI vissarAiM kuvvamANaM pAsaMti bhIyA jAtra saMjAyabhayA jeNeva se sUlAie purise teNeva uvAgacchati 2 taM sUlAiyaM purisaM evaM bayAsIesa NaM devANupiyA ! kassaM AMghiyaNe tumaM ca NaM ke kao vA ihaM havvamAgae keNa vA imeyArUvaM AMvayaM pAvie ? tae NaM se sUlAie purise te mArkediyadArage evaM vayAsI - esa NaM devANupiyA ! rayaNadIvadevayAe AghayaNe / ahaM NaM devANuppiyA ! jaMbuddIvAo dIvAo mArahAo vAsAo kAkaMdie AsavANiyae vipulaM paNiyabhaMDamAyAe poyavahaNeNaM lavaNasamuddaM oyAe / tae NaM ahaM poyavahaNAvavattIya nibbuDubhaMDAre egaM phalagakhaMDa AsAemi / tae NaM ahaM uvujjhamANe 2 rayaNadIvaMteNaM saMvUDhe / tae NaM sA rayaNadIvadevayA maimaM pAsai 2 mamaM geNDi 2 mae 6 -

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-IX.89] nAyAdhammakahAo saddhiM viulAI bhogabhogAI muMjamANI viharai / tae NaM sA rayaNadIvadevayA annayA kayAi ahAlahusagaMsi avarAhasi parikuviyA samANI mamaM eyArUvaM AvayaM pAvei / taM na najai NaM devANuppiyA ! tubbhaM pi imesiM sarIragANaM kA manne AvaI bhavissai / tae NaM te mAkaMdiyadAragA tassa sUlAigassa aMtie eyamahU~ soccA nisamma baliyataraM bhIyA jAva saMjAyabhayA sUlAiyaM purisaM evaM vayAsI- kahaM gaM devANuppiyA! amhe rayaNadIvadevayAe hatthAo sAhatthiM nittharijAmo ? tae NaM se sUlAie purise te mAkaMdiyadArage evaM vayAsI - esa NaM devANupiyA ! purathimille vaNasaMDe selagassa. jakkhassa jakkhAyaNe selae nAmaM AsarUvadhArI jakkhe parivasai / tae NaM se selae jakkhe cAuddasaTThamuddiTTapuNNamAsiNIsu Agayasamae pattasamae mahayA 2 saddeNaM evaM vadaMikaM tArayAmi ? kaM pAlayAmi ? taM gacchaha NaM tubbhe devANuppiyA ! purathimillaM vaNasaMDaM selagassa jakkhassa maharihaM pupphaccaNiyaM kareha 2 jannupAyavaDiyA paMjaliuDA viNaeNaM pajjuvAsamANA vihrh| jAhe NaM se selae jakkhe Agayasamae pattasamae evaM vaejjA-kaM tArayAmi ? kaM pAlayAmi ? tAhe tubbhe evaM vayaha - amhe tArayAhi amhe pAlayAhi / selae bhI jakkhe paraM rayaNadIvadevayAe hatthAo sAhatthiM nitthArejjA / annahA bho na yANAmi imesiM sarIragANaM kA manne AvaI bhavissai / (89) tae NaM te mAkaMdiradAragA tassa sUlAiyarasa aMtie eyamahU~ soccA nisamma sigdhaM caMDaM cavalaM turiyaM veIMyaM jeNeva purathimille vaNasaMDe jeNeva pokkhariNI teNeva uvAgacchati 2 pokkhariNaM ogAheti 2 jalamajjaNaM kareMti 2 jAI tattha uppalAI jAva gehaMti 2 jeNeva selagassa jakkhassa jakkhAyayaNe teNeva uvAgacchaMti 2 Aloe paNAmaM kareMti 2 maharihaM pupphaccaNiyaM kareMti 2 janupAyavaDiyA sussUsamANA namasamANA pajjuvAsaMti / tae NaM se selae jakkhe Agayasamae pattasamae evaM vayAsI- ke tArayAmi ? ke pAlayAmi ? tae NaM te mAkaMdiyadAragA uTThAe uTheti karayala jAva vaddhAvettA evaM

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nAyAdhammakahAo [IX.90 I vayAsI amhe tArayAhi amhe pAlayAhi / tae NaM se selae jakkhe te mAkaMdiyadArae evaM vayAsI evaM khalu devANuppiyA ! tubbhaM mae saddhiM lavaNasamudaM majjhaMmajjheNaM vIIvayamANANaM sA rayaNadIvadevayA pAvA caMDA ruddA khuddA sAhasiyA bahUhiM kharaehi ya mauehi ya aNulomehi ya paDilomehi ya siMgArehi ya kaluNehi ya uvasaggehi ya uvasaggaM karehii / taM jai NaM tubbhe devApuppiyA ! rayaNadIvadevayAe eyamaTTha ADhAha vA pariyANaha vA avayakkhaha vA to bhe ahaM piTThAo vihU~NAmi / aha NaM tubbhe rayaNadIvadevayAe eyamahaM no ADhAha no pariyAha no avayakkhaha to bhe rayaNadIvadevayAe hatthAo sAhatthi nitthAremi / tae NaM te mAkaMdiyadAragA selagaM jakkhaM evaM vayAsI - jaM NaM devANupiyA vassaMti tassa NaM uvavAyavayaNanidde se ciTThissAmo / tae NaM se selae jakkhe uttarapuratthimaM disIbhAgaM avakkamai 2 veDavviyasamughANaM samohaNa 2 saMkhejjAI joyaNAI daMDaM nissarai doccaMpi veDavviyasamugdhAeNaM samohaNai 2 egaM mahaM AsarUvaM veuvvai 2 te mAkaMdiyadArae evaM vayAsI - haM bho mAkaMdiyadArayA ! Aruha NaM devANupiyA ! mama piTThasi / tae NaM te mAkaMdiyadArayA haTThA selagassa jakkhassa paNAmaM kareMti 2 selagassa piTTha' durUDhA / tae NaM se selae te mAkaMdiyadArae durUDhe jANittA sattaaTThatAlappamANamettAI uDDuM vehAsaM uppayai 2 tAe ukkiTThAe turiyAe cavalAe caMDAe divvAe devayAe devagaIe lavaNasamuhaM majjhaM majjhaNa jeNeva jaMbuddIve dIve jeNeva bhArahe vAse jeNeva caMpA nayarI teNeva pahArettha gamaNAe / 9 (90) tapa NaM sA rayaNadIvadevayA lavaNasamudde tisattakhutto aNupariyadRi jaM tattha taNaM vA jAva eDei jeNeva pAsAyavaDeMsae teNeva uvAgaccheI 2 te mAkaMdiyadArayA pAsAyavaDeMsae apAsamANI jeNeva puratthimile vaNasaMDe jAva savvao samaMtA maggaNagavesaNaM karei 2 tesiM mAkaMdiyadAragANaM katthai suI vA 3 alabhamANI jeNeva uttarille evaM ceva paJcatthimile vi jAva apAsamANI ohiM pauMjai te mAkaMdiyadArae selaeNaM saddhi 4 - -

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-IX.90] nAyAdhammakahAo lavaNasamudaM majhamajjheNaM vIIvayamANe 2 pAsai 2 AsuruttA asikheDaMga geNhai 2 satta? jAva uppayai 2 tAe ukiTThAe jeNeva mAkaMdiyadArayA teNeva ubAgacchai 2 evaM vayAsI-haM bho mAkaMdiyadAragA apatthiyapatthiyA ! kiNNaM tubbhe jANaha mamaM vippajahAya selaeNaM jakveNaM saddhiM lavaNasamudaM majhamamajheNaM vIIvayamANA ? taM evamavi gae jai NaM tubbhe mamaM avayakkhaha to bhe asthi jIviyaM / aha NaM nAvayakkhaha to bhe imeNaM nIluHpalagavala jAva eDemi / tae NaM te mAkaMdiyadAragA rayaNadIvadevayAe aMtie eyamaDhe soccA nisamma abhIyA atatthA aNuvviggA akkhubhiyA asaMbhaMtA rayaNadIvadevayAe evamaTuM no ADhaMti no pariyANaMti nAvayakkhaMti aNADhIyamANA apariyANamANA aNavayakkhamANA ya selaeNaM jakkheNaM saddhiM lavaNasamuhaM majjhamajhaNaM vIIvayaMti / tae NaM sA rayaNadIvadevayA te mAkaMdiyadArayA jAhe no saMcAei bahUhiM paMDilomehi ya uvasaggehi ya cAlittae vA khobhittae vA vipariNAmittae vA tAhe . mahurehiM ya siMgArehi ya kaluNehi ya uvasaggehi ya uvasaggeuM payattA yAvi hotthA - haM bho mAkaMdiyadAragA! jaI NaM tubbhehiM devANuppiyA ! mae sADhe hasiyANi ya ramiyANi ya laliyANi ya kIliyANi ya hiMDiyANi ya mohiyANi ya tAhe gaM tumbhe savAI agaNemANA mamaM vippajahAya selaeNaM saddhiM lavaNasamudaM majjhamajjheNaM vIIvayaha / tae NaM sA rayaNadIvadevayA jiNarakkhiyassa maNaM ohiNA Abhoei 2 evaM vayAsI - niccaMpi ya NaM ahaM jiNapAliyassa aNiTThA 5 / nicaM mama jiNapAlie aNiDhe 5 / niccapi ya NaM ahaM jiNarakkhiyassa iTThA 5 / niccapi ya NaM mamaM jiNarakkhie iDhe 5 / jai NaM mamaM jiNapAlie royamANiM kaMdamANiM soyamANiM tippamANi vilavamANiM nAvayakkhai kiNNaM tumaMpi jiNarakkhiyA ! mamaM royamANiM jAva nAvayakhAsa ? tae NaM:-sA pavararayaNadIvassaM devayA ohiNAM jiNara. kkhiyassa maNaM | nAUNaM vaidhanimittaM uvariMmAkaMdiyadAragANa donnhNpi||1|| dosakaliyA saililayaM nANAvihacuNNavAsamIsiyaM divvaM / ghANamaNa

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nAyAdhammakahAo [IX.90. nivvuikaraM sayouyasura bhakusumavuhi~ pamuMcamANI // 2 // nANAmaNikaNagarayaNaghaMTiyakhikhiNineuramahalabhUsaNaraveNaM / disAo vidisAo pUrayaMtI vayaNamiNaM bei sA kaluMsA // 3 // hola vasula gola nAha daiya piya ramaNa kaMta sAmiya nigghiNa nitthakka / thiNa nikivaM akayannuya siDhilabhAva nillajja lukkha akaluNa jiNarakkhiya majjhaM hiyyrkkhg||4|| na hu jujjasi ekkiya aNAhaM abaMdhavaM tujjha calaNaovAyakAriyaM ujjhiumadhannaM / guNasaMkara haM tume vihUNA na samatthA jIviuM khaNaMpi // 5 // imassa u aNegajhasamagaravividhasAvayasayAkulagharasma / rayaNAgarassa majhe appANaM vahemi tujjha purao ehi niyattAhi jai si kuvio khamAhi ekAvarAhaM me // 6 // tujjha ya vigayaghaNavimalasasimaMDalAgArasassirIyaM sArayanavakamala kumudakuvalayavimaladalanikarasarisainibhanayaNaM / vayaNaM pivAsAgayAe saddhI me pecchiu~ je avaloehi tA io mamaM nAha jo te pecchAmi vayaNakamalaM // 7 // evaM sappaNayasaralamahurII puNo 2 kaluNAI vayaNAI jaMpamANI sA pAvA maggao samaNNei pAvahiyayA // 8 // tae NaM se jiNarakkhie calamaNe teNeva bhUsaNaraveNaM kaNNasuhamaNohareNaM tehi ya sappaNayasaralamahurabhaNiehiM saMjAyaviuNaaNuMrAe rayaNadIvassa devayAe tIse suMdarathaNajahaNavayaNakaracaraNanayaNalAvaNNarUvajovaNNasiriM ca divvaM sarabhasa uvagUhiyAiM bibboyavilasiyoNi ya vihasiyasakaDakkhadiTThinissasiyamaliyauvalaliyathiyagamaNapaNayakhijjiyapasAiyANi ya saramANe rAgamohiyamaI avase kammavasagae avayakkhai maggao saviliyaM / tae NaM jiNarakkhiyaM samuppannakaluNabhAvaM maccugalasthallaMNolliyamaI avayakkhaMtaM taheva jakkhe u selae jANiUNa saNiyaM 2 uvvihai niyagapiTThAhiM vigayasaddhe / tae NaM sA rayaNadIva devayA nissaMsA kaluNaM jiNarakkhiyaM sakalusA selaga paTTAhiM ovayaM-dAsa ! maosi tti jaMpamANI apattaM sAgarAlalaM gaNhiya bAhAhiM ArasaMtaM uDDU uvvihai aMbaratale ovayamANaM ca maMDalaggeNa paDicchittA nIluppalagavalaayasipagAseNaM asivareNaM khaMDAkhAMDaM karei 2 tattha vilavamANaM tassa ya

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-IX.93] nAyAdhammakahAo.. sarasavahiyarasa ghettRNa aMgamaMgAI saruhirAI uktti baliM cauAdAseM karaI sA paMjalI paTThA / (91) evAmeva samaNAulo ! jo amhaM niggaMthANa vA niggaMthINa vA aMtie pavtraie samANe puNaravi mANussara kAmabhoge AsAyai patthayai pIchei abhilasai se NaM ihabhave cetra bahUNaM samaNAgaM bahUNaM samaNINaM bahUNaM sAvayANaM bahUgaM sAviyANaM jAtra saMsAraM agupariyaTTislai jahA va se jinnrkhie| chalio avayakkhaMto nirAvayakkho gao aviggheNaM / tanhA patrayaNasAre nirAvayakkheNa bhaviyavvaM ||1|| bhoge avayaktA paDati saMsArasAgare ghore / bhogehiM ya niravayakkhA taraMti saMsArakaMtAraM // 2 // (92) tae NaM sA rayaNadIvadevayA jeNeva jiNapAlie teNeva uvAgaccha bahUhiM aNulomehi ya pAMDalo mehi ya kharaM marjayasiMgArehi ya kaluNe hi ya uvasaggehi ya jaHhe no saMcAei cAlittae vA khobhittae vA vipariNAbhittara vA tAhe saMtA taMtA paritaMtA nivtriNNA samANI jAmetra disiM pAubbhUyA tAmeva disiM paDigayA / tae NaM se selae jakkhe jiNapAlieNa saddhiM lavaNasamudaM majjhamajjheNaM vIIvayai 2 jeNeva caMpA nayarI teNeva uvAgacchai 2 caMpAe nayarIe aggujjANaMAMsa jiNapAliyaM paTTAo oyArei 2 evaM vayAsI - esa NaM devANuppiyA ! caMpA nayarI dIsaha ttika jiNapAliyaM Apucchai 2 jAmeva disiM pAunbhUe tAmeva disiM paDigae / ( 93 ) tae NaM jiNapAlie caMpaM aNupavisai 2 jeNeva sae gihe jeNeva ammApiyaro teNeva uvAgacchai 2 ammA piUNaM royamANe jAva vilavamANe jiNarakkhiyavAvAttaM nivedei / tae NaM jiNapAlie ammApiyaro mittanAi jAva pariyaNeNaM saddhiM royamANAI bahU~I loiyAI mayakiccAI kareti 2 kAleNaM vigayasAyA jAyA / tae NaM jiNapAliyaM annayA kayAI suhAsaNavaragayaM ammApiyaro evaM vayAsI - kahaNNaM puttA ! jiNarakkhie kAlagae ? tae NaM se jiNapAlie ammApiUNaM lavaNasamuddottAraNaM ca kAliyavAyasamuccheNaM ca poyavahaNavivattiM ca phalahakhaMDaAsAyaNaM ca rayaNadIvRttAraM ca rayaNadavidevayAgeNDiM ca bhogavibhUiM ca rayaNadIvadevayA 11.

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12 nAyAdhammakahAo [IX.94 appAhaNaM ca sUlAiyapurisadarisaNaM ca selagajakkhaAruhaNaM ca rayaNadIvadevayAubasaggaM ca jiNarakkhiyavivattiM ca lavaNasamudda uttaraNaM ca caMpAgamaNaM ca selagajakkhaApucchaNaM ca jahAbhUyamavitahamasadiddhaM parikahei / tae NaM jiNapAlie jAva appasoge jAva vipulAi bhogabhogAI bhuMjamANe viharai / (94) teNaM kAleNaM teNaM samaeNaM samaNe bhagavaM mahAvIre samosaDhe jAva dhammaM soccA pavvaie egArasaMgavI mAsieNaM bhatteNaM jAva attANaM jhUsettA sohamme kappe do sAgarovamAiM ThiI pannattA / tAo AukkhaeNaM ThiikkhaeNa bhavakkhaeNaM aNaMtaraM cayaM caittA jeNeva mahAvidehe vAse sijjhihii jAva aMtaM kAhiMi / evAmeva samaNAuso ! jAva mANussae kAmabhoge no puNaravi AsAi se NaM jAva vAIvaissai jahA va se jinnpaalie| ____evaM khalu jaMbU ! samaNeNaM bhagavayA mahAvIreNa jAva saMpatteNaM navamassa nAyajjhayaNassa ayamaDhe pannatte ttibami // // navamaM nAyajjhayaNaM samattaM // 9 //

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13 -xvI.111] nAyAdhammakahAo ||solsmN ajjhayaNaM / (111) jai NaM bhaMte ! samaNeNaM 3 jAva saMpatteNaM pannarasamassa nAyajjhayaNassa ayamaDhe pannatte solasamassa NaM bhaMte ! nAyajjhayaNassa ke aDhe pannatte ? evaM khalu jaMbU ! teNaM kAleNaM 2 caMpA nAmaM nayarI hotthA / tIse NaM caMpAe nayarIe bahiyA uttarapurathime disIbhAe subhUmibhAge nAmaM ujANe hotthA / tattha NaM caMpAe nayarIe tao mAhaNA bhAyaro parivasaMti taMjahA-some somadatte somabhUI aDDA jAva aparibhUyA riuvveyajaubveyasAmaveyaathavvaNaveya jAva supariniTThiyA / tesiM mAhaNANaM tao bhAriyAo hotthA taMjahA - nAgasirI bhUyAsirI jakhasirI sukumAlA jAva tesi NaM mAhaNANaM iTThAo viule mANussae kAmabhoe bhuMjamANA viharati / tae NaM tesiM mAhaNANaM anayA kayAi egayao samuvAgayANaM jAva imeyAsave mihokahAsamullAve samuppajjitthA - evaM khalu devANuppiyA ! amhaM ime viule dhaNe jAva sAvaeje alAhi jAva AsattamAo kulavaMsAo pakAmaM dAuM pakAmaM bhottuM pakAmaM paribhAeuM / taM seyaM khalu amhaM devANuppiyA ! annamannassa gihesu kallAkalliM vipulaM asaNapANakhAimasAimaM uvakkhaDeuM paribhujemANANaM viharittae / annamannassa eyamaDhe paDisuNeti kalAkalliM annamannassa gihesu vipulaM asaNaM 4 uvakkhaDAveMti 2 paribhuMjemANA viharati / tae NaM tIse nAgasirIe mAhaNIe anayA kayAi bhoyaNavAraMe jAe yAvi hotthA / tae NaM sA nAgasirI mAhaNI vipulaM asaNaM 4 uvakkhaDAvei 2 egaM mahaM sAlaiyaM tittalAuyaM bahusaMbhArasaMjuttaM nehAvagADhaM uvakkhaDAvei egaM biMduyaM karayalaMsi AsAei 2 taM khAraM kaDavaM akhabbaM visabhUyaM jANittA evaM vayAsI-ghiratthu NaM mama nAgasirIe ardhanAe apuNNAe dUbhagAe dUbhagasattAe dubhaganiMboliyAe jAe NaM mae sAlaie bahusaMbhArasaMbhie nehAvagADhe uvakkhaDie subahudambakkhae nehakkhae ya ke| taM jai NaM mamaM jAuyAo jANissaMti to gaM mama khisissaMti / taM jAvatIva mamaM jAuyAo na jANaMti tAva mama seyaM evaM sAlajhyaM vittalAuyaM bahusaMbhAranehakayaM egaMte govittae anaM sAlAi

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nAyAdhammakAo [XVI.112 mahuraMlAuyaM jAva nehAvagADhaM uvakkhaDittae / evaM saMpehei 2 taM sAlaiyaM jAva govei 2 annaM sAlaiyaM maddurelAuyaM uvakkhaDei 2 tesiM mAhaNANaM vhAyANaM jAva suhAsaNavaragayANaM taM vipulaM asaNaM 4 parivesei / tae NaM te mAhaNA jimiyabhuttuttarAgayA samANA AyaMtA cokkhA paramasuibhUyA sakammasaMpauttA jAyA yAvi hotthA / tae NaM tAo mAhaNIo vhAyAo jAva vibhUsiyAo taM vipulaM asaNaM 4 AhArati 2 jeNeva sayAI 2 gihAI teNeva uvAgacchaMti 2 sakammasaMpauttAo jAyAo / 14 (112) teNaM kAleNaM 2 dhammaghosA nAmaM therA jAva bahuparivArI jeNeva caMpA nayarI jeNeva subhUmibhAge ujjANe teNeva uvAgacchaMti 2 ahApaDirUvaM jAva viharati / parisA niggayA dhammo kahio parisA paDigayA / tae NaM tesiM dhammaghosANaM therANaM aMtevAsI dhammaruI nAmaM aNagAre urAle jAva teyalesse mAsaMmAseNaM khamamANe viharai / tae NaM se dhammaruI aNagAre mAsakhamaNapAraNagaMsi paDhamAe porisIe sajjhAyaM karei 2 bIyAe porisIe evaM jahA goyamasAmI taheva u~ggAhei 2 taheva dhammaghosaM theraM Apucchai jAva caMpAe nayarIe uccanIyamajjhimakulAI jAva aDamANe jeNeva nAgasirIe mAhaNIe gihe teNeva aNupaviTThe / tae NaM sA nAgasirI mAhaNI dhammaruI ejjamANaM pAsai 2 tassa sAlaiyassa tittakaDuyassa bahunehAvagADhassa eMDaNaTTayAe haTThatuTThA uTThAe uTThei 2 jeNeva bhattaghare teNeva uvAgacchai 2 taM sAlaiyaM tittakaDuyaM ca bahune hAvagADhaM dhammaruissa aNagArassa paDiMggahasi savvameva nissirai / tae NaM se dhammaruI aNagAre ahApajjattamittikaTTu nAgasirIe mAhaNIe gihAo paDinikkhamai 2 caMpAe nayarIe majjhamajjheNaM paDinikkhamai 2 jeNeva subhUmibhAge ujjANe teNeva uvAgacchai 2 jeNeva dhammaghosA therA teNeva uvAgacchai 2 dhammaghosassa adUrasAmaMte annapANaM paDilehei 2 annapANa karayalaMsi paDiMsei / tae NaM dhammaghosA therA tassa sAlaiyassa nehA - vagADhassa gaMdheNaM abhibhUyA samANA taio sAlaiyAo nehAvagADhAo egaM biMduyaM gahAya karaya Msi AsAditi vittaM khAraM kayaM akhajjaM

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- XVI.112] nAyAdhammakahAo abhojaM visabhUyaM jANittA dhammareiM aNagAraM evaM vayAsI :- jai NaM tumaM devANuppiyA ! eyaM sAlaiyaM jAva nehAvagADhaM AhAresi to gaM tuma akAle ceva jIviyAo vavarovijjasi / taM mA NaM tuma devANuppiyA ! imaM sAlaiyaM jAva AhAresi mA NaM tumaM akAle ceva jIviyAo vavarovijasi / taM gacchaha NaM tumaM devANuppiyA ! imaM sAlaiyaM egaMtamaNAvAe acitte thaMDille parivehi 2 annaM phAsuyaM esaNijaM asaNaM 4 paDi, gAhettA AhAraM AhArahi / tae NaM se dhammaruI aNagAre dhammaghoseNaM thereNaM evaM vutte samANe dhammaghosassa therassa aMtiyAo paDinikkhamai 2 subhUmibhAgAo ujANAo adUrasAmaMte thaMDillaM paDilehei 2 tAo sAlaiyAo egaM biMdugaM gahAya 2 thaMDillaMsi nisirai / tae NaM tassa sAlaiyassa tittakaDuyassa bahunehAvagADhassa gaMdheNaM bahUNi pipIligAsahassANi pAubbhUyA jA jahA ya NaM pipIligA AhArei sA NaM tahA akAle ceva jIviyAo vavarovijai / tae NaM tassa dhammaruissa aNagArassa imeyArUve ajjhathie 4- jai tAva imassa sAlaiyassa jAva egami biMduyaMmi pakkhittaMmi aNegAiM pipIligAsahassAI vavarovijaMti taM jai NaM ahaM eyaM sAlaiyaM thaMDilaMsi savvaM nisirAmi to gaM bahUNaM pANANaM 4 vahakaraNaM bhavissai / taM seyaM khalu mama aiyaM sAlaiyaM jAva nehAvagADhaM sayameva Aharittae mama ceva eeNaM sarIraeNaM nijjAu ttikaTu evaM saMpehei 2 muhapottiyaM 2 paDilehei 2 sasIsovariyaM kAyaM pamajjei 2 taM sAlaiyaM tittakaDuyaM bahunehAvagADhaM bilamiva pannagabhUeNaM appANaeNaM savvaM sarIrakohagaMsi pakkhivai / tae NaM tassa dhammaruiyassa taM sAlaiyaM jAva nehAvagADhaM AhAriyassa samANassa muhuttaMtareNaM pariNamamANasi sarIragaMsi veyaNA pAunbhUyA ujjalA jAva durhiyaasaa| tae NaM se dhammaruI aNagAre athAme abale avIrie apurisakkAraparakkame adhAraNijjamittikaTu AyArabhaMDagaM egaMte ThAvei 2 thaMDillaM paDilehei 2 dabbhasaMthAragaM saMthArei 2 dabbhasaMthAragaM durUhai 2 puratthAbhimuhe saMpaliyaMkanisaNe karayalapariggahiyaM evaM vayAsI- namotthu NaM arahaMtANaM jAva saMpattANaM namotthu

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nAyAdhammakahAo [XVI.112NaM dhammaghosANaM therANaM mama dhammAyariyANaM mama dhammovaesagANaM puTiva pi NaM mae dhammaghosANaM therANaM aMtie samve pANAivAe paJcakkhAe jAvajIvAe jAva pariggahe iyANiM pi NaM ahaM torsa ceva bhagavaMtANaM aMtieM savvaM pANAivAyaM paJcakkhAmi jAva pariggaraM paJcakkhAmi jAvajIvAe jahA khaMdao jAva carimehiM ussAsahiM vosirAmi ttikaTu AloiyapaDite samAhipatte kAlagae / tae NaM te dhammaghosA therA dhammaruI aNagAraM ciragayaM jANittA samaNe niggaMthe sadAveMti 2 evaM vayAsI- evaM khalu devANuppiyA! dhammaruissa aNagArassa mAsakkhamaNapAraNagaMsi sAlaiyassa jAva nehAvagADhassa nisiraNaTThayAe bahiyA niggae cirAvei |tN gacchaha NaM tumbhe devANuppiyA! dhammaruissa aNagArassa savvao samaMtA maggaNagavesaNaM kareha / tae NaM te samaNA niggaMthA jAva paDisuNeti 2 dhammaghosANaM therANaM aMtiyAo paDinikkhamAMta 2 dhammaruissa aNagArassa savvao samaMtA maggaNagavesaNaM karemANA jeNeva thaMDillaM teNeva uvAgacchaMti 2 dhammaruiyassa aNagArassa sarIragaM nippANaM niccejhaiM jIvavippajaDhaM pAsaMti 2 hA hA! aho ! akajamitikaTTu dhammaruissa aNagArassa parinivvANavattiyaM kAussaggaM kareMti dhammaruissa AyArabhaMDagaM geNhaMti 2 jeNeva dhammaghosA therA teNeva uvAgacchaMti 2 gamaNAgamaNaM paDikamaMti 2 evaM vayAsIevaM khalu amhe tubhaM aMtiyAo paDinikkhamAmo 2 subhUmibhAgassa ujANassa pariperateNaM dhammaruissa aNagArarasa savvaM jAva karemANA jeNeva thaMDille teNeva uvAgacchAmo jAva ihaM havvamAgayA / taM kAlagae NaM bhaMte ! dhammaruI aNagAre ime se AyArabhaMDae / tae NaM dhammaghosA therA puvagae uvaogaM gacchati 2 samaNe niggaMthe niggaMthIo ya sadAveMti 2 evaM vayAsI - evaM khalu ajo ! mama aMtevAsI dhammaruI nAmaM aNagAre pagaimadae jAva viNIe mAsaMmAseNaM aNikkhitteNaM tavokammeNaM jAva nAgasirIe mAhaNIe gihaM aNupavisaMi / tae NaM sA nAgasirI mAiNI jAva nisirai / tae NaM se dhammaruI aNagAre ahApajatsamittikaTu jAva kAlaM aNavakaMkhamANe viharai / se NaM dhammaruI aNagAre bahUNi vAsANi

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-XVI.113] nAyAdhammakahAo sAmaNNapariyAgaM pAuNittA AloiyapaDikate samAhipatte kAlamAse kAlaM kiyA urdU sohamme jAva savvaTThasiddhe mahAvimANe devattAe uvabanne / tattha NaM atthegaiyANaM jahannamaNukkoseNaM tettIsaM sAgarovamAI ThiI pnnttaa| tattha NaM dhammaruissa vi devassa tettIsaM sAgarovamAiM ThiI pannattA / se gaM dhammaruI deve tAo devalogAo jAva mahAvidehe vAse sijjhihii / ___(113) taM dhiratthu NaM ajz2o ! nAgasirIe mAhaNIe ardhanAe apuNNAe jAva niMboliyAe jAe NaM tahArUve sAhU sAhurUve dhammaruI aNagAre mAsakkhamaNapAraNagaMsi sAlaieNaM jAva gADheNaM akAle ceSa jIviyAo vavarovie / tae NaM te samaNA niggaMthA dhammaghosANaM therANaM aMtie eyamaDhe socA nisamma caMpAe siMghADaga jAva pahesu bahujaNassa eSamAikkhaMti 4- dhiratthu NaM devANuppiyA ! nAgasirAe jAva niMboliyAe jAe Ne tahArUve sAhU sAhurUve sAlaieNaM jIviyAo vvrovie| tae NaM tesiM samaNANaM aMtie eyamaDhe socA nisamma bahujaNo annamantrassa evamAikkhai evaM bhAsai-dhiratthu NaM nAgasirIe mAhaNIe jAva jIviyAo vavarovie / tae NaM te mAhaNA caMpAe nayarIe bahujaNassa aMtie eyamaTuM socA nisamma AsuruttA jAva misimisemANA jeNeva nAgasirI mAhaNI teNeva uvAgacchaMti 2 nAgasiriM mAhANiM evaM vayAsI-haM bho nAgasirI ! apatthiyapatthie ! duraMtapaMtalakkhaNe! hINapuNNacAuddase ! dhiratthu NaM tava adhannAe apuNNAe niMboliyAe jAe NaM tume tahArUve sAhU sAhurUve mAsakhamaNapAraNagaMsi sAlaieNaM jAva vavarovie uccAvayAhiM akosaNAhiM akosaMti uccAvayAhiM uddhaMsAhiM uddhaMseMti uccAvayAhiM ninbhacchaNAhiM nibbhaccheti uccAvayAhiM nicchoDaNAhiM nicchoDeMti tajati tAleti tajittA tAlittA sayAo gihAo nicchubhaMti | tae NaM sA nAgasirI sayAo gihAo nicchUDhA samANI caMpAe nayarIe siMghADagatiyacaukkacaJcaracaummahamahApahapahesu bahujaNeNaM hIlijamANI khisijamANI nidijamANI garahijamANI tijijamANI pavvahijjamANI dhikArijjamANI thukkArijjamANI katthai ThANaM vA nilayaM vA alabha

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18 nAyAdhammakahAo [XVI.114mANI 2 daMDIkhaMDanivasaNA khaMDamallayakhaMDaghaDagahatthagayA phuTTahaDAhaDasIsA macchiyAcaDagareNaM annijjamANamaggA gihaMgiheNaM dehabaliyAe vittiM kappemANA viharai / tae NaM tIse nAgasirIe mAhaNIe tabbhavasi ceva solasa royAyaMkA pAunbhUyA taMjahA- sAse kAse joNisUle jAva koddhe|tennN sA nAgasirI mAhaNI solasahiM rogAyaMkehiM abhibhUyA samANI aTTaduhavasaTTA kAlamAse kAlaM kiccA chaTThIe puDhavIe ukosaM bAvIsasAgarovamaTTiiesu neraiesu neraiyattAe uvavannA / sA NaM tao aNaMtaraM utpaTTittA macchesu uvavanA / tattha NaM satthavajjhA dAhavakaMtIe kAlamAse kAlaM kiccA ahesattamAe puDhavIe ukosasAgarovamaTTiIesu naraesu neraiesu uvavannA |saa NaM taoNaMtaraM uvvaTTittA doccapi macchesu uvvjji| tattha vi ya NaM satthavajjhA dAhavakaMtIe docaMpi ahe sattamAe puDhavIe ukosasAgarovamaTThiiesu neraiesu uvvji| sA NaM taohiMto jAva uvaTTittA tazcapi macchesu uvavannA / tattha vi ya NaM satthavajjhA jAva kAlamAse kAlaM kiccA doccaMpi chaTThIe puDhavIe ukkoseNaM / taoNaMtaraM uvvATTattA uraesu evaM jahA gosAle tahA neyamvaM jAva rayaNappabhAo puDhavIo uThavaTTittA sannIsaiM uvavanA / tao uvvaTTittA jAiM imAiM khahayaravihANAMi jAva aduttaraM ca NaM kharabAyarapuDhavikAiyattAe tesu annegsyshsskhutto| (114) sA NaM taoNaMtaraM uvvaTTittA iheva jaMbuddIve dIve bhArahe vAse caMpAe nayarIe sAgaradattassa satthavAhassa bhahAe bhAriyAe kucchisi dAriyattAe paJcAyAMyA / tae NaM sA bhaddA satthavAhI navaNhaM mAsANaM dAriyaM payAyA sukumAlakomaliyaM gayatAluyasamANaM / tIse NaM dAriyAe nivvattabArasAhiyAe ammApiyaro imaM eyArUvaM goNNaM guNanipphannaM nAmadhez2a kareMti - jamhA NaM amhaM esA dAriyA sukumAlA gayatAluyasamANA taM hou NaM amhaM imIse dAriyAe nAmadhenaM sukumAliyA 2 / tae NaM tIse dAriyAe ammApiyaro nAmadhenaM kareMti sUmauliyatti / tae NaM sA sUmAliyA dAriyA paMcadhAIpariggahiyA taMjahA - khIradhAIe jAva girikaMdaramallINA iva caMpagalayA nivAyanivAghAyaMsi jAva parivaDcha / tae

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-xvi.115] nAyAdhammakahAo 19 NaM sA sUmAliyA dAriyA ummukkebAlabhAvA jAva rUveNaM ya jovvaNeNa ya lAvaNNeNa ya ukiTThA ukiTThasarIrA jAyA yAvi hotthA / . (115) tattha NaM caMpAe nayarIe jiNadatte nAmaM satthavAhe aDDe / tassa NaM jiNadattassa bhaddA bhAriyA sUmAlA iTThA mANussae kAmabhoge paJcaNubbhavamANA viharaMi / tassa NaM jiNadattassa putte bhaddAe bhAriyAe attae sAgarae nAmaM dArae sukumAle jAva surUve / tae NaM se jiNadatte satthavAhe annayA kayAi sayAo gihAo paDinikkhamai 2 sAgaradattassa satthavAhassa adUrasAmateNaM vIIvayai / imaM ca NaM sUmAliyA dAriyA vhAyA ceDiyAsaMghapakhuiDA uppi AgAsatalagaMsi kaNagatidUsaeNaM kIlamANI viharai / tae NaM se jiNadatte satthavAhe sUmAliyaM dAriyaM pAsai 2 sUmAliyAe dAriyAe rUve ya 3 jAyavimhae koDubiyapurise sahAvei 2 evaM vayAsI - esa NaM devANuppiyA! kassa dAriyA kiM vA nAmadhenaM se ? tae NaM te koDaMbiyapurisA jiNadattaNaM satthavAheNaM evaM vuttA samANA hahatuTThA karayala jAva evaM vayAsI-esa NaM sAgaradattassa 2 dhUyA bhahAe attayA sUmAliyA nAmaM dAriyA sukumAlapANipAyA jAva ukiTThA / tae NaM jiNadatte satthavAhe tersi koDuMbiyANaM aMtie eyamaheM socA jeNeva sae gihe teNeva uvAgacchai 2 vhAe mittanAiparikhuDe capAe nayarIe majjhamajheNaM jeNeva sAgaradattassa gihe teNeva uvAgae / tae NaM se sAgaradaste 2 jiNadattaM 2 ejamANaM pAsai 2 AsaNAo abbhuDhei 2 AsaNeNaM uvanimaMtei 2 AsatthaM vIsatthaM suhAsaNavaragayaM evaM vayAsI - bhaNa devANuppiyA ! kimAgamaNapaoyaNaM / tae NaM se jiNadatte sAgaradattaM evaM kyAsI- evaM khalu ahaM devANuppiyA! tava dhUyaM bhadAe attiyaM sUmAliyaM sAgarassa bhAriyattAe varemi / jai NaM jANaha devANuppiyA ! juttaM vA pattaM vA salAhaNijjaM vA sariso vA saMjogo tA dijauNaM samAliyA sAgaradAragassa / tae NaM devANuppiyA~ ! kiM dalayAmo sukaM ca sUmAliyAe ? tae NaM se sAgaradace 2 jiNadattaM 2 evaM vayAsI - evaM khalu devANuppiyA ! samAliyA dAriyAM egA egajAyA

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.0 nAyAdhammakahAo [XVI.116 iTThA 5 jAva kimaMga puNa pAsaNayAe / taM no khalu ahaM icchAmi sUmAliyAe dAriyAe khaNamavi vippogN| taM jai NaM devANuppiyA ! sAgarae dArae mama gharajAmAueM bhavai to NaM ahaM sAgaradAragassa sUmAliyaM dalayAmi / tae NaM se jiNadatte 2 sAgaradatteNaM 2 evaM vutte samANe jeNeva sae gihe teNeva uvAgacchai 2 sAgaradAragaM sahAvei 2 evaM vayAsIevaM khalu puttA ! sAgaradatte 2 mamaM evaM kyAsI-evaM khalu devANuppiyA! sUmAliyA dAriyA iTThA taM ceva / taM jai NaM sAgaradArae mama gharajAmAUe bhavai tAva dalayAmi / tae NaM se sAgarae dArae jiNadatteNaM 2 evaM vutte samANe tusiNIe / tae NaM jiNadatte 2 annayA kayAi sohaNaMsi tihikaraNe vipulaM asaNaM 4 uvakkhaDAvei 2 mittanAi AmaMtei jAva sakArettA sammANettA sAgaraM dAragaM vhAyaM jAva savvAlaMkAravibhUsiyaM karei 2 purisasahassavAhiNIyaM sIyaM durUhAvei 2 mittanAi jAva saMparivuDe savviDDIe sayAo gihAo niggacchai 2 caMpaM nayariM majhamajheNaM jeNeva sAgaradattassa gihe teNeva uvAgacchai 2 sIyAo paJcokahai 2 sAgaraM dAragaM sAgaradattassa 2 uvaNei / tae NaM se sAgaradatte 2 vipulaM asaNaM 4 uvakkhaDAvei 2 jAva sammANesA sAgaraM dAragaM sUmAliyAe dAriyAe saddhiM paTTayaMsi durUhAvei 2 sevApIehiM kalasehiM majAvei 2 aggihomaM karAvei 2 sAgaraM dArayaM sUmAliyAe dAriyAe pANiM geNhAvei / / (116) tae NaM sAgarae sUmAliyAe dAriyAe imaM eyArUvaM pApiphAsaM 'saMvedei se jahAnAmae asipatte i vA jAva mummure i vA etto aNi?tarAe ceva pANiphAsaM saMvedei / tae NaM se sAgarae akAmae avasavase muhuttamettaM saMciTThai / taeNaM sAgaradatte 2 sAgarassa ammApiyaro mittanAi vipulaM asaNaM 4 puSphavattha nAva sammANettA paDivisajjei / tae NaM sAgarae sUmAliyAe saddhiM jeNeva vAsaghare teNeva uvAgacchai 2 sUmAliyAe dAriyAe saddhiM talimaMsi nivajjaitaeNaM se sAgarae dArae sUmAliyAe dAriyAe imaM eyArUvaM aMgaphAsaM pADisaMvedei se jahAnAmae asipate i vA kAma

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-XVI.IN nAyAdhammakahAo amaNAmatarAgaM ceva aMgaphAsaM paccaNubhavamANe viharai |te paM se sAgarae dArae sUmAliyAe dAriyAe aMgaphAsaM asahamANe avasavase muhuttamettaM saMciTThai / tae NaM se sAgaradArae sUmAliyaM suhapasuttaM jANittA sUmAliyAe dAriyAe pAsAo uThei 2 jeNeva sae sayaNijje teNeva uvAgacchai 2 sayaNIyaMsi nivajjai / tae NaM sUmAliyA dAriyA tao mahattaMtarassa paDibuddhA samANI paiMvayA paimaNurattA paI pAse apassaimANI talimAo uhei 2 jeNeva se sayaNijje teNeva uvAgacchai 2 sAgarassa pAse [vajai / vae NaM se sAgaradArae sUmAliyAe dAriyAe docaMpi imaM eyArUvaM aMgaphAsaM paDisaMvedei jAva . akAmae avasavase muhuttamettaM sNcitttthi| tae NaM sAgaradArae sUmAliyaM dAriyaM suhapasuttaM jANittA sayaNijjAo uddei 2 vAsagharassa dAraM vihADei 2 mArAmukke viva kAe jAmeva disi pAunbhUe tAmeva disiM pddige| (117) vae NaM sUmAliyA dAriyA tao muhuttaMtarassa paDibuddhA pativayA jAca apAsamANI sayaNijjAo uThUi sAgarassa dAragassa savvao samaMtA mamgaNagavesaNaM karemAmI 2 vAsagharassa dAraM vihADiyaM pAsai 2 evaM vayAsI - gae paM se sAgarae ttikaTu ohayamaNasaMkappA jAva jhiyAyai / tae NaM sA bhasa sasthavAhI kallaM pAuppabhAyAe sasacehiM sadAvei 2 evaM vayAsI - gacchaha NaM tumaM devANuppie ! vahUvarassa muhadhovaNiyaM uvaNehi / tae NaM sA dAsaceDI bhadAe evaM buttA samANI eyamae tahatti praDisuNei 2 mudhokaNiyaM geNhai 2 jeNeva vAsaghare teNena uvAgacchai sUmAliyaM dAriyaM bAba jhiyAyamANiM pAsai 2 evaM bayAsI - minnaM tubbhe devANuppimA ! ohayaNamaNasaMkappA jAba jhiyAhi ? tae paM sA sUmAliyA dAriyA taM dAsaceDiyaM evaM payAsI-evaM khalu devANuppiyA! sAgarae dArae mamaM suhaphsuttaM jASittA mama pAsAo uThei 2 vAsagharaduvAraM avaguNei jAva paDigae / tae NaM hai bao muhuttaMvarassa bhAva viDiyaM prAsAmi 2 gae NaM se sAbarae cikaTu bhoDyamaNasaMkamA mAtra jhiyAyAmi / tae paM sama dAmane

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nAyAdhammakahAo [XVI.117sUmAliyAe dAriyAe eyamaha soccA jeNeva sAgaradatte 2 teNeva uvAgacchai 2 sAgaradattassa eyamae nivedei / tae NaM se sAgaradatte dAsaceDIe aMtie eyamaDhe socA nisamma Asurutte 4 jAva misimisemANe jeNeva jiNadattassa 2 gihe teNeva uvAgacchai 2 jiNadattaM 2 evaM vayAsI - kinnaM devANuppiyA ! eyaM juttaM vA pattaM vA kulANurUvaM vA kulasarisaM vA jaNNaM sAgarae dArae sUmAliyaM dAriyaM adihadosavaDiyaM paivayaM vippajahAya ihamAgae ? bahUAhiM khijjaNiyAhi ya ruMTaNiyAhi ya upAlaMbhai / tae NaM jiNadatte sAgaradattassa 2 eyamahUM socA jaNeva sAgarae teNeva uvAgacchai. 2 sAgaraM dArayaM evaM vayAsI- duTu NaM puttA! tume kayaM sAgaradattassa gihAo ihaM havvamAgacchaMteNaM / taM gacchaha NaM tumaM puttA! evamavi gae sAgaradattassa gihe / tae NaM se sAgarae jiNadattaM evaM kyAsI - aviyAI ahaM tAo! giripaDaNaM vA tarupaDaNaM vA maruppaMvAyaM vA jalappavAyaM vA jalaNappavesaM vA visabhakkhaNaM vA satthovADaNaM vA vihANasaM vA giddhapaTuM vA pavvajaM vA videsagamaNaM vA anbhuvagacchejA no khalu ahaM sAgaradattassa giheM gcchejjaa| tae NaM se sAgaradatte 2 kuiMtariyAe sAgarassa eyamaha~ nisAmei 2 lajie vilIe viDDe jiNadattassa 2 gihAo paDinikkhamai 2 jeNeva sae gihe teNeva uvAgacchai 2 sukumAliyaM dAriyaM sahAvei 2 aMke nivesei 2 evaM vayAsI - kinnaM tava puttA ! sAgaraeNaM dAraeNaM ? ahaM NaM tumaM tassa dAhAmi jassa NaM tumaM iTThA mAmA bhavissasi tti sUmAliyaM dAriyaM tAhiM iTTAhiM jAva vaggUhiM samAsAsei 2 paDivisajei / nae NaM se sAgaradatte 2 annayA uppi AgAsatalagaMsi suhanisaNNe rAyamaggaM oloemANe 2 ciTThai / tae NaM se sAMgaradatte egaM mahaM damagapurisaM pAsai daMDikhaMDanivasaNaM khaMDamallagakhaMDaghaDagahatthagayaM macchiyAsahassehiM jAva abhijamANamaggaM / tae NaM se sAgaradatte satthavAhe koDuMbiyapurise sadAvei 2 evaM bayAsI - tumbhe NaM devANuppiyA ! eyaM damagapurisaM vipuleNaM. asaNeNaM 4 paDilAbheha gihaM aNuppaviseha 2 khaMDamadhvagaM khaMDa

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23 -XVL1171 nAyAdhammakahAo ghaDagaM ca se egaMte eDeha. 2 alaMkAriyakammaM kAreha 2 pahAyaM kayabalikamma jAva savvAlaMkAravibhUsiyaM kareha 2 maNunnaM asaNaM 4 bhoyAveha mama aMtiyaM uvaNeha / tae NaM te koDuMbiyapurisA jAva paDimuNeti 2 jeNeva se damagapurise teNeva uvAgacchaMti 2. taM damamapurisaM asaNeNaM 4 urvappalobhaMti 2 sayaM gihaM aNuppavesiMti 2 taM khaMDamallagaM khaMDaghaDagaM ca tassa damagapurisassa egate eDeMti / tae NaM se. damagapurise. taMsi khaMDamallagaMsi khaMDaghaDagaMsi ya eDijamANasi mahayA 2 saddeNaM Arasai / tae NaM se sAgaradatte tassa damagapurisassa taM mahayA 2 ArasiyasahaM socA nisamma koDuMbiyapurise evaM vayAsI-kinnaM devANuppiyA ! esa damagapurise mahayA 2 saheNaM Arasai ? tae NaM te. koDuMbiyapurisA evaM vayAsI- esa NaM sAmI ! taMsi khaMDamallagaMsi khaMDaghaDagaMsi ya eDijamANaMsi mahayA 2 saheNaM Arasai / tae NaM se sAgaradatte 2 te koDaMbiyapurise evaM vayAsI- mA gaM tubbhe devANuppiyA ! eyassa damagassa taM khaMDagaM jAva eDeha pAse se Thaveha jahA NaM pattiyaM bhavai / te taheva ThAveMti 2 tassa damagassa alaMkAriyakammaM kareMti 2 sayapAgasahassapAgehiM tellehiM abhigeMti abhigie samANe surabhiNA gaMdhaivaTTaeNaM gAya uvaTTati 2 usiNodagaNaM gaMdhodaeNaM NhANeti sIodageNaM grahANeti. pamhalasukumAlagaMdhakAsAie gAyAiM lUhati 2 haMsalakkhaNaM par3agasADagaM pariheti 2 savvAlaMkAravibhUsiyaM kareMti 2 vipulaM asaNaM 4 bhoyAveMti 2 sAgaradattassa samIve uvaNeti / tae NaM se sAgaradatte 2 sUmAliyaM dAriyaM vhAyaM jAva savvAlaMkAravibhUsiyaM karettA taM damagapurisaM evaM vayAsI - esa NaM devANuppiyA ! mama dhUyA iTThA / eyaM NaM ahaM tava bhAriyattAe dalayAmi bhadiyAe bhaddao bhavejjAsi / tae NaM se damagapurise sAgaradattassa eyamaDhe paDisuNei 2 sUmAliyAe dAriyAe saddhiM vAsagharaM aNupavisai sUmAliyAe dAriyAe saddhiM talimaMsi nivajai / tae NaM se damagapurise sUmAleiyAe imaM eyArUvaM aMgaphAsaM paDisaMvedei sesaM jahA sAgarassa jAva sayaNijjAo abbhuDhei 2 vAsagharAo niggacchai 2 khaMDa

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nAvAcAmabahAmo PXVI.11 maha khaMDadhaDagaM ca gahAya mArAmuka viva kAe jAmeva disi pAummUe tAmeva disiM paDigae / tae NaM sA sUmAliyA jAva gae gaM se damaga. purise tikaTTu ohayamaNasaMkappA jAva jhiyaayi| ___(118) sae NaM sA bhaddA kallaM pAuppabhAyAe dAlacehiM sadAveda jAva sAgaradattassa eyamahUM nivedei / tae NaM se sAgaradale taheva saMbhaMte samANe jeNeva vAsaghare teNeva uvAgacchada 2 sUmAliyaM dAriyaM aMke nivesei 2 evaM vayAsI-aho NaM tumaM puttA ! purAporANANaM kammANa jAva pavaNubbhavamANI vihrsi| taM mA gaM tumaM puttA! ohayamaNasaMkappA jAva jhiyAhi / tumaM NaM puttA ! mama mahANasaMsi vipulaM asaNaM 4 jahA poTilA jAva paribhASamANI viharAhi / tae NaM sA sUmAliyA dAriyA payamadvaM parisuNei 2 mahANasasi vipulaM asaNaM 4 jAva dalamANI viharada / teNaM kAleNaM 2 govAliyAo ajjAo bahussuyAo evaM jaheva teyaliNAe mukhyayAo taheva samosaDhAo taheva saMghAuo jAva aNupaviDhe taheva jAva sUmAliyA paDilAbhettA evaM kyAsI- evaM khalu ajAo! ahaM sAgarassa aNiTThA jAva amaNAmA / necchA NaM sAgarae dArae mama nAmaM vA jAva parimogaM vA / massa jassa vi va gaM dejAmi tassa tassa vi yaNaM aNiTThA jAva amaNAmA bhavAmi / tumme ya NaM ajjAo! bahunAyAyo evaM jahA poTTilA jAva uvaladdhe NaM jeNaM ahaM sAgarassa dAragassa iTTA kaMtI jAva bhavennAmi / ajAo taheva bhaNaMti taheva sAviyA jAyA taheba ciMtA taheva sAgaradattassa Apucchai jAva govAliyANaM aMtiyaM pvvdyaa| tae NaM sA sUmAliyA ajA jAyA iriyAMsamiyA jAva guttabamayAriNI bahUhiM cautthachaTTaTThama jAva viharai | tae Na sA sUmAliyA ajjA annayA kayAi jeNeva govAliyAo annAo teNeva uvAgacchai 2 vaMdaI namasai 2 evaM vayAsI - icchAmi NaM ajAo! tubbhehiM abbhaNunAyA samANI caMpAe bAhiM subhUmibhAgassa ujANassa adUrasAmaMte chaTuMchaTeNaM aNikkhiteNaM tavokammeNaM surAbhimuhI AyAvemANI viharittae / tae NaM tAo govAliyAo ajAo sUmAliyaM evaM vayAsI-amhe NaM ano!

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-XVI.1201 bhAvAyammakahAno samaNIo niggaMthIo iriyAsamiyAo Ava guttabaMmacAriNIo / no khalu amheM kappai bahiyA gAmassa vA jApa sanivasarasa vA chaTuMchaTTeNaM nAva viharittae / kappai NaM amheM aMtouvassayassa baparikkhittassa saighADibaddhiyAe NaM samatalapaIyAe AyAvettae / tae NaM sA sUmAliyA govAliyAe eyamadvaM no sahahai no pattiyaha no roeI eyamaDhe asarahamANI 3 mubhUmibhAgassa ujjANassa adUrasAmaMte chaTuMchaTeNaM nAva biharai / (119) sastha NaM caMpAe laliyA nAma goTThI parivasai naravaidinnapaiyArA ammApiiniyayanippivAsA vesavihArakayanikeyA nANAvihaaviNayappahANA aDDA nAva aparibhUyA / tattha NaM caMpAe devadattA nAmaM gaNiyA hotthA sUmAlA jahA aMDanAe / tae NaM tIse laliyAe goTThIe anayA kayAi paMca gohillagapurisA devadattAe gaNiyAe saddhiM subhUmibhAgassa ujANassa ujANasiriM pacaNubbhavamANA viharati / tattha NaM ege gohillagapurise devadattaM gANayaM ucchaMge dharei ege piTThamo AyavattaM dharei ege pupphapUragaM raei ege pAe raei ege cAmarukkhevaM karei / tae NaM sA sUmAliyA ajjA devadattaM gaNiyaM tehiM paMcahi gohillapurisehiM saddhiM urAlAI mANussagAI bhogabhogAI bhuMjamANIM pAsai 2 imeyArUve saMkappe samuppajitthA - aho NaM imA itthiyA purAporANANaM kammANaM jAva viharai / taM jai NaM kei imassa sucariyassa tavaniyamabaMbhaceravAsassa kallANe phalavicivisese atthi to NaM ahamavi AgamisseNaM bhavaggahaNeNaM imeyArUvAiM jarAlAI jAva viharijjAmi tikaTu niyANaM karei 2 AyAvaNabhUmIeM pnycorubhaii| (120) tae NaM sA sUmAliyA ajA sarIrabAuMsA jAyA yAvi hotthA abhikkhaNaM 2 hatthe dhovei abhikkhaNaM 2 pAe dhovei sIsaM dhovei muhaM dhovei thaNatarAI dhovei kakkhaMtarAiM dhovei gujhaMtarAiM dhovei jattha 2 NaM ThANaM vA sejaM vA nisIhiyaM vA ceei tattha vi yaNaM putvAmeva udaeNaM abbhukkhettA tao pacchA ThANaM vA 3 ceei / tae NaM tAo govAliyAo ajjAo sUmAliyaM ajaM evaM vayAsI-evaM khalu ajje ! amhe

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28 nAyAdhammakahAyo [XVI.121samaNIo niggaMthIo iriyAsamiyAo jAva bNbhcerdhaarinniio|noN khalu kappai amhaM sarIrabAusiyAe hottae / tumaM ca NaM aje ! sarIrabAusiyA abhikkhaNaM 2 hatthe dhovesi jAva ceesi / taM tuma NaM devANuppie ! eyassa ThANassa Aloehi jAva paDivajAhi / tae NaM sUmAliyA govAliyANaM ajANaM eyamahUM no ADhAi no pariyANAi aNADhAyamANI apariyANANI vihri| tae NaM tAo ajjAo samAliyaM ajaM abhikkhaNaM 2 hIti jAva paribhavaMti abhikkhaNaM 2 eyamaDhe nivaaraiti| tae NaM tIse sUmAliyAe samaNIhiM niggaMthIhiM hIlijamANIe jAva vArijamANIe imeyArUve ajjhathie jAva samuppajitthA - jayA NaM ahaM agAravAsamajjhe vasAmi tayA NaM ahaM appvsaa| jayA NaM ahaM muMDA bhavittA pavvaiyA tayA NaM ahaM paravasA / pudiva ca NaM mamaM samaNIo ADhAyaMti iyANi no ADhAyaMti / taM seyaM khalu mama kallaM pAuppabhAyAe govAliyANaM aMtiyAo paDinikkhamittA pADiekaM uvassayaM uvasaMpajittANaM viharittae ttikaTu evaM saMpehei 2. kallaM govAliyANaM aMtiyAo paDinikkhamai 2 pADiekaM uvassayaM uvasaMpajjittANaM viharai / tae NaM sA sUmAliyA ajjA aNohaTTiyA anivAriyA sacchaMdamaI abhikkhaNaM 2 hatthe dhovei jAva ceei tattha vi yaNaM pAsatthA pAsasthavihAriNI osannA osannavihArI kusIlA kusIlavihArI saMsattA saMsattavihArI bahUNi vAsANi sAmaNNapariyAgaM pAuNai 2 addhamAsiyAe salehaNAe tassa ThANassa aNAloiyapaDikaMtA kAlamAse kAlaM kiccA IsANe kappe annayaraMsi vimANaMsi devagaNiyattAe uvvnnaa| tatthegaiyANaM devINaM navapaliovamAI ThiI pannattA / tattha NaM sUmAliyAe devIe navapaliovamAiM ThiI pnnttaa| (121) teNaM kAleNaM 2 iheva jaMbuddIve 2 bhArahe vAse paMcAlesu jaNavaesu kaMpillapure nAmaM nayare hotthA vaNNao / tattha NaM dvae nAmaM rAyA hotthA vaNNao / tassa NaM culaNI devI dha?jjuNe kumAre juvraayaa| tae NaM sA sUmAliyA devI tAo devalogAo AukkhaeNaM jAva caittA iheva jaMbuddIve 2 bhArahe vAse paMcAlesu jaNavaesu kaMpillapure nayare

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-XVI.122] mAo duvayassa ranno culaNIe devIe kucchisi dAriyattAe paccAyAyA / tae NaM sA culaNI devI navahaM mAsANaM jAva dAriyaM payAyA / tae NaM tIse dAriyA nivvattabAra sAhiyAe imaM payArUvaM nAmaM - jamhA NaM esA dAriyAdupayassa ranno dhUyA culaNIe devIe attayA taM hoUM NaM amhaM ise dAriyA nAmadhejjaM dovaI / tae NaM tIse ammApiyaro imaM eyArUvaM goNNaM guNaniSpannaM nAmadhejjaM kareMti dovaI / tae NaM sA dovaI dAriyA paMcadhAIpariggahiyA jAva girikaMdaramallINA iva caMpagalayA nivAyanivvAghAyaMsi suhaMsuheNaM parivaDDhai / tae NaM sA dovaI devI rAyavarakannA ummukkabAlabhAvA jAva ukkiTThasarIrA jAyA yAci hotthA / tae NaM taM dovaI rAyavarakannaM annayA kayAi aMteuriyAo vhAyaM jAva vibhUsiyaM kareMti 2 duvayassa ranno pAyabaMdiyaM peseMti / tae NaM sA dovaI 2 jeNeva duvae rAyA teNeva uvAgacchai 2 duvaiyassa ranno pAyaggahaNaM karei / tae NaM se dubae rAyA dovaI dAriyaM aMke nivesei 2 dovaIe 2 rUve ya jo ya lAvaNe ya jAyavimhae dovaI 2 evaM vayAsI - jassaNaM ahaM tumaM puttA ! rAyassa vA juvarAyassa vA bhAriyattAe sayameva dalaissAmi tattha NaM tumaM suhiyA vA duhiyA vA bhavejjAsi / tae NaM mama jAvajjIvAe hiyayadIhe bhavissai / taM NaM ahaM tava puttA ! ajjayAe sayaMvaraM viyaMrAmi / ajjaryAe NaM tumaM dinnaM sayaMvarA / jaM NaM tumaM sayameva I rAyaM vA juvarAyaM vA varehisi se NaM tava bhattAre bhavissai ttikaTTu tAhiM iTThAhiM jAva AsAsei 2 paDivisajjei / (122) tae NaM se duvae rAyA dUyaM sahAvei 2 evaM vayAsI - gacchaha NaM tumaM devANuppiyA ! bAravaI nayariM / tattha NaM tumaM kaNhaM vAsudevaM samuddavijayapAmokkhe dasa dasAre baladevapAmokkhe paMca mahAvIre uggaseNapAmokkhe solasa rAyasahasse pajjunapAmokkhAo addhuMDAo kumArakoDIo saMbapAmokkhAo saTThi dudaMtasAhassIo vIra seNapAmokkhAo ekavIsaM rAyavIrapurisasAhassAo mahAseNapAmokkhAo chappannaM balavagasAhassIo anne ya bahave rAIsaratalavara mADaMbiyakoDuMbiyaibbha

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28 nAyAdhammakahAo [XVI.122seTThiseNAvaisatyavAhapabhiio karayalapariggahiyaM dasanahaM sirasAvattaM matthae aMjaliM kaTu jaeNaM vijaeNaM vaddhAvehi 2 evaM vayAhi - evaM khalu devANuppiyA ! kaMpillapure nayare duvayassa rano dhUyAe culaNIe attayAe dhaTThajjuNakumArassa bhaiNIe dovaIe 2 sayaMvare bhavissai / tae NaM tubbhe duvayaM rAyaM aNugiNhemANA akAlaparihINaM ceva kaMpillapure nayare samosaraha / tae NaM se dUe karayala jAva kaTu duvayassa rano eyamaDhe paDisuNei 2 jeNeva sae gihe teNeva uvAgacchai 2 koDuMbiyapurise sahAvei 2 evaM vayAsI - khippAmeva bho devANuppiyA ! cAugghaMTaM Asaraha juttAmeva uvaTThaveha jAva uvaTThati / tae NaM se dUe NhAe jAva sarIre cAugghaMTaM AsarahaM durUhai 2 bahUhiM purisehiM sannaddha jAva gahiyAuhapaharaNehiM saddhiM saMparivuDe kaMpillapuraM nayaraM majhamajheNaM niggacchai paMcAlajaNavayassa majjhamajheNaM jeNeva desappaMte teNeca uvAgacchai 2 surahAjaNavayassa majhamajheNaM jeNeva bAravaI nayarI teNeva uvAgacchadra 2 bAravaI nayari majjhamajheNaM aNuppavisai 2 jeNeva kaNhassa vAsudevassa bAhiriyA uvaTThANasAlA teNeva uvAgacchai 2 cAugghaMTe kAsarahaM ThAvei 2 rahAo pacoruhai 2 maNussavaggurAparikkhice pAkcAravihAreNaM jeva kaNhe asudeve teNeva uvAgacchai 2 kaNhaM vAsudevaM samuhavijayapAyokkhe ya dasa isAre jAva balavagasAhassIo karayala taM va dhana samosaraha / tae NaM se kaNhe vAsudeve tassa dUyassa aMtie eyamaha~ socchA nisamma hatuDhe jAva hiyae taM dUyaM sakArei sammANei 2 paDivisajjaDU / gae NaM se kaNhe vAsudeve koDubiyapurise sahAvei 2 evaM bayAsI - gacchaha maM tuma devAzupriyA! sabhAe suhammAe sAmudAiyaM bheri tAhi / nae paM se koDuMbiyapurise karapala jAva kaNharasa vAsudevasma eyamahaM paDimuNei 2 jeNeva sabhAe suhammAe sAmudAiyA bherI teNeba ubAgacchai 2 mAmudAi bheri mahayA 2 saddeNaM vAlei / tae NaM nAe bhAmudAjhyAe merIe tAlibAe sabANIe samudavijayapAmokkhA dasa dasAya jAba mahAsevApAmokkhAbho ippamaM balavagasAhassIo vhAyA jAba vibhUsiyA

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-XVI.122] nAyAdhammaka hAo jahAvibhava iDDisakArasamudaeNaM appegaiyA hayagayA jAva appegaiyA pAyacAravihAreNa jeNeva kaNhe vAsudeve teNeva uvAgacchaMti 2 karayala jAba kaNDaM vAsudevaM jaeNaM vijaeNaM vaddhAveMti / tae NaM se kaNhe vAsudeve koTuMbiyapurise saddAvei 2 evaM vayAsI - khippAmeva bho devANuppiyA ! 'abhisekaM hatthirayaNaM paDika peha hayagaya jAva paJcappiNaMti / tae NaM se kaNhe vAsudeve jeNeva majjaNaghare teNeva uvAgacchai 2 samuttajAlAkulAbhirAme jAva aMjaNagirikUDasannibhaM gayavaiM naravaI durUDhe / tae NaM se kaNhe vAsudeve samuddavijayapAmokkhehiM dasahiM dasArehiM jAva aNaMgaseNApAmokkhehiM aNegAhiM gaNiyAsAhassIhiM saddhiM saMparivuDe sabbiDDIe jAva veNaM bAravaIM nayariM majjhamajjheNaM niggacchai 2 suraTThAjaNavayassa majjhaMmajjheNaM jeNeva desappaMte teNeva uvAgacchai 2 paMcAlajaNavayarasa majjhaMmajjheNaM jeNeva kaMpillapure nayare teNeva pahArettha gamaNAe / tae NaM se duvae rAyA dozcaM pi dUyaM sahAvei 2 evaM vayAsI - gacchahaM NaM tumaM devANupiyA ! hatthiNAraM nayaraM / tattha NaM tumaM paMDurAyaM saputtayaM juhiTThillaM bhImaseNaM ajjuNaM naDalaM sahadevaM dujjohaNaM bhAisayasamaggaM gaMgeyaM viduraM doNaM jayaddahaM sajANaM kIvaM AsatthAmaM karayala jAva kaTTu taheba jAva samosaraha / tae NaM se dUe evaM jahA vAsudeve navaraM bherI natthi jAba jeNeva kaMpillapure nayare teNeva pahArettha gamaNAe / eeNeva kameNaM taccaM dUyaM caMpa nayariM / tattha NaM tumaM kaNhaM aMgarAyaM saillaM naMdirAyaM karayala tadeva nAva samosaraha / catthaM dUyaM suttimatraM nayariM / tattha NaM tumaM sisupAlaM damaghosasurya paMcabhAisayasaMparivuDaM karayala taheva nAva samosaraha / paMcamagaM dUyaM hatyisIsaM nayariM / tattha NaM tumaM damadaMtaM rAyaM karayala jAva samosaraha / chaTTha dUyaM mahuraM nayariM / tattha NaM tumaM dharaM rAyaM karayala jAba samosaraha / sattamaM dUyaM rAyagihaM nayaraM / tattha NaM tumaM sahadevaM jarAsaMghasuryaM karayala jAva samosaraha / aTThamaM dUyaM koDiNNaM nayaraM / tattha NaM tumaM ruppi mesagasuyaM karayala taddeva jAva samosaraha / navamaM dUyaM virITaM nayariM / tattha NaM tumaM kIyagaM bhAusayasamaggaM karayala jAva samosaraha / dasamaM dUyaM avasesesu Shree Sudharmaswami Gyanbhandar-Umara, Surat 29 www.umaragyanbhandar.com

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30 nAyAdhammakahAo [ XVI.123gAmAgaranagaresu aNegAiM rAyasahassAI jAva samosaraha / tae NaM se dUra taheva niggacchai jeNeva gAmAgara taheva jAva samosaraha / tae NaM tAI aNegAI rAyasahassAiM tassa dUyassa aMtie eyamaha~ soccA nisamma haTThA taM dUyaM sakAreMti sammANeti 2 paDivisajjeti / tae NaM te vAsudevapAmokkhA bahave rAyasahassA patteyaM 2 NhAyA sannaddhahatthikhaMdhavaragayA mahayA hayagayarahabhaDacaDagarapahakara saehiM 2 nagarohito abhiniggacchaMti 2 jeNeva paMcAle jaNavae teNeva pahArettha gmnnaae| (123) tae NaM se duvae rAyA koDubiyapurise sahAvei 2 evaM vayAsI - gacchaha NaM tumaM devANuppiyA! kaMpillapure nayare bahiyA gaMgAe mahAnaIe adUrasAmaMte egaM mahaM sayaMvaramaMDavaM kareha aNegakhaMbhasayasanniviha~ lIlaTThiyasAlibhaMjiyAgaM jAva paJcappiNaMti / tae NaM se duvae rAyA doccapi koDuMbiyapurise sahAvei 2 evaM vayAsI - khippAmeva bho devANuppiyA! vAsudevapAmokkhANaM bahUNaM rAyasahassANaM AvAse kareha / te vi karettA paJcappiNaMti / tae NaM se duvae rAyA vAsudevapAmokkhANaM vahUNaM rAyasahassANaM AgameNaM jANettA patteyaM 2 hatthikhaMdha jAva parivuDe agdhaM ca pajaM ca gahAya savviDDIe kaMpillapurAo niggacchai 2 jeNeva te vAsudevapAmokkhA bahave rAyasahassA teNeva uvAgacchai 2 tAI vAsudevapAmokkhAI aggheNa ya pajeNa ya sakArei sammANei 2 tosaM vAsudevapAmokkhANaM patteyaM 2 AvAse viyarai / tae NaM te vAsudevapAmokkhA jeNeva sayA 2 AvAsA teNeva uvAgacchaMti 2 hatthikhaMdhehito pacoruhaMti 2. patteyaM 2 khaMdhAvAranivesaM kareMti 2 saesu 2 AvAsesu aNuppavisaMti 2 saesu AvAsesu ya AsaNesu ya sayaNesu ya sannisaNNA ya saMturyaTTA ya bahUhi gaMdhavvehi ya nADaehi ya uvagijamANA ya uvanazcinamANA ya viharati / tae NaM se duvae rAyA kaMpillapuraM nayaraM aNuppavisai 2 vipulaM asaNaM 4 uvakkhaDAvei 2 koDuMbiyapurise sahAvei 2 evaM vayAsI - gacchaha NaM tunbhe devANuppiyA! vipulaM asaNaM 4 suraM ca majaM ca maMsaM ca sIdhuM ca pasannaM ca subahupupphavatthagaMdhamalAlaMkAraM ca

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-XVI.123] nAyAdhammaka hAo vAsudevapAmokkhANaM rAyasahassANaM AvAsesu sAharaha / te vi sAharaMti / tae NaM te vAsudevapAmokkhA taM vipulaM asaNapANakhAimasAimaM jAva pasannaM ca AsAemANA 4 viharati jimiyattattarAgayA vi ya NaM samANA AyaMtA cokkhA jAva suhAsaNavaragayA bahUhiM gaMdhavvehiM jAba vihati / tae NaM se duvae rAyA puvvAvaraNhakAlasamayaMsi koDuMbiya - purise sahAvei 2 evaM vayAsI - gacchaha NaM tubbhe devANuppiyA ! kaMpillapure siMghADaga jAba pahesu vAsudevapAmokkhANa ya rAyasahassANaM AvAsesu hatthikhaMdhavaragayA mahayA 2 saddeNaM jAva ugghosemANA 2 evaM vayaha - evaM khalu devANuppiyA ! kalaM pAuppabhAyAe duvayassa ranno dhUyAe culaNIe devIe attiyAe dhajjuNassa bhagiNIe dovaIe 2 sayaMvare bhavissai / taM tubbheNaM devANuppiyA ! duvayaM rAyANaM aNugiNhemANA vhAyA jAva vibhUsiyA hatthikhaMdhavaragayA sakoreMTa 0 seyavaracAmarA hayagayaraha0 mahayA bhaDacaDagareNaM jAva parikkhittA jeNeva sayaMvarA maMDave teNeva uvAgacchaha 2 patteyaM nAmaMkesu AsaNesu nisIyaha 2 dovaI 2 paDivAlemANA 2 ciTThaha ghosaNaM ghoseha 2 mama eyamANattiyaM paJcappiNaha / tae NaM te koDuMbiyA taddeva jAva paJcapiNaMti / tae NaM se duvae rAyA koDuMbiya - purise sahAvei 2 evaM vayAsI - gacchaha NaM tubbhe devANuppiyA ! saMyavaramaMDavaM AsiyasaMmajjiovalittaM sugaMdhavaragaMdhiyaM paMcavaNNapupphovayAraka liyaM kAlAgarupavarakuMdurukkalurukka jAva gaMdhavaTTibhUyaM maMcAimaMcakaliyaM kareha kAraveha karetA kAravettA vAsudevapAmokkhANaM bahUNaM rAyasahassANaM patteyaM 2 nAmaMkAI AsaNAI atthuyapaJcatthuyAI raeha 2 eyamANattiyaM paJcapiNaha jAva pazcappiNaMti / tae NaM te vAsudevapAmokkhA bahave rAyasahassA kallaM vhAyA jAva vibhUsiyA hatthikhaMdhavaragayA sakoreMTamallachatteNaM dharijamANehiM seyavaracAmarAhiM mahayA hayagaya jAva parivuDA savviDDIe jAva raveNaM jeNeva sayaMvarA maMDave teNeva uvAgacchati 2 aNuppavisaMti 2 patteyaM 2 nAmaMkasu nirmAyaMti dovaI 2 paDivAlemANA ciTThati / tae NaM se dubae rAyA kallaM pahAe jAva vibhUsie hatthikhaMdhavaragae sakoreMTa 0 Shree Sudharmaswami Gyanbhandar-Umara, Surat 31 www.umaragyanbhandar.com

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nAyAdhammakahAbho [XVI.125hayagaya0 kaMpillapuraM majhamajjheNaM niggacchai jeNeva sayaMvarAmaMDave jeNeva bAsudevapAmokkhA bahave rAyasahassA teNeva uvAgacchai 2 tesiM vAsudeSapAmokkhANaM karayala jAva vaddhAvettA kaNhassa vAsudevassa seyavaracAmaraM gahAya uvavIyamANe citttthi| (124) tae NaM sA dovaI 2 kallaM jAva jeNeva majaNaghare teNeva uvAgacchaha 2 majaNagharaM aNupavisai 2 NhAyA kayabalikammA kayakouyamaMgalapAyacchittA suddhappAvesAI maMgallAiM vatthAI pavaraparihiyA majaNagharAo paDinikkhamai 2 jeNeva jiNaghare teNeva uvAgacchai 2 jiNagharaM aNupavisai 2 jiNapaDimANaM Aloe paNAmaM karei 2 TomahatthayaM parAmusai evaM jahA sUriyAbho jiNapaDimAo accei taheva bhANiyavvaM jAva dhUvaM Dahai 2 vAmaM jANuM aMcei dAhiNaM jANuM dharaNitalaMsi niherTsa tikkhutto muddhANaM dharaNitalaMsi naMmei 2 IsiM paccunnamai 2 karayala jAva kaTu evaM vayAsI- namotthu NaM arahaMtANaM jAva saMpattANaM vaMdai namasai 2 jiNagharAo paDinikkhamai 2 jeNeva aMteure teNeva uvAgacchai / (125) tae NaM taM dovaI 2 aMteuriyAo savvAlaMkAravibhUsiyaM kareMti / kiM te ? varapAyapattaneurA jAva gheDiyAcakkavAlamaheyaragaviMdaparikkhittA aMteurAo paDinikkhamai 2 jeNeva bAhiriyA uvaTThANasAlA jeNeva cAugghaMTe Asarahe teNeva uvAgacchai 2 kiDAviyAe lehiyAe saddhiM cAugghaMTaM AsarahaM durUhai / tae NaM se dhahajuNe kumAre dovaIe kannAe sAratthaM karei / tae NaM sA dovaI 2 kaMpillapuraM majhamajheNaM jeNeva sayaMvarAmaMDave teNeva uvAgacchai 2 rahaM ThAvei rahAo paJcorubhai 2 kiDDASiyAe lehiyAe sAI sayaMvaramaMDavaM aNupavisai karayala jAba torsa vAsudevapAmokkhANaM bahUNaM rAyavarasahassANaM paNAmaM karei / tae NaM sA dovaI 2 egaM mahaM siridAmagaMDaM0 kiM te ? pADalamalliyacaMpaya jAva sattacchayAIhiM gaMdhaddhANaM muyaMtaM paramasuhaphAsaM darisaNijaM geNhaha / tae NaM sA. kiDDAviyA surUvA jAva vAmahattheNaM cillagaM dappaNaM gaheUNa salaliyaM duppaNasaMkaMtabiMbasaMdasie ya se dAhiNeNaM hattheNaM darisae pavararAyasIhe phuDa

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33 -XVI.128] nAyAdhammakahAzro visayavisuddharimiyagaMbhIramahurabhANiyA sA tesiM samdhesiM pasthivANaM ammApiuvaMsasaptasamityagovikaMtikaMtibahuvihaAgamamAhappalvajovvaNaguNalAvaNNakulasIlajANiyA kittaNaM karei / paDhamaM tAva bahipuMgavANaM dasaMdasAravaravIrapurisatilokabalavagANaM sattusayasahassamANAvamadagANaM bhavasiddhipavarapuMDarIyANaM cillagANaM balavIriyarUvajoThavaNaguNalAvaNNakittiyA kittaNaM karei / tao purNa uggaseNamAINaM jAyavANaM bhaNaisohagarUvakalie varehi varapurisagaMdhahatthINaM / jo hu te loeM hoi hiyayadaio // tae NaM sA dovaI rAyavarakannagA bahUNaM rAyavarasahassANaM majjhamajheNaM samaicchamANI 2 puvakayaniyANaNaM coijamANI 2 jeNeva paMca paMDavA teNeva uvAgacchai 2 te paMca paMDave teNaM dasavaNNeNaM kusumadAmeNaM AveDhiyapariveDhie karei 2 evaM vayAsI - ee NaM mae paMca paMDavA bariyA / tae NaM tAI vAsudevapAmokkhAI bahUNi rAyasahassANi mahayA 2 saddeNaM ugdhosemANAI 2 evaM vayaMti - suvariyaM khalu bho! dovaIe rAyavarakamAe ttika1 sayaMvaramaMDavAo paDinikkhamaMti 2 jeNeva sayA 2 avAsA teNeva uvAgacchati / tae NaM dhaTTarjuNakumAre paMca paMDave dovaI ca rAyavarakannagaM cAuraghaMTaM AsarahaM durUhei 2 kaMpillapuraM majhamajheNaM jAva sayaM bhavaNaM aNupavisai / tae NaM duvae rAyA paMcapaMDave dovaI 2 paTTayaM durUhei 2 seyApIyaehiM kalasehiM majAvei 2 aggihomaM karIvei paMcaNhaM paMDavANaM dovaIe ya pANiggahaNaM karIvei / tae NaM se duvae rAyA dovaIe 2 imaM eyArUvaM pIidANaM dalayai taMjahA - aTTha hiraNNakoDIo jAva pesaNakArIo dAsaceDIo annaM ca vipulaM dhaNakaNaga jAva dalayai / tae NaM se duvae rAyA tAI vAsudevapAmokkhAiM vipuleNaM. asaNapANakhAimasAimeNaM vatthagaMdha jAva paDivisajei / (126) tae NaM se paMDU rAyA tesiM vAsudevapAmokkhANaM bahUNaM rAya. sahassANaM karayala jAva evaM vayAsI- evaM khalu devANuppiyA ! hasthiNAure nayare paMcaNDaM paMDavANaM dovaIe ya devIe kallANakare bhavistai / taM tumbhe NaM devANuppiyA ! mamaM aNugiNhamANA akAlaparihINaM samosaraha / tae NaM

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nAyAdhammaka hAo XVI.127 te vAsudevapAmokkhA patteyaM 2 jAva pahArettha gamaNAe / tae NaM se paMDU rAyA koTuMbiya purise sahAvei 2 evaM vayAsI - gacchaha NaM tubbhe devANupiyA ! itthiNAure paMcanhaM paMDavANaM paMca pAsAyavarDisae kArehi abbhuggayamUsiya vaNNao jAva paDirUve / tae NaM te koDuMbiyapurisA paDisurNeti jAva kAraveMti / tae NaM se paMDU rAyA paMcahiM paMDavehiM dovaIe devIe sArddhaM hayagayasaMparivuDe kaMpillapurAo paDinikkhamai 2 jeNeva hatthiNAure teNeva uvaage| tae NaM se paMDurAyA tesiM vAsudevapAmokkhANaM AgamaNaM jANittA koDuMbiyapurise sahAvei 2 evaM vayAsI - gacchaha NaM tubbhe devANuppiyA ! hatthiNAurassa nayarassa bahiyA vAsudevapAmokkhANaM bahUNaM rAyasahassANaM AvAse kA reha aNegathaMrbhasaya tadeva jAva pazcappiNaMti / tae NaM te vAsudevapAmokkhA bahave rAyasahassA jeNeva hatthiNAure teNeva uvAgacchaMti / tae NaM paMDUrAyA te vAsudevapAmokkhe jAva Agae jANittA haTThatuTThe hAe kayabalikamme jahA duvae jAva jahArihaM AvAse dalayai / tae NaM te vAsudevapAmokkhA bahave rAyasahassA jeNeva saya 2 AvAsAM teNeva uvAgacchaMti tava jAva viharati / tae NaM se paMDUrAyA hasthiNAuraM nayaraM aNupavisai 2 koDuMbiyapurise saddAvei 2 evaM vayAsItumbhe NaM devANuppiyA ! vipulaM asaNaM 4 taddeva jAva uvarNeti / tae NaM te vAsudevapAmokkhA bahave rAyasahassA vhAyA kayabalikammA kayakouyamaMgalapAyacchittA taM vipulaM asaNaM 4 tadeva jAva viharati / tae NaM se paMDUrAyA te paMcapaMDave dovaI ca deviM paTTayaM duruhei 2 sIyA pIehiM kalasehiM pahAveIM 2 kallANarkaraM karei 2 te vAsudevapAmokkhe bahave rAyasahasse vipuleNaM asaNeNaM 4 pupphavattheNaM sakkArei sammANei jAva paDivisajjei / tae NaM tAI vAsudevapAmokkhAIM bahUI jAva paDigayAI / (127) tae NaM te paMca paMDavA dovaIe devIe sArddhaM kallAkaliM vAraMvAreNaM urAlAI bhogabhogAIM jAva viharati / tae NaM se paMDU rAyA annayA kayAiM paMcahiM paMDavehiM koMtIe devIe dovaIe ya sArddhaM aMtoaMteurapariyAlasaddhiM saMparivuDe sIhAsaNavaragae yAvi viharai / imaM ca NaM 34

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-xvi.128] nAyAdhammakahAo kacchullanArae dasaNeNaM aibhaddae viNIe aMto ya kalusahiyae majjhattheuvatthie ya allINasomapiyadaMsaNe surUve amailasagalaparihie kAlamiyacammauttarAsaMgaraiyavacche daNDakamaNDaluhatthe jaDAmauDadittasirae jannovaiyagaNettiyamuMjamehalAvAgaladhare hatthakayakacchabhIe piyagaMdhavve dharaNigoyarappahANe saMvaraNAvaraNaovayaNuppayaNilesaNIsu ya saMkAmaNiAbhiogapannattigamaNIyaMbhiNIsu ya bahasu vijAharIsu vijAsu vissuyajase iDhe rAmassa ya kesavassa ya pajjunnapaIvasaMbaaniruddhanisaDhaummayasAraNagayasumuhadummuhAINaM jAyavANaM adbhuTThANa ya kumArakoDINaM hiyayadaie saMthavae kalahajuddhakolAhalappie bhaMDaNAbhilAsI bahUsu ya samarasayasaMparAesu daMsaNarae samaMlao kalahaM sadakkhiNaM aNugavesamANe asamAhikare dasAravaravIrapurisatelokabalavagANaM AmaMteUNa taM bhagavaI pakkamaNi gagaNagamaNaducchaM uppaio gargaNamabhilaMghayaMto gAmAgaranagarakheDakabbaDamaDaMbadoNamuhapaTTaNasaMbAhasahassamaMDiyaM thimiyameiNItalaM vasuhaM oloiMte" rammaM hathiNAraM uvAgae paMDurAyabhavaNaMsi aivegeNa saimovaie / tae NaM se paMDU rAyA kacchullanArayaM ejamANaM pAsai 2 paMcahiM paMDavehiM kuMtIe ya devIe saddhiM AsaNAo abbhuDhei 2 kacchullanArayaM sattaTThapayAI paccuggacchai 2 tikkhutto AyAhiNapayAhiNaM karei 2 vaMdai namasai 2 mahariheNaM AsaNeNaM uvanimaMtei / tae NaM se kacchullanArae udagapariphosiyAe dabbhovaripaccutthuyAe bhisiyAe nisIyai 2 paMDurAyaM raje ya jAva aMteure ya kusalodaMtaM pucchai / tae NaM se paMDUrAyA koMtI ya devI paMca ya paMDavA kacchullanArayaM Ar3hati jAva pajjuvAsaMti / tae NaM sA dovaI devI kacchullanArayaM assaMjayaavirayaappaDihayaapaJcakkhAyapAvakamma tikaTu no ADhAi no pariyANai no abbhuDhei no pajjuvAsai / ___(128) tae NaM tassa kacchullanArayassa imeyArUve ajjhathie ciMtie patthie maNogae saMkappe samuppajitthA - aho NaM dovaI devI rUveNa ya jAva lAvaNNeNa ya paMcahiM paMDavehiM avatthaddhA samANI mamaM no ADhAi jAva no pajjuvAsai / taM seyaM khalu mama dovaIe devIe vippiyaM

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nAyAdhammakahAo [xv1.128karettae tikaTu evaM saMpehei 2 paMDurAyaM Apucchai 2 uppayANi vijja AvAhei 2 tAe ukiTThAe jAva vijAharagaIe lavaNasamuhaM majhamajjheNaM puratyAbhimuhe vIIvaiuM payatte yAvi hotthA / teNaM kAleNaM 2 dhAyaisaMDe dIve purathimaddhadAhiNaDDabharahavAse avarakaMkA nAma rAyahANI hotthA / tattha NaM avarakaMkAe rAyahANIe paumanAbhe nAmaM rAyA hotthA mahayA himavaMta vaNNao / tassa NaM paumanAbhassa ranno satta devIsayAI orohe hotthaa| tassaNaM paumanAbhassa ranno sunAbhe nAma putte juvarAyAvi hotthA / tae NaM se paumanAbhe rAyA aMtoaMteuraMsi orohasaMparibuDe sIhAsaNavaragae viharai / tae NaM se kacchullanArae jeNeva avarakaMkA rAyahANI jeNeva paumanAbhassa bhavaNe teNeva uvAgacchai 2 paumanAbhassa rano bhavaNasi jhatti vegeNa samovaie / tae NaM se paumanAbhe kacchullanArayaM ejamANaM pAsai 2 AsaNAo abbhuTTei 2 aggheNaM jAka AsaNeNaM uvanimaMtei / tae NaM se kacchullanArae udayapariphosiyAe dabbhovaripaJcatthuyAe bhisiyAe nisIyai jAva kusalodaMtaM Apucchai / sae NaM se paumanAbhe rAyA niyagaorohe jAyavimhae kacchullanArayaM evaM vayAsItumaM devANuppiyA ! bahUNi gAmANi nAva gihAI aNupavisasi / taM atthiyAI te kahiMci devANuppiyA ! erisae orohe viThThapuvve jArisae NaM mama orohe ? tae NaM se kacchullanArae paumanAbheNaM evaM vutte samANe IsiM vihasiyaM karei 2 evaM vayAsI- sarise NaM tuma paumanAmA ! tassa agaDaDurassa / ke NaM devANuppiyA! se agaDadahure ? evaM jahA malliNAe / evaM khalu devANuppiyA ! jaMbuddIve 2 bhArahe vAse hasthiNAure nayare dupayassa rano dhUyA culaNIe devIe attayA paMdussa suNhA paMcaNhaM paMDavANaM bhAriyA dovaI devI rUveNa ya bhAva ukisarIrA / dovaIe NaM devIe chimassavi pAyaMguhassa ayaM tava Arohe saMyapi kalaM na agghai sikaTu paumanAbhaM Apucchai nAva paDigae / tae NaM se paumanAbhe rAyA kacchulanArayassa bhatie eyamaDhe socA nisamma dovaIe devIe have va 3 mucchie 4 jeNeva posahasAlA teNeva uvAgacchai 2

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-XVI.128] nAyAdhammakahAo posahasAlaM jAva puvvasaMgaiyaM devaM evaM vayAsI evaM khalu devANuppiyA ! jaMbuddIve 2 bhArahe vAse harithaNAure jAva ukkiTThasarIrA / taM icchAmi NaM devANuppiyA ! dovaI devIM ihamANIyaM / tae NaM puvvasaMgaie deve paumanAbhaM evaM vayAsI - no khalu devANuppiyA ! evaM bhUyaM vA bhavvaM vA bhavissaM vA jannaM dovaI devI paMcapaMDave mottUNaM anneNaM puriseNaM saddhiM urAlAI jAva viharissai / tahAvi ya NaM ahaM tava piyayAe dovaraM devi ihaM hanyamANemi ttikaTTu paumanAbhaM Apucchai 2 tAe ukkiTThAe jAba lavaNasamudaM majjhamajjheNaM jeNeva hatthiNAure nayare teNeva pahArettha gamaNAe | teNaM kAleNaM 2 hatthiNAure nayare juhiTThille rAyA dovaIe devIe saddhiM upi AgAsatalagaMsi suhRpasutte yAvi hotthA | tae NaM se puvvasaMgaie deve jeNeva juhiTThille rAyA jeNeva dovaI devI teNeva uvAgacchai 2 dovaIe devIe osorvaNiyaM dalayai 2 dovaI deviM giNes 2 tAe ukTThiAe jAva jeNeva avarakaMkA jeNeva paumanAbhassa bhavaNe teNeva uvAgacchai 2 paumanAbhassa bhavaNaMsi asogavaNiyAe dovaI deviM ThAvei 2 osovaNi avaharai 2 jeNeva paumanAbhe teNeva uvAgacchai 2 evaM vayAsI esa NaM devANupiyA ! mae hatthiNAurAo dovaI devI ihaM havvamANIyA tava asogavaNiyAe ciTThai / ao paraM tumaM jANasi cikaTTu jAmeva disiM pAubbhUe tAmeva disiM paDigae / tae NaM sA dovaI devI tao muhuttaMtarassa paDibuddhA samANI taM bhavaNaM asogavaNiyaM ca apaJcabhijANamANI evaM vayAsI - no khalu amhaM aise saMe bhavaNe no khalu esA amhaM sayA asogavaNiyA / taM na najjai NaM ahaM keNai deveNa vA dANaveNa vA kiMpuriseNa vA kinnareNa vA mahorageNa vA gaMdhavveNa vA annassa ranno asogavaNiyaM sAhariya tikaTTu ohayamaNasaMkappA jAva jhiyAyai / tae NaM se paumanAbhe rAyA vhAe jAva savvAlaMkAravibhUsie aMteurapariyAlasaMparivuDe jeNeva asogavaNiyA jeNeva dovaI devI teNeva uvAgacchai 2 dovaraM deviM ohaya jAva jhiyAyamANiM pAsai 2 evaM vayAsI - kinnaM tumaM devANuppie ! ohaya jAva 6 Shree Sudharmaswami Gyanbhandar-Umara, Surat -- 37 www.umaragyanbhandar.com

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38 nAyAdhammakahAo [XVI.129jhiyAhi ? evaM khalu tuma devANuppie ! mama putvasaMgaieNaM deveNaM jaMbudIvAo 2 bhArahAo vAsAo hatthiNAurAo nayarAo juhichillassa ranno bhavaNAo sAhariyA / taM mA NaM tumaM devANuppiyA / ohaya jAva jhiyAhi / tuma NaM mae saddhiM vipulAI bhogabhogAI jAva viharAhi / tae NaM sA dovaI paumanAbhaM evaM vayAsI - evaM khalu devANuppiyA ! jaMbuddIve 2 bhArahe vAse bAravaIe nayarIe kaNhe nAmaM vAsudeve mama piyabhAue parivasai / taM jai NaM se chaNhaM mAsANaM mama kUvaM no havvamAgacchai tae NaM ahaM devANuppiyA ! jaM tumaM vadasi tassa ANAovAyavayaNaniddete viTThissAmi / tae NaM se paumanAbhe dovaIe eyamaDhe paDisuNei 2 dovaI deviM kannateure Thavei / tae NaM sA dovaI devI chaTuMchaTeNaM aNikkhitteNaM AyaMbilapariggahieNaM tavokamme gaM appANaM bhAvemANI vihri| __(129) tae NaM se juhiDille rAyA tao muhuttaMtarassa paDibuddhe samANe dovaI deviM pAse apAsamANe sayaNijjAo uDhei 2 dovaIe devIe savvao samaMtA maggaNagavesaNaM karei 2 dovaIe devIe katthai suI vA khuI vA pavattiM vA alabhamANe jeNeva paMDUrAyA teNeva uvAgacchai 2 paMDUrAyaM evaM vayAsI- evaM khalu tAo ! mama AgAsatalagAMsa suhapasuttassa pAsAo dovaI devI na najada keNai deveNa vA dANaveNa vA kiMpuriseNa vA kinnareNa vA mahorageNa vA gaMdhavveNa vA hiyA vA niyA vA akkhittA vA / taM icchAmi gaM tAo ! dovaIe devIe savvao samaMtA maggaNagavesaNaM karitae / tae NaM se paMDUrAyA koDubiyapurise sahAvei 2 evaM vayAsI - gacchaha NaM tubbhe devANuppiyA! hatthiNAure nayare siMghADagatigacaukkacaccaramahApahapahesu mahayA 2 saddeNaM ugghosemANA 2 evaM vayaha - evaM khalu devANuppiyA! juhihillassa rano AgAsatalagaMsi suhapasuttassa pAsAo dovaI devI na najai keNai deveNa vA dANaveNa vA kinnareNa vA kiMpuriseNa vA mahorageNa vA gaMdhavveNa vA hiyo vA niyA vA aMkkhittA vA / taM jo NaM devANuppiyA! dovaIe devIe suI vA khuI vA pavittiM vA parikaheha tassa NaM paMDUrAyA

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-XVI.129] nAyAdhammakahAo 39 viulaM atthasaMpayANaM dalayai ttikaTu ghosaNaM ghosAveha 2 eyamANattiyaM paJcappiNaha / tae NaM te koDubiyapurisA jAva paJcappiNaMti / tae NaM se paMDUrAyA dovaIe devIe katthai suI vA jAva alabhamANe koMtI devIM saddAvei 2 evaM vayAsI-gacchaha NaM tumaM devANuppiyA ! bAravaI nayariM kaNhassa vAsudevassa eyamaDhe nivedehi / kaNhe NaM paraM vAsudeve dovaIe maggaNagavesaNaM karejA annahA na najai dovaIe devIe suI vA khuI vA pavattiM vA uvlbhejaa| tae NaM sA koMtI devI paMDuNA evaM vuttA samANI jAva paDisuNei 2 NhAyA kayabalikammA hatthikhaMdhavaragayA hatthiNapuraM nayaraM majhamajheNaM niggacchai 2 kurujaNavayaM majhaMmajjheNaM jeNeva suraTThAjaNavae jeNeva bAravaI nayarI jeNeva aggujANe teNeva uvAgacchai 2 hatthikhaMdhAo paJcoruhai 2 koDubiyapurise sahAvei 2 evaM vayAsI- gacchaha NaM tubbhe devANuppiyA! jeNevaM bAravaI nayariM aNupavisaha 2 kaNhaM vAsudevaM karayala0 evaM vayahaevaM khalu sAmI ! tumbhaM piucchA koMtI devI hathiNAurAo nayarAo ihaM havvamAgayA tumbhaM daMsaNaM kaMkhai / tae NaM te koDubiyapurisA jAva kaheMti / tae NaM kaNhe vAsudeve koDubiyapurisANaM aMtie eyamahU~ soccA nisamma haTTatuDhe hatthikhaMdhavaragae hayagaya0 bAravaIe nayarIe majjhamajheNaM jeNeva koMtI devI teNeva uvAgacchai 2 hatthikhaMdhAo paccoruhai 2 kotIe devIe pAyaggahaNaM karei 2 koMtIe devIe saddhiM hatthikhadhaM durUhai 2 bAravaI nayarI majjhamajjheNaM jeNeva sae gihe teNeva uvAgacchai 2 sayaM gihaM aNuppavisai / tae NaM se kaNhe vAsudeve koMtiM deviM vhAyaM kaya balikammaM jimiyabhuttuttarAgayaM jAva suhAsaNavaragayaM evaM vayAsI - saMdisau NaM piucchA ! kimAgamaNapaoyaNaM / tae NaM sA koMtI devI kaNhaM vAsudevaM evaM vayAsI - evaM khalu puttA ! hathiNAure nayare juhiDhillassa ranno AgAsatalae suhappasuttassa pAsAo dovaI devI na najai keNai avahiyA jAva avakkhittA vA / taM icchAmi NaM puttA ! dovaIe devIe maggaNagavesaNaM kaiyaM / tae NaM se kaNhe vAsudeve koMtIpiucchi evaM vayAsI-jaM navaraM piucchA dovaIe devIe katthai suI vA jAva

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40 nAyAdhammakahAo [ XVI.129 labhAmi to NaM ahaM pAyAlAo vA bhavaNAo vA adbhabharahAo vA samaMtao dovaI deviM sAhasthi uvaNemi ttikaTTu koMtIpiucchi sakkArei sammANei jAva paDivisajjei / tae NaM sA koMtI devI kaNheNaM vAsudeveNaM paDivisajjiyA samANI jAmeva disi pAubbhUyA tAmeva disiM paDigayA / tae NaM se kaNhe vAsudeve koDuMbiyapurise saddAvei 2 evaM vayAsI - gacchaha NaM tunbhe devANuppiyA ! bAravaI nayariM evaM jahA paMDU tahA ghosaNaM ghosAvei jAtra paJcappinaMti paMDussa jahA / taNaM se kahe vAsudeve annayA aMtoaMteuragae orohe jAva viharai / imaM caNaM kacchullae nArae jAva samovaie jAva nisIittA kanhaM vAsudevaM kusalodataM pucchai / tae NaM se kaNhe vAsudeve kacchullaM nArayaM evaM vayAsI - tumaM NaM devANuppiyA ! bahUNi gAmAgara jAva aNupavisasi / taM atthiyAI te kahiMci dovaIe devIe suI vA jAva uvaladdhA ? tae NaM se kacchullae kaNhaM vAsudevaM evaM vayAsI - evaM khalu devANuppiyA ! annayA kayAiM dhAyaIsaMDe dIve puratthimaddhaM dAhiNaDDUbharahavAsaM avarakaMkArAyahANiM gae / tattha NaM mae paumanAbhassa ranno bhavaNaMsi dovaI devI jArisiyA diTThapuvvA yAvi hotthA / tae NaM kaNhe vAsudeve kacchullaM evaM vayAsI - tubbhaM ceva NaM devANuppiyA ! aiyaM puvvakammaM / tae NaM se kacchullanArae kaNheNaM vAsudeveNaM evaM vutte samANe uppayaNiM vijjaM AvAhei 2 jAmeva disi pAubbhUe tAmeva disiM paDigae / tae NaM se kaNhe vAsudeve dUyaM sahAvei 2 evaM vayAsI - gacchaha NaM tumaM devANuppiyA ! hatthiNAuraM paMDussa ranno eyamahaM niveehi - evaM khalu devANuppiyA ! dovaI devI dhAyaIsaMDadIve puratthimaddhe avarakaMkAe rAyahANIe paumanAbhabhavaNaMsi sAhiyA dovaIe devIe pauttI uvaladdhA / taM gacchaMtu paMca paMDavA cAuraMgiNIe seNAe saddhiM saMparivuDA puratthimaveyAlIe mamaM paDivAlemANA ciTThatu / tae NaM se dUe jAva bhaNai jAva paDivAlemANA ciTThaha tevi jAba ciTThati / tae NaM se kaNhe vAsudeve koTuMbiyapurise saddAvei 2 evaM vayAsI - gacchaha NaM tubbhe devA guppiyA !

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-XVI.189] nAyAdhammakahAo sannAhiyaM bheriM tAleha tevi tAleti / tae NaM tIe sannAhiyAe bherIe saI socA samudavijayapAmokkhA dasa dasArA jAva chappannaM balavagasAhassIo sannaddhabaddha jAva gahiyAuhapaharaNA appegaiyA hayagayA appegaiyA gayagayA Ava maNussavaggurAparikkhittA jeNeva sabhA suhammA jeNeva kaNhe vAsudeve teNeva uvAgacchaMti 2 karayala jAva vaddhAti / tae NaM se kaNhe vAsudeve hatthikhaMdhavaragae sakoreMTamalladAmeNaM chatteNaM dharijamANeNaM seyavara0 hayagaya mahayA bhaDacaDagarapahakareNaM bAravaIe nayarIe majhamajjheNaM niggacchai jeNeva purathimaveyAlI teNeva uvAgacchai 2 paMcahiM paMDavehiM saddhiM egayao milAi 2 khaMdhAvAranivesaM karei 2 posahasAlaM karei 2 posahasAlaM aNuppavisai 2 suTTiyaM devaM maNasIkaremANe 2 ciTThai / tae NaM kaNhassa vAsudevassa aTThamabhattaMsi pariNamamANaMsi suhio jAva Agao [evaM vayai-]" bhaNa devANuppiyA! jaM mae kAyavvaM / tae NaM se kaNhe vAsudeve suTTiyaM evaM vayAsI - evaM khalu devANuppiyA ! dovaI devI jAva paumanAbhassa bhavaNasi saahiyaaN| taNNaM tumaM devANuppiyA ! mama paMcahiM paMDavahiM saddhiM appachaTThassa chaNhaM rahANaM lavaNasamuhe maggaM viyarAhi jo NaM' ahaM avarakaMkArAyahANi dovaIe kUvaM gacchAmi / tae NaM se suTie deve kaNhaM vAsudevaM evaM vayAsI-kiNNaM devANuppiyA! jahA ceva paumanAbhassa ranno putvasaMgaieNaM deveNaM dovaI jAva sAhiyA tahA ceva dovaI deviM dhAyaIsaMDAo dIvAo bhArahAo jAva hathiNAuraM sAharAmi udAhu paumanAbhaM rAyaM sapurabalavAhaNaM lavaNasamudde pakkhivAmi ? tae NaM se kaNhe vAsudeve suTTiyaM devaM evaM vayAsI-mA NaM tumaM devANuppiyA ! jAva sAharAhi / tuma NaM devANuppiyA! mama lavaNasamuhe paMcahiM paMDavehiM saddhiM appachaTThassa chaNhaM rahANaM maggaM viyarAhi / sayameva NaM ahaM dovaIe kUvaM gacchAmi / tae NaM se suTTie deve kaNhaM vAsudevaM evaM vayAsI - evaM hou NaM / paMcahiM paMDavehiM sAI appachaTThassa chaNhaM rahANaM lavaNasamudde maggaM viyarai / tae NaM se kaNhe vAsudeve cAurAMgiNiM seNaM paDivisajjei 2 paMcahiM paMDavehiM saddhiM appachaTTe chahiM rahehiM lavaNasamuhaM majhamajheNaM

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nAyAdhammaka hAo [XVI.129 vIIvayai 2 jeNeva avarakaMkA rAyahANI jeNeva avarakaMkAe rAyahANIe aggujjANe teNetra uvAgacchai 2 rahaM ThAvei 2 dAruyaM sArahiM sadAvei 2 evaM vayAsI - gacchah NaM tumaM devANupiyA ! avarakaMkArAyahANi aNupavisAhi 2 paumanAbhassa ranno vAmeNaM pAraNaM pAyapIDhaM avakkamittA kuMtaggeNaM lehaM paNAmehi tivaliyaM bhiuDiM niDAle sAhaTTu Asurutte ruTThe kruddhe kuvie caMDikkie evaM vayAsI - haM bho paumanAbhA ! apatthiyapatthiyA duraMtapaMta lakkhaNA hINapuNNacA uddasA sirihiridhiIparivajjiyA ! ajja na bhavasi ! kinnaM tumaM na yANAsi kaNhassa vAsudevassa bhAgaNi dovaI deveiM ihaM hantramANe mANaM ? taM eyamavi gae paJcaSpiNAhi NaM tumaM dovaI deviM kaNhassa vAsudevassa ahava NaM juddhasajje niggacchAhi / esa NaM kaNhe vAsudeve paMcahiM paMDavehiM saddhiM appachaDe dovaIe devIe kUvaM havvamAgae / tae NaM se dAe sArahI kaNhaNaM vAsudeveNaM evaM vRtte samANe haTThatuTThe paDisaNei 2 avarakaMkaM rAyahANi aNupavisai 2 . jeNeva paumanAbhe teNeva uvAgacchai 2 karayala jAva vaddhAvettA evaM vayAsI - esa NaM sAmI ! mama viNayapaDivattI imA annA mama sAmissa samuhANatti ttikaTTu Asurute vAmapAraNaM pAyapIDhaM avakkamaMi 2 kuMtaggeNaM lehaM paNAmei jAva kUvaM havvamA gae / tae NaM se paumanAbhe dArueNaM sArahiNA evaM vutte samANe Asurutte tivaliM bhiuDiM niDAle sAhaTTu evaM vayAsI - na apiNAmi NaM ahaM devANupriyA ! kaNDssa vAsudevassa dovaI / esa NaM ahaM sayameva jujjhasajje niggacchAmi ttikaTTu dAruyaM sArahiM evaM vayAsI - kevalaM bho ! rAyasatthesu vUe atrajjhe ttikaTTu asakkAriyaM asammANiyaM avadAraNaM nicchubhAvei / tae NaM se dArue sArahI paumanAbheNaM asakkAriyaM jAva nicchuDhe samANe jeNeva kaNhe vAsudeve teNeva uvAgacchai 2 karayala jAva kaNhaM evaM vyAsI - evaM khalu ahaM sAmI ! tubhaM vayaNeNaM jAva nicchubhAvei / tae NaM se paumanAbhe balavAuyaM sahAvei 2 evaM bayAsI khippAmeva bho devANuppiyA ! AbhisekaM hasthirayaNaM paDikappeha / tayAnaMtaraM ca NaM cheyAyariyauvaesa maivi kappaNIhi - | 42 -

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43 VI.129] nAyAdhammakahAo jAva uvnneti| tae NaM se paumanAhe sannaddha0 abhiseyaM durUhai 2 hayagaya jeNeva kaNhe vAsudeve teNeva pahArettha gamaNAe / tae NaM se kaNhe vAsudeve paumanAbhaM rAyANaM enjamANaM pAsai 2 te paMca paMDave evaM vayAsI - haM bho dAragA ! kinnaM tubbhe paumanAbheNaM saddhiM jujjhihaiha uyAhu picchahaha ? tae NaM te paMcapaMDavA kaNhaM vAsudevaM evaM vayAsI - amhe NaM sAmI ! jujjhAmo tubbhe pecchaha / tae NaM paMcapaMDavA sannaddha jAva paharaNA rahe durUhaMti 2 jeNeva paumanAbhe rAyA teNeva uvAgacchaMti 2 evaM vayAsI - amhe vA paumanAbhe vA rAya ttikaTu paumanAbheNaM saddhiM saMpalaggA yAvi hotthaa| tae NaM se paumanAbhe rAyA te paMcapaMDave khippAmeva yamahiyapavaravivaDiyaciMdhadhayapaDAge jAva disodisiM paDisehei / tae NaM te paMcapaMDavA paumanAbheNaM rannA hayamahiyapavaravivaDiya jAva paDisehiyA samANA atthAmA jAva adhAraNijjamittikaTu jeNeva kaNhe vAsudeve teNeva uvAgacchaMti / tae NaM se kaNhe vAsudeve te paMcapaMDave evaM vayAsI-- kahaNNaM tubbhe devANuppiyA ! paumanAbheNaM rannA saddhiM saMpalaggA ? tae NaM te paMcapaMDavA kaNhaM vAsudevaM evaM vayAsI- evaM khalu devANuppiyA ! amhe tubbhehiM abbhaNunnAyA samANA sannaddhA0 rahe durUhAmo 2 jeNeva paumanAbhe jAva paDisehei / tae NaM se kaNhe vAsudeve te paMcapaMDave evaM vayAsI-jai NaM tunbhe devANuppiyA ! evaM vayaMtA- amhe no paumanAbhe rAyattikaTu paumanAbheNaM saddhiM saMppalaggaMtA to NaM tubbhe no paumainAbhe hayamahiyapavara jAva paDisehitthA / taM pecchaha NaM tubbhe devANuppiyA ! ahaM no paumanAbhe rAyattikaTu paumanAbheNaM rannA saddhiM jujjhAmi rahaM durUhai 2 jeNeva paumanAbhe rAyA teNeva uvAgacchai 2 seyaM gokhIrahAradhavalaM taNasolliyasiMduvArakuMdeMdusannigAsaM niyayassa balassa harisajagaNaM riusennaviNAsakaraM paMcajannaM saMkhaM parAmusai 2 muhavAyapUriyaM karei / tae NaM tassa paumanAbhassa teNaM saMkhasadeNaM balatibhAe hae jAva paDisehie / tae NaM se kaNhe vAsudeve dhaNuM parAmusai veDho dhaNuM pUrei 2 dhaNusahaM karei / tae NaM tassa paumanAbhassa docce balatibhAe teNaM dhaNusaddeNaM hayamahiya jAva pddisehie|

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nAyAdhammakahAo [ XVI.129 tae NaM se paumanAbhe rAyA tibhAgabalAvasese atthAme abale avIrie apurisakkAraparakamme adhAraNijjamittikaTTu sigghaM turiyaM jeNeva avarakaMkA teNeva uvAgacchaMi 2 avarakaMkArAyahANi aNupavisai 2 bArAhaM pii 2 roIsajje ciTThai / tae NaM se kaNhe vAsudeve jeNeva avarakaMkA teNeva uvAgacchai 2 rahaM ThAvei 2 rahAo pazccoruhai 2 veuvviyasamugdhAeNaM samohaNNai egaM mahaM narasIharUvaM viuvvai 2 mahayA 2 saddeNaM pAyadaddariyaM karei / tae NaM kaNheNaM vAsudeveNaM mahayA 2 saddeNaM pAyadaddaraeNaM kaieNaM samANeNaM avarakaMkA rAyahANI saMbhaggapAgAragourATTAlayacariyatoraNapalhatthiya pavarabhavaNasirigharasarasarassa dharaNiyale sannivaiyA / tae NaM se paumanAbhe rAyA avarakaMkaM rAyahANiM saMbhaggaM jAva pAsittA bhIe dovaI deviM saraNaM uvei / tae NaM sA dovaI devI paumanAbhaM rAyaM evaM vayAsI - kinnaM tumaM devANuppiyA ! jINasi kaNhassa vAsudevassa uttamapurisassa vippiyaM karemANe ? taM evamavi gae gacchaha NaM tumaM devANuppiyA ! vhAe kayabalikamme ullapaDasADae ocUlagavatthaniyatthe aMteura pariyAlasaMparivuDe aggAI varAhaM rayaNAI gahAya mamaM puraokAuM kanhaM vAsudevaM karayala jAva pAyavaDie saraNaM uvehi / paNivaiyavacchalA NaM devANuppiyA ! uttamapurisA / tae NaM se paumanAbhe dovaIe devIe eyamahaM paDisuNei 2 vhAe jAva saraNaM uvei 2 karayala jAva evaM vayAsI - diTThA NaM devANupiyANaM iDDI jAva parakame / taM khAmemi NaM devANuppiyA ! jAva khamaMtu "NaM jAva nAhaM bhujjo 2 evaMkaraNayAe tikaTTu paMjaliuDe pAyavaDie kaNhassa vAsudevassa dobaI deviM sAhatthi uvaNei / tae NaM se kaNhe vAsudeve paThamanAbhaM evaM vayAsIhaM bho paumanAbhA ! apatthiyapatthiyA 4 kinnaM tumaM jANasi mama bhaginiM dovaI deviM iha habvaMmANamANe ? taM evamavi gae natthi te mamAhiMto iyANi bhayamasthi tikaTTu paumanAbhaM paDivisajjei dovaI deviM gaNhai 2 rahaM durUhei 2 jeNeva paMca paMDavA teNeva uvAgacchai 2 paMcanhaM paMDavANaM dovaI deviM sAhatthi ubaNei / tae NaM se kaNhe paMcahi paMDavehiM sarddhi 1 44

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-XVI.130 ] nAyAdhammakahAo appachaTThe chahiM rahehiM lavaNasamudaM majjhaMmajjheNaM jeNeva jaMbuddIve 2 jeNeva bhArahe vAse teNeva pahArettha gamaNAe / 1 (130) teNaM kAleNaM 2 dhAyaisaMDe dIve puratthimaddhe bhArahe vAse caMpA nAmaM nayarI hotthA / puNNabhadde ceie / tattha NaM caMpAe nayarIe kavile nAmaM vAsudeve rAyA hotthA vaSNao / teNaM kAleNaM 2 muNisubbae arahA caMpAe puNNabhadde samosaDhe / kavile vAsudeve dhammaM suNei / tae NaM se kavile vAsudeve muNisunvayassa arahao aMtie dhammaM suNemANe kaNhassa vAsudevassa saMkhasaddaM suNei / tae NaM tassa kavilassa vAsudevassa imeyAve ajjhathie 4 samuppajjitthA - kiM maNNe dhAyaisaMDe dIve bhArahe vAse docce vAsudeve samuppanne jassa NaM ayaM saMkhasadde mamaM piva muhavAya pUrie viyaMbhai ? kavile vAsudevA bhaddA~ i muNisuvvae arahA kavilaM vAsudevaM evaM vayAsI - sa nUNaM kavilA vAsudevA ! mamaM aMtie dhammaM nisAmemANassa saMkhasaddaM AkiNNittA imeyArUve ajjhatthie - kiM manne jAva viyaMbhai / se nUrNa kavilA vAsudevA ! aTThe samaTThe ? haMtA ! atthi / taM no khalu kavilA ! evaM bhUyaM vA bhavvaM vA bhavissaM vA jannaM egakhette egajuge egasamae NaM duve arahaMtA vA cakkavaTTI vA baladevA vA vAsudevA vA uppajiMsu vA uppajjiti vA upajjissaMti vA / evaM khalu vAsudevA ! jaMbuddIvAo 2 bhArahAo vAsAo hatthiNA urAo nayarAo paMDussa ranno suNhA paMcanhaM paMDavANaM bhAriyA dovaI devI tava paumanAbhassa ranno puvvasaMgaieNaM deveNaM avarakaMkaM nayariM sAhariyA / tae NaM se kaNhe vAsudeve paMcahiM paMDave hiM sArddhaM appachaTThe chahiM rahehiM avarakaMkaM rAyahANi dovaIe devIe kUbaM havvamAgae / tae NaM tassa kaNhassa vAsudevassa paumanAbheNaM rannA saddhiM saMgAmaM saMgAmemANassa ayaM saMkhasadde tava muhavAyA0 iTThe iva viyaMbhai / tae NaM se kavile vAsudeve muNisuvvayaM baMdai namasai 2 evaM vayAsI - gacchAmi NaM ahaM bhaMte ! kaNhaM vAsudevaM uttamapurisaM mama sarisapurisaM pAsAmi / tae NaM muNisuvvae arahA kavilaM vAsudevaM evaM vayAsI - no khalu devANuppiyA ! evaM bhUyaM vA 3 jaNaM arahaMtA vA arahaMtaM pAsaMti Shree Sudharmaswami Gyanbhandar-Umara, Surat 45 www.umaragyanbhandar.com

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nAyAdhammakahAo [ XVI.1 3. cakkavaTTI vA cakkavaTTi pAsaMti baladevA vA baladevaM pAsaMti vAsudevA vA vAsudevaM pAsaMti / tahavi ya NaM tumaM kaNTssa vAsudevassa lavaNasamuddaM majjhaMmajjheNaM vIIvayamANassa seyApIyAiM dhayaggAIM pAsihisi / taNaM se kavile vAsudeve muNisuvvayaM vaMdai namaMsai 2 hasthibaMdhaM durUhai 2 sigghaM turiyaM jeNeva velAkUle teNeva uvAgacchai 2 kaNhassa vAsudevassa lavaNasamuddaM majjhaMmajjheNaM vIIvayamANassa seyApIyAI dhayamgAI pAsai 2 evaM vayai esa NaM mama sarisapurise uttamapurise kaNhe vAsudeve lavaNaMsamudaM majjhamajjheNaM vIIvayai ttikaTTu paMcayannaM saMkhaM parAmusai 2 muhavAyapUriyaM karei / tae NaM se kaNhe vAsudeve kavilassa vAsudevassa saMkhasaddaM AyaNNei 2 paMcayannaM jAva pUriyaM karei / tae NaM dovi vAsudevA saMkhasaddasamAyAriM kareMti / tae NaM se kavile vAsudeve jeNeva avarakaMkA teNeva uvAgacchai 2 avarakaMkaM rAyahANiM saMbhaggatoraNaM jAva pAsai 2 paumanAbhaM evaM vayAsI - kinnaM devANuppiyA ! esA avarakaMkA saMbhagga jAva sannivaiyA ? tae NaM se paumanAbhe kavilaM vAsudevaM evaM bayAsI - evaM khalu sAmI ! jaMbuddIvAo 2 bhArahAo vAsAo ihaM havvamAgamma kaNheNaM vAsudeveNaM tubbhe paribhUya avarakaMkA jAva snnivddiyaa| tae NaM se kavile vAsudeve paumanAbhassa aMtie eyamahaM soccA paumanAbhaM evaM vayAsI - haM bho paumanAbhA ! apatthiyapatthiyA 5 kinnaM tumaM jANasi mama sarisapurisassa kaNhassa vAsudevassa vippiyaM karemANe ?Asurutte jAva paumanAbhaM nivvisayaM ANavei paumanAbhassa puttaM avarakaMkAe rAyahANIe mahayA 2 rAyAbhiseeNaM abhisiMcai jAva paDigae / (131) tae NaM se kaNhe vAsudeve lavaNasamuhaM majjhamajjheNaM vIIvayai te paMcapaMDave evaM vayAsI - gacchaha NaM tubbhe devANuppiyA ! gaMgaM mahAnaI uttaraha jAva tAva ahaM suTThiyaM lavaNAhivaI pAsAmi / tae NaM te paMca paMDavA kaNheNaM 2 evaM vRttA samANA jeNeva gaMgA mahAnadI teNeva uvAgacchaMta 2 egaTTiyAe nAvAe maggaNagavesaNaM kareMti 2 egaTTiyAe nAvAe gaMgaM mahAna uttarati 2 annamannaM evaM vayaMti - pahU NaM devANuppiyA ! 46

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-XVL131] nAyAdhammaka hAo kaNhe vAsudeve gaMgaM mahAnaI bAhAhiM uttarittae udAhu no pahU uttaritta ttikaTTu egaTThiyao NUMmeMti 2 kaNhaM vAsudevaM paDivAlemANA 2 ciTThati / tae NaM se kaNhe vAsudeve suTThiyaM lavaNAhivaI pAsai 2 jeNeva gaMgA mahAnaI teNeva uvAgacchai 2 egaTTiyAe savvao samaMtA maggaNagavesaNaM karei 2 egaTThiyaM apAsamANe egAe bAhAe rahaM saturagaM sasArahiM geNhai egAe bAhAe gaMgaM mahAnaI bAsaTThi joyaNAI addhajoyaNaM ca vitbhiNNaM uttariuM payatte yAvi hotthA / tae NaM se kaNhe vAsudeve gaMgAe mahAnaIe bahumajjhadesabhAe~ saMpatte samANe saMte taMte paritaMte baddhasee jAe yAvi hotyA / tae NaM tassa kaNhassa vAsudevassa imeyArUve ajjhatthieaho NaM paMca paMDavA mahAbalavagA jehiM gaMgAmahAnaI bAvaTThi joyaNAI addhajoyaNaM ca vitthiNNA bAhAhiM uttiNA / icchaMtaehiM NaM paMcahiM paMDavehiM paumanAbhe hayamahiya jAva no paDisehie / tae NaM gaMgAdevI kaNhassa vAsudevassa imaM eyArUvaM ajjhatthiyaM jAva jANittA thAhaM viyarai / taNaM se kahe vAsudeve muhuttaMtaraM samAsAsei 2 gaMgaM mahAnadiM bAvaDiM jAva uttarai 2 jeNeva paMcapaMDavA teNeva uvAgacchai paMca paMDave evaM vayAsIaho NaM tubhe devANuppiyA ! mahAbalavagA jehiM NaM tubbhehiM gaMgAmahAnaI bAvaTThi jAva uttiNNA / icchaMtaehiM NaM tubbhehiM paumanAhe jAva no paDisehie / tara NaM te paMca paMDavA kaNheNaM vAsudeveNaM evaM vRttA samANA kaNhaM vAsudevaM evaM vayAsI - evaM khalu devANuppiyA ! amhe tubbhehiM visajjiyA samANA jeNeva gaMgA gahAnaI teNeva uvAMgacchAmo 2 egaTThiyAe maggaNagavesaNaM taM caiva jAva NUMmemo tubbhe paDivAlemANA ciTThAmo / tae NaM se kahe vAsudeve tesiM paMcapaMDavANaM aMtie eyamahaM socA nisamma Asurutte jAva tivaliyaM evaM vayAsI - aho NaM jayA mae lavaNasamuhaM duve joyaNasayasahassavitthiNNaM vIIvaittA paumanAbhaM hayamahiyaM jAva paDisehittA avarakaMkA saMbhaggA dovaI sAhasthi uvaNIyA tayA NaM tunbhehiM mama mAhappaM na vinnAyaM iyANiM jANissaha ttikaTTu lohadaMDaM parAmusaha paMcaNhaM paMDavANaM rahe susUrei 2 nivvisa ANavei 2 tattha NaM rahamaddaNe 47

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nAyAdhammaka hAo [ XVI.132 - nAmaM koDe niviTThe / tae NaM se kaNhe vAsudeve jeNeva sae khaMdhAvAre teNeva uvAgacchai 2 saeNaM khaMdhAvAreNaM sArddhaM abhisamannAgae yAvi hotthA / tae NaM se kaNhe vAsudeve jeNeva bAravaI nayarI teNeva uvAgacchai 2 aNuppavisai / - - (132) tae NaM te paMcapaMDavA jeNeva hatthiNAure teNeva uvAgacchaMti 2 jeNeva paMDU rAyA teNeva uvAgacchati 2 karayala jAva evaM vayAsI - evaM khalu tAo ! amhe kaNheNaM nivvisayA ANattA / tae NaM paMDUrAyA te paMcapaMDave evaM vayAsI kahaNaM puttA ! tubbhe kaNheNaM vAsudeveNaM nivvisayA ANattA ? tae NaM te paMcapaMDavA paMDuM rAyaM evaM vayAsI - evaM khalu tAo ! amhe avarakaMkAo paDiniyattA lavaNasamuhaM donni joyaNasayasahassAiM vIIvaitthAM / tae NaM se kaNhe vAsudeve amhe evaM vayai - gacchaha NaM tubbhe devANuppiyA ! gaMgaM mahAnaI uttaraha jAva tAva ahaM evaM tava jAva ciTThAmo / tae NaM se kaNhe vAsudeve suTThiyaM lavaNAhivaI daTThUNa taM caiva savvaM navaraM vaNhassa ciMtA na bujjhai jAva nivtrisae ANavei / tae pAM se paMDUrAyA te paMcapaMDave evaM vayAsI - duTThU NaM tumaM puttA ! kathaM kaNhassa vAsudevarasa vippiyaM karemANehiM / tae NaM se paMDUrAyA koMtiM deviM saddAvei 2 evaM vayAsI - gacchaha NaM tumaM devANuppiyA ! bAravaI kaNhassa vAsudevassa niveehi - evaM khalu devANuppiyA ! tume paMcapaMDavA nivvisayA ANattA / tumaM ca NaM devANuppiyA ! dAhiNaDDUbha rahassa sAmI / taM saMdisaMtu NaM devANuppiyA ! te paMcapaMDavA kayaraM de vA disiM vA gacchaMtu ? tae NaM sA koMtI paMDuNA evaM vRttA samANI hatthikhaMdhaM durUhai jahA heSThA jAba saMdisaMtu NaM piucchA ! kimAgamaNapaoyaNaM / tae NaM sA koMtI kaNhaM vAsudevaM evaM vayAsI - evaM khalu tume puttA ! paMcapaMDavA nivvisayA ANattA tumaM caNaM dAhiNaDDUbharahassa jAva disaM vA gacchaMtu / tae NaM se kaNhe vAsudeve koMtiM deviM evaM bayAsI - apUyavayaNA NaM piucchA ! uttamapurisA vAsudevA baladevA cakkabaTTI / taM gacchaMtu NaM paMcapaMDavA dAhiNillaveyAliM sattha paMDumaDuraM niSesaMtu mama adiTThasevagA bhavaMtu tikaTTu koMtiM deviM I 48 -

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49 -XVI.133] nAyAdhammakahAo sakArei sammANei jAva paDivisajei / tae NaM sA koMtI jAva paMDussa eyamahaM niveei / tae NaM paMDU rAyA paMca paMDave sahAvei 2 evaM vayAsI - gacchaha NaM tumbhe puttA ! dAhiNilaM veyAli / tattha NaM tunbhe paMDumahuraM niveseha / tae NaM te paMcapaMDavA paMDusTa ranno jAva tahatti paDisuNeti 2 sabalavAhaNA hayagayA hatthiNAurAo paDinikkhamaMti 2 jeNeva dakkhiNille veyAlI teNeva uvAgacchaMti 2 paMDumahuraM nAma nagaraM nivesaMti / tatthavi gaM te vipulabhogasamiisamannAgayA yAvi hotthA / (133) tae NaM sA dovaI devI annayA kayAi AvanasattA jAyAvi hotthA / tae NaM sA dovaI devI navaNhaM mAsANaM jAva surUvaM dAragaM payAyA sUmAlaM nivvattabArasAhassa imaM eyArUvaM - jamhA NaM amhaM esa dArae paMcaNhaM paMDavANaM putte dovaIe devIe attae taM hoU NaM imassa dAragassa nAmadhenaM paMDuseNe tti / tae NaM tassa dAragassa ammApiyaro nAmadheja kareMti paMDuseNatti / bAvattaraM kalAo jAva alaMbhogasamatthe Ae juvarAyA jAva viharai / therA samosaDhA parisA niggayA / paMDavA niggayA dhamma soccA evaM vayAsI - jaM navaraM devANuppiyA ! dovaI deviM ApucchAmo paMDuseNaM ca kumAraM raje ThAvemo tao pacchA devANuppiyANaM aMtie muMDe bhavittA jAva pavvayAmo / ahAsuhaM devANuppiyA ! tae NaM te paMcapaMDavA jeNeva sae gihe teNeva uvAgacchaMti 2 dovaI deviM sadAveMti 2 evaM vayAsI- evaM khalu devANuppie ! amhe hiM therANaM aMtie dhamme nisaMte jAva pvvyaamo| tumaM NaM devANuppie / kiM karosi ? tae NaM sA dovaI te paMcapaMDave evaM vayAsI-jai NaM tubbhe devANupiyA ! saMsArabhaviggA jAva pavvayaha mama ke anne AlaMbe vA jAva bhavissai ? ahaM pi ya NaM saMsArabhauvviggA devANuppiehiM saddhiM pavvaissAmi / tae NaM te paMcapaMDavA paMDuseNassa abhiseo jAva rAyA jAe jAva rajaM pasAhemANe viharai / tae NaM te paMcapaMDavA dovaI ya devI annayA kayAi paMDuseNaM rAyANaM ApucchaMti / tae NaM se paMDuseNe rAyA koDuMbiyapurise sahAvei 2 evaM vayAsI - khippAmeva bho ! devANuppiyA ! nikkhamaNA

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nAyAdhammakahAo [XVI.135 bhiseyaM jAva uvadvaveha purisasahassavAhiNIo sibiyAo ubaTThaveha jAva pazcoruhaMti jeNeva thega bhagavaMto teNeva uvAgacchaMti jAva Alitte NaM jAva samaNA jAyA cohassa puvvAI ahijjati 2 bahUNi vAsANi chaTThaTThamadasamaduvAlasehiM mAsaddhamAsakhamaNehiM appANaM bhAvemANA viharati / 50 (134) tae NaM sA dovaI devI sIyAo pazcoruhai jAva paThavaiyA suvvayAe ajjAe sissiNiyattAe dalayai ekkArasa aMgAI ahijjai bahUNi vAsANi chaTThaTThamadasamaduvAlasehiM jAva viharai / 1 (135) tae NaM therA bhagavaMto annayA kayAi paMDumahurAo nayarIo sahasaMbavaNAo ujjANAo paDinikkhamaMta 2 bahiyA jaNavayavihAraM viharaMti | teNaM kAleNaM 2 arahA ariTThanemI jeNeva suraTThAjaNavae teNeva / uvAgacchai 2 suraTThAMjaNavayaMsi saMjameNaM tavasA appANaM bhAvemANe viharai / tae NaM bahujaNo annamannassa evamAikkhai 4 - evaM khalu devANuppiyA ! arahA ariTThanemI suraTThAjaNavae jAva viharai / tae NaM te juhillipA mokkhA paMca aNagArA bahujaNassa aMtie eyamahaM soccA annamannaM saddArveti 2 evaM bayAsI evaM khalu devANuppiyA ! arahA ariTThanemI puvvANupuvvi jAva viharai / taM seyaM khalu amhaM therA ApucchittA arahaM ariTThanemiM vaMdaNIe gamittae annamannassa eyamahaM paDisurNeti 2 jeNeva therA bhagavaMto teNeva uvAgacchaMti 2 there bhagavaMte vaMdaMti narmasaMti 2 evaM vayAsI - icchAmo NaM tunbhehiM abbhaNunnAyA samANA arahaM ariTThanemiM jAva gamittae / ahAsuhaM devANuppiyA ! tae NaM te juhiTThillapAmokkhA paMca aNagArA therehiM abbhaNunnAyA samANA there bhagavaMte baMdaMti narmasaMti 2 therANaM aMtiyAo paDinikkhamaMti mAsaMmAseNaM aNikkhitteNaM tavokammeNaM gAmANugAmaM dUijjamANA jAva jeNeva hatthakappe teNeva uvAgacchaMti haiMtthakappassa bahiyA sahasaMbavaNe ujjANe jAva viharati / tae NaM teM juhiTThillavajjA cattAri aNagArA mAsakkhamaNapAraNae paDhamAe porisIe sajjhAyaM kareMti bIyAe evaM jahA goyamasAmI navaraM juhiTThilaM ApucchaMti jAva aDamANA bahujaNasahaM nisAmeMti / evaM khalu devANuppiyA ! arahA

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-XVI.136] nAyAdhammakahAo arihanemI ujjaMtaselasihare mAsieNaM bhatteNaM apANaeNaM paMcahiM chattIsehiM aNagArasaehiM saddhiM kAlagae jAva pahINe / tae NaM te juhiDillavajA cattAri aNagArA bahujaNassa aMtieM socA hatthakappAo paDinikkhamaMti 2 jeNeva sahasaMbavaNe ujANe jeNeva juhiDhille aNagAre teNeva uvAgacchaMti 2 bhattapANaM paJcakkhaMti 2 gamaNAgamaNassa paDikkamati 2 esaNamaNesaNaM AloeMti 2 bhattapANaM paDidaMseMti 2 evaM vayAsIevaM khalu devANuppiyA jAva kaalge| taM seyaM khalu amhaM devANuppiyA! imaM puvaMgahiyaM bhattapANaM parivettA settujhaM pavvayaM saNiyaM 2 duruhittae saMlehaNAjhUsaNAjhosiyANaM kAlaM aNavecamANANaM viharittae ttikaTu annamannassa eyamaDhe paDisuNeti 2 taM putvagahiyaM bhattapANaM egaMte pariTThaveMti 2 jeNeva sertuLe pavvae teNeva uvAgacchaMti 2 settujaM pavvayaM saNiyaM 2 durUhaMti jAva kAlaM aNavakaMkhamANA viharati / tae NaM te juhiDillaMpAmokkhA paMca aNagArA sAmAiyamAiyAI codasaputvAI ahijati bahUNi vAsANi domAsiyAe saMlehaNAe attANaM jhosettA jassaTThAe kIrai naggabhAve jAva tamaTThamArAheti 2 aNaMte jAva kevalavaranANadasaNe samuppanne jAva siddhaa| (136) tae NaM sA dovaI ajA suvvayANaM ajiyANaM aMtie sAmAiyamAiyAI ekkArasa aMgAI ahijai 2 bahUNi vAsANi mAsiyAe saMlehaNAe AloiyapaDikaMtA kAlamAse kAlaM kiccA baMbhaloe uvavannA / tattha NaM atthegaiyANaM devANaM dasa sAgarovamAI ThiI pannattA / tattha NaM duvayassa vi devassa dasasAgarovamAI ThiI pannattA / se NaM bhaMte ! duvae deve tAo jAva mahAvidehe vAse jAva aMtaM kAhii / evaM khalu jaMbU ! samaNeNaM bhagavayA mahAvIreNaM jAva saMpatteNaM solasamassa nAyajjhayaNassa ayamaDhe pannatte tibemi / // solasamaM nAyajjhayaNaM samattaM // 16 //

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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 Tirthamkaras. The orthodox Jains believe that the canon originated at the time of Rsabha, the first Tirthamkara; but modern scbolars have come to the conclusion that the present canon was composed by the immediate disciples or Ganadharas of Mahavira. A statement from the Avas'yaka-Sutra :- 3TECI 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 Mahavira, 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 Agama. The sacred literature, before Mahavira, consisted of the fourteen Purvas, or the Old Texts". The knowledge of these old texts was, however, soon lost. Mahavira himself taught them to his disciples. Only one of Mahavira's disciples banded them down, and they were preserved during six generations more, Sthulabbadra 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 Mahavira's death, and which divided the Jainas into the two great sects, the S'vetam baras and Digambaras. At the time of Candragupta Maurya, a terrible famine lasting for 12 years, broke out in Magadha, and devastated

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the country. At this time Stbavira Bhadrababu was the pontiff or head of the undivided Jain community. As a result of this famine, one section of the Jain community, headed by Bhadrabahu, emigrated to the Karnata 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 Sthulabhadra. 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 Pataliputra (inodern Patna) in circa 300 B.C. This council collected the then extant Jain canon, consisting of the eleven Angas, and the fourteen Purvas. The Purvas were included in the 12th Anga called Dittbivaya. 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'vetam bara. On the other hand, the emigrants were more zealous about the strict disciplinary rules. As a consequence of this, the followers of Bhadrababu, 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 Siddhanta 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'vetambaras 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 Kshamas'ramana. This council was convened 930 or 993 years after the Nirvana

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iii of Mahavira, 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 Valabhi are based on the old texts, compiled at the council of Pataliputra, 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 Siddhanta 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 Mahavira." --Winternitz. The literature belonging to the canon of the S'vetambara Jainas has been exhaustively discussed by Weber. The list of arrangement of the scriptures was drawn by Buhler. According to this list, the present canon of the S'vetambara Jainas consists of the following 45 works :I Eleven Angas : . (?) SPIRIT (SERIF); (2) 295 (Danas); (3) STUTT (EUTIS); (7) AHRI (Haris); (4) arequire (oregala) -generally referred to as Hitaataz; (&) arti+HETST (TATE 27: or TCF217:); (9) JarATCHT3T(391##&+T:); (c) siasdasAo (antakRtadazAH); (9) aNuttarovavAiyadasAo (anuttaraupapatikadazAH); (20) qerarchE (98621F2yti); (??) farradi (faqah). II Twelve Upangas: (1) ovavAiyasuttaM (aupapAtikasUtra); (2) rAyapaseNaija or rAyapaseNiya -3/59214-Wrong but traditional rendering of the title. (3) faifita; (r) quran (971971); (4) or are courtit (afatla);

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iv (1) jambuddIvapaNNAtti (jambUdvIpaprajJapti); (7) candapaNNattI (candraprajJapti); (8) nirayAvaliyAo; (9) kappavaDaMsiyA or kappavaDaMsiyAo (kalpAvataMsikA); (10) puphiyAo (puSpikA); (11) pupphacUliyAo (pUSpacUlikA); (12) vahidasAo (vRSNidazA). N. B.- Upangas 8-12 comprise only one book, under the title 'nirayAvaliyAo'. III Ten Prakirnas: (1) causaraNa (catuHzaraNa); (2) AurapaccakkhANa (AturapratyAkhyAna); (3) mattapaiNNA (bhaktaparijJA); (4) saMthAra (saMstAra); (5) taNDulaveyAliya (tandulavaicArika); (6) candAvijjhaya (candrakavedhyaka); (7) devindatthava (devendrastava); (8) gaNivijjA (gaNividyA); (9) mahApaccakkhANa (mahApratyAkhyAna); (10) vIratthava (vIrastava). IV Six Cheda Sutras: (1) nisIha (nizItha); (2) mahAnisIha (mahAnizItha); (3) vavahAra (vyavahAra); (4) AyAradasAo (AcAradazAH); (5) bihakkappa (bRhatkalpa); (6) paMcakappa (paJcakalpa). v Four Mulasutras: (1) uttarajjhayaNa (uttarAdhyayana); (2) Avassaya (Avazyaka); (3) dasaveyAliya (dazavaikAlika); (4) piNDanijjAtta (piNDaniyukti). VI An Unnamed group of two works : (1) nandIsutta (nandIsUtra); (2) aNuogadAra (anuyogadvAra). The nandIsUtra, ascribed to devarddhigaNin , gives the following seventy-eight works as comprising the Sacred Literature': zrutajJAna aGgapraviSTa (12) anaGgapraviSTa (or aGgabAhya) Avazyaka Avazyakavyatirikta (6) kAlika (31) utkAlika (29) [Cp. Nandi, Sutra 44]

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"Nayadhammakabao 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. Draupadi in the form of a story of re-birth. This is a monkish corrouption of the legend from the Mahabharata, 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 Campa a merchant named Makandi. His wife was Bhadra. 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 thunder

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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 Ratnadvipa. 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 Lavaana-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 Campa on condition that they will remain firm

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vii 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 Campa. 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 Jinapalita 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) : chalio avayakkhaMto nirAvayakkho gao aviggheNaM / tamhA pavayaNasAre nirAvayakheNa bhaviyanvaM // 1 // bhoge avayakkhaMtA paDaMti saMsArasAgare ghore / bhogehiM ya niravayakkhA taraMti saMsArakatAraM // 2 // (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."

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viii 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: jaha rayaNadIvadevI taha etthaM aviraI mahApAvA / jaha lAhatthI vaNiyA taha suhakAmA ihaM jIvA // 1|| jaha tehiM bhIehiM diTTho AghAyamaNDale puriso| saMsAradukkhabhIyA pAsaMti naheva dhammakahaM // 2 // jaha teNa tesi kahiyA devI dukkhANa kAraNaM ghoraM / tatto ciya nitthAro selagajakkhAo nannatto // 3 // taha dhammakahI bhavvANa sAhae diTuaviraisahAo / . sayala duhaheubhUo visayA virayanti jIvANaM / / 4 / / sattANaM duhattANaM saraNaM caraNaM jiNindapannattaM / ANaMdarUvanivvANasAhaNaM taha ya desei // 5 // jaha tesiM tariyanvo ruddasamuddo taheva saMsAro / jaha tesi sagihagamaNaM nivvANagamo tahA etthaM / / 6 / / jaha selagapiThAo maTho devIi mohiyamaIo / sAvayasahastapauraMmi sAyare pAvio nihaNaM // 7 / / taha aviraIi naDio caraNacuo dukkhasAvayAiNNe / nivaDai apArasaMsArasAyare dAruNasarUve / / 8 // jaha devIe akkhoho patto saThANa jiiviysuhaaii| taha caraNaTTio sAhU akkhoho jAi nidhvANaM // 9 // (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 Samsara, see (or come across) the Preaching of Law (Dharmakatha). 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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ix 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 Samsara ; 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 Nicvaua (Salvation). III. Summary of Chapter XVI . I. Nagas'ri : (The first birth of Draupadi) : There lived in Campa three learned and rich Brahmin brothers-- Soma, Somadatta and Somabbuti- with their wives Nagas'ri, Bhutas'ri and Yaks'as'ri 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 Nagas'ri. 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

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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 Champa 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 Nagas'ri 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 Nagas'ri was at the root of the death of such an illustrious monk as Dharmaruci. The new tbat Nagas'ii had killed the monk spread like wild fire and every body ridiculed, censured, and criti. cised her. When those Brahmins heard tbis report, they went to Nagas'ri 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. Sukumcirika: (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 Bhadra, the wife of a merchant named Sagaradatta. On account of her delicacy the parents named her as 'Sukumarika'. 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 Campa. Jinadatta was so much astonished at her peerless beauty that he desired her to be the wife of his son Sagaraka. Then with all pomp and glory he went to the house of Sagardatta and demanded her as the bride of his son Sagara. Sagaradatta 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 Sagara and Sukumarika took place. At the time of the marriage, when 'Sagara' took the hand of Sukumarika 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, Sukumarika'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 Sukumarika was asleep, he bolted away from the bouse and went home. When Sagaradatta came to know this, he went to Jina. datta's house, and burning with rage he condemned Sagara in the strongest language. But inspite of his father's requests and threats, Sagara gave a flat refusal, to go to his father-in-law's house, and Sagaradatta returned home crest fallen and dejected. Then he consoled Sukumarika with sweet words and promised her another husband. Now after some days Sagaradatta 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 Sukumariki. But

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xii when the beggar experienced that terrible burning touch he also ran away like a crow released from a slaughter-house Next morning Sagaradatta 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 Gopalika 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 Lalita 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. Draupadi: (The third birth). Sukumarika, after coming down from heaven, was conceived in the womb of Culani, wife of king Drupada, in the Pancala country, in the city named Kan: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 Dwaravati, Hastinapura and to many other places, inviting to the Swayamvara, Krsna Vasudeva, 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

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xiii 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 Draupadi, being goaded (as it were) by her former Nidana sinful resolution), chose the five Pandavas as her husbands and garlanded them.' All the other kings and princes congratulated her on her choice. Thereupon king Drupada took the five Pandavas to his palace, performed the marriage ceremony of Draupadi. with them, and gave the various valuable marriage gifts. Thereafter the five Pandavas, accompanied by princess Draupadi, 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 Draupadi. Now once Kacchulla Narada 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 Kunti, 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 Draupadi, Narada determined to take revenge upon her. Narada then crossed the Lavana Sea, and reached the city Aparakamka in the continent called Dhatakikhanda, There he described the matchless beauty of Draupadi to king Padmanabha, who was very proud of his own harem, and then returned back. Thereupon king Padmanabba, 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

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xiv turn to king Padmanabha, kidnapped Draupadi while she was fast asleep in the company of king Yudhisthira, and brought her in the As'oka grove of Padmanabha's palace, Then queen Draupadi, being roused from her sumber, became depressed and dejected. King Padmanabha went to her and expressed his evil desire. Thereupon Draupadi said to him, "If my beloved brother Klsya 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 Draupadi. At last king Pandu sent his queen Kunti to Dwarawati to seek the help of Krsna Vasudeva in this matter. Krona 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 Narada himself that he (Narada) once bad happened to see Draupadi in the city Aparakamka in Dhatakikbanda. 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 Krona, Daruka, the cbarioteer, went to king Padmanabba and said to him- "Oh sinful and sbameless Padmapabhal Krona has come to the rescue of queen Draupadi. 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 Padmapabha approaching, the five Pandavas, even at the risk of their lives, attacked him; but he repulsed and routed them in no time. Then Krsoa 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

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TV 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 Draupadi. At her advice, he humbly surrendered himself to Krspa and lay prostrato at his feet. Nobl@ and compassionate Krsua forgave him. Then Krsna, accompanied by the five Paodavas and queen Draupadi, began to cross the Lavana sea, At that time, Kapila Vasudeva, ruling in the eastern half of Bharata Varsa in Dhatakikhanda, being advised by Munisuvrata, speedily went towards the sea coast and on seeing the white and yellow banner-tips of Krsna Vasudova while he was passing through the Lavana Sea, blew his conoh Having heard that sound Krsna also blew his conch. Thus the two Vasudevas exchanged grectings by blowing their conches. Thereafter Kapila Vasudeva went to Aparakanka, and seeing it all destroyed, in great rage he ordered Padmanabha to leave the kingdom, and crowuled his son as king. Tben Kssna, accompanied by the five Pandavas and queen Draupadi, safely crossed the Lavana sea. Thereupon the Pandavas, being directed by Kssna, crossed the Ganges with a boat. Afterwards they concealed that boat and stayed waiting for Krspa, Krsna saw Susthita, the Lord of the Lavana 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). Krsua 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 Dwaravati, The five Panoavas returned to Hastinapura in a dejected mood. King Pandu severely admonished them for having

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xvi offended Kssna. Then as directed by Kesga they went to the southern sea-coast, where they founded the city Pandumathura, 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 Saurastra 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 Aristanemi. When they reached the city Hastakalpa they heard the nows that Aristanomi had breathed his last on the Girnar mountain, after a month's fast. Then those five monks climbed the S'atrunjaya mountain, emaciated themselves with a fast of two months, obtained the infinite and excellent Absolute Knowledge, and finally attained Salvation. Then the nun Draupadi, the disciple of Suvrata 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 ta, ga gia 2967:, "subahu pi tavakileso niyANadoseNa dUsio sNto| na sivAya dovaIe jaha kila sukumAliyAjamme // 1 // athavA :- amaNunnamabhattIe patte dANaM bhave aNatthAya / jaha kaDuyatuMbadANaM nAgasirimami dovaIe // 2 // tti / / subahurapi tapaHklezoM nidAnadoSeNa dUSitaH san / na zivAya draupadyA yathA mukumArikAjanmani // 1 // amanojJamabhaktyA pAtre dAnaM bhavedanAya / yathA kaTutumbadAnaM nAgazrIbhave draupadyA api // 2 // According to him, therefore, the moral of the story is as follows:

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xvii (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 Sukumarika, 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 Suri, 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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xviii 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 Pandavas 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 Vyasa 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 Draupadi. 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, Klsya is shown to be her brother', one who would run to her rescue any time. She incurs the wrath of Narada, when on his

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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 Yudhisthira, and it was ultimately Krsua alone who brings her back. On their return journey, the Pandavas so offend Krsua 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 Krsna 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 Krsna, Kunti being Krsua's aunt. Krsua'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'nu, for killing the demon Hiranyakas'ipu. xix 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 Narada. 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 Krsna. The description of the fight between Padma nabha and the Paodavas and between him and Krsna. VIII The messenger (Data) and the privileges he enjoys. IX A note on the Canonical or Sacred Literature of the Svetambara Jains, pointing out the place of Nayadha. mmakahao and Dasaveyaliya in it." [Read Intrdouction and Prof. M. V. Patwardhan's book Dasavaikalikasutra- a study,-in two parts.] General Questions 1. What is the meaning of the titles Nayadhammakabao, and Dasaveyaliya-sutta ? What place do they occupy in the Svetambara 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 Nayadhamma'). 6. Compare aod contrast the .Jain and the Hindu versions of the Dovai-kaba as presented in the Nayadhamma. kabao. Abbreviations M. Makandi R-Ratnadvipadevata. B.-Beloved of gods. .. Kygga Rpgna Vasudeva. Mbh. Mahabharata. Com. Commentary or N.-;Namo. Commentator

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NAYADHAMMAKAHAO TRANSLATION CHAPTER IX (1.84). If, O Reversed Sir ! the Divine monk Maha. vira ... upto who has attained ... has preached this as the meaning of the eighth chapter of the Dnatas, what then is the meaning of the ninth chapter as preached by the Divine Sage ...? Thus, 0 Jambu ! In those days, in those times, there was a city named Campa, a. sanctuary Puwpyabhadra. There lived in Campa) a merchant named Makandi rich ... upto ... respected. He had a wife named Bhadra. That (lady) Bhadra 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 Lavanasamudra 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 Lavanasamudra 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 Lavanasamudra 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 Makandigas, 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 Lavanasamudra. (2.85). Now when those Makandiyas had gone many hundreds of yojanas on the Lavanasamudra, 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 Naga-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. was steady for a while); like an aged matron (lit. mother) utterly exhausted after traversing a big forest, she was also paenting; 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) Makandi, 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

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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 Ratnadvipadevata 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 ... ... .30 ... www.umaragyanbhandar.com

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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 Lavana etc. So, while I am, O Beloved of gods, busy there on the Lavana 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 Pravrat and the Vars'a 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'ilind 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 Kutaja, Arjuna, and the Nipa trees. And there is also the Vars'aratra 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 Mali creepers, and in the flower-arbours. If you, however, feel depressed, dejected and forlorn (or frightened) even there, then you might go to

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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'ana and the Saptaparna 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 Cakravaka 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, Karnikara, 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) Patala and Siris'a; with its tide in the form of the white Mallika and Vasantika 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

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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 Lavana-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 Lavana (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 Ali 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 Ali-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 Lavana (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

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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 Jambudvipa island, from Bharata Varsa, from the city of Kakandi. 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 Ratnadvipa 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

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10 flew up into the sky for a height of seven or eight palm trees, and started to cross the Lavana-sea with that excellent, quick, speedy, brisk, and heavenly gait of the gods; and right through the Jambudvipa island, he made towards the Bharata Varsa, towards the city of Campa. [8.90] Then that R. had her twenty one rounds on the Lavana.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 Lavana-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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11 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 Jinnpalita. And I also never loved him! I was always an object of love for Jinaraks'ita, and I too always loved him! If, therefore, Jinapalita 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.

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12 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 atasi-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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13 (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 Jinapalita; (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 Lavana-ocean with Jinapalita, and went to the city of Campa; there he made Jinapallita get down in an excellent garden outside the city of Campa, and said: O B., here is seen the city of Campa", and with that he bade farewell to Jinapalita, and went back in the direction he had come from. [11-93] Then Jinapalita entered Campa, 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 Jinapalita, 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 Jinapalita was seated on a comfortable 'seat, his parents said to him thus:- "son: how did Jinaraks'ita meet his death ?" Then that Jinapalita 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 Ratnadvipa 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 Lavana.ocean; (xiv) return to Campa, (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 Sagaropamas 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 Mahavideha Varsa, ... 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 Mahavita ... upto ... who has attained (salvation, has explained the meaning of the Ninth Chapter of the Nayas. - Thus I say. End of the Ninth Chapter. Sixteenth Chapter. (13.111] "If, O Rovered Sir, the Divine Sage Mahavira......... 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' (Daya tas) ?" Thus verily, O'Jambu ! In those days and at that period, there was a city named Campa. Outside that city of Campa, to the north-east of it, there was a park pamed Subhumibhaga. There in that city of Campa, there lived three Brahmin brothers, namely :-Soma, Somadatta, and Somabhuti,-(all the three-rich ... upto ... not insulted (i.e. respected), and well-versed (in the) Rgveda, Yajur.

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15 veda, Samaveda, and the Atharvana Veda ... upto ... well-versed. Those (three) Brahmins had three wives, and they were (respectively) as follows:- Nagas'ri, Bhotas'ri, and Yaks'asri, (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 Brahmaui Nagas'ri to cook the food. Then that Brahmani Nagas'ri 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

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16 ... 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 Brahmanis, 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 Campa, 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 Paurusi, 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 Campa ...upto... moving about...entered the house of the Brahmani Nagas'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 Brahmani 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 Shree Sudharmaswami Gyanbhandar-Umara, Surat ... www.umaragyanbhandar.com

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17 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 Dharmaghosa, went away from his presence, inspected a pure spot of ground near about the Subhumibhaga 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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18 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 Dharmaghosa, 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 Dharmoghosa 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 Dharmagbosa, 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 Dharmghosa, 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 Subhumibhaga 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 Dharmaghosa 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 Brahmani Nagas'ri. Then the Brahmani Nagas'ri, .... 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 Sarvarthasiddha Mahavimana, situated above the Saudharma. There, the minimum duration of life of some of the gods, is thirty-three Sagaropamas. The god Dharmaruci, (falling down from that heavenly region, ... upto ... would achieve salvation in the Mahavideha Varsa. [17.11.3] So fie upon chat Brahmani Nagas'ri, 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 Dharmaghosa, repeated (or passed on) the same to the people (they 'met) in the streets and squares of the city of Campa :- "Fie upon that Nagas'ri, 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 Campa, were furious with rage, and burning with anger, and going to the Brahmani Nagas'ri said to her thus:- "Oh gou Nagas'ri! You who long for what nobody craves after ! You who possess evil and bad characteristics ! O you bereft

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20 of all merits, and born on the Caturdas'i 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 Nagas'ri, 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 Brahmani Nagas'ri was attacked with sixteen diseases in that very birth, viz. cough, cold, uterine disease ... upto ... leprosy. Then that Brahmani Nagas'ri 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 Sagaropanias. 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 Sagaropamas. 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

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out of that (hell), among serpents, ... the rest to be understood as in the story of Gosala ... upto...having come out of the Ratnaprabha 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 Jambudvipa island, in the Bharata Varsa, in the city of Campa, in the womb of Bhadra, the wife of the merchant Sagaradatta. Then that merchant's wife Bhadra, 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 Sukumarika 2". Then the parents of that girl named her as 'Sukumarika. Then that girl Sukumarika 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 Sukumarika, 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 Campa, a merchant named Jinadatta, rich etc. That Jinadatta had a wife named Bhadra, who was dear to him and who enjoyed with him all the human pleasures and enjoyments. That Jinadatta had a son named Sagaraka from his wife Bhadra, 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 Sagaradatta. Now that girl Sukumarika, 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 Sukumarika, was astoaished at the beauty etc. of that girl, and calling

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22 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 Sagaradatta and Bhadra, by name Sukumarika, 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 Sagaradatta, going straight through the city of Campa. Then the merchant Sagaradatta, 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 Sagaradatta as follows :-" Thus, O B., I choose your daughter Sukumarika, born of ( your wife ) Bhadra, as. the bride for my son ) Sagara. It you feel, O B., that the union would be fit, proper, praiseworthy, and a suitable match, then pray give Sukumarika (in marriage ) to (my) son Sagara. So now, O B., say what dowery shall I pay for the girl Sukumarika"? Then that Sagaradatta said to Jinapatta as follows :-" Thus, O B., (our) only daughter Sukumarika, 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 Sukumarika even for a moment. So if, O B., your son Sagara is prepared to be my son-in-law staying in my own house, then I am prepared to give Sukumarika (in marriage) to your son Sagara. Then that Jinadatta, being thus address. ed by Sagaradatta, went home, called his son Sagara, and said to him thus:-"Thus, verily, O Son, Sagaradatta spoke to me as follows:--'Thus, verily, OB., the daughter Sukumarika 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 auspi

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23: 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 Sagaradatta (in a procession) right through the city of Campa; and making him get down from the palanquin, he took his son Sagara to the merchant Sagaradatta. Then Sagaradatta (also) got plenty of food etc. prepared...upto...having honoured (his guests), made the boy Sagara ascend a (wooden) seat with his daughter Sukumarika, bathed both of them with (water from) white and yellow pitchers, offered oblations to the fire and made Sagara espouse the hand of his daughter Sukumarika [20.116] Then Sagara experienced the touch of the hand of the girl Sukumarika 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 Sagaraka stood there for a while (with her hand in his) even against his desire, being helpless. Then Sagaradatta honoured the parents, friends and relatives of Sagara by (offering them) plenty of food etc., as well as flowers and garments......and then.saw them off. Then Sagaraka went to the bedroom accompanied by the girl Sukumarika, and there lay down on the bed wi her. Then (again) that boy Sagaraka experienced the touch of that girl Sukumarika 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 Sagaraka stayed on for a while, quite help. less, not bearing the bodily touch of that girl Sukuma. rika. Then (after a while), that boy Sagara, seeing Sukuma. rika fast asleep, got up from her side, went to his own bed, and there lay down on his own bed. Now that girl Sukumarika, 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 Sagara. Then that Sagara experienced the selfsame bodily touch of that girl Sukumarika for the second time,

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thus...as before, upto... being helpless, and quite against his will, remained there for a while. Then again that Sagara, seeing that the girl Sukumarika 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 Sukumarika, 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 Sagara everywhere, she saw the door of the bed. room vpen, and said thus (to herself): -- "Alas! Sagaraka has left"! And being dejected and downcast...upto.. remained brooding. Then that Bhadra, 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 Bhadra, said 'yes' to her, took the wash-basin, etc. went towards the bedroom, and seeing that girl Sukumarika ... brooding, said to her as follows:-"Why is it, O B., that you are depressed, downcast......upto...... brooding''? Then that girl Sukumarika replied to that maid : "Thus verily, O B., the boy Sagaraka, 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 Sukumarika, went to Sagaradatta and informed him of the same. Then Sagaradatta, 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 Sagaraka has deserted my daughter Sukumarika,--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 Sagaradatta, went to Sagaraka 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 Sagaraka 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 Sagaradatta'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 Sukumarika, and seating her on his lap said to her:-"Child ! why do you care for (or wory about) Sagaraka ? 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 Sagaradatta 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 Sagaradatta 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 Sagaradatta, 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 :

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26 "Master, this beggar is shouting hoarsely because his broken earthen pot and vessel is being removed to a corner." Then Sagaradatta 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 Sagaradatta. Then Sagaradatta, having got his daughter Sukumarika 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 Sagaradatta, and then entered the bedroom along with the girl Sukumarika and sat down (or slept) on the bed. Then that beggar experienced the bodily touch of Sukumarika such as...the rest as in the case of Sagara, 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 Sukumarika...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, Bhadra called the maid ... upto... Sagaradatta was informed of it. Thereupon Sagaradatta, again confused (or perturbed) as before, went to the bedroom, took his daughter Sukumarika 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:

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27 Pottila ... upto ... and stay in the house distributing it (to the mendicants etc.)." Then that girl Sukumarika 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 Sukumarika),... upto...she gave them (food etc.). and then said to them:- "Thus verily, 0 Nuns! I am disagreeable...upto...disliked by Sagara. 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 Pottila said...upto...have you found any (charm, or magic) by which I shall be agreable and desirable...to Sagaraka''? 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 Sagaradatta's perinission,...upto...was initiated into the order of nuns by the Gopalikas. Then that Sukumarika 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 Sukumarika went to the nuns Gopalikas 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 Campa, near the garden Subhumibhaga". Then those Gopalika nuns said to that Sukumarika 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 Sastha 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 Sukumarika did not believe the words of those Gopalikas, bad no faith in them, and did not appreciate their words; but she went on observing the

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28 Sastha fasts near the Subhumibhaga garden. [25.119] Now there, in the city of Campa, was a club named Lalita (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 Devadatta in Campa, delicate...cls in the Chapter Anda. Then some five members of that Lalita club once took Devadatta with them, and were enjoying the beauty of that garden Subhumibhaga 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 Sukumarika saw that courtesan Devadatta 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 Sukumarika 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 Gopalika nuos said to that Sukumarika 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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29 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 Sukumarika paid no heed or attention to these words of the Gopalika 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 Sukumarika, 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 Gopalika nuns tomorrow early in the morning, and stay in a solitary (or independent) monastery; with this thought she left the Gopalika nuns the next day and went and stayed in a sepa. rate monastery. Then the nun Sukumarika, 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 Vimanas of the Is'ana Kalpa. There some of the goddesses have nine Palyopamas as the duration of life. There the Goddess Sukuma. rika also had nine Palyopamas as her duration of life. [26.121] At that time, in this very Jam budvipa, in the Bharatavarsa, in the country of Pancalas, there was a city named Kam pilyapura (Description). A king named Drupada ruled there (Description). His queen was Culani, and the prince Dhsstadyumna was the heir-apparent. Then the goddess Sukumarika,, baving fallen down from heaven at the end of her life, descended into the womb of the queen Chulani of the king Drupada, in this very Jambud vipa, in the Bharatavarsa, in the Panchala country, in the city Kampilyapura. [P.27] Then the queen Chulani delivered a caughter at the end of nine months. Then at the end of

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30 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 Draupadi, revealing her qualities. Then the girl Draupadi 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 Dwaravati And there, you bow down to the following (prominent heroes) with your head bent low and your hands folded; viz., Krisna Vasudeva; the ten Das'arbas with Samudravijaya at their head ; the five Mahaviras 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 Mahasena ; 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

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31 by self-choice) of Draupadi, the daughter of king Drupada and queen Chulani, and the sister of prince Dhsstadyumna- will take place in the city of Kampilyapura. So you, therfore, please oblige king Drupada by going to Kampily 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 Kampilyapura, out of the Pancala country, went straight to the extreme limits of his country, and then (crossing it), he went through the Surastra country, towards the city of Dwaravati, entred it, went towards the outer audience hall of Krsua Vasudeva, 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 Klsna Vasudeva, and having courtesied him, as well as the Ten Das arhas etc. ... upto... come down (to Kampilyapura). Then Krsna Vasudeva was exceedingly delighted on hearing that (piece of news) from the ambagsador, and having respected and honoured him, gave him leave to go. Then Klsna Vadudeva called his personal attendants and said unto them :- "Go you, O, B., to the Sudharma 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'arhas with Samudravijaya as their leader ... upto... the fiftysix thousand Mighty men headed by Mahasena, 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 Krsna Vasudeva, and with their hands folded etc., greeted and hailed him. Then Kesna called his houshold attendant and said to him :- "Quickly, O B., make ready

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32 an excellent and the best elephant, seated on horseback ...upto got it ready. Then Krsna 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 Krsna Vasudeva, accompanied by the ten Das'arhas with Samudravijaya as thoir leader, ...upto... in the company of many thousand courtesans with Anangasena 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 Surastra country, and proceeded to go towards the city Kampilyapura in the country of Rancala. 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, Ehimsena, Arjuna, Nakula, (and) Sahadeva; to Duryodhana with his hundred brothers, Bhisma (the son of Ganga), Vidura, Drona, Jayadratha, S'akuni, Krpa, 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 Anga, S'alya, the king of Nandis, ...upto come down (to Kampilyapura). The fourth messenger to the city S'uktimati. "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'irsa. There to the king Damadanta ...upto... come down.... The sixth to Mathura ...to the king Dhara...come down. The seventh to Rajagrha... There to Sahadeva, the son of Jarasandha... come quickly. The eighth to Kaudinya...to Rukmi, the son of Mesaka...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 .. ... ...

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33 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 Pancala 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 Vasudeva. 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 Kam 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 Padya), and assigned Vasudeva and each of those thousands of kings to a separate (or independent) tent (or pavilion). Then Vasudeva 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 Kampilyapura, 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, Sidhu and Prasanna

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34 drinks, and offer flowers, garments, scents, garlands and ornaments to [P.31] Vasudeva 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 Kampilyapura, 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 Culani, and the sister of Dhestadyumra. 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 Draupadi". 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 Turuska 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 Vasu. deva labelled with their names, and get it properly covered (and upholstered), and then report to me...upto they did it, Then next day, Vasudeva and those many other kings had their bath... upto...decked, seated on lordly elephants, with the umbrellas of Korantaka wreaths being held over (their heads), with the white Chowries being waved, and surrounded by many

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35 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 Draupadi. Then king Drupada (also), on the morning of the next day, bathed...upto...decked, seated on a goodly ele. phant, with Korantaka garlands, (P.32] with men on horseback etc., went out of Kampilyapura, and went towards the Swayamvara pandal, where Vaeudeva and the other kings were (seated), and having bowed down to them ... upto .. greeted and welcomed them, waited upon Krona and stood by his side fanping him with a white chowry. [32.124) Then princess Draupadi, 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 Suryabha 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) Kampilya.

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36 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 Vasudeva 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 Patala, 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 Draupadi) in a voice which was distinct, audible, clear, ringing, deep, and sweet. [P.33] First of all she described the illustrious scions of the Vrsni race (i.e.Yadavas). The ten' Das'arbas 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 Pundarika 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 Nidana (or sinful resolution), approached the five Pandavas, and encircled and wreathed those five Pandavas 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.

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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 Draupadi, 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 Pandavas. 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 Pandavas and princess Draupadi will be performed in Hastinapur. 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] Vasudeva 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 Hastinapura, 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 Draupadi, and surrounded by horses and elephants, left Kampilyapura, and went to Hastinapura. Then, (later on), Pandu, knowing of the arrival of Vasudeva 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 Hastinapura. Then king

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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 Vasudeva 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 Vasudeva 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 Pandavas 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 Kunti, and the princess Draupadi seated around him, and surrounded by the other inmates of the harem. Now just at this point 'Kacchulla Narada came to the charming city of Hastinapura, and descended down with a great force (or speed) in the palace of king Pandu. He (Narada) 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 Munja plant, and a bark garment;

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39. 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, Avarana, Descending, Flying up in the air), making a man stick to his seat (i, e. Arresting movements) Sankramani (or the power of transformation), Abhiyoga, Pradnyapti, the science of flight, Stambhani (making one motionless), and over many other Vidyadhara lores; he was very dear to Rama and Kes'ava (or Krsna; he was loved from the very (bottom of the heart by Pradyumna, Pradipa, S'an; ba, Aniruddha, Nisadha, Unmuka, Sarana, Gaja, Sumukha, Durmukha and by the other Yadavas, as well as by the three and half crores of princes; he was given to praising (others or Yadavas); 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'arha heroes, who were powerful in all the three worlds; and having invoked the Prakramani 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 Narada 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, Narada 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 Kunti, and the five Pandavas, respected... upto...waited upon Kacchuila Narada. But Draupadi did not

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40 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 Narada :"Oh! this Draupadi, 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 Utpatani (magic) lore, and with that excellent ...upto... the Vidyadhara-gait, started to go towards the eastern direction crossing the Lavana sea. In those days, at that time, in the continent called Dhatakikbanda, in the eastern half of the southern half of Bharata Varsa, there was a capital city named Aparakamka. There, in that capital city of Aparakamka, ruled a king named Padma. nabha, great like the mount Himavat... (Description). The king Padmanabha had, in his harem, seven hundred queens. King Padmanabha had a son named Sunabha, 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 Narada went into the capital city Aparakamka, 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 Narada 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 Padmanabha, being proud of his harem, said to Kacchulla Narada 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 Padmanabha, smiled a little, and said to him :- "Ob

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41 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 Varsa, 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 Varsa, 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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42 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 Jumbudvipa, 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 Krsna. 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,

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43 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 Draupadi." 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 Hastinapura 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 Draupadi, sent for queen Kunti and said to her :-"Go you, O B., to Dwaravati, and tell this news to Klsna. The eminent Krsna Vasudeva (alone)might search (and find out) queen Draupadi; otherwise, I am afraid, we shall get no trace, scent, or news of queen Draupadi. 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 Hastinapura, riding on the back of an excellent elephant, and going through the couutry of Kurus, she went towards Saurastra, 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 Dwara vati, and going to Klsoa, request him, with your hands folded ... as follows:--"Thus, Sire, your aunt Kunti has come hither post-haste, and desires to see you." Then those attendants .... upto...told (the message to Krsna). Then Kssna,

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44 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 Dwaravati, and going to the queen Kunti, 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 Dwaravati, and going towards his palace, entered it. Then Ksspa said to queen Kunti, 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 Kunti 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 Draupadi". Then Krsna replied to his aunt Kunti, "Dear Aunt! If ozly I get some clue...or news [P.40) of Draupdi, 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 Kunti, and...gave her leave (to go). Then queen Kupti, or being given leave by Krsna, went away as she had come. Then Ksspa 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 Kesua, once upon a time, was spending his time in his seraglio. Now that Kacchulla Narada ... upto... descended...sitting... inquired after the health of Ktsya. Then Ktsna asked Kacchulla Narada 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 Ktsna as follows: "Thus, O B., I once happened to go to the capital city Aparakamka, in the continent Dhatakikhanda, in the eastern

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half of the south of Ardha-Bharata. There, I saw queen Draupadi before." Then Krsna 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 Utpatani (magic lore, and went away as he had come. Then Krona called a messenger and said to him thus:-'Hie thee, O B., to Hastinapura, 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 Aparakamka, in the palace of Padmanabha, in the eastern half of the Dhatakikhanda. Let the five Pandavas, 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'arbas 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 Sudharma assembly, towards Krsna, and with folded hands,...greeted and hailed him. Then Ktspa, 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 Pandavas 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 Kssna 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 Pandavas, with mine as the sixth one, so that I shall be able to) go to the capital city Aparakamka, to rescue queen Draupadi. Then

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46 the god Susthita said to Kssna :-"O B., shall I bring back queen Draupadi to Hastinapura from the Dhatakikhanda, from Bharata, exactly in the manner she was carried away by the god, the friend from childhood of Padma. nabha, 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 Lavana sea ?. Then Ktsna 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 Draupadi. Then the god Susthita said to Krsna :-- '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 Pandavas and himself as the sixth, crossed the Lavana sea in six chariots, [P.42] and went to the capital city Aparakamka; and on coming to the excellent park (outside) it, he parked his chariot, called his charioteer Daruka, and said to him :-"Go you, O B., and enter the capital Aparakamka; 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 Padmanabha, 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 Draupadi, the sister of Krsna Vasudeva ? But even now (after all this), you restore (lit. return) queen Draupadi to Klsna Vasudeva, or otherwise come out ready for a fight. Here is Klsna accompanied by the five Pandavas, who has come to the rescue of queen Draupadi, in all heste'. Then the charioteer Daruka,

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on being thus addressed by Kssna, was delighted, and promised to carry it out); he then entered the capital Aparakamka, went to Padmanabha, 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 Padmanabha), and gave him the epistle on the point of a lance... upto...(Krsna)has forthwith come to the rescue of 'Draupadi." Then Fadmanabha, on hearing those words of the charioteer Daruka, was beside himself with wrath, and knititng his eyebrows, said to him:-"I shall never hand over Drau. padi to Krsna, 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 Daruka, on being driven out in an insulting manner by Padmanabha, went back to Kssna, and with folded hands ... said to him :- "Thus, My Lord, at your instance... upto... Padmanabha drove me out." Then Padmanabha 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 Krsna, When Krsna saw Padmanabha approaching, (or advancing), he said to the five Pandavas :--'Well Boys, will you fight against Padmanabha,or meerly witness the fight, (between him and myself)" ? Then the five Pandavas replied to Krsna: "Sire, we shall fight him, you merely watch the fight." Then the five Pandavas, fully equipped...with weapons etc., rode in their chariots, and marching against Padmanabha, said (to themselves) :-"Either we or king Padmanabha shall survive'';--and with this resolution they engaged themselves in an encounter with Padmanabha. Then

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48 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 Krsna. Then Krsna 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 Mallika, Sinduvara, 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 Krsna 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 Krsna). Then Krsua 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 Krsna). [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 Aparakamka; and having entered it, he closed all the gates of the city and waited for being besieged. Then Krsna 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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49 man, and began to scratch the ground with a terrible noise. Then as Krsna began to make that terrible sound with his feet (or claws), the whole of the capital of Aparakamka 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 Padmanabha, seeing his entire city collapsing to the ground, was scared, and went for refugo to queen Draupadi. Then Draupadi said to king Padma. nabha: "OB., you were extremely ill-advised - (lit. what did you know ?)-- in offending Krona Vasudeva, 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 Krsua, with your hands folded etc., and lay prostrate at the feet of Krsua Vasudeva. 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 Krsua, and with his hands folded, he took Draupadi to Krsua in person (lit.with his own hands). Then Kssna said to Padmanabha as follows:-"Oh you Padmanabha ! 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 Draupadi? But even inspite of it, you have now no cause for fear from me,'' - and with this he gave Padmanabha 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 Draupadi.

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50 Then Krsna, accompanied by the five Pandavas, and himself as the sixth, [P.45] started towards the Lavana sea, towards Jambudvipa, towards the Bharata Varsa. 45.130] In those days, at that time, in the Dhatakikhada Dvipa, in the eastern half of Bharata Varsa, there was a city named Campa. There, in the city of Campa, ruled a king named Kapila Vasudeva. At that time, the Venerable Arhat Munisuvrata arrived in Campa, in the Punyabbadra (sanctuary). Kapila Vasudeva 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 Ksspa Vasudeva. And then the following thoughts, such as these, occurred to Kapila Vasudeva: "Is it, that in the Dhatakikhanda Dvipa, in the Bharata Varsa, there is born another Vasudova, 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 Vasudeva, 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 Ksetra, in the same Yuga (or period), and at the same time, there might be (born) simultaneously, two Tirthamkarag (Arhats), two Sovereign monarchs, two Baladevas, or two Vasudevas; (they are never thus born in the past, nor in prosent,and shall never be born in future). Thus, 0 Vasudeva, queen Draupadi, the wife of the five Pandavas, and the daughter-in-law of king Pandu, was brought perforce to Aparakamka from Jambudvipa, from Bharata Varsa, from the city Hastinapura, by a god, the friend of your Padmanabha. Then Krona Vasudeva, accompanied by the five Pandavas, came forth with six chariots, to the capital Aparakamka, to the rescue of queen Draupadi. Then, Kroya Vasudeva, being, engaged in a fight with

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51 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 Ksspa Vasudeva, 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 Lavana 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 Krsna Vasudeva as he was passing through the Lavana sea, he said :-"Here is this Eminent Krsna Vasudeva, my peer, passing through the Lavana sea;"--and with these words, he took his conch and blew it. Then Krspa 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 Aparakamka, and on seeing it all destroyed...and razed to the ground ... asked Padmanabha :"O B., how is it, that this city is thus destroyed...and ruined "? Then Padmanabha replied to Kapila Vasudeva :"Thus, My Lord, Krsya Vasudeva came here from Jambudvipa, 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 Kssna Vasudeva, my peer", and with great rage, he ordered Padmanabha to leave the kingdom, crowned his son as king of the capital Aparakamka with great pomp and ceremony,... and went back. [46.131] Then Krsna crossed the Lavana sea, and said to the five Pandavas ;-"Go you, O B., and cross the great river Ganges while I shall go and see Susthita,

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52 the Lord of Lavana sea". Then the five Pandavas, on being thus directed by Kespa, 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 Kssna. Then Krsna saw Susthita, the Lord of Lavana 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 Krsua, having reached upto the middle of the Ganges, was tired, fatigued and exhausted, and was full of perspiration. Then to Klsna 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 Pandavas must have, on purpose (or wilfully), desisted from vanquishing Padmanabha'. Then the Goddess Ganga, knowing these thoughts...of Klsna, gave hin a passage (or ford ; i.e. became shallow). Then Kesma rested for a while, crossed the Ganges..., went to the Pandavas, 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 Padmanabha, on purpose". Then the five Pandavas, on being thus addresed by Krsna 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 Krsna, 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 Padmanabha, and when I destroyed bis capital Aparakamka, and brought Draupadiback 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

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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 Krsoa went to where his army had encamped, and was joined by his forces. Then Krsna went towards the city Dwaravati, and entered it. [48.132] Then the five Pandavas returned to Hastinapura, went to king Pandu, and with folded hands... said to him :-"Thus, Father, Krsua has ordered us to leave the kingdom". Then king Pandu asked the five Pandavas : Children ! how is it that you were banished by Krsna"? Then the five Pandavas said to king Pandu:-"Thus, Father, we returned from Aparakamka, and crossed the Lavana sea, two hundred thousand yojanas (broad). Then Klona said to us :-"Go you, O B, and cross the great Ganges while...... the same wpto...we waited. Then Krsua saw Susthita, the Lord of Lavana-sea...the same to be repeated ...... only the thoughts of Krsqa 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 Klsna"! Then Pandu called queen Kunti and said to her :-"Go you, O B., to Dwarasati, see Klsna, and tell him :-'Thus, O B., you have banished the five Pandavas. But you are the Lord of the (entire) southern half of Bharata. So please, therefore, give in. structions, to what particular country, and in what direction the Pandavas should go." Then Kunti, being thus commissioned by Pandu, mounted on an elephant....as before upto... Tell me, Aunt, what is the object of your visit". Then Kunti said to Krsna :-"Thus, Child, you have banished the five. Pandavas; but you are the Lord of the southern half of Bharata...... upto....., to what quarter should they go"? Then Kespa 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 Pandumathura, 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 Kunti told (all) that to Pandu. Then

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54 " 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 Pandumathura. 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 Pandusena;...(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 Pandusena, Then king Pandusena 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 Divine

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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 Pandumathura, went away from the Sabasramravana 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 Aristanemi has come to Saurastra ... and is practising austerities" Then those five monks, with Yudhisthira 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 Aristanemi, 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 Sahasramr. avana outside the city. Then those four monks, excepting Yudhisthira, on the day of the breaking of their monthly fast, in the first Paurusi, did their lessons, in the second... ... and so like Gautama...... only that they asked the permission of Yudhisthira,...and while wandering (for alms). heard the noise of many people, like this, "Thus, O B., the Venerable Arisganemi, along with five hundred and thirty six

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56 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, Yudhisthira excepted, on hearing this news from the vast crowd of men, returned from Hastakalpa, went to the monk Yudhistbira in the Sahasramravana 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.,... Aristanemi 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'atrunjaya 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'atrunjaya mountain, climbed it slowly...upto... lived there not longiog for death. Then those five monks, with Yudhisthira as their leader, studied the fourteen Purvas, as well as Samayika (j.e. Acaranga) 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 Samayika (i.e. Acaranga), with those Suvrata 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 Sagaropamas. There, the duration of the god Drupada also was ten Sagaropamas "The god Drupada, O Revered Sir, from there... upto... would put an end to his miseries in the Mahavideba Varsa." "Thus, verily, O Jam bu, the Revered Sage Mahavira... upto ... who has attained salvation, has preached this as the subject-matter of the Sixteenth chapter of Nayas (or Illustrations)." End of Chapter XVI.

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NOTES CHAPTER IX a or AL, nAyAdhammakaDhAo - jJAtAdharmakathA : (or dharmajJAtakathA : ). plained by Com. f as follows:udAharaNAni ' iti prathamaH zrutaskandhaH 'dhammakahAo 'tti dharmapradhAnAH kathAH dharmakathA iti 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) bhagavat - Divine One; (3) - Serving (the preceptor); (4) shining, resplendent; (5) a one who has put an end to saMsAra; ( 6 ) bhayAnta --- 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-a kAle NaM etc. tasmin kAle tasmin samaye / kAla: sAmAnyakAla : avasarpiNyAH caturthavibhAgalakSaNaH, samayastu tadvizeSaH / kAla 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) gargP-- The happiest period: the Golden Millenium ; ( 2 ) suSamA; (3) suSamAduHSamA -- More happiness and little sorrow; (4) :- More misery and less - The title is ex'nAyANi'tti jJAtAni

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2 - - happiness; (5) 3:41- Misery only; and (6, 3:15:1-Intensive sorrow and misery. -- A sanctuary, shrine. mAyaMdI, or mAgaMdI - Name of a merchant aparibhUa ( degta) - Not insulted, i.e. highly respected; -- Son; born of one's self. taMjahA-tadyathA - As follows. egayao - ekatrata: - Together ; or ekataH (?) Alone. $?EURa - 3A+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. pogravahaNa-potavahana Sailing in a ship. ekkArasavArA-ekAdazavArAm - Eleven times. vAra-- Cp. Mar. bAra or bArI, as also vAra. ogADhA -- P. P. P. avagADhaEntered; 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. 'tti kaTTu' - iti kRtvA -- Thinking or saying thus paDisuNa- prati + zru- To agree, to accept. vayAsI -- Said. This is a form of the Past tense from, and it is used for all persons and all numbers. Gen. plu. 9a14. jAyA-- Voc. jAtau - Children. ajjaga - Aryaka - Grandfather. Cp. AjA Mar.; paribhAettae -- Inf paribhAjay -- To divide, to share. aNuhoha-- 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, nirAlambanena - Com. niSkAraNena pratyapAyasambhave vA trANAya AlambanIyavasturjitam / paJcavAya - pratyavA ( pA ) ya - Danger, obstacle. fa(deg) -- 'Without any support.' A seavoyage is a risky thing, as one is not on sure ground. The idea is found even in the Rgveda where the are extolled for their feats of strength on the sea : manAlambane tadavIrayethAm etc. uttAra - uttaraNa - Crossing. uttAra really means 'a ford, where the water can be crossed.' gPf 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. vAvatti - vyApatti:-Destruction. docaM, taccaM - dviH, fa:Twice and thrice. -- When. -- To be able to. AghavaNA-AkhyAna - Explanation, lecturing, telling. paNNavaNA-prajJApanAExplanation, or, request, entreaty. After this supply in the text. fag ai qafqng ai'- 'To explain or to convince by arguments and entreaties.' - Unwilling. - -Imperf. 3rd per, plu.- Consented. - Rres, part. of am. gaNima-gaNya - which can be counted ; Com. - gaNimaM nArikelapUgIphalAdi yad gaNitaM sad vyavahAre pravizati ie articles that sold by counting, as e.g. cocoanuts etc. [P.2] -- Which can be weighed-- yat tulAdhRtaM sad vyavahiyate / mejjaM meyaM - Which can be measured -- yat setikApalyAdinA meyate / pAricchejjaM cchedya yad gugataH paricchedyate - parIkSyate 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] uppAiya-autpAtika -- A portentous event, or omen. pAubbhUya pAdurbhUta - Appeared dhaNiya - stanita -- Thundering. kAliyavAefq:-1:- An adverse gale; violent wind; a black squaller. .........3/4g-- Being shaken, or tossed. Pres. part. pass. fa-at-Sharp, severe, biting. ativartyamAnA- AkramyarmANA- 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 bhaTThavijjA bhraSTavidyA - 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. .. vittAsiya-vitrAsita - Scared. mahAjaNa (na) - - A big crowd vittatthA- vitrastaFrightened. ThANaM - sthAna stable Cp. ThAgabaMda ghoDA Mar. Asa- azva; kizora - Colt niguMja - ( Com. vi. - 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.' galiyaM labaNa - galitalambana --- whose support is gone, or snapped, and so which drops down on the earth. Comari Golfa. Shree Sudharmaswami Gyanbhandar-Umara, Surat -- www.umaragyanbhandar.com

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AkAzAt patati evaM sApi iti / and notes the V.L. galitalambanA only; and it takes lambanA = nagarA- anchors. gaMThi-granthi- Knot, bunch; vippahara-viprakir- To scatter. thora-sthUra (or sthUla)- Big. asuhAa- azrupAtaShedding of tears. uvaraya-uparata- Dead, deceased. abhirohiya(deghita or from abhi + rudh )- Besieged. abhiyA (degdruta)- Afflicted, tortured. chomaNa-chadman- Deceitful trick; guile. Dict. does not note chomaNa. parivAiyA-parivrAjikA-a nun. Com.- kSaNikasthirasAdharmyAtBecause both are steady only for a while. paoga-prayoga- Com. parapratAraNavyApAraH- Engaged in deceiving others. pariNayavayA- pariNatavayaskA-Advanced in age; aged. ambhayA-ambA-putrajanmavatI, evambhUtA hi strI zramapracurA bhavati... / tavacaraNaM tapazcaraNam ... tatphalamapi upacArAt tapazcaraNa svargasambhavabhogajAtam / khINa-kSINa- Exhausted; cavaNadeg-cyavanakAla- 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. cuNNiya-saMcUrNita-Powdered, destroyed. kaTTha-kASTha; kUbara- A bow, front part of a ship; bhagga-bhagna meDhi-sakalaphaladhArabhUtakASTharUpA- prop; support for the planks. moDiyamoTita- Broken. Cp. moDaNe Mar. degsahassa (1) sahasA- Suddenly; or (2) sahasra- Thousand; mAla:- Deck; upper storey of a house; Cp. mALA M. 'uparitanabhAgo janAdhAraH' / sUlAiyA-zUlAcitA-zalAprotA-girizaGgArohaNena nirAlambanatAM gatatvAt / Hanged, suspended. The ship, because .it foundered on a rock, appeared to be hanging or suspend. ed from it, as from a crane. athavA zUlAyitaH-AcaritazalArUpaHskanditaparikaratvAt / 'mUlAitta'tti pAThe tu zulAyamAnaH vakrazca parimarzaH yasyAM sA tathA / . vaMka-vakra. parimAsa-parimarza:- (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 vakra-crooked. phalaha-phalaka- A plank, board. taDataDeMta(onomatopoetic) with a crashing noise; phuTa-sphuTa- To break. saMdhi-Joints. viyalaMta-vigalat-Dropping down; being loosened. khIlayaM-kIlaka- Nail. viyaMmiyA- jambhitA-vivRtA-Open. The ship was open to the ravages of wind and water from all sides. parisaDiya-zaTita-Rotten, decayed, snapped. visarata-vizIryamANa-Being shattered, or destroyed; torn to pieces. Amaga(ka)- Raw. mallaga (ka)- Earthen pot. Just as a raw or unbaked earthen pot melts in water, even so the ship was losing its parts. guruI-guvIM Heavy. ciMtinjamANa -cintyamAnA- kathamiyaM etAM ApadaM nistariSyati' ityevaM vikalpya.

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maanaa| kaNNa(rNa)dhAra- Pilot; sailor. kamma(ma)kara-Crew. paNiya-paNya Merchandise. tippamANa-tarpat(tRp )-bhayAt prasvedalAlAdi tarpatsu- Being afflicted with terror; sweating through fear. aMto-anta:Inside. AsAittA-AsAdya- Having come to; or dashed against. kUva-kUpa ka)-The main mast of a ship; flag post. toraNa- Festoons, arches. jhaya-dhvaja. daMDa-Staff. valaya-valaka- Long wooden poles; or valaya-- Circle. kaDakaDassa-Cp. karakarassa above, with a crash. viddavavidrava- Destruction. wreck. AyAe AdAya-- Taking (with them). nimajja-nimagna-- drowned. [3.86] cha ya(ka)- Skilled. dakkha(kSa)- Dexterous. pattaTThAprAptAthe (?)- very skilful, or capable. mehAvI-medhAvin-Wise. sippa. zilpa-craft. saMparAya- battle.-saGgrAma-tadvadyAni bhISaNAni potavahanakAryANi tAni tathA ucyante- The various duties on the ship, which are as dangerous and hazardous or risky as a battle. kayakaraNa-kRtakaraNaPractised, skilled ; veteran. amUDhahatya (sta)-Skilled in handicrafts, or manual arts; proficient in manual labour. vivanavipanna-Destroyed, wrecked. AyAma-Length. vikkhaM (ka)bha-Width. parikkheva( kSepa)- Circumference. duma-druma--- Tree. saMDa-paMDa-Grove. uddesa(za)-Spot. sassirIe.sazrIka- Beautiful. vaDeMsaa.avaMtasaka-Orna. ment. It is a word added after the abodes, cars etc., of divine beings. abbhuggaya-abhyudgata-or, abhrodgata -- tall, lofty; touching the sky, sky-scraping. Cp. abhraMliha. Usiya-ucchita-- High. khudda. kSudra- mean, vile. sAhasiyA(kA)- Rash, daring. kiNha-kRSNa- Black. obhAsa-avabhAsa- Sheen, appearance. uvujjhamANa-uduhyamAna- Being carried away. degdIvaMteNa-dIpAntena- Towards the boundary or outskirts of that island. saMvuDha-sam+UDha-Carried away; were drifted. thAha-stAgha- Shallow, nose-deep water. thAhaM labhaMti-Got footing; touched the bottom. muhutaMtaraM-muhUrtAntaram - For a moment, for a while. AsAsanti-AzvAsayanti or Azvasanti-Rest. uttara-To cross. maggaNagavesaNa-mArgaNagaveSaNaM- Seeking and searching. Cp. gavasaNeM. nAliyara.nAlikera-Cocoanut. phoDa-sphoTaya- To break. tella-tela. annamanna. anyonya ; note the insertion of the nasal. gAya-gAtra- Limb. abhiga-abhyaMgaya- To amount, besmear. pokkhara(ri)NI-puSkariNILake. ogAha.avagAha- To plunge; to take bath in.. puDhavIpRthvI. silApaTTaya-zilApaTTaka-A slab of stone. piu-pitR. saMmucchaNasaMmUrcchana- Sudden outburst, or appearance. AsAyaNa-AsAdanamGetting, acquisition. uttAra- Crossing, or landing on. ohayadeg-apahatadeg- Depressed, .or gloomy in mind. jhiyAya

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dhye - To brood over. ohi-avathi- Right knowledge - (samyak jJAna) is divided into five kinds : - matizrutAvadhimanaHparyAyakevalAni jJAnam // (tattvArtha-- 1.9). (1) matijJAna-Knowledge acquired by means of the five senses, and mind of the man. (2) zruta. Knowledge acquired by the study of scriptures etc. (3) avadhi - 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. bhavapratyayika ), and acquired by ascetics (kSAyopazamika). (4) mana:- paryAyadeg- Knowledge of the thoughts and feelings of others, ratiocination and (5) kevaladeg-the Absolute or Perfect knowledge of the past, future and the present, and of all the three worlds.avadhi-Limit, distance. The extent of the 3tafuta varies with various persons according to his spiritual capacity. Abhoa-To see, to know, or to visualise. phalaga(ka)- A shield; it also ineans *a plant'. vagga.vyagra- Engaged, occupied. Com. V. L. kheDaga == phalaka = A shield. sattaaTTha or sattaTTha- Seven or eight. tala-or tAlaPalm-tree. uDDe-Urdhvam. vehAsaM-vihAyasaM- In the sky. uppaya-utpatTo fly, to jump. ukkiTTha-utkRSTa. vIivaya-vyativraj- To go, to pass. AsuruttA-Asurazu (2) or AzuruSTA-Quickly irritated, ill-tempered; or AsuruttA-AzuruktA-Getting red through anger quickly. pharusaparuSa- Hard. saddhiM-sArtham-But it is rather to be traced to Vedic sadhrima. me-bhavatAm (or bhavatoH) Gen. 'yours'. uppala-utpala- A lotus. gavala - Horn of a buffalo. guliyA-(1) Indigo, or (2) a hard knot in the horn of a buffalo. khura-kSura-Razor. dhArA- Edge. [P. 4] rattagaMDamaMsuyAI - (Adjective to sIsAyaM)- raktagaNDazmazruke-rakto-rajito gaNDau yaiH tAni raktagaNDAni tAni zmazruNi-kUrcakezAH yayoH te / (your faces) with red (blooming) cheeks, with beautiful beard. A13317 uvasohiyAI - mAtRkAbhiH upazobhite mAuyA--(1) uttarauSTharomANi sambhAvyantemoustache, (2) athavA, mAuyA sakhyo mAtaro vA tAmiH upazobhite- samAracitakezatvAdinA janitazobhe upazobhita vA - nirmalIkRte zirasI - mastake chitvA' iti vAkyazeSaH / These heads of yours with beards and moustache, or with your hair and moustache arranged and combed properly by your mother or friends". egaMte-ekAnte--In a corner. eD - To throw. vaddhAva-vApaya-To greet; to hail. devANuppiyA devAnu (or no) priyA-Beloved of gods. A courteous term of address, The word aatai fora 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] H-275Indra; Lord of the first Devaloka. 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. gega -- 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. TIETAS-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 Pravrt, and the Varsa-ritu, i.e. the rainy season; to the north, S'arad and Hemanta, i. e. winter; to the west Vasanta and Grisma 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

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of an elephant. surabhi- Fragrant. kuTaja, arjuna and nIpa are the names of trees or their flowers. The Pravit 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. saragova(pa)-- The red Indragopa insects. daddura-dadura--Frog. kula--Group, crowd. rasiya(ta)-- The croaking sound (of the frogs). ujjhara-ujhara-nirjhara-- A rivulet; rava--Sound; barahiNa-bahin-A peacock. vaMda-vanda-Group. pariNaddha- Surrounded, encircled. sihara-zikhara-- A peak, summit. The varSArAtra is com. pared to a mountain. vAvI-vApI- A well. sarasara-saraHsaras-- A row of lakes; lake-district. paMtI-paGkti -- A line, row, or series. AlI-- Name of a creeper. ghara-gRha. mAlI-N. of a creeper. AlI. gRha etc. Bowers of these creepers. uttarilla-uttaradikasambandhi (auttaram ?) -Northern. zarad and hamanta-kArtikamArgazIrSo poSamAghI ca- [P.5] saNa-zaNa --Hemp or flax. sattivaNNa saptaparNa or saptacchada- N. of a tree. kauha. kabud-A hump (of the bull). paum-padma. siMga-zaga. cakkAya-cakravAka A bird, ruddy goose. raviya-raviMta or rutaM. ghoSa:-- The grunting sound. govaI-gopatiH- A bull. siya sita-dhavala- White, joNhA-jyotsnA -Moonlight. loddha.lona- N. of a flower. maNDalatala-bimbam-- The Orb (of the moon). tasA(dhAra-- Spray; drops of water. daga-udaka kara-- A ray. hemanta is compared to the moon; and zarad to a bull. avarilla.apara + illa (A possessive termination)-Western. vasanta and grama i. e. the months of phAlguna and caitra; vaizAkha and jyeSTha, sahakAra Mango-tree. cAru- Beautiful. kiMzuka, karNikAra (or kaNhera M.) and azoka. N. of trees, or their flowers. mauDa mukuTa- A crown, or diadem. Usiya-ucchita- Tall, lofty. tilaka and bakula- 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. pATala and zirISa - N. of flowers. malikA and vAsantikA-N. of creepere. dhavala-White. velA- Tide. sIyala-zItala- Cool. anila Wind, breeze. magara--makara-Crocodile. caria-caritaM-Movements. grISma is compared to the ocean, with its acquatic animals. mama-mAm, paDivAla-pratipAlaya-Towait for.dakkhiNila-dakSiNa+ila-southern..maha-mahAn.. The Com. appears to read 'sIyalasuraminilaM' etc., because he re.. marks, 'iha ca anilazandasya akAralopaH prAkRtatvAt / ugga ugra-Terrible, fierce: caNDa'jhagiti gyApakatvAta!---Deadly, because of its. very

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quick circulation. V. L. Hafa : Tip ga fai pagi 349074. affronta-- Having a big body; "Et azfagliga 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'. HIE (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 grefao 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. Fis. (fea-- 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-stafaJe 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:

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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 Purvas. 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. Samudgbata 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 Samudghatas: (1) , (2) #914, (3) af4, (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 a Fara. FOTO -Mental peace, or ease of mind. -TEATT-Acc. plu. Thar (Infinitive) T - To go (P.6] qfequi-sta +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

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the past tense 3rd per. sing. and pl. prAdhArayat. /pra+(dhAraya)-To determine, to resolve; gamaNAe-gamanAya gantum-To go. tao-tataH-tasmAtFrom there. niddhAi.nirdhAvati-Comes out; rushes out. jahAnAmaeyathAnAma(kaH)- Like, or resembling. ahi-Snake. maDa-mRta-Corpse, carcass. aNi?tarAe-aniSThatara(kaH)-Even more disagreeable, more undesirable, or still worse. abhibhUyAta)-Overpowered. saehisvakaiH uttarijja-uttarIya-Upper garment. Cp. uparaNe M. Asa-AsyaMouth. (It is also derived from azva). pihA pidhA-To cover. AghayaNa-(or AghAyaNa)-AghAtana-A place for hanging people, vadhasthAna. aTThiya-asthi(ka)-Bones rAsi(zi)-Heap. saMkula-Crowded or covered with. degdarisaNijja-darzanIya-Presenting a deadly (bhIma-bhayaMkara) appearance. sUlAiyaM-zUlAcitaM or zUlAtigaM--Impaled on a stake; hanging on the gallows. Cp. sULa M. kaluNa-karuga-piteous. kaTThAI-kaSTAniduHkhAni--sorrowful, plaintive.. vissara-visvara-Hoarse, shrill. kuvvamANaM kurvantam-Making. tumaM ke-tvaM kaH-Who are you? kao-kuta:Whence. havvaM D.-zIghram. imeyArUvaM-imAM etadrapAm-To this sort of. AyayaM or V. L. AvaI-Apadam-To this miserable plight. pAviaP. P. P. fr. Caus. prApita-Reduced. AsavANiyae-azvavaNik-Dealer in horses. AyAya-AdAya--Taking. paNiya-paNya-Articles or com. modities that can be sold. bhaNDa-bhANDa-Merchandise. poyavahaNa-- potavahana-A ship. oyAe-upayAtaH-Reached, went to. vivattI-vipattiHDestruction. nibbuDha-nimagna-Drowned. baDDa-An Adeza or substi. tute for 'masj', or from nibRMDita (?). bhaMDasAra-sArabhANDa-Precious and valuable articles, or merchandise. uvujjhamANa-uduhyamAnaBeing carried away. saMvUDhe-sam+UDha:-Drifted [P.7] ahAlahusagaMsiyathAlaghuke-For a very small, or trivial. (offence aparAdha). AvayaApadU-Calamity. pAvai-prApayati-(causal)-Reduced. najjai-jJAyatePres. pers. 3rd per. Sing. baliyataraM-balavattaram-Adv.-Even more, lit. it means-Harder, stronger. Here it shows the intensity of the feeling. sAhatthi-svahastena-With one's own hands. It is also explained by 'sAkSAt'-but that is not quite correct.. nittharijjAmo-nistArayAma:--How shall we save ourselves, with our own hands etc. jakkhAyaNe-yakSAyatana-The abode, or dwelling place of a Yaks'a. AsarUva-azvarUpadeg-The form of a horse. cAuddasacaturdaza-The 14th day. 'uddiTTha' amAvAsyA-The Ne moon day, Agayasamae.AgatasamayaH-AsannIbhUtaH avasaraH yasya saH-Whose hour or time of (coming) has arrived; (Dict. 'that for which the time is ripe.) pattasamae-prAptasamayaH or samayaprAptaH- Having come at the

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12 opportune or right moment. mahariha - mahArha - Rich; we also get mahagdha (from mahAI ) - pupphaccaNiyA - puSpArcanikA - Worship with flowers. jannu - jAnu - Knees. pAyavaDiya - pAdapatita - Bending down and falling prostrate (at his feet). paMjaliuDA- prAJjalipuTA:--With your hands folded; (hAta joDUna). pajjuvAsa - paryupAs - - To serve, wait upon. jAhe-yadA* vaejjA--Pot. 3rd per. Sing. vadet tAhe ta - tadA paraM - Only. annahA - anyathA - Otherwise na yANAmi - na jAnAmi, ' [7.89] sigghaM- zIghram turiyaM - tvaritam. veiyaM - ( vegitam ? ) -- Quickly. Aloe paNAma etc. Aloke praNAmaM... 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. mussUsamANA - zuzrUSamANau - Waiting upon (him). uTThAe uTTheti utthAya uttiSThanti -- Get up suddenly, with a jerk; sprang to their feet. vaddhAvaMttA-vaddhIpya-- Having greeted or hailed. [P. 8] kharaa-khara(ka) -- Harsh. maua-mRdu (maU M) - Soft. aNu ( nu) loma - Agreeable. Lit. it means, 'with the hair, in natural order. pADelomaM - (prati0) ~~ Disagreeble, unpleasant; lit. 'Against the hair siMgAra - zRGgAra - Amorous. uvasagga-upasarga - Obstacles, impediments. karehii -- Fut, 3rd per. sing. kariSyati. ADhAha - - Imper. 2nd per. plu. / AdR-Adriya dhvam-- If you pay heed, or take notice of or respect....... avayakkha-apekS-- To expect, to desire. piTTha pRSTha -- Back. vihUNa vi + dhUTo shake off, throw away. uttarapurasthima - uttarapaurastya - North eastern saMkhejja-saMkhyeya- Numerable. nissara nissAraya - To throw out, expel, `or take out. AsarUva - azvarUpa. veuvvai vi + karoti - Creates by magic. haTTha-hRSTa- Delighted. durUDha - ArUDha jANittA - jJAtvA metta mAtra. [8.90] apAsamANI- apazyantI - Not seeing or finding. savvao samaMtAsarvataH samantAt - Everywhere on all sides. maggaNagavesaNaM-mArgaNagaveSaNam Seeking and searching. katthai - kutracit -- Anywhere. sui-zrutiM - Hearing, sound, news. ohiM pauMjai avadhiM prayuGkte - She employed her Avadhi knowledge. [P.9] kheDaga* kheTaka - A shield. apa (pa ) tthiyapa - tthiya- aprArthita prArthaka - One who wants what nobody desires-viz, death; courting one's own death, or destruction. facqsgra ( gerund'. viprahAya - Having abandoned evamavi gae evamapi gate -- -Even after this; even as things stand me bhavatAm akkhubhiya-akSobhitA (or (akSubdhA) - Not excited. saMcAya saMzak -- To be able to. calitae - Inf. from causal cAlayitum -- To move; to affect vipariNAmaya -- To make one change. mahura madhura payattA - pravRttA - Began; started. mohiya- mohita - nidhuvana - Sexual intercourse. isitAni etc. If you

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13 I salilayaM have played, sported, enjoyed....etc, with me... 'iha ktapratyayo bhAtre tasya ca upAdhibhedena bhedasya vivakSaNAd bahuvacanaM, ...... etacca vAkyaM kAkA adhyeyaM, tada upAlambhaH pratIyate / agaNemANA - Disregarding all that you are deserting me etc. maNaM ohiNA Abhoei - mana : avadhinA Abhogayati -- She guaged, (or lit. saw) the mind by avadhijJAna. But this seems to be an oversight. It is mana: paryAya knowledge, and not avadhi, by means of which one can read or understand the thoughts of others. Probably the author was nodding ! tippa -- To be sorry, or afflicted. nAUNaM-jJAtvA uvariM- upari -- Above, over. doNaM-dvayoH dosakaliyA-dveSakalitA - Full of hatred. salilayaM - salila (kam) - Water. Com reads salIlayaM salIlaM - Sportively; but it is better to read cuNNa- cUrNa -- Powder. vAsa- Perfume, scent. mIsiya mizrita divya-divya - Celestial. ghANaghrANa - The sense of smell; nose [P. 10] nivvuikaraM - nirvRtikA m - Giving satisfaction; gratifying. savvouya sarva + Rtuka - Belonging to all seasons vuTThi. vRSTi -- Shower rayaNa-ratna. ghaMTiya- ghaMTikA khiMkhiNi-kiGkiNI-- Small bells. neura - nRpura - Anklets. mehalA - mekhalA - Girdle, zone vidisA - vidisA -- Sub-quarter. pUrayaMtI - Filling, pervading. iNaM-iyam. bei.bravIti, kalusA (SA) - Wicked, sinful. hola, vasula. golaetAni ca padAni nAnAdezApekSayA puruSAdyAmanmaNavacanAni gauravakutsAdikagarbhANi vartante Cp. also dazavaikAlika. daiya-dayita - Lover. nigviNa - nirghRNa -- Ruthless. nitthakka-D anavasara = anuraktAyAH mama akANDe va tyAgAt / thiNNa.styAna-or D. Hard-hearted; proud and vain. nikkiva - niSkRpa-- Without any compassion. akayannuya - akRtajJa - Ungrateful siDhilabhAva - zithilabhAva -- One of loose affections; fickle-minded; philanderer. lukkharUkSa-- Harsh. na jujjasi - na yujyase -- It is not proper for you. ekkiyaM - ekakAm - Alone. calaNa-caraNa. ovAyakArI. avapAtakArI - Showing respect and reverence; humble. ujjhiuM - Inf ujjhitum -- To abandon. adhannaM (nyAm ) - Unfortunate. wretched. ' iha ca samAnArthAnekazabdopAdAne'pi na punaruktadoSaH sambhramAbhihitatvAt yadAha-vaktA harSabhayAdibhirAkSitamanAH stuvaMstathA nindan | yatpadamasakRd brUyAt tatpunaruktaM na doSAya // guNasaM ( zaM) kara - guNasamudAyarUpa - Collection, repository of attributes. haM aham. tumetvayA vihaNA-vihInA - Bereft, left, or deserted (by you ). jhasa - jhaSa ---- Fish. sAvaya zvApada - jalacarakSuddhasattvarUpA:- Acquatic animals. Generally it means 'Beasts of prey'. Akulaghara (gRha) - Crowded house sayA-sadA and kulagRha - Family house. mAheraghara. rayaNAgara - ratnAkara - Ocean. majjhe-madhye. vehami- hanmi - I kill... tujjha - tava ( tuha also ) ; purao-purata: - In front of ehi - Come. niyattAhi nivartasva - Return, come back. siasi. vigayaghaNa - vigataghana -- Free from clouds vimala - Pure. sassirIyaMShree Sudharmaswami Gyanbhandar-Umara, Surat Oi www.umaragyanbhandar.com

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14 sazrIkam-Beautiful : This beautiful face of yours, like the full orb of the moon, which is free from clouds!' sAraya-zAradaAutumnal. navakamala-- Fresh lotus. dala-A petal. nikara- Cluster. sarisa-sadRza. nibha- Resembling. pivAsAgayAe me- pipAsAgatAyA: me-Of me, who have come here to see your face (lit. to drink in your face). 'je', iti pAdapUraNe nipAtaH / jA - yAvat. saralamahara- Straight. forward (apparently) and sweet. maggao- mArgata:- From behind; (Cp.'mAgUna' M.). samaNNei.samanveti-pursues, follows. calamaNe-manA: With his mind unsteady, or fickle.. bhaNia-bhaNita-Saying, words. viuNa-dvigaNa -- Double. aNurAa - anurAga- Love. thaNa-stana- Bosom. jahaNa jaghana-Hips. sarabhasadeg-Passionate. uvagUhiya-upagUhita-Em brace. vibboya.straM ceSTAvizeSA:-Amorous gestures on the part of a woman. vilasiya(ta)- Graceful looks : netravikAralakSaNAni. vihasiya(ta)- Smiles. sakaDakkhadeg-sakaTAkSadRSTi- Sidelong glances. nissAsiya-niHzvasita-Panting due to the fatigue of love. maliya-(marditam ?)-puruSAbhilakSaNIyayoSidaGgamardaapfa - Shampooing the body of the beloved at the time of Love's sport. Com. notes V. L. maNitAni-ratikUjitAni / uva(pa)laliyA(tA)ni-krIDitavizeSarUpANi- Graceful sports. thiya-sthita. khiJjiya-kheditaroSaNa-Anger; mock anger (in love). saramANa-smaran. avajra(za)-Help. less. Com. notes the V. L. kammavasaveganaDio (viDambita: . avayakkhai-ave. kSate-Looks. maggao-mArgataH-pRSThataH- Back, behind. saviliya-savrIDamShamefully. galathallA-D.-hastena galagrahaNarUpA-Catching the neck by the hand and giving a push; Cp. ardhacaMdra M. Nolliya-noditaUrged, impelled, goaded. maccu-mRtyu. jANiUNa-jJAtvA, unvihai-udvijahAti - Tosses, or throws up umviha-ut + vyadha-udvidhyati. vigysddhe-vigtshrddhH| Com. reads vigayasatthaM-vigatasvAsthyam- Who had lost his mental peace; and notes vigayasaddhe as a v. L. nissaMsA-nRzaMsA - Ruthless, wicked. ovaya-avapat - To fall down. dAsa-A slave. apatta-aprApta - Not reachad, before he reached. geNhiya-gRhItvA- Having taken, or caught. Arasa- To shriek loudly. uviha-ud + vyadh -To toss up. aMbaratala- Sky.. maMDalagga-maNDalAna- A sword. paDiccha-prati + iS-To - take, accept; here *balancing or catching him etc.!' gavaLa Buffalo-horn. ayAsa-atasI-aLazI- plant, pagAsa-prakAza- Sheen, lustre. khaDAkhaMDiM karei-Cut him into bits, or pieces. [P. 11] sarasavAhiya-sarasavadhitAhara)-sarasaM abhimAnarasopetaM hataH (?) sarasaM- Fresh, newly recently. * ghettUNa-gRhItvA - Taking. aMgamaMgAI-aGgAGgAni-zarIrAvayavAn / ruhira rudhira-Blood. unikhatta-utkSipta - Toesed, or thrown up. bali-Offering * or oblation to the deities. cadisiM-caturdizam - In all the four

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15 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-aria. EFakta. A17475|192- A Jain layman; (lit. one who listens to the preaching). Fifa al- S I -- A laywoman. 3751793 370urta- To wander, to revolve. This Sutra contains the moral of the story. HET T-41 91 - Just as. gf311-aica:- ozfha:37991 ATA:- Deceived, cheated, or was ruined. 2777EUR -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)EUR3 - To bid good-bye, bid farewell. [11.93] A1-sila - Relatives, kinsmen. feqor(a) - Attendants. loiya-laukika - Worldly. mayakicca-mRtakRtya - 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

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16 own story is narrated, was not studied by him (fragif@a) 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 Palgopama. And many such Paliyo. pamas make a Sagaropama. 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.bhumi-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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17 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-'pUrvatra mAyAvato'nartha uktaH iha tu bhogeSvaviratimato'narthaH viratimatazcArthaH ityavaMsambaddhaM / The introductory remarks here are-.......asya ca pUrveNa saha ayaM sambandhaH / pUrvatra viSayAbhiSvaGgasya anarthaphalatA uktA iha tu tadviSayanidAnasya sA ucyate ityevaM saMbaddhamiTam / [13 111] solasama-ghoDaza - Sixteenth. mAhaNa-brAhmaNa. bhAyaro-bhrAtaraHBrothers. sapariniTTiya-supariniSThita - Well-read, well versed; firmly grounded in. mihokahA-mitha:kathA - Mutual talk; samullAva(pa)-Conversation. sAvaejja svApataya - Property. alAhi - (Ind.) Enough, sufficient. AsattamAo kalavaMmAo-AmptamAt kulavaMzAt - Upto the 7th generation. Cp. the M. phrase - sAta piDhyA purela itakA paisA. pakAma-prakAmam - To one's heart's content; at one's sweet will. dAu- Inf. dAtum - To give. paribhAa(ja)- To share; to distribute, to divide. asaNa-azana - Food. pANa-pAna - Drinks. khAima-khAdyam - Sweetmeats, dried fruits etc.; Hors-d'ceuvres.' sAima-svAdima-Dainties, relishes; or any fragrant articles to be chewed, like betel-nut ete.. uvakkhaDa - upaskR-To cook, to season. vArae(kaH)-Turn (Cp. bArI M ). sAlaiyaM - (1) zAradikam - Autumnal; or (2) sAreNa (rasena) citaM-yuktam-sAracitam-Juicy; full of sap. titta - tikta--Bitter, sour. lAuya - alAbU -Gourd, or pumpkin, (probably dudhyA bhopaLa ). saMbhAradeg - upariprakSepadravyaiH svaMgalAprabhRtibhiH sNyktm| saMbhAra-Spices etc used in vegetables (masAlA'; or ingredients, provisions, or requisites. saMjuttasaMyaktam. neha - sneha-Oil, ghee, grease, or fat. avagADha-vyApta-Full of; dripping with. snehAvagADha-Boiled, or fried in oil, or ghee. uvakkhaDAvai-Pres. 3rd per. sing. fr. the causal of uvakkhaDa-upaskRTo cook, to dress. AmAa-Ambada - To taste. khAra - kSAra - Salt; or saline. kaDuya-kaTuka- Bitter, sour. akhajja-akhAdyam - Not fit to be eaten; not potable. visabhUyaM-viSabhUtam - Poisoned; turned into food-poison; a kind of ptomaine poisoning. dhiratthu - dhigastu.Fie upon. Note the Saindhi, dUbhaga - durbhaga- Unfortunate; wret. ched. dUbhagasattA- dubhaMgasattvA - Miserable. dUbhaganiMboliyA-degnimbagulikA, 'nimbaphalamiva atyanAdeyatvasAdhAt durbhagANAM madhye nimbagulikA, athavA durbhagAgAM madhye nibolitA-nimajjitA;- Like the bitter Nimba-fruit amongst the miserable and the wretched; i. e. worst amongst them even. . davvakkhaa- dravyakSaya -Waste of material, or food-stuff. jAuyA devarajAyA Cp. 'jAU' M.; 'sister-in-law'; or husband's brother's iii

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18 wife. khiMsa - To censure, despise. govittae - Inf. gopAyitum - To conceal, hide. P.14] ATE - H2H - To reflect, to think. TITTA - afa94-To serve, to offer food. GIAU - 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 uggaha-avagrahaM-Residence. urAla-udAra-Noble. teyalesse-tejolezyAka:- Possessed of an effulgence due to his severe ascetic practices ; endowed with a special psychic force'. AHHE-Monthly, of one month. THATU-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 Paurusi 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. 3964U-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. nissira-nissAraya- To take or bring out. But better from nissRjTo deliver, to give (pour). 361900771-9479417- Quite sufficient. fa scar - 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. 99

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19 rovijjasi - Pres. 2nd per. sing. from the pass. - vyaparopya se - You will be deprived (of life); made lifeless. aNAvAe - anApAte - In a place not frequented by men. acitta - Free from living organisms, or insects etc.. thaMDilla - sthaNDilaM - A pure spot of ground ; a spot free from living organisms etc.. parivehi- pariSThApaya - Place, leave ; Imper. 2nd per. sing. fr. the causal of pari + sthA. phAsUya - The Com, paraphrases it as - Free from living beings, or organisms, acitta. But it is derived from spazurka - ( spRz - To touch) - 'something that can be touched, and hence accept - Cable. emaNijja eSaNIya - Faultless, unobjectionable ; fit to be accepted by a monk nisira- nisRj - To leave, to pour piparIligA (kA) - Ant. ajjhatthie- adhyAtmika ? ), or adhyAtmasthita - Internal, mental; the figure four means that the following words are to be understood after it, ciMtie, maNogae and saMkappe. Similarly after pANANaM, are to be read three synonymous words. vahakaraNaM -- Cause of death. AhArittae - Inf. To eat. nijjAu niryAtu -- Go out (of the world); vanish, disappear muhapottiyaM mukhapotikA - A strip (or piece) of cloth. 4 angulas in width, used by the Jain monks, for covering the mouth. sasIsovariyaM - sazIrSoparikam - Head and the upper parts (of the body). pamajja - pramRj - To wipe. bilamiva etc. - bile iva randhe iva pannagabhUtena sarpakalpena, AtmanA karaNabhUtena sarvaM tadalAbu zarIrakoSTha ke prakSipati, yathA kila bila sarpa AtmAnaM prakSipati pavan asaMspRzan evaM amau vadanakandarapArzvAn asaMspRzan AhAreNa tadasaJcAraNataH tadalAbu jaTharabile pravezitavAn' iti bhAvaH / "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". sarIrakoTThaga- ( koSThaka) - the storehouse in the form of body. pariNama - To assimilate; to be digest ed. ujjalA- ujjvalA - Burning. duraddiyAmA durabhisahyA, duHsahA - Unbearable. athAme - - asthAma: - Having no physical strength; weak. mavIrie - avIrya : - With no energy left. purisakAra puruSakAra - Manly effort. adhAra NijjaM ( NIyam ) etc. - Finding it impossible to stand it, or suffer it; not being able to hold his own. AyAra bhaNDaga AcArabhANDaka -- Religious requisites, or equipment of a monk. dabbhasaMvAraga - darbhasaMstAraka - A bed or mat of Darbha grass puratthAbhimuha - paurastyAbhimukha - Facing east. saMpaliyaM nisaNe - saMparyaGkaniSaNNaH - Sitting in the Padmasana posture.

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20 [P.16] dhammAyariya-dharmAcArya - Religious preceptor. puvi - pUrvam, pANAvAya-prANAtipAtaH - Injury to sentient beings. paccakkhAya - pratyAkhyAta - Abandoned, renounced. jAvajjIvAe - yAvajjIvam - Lifelong. pariggaha - parigraha - Possessions, attachment to property; cp. 'macchA pariggaho vutto'. The Five Great Vows of a monk are : - (i) savvAo pANAivAyAo veramaNaM- Abstinence from all injury to life. (ii) , musAvAyAo ,, " , falsehood. (iii) , adiNNAdANAo ,, " , taking what is not given. (iv) ,, mehuNAo sexual inter course. () , pariggahAo ., " , possessions, (vi) , rAibhoyaNAo , ,, , taking food at pight. The Sixth is not regarded as a Great Vow, but it invariably follows the Five Vows. khaMdaa - skandaka- His life is narrated in the Bhagavatisutra,Ch.II. carima-carama - Last. ussAsa - ucchvAsa - Breath. vosira - vyutsRj - To abandon, to relinquish. AloiyapaDikkante - AlocitapratikrAnta - One who has confessed (Alocita) and vowed to refrain from them (pratikrAnta). samAhipatta-samAdhiprAptaOne who has attained concentraction. kAlagae- kAlagataH - Dead. nisiraNa -nisarjana - Throwing away; discarding. maggaNagavesaNaM- mArgaNagaveSaNaM- Search; rummage.. jIvavippajaDhaM - degviprahIna -Devoid of life pariNinvANavattiya-parinirvANavRttika- A form of meditation practised at the death of an ascetic. kAussagga-kAyotsarga-Stopping the activities of the body. AyArabhaNDaga - AcArabhANDaka-An ascetic's outfit such as alms-bowl, soft brush etc., gamaNAgamaNaM-Going and com. ing. pariperaMtaNa-pariparyatena - On all sides. punvagae-pUrvagate - Things of the past. uvabhogaM gaccha - To go to consciousness i.e. to think of, meditate. pagaimaddaa-prakRtibhadraka - Naturally simple.aNikkhitta- anikSipta - Uninterrupted; ceaseless. ahApajjatta- yathAparyApta - Enough, obtained to one's fill. P.17] sAmaNNapariyAga - zrAmaNyaparyAya - Asceticism; monk-hood, life as an ascetic. sohamma-saudharma - The first heaven. savvaTThasiddhaThe name of the 5th anuttaravimAna (celestial abode). atthegaiaastyekaka - Some (lit. there is one). jahaNNaM - jaghanyaM - Less; below smallest. aNukkoseNaM-anutkarSeNa---Non-excess. [1:.113] siMghADaga-zaMgATaka-A triangular path. misimisemANA[misamisa- D. to blaze, shine brightly]- burning with anger .

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durantapantalakkhaNe-durantaprAntalakSaNA - Having evil and bad characteristics. hINapuNNa-hInapuNya- Wretched. cAuddasa-cAturdaza- Born on the fourteenth day of the dark month (a sign of wretched. ness). uccAvayAhiM-uccAvacaiH - High and low; of all sorts. akkosaNA AkrozanA - Harsh words. uddhaMsaNA-uddhvasanA-Contemptuous words. nibhacchaNA-nirbhartsanA - Reproaches. nicchoDaNA-nicchoTanA-Insult; dis. honour; (nis + chuT-to cut, clip off). nicchubha-nikSipa - To drive away. tia-trika- Meeting place of three ways. caukka-catuSkaMeeting place of four ways. cp. cauka Mar. caccara-catvara- A place where more than four ways meet. caummaha - Spots with four approaches. hIlijjamANI-Pre. parti. hIla (Passive base) to insultbeing insulted. faftwaruit-f - To despise-being despised. tajjijamANI- from tarja-To reproach; correct the text as tajjijjamANIBeing reproached.qoafewaTUTT-9 +594 - To afflict-being afilicted. dhikkArijjamANI and thakkArijamANI i.e. being greeted with the cries of dhik and O (op. chI) Mar.) katthai-kutracit - In any place whatsoever. nilayaM - Refuge: [P.18] daMDIkhaNDa - A tattered garment; a patchedup garment. khaNDamallaya-khaNDamallaka - A broken (earthen) cup. khaNDaghaDagakhaNDaghaTaka- A broken vessel. phuTTahaDAhaDasIsA-sphuTitahatAhatazIrSakA - Whose head is fractured in a fray. haDAhaDa D. atyartham -Exceedingly. macchiyA-makSikA - A fly; caDagara (Des'i) A group or crowd. annijjamANamaggA. Whose path was followed up by a crowd of flies. dehaMbaliyA. deha balikA-Begging;Cp. bhikSAMdehi' M.rogAyaMkA-rogAtaMkAH-Acute diseases, sAse-zvAsa:-Asthma. kAse-kAsa:-Cough; catarrh. joNisUle-yonizUla: - Pain in the vagina; a disease of the womb. koDha-kuSThaLeprosy. aTTa-Arta-Afflicted in mind or body; duhaTTa-duHkhAteTroubled, distressed; vasaTTa-vazAta- Troubled on account of being under the power of sense-objecte. kAlamAsa- Time of death. chaThI puDhavI- The sixth hell. uvvahitA (gerund) udvatya-Hav. ing passed into other existence. satthavajjhA-zastravadhyA- Fit to be killed by a weapon. dAhavakkanti-dAhayutkrAnti - Death by burning' ahesattamAe puDhavIe-adhaHsaptamapathivyAm - In the seventh hell. ukkosasAgaro. vamaTTiI - Where the longest period of stay is one sAgaropamA. jahA gosAle - The story of gosAla is given in the bhagavatIsUtra Chap. XV. saMnnIsu-saMniSu-saMzI- A five-sensed, rational being. khahayara-khecara-A bird. vihANa-vidhAna- Variety, kind, species. aduttaraM-athottaraMHenceforward. khara-Harsh, rough. bAyara-bAdara-Gross, visible. aNegasayasahassakhutto-anekazatasahasrakRtva:- Several hundreds of thousand times.

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22 [17.114] gayatAlusamANa - gajatAlasamAna - Comparable to the palate of an elephant (i.e. delicate and tender like it ). nivvatta bArasAhiyAnirvRttadvAdazAhikA - One, who is twelve days old; cp. bAraseM Marathi. goNAM-guNyaM or gauNaM - A name depending upon the attributes (guNas). guNaniphanna - guNaniSpanna -- Resulting from the attributes. sUmAliyA - sukumArikA - 'Delicate' girl; of course here it is a proper name. paMcadhAI paJcadhAtrI -- Five nurses. They are khIradhAI - kSIradhAtrI - A nurse for feeding milk; majjaNadhAI - For bath ; maNDaNadhAI -- For dress and decoration; aMkadhAI -- For fondling in the lap; and kIlAvaNadhAI - For playing with the boy. caMpagalayA - The caMpaka (cAphA Mar.) creeper. girikanda ra mallIna - Confined to the valley of a mountain. nivAya nivvAghAyaMsi -- In a place free from ( violent ) winds ( nivAya-nivAta ) and obstacles ( nivvAghAya - nirvyAghAta). [P 19] sammukkabAlabhAvA- unbhuktabAlabhAvA - One who has passed her infancy . afing1-Icher-- Excellent, fine. [19.115] adUrasAmanteNa - At a moderate distance. NhAyA snAtA --One who has taken bath. ceDiyAsaMghaparivuDA - Surrounded by a group of maid-servants. uppiM - upariM - High, above. AgAsatalagaAkAzatalaka-- The upper terrace. kaNagatindUsaya - A golden ball ( tindUsa - kanduka ). jAyavimhaya - jAtavismaya - Struck with wonder. ejjamANaMpres. parti. of A + i to come, coming. anbhuTThei * abhi + ud + sthA - To get up, to receive uvanimaMta-upanimantraya - To invite. Asattha- Azvasta, bIsattha-vizvasta Comforted and rested. juttaM yuktaM, pattaM prAptaM, salAha NijjajhAghanIya i.e. (if you think it to be ) fit, proper, praiseworthy. dijja 3 - Imp. 3rd sing. from the passive base of dAto give dalayAmo-- ( We shall ) give; (dA- ilaya). suMkaM -zulkaM - Dowry. [P. 20 ] pAsaNayA - darzana - Seeing, looking. gharajAmAue- gRha jAmAtRkaH- A son-in-law living with his father-in-law. Cp. gharajAvaI Mar. tusiNIe - tUSNIka - Silent. The silence shows the consent of the sou. sohaNa - zobhana - Auspicious. tihikaraNa-nithikaraNa-- A day, date. ubakkhaDAvei upaskArayati - Causes to prepare. ( upas+ * kR* kara). purisasahassavAhaNI - Which was to be borne by one thousand mon. sIyA - (zibikA ) - A palanquin durUdAveda - Causal of durUhato get into; (A-ruh ) to ascend sanviDDhIpa - sarva RddhayA--With all the pomp. paTTaya-paTTaka - A wooden seat for bathing (Cp. pATa Mar . ) . seyApIya-zvetapIta--- White and yellow. majjAvei - majjayati -- Bathes. aggihoma - A sacrifice into fire. pANiM geNDAveza-- Makes (one ) accept the hand, i.e. married: [20.116] pANiphAsa - pANisparza - A touch of the hand saMvedeza -saM -

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23 vid- To experience, feel. asipatta- A blade of a sword. mummuramurmura - A half-extinguished spark. akAmae-akAmakaH - Not desiring. avasavase-avazavazaH- Extremely helpless. talima-D. a bed, cot. [P.21]. amaNAmatarAga-amanaApatara (or amanojJatara)-Highly displeasing to the mind. suhapasutta-sukhaprasupta--Sleeping comfortably. paIvayApativratA-Devoted to her husband. paimaNarattA-patim anuraktA-Loving her husband. Nuvajjai or Namajjai-slept; cp. nijaNe. vAsaghara-Bed room. vihADei-vidhATayati-Opened. mArAmukka-mArA (zunA) mukta-Released from the slaughter-house (ATTI). __ [20.117] ohayamaNasaMkappA-avahatamanaHsaMkalpA- Depressed in mind. pAuppabhAyA-prAta:prabhAtA-At the early dawn, day break. muhadhAvaNiyamukhadhAvanIya-Water for a mouth-wash, avaguNei -ava-guNa-To open. adiTradosavaDiyaM-adRSTadoSapatitAm -One who has no ostensible defect or flaw. khijjaNiyA-khedanIya - Regrettable. ruMTaNiya-raTanIya - Insulting, despising. uvAlaMbha-upAlaMbha - To taunt. duchu.duSTha- Bad, undesirable. aviyAI (api ca)- Perhaps, : probably, moreover. maruppavAya- maru (nirjala pradeza). prapAta - Fall into waterless region (marudeza i.e.mAravADa). satthovADaNaM- zastrAvapATanaM - Suicide by a weapon. vihANasaM - (also vehANasa, vehAyasa)- vaihAyasa - Suicide by hanging in the sky (vihAyasa). giddhapaTuM. (also giddha piTTha)- gadhrapRSTa - Death through the pecking by vultures. kuDDantariyAe - kuDyAntarita -Concealed behind the wall (kuDya). vilIevIDita - Achamed. abashed. viDDa-brIDa, brIDita] Put to shame. kinnaM tava etc.- What have you to do (with sAgaraka? dAhAmi Fut. 1st sg.of dA to give. maNAmA- manaApta - Desirable; Cp.the pAlI form sanApa. vaggu. vAk- speech, words. vaggu- valgu- Also means: fine, charming. damagapurisa-dramakapuruSa- A penniless person,a beggar, pauper. daNDIkhaMDa. nivasaNa etc. see p.18 above. [P.23] maNannaM - manojhaM- Fine, exquisite. bhoyAveha - bhuya - bhuja- to eat, causal base Imp. 2nd pl. uvappalobhantiupapralubh- To induce. Arasai-A+ras - To cry loudly. pattiyaM-prItikalove, affection, confidence. sayapAgasahassapAga tella-zatapAkasahasrapAka tailaOils which have been boiled (with different herbs or drugs). a hundred or thousand times. abhigenti-abhi+ -To anoint. gaMdhavaTTaya-gaMdhavartaka-A fragrant substance. unvanti -uddhartaya-Rub, massage. pamhala-pakSmala-sukumAla sukumAra-Delicate and soft. gaMdhakAsAiyagandhakASAyika-A scented towel to wipe off or dry the body. lUhenti.rUkSaya- To clean, wipe off. haMsalakkhaNa-haMsalakSaNaM-- Having the figure of swan. bhaddiyA-bhadrikA-Good, aluoky or fortunate woman. 124.118] saMbhanta-saMbhrAnta-Bewildered, confused. purAporANaMBelonging to your past births. poTilA- The story of poTilA

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24 forms the subject-matter of XIV chapter of nAyAdhammakahAo. She is the wife of the minister, tetalIputra. paribhAemANI-paribhAjayamAnA- Distributing, supplying. teyaliNAya- the XIV chapter of this book samosaDhA-samavasatA-Arrived. jamsa jassa vi ya NaM dajjAmiTo whomsoever I am given. Note the passive form de jAmi"am being given." The complaint here made by haar to the govAliyA nuns is exactly like the complaint made by poTTilA in XIV chapter. Our text here refers us to that context. The passage is very interesting, hence it is given here : poTilA says: tabbheNaM ajjAo bahanAyAo bahamikkhiyAo bahapaDhiyAo bahaNi gAmanagarANi AhiNDaha bahUNaM rAIsara... gihAI aNupavisaha / taM atthiyAi bhe ajjAo kei karhi ci cuNNajoge (magic powder) maMtajoge vA kammaNajoge (practice of some remedy to attract or allure) hiyauDDAvaNa (attraction of the heart) kAuDDAvaNe (attraction of the body) vA Abhiogie vA vanIkaraNe kouyakamme (act of putting on a thread on the wrist or putting an auspicious mark of kuMkuma on the forehead), bhUikamme (applica. tion of magic ashes) vA mUle vA kade vA challo (bark vallI siliyA (zalAkA rod) vA guliyA (a pill, cp. goLI) vA osahe vA bhasajja vA uvaladdhapabve jaNAhaM teyalittamsa puNaravi iTThA bhavejjAmi / But the nuns close their ears at these words of the lady and say : amhe samaNIo gttbNbhcaarinniio| no khalu kappai amhaM eyappagAraM kaNNehi vA nisAmittae kimaMga paNa uvadaMsittae vA Ayarittae vA / amha kevalipannattaM dhamma prikhijjaamo| Then poTTilA (in our story sUmAliyA) wishes to listen to the jiNadhamma and is finally converted to jiNamagga. sUmAliyA consults her father and renounces the world and begins a series of fasts. chaTuMcha?Na-Practising an austerity in which the fast is to be broken every third day. sUrAbhimuhI-sUryAbhimukhI- With the face turned to the sun AyAvamANa-AtApayan- Scorching oneself. [P.25) hariyAmAmayAIyAmAmatA-Walking with care and attention. sannivesa-saMnivazaAn encampment. uvassaya-upAzraya- A.monastery. i-vRti-a hedge, fence. saMghADI- A nun's garment; or A.pair, samatalapaiyAsamatalapadikA-placing the two feet evenly on the ground. pattiyaipratyaya-To believe. [25.119] goTThI-goSThI- A society, a circle or a club, naravaidinapayArA-narapatidattapracArA- Whose activity. was allowed by the king. Afaqata-fafoqqug - Having no regard for, disinterested in. vesavihArakayanikeyA-Who had made the residences (vihAra) of the courtesans as their homes (nikeya-degta). aviNaya-avinaya impolite behaviour. aTTA-ADhyA-Rich. aMDanAya is chapter III

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25 of nAyAdhammakahAo where the story gives the illustration of the egg (aNDa) of a peacock ucchaMga utsaMga -- Lap. piMTUo - pRSThataH - From behind. Ayavatta - Atapatra - An umbrella puSkapUragaM--A coronet of flowers. raei - racayati or raMjayati - Paints. cAmarukkheva - cAmarotkSepa - Hold - ing or waving a chowri. urAla-udAra -- Excellent phalAvettivisesaphalavRttivizeSa - A special fruit. Agamissa -- Future ( A + gamiSyat). niyANanidAnaM - A sinful resolve to utilise the religious merit for worldly_enjoyment. paccorubha- pratyavaruh -- To descend. [25.120] sarIrabAumA - zarIrabakuzA- A person who spoils his character by caring for body etc. abhikkha gaM - abhIkSNaM - Constantly. nisIhiyA - niSIdikA - A seat. ceya-ciMtaya - To think of abbhukkhettA - abhi+ ukS-Gerund. having sprinkled with water. [ P. 26] hottara - Dat . Ininitive from bhU (hU) to be. Aloehi Imp. of Aloa - Alocay -- To confess. paDivajja - pratipadya - To undertake. ADhAi A + dR-- To respect, pay attention to pariyANa-pari-jJA- To understand. holenti- hIlayaTo despise, insult, disregard. appavasA-AtmavazA - Self-dependent. pADiekaM - pratyeka -- Separate, independent. aNohaTTiyA - anaMpaghaTTikA - Not checked by any one. pAsatthA - pAzasthA -- Being in bondage; an ascetic who has fallen. osannA - avasannA - A backslider, a spiritual renegade. saMsattA-saMsaktA - Attached saMlehaNA-saMlekhanA - A fast till death ImANa IzAna - 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 Mahabharata - draupadI, her marriage with the pANDavas, and their friedship with etc., are described together with some very curious incidents unknown to the author of the mahAbhArata. [P.26] 'dovaI - draupadI, daughter of king drupada aMteu,riyAoantaHpuriktaH -- Ladies in the harem. pAyavaMdiyA- pAdavaMdikA -- Bowing down at the feet puttA ! Note the daughter is called putta, an endearing term like beTA M. hiyayadAha - hRdayadAha -- Heartburning. ajjayAe- adyaprabhRti -- From this day onwards: saMyaMvarasvayaMvara - Self-choice of a husdand by a girl. [27.122] bAravaI - dvAravatI -- Dwarka, kaND = kRSNa. vAsudeva - Son of Vasudeva. dasAra darzAha - A clan of the yAdavas. samudda (dra) vijaya - The elder brother of vasudeva, the father of kRSNa. He was the eldest of the ten dasAra princes, and was the father of neminAtha, baladeva was the elder brother of kRSNa. ugrasena was the chief of 16000 kings and the father of kaMsa pajjunna- pradyumna - The son of kRSNa and rukmiNI, who renounced under Neminatha. saMba-- Samba was the son iii

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26 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. duddanta-durdAnta-Invincible. vIrasena was the son of Vasu. deva and his queen dhAriNI. mahAsena was a general. talavara-A courtier. Higay-Head of the villages. Agfaq-Head of the family. 04.5974-A rich person. FTSA-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 (deg77) RITTET (ga) -- Folding both bands together'; probably, holding his head, or allowing it to rest on the palm of his hands. sirasAvatta-zirasAvarta -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 Krsua. The name seems to be very common or popular, because that is also the name of the Assembly hall of Suryabha, 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

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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 Papdavas. a35-9 . JOTIEV-g714a. H o - Igrafi-- Accompanied by his 100 brothers. 114-74- Son of Ganga i.e. Bhisma. fazt-He was the younger brother of Pandu, and thus the uncle of Pandavas and Kauravas. He possessed remark. able wit and sagacity, and was always on the side of the Pandevas. 1 1 - The preceptor in arms of the Kauravas and Pandavas. 528(deg54) - 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'vatthanan, and the brother-in-law of Drona. He is one of the seven Cirajivins (or the Immortals). B YTH-345474 147Son of Drona. He is also a Chirajivin. gai-2954 -- Only. af afy - i.e. the 'Samudayika Drum' is not to be mentioned in the case of these kings. It is a distinctive feature of Krsna 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 Pandavas. 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. salaM naMdirAyaM-zalyaM naMdirAja- He was the brother of Madri, the second wife of Papdu, aud thus the maternal uncle of Nakula and Sahadeva. He intended to fight on the side of the Paudavas, but Duryodhana artfully won him over. He served as the charioteer of Karna in the Great Epic War. gfans. Ifait -The capital of afes. FT195--The son of Damaghos'a, and king of Cedis. He was an inveterate enemy of Krsna, who ultimately killed him at the time of the Rajas Dya-yajna performed by Yudhisthira. The story runs that Ktsya had agredd to condone 100 faults of Sis'upala. The moment the number was over, Krsna

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28 cut off his head with his Sudarsana disc, effugg-eftasifN. of a city. mahurA-mathurA. rAyagidda - rAjagRha -- Modern Patna. jarAsaMdhaIt 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 Krsna. He was slain by Bhima in a duel. ifewi-nifera (gc4). Fftq-g##1-- Brother of Rukmini, the wife of Krsna. - But the name is in Mbh. It was in this city that the Pandavas lived incognito in the thirteenth year of their exile. [R.30] --- Groups of villages. or - A mine. caDagara and pahakara D. - Group, crowd. gamaNAe gamanAya gantum. - (deg)-- Encamping. [30.123] -- A post, pillar. afafag(e)-- Supported on, propped on lIlaTThiya-lIlAsthita - Standing gracefully. sAlaA doll, a statuette. A residence; a pavilion,or guest-house. -a1. qfigs(degqa) - Surrounded by. agghaM- agrghyam - Material for worship, eg. flowers, etc., pajjaM pAdyam - Water for washing the feet. fat-fan- To give, to offer. hiMto -- Termination for ablative plural. khandhAvAra - skandhAvAra -- Army. --- To roll, to lie down. af Pres.part, pass, fr. +-Being entertained with music. gandhavva-- Music. uvanaJcijjamANa - upanartyamAna - Being entertained with dances, and dramatic performances. -. and are varieties of liquors. [P.31] -- Imp. 2nd per. pl. fr. saMhara-- To take, to carry. punvAvaraNha' - pUrvAparAhnakAlasamaye - 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.gfapAlay-- To wait for Asiya- Asikta -- 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. kAlAgaru-- Black sandal kuMdurukka ( ka ) and turukka(Ska) also are varieties of sandalwood. gandhavaTTi (rti) -- 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. atyuya-- P. P. P. bhAstRta- Covered pracatyaya-pratyavastRta Covered, or

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29 upholstered. raeha-racayata-Arrange. chatta-chatra-Umbrella. malla-mAlya+ Garland. dharijjamANa-dhAryamANa- Being held over. uvavIyamANe-upavIjayanFanning (waving the Chowrie). [52.124] kouya-kautuka-(1) Auspicious rites to get rid of evil spirits etc.;(2) An auspicious mark (tilaka) on the forehead. suddhappAvesAI vatthAI-zuddhapravezyAni vastrANi- Clean and decent dress (worn on formal occasions). parihiya(degta)- Put *on, worn. paDimA-pratimA - Idol. Aloe(ke) paNAmaM 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. lomahatthaya-romahastaka- A soft brush made of pea. cock's feathers. parAmusa(mRSa)- To touch, to take. sUriyAbha-sUryAbhaName of a god whose story is narrated in the Rajapras'niya Sutra (II Upanga). vAma- Left, jANu(degnu)-- Knee. dhUva-dhUpa- In* cense. aMca- To bend. dAhiNa-dakSiNa- Right. nihaTTa (Gerund) Having placed (nikSipya ?). tikkhutto-triH (lit.tri+ kRtvaH)- Three times. muddhANaM-mUrdhAnam- Head. IsiM-ISat-Slightly. paccunama-pratyunamTo raise. kaTu-kRtvA. [32.125]-kiM te-kiM tat - And how was it ? neuranUpura- Anklet. pAyapatta-pAdaprApta- Reaching (down) upto the feet. ceDiyA-caTikA- Female slave. cakka(ka)vAla - Circle, group. mahayaraga or mahattaraka- An officer in the harem; Chamberlain. viMda-vRndaGroup. bAhiriyA-bAhyA-Outer. uvaTThANa -upasthAnazAlA- Audiencehall, a chamber where interviews are granted to people; a waiting room. kiDDAviyA-krIDApikA or krIDanadhAtrI-A companioncum-nurse; or a play mate. lehiyA-lekhikA-A female chronicler; a compiler of Royal history. sAratthaM karei-sArathyaM karoti-Acted as a charioteer; i.e. he drove them to the pandal. ThAvei-sthApayati. siridAmagaMDa-zrIdAmakANDa- (kANDa- A cluster, multitude, or bunch) Com - zrIdAmnAM zobhAvanmAlAnAM kANDaM-samUhaH-zrIdAmakANDam ; athavA gaNDo-daNDaH, tadvad yattad gaNDa eva ucyte| pADa(Ta)la- Red flower; trumpet-flower. sattacchaya-saptacchada- N. of a tree. gaMdhaddhaNi-gandhadhrANi-gandhatRpti-Sweet, fragrant smell; or 'ghrANi(?) Collection of perfumes. muyata muJcantamGiving out, diffusing. phAsa-sparza - Touch. cillaga (ya)- D..dIpyamAna - Shining; lustrous. dappaNa-darpaNa- Mirror. gaheUNa-gRhItvA. salaliyaM-(0taM)Gracefully. saMkaMta saMkrAnta- Transferred, reflected. biMva-(pratibimbaReflection. maMdamia-sandarzita - Shown. se-tasyAH . darisae-darzayati. phuDa-sphuTaLoud. [P.33] visaya.vizada - Clear. vizuddha - Pure; zabdArthadoSarahitam. ribhiya (ta)-svaragholanAprakAropetam - Ringing, musical. gaMbhIra - Deep; 'meghazabdavat'. bhaNita-bhASitaM- Speech, voice. ammApiu-mAtRpitR - Parents. sattaM-sattvamApatsu avaikuvyakaraM adhyavasAnakaraM ca-- Prowess. gotta-gotra- Family name.

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30 vikaMti-vikrAnti- Valour. kaMti-kAnti; v.L. kitti-kIrti; Agama- Scriptural knowledge. mAhappa-mAhAtmya-Greatness, glory. jANiyA-jJAtRkAOne who knows. kittaNaM-kIrtanam - Narration, description. paDhamaM tAva. prathamaM tAvat-- First of all; to start or begin with; at the outset. vahipaMgava-(vRSNideg)- The scions of the Vrsni clan. sattu-zatru. avamaddaga'mardaka- Crushing down. bhavasiddhi-bhavA-bhAvinI sA siddhiH yeSAM te bhavasiddhikAH Those who are destined to get salvation; liberable souls (bhavyas); teSAM madhye vara puNDarIkANi iva- Like the best white lotuses among the liberable souls. cillaga-D. Illustrious, shining. jAyavayAdava - Descendants of Yadu; the race in which Krsna was born. degkalie. kalita - Voc. sing. Fem. You, who are endowed with'. gandhahastin A scent-elephant; an elephant of the best type%3; cp. yasya gandhaM samAghrAya na tiSThanti pratidvipAH / sa vai gandhagajo nAma nRpatervijayAvahaH / / Here it means :- 'The best amongst men, as the scent-elephants are among elephants'. samaicchamANI-samatikrAmantI- Passing through; going. coijjamANI-codyamAnA- Pres. part. pass. fenn.Being urged, pressed, or goaded. niyANa.nidAna-- 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 Tattvartha. IX. 34. gives it as the fourth kind of ArtadhyAna. The Com. on it explains it thus:kAmopahatacittAnAM panarbhavaviSayagRddhAnAM nidAnaM ArtadhyAnaM bhavati / Siddhasena. mentions it as one of the three S'alyas (Mental Darts); Cp. also viMzativizikA, Ch. XV. 16--micchadaMsaNasalaM mAyAsalaM niyANaM ca || It is an adhyavasAyavizeSa, Viz.Claiming the reward for penitential acts. Siddhasena further adds:-nidAnamavakhaNDanaM tapasazcAritrasya vA / yA asya tapaso mamAsti phalaM tato janmAntare cakravartI syAm etc.; pUjyapAda gives the etymology of the word as follows :- bhogAkAGkSayA niyataM dIyate cittaM affatnafa at. Nidana forms th@ Motif' of the story of Samaraiccakaha of Haribhadra Suri. It is a great impediment in the attainment of Moks'a. It was because of the Nidana that Krsna was unable to become a monk. Cp. antagaDa0- 'sanve vi ya NaM vAmadevA punvabhave nidANakaDA' / dasaddha'-dazArdha-Half of ten, i.e. Five. kusumadAma- Wreath of flowers. veDhiya-veSTita- Encircled. . suvariyaMsuvRtam - Well chosen. It is remarkable that the kings and princes have taken the result of the Swayamvara in a sportive spirit. Otherwise the Swayamvara invariably

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31 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(deg)- 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-41EUR - 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. Vyasa had fixed that Draupadi 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 Narada; 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. faoster-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:- fa 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; Narada acted like an umpire outwardly, while he was at the bottom of the most of the quarrels. alloNa-AlIna; 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.AlInAnAM AzritAnAM saumyaM araudraM priyaM ca darzanaM yasya sa tthaa| amaila-amalinaNot dirty, clean. A7(5)-37@us - Whole, not torn into pieces;

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32 or zakalaM-khaNDaM--valkavAsaH iti gamyate - A. bark garment parihia (ta) - Dressed in; worn kAlamiya-kAlamRga - A black antelope camma- carman - Skin, hide. -Wrapping up the upper garment (here the deer-hide) as a scarf round the neck raiyavacche-racitavakSAH - racitaM f: Who had worn the black deer-skin round his chest as an upper garment. -The water-bowl (made of gourd). --The matted hair. mauDa - mukuTa - Crown. ditta-dIpta-- Bright. sira- ziram - Head jannovaiya-yajJopavIta-- The Sacred thread worn by the members of the. first three classes, viz. the Brahmana, Ks'atriya and the Vais'ya. Cp. M.. gaNettiyA gaNetrikA-rudrAkSakRtaM kalAcikAbharaNam - A rosary of beads. muJjameha(a) A girdle or waist- band made of Muhja grass. Bark-garment. - - Carrying in the hand. (deg)-- A kind of lute. Narada always carried his lute or Vina with him. fqq-f:- One who loves music. dharaNigoyara (cara) -- 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). uppayaNI - utpatanI - Flying in the air. lesaNI- leSaNI - 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.; . pannatti prajJapti - 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. fasa-faya4m:Famous, renowned. iTTha - iSTa - Loved, desired. kesava - kezava kRSNa. pajjunnapradyumna - Son of Krsna from Rukmini. paItra - pradIpa - He is not mentioned in the Mbh. saMba-zAmba 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 Krsna (not noted in Mbh:).. -This name also --

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33 is not noted in the Dictionaries. sAraNa-Son of Vasudeva and Dharini. gayasumuha-gajamumukha-Not noted anywhere. dummuha-dumukhaAyadava prince. jAyava-yAdava. addhaTu-ardhacaturtha- Three and a half. hiyayadaie-hRdayadayitaH-Loved from the very bosom, or bottom of heart. saMthavae-saMstAvakaH-One who praises, or eulogises. kalahaHvAgyuddhaM, yuddhaM tu-AyudhayuddhaM, kolaahlo-bhujnmhaadhvniH| bhaMDaNAbhilAsI(degpin)bhaNDanaM piSTAtakAdibhiH (?). saMparAya- Fight. IsaNarae-darzanarataH-Looking on with great interest; an interested spectator. samaMtao(degtaH)-On all sides, everywhere. aNu(nu)gavasemANe(degSayan )- Searching for, being on the look out. sadakkhi(kSiNaM - Even by paying for (them). asamAhi(dhi)kara - Causing distraction of the mind; or not properly concentrated in mind. AmaMteUNa.Amanvya - Calling, inviting; invoking. pakkamaNI-prakrAmaNI- The art of making people giddy. Cp. sUtra. II.2.27. daccha-dakSa. uppaio-utpatita:- Flew, jumped up. abhilaMghayaMto(yan)-Crossing; passing over. gAma-grAma- A village. Aga(ka)ra-- A 'mining town'; or a group. nagara- A city, or na-kara - A place where no taxes are levied. kheDDa-kheTadhUlIprAkAra- A village with a wall of earth. kabbaDa-karvaTa (or kharvaTa)A mean town. maDamba- A place having no other Sannives'a or settlement within a radius of 31 Yojanas. doNamuha-droNamukhaA place to which there is access by land as well as water. paTTaNa(na)- (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'. saMbAha-saMvAha - A place of safe keeping for goods, corn etc.; a fort, or common storing house. thimiyamaiNItalaM-stimita (steady, firm, motionless) medinI- Earth; tala - Surface. vasuhA(dhA)- Earth. samovaie-samavapatitaH - Descended down. AyAhiNapayAhiNa-AdakSiNapradakSiNa-Going round, circumambulation; one has to start from (271) the right of the deity, or the person, and keep the objcet always to (pra) the right. maharihamahArha - Precious. pariphosiya- spRSTa-- Touched, or sprinkled with. paccutthuya-pratyavastRta- Covered with, bhisiyA-bRsikA--The seat of ascetics. kusa(za)lodaMtaM- News or tiding about his welfare. asaMjaya-asaMyata- Not controlled. aviraya(degta)- Not abstained from injurious or harmful actions. appaDihaya-apratihata-Not abandoned. apaccakkhAya-apratyAkhyAta- 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.

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34 [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. payatta-pravRtta - Started, began. dhAyaisaMDa-dhAtakISaNDa 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. himavaMta- The mount Himalya, oroha avarodhaHarem, seraglio. g gfefa - Suddenly, quickly. King Padmanabha had 700 beautiful ladies in his harem; and he prided himself on his collection of beautiful ladies. Narada 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 Padmanabba ultimately pursuades his friend-(a god)- to bring Draupadi to his palace. 34416-31779 aifa; it has the force of fa aqa. Fera-garaa, Anywhere. f37a1-eqa- Seen before. Th9-71877. ga gi HAJU- ga 3: - On being thus addressed. f-92-- Little. AFH-AFRI-- Like, resembling. 371752537.347575t or 97054,A frog in the well. malliNAa-mallIjJAta (VIII Ch. of nAyAdhamma0). Malli is the only female Tirthamkara. According to S'vetambaras 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 b@ing 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.' suNhA-snuSA; Cp. sUna M.. sayaM pi kalaM na 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 ga etc.-- The god told Padmanabha that it was futile to bring Draupadi that way, as she would never con.

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35 sent to his overtures. Ti-at- Past; happened before. Habhavat - Belonging to the present. bhavissaM-bhaviSyat- 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(dega)- 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-ma- 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 Krsna, 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 Pandavus were helpless; as e.g. in the Assembly hall of Kauravas, when Duss'asana 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 Pandavas 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 Krsna does. not come to her help is also rather strange, though it shows her great confidence in Krsya. 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. Ayambilapariggahiya-AcAmlaparigRhIta- Ayam bila is a kind

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36 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 AnuttarovavAi 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] qA-918- By the side, 391FHU-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 Draupadi, 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. Afac-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-fa qe Having taken a seat. Juffrazit-As mention od, or described (by you ?). Pero97-249-Seen before. Klona taunts Narada by saying:- "This is your own mischief"l AvAha- To invoke the aid of. niveya(daya)- To inform. sAhiyA gal - Reported, told. 950-gefa:- 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; signal for marching. 75- One who has put on his armour, a -UU- A net; group. 97937). 941: or 967:-(1) Together, ore) Alone, Foir-frofa - Meets. greu asthita- TheLord at Lavanjaranspot.LA maNasIkaremANe-manasikurvan

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37 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. kAyavvaM kartavyam. sAhiyA -- kathitA -- Is reported. appachaTTa - AtmaSaSTha - With myself as the sixth. viyara vitar - To give jA NaM yAvat nanu - Co that, while. dovaIe kUrvaM gacchAmi - I shall go to the rescue of Draupadi. pakkhiva prakSip To throw. evaM hou evaM bhavatu - Be it as you say [P. 42] dAruya (ka) -- N. of Krsna's charioteer. - Left. -- Foot-stool; foot-rest. -- To trample down; to tread upon.. The point of a lance, or spear. - Letter. --Saus. 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. caMDikkie-cANDikyitaH - With a fierce, or dreadful mien. - Usually it is the form of the past tense; here it is used in the Imperative Mood. duraMtapaMtalakkhaNa- duraMtaprAntalakSaNa - Having evil and bad characteristics. cAuddasa cAturdazika - 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 parivajjiya- parivarjita - Devoid of ajja ( adya) na bhavasi - 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. ahava - athavA. juddhasajje - yuddhasajja : - Ready for a fight. vinayapaDivattI - vinayapratipatti:- 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. avajjha avadhya. rAyasatya - - -

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38 rAjazAstra-- Science of polity. avadAra-apadvAra - Back-door. nicchubhAvai. nikSepayati-Drives out; expels. nicchu(or cchU)Dha-nikSepita - Expelled, driven out. valavAuya-balavyApRta - Lit. One engaged in the army; Commander-in-chief of the army. Abhiseka-AbhiSekya-Chief, .best. cheya-cheka-Skilled, wise. Ayariya-AcArya- Preceptor. uvaesaupadeza. mai-mati - Counsel, advice. vikappaNA-vikalpanA - Idea, notion. [P.43] dAragA - Voc. pl. 'O Boys'. jujjhiiha - Fut. 2nd per. plural 'Will you fight'?. uyAhu utAho-Or. picchahaha (or pecchahaha)--Fut. 2nd per. pl. Will you (merely) watch (the fight)?: amhe vA etc.They started to fight with him with this resolve:-"Either we or Padmanabha, shall survive". saMpalagga-saMpralagna-Encountered; engaged in flight. Com.- asmAkaM padmanAbhasya ca balavatvAdiha saGgrAme vayaM vA bhavAmaH padmanAbho vA, na ubhayeSAmapi iha saMyage trANamasti iti kRtvA-iti nizcayaM vidhAya sampralagnA: yoI iti shessH| haya-ita - Killed, destroyed. mahiya-mathita - Churned, crushed. vivaDiya-vipatita - Fallen down. ciMdha-cihna - Sign, em blem. dhaya-dhvaja - Flag. paDAgA-patAkA - Banner. paDiseha-pratiSadhaya - 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. jai gaM tubbhe evaM vayaMtA-(Conditional)- If you would have said"...etc. amhe no etc. Com.- vayameva iha raNe jayAmo na padmanAbho rAjA iti, yadi svaviSaye vijayanizcayaM kRtvA padmanAbhena sArddha yoddhaM samprAlagiSyatha tato na parAjayaM prApsyatha, nizcayasAratvAt phalaprApteH, Aha ca- "zubhAzubhAni sarvANi, nimittAni syurektH| ekatastu mano yAti, tadvizuddhaM jayAvaham // tathA - syAnizcayaikaniSThAnAM, kAryasiddhiH parA nRNAm / saMzayakSuNNacittAnAM, kAyeM saMzotireva hi // Note the reasoning of Krsna. The cause of defeat, according to him, is the lack of self-confidence on the part of the Paulavas. no paDisehitthA - (Conditional) Would not have repulsed, or routed. seya-zveta-White. gokhIra-gokSIra-Cow's milk. hAra -A necklace (of white flowers?). dhavala - White. taNasolliya-tRgazalya (?)Com. mallikA - A plant with white flowers. siMduvAra - Com. fajfos: - A tree with white flowers. For - White Kunda flowers. indu - Moon. sannigAsa(degkAza)- Resembling. harisa-harSa. 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. riu-ripu. paMcajanna-pAJcajanya - The famous conch of Krsna, formed from the shell of the sea-demon Pancajana. This latter lived in the sea in the form of a conch-shell. He seized the son of Sandipani, the preceptor-in-arms of

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Krsna. Klsna 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). dhaNu pUrei-dhanuH pUrayati- 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 - quifa- Shuts. TIEFH-THUHFF:- Ready, or prepared for being besieged. A1haNNa-samavahan- 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 Hiranyakas'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. daddara D. prahAra. pAyadaddaraeNaM 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. A45dega)Destroyed. Prir-sht- Rampart, wall, 13.11g -fait- City. gate. 347150(degF)-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. fefrat-STE-HTUSITI-- Treasury, or Bank. #TATTA-'377". JITH With a crashing sound. Aferacy-alagfaa-- Fallen, demolished, razed to the ground. Fui Tai-TTO sofa-Went to seek shelter, or refuge; surrendered. 37agfTa (deg989)-- 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. 31770deg-- (V.L. 397deg)39978-3714C HRA J41 wafa ra qe faafha 9 791-- One who has put on garments whose fringes are hanging down

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40 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. gutacto 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.-- saraNAgayANa vissaMbhiyANa paNayANa vsnnpttaannN| rogiyaajaMgamANaM sappurisA neya paharAMti // ETA (Caus. - I apologise; beg your pardon. You71-47:- Again. evaMkaraNayAe-evaM karaNAya or kartum - To do this; I shall never repeat such offence again'. sAhatthi-svahastena - With his own hands. mamAhitoAbl. sing.- HT: - From me. Even then, you have now (91f0-217 ) no cause of fear from me.' area a.......AFE (V.L. 4). Note the construction-3474 is superfluous. [45.130] ROTATO-210951Listening. A fia--AH 35, faunana-Spreads, pervades. - f. A-344; (for #read #). 341#onal371701 - Having heard. B _378: 99:- An expression meaning :-'Is that correct, or right'? "Is it as I say"? talhanta. - An expression of joy or sorrow. juga-yuga - Age. egasamae. ekasamaye - At one time or period. duve-dvau. arahatA etc. - These are the 63 S'alaka Purusas or 'Supermen'. There are 24 Tirthamkaras, 12 Cakravartins, 9 Vasudevas, 9 Prativasudevas, and 9 Balaramas, or Balabhadras. Klsna was the ninth Vasudeva, and his elder brother Balarama', the ninth Balarama. The Vasudevas and the Prativasudevas are also called * Ardhacakrips and Pratyardhacakrins, gtyfc Past tense 3rd. per. plur. These S'alaka Purusas 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 Salaka Purusas are not to see each other. (P.46] As a special concession or favour, Kapila is allowed to see the banner-tips of Krina. - Fut2nd per. sing. -ETA. Taras Port, harbour, or coast.' AftATITA-AE1T59:(My) equal, or peer. Jaara-aca - Breath. Kapila also possessed the Pancajanyaconch. saMkhasahasAmAyArI-zakazabdasAmAcArI-A mutual exchange of courtesy, or groeting, by blowing the conch. got arrgy-Note how Padmanabha tries, in a very subtle

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4 dam manner, to touch the vanity of Kapila, so that he should wage a war against Krsna. 'YAT 7-Defying or insulting you; fasoai 30a-fafari 3110ga--Ordered him an exile; banished him out of the kingdom. [46 131] la aia Jiat q1a - While; in the meantime. pAsAmi-pazyAmi. 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 Paudavas ever insulted or offended Krsna. 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, Krsga is shown to have such an illtemper, that he could not take the incident sportively, or lightly, but in wrath, he banishes all the Pandavas! EJAICI - Or. JA-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. Ktsna 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. HATATAR-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. 9747-9714EUR - To touch, to take, sieze. * (?) - To destroy, to smash down (?). The Againodayasamiti Edition reads ' -quiafa - instead, which would mean -'Pulverised, iv

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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 koSTha-A castle, fort. V.L. koTTa. niviTTha-niviSTa or nivezita - 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 Krspa, while he was crossing the Ganges, are not known to the Panda vas, and so are to be omitted in the narration. There is a reading "TETE', obviously wrong for vuccai-ucyata, 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 Pandavas should go, as Klsna was the Lord of the entire southern balf of Bharata. 1-374:- Below; here it means-As mentioned above. FHT THOTC etc.--The question is rather absurd, as Krsna 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 Antagadadasao, where Barnett remarks: -"The mention of Pandu-mabura 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 Panda 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

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bAvattari-dvAsaptatti-Seventy two. alaMbhogasamattha(rtha)- Capable of enjoying pleasures (of senses). thera sthavira- Elder. See notes supra. samosaDha-samavasRta-Arrived. parisA-pariSad -Assembly, congregation. jaM navaraM-yannavaraM-Only. Apuccha-ApRcch- To take leave or permission of; to bid good bye. pacchA-pazcAt--Afterwards. bhavittA-bhUtvA. panvayapravraj- To renounce the world; to enter into the order. ahAsuhaMyathAsukham-As you please; this is said by the Elders:- Please yourself'. nisaMta - P.P.P. fr. ni + zam - Heard. bhaudvigga-bhaya+udvignaScared by the fear. AlaMba- Support. pasAhemANe-prasAdhayan.-Supporting, ruling, nikkhamaNAbhiseya-niSkramaNAbhiSeka- The great anointing ceremony at the time of renouvcing the world and entering the order. P.50] purisasahassavAhiNI-puruSasahasravAhinI- To be borne or carried by a thousand men. sibiyA-zibikA-A litter, palanquin. Alita-AdIpta-- Ablaze; burning. The usual passage repeated by men who are going to renounce the world is to be repeated here. samaNa-zramaNa - A monk. coddasa puvvAIcaturdaza pUrvaNi- The fourteen Purvas, or Ancient Texts', which are now lost. vAsa-varSa- Year. cha?-SaSTha- A fast of two days. duvAlasama--- dvAdaza-A fast of five days. khamaNa-kSapaNa - A fast. appANaM bhAvamANA-AtmAnaM bhAvayantaH- Meditating, concentrating; exercising self-control. 150:134] sismiNiyattAe-ziSyiNItvena- As : a female disciple. ekkArasa agAi-ekAdaza aGgAni- 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'. ahijjai-adhIte- Studies. 50.135] jaNavayavihAra-(janapada)- Moving, wandering in the ' country. Aristanemi is the 22nd Tirthamkara, and a relation of Krsna from his mothers's side. suraTThA-saurASTa-Gujerat. atramannassa-anyonyam- To one another. Aikkha-AkhyA- To tell. puvvANupumvi-pUrvAnupUrvyam- In due order; serially: seya-zreyaH- Meet, proper. vaMdaNAe-vandanAya. gamittae Inf. gantum- To go. aNikkhitta-anikSiptaUninterrupted, ceaseless, unbroken, or continuous. gAmANuggAma'grAmAnugrAmam- From one village to another. dUijja- dru- To go; to visit. hatthakappa-hastakalpa--N. of a city. degvajjA-degvarmA:- Excluding (Yudhisthira). paDhama-prathama. bIyA-dvitIyA. aDamANa-aTan-Wandering. [P.51] ujaMtasela or ujjayaMtadeg-ujjayat + zaila- The Girnar mountain. sihara-zikhara - Peak, summit. mAsiabhatta-mAsikabhakta - A monthly meal; i.e. a fast of one month. apANaeNaM-apAcakena-Without

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44 water. chattIsa- Thirty six. kAlagaa (ta)- Dead. pahINa-prahINa- Bereft of, free from (all miseries). paccakhA-pratyAkhyA- To abandon, to give up. gamaNAgamaNa-gamanAgamana- Going and coming. paDikama-pratikamTo repent, to refrain, or abstain from sin esaNaM-eSaNAm - Accept. able food. anesaNA-aneSaNA - Food not fit to be accepted. AloyaAlocaya - To confess. paDidaMsa-pratidarzaya - To show. puvagahiya-pUrvagRhIta - Already accepted. parivattA-pariSThApya - Having placed. setuJjazatraJjaya - N. of a mountain in Gujerat. saNiyaM-zanai:- Slowly. daruhittae Inf. Arodum - To ascend. saMlehaNA-saMlekhanA- Fasting, austerity- saMlikhyate kRzIkriyate anayA iti saMlekhanA-tapaH-syAH joSaNA-savA, tayA jaSTaH-mevitaH, juSito vA kSapitaH / jhUmaNA-joSaNA - (1) Act of destroying the karmas. or worshipping; (2) Restorting, accepting. jhosiya - juSita-Wasted, starved, emaciated. kAla - Death. aNavekkha or aNavakha-anapakSa or anavakAz - 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'. viharittae - Inf.vihartam. sAmAiyamAjhyAIsAmAyikAdIni - Samayika is the name of the First AngaAcaraiga. domAsiyA-dvimAsikA-Of the duration of two months. attANaM-AtmAnam. Atman-ata and appa. jassaTTAe-yasyArtham or yasyArthAya - For the sake of which. kIrai-Pres. pass. 3rd per. sing.- kriyate. naggabhAva-nagnabhAva - Nudity, nakedness. tamaTuM-tamartham - That object; viz. Salvation. ArAti-ArAdhayanti- Propitiate, attain. aNaMta-ananta - 'Endless; infinite. kevalavarajJAnadarzana - The excellent Absolute knowledge, and Faith. 51.136] AloiyapaDikkatA-AlocitapratikrAntA- Having confessed and atoned, or expiated for the sins. kiccA-kRtvA. uvavannA-upapannA - Was reborn. upapAta - The birth of Gods and hellish beings, There is no embryonic stage for them. They are born in a fully developed state. ThiI-sthitiH-Duration; life. pannatta-prazapta- Laid down. kAhiha-Fut. 3rd per. sing- kariSyati. 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