Operation In Search of Sanskrit Manuscripts in Mumbai Circle 1

Author(s): P Piterson
Publisher: Royal Asiatic Society
Catalog link: https://jainqq.org/explore/007578/1

Page #1

TET
ETC
પ્રય જીર્ણોદ્ધાર
-: સંયોજક :શ્રી આશાપૂરણ પાર્શ્વનાથ જૈન જ્ઞાનભંડાર શા. વિમળાબેન સરેમલ જવેરચંદજી બેડાવાળા ભવના હીરાજૈન સોસાયટી, સાબરમતી, અમદાવાદ-૩૮૦૦૦૫. - મો. ૯૪૨૬૫ ૮૫૯૦૪ (ઓ.) ૦૭૯-૨૨૧૩૨૫૪૩ ;

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“અહો શ્રુતજ્ઞાનમ” ગ્રંથ જીર્ણોધ્ધાર
સંસ્કૃત મેન્યુસ્ક્રીપ્ટ ઇન મુંબઈ-૧
: સંયોજક :
શાહ બાબુલાલ સરેમલ બેડાવાળા
શ્રી આશાપૂરણ પાર્શ્વનાથ જૈન જ્ઞાન ભંડાર શા. વીમળાબેન સરેમલ જવેરચંદજી બેડાવાળા ભવન હીરાજૈન સોસાયટી, સાબરમતી, અમદાવાદ-380005
(મો.) 9426585904 (ઓ.) 22132543 સંવત ૨૦૬૭ ઈ.સ. ૨૦૧૧

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"Aho Shrut Gyanam"

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પૃષ્ઠ
238
286
54
007
810
850
322
280
162
302
અહો શ્રુતજ્ઞાનમ ગ્રંથ જીર્ણોદ્ધાર- સંવત ૨૦૬૫ (ઈ. ૨૦૦૯- સેટ નં-૧ ક્રમાંક પુસ્તકનું નામ
કર્તા-ટીકાકાસંપાદક | 001 | श्री नंदीसूत्र अवचूरी
पू. विक्रमसूरिजीम.सा. 002 | श्री उत्तराध्ययन सूत्र चूर्णी
पू. जिनदासगणिचूर्णीकार । | 003 श्री अर्हद्रीता-भगवद्गीता
पू. मेघविजयजी गणिम.सा. 004 श्री अर्हच्चूडामणिसारसटीकः
पू. भद्रबाहुस्वामीम.सा. 005 | श्री यूक्ति प्रकाशसूत्रं
| पू. पद्मसागरजी गणिम.सा. 006 | श्री मानतुङ्गशास्त्रम्
| पू. मानतुंगविजयजीम.सा. अपराजितपृच्छा
| श्री बी. भट्टाचार्य 008 शिल्पस्मृति वास्तु विद्यायाम्
| श्री नंदलाल चुनिलालसोमपुरा 009 शिल्परत्नम्भाग-१
| श्रीकुमार के. सभात्सवशास्त्री 010 | शिल्परत्नम्भाग-२
| श्रीकुमार के. सभात्सवशास्त्री 011 प्रासादतिलक
श्री प्रभाशंकर ओघडभाई 012 | काश्यशिल्पम्
श्री विनायक गणेश आपटे 013 प्रासादमञ्जरी
श्री प्रभाशंकर ओघडभाई 014 | राजवल्लभ याने शिल्पशास्त्र
श्री नारायण भारतीगोसाई 015 शिल्पदीपक
| श्री गंगाधरजी प्रणीत | वास्तुसार
श्री प्रभाशंकर ओघडभाई 017 दीपार्णव उत्तरार्ध
| श्री प्रभाशंकर ओघडभाई જિનપ્રાસાદમાર્તડ
શ્રી નંદલાલ ચુનીલાલ સોમપુરા | जैन ग्रंथावली
| श्री जैन श्वेताम्बरकोन्फ्रन्स 020 હીરકલશ જૈનજ્યોતિષ
શ્રી હિમ્મતરામમહાશંકર જાની न्यायप्रवेशः भाग-१
| श्री आनंदशंकर बी.ध्रुव 022 | दीपार्णवपूर्वार्ध
श्री प्रभाशंकर ओघडभाई 023 अनेकान्तजयपताकाख्यं भाग
पू. मुनिचंद्रसूरिजीम.सा. | अनेकान्तजयपताकाख्यं भाग२
| श्री एच. आर. कापडीआ 025 | प्राकृतव्याकरणभाषांतर सह
श्री बेचरदास जीवराजदोशी तत्पोपप्लवसिंहः
| श्री जयराशी भट्ट बी. भट्टाचार्य | 027 शक्तिवादादर्शः
श्री सुदर्शनाचार्यशास्त्री
156
352
120
88
110
018
498
019
502
454
021
226
640
452
024
500
454 188
026
214

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क्षीरार्णव
वेधवास्तु प्रभाकर
शिल्परत्नाकर
प्रासाद मंडन
श्री सिद्धहेम बृहद्वृत्ति बृहन्न्यास अध्याय?
श्री सिद्धहेम बृहद्वृत्ति बृहन्न्यास अध्यायर
श्री सिद्धहेम बृहद्वृत्ति बृहन्न्यास अध्याय३ (१) श्री सिद्धहेम बृहद्वृत्ति बृहन्न्यास अध्याय (२) (३)
श्री सिद्धम बृहद्वृत्ति बृहन्न्यास अध्याय ५ વાસ્તુનિઘંટુ
તિલકમન્નરી ભાગ-૧
તિલકમન્નરી ભાગ-૨
તિલકમન્નરી ભાગ-૩
સપ્તસન્માન મહાકાવ્યમ્
સપ્તભઙીમિમાંસા
ન્યાયાવતાર
વ્યુત્પત્તિવાદ ગુઢાર્થતત્ત્વાલોક
સામાન્યનિયુક્તિ ગુઢાર્થતત્ત્વાલોક સપ્તભઙીનયપ્રદીપ બાલબોધિનીવિવૃત્તિઃ વ્યુત્પત્તિવાદ શાસ્ત્રાર્થકલા ટીકા
નયોપદેશ ભાગ-૧ તરકિણીતરણી
નયોપદેશ ભાગ-૨ તરકિણીતરણી
ન્યાયસમુચ્ચય
સ્યાદ્યાર્થપ્રકાશઃ
દિન શુદ્ધિ પ્રકરણ
બૃહદ્ ધારણા યંત્ર
જ્યોતિર્મહોદય
श्री प्रभाशंकर ओघडभाई
श्री प्रभाशंकर ओघडभाई
श्री नर्मदाशंकर शास्त्री
पं. भगवानदास जैन
पू. लावण्यसूरिजीम. सा.
પૂ. ભાવબ્યસૂરિનીમ.સા.
પૂ. ભાવન્યસૂરિનીમ.સા.
पू. लावण्यसूरिजीम. सा.
પૂ. ભાવખ્યરિનીમ.સા.
પ્રભાશંકર ઓઘડભાઈ સોમપુરા
પૂ. લાવણ્યસૂરિજી
પૂ. લાવણ્યસૂરિજી
પૂ. લાવણ્યસૂરિજી
પૂ. વિજયઅમૃતસૂરિશ્વરજી
પૂ. પં. શિવાનન્દવિજયજી
સતિષચંદ્ર વિદ્યાભૂષણ
શ્રી ધર્મદત્તસૂરિ (બચ્છા ઝા)
શ્રી ધર્મદત્તસૂરિ (બચ્છા ઝા) પૂ. લાવણ્યસૂરિજી
શ્રીવેણીમાધવ શાસ્ત્રી
પૂ. લાવણ્યસૂરિજી
પૂ. લાવણ્યસૂરિજી
પૂ. લાવણ્યસૂરિજી
પૂ. લાવણ્યસૂરિજી
પૂ. દર્શનવિજયજી
પૂ. દર્શનવિજયજી
સં. પૂ. અક્ષયવિજયજી
414
192
824
288
520
578
278
252
324
302
196
190
202
480
228
60
218
190
138
296
210
274
286
216
532
113
112

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પાદક | પૃષ્ઠ !
160
202
48
322
અહો શ્રુતજ્ઞાનમ ગ્રંથ જીર્ણોદ્ધાર- સંવત ૨૦૬૬ (ઈ. ૨૦૧૦ - સેટ નં-૨ ક્રમ પુસ્તકનું નામ
ભાષા કર્તા-ટીકાકા(સંપાદક 055 | श्री सिद्धहेम बृहद्वत्ति बूदन्यास अध्याय-६
पू. लावण्यसूरिजीम.सा.
296 056 | विविध तीर्थ कल्प
पू. जिनविजयजी म.सा. 057 | भारतीय हैन श्रम। संस्कृत सने मना . पू. पूण्यविजयजी म.सा.
164 058 | सिद्धान्तलक्षणगूढार्थ तत्त्वलोकः
| सं श्री धर्मदत्तसूरि 059 व्याप्ति पञ्चक विवृत्ति टीका
श्री धर्मदत्तसूरि 0608न संगीत रामाका
| . श्री मांगरोळ जैन संगीत मंडळी 306 061 चतुर्विंशतीप्रबन्ध (प्रबंध कोश)
| श्री रसिकलाल एच. कापडीआ | 062 व्युत्पत्तिवाद आदर्श व्याख्यया संपूर्ण ६ अध्याय सं श्री सुदर्शनाचार्य
668 | 063 चन्द्रप्रभा हेमकौमुदी
पू. मेघविजयजी गणि
516 064 विवेक विलास
सं/J. | श्री दामोदर गोविंदाचार्य
268 065 | पञ्चशती प्रबोध प्रबंध
सं पू. मृगेन्द्रविजयजी म.सा. 456 066 सन्मतितत्त्वसोपानम्
|सं पू. लब्धिसूरिजी म.सा. 0676शमादा ही गुशनुवाई | गु४. पू. हेमसागरसूरिजी म.सा.
638 068 मोहराजापराजयम्
सं पू. चतुरविजयजी म.सा.
192 069 | क्रियाकोश
सं/हिं श्री मोहनलाल बांठिया
428 | कालिकाचार्यकथासंग्रह
सं/J. श्री अंबालाल प्रेमचंद | 071 सामान्यनिरुक्ति चंद्रकला कलाविलास टीका सं. श्री वामाचरण भट्टाचार्य |
308 072 | जन्मसमुद्रजातक
सं/हिं श्री भगवानदास जैन
128 073 | मेघमहोदय वर्षप्रबोध
सं/हिं श्री भगवानदास जैन
532 0748न सामुदिनi in jथो
J४. श्री हिम्मतराम महाशंकर जानी 0758न चित्र पदूम साग-१
४४. श्री साराभाई नवाब
374
420
070
406

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076 | ઇ જૈન ચિત્ર કલ્પદ્રુમ ભાગ-૨
વન જ 17 સંગીત નાટ્ય રૂપાવલી 07 | ભારતનાં જૈન તીર્થો અને તેનું શિલ્પસ્થાપત્ય 079 | શિલ્પ ચિતામણિ ભાગ-૧
O80 | બૃહદ્ શિલ્પ શાસ્ત્ર ભાગ-૧
114
08 | બૃહદ્ શિલ્પ શાસ્ત્ર ભાગ-૨ 082 બૃહદ્ શિલ્પ શાસ્ત્ર ભાગ-૩ 083 આયુર્વેદના અનુભૂત પ્રયોગો ભાગ-૧ 084 | કલ્યાણ કારક 085 | વિશ્વનયન વોશ 086 | કથા રત્ન કોશ ભાગ-1 087
કથા રત્ન કોશ ભાગ-2 088 હસ્તસગ્નીવનમ
ગુજ. શ્રી સારામારૂં નવાવ
238 | ગુજ. | શ્રી વિદ્યા સરમા નવાવ
194 ગુજ. | શ્રી સારામારૂં નવાવ
192 ગુજ. | શ્રી મનસુહાનાન્ન મુવમન | 254 ગુજ. | શ્રી ગગન્નાથ મંવારીમ
260 ગુજ. | શ્રી નાગનાથ મંવારમ
238 ગુજ. | શ્રી નવીન્નાથ મંવારમ
260 ગુજ. | પૂ. વરાન્તિસાગરની ગુજ. | શ્રી વર્ધમાન પાર્શ્વનાથ શાસ્ત્રી
910 सं./हिं श्री नंदलाल शर्मा
436 ગુજ. | શ્રી લેવલાસ નવરાન કોશી
336 | ગુજ. | શ્રી લેવલાસ નવરાન તોશી |
230 સં. | પૂ. મે વિનયની
પૂ.સવિનયન, પૂ.
पुण्यविजयजी | आचार्य श्री विजयदर्शनसूरिजी 560
322
114
089 એ%ચતુર્વિશતિકા 090 સમ્મતિ તક મહાર્ણવાવતારિકા

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श्री आशापूरण पार्श्वनाथ जैन ज्ञानभंडार
पृष्ठ
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466
संयोजक-शाह बाबुलाल सरेमल - (मो.) 9426585904 (ओ.) 22132543 - ahoshrut.bs@gmail.com
शाह वीमळाबेन सरेमल जवेरचंदजी बेडावाळा भवन
हीराजैन सोसायटी, रामनगर, साबरमती, अमदावाद-05. अहो श्रुतज्ञानम् ग्रंथ जीर्णोद्धार-संवत २०६७ (ई. 2011) सेट नं.-३ प्रायः अप्राप्य प्राचीन पुस्तकों की स्केन डीवीडी बनाई उसकी सूची।यह पुस्तके वेबसाइट से भी डाउनलोड कर सकते हैं। क्रम पुस्तक नाम
कर्ता/टीकाकार भाषा संपादक/प्रकाशक स्याद्वाद रत्नाकर भाग-१
वादिदेवसूरिजी
मोतीलाल लाघाजी पुना स्यादवाद रत्नाकर भाग-२
वादिदेवसूरिजी
मोतीलाल लाघाजी पुना स्यावाद रत्नाकर भाग-३
वादिदेवसूरिजी
मोतीलाल लाघाजी पुना स्यावाद रत्नाकर भाग-४
वादिदेवसूरिजी
मोतीलाल लाघाजी पुना स्यावाद रत्नाकर भाग-५
वादिदेवसूरिजी
मोतीलाल लाघाजी पुना पवित्र कल्पसूत्र
पुण्यविजयजी
सं./अं
साराभाई नवाब 97 समराङ्गण सूत्रधार भाग-१
| भोजदेवसं . टी. गणपति शास्त्री 98 समराङ्गण सूत्रधार भाग-२
भोजदेव
टी. गणपति शास्त्री 99 भवनदीपक
पद्मप्रभसूरिजी
सं. वेंकटेश प्रेस 100 गाथासहस्त्री
समयसुंदरजी
सं. सुखलालजी भारतीय प्राचीन लिपीमाला
गौरीशंकर ओझा हिन्दी मुन्शीराम मनोहरराम 102 शब्दरत्नाकर
साधुसुन्दरजी
हरगोविन्ददास बेचरदास 103 | सुबोधवाणी प्रकाश
न्यायविजयजी
सं./गु हेमचंद्राचार्य जैन सभा 104 लघु प्रबंध संग्रह जयंत पी. ठाकर
ओरीएन्ट इस्टी. बरोडा 105 | जैन स्तोत्र संचय-१-२-३
माणिक्यसागरसूरिजी
आगमोद्धारक सभा 106 | सन्मतितर्क प्रकरण भाग-१,२,३ सिद्धसेन दिवाकर
सुखलाल संघवी सन्मतितर्क प्रकरण भाग-४,५ सिद्धसेन दिवाकर
सुखलाल संघवी 108 | न्यायसार - न्यायतात्पर्यदीपिका सतिषचंद्र विद्याभूषण
एसियाटीक सोसायटी
342
362
134
70
101
316
224
612
307
250
514
107
454
354

Page #9

सं./हि
337
110
सं./हि
354
111
372
सं./हि सं./हि सं./हि
142
113
336
364
सं./गु सं./गु
पुरणचंद्र नाहर पुरणचंद्र नाहर पुरणचंद्र नाहर जिनदत्तसूरि ज्ञानभंडार अरविन्द धामणिया यशोविजयजी ग्रंथमाळा | यशोविजयजी ग्रंथमाळा | नाहटा ब्रधर्स | जैन आत्मानंद सभा
जैन आत्मानंद सभा फार्बस गुजराती सभा फार्बस गुजराती सभा | फार्बस गुजराती सभा
218
116
656
122
109 जैन लेख संग्रह भाग-१
पुरणचंद्र नाहर जैन लेख संग्रह भाग-२
पुरणचंद्र नाहर जैन लेख संग्रह भाग-३
पुरणचंद्र नाहर 112 | जैन धातु प्रतिमा लेख भाग-१
कांतिसागरजी जैन प्रतिमा लेख संग्रह
दौलतसिंह लोढा 114 राधनपुर प्रतिमा लेख संदोह
विशालविजयजी 115 | प्राचिन लेख संग्रह-१
विजयधर्मसूरिजी बीकानेर जैन लेख संग्रह
अगरचंद नाहटा 117 | प्राचीन जैन लेख संग्रह भाग-१ जिनविजयजी 118 | प्राचिन जैन लेख संग्रह भाग-२ जिनविजयजी 119 | गुजरातना ऐतिहासिक लेखो-१ गिरजाशंकर शास्त्री 120 गुजरातना ऐतिहासिक लेखो-२ गिरजाशंकर शास्त्री
गुजरातना ऐतिहासिक लेखो-३ गिरजाशंकर शास्त्री
ऑपरेशन इन सर्च ऑफ संस्कृत मेन्यु. | पी. पीटरसन 122 __इन मुंबई सर्कल-१
ऑपरेशन इन सर्च ऑफ संस्कृत मेन्यु. | पी. पीटरसन 123 इन मुंबई सर्कल-४
ऑपरेशन इन सर्च ऑफ संस्कृत मेन्यु. पी. पीटरसन
इन मुंबई सर्कल-५ कलेक्शन ऑफ प्राकृत एन्ड संस्कृत पी. पीटरसन
__ इन्स्क्रीप्शन्स 126 | विजयदेव माहात्म्यम्
जिनविजयजी
764
सं./हि सं./हि सं./हि सं./गु सं./गु सं./गु
404
404
121
540
रॉयल एशियाटीक जर्नल
274
रॉयल एशियाटीक जर्नल
41
124
400
अं.
रॉयल एशियाटीक जर्नल भावनगर आर्चीऑलॉजीकल डिपार्टमेन्ट, भावनगर जैन सत्य संशोधक
125
|
320
148

Page #10

DETAILED REPORT
OPERATIONS IN SEARCH OF SANSKRIT MISS.
IN THE BOMBAY CIRCLE,
August 1882—MARCH 1883.
BY
PROFESSOR PETER PETERSON.
EXTRA NUMBER
OF THE
JOURNAL OF THE BOMBAY BRANCH OF THE ROYAL
ASIATIC SOCIETY.
1 88 3.
BOMBAY: SOCIETY'S LIBRARY, TOWN HALL.
LONDON: TRUBNER & Co., 57 & 59 LUDGATE HILL.

Page #11

१२:३१५.. १११ ऊ३.१
४५

Page #12

CONTENTS.
REPORT OF OPERATIONS ..
1-
72
Extracts from MSS. acquired for Government, and
from others belonging to H. H. the Mahârâna of Oodeypore.............
73-111 List of MSS. acquired for Government ............ 113—132 Appendix I.- Catalogue of the Palm-leaf MSS. in
Śântináth’s Bhandûr, Cambay ... (1)-(103) Appendix II.-Bana ; his predecessors and contem
poraries ................................. (105)— (129)

Page #13


Page #14

JOURNAL
OF THE
BOMBAY BRANCH
OF THE
ROYAL ASIATIC SOCIETY.
EXTRA NUMBER.
Detailed Report of Operations in search of Sanskrit MSS. in
the Bombay Circle, August 1882—March 1883. By Professor PETER PETERSON,
Tue operations in search of Sanskrit manuscripts in the Bombay Circle* have been under the joint charge of Professor Bhandarkar and myself since August 1882, whon Professor Bhandarkar, who, on Dr. Kielhorn's departure, had been put by the Director of Pablic Instruction in sole charge, was invited by that officer, in accordance with Government Resolution No. 582, dated 21st April, 1882, to make over part of the work to me. It was then agreed between us that we should divide equally the amount that remained (Rs. 4,952) of the grant for the year, and that while the Bombay Professor should be generally in charge of the Northern,' and the Poona Professor in charge of the Southern Division, it should be open to cither of us at any time, after mutual consultation, to push the objects of the scarch in any part of the Circle that might be deemed expedient. The arrangement has worked, I believe, to the entire satisfaction of both of us—a result largely due to that liberality of feeling, and unselfishness of motive, which havo won for Mr. Bhandarkar the respect of all who have watched
* Tho Bombay Circlo inclulcs, besides the Presidency of Boulay, Rajputana, Contrul Iuliu, and the Contrul Provinces

Page #15

OPERATIONS IN SEARCH OF SANSKRIT MSS.
his carcer; and it is substantially the arrangement under which we are now together prosecuting the search. What follows then is a statement of my own operations in the joint work for that portion of the past year during which I was entrusted with part of it.
The close of the monsoon term set me free from my College duties, and on the 18th of September I left Bombay for Jeypore.* My specific object in beginning with Jeyporo was to ascertain whether the copies kindly ordered by the Jeypore Durbar to be made of such books in the Royal Library as appeared to Dr. Bühler to be desirable acquisitions had been made; and, if possible, to secure them. On my arrival, I called on Major Prideaux, then Acting Resident at Jeypore, who had already promised to interest himself in this matter,
* On the way I took occasion to visit Mount Abu. Beyond an A bumaha tm ya m, which purported to be a part of the Sivapurana, and which did not seem to be worth the trouble of copying (the owner not being willing to part with it), this digression did not, of course, offer anything directly connected with the object of my tour : and a detailed account of the many places of surpassing interest on the hill would be out of place here. I should like howover to say that having had the good fortune to be admitted within the shrine at Achaleswara, where the mark of the toe of the god Siva is to " be seen unto this day," and having carefully examined that mark, I am disposed to think that it contains the explanatiou of the curious knob on the left of the figure of the Pramara prince, which stands facing the temple of Vasishtha at the other end of the hill. The one is an exact copy of the other; and the "toe-nail of the devil” was probably one of the cherished insignia of the royal house of the time. I was able to secure admittance both to this shrine and to that of Vasishtha. It may be worth saying hero that my almost uniform experience in that matter leads me to believe that any traveller who does not scraple to show, by outward symbol, that he respects the reverence in which these sacred places are held, will be allowed free entrance, and will be treated with all courtesy. To be able to speak Sanskrit is of course often an additional recommendation ; though many of these shrince are now in the keeping of men who cannot speak two words of that language. There may be circumstances in which persons officially representing the government of the country, or an alien charch, may hesitate to comply with the condition universally attached to such a concession. No such considerations need trammel the scholar in search of knowledge. And as far as personal feelings are concerned, I do not envy those of the man who can stand before the ruined shrine of Vasishtha, or enter the porch of the Karli cave, while fancy conjures op thc innumerable company of men and women who have worshipped where he now is, without saying to himself, Put off thy shoes from off thy feet : for the place whereon thou standest is holy ground.

Page #16

IN THE BOMBAY CIRCLE.
and in my work gencrally; and to whom I am exceedingly indebted for the trouble he took to help me. Learning from Major Prideaux that a day or two must elapse before I could hope to be admitted to a library, which is, as a rule, not easy of access, I resolved to spend the interval in making the acquaintance of such of the pandits of the place as I might be able to put myself in communication with.
A visit to the froe publio library-an institution which reflects the greatest credit on the Jeypore administration, and to which there is, I am afraid, no parallel in Bombay*--as also to H. H. the Daharaja's Sanskrit school, soon made the fact and object of my visit widely known; and during the few days I was able to devote to Jeypore I had the opportunity of explaining the objects and plans of the search to more than one intelligent pandit and native gentleman, from whose co-operation in the future I anticipate the happiest results. The immediate fruit of my intercourse with some of these men I propose to examine in the paragraphs that follow. I will only add here, that my experience at Jeypore, and throughout this tour, confirmed me in the belief that while there is much which the native scholar may learn from the European scholar, there is more, in that which is of common interest to the two, that the European can learn from the native. No one who is not himself a student of Sanskrit letters can fully realise how dense and farspreading the cloud is that, to our eyes, still hangs over the history of the literature. But no candid mind can engage in the study of that history in India without recognising that much, which remains for the European to discover, has never been hid from the native learned oommunity.t
• The Jeypəre Free Library was founded by the late Maharaja at the instigation of a medical missionary: and it is amusing to note that one of its chief features is what must certainly be the most completo collection of Scotch sermons that exists anywhere east of the Lothians. Under the present management an attempt is being made to supplement these with books more in koeping with the surroundings; and there is, in particular, a very fair collection of Sanskrit books.
+ It is to be regretted, I think, that Government, in adopting Dn Kielhorn's scheme for entrusting the work of cataloguing the Poona collection to scholars in Europe, should have appeared to accept Mr Whitley Stokes' view, pressod upon them by the author of the scheme, thai that work could not be dono in India. "I know of no native scholar possessed of the requisito lcarning, accura'y, and persistent energy," said Mr. Stokes in 1868. I do not know that Mr. Stokes, had any special claims to speak with authority on such a point.

Page #17

4
OPERATIONS IN SEARCH OF SANSKRIT MSS.
Among my first acquisitions in Jeypore were two small works which must be added to the already long list of writings by the Kash. mirian author, Kshemendra.* The Cháru charyásatakam, No. 51,† of that writer, is a century of moral aphorisms in very simple Sanskrit, cach with a sanction of the orthodox kind appended, which gives a quaint and pleasing picture of virtue's Ways of Pleasantness as they appeared to the Kashmir poet of the eleventh century.
The Charucharyaéatakam and the Chaturvargasaingralia of Kshemendra.
Here, for example, is Kshemendra's version of our proverb "The carly bird catches the worm": -
ब्राह्मे मुहूर्ते पुरुषस्त्यजेन्निद्रामतंद्रितः । प्रातः प्रबुद्धं कमलमाश्रयेच्छ्रीर्गुणाश्रया ॥
"One hour before sunrise let a man resolutely shake off sleep: the lotus wakens early, and therefore it is that a discriminating Goddess of Beauty (prosperity) takes up her abode there."
But the best of the few European Orientalists who have had the good fortune to be able to pursue their studies in India, have never been slow to confess their obligations to the accuracy, learning, and energy here so ruthlessly depre ciated. There have been of course exceptions. I have before me now a Report, which is to my mind chiefly remarkable from the fact that, neither on the covers, nor anywhere within the covers, docs the European scholar, whose name appears on the title-page, give that of the native who, unaided, and after great excrtions, procured for Government the valuable collection of palm-leaf MSS. so complacently exhibited, or make any reference at all to the other native collaborateur without whose special knowledge of Magadhi, and the Jain literature, that part of the Report, I make bold to say, could not have been written. Such a proceeding-and it does not, I regret to think, stand alone-may tend to confirm the relative estimate of native and European learning; but it is at the expense, I submit, of somothing more valuable than even a character for learning.
*For Kshemendra, see Bühler's very valuable Report of his Kashmir tour, published as an extra number of the Journal of the Bombay Branch of the Royal Asiatic Society, to which I shall have to make constant reference. Of Kshemendra's works there were known to European scholars, previous to Bühler's visit to the poet's home, (1) Vṛihatkathâmañjari, (2) Bhâratamañjarî, (3) Kalâvilasa. Bühler found in Kashmir (4) Râmâyaṇamañjari, (5) Dasâva. taracharita, (6) Samayamâtṛika, (7) Suvṛittatilaka, (8) Lokaprakása, (9) a commentary on Vyasa's Nitikalpataru, and (10) a Vyasashtaka found at the end of a copy of the Bhâratamañjarl.
The references are to the list of MSS. purchased by me for Government during the period under report, which will be found at the end of this paper.

Page #18

IN THE BOMBAY CIRCLE.
The motive for another maxim is probably a sanitary one still in force in India :
नोत्तरस्यां प्रतीच्यां वा कुर्वीत शयने शिरः । शय्याविपर्ययाद्गर्भो दितेः शक्रेण पातितः ॥
5
"Do not sleep with your head to the north or the west: Diti slept in a wrong position: and Indra was able to slay the fruit in her womb." The reference here is to a story told in the first book of the Râmâyana. Other examples from the Chrârucharyâśatakam will be found in the extracts at the end of this report.
The other hitherto unknown work by Kshemendra is the Chaturvargasam graha, No. 61, which is, as its title indicates, a concise exposition of the whole doctrine of the four great motives of human activity-duty, money, love, salvation. In that part of the first chapter which treats of the duties of master and servant I find a verse which looks like a bit of Kshemendra's personal history. It is a viudication of the honourable character, as a profession, of service rendered to a worthy master.
विद्वज्जनाराधनतत्परेण संतोषसेवारसनिर्भरेण ।
क्षेमेन्द्रनाम्ना सुधियां सदैव सुखाय सेवावसरः कृतोयम् ॥ वृत्त्या जीवति लोकः सेवा वृत्तिर्निजैव केषांचित् । अस्थाने तीव्रतरा निद्या तु तदर्थिनां सेवा ॥
"This chapter on service has been drawn up by Kshemendra, with a single eye to please learned men, himself full of the happiness that comes of the service of content. Men live by their professions: and in the case of some service is the profession to.which they are born. It is when service is rendered to an unworthy object that it is bitter and blameable."
I may interpolate here a short account of Kshemendra's Suvṛittatilaka, which was first discovered by Bühler in Kashmir, and a second copy of which was one of my Jeypore acquisitions. The
The Suvrittatilaka of Kshemendra.
"The new treatise on metrics, Kshemendra's Suvṛittatilaka, No. 270, is very clearly written, and valuable on account of numerous quotations which illustrate the rules. The authors' names are aded to many of them."-Kashmir Report, p. 69. It would perhaps be going too far to say that in these early works on rhetoric illustrations that bear no name are to be understood to be by the author himself, though I am disposed to think that that was the practice. The presumption is perhaps strongest when, as here, the name is sometimes given and sometimes withheld, without any such intimation as is nsual in the later anthologics that the source is unknown.

Page #19

OPERATIONS IN SEARCH OF SANSKRIT MSS.
work, as Bühler pointed out, is valuable on account of the numerous quotations found in the second and third chapters, which are in all cases accompanied by the name of the author, and which consequently enable us to fix a terminus ad quem for more than one poet in whose case such a limit was a desideratum. The three chapters, or vinyâsas, into which the book is divided, are called respectively (1) Vrittâ vachaya, (2) Gunadoshadarśanam, and (3) Vrittaviniyoga. The vfittas or turns—it is curious to note, in passing, how closely vřitta and verse correspond to each other in meaning-enumerated in the first vinyasa are as follows: (1) tanumadhyâ, (2) kumâralalitâ, (3) vidyunmâlâ, (4) pramânî, (5) anashtubh, (6) bhujagagraśiśassita, * (7) rukmavati, (8) indravajrâ, (9) apendravajrâ, (10) upajati, (11) sålini, (12) rathoddhatâ, (13) svâgatâ, (14) toțakam, (15) varśastham,t (16) drutavilambitam, (17) prabar
My MS. of the Suvşittatilaka was not bought for Government : but was presented to me by my friend, Pandit Durga Prasada. In the comparatively few cases in which MSS. have thus been put at my disposal, I have gone on the rule of making over to the collection all MSS. that are new, or more correct than copies already there. Others I have felt at liberty to retain.
* Bhujagågraśiśusrità, MS., Bhujagågråsisusrita. The word takes this form to suit the metre. The more common form appears in the example:
न नमति चरणौ भन्या किमिति जडमतिर्लोकः। भवभयशमनौ शंभो
(जगशिगुस्तावग्रे॥ The example shows that this metre ended, according to Kshemendra, in three long syllables, the scheme being uuuuuu--- repeated four times, and not uuuuuu-uu as Weber, Ind. Stud. 8, 170, followed by the St. Petersburg Dictionary, has it. Colebrooke, Essays I., 141, gives Kshemendra's scheme.
+ The expression in the rule, vamsasthåkhyam leaves us in doubt whether the word is vamsastha, or vamsasthà. Colebrooke writes it with the short vowel : Weber with the long. The St. Petersburg Dictionary intimates a doubt. Kshemendra's example :
जनस्य तीव्रातपजातिवारणा जयंति संत: सतत समुन्नताः। सितातपत्रप्रतिमा विभांति ये
विशालवंशस्थतया गुणोचिताः॥ makes for the short syllable. In the case of the example from Bana in the second vinyasa, cited further on, the metre is called vamsastham (ie, vrittam). See also p. 11.

Page #20

IN THE BOMBAY CIRCLE.
shiņi, (18) vasantatilakam, (19) málinî, (20) narkutam, (21) prithvi, (22) bariņi, (23) sikbarini, (24) mandákranta. With one exception, that of the anashțubh metre, where the verse
ततः कुमुदनाथेन कामिनीगंडपांडुना.।
नेत्रानंदन चंद्रेण माहेंद्री दिगलंकृता॥ is cited from bhagavad Vyâsa, the examples given of these various metres are by the author himself, and are so composed that each serves at once to the eye or ear as a versus memorialis both of the character and of the name of the particular metre. Thus the scheme of the first, the tanumadhyâ metre, in the technical language of Indian, prosody* being ty (i. e. --uv- -) four times repeated, the illustration runs
तेन प्रविभक्ता कामं वयसा सा।
येन प्रविलासं धत्ते तनुमध्या ॥ This verse is in the tanumadhyâ metre: the word tanamadhyâ is an integral part of it: and the initial letters of the two lines of which it is composed give the scheme of the metre.
What importance for the history of the literature the Suvrittatilaka possesses begins with the second vinyâsa, which is a concise exhibition of the merits and faults observable in poems. The authors cited there and in the next vinyâsa, which enquires into the reasons that make one metre suitable, and another not, in each particular case, are Abhinanda, bhatta Indaraja, srimad Utpalaraja, Kalasaka, Kálidâsa, Gandinaka, Chakra,t Tañjîra, Dipaka, bhatta Nârâyaņa, I Parimala, Bâņa (MS. Vâņa), Bhartsimentha, Bhartrihari, Bhavabhậti, Bhâravi, Muktakana, śri Yasovarman,
# See Colebrooke's Essays, loc. cit. Aufrecht in his notice of the Srutabodha, & work whose author calls himself Kilidâsa, and in which the rules them. selves are examples of the various metres, refers to the case of Terentianus Maurus, a grammarian of the first century who composed a handbook of Latin prosody on a similar plan. + Called also ári Chakra.
The quotation is from the Venisamhara. $ The two verses "jayanti van&guramaulilalitah" and "namami bharvos. charanambujadvayam," are cited from the introductory verses to Kadambari, to show how the vasantatilaka suffers (yatyanarghatám) if each pada ends in visarga, and how it is improved if that fault be avoided.

Page #21

8
OPERATIONS IN SEARCH OF SANSKRIT MSS.
Ratnakara, Rajasekhara, Rissu, Lâṭadindira, bhatta Vallata, Viradeva, Sâhila, bhaṭṭa Syamala, śri Harshadeva, and the author himself. In this list the following names are, so far as I know, new: Kalasaka,† Gandinaka, Chakra, Jiñjira, Muktâkaņa, Rissu, Lâțaḍindîra, Vallata, Viradeva, Syâmala, Sâhila. The verses quoted from these poets will be found in the extracts given at the end of this Report.
The discussion on the 'fitness of metres' which occupies the last chapter, yields some not unimportant items of information for our purpose. The authenticity of the work last noticed, the Chaturvarga, is vouched for by what I take to be a specific reference to that book. Having laid down that the compositions to which the rules of prosody refer are of four kinds, being either scientific (sâstram), or poetic (kavyam), or quasi-poetic (sâstra-kavyam, instruction conveyed in the guise of poetry), or lastly, quási-scientific (kâvya-sastram, in which the author's skill in poetry is of more account than the instruction he professes to be anxious to convey), Kshemendra goes on to say that books like the Chaturvarga are instances of the third kind, while the poems of Bhatti and Bhaumaka are examples of the fourth.§ Pandit Durgâ Prasada, from whom
* यथा विद्याधिपत्यपरनाम्रो रत्नाकरस्य
कंठश्रियं कुवलयस्तबकाभिराम
दामानुकारि विकटच्छवि कालकूटाम् । बिभ्रत्सुखानि दिशतादुपहारपीतधूपोत्थधूमम िलनामिव धूर्जटिर्वः ॥
for
This is the first verse of Ratnakara's Haravijaya. Bühler's 3 34 (Report, p. cxxv.) is probably a misprint. Both here, and in the two works by Ratnakara, to be referred to immediately, his title is given as Vidyadhipati, not Vidyapati.
A Kalasa however is quoted in the Sarngadharapaddhati.-Aufrecht's article in the magazine of the German Oriental Society.
Called also bhatta Vallata.
$ शास्त्रकाव्यं चतुर्वर्गप्रायं सर्वोपदेशकृत् ।
भट्टिभौमक काव्यादि (ms (ध) काव्यशास्त्रं प्रचक्षते ||
Kshemendra's simile in illustration of the first kind of poetical composition, that which is pure science, has a strangely familiar ring :
तत्र केवलशास्त्रेपि केचित्काव्यं प्रयुंजते । तितौषधिरसोद्वेगे गुडलेशमिवोपरि ॥
"Of these four kinds some use poetry in matters of pure science as men

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I procured the present MS., had heard of a poem, resembling the Bhattikävya, by Bhaumaka, called the Ravaņârjuniyam. Bühler brought from Kashmir a fragment of a work "called Râvaņârjunîya or Arjunarávaniya,” whose author's name he gives as Bhima or Bhimabhatta, which “ resembles the Bhattikävya, and is intended to illustrate the rules of grammar."* It may be presumed, I think, that this is the same book, and that Kshemendra's text gives the author's real name.
Immediately below this passage Kshemendra quotes as an instance of an injudicious display of poetical merits, in the discussion of a scientific subject, a verse on medicine by Vâgbhatta. Before quitting the Surrittatilaka it must be noted that Kshemendra lends no support to the identification of Bhartrihari with either Bhatti or Bhartři. mentha, all three being referred to in the course of the book.
Another of his own writings to which Kshemendra refers in this chapter is the Paranapa ñch áśiká, a work which has still, so far as I know, to be recovered. In yet another place Kshemendra preserves for us the first verse of Bhartrimen tha's lost poem the II ay agrivav a dh a. The passage is interesting as confirming what Bühler has already pointed out from Hemachandra's Alarakarachûdâmaņi, namely, that the Hayagrivavadha was a kávya not a nataka, and was divided into sargast:uso a piece of sugar to counteract the taste of a pungent medicino." This is lloraco with a now free
Ridentem discere verum Quid vetat ? ut pueris olim dant crustula blandi Doctores, elementa velint ut discere prima.
Horace. Satires, Bk.'I., Sat. 1, 1. 25.
Laughing, to teach the truth, What hinders? As some teachers give to boys Junkets and knacks, that they may learn apace.
(Milton's translation of that passage.) • Kashmir Report, p. 61. + "The Rajatarangini mentions... Mentha, the protege of Mâtrigupta. ... I may add that Mr. Troyer is wrong in declaring that Mentha's great work, tho Hayagrivavadha, wag a nataka. The phrase (Rajnt. III. 2010) hayngrivavadham Menthas ta lagre darsayan navam, “when Month: Shower! the new Denth of Inyagriva,' in his Matrigupta's) presence" is ambiguous. It mny mean that the poet showed the MS. only and read it. Homachandra's Alankaracha Amani proves that this interpretation is the right one, as at tho end of Adhyâya 1V. it names the Hayagrivavadha is a specimen of a kávyn, and declares that it was divided into saryas or cantos."- Kashmir Report, p. 42.
B

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आरंभे सर्गबंधस्य कथाविस्तरसंग्रहे। शमोपदेशवृत्तांते संतः शंसंत्यनुष्टुभम् || आरंभे यथा भर्तृमेंठस्य आसीत्यो हयग्रीवः सुहृद्वेश्मसु यस्य ताः।
प्रथयंति बलं बाहोः सितच्छत्रस्मिता:श्रियः ।। The end of the chapter, in which the author cites various poets of the olden time (purvakavayah) as excelling in one or other kind of metre, is of sufficient importance to be given in fall:
एकस्मिन्नेव यैर्वृत्ते कृतो द्वित्रेषु वा श्रमः। न नाम विनियोगार्हास्ते दरिद्रा इयोत्सवे || वृत्ते यस्य भवेद्यस्मिन्नभ्यासेन प्रगल्भता | स तेनैव विशेषेण स्वसंदर्भ प्रदर्शयेत् ।। एकवृत्तादरः प्रायः पूर्वेषामपि दृश्यते । तत्रैवातिचमत्कारादन्यत्रारब्धपूरणात् ॥ अनुष्टप्सततासक्ता साभिनंदस्य नंदिनी। विद्याधरस्य वदने गुलिकेव प्रभावभूः॥ स्पृहणीयत्वचरितं पाणिनेरुपजातिभिः। चमत्कारीकसाराभिरुद्यानस्येव जातिभिः ।। वृत्तच्छत्रस्य सा कापि वंशस्थस्य विचित्रता। प्रतिभा भारवेयन सच्छायेनाधिकीकृता॥ वसंततिलकारूढा वाग्वल्लीगाढसंगिनी। रत्नाकरस्योत्कलिका चकास्त्याननकानने ॥ भवभूतेः शिखरिणी निरर्गलतरंगिणी। रुचिरा घनसंदर्भ या मयूरीव नृत्याति॥ सुबशा कालिदासस्य मंदाक्रांता प्रवल्गति । सदश्च दमकस्येव कांवोजतुरगांगना॥ शालक्रीडितैरेव प्रख्यातो राजशेखरः।
शिखरीव परं वः सोल्लेखैरुच्चशेखरः॥ Kshemendra here, after speaking slightingly of the poet who has exercised himself in one form of metre only, or perchance in two, and who is therefore, like a poor man who gives a feast, obliged to make shift with what he has, no matter what the occasion may be, notices that some of the poets of byegone days, not open to any such reproach, had a great fondness for one or other particular metre. Abhinanda loved the anustabh, which was in his mouth as potent as the ball of magic in the mouth of a Vidyadhara.* Panini is as
The ball, by holding which in his mouth, the Vidyadhara can transport himself to any distance.

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11
onticing with his upajâtis as is a garden full of játi flowers. Tho vamsastha (as the metre is here plainly called), was Bharavi's favorite, as the vasantatilaka was Ratnakara's. Bhavabhâti loved the sikhariņi, and Kalidasa the mandákrânta. Rajasekhara's fondness for the sârdulakriditam closes the list. The significance of the reference to Pâņini here I propose to examine later.
Lastly, there is in the Bhao Dâji Collection, deposited in the Library of the Bombay Branch of the Royal Asiatic Society, a work attributed to Kshemendra, called the II astijan aprakása, but this I regret I have not yet been able to examine.
E:LA. Kshemendra, there is reason to suppose, vivaranam of Rajánaka was in his youth a Saiva, and was conKshemaraja.
verted later to the Vaishnava-Bhagavata creed by Somâcharya.* He studied the Alamkâraśkstra under the famous Abhinavaguptáchârya. When therefore we find, No. 212, a commentary on a pañchåsika in honour of Siva, written by a Kshemarâja, who describes himself as a pupil of Abhinavagupta, I think that the presumption is in favour of the hypothesis that in Kshemaraja and Kshemendra we have, as is often the case, two names of identical purport for one and the same writer.t
But I put forward this identification with all reserve, as it has the weight of Bühler's authority against it. Bühler, who first found the Sâmbâ pañchâśikavivaraṇam, has himself proposed the identification of our Kshemaraja with a Kshemendra who wrote a Spandasarndoba and a Spandanirnaya, both of which it has to be noted deal, like the Sâmbapañchasikavivaranam, with the Kashmirian Saivite doctrine : but that Kshemondra le regards as "certainly different from Kshemendra Vyasadasa."
In the curious account of the sabha The Muktalat Aéntakam and Rajendrakarnapura of
held at the house of Alamkâra, minister Sambha.
of king Jayasinha (1129-1150 A. D.) to hear the brother of that statesman
* Bühler's Kashmir Roport, p. 40.
+ Kshomarája may have changeel his name to Kshemendra at the time of his conversion, as Saul changed his to Paul. For the extent to which synonyms are used in the sphero oven of proper names in India, seu 80 ne remarks by Max Müller in the valuablo noto le has appended to his 'India : What can It teach us?' (p. 314). We shall sco later a case where the poct Harsha has lain conccaled under the synouym Ruchikara.

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Mankha* read his new poem the Srikanthacharita, mention is made of one Ânanda the son of the great poet (mabâkavi) Sambha. I venture to hope that Nos. 173 and 174 are two hitherto unknown works by the poot Mankha here speaks of. In the Muk tálat sat a kam, No. 173, the poet is styled simply Sambhu. But the colophon of the Rajendra karna púra, No. 174, adds the information that he was a native of Kashmir. The latter poem moreover is in the form of an address to the poet's patron king Harsha. Harshadeva of Kashmir died in 1101, a date which it will be seen agrees with the presence of a son of Sambhu at Alamkara's sabha.
In the Devistotram, No. 91, a copy istotram of of which has already been obtained by Yabaskara.
Bübler, an otherwise unknown poet, Yasaskara, has extracted the alamkâra sutras from a previous work, and has illustrated them in verses composed in honour of Devî. The sutras, which appear to be of considerable importance for the history of the alamkara śâstra, will be given in the extracts at the end of this Report. From the opening words of Yasaskara
___ओं नमो गुरवे ओं रत्नाकराभ्यन्तरतो गृहीत्वा लंकारसूत्राणि यथाक्रमेण । बन्दीव देव्या गिरिराजपुत्र्याः
करोमि शंसं श्रुतिगोचराणि ॥ श्रीत्रयीश्वरमित्रात्मजश्रीशोभाकरमित्रविरचिते अलंकाररत्नाकरेलंकारसूत्राणि it will be seen that they are taken from a work called Alamkararatnakars by one Sobhâkaramitra, the son of sri-Trayiśvara'mitra. In the last verses of his book Yaśaskara tells us he had gone to live at the city on the hill Pradyumna, whence king Pravara went to the hill of Hari in bodily form (was translated to heaven), partly because the place was on Pravara's account sacred, partly on account of his own ill-health.
The sanitarium or hill-station on the hill Pradyumna is mentioned in the Râjâ tarangini:
रैणारम्भास्वामदवा दम्पतीभ्यां व्यधीयत । मठः पाशुपतानां च ताभ्यां प्रद्युम्नमूर्द्धनि ।। आरोग्यशाला निरघाप्पुल्लापत्वाय रोगिणाम् ।
तेन सेनामुखी देवी भयशान्त्य च कारिता ॥ III., 645. Bühler brought Mankha to light, and procured for Government a copy of his opic, the whole of the last sarga in which, containing "an account altogether unique in Sanskrit literature,” will be found among the extracts at the end of Bühler's Report.

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The Sâmbapañchâsika is full of the Saiva doctrine of the oneness with the god he worships to which the true believer may attain: and it may therefore perhaps be assumed that the śri-Samba, in whose mouth the verses are put by the commentator as spoken by the god himself to make known his glory, is the name of a real writer.
13
The new copy of the commentary on Ratnakara's epic, the Haravijaya, called the Vishama padoddy ota, No. 229, appears to differ from that obtained in Kashmir by Bühler in being somewhat more complete. It has the first four verses of the first sarga, and it ends, not in the middle of the forty-fifth sarga, but with the seventieth verse of the forty-sixth. The existence of two copies of this commentary ending at about the same part of the poem may be a coincidence. But the suggestion may also be hazarded that the explanation lies in the fact that Ratnakara did not complete his poem, and that Alaka, the author of the commentary,* was a contemporary and pupil of the author, whose work, unlike that of his master, was not finished by another hand. That the whole of the Haravijaya is not by Ratnakara is expressly asserted, I may point out, in the colophon to Bühler's copy of that work, where Ganapati is given as the name of the author of the sequel.
Commentary on Ratnakara's Haravijaya.
No. 165 is a small book, hitherto I believe unknown, by this same Ratnakara, with a commentary by śri Vallabhadeva, who describes himself as the son of the minister
(amatyavara) Ananda, and as the author of commentaries on the Siśupâlavadha and more than one other poem (śiśupâlavadhâdyanekakavyatîkakartṛi). There was already in the Bombay Government Collection a copy of this Vallabhadeva's commentary on the Sisupâlavadha: and a second copy was procured this year, No. 191. I have also procured his commentary on the Kumarasambhava, 36, in the colophon to which he styles himself, or is styled, Ânȧndadevâ
Ratnakara's Vakroktipañchâsika with the commentary of sri Vallabhadova.
"The Tika explains, as its title, Vishamapadoddyota, indicates, only particularly difficult words and passages. Its MS. begins with L. 5, and ends in the middle of Sarga XLV. Its author is Alaka, son of Rajanaka Jayanaka."— Kashmir Report, p. 45. My copy of the Vishamapadoddyota does not give the author's name. But the pandit from whom I obtained the book knew that it was the work of Alaka.

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yanivallabhadeva. In the last line of his commentary to the present work, which he there speaks of, not as the Vakroktipanchasikâ, but, by a play on the author's name, as the Vakroktivarnanam Ratnam, Vallabhadeva, styles his father, Anandadeva, the sun in the firma ment of battle.'
सूनुरानन्ददेवस्य रणभूयोनि भास्वतः।
वक्रोक्तिवर्णने राने टिप्पणं वल्लभोव्यधात् । The Vakroktipanchâsika itself is a collection of crooked sayings' in the form of short dialogues between Siva and Parvati of the kind with which the Mudrarakshasa opens. Examples will be found in the extracts at the end of this Report.
Bühler found in Kashmir a complete Rudrata's Kávyálarákara
copy of a work called Kavyalamkârn, with the commentary of Nami.
which a comparison with a fragment pre
viously obtained from Jesalmir, proved to be by Rudrata, the author of the “Sringâratilaka, which has been known for a long time, and which has been published by Professor Stenzler as an Appendix to the Meghadûta.”* The Jesalmir fragment (adhyâyas 3—5) is accompanied by a commentary whose author's name Bühler gave as Svetîmbara. Among the palm-leaf manuscripts procured for Government in 1880 by the enterprising and intelligent agent for this scarch, Mr. Bhagvandas Kevaldas, is a second complete copy of Rudrata's Kavgalamkâra, with a commentary, also complete, by Nami.t No. 159 of the works included in the present Report is the same work as the palm-leaf MS. But it has not previously been noticed that the Nami of the palm-leaf MS. and the Svetâmbara of the Jesalmir fragment are one and the same person. In the colophons appcnded to the various adhyâyas of the palm-lcaf MS. Nami describes himself, or is described, variously, as Svetabhikshunami (adhyâya 1), Svetamvaranami (adhyâyas 2, 4 and 6), Namisådhu (ndhyâyas 7, 9, 14, 15), Sadhunami (adhyâya 8), Panditanami (adhyâya 13). The colophons of the 3rd, 5th, 10th, 11th, and 12th adhyâyas in that JS. aro incomplete. In my copy of the work, which is a Kashmir MS. obtained at Jeypore, the author of the commentry is described as follows:-Namisådhu (adhyâyas 1, 7, 8, 10, 11, 12, 13, 14, 15), Syctâmvaranami (adhyâya 2), Svetâmbaraśrînami (adhyâya 3), Sriśvctâm
* Kashmir Report, p. 67. + Dr. Kielhorn's Report, p. 34.

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varasrinami (adhyaya5), Srisvetambaranami (adhyaya 6), Srinamisidhu (adhyaya9), Panditanamisadhu (adhyaya 16).
The colopbon to the fourth adhyâya has the abbreviated expression "iti Svetimvarah chaturthalh" which, or some such phrase, is probably the origin of the mistake.
As the present MS. agrees with the Jesalmir fragment in the note to the verse quoted by Bühler,* in which Rudrata tells us that he was also called Satânanda, and that he was the son of one Bhatta Vâmuka, it is clear that we have not here to deal with two commentators on the Kavyalamkâra.
The beginning of the present copy of Nami's commentary agrees with the extract from the palm-leaf MS., as given in Kielhorn's Report, except that पुरस्तात् is rightly written in the first line, यस्याघ्रिद्वंद्व [यस्यांघ्रिद्वंद्व] is found for यस्यांइिद्वंद्व in the second line, and श्रीमान् for श्रीमन in the fourth line of the introductory verse. As was to be expected also, the ओं श्रीगणेशाय नमः ओं, which is absent from the palm-leaf MS., is here prefixed.
The colophon at the end however differs materially from that found in the palm-leaf MS., and I therefore give it in fullt :
* I give the text of this verse and commentator's note from my MS.
शतानंदापराख्येन भट्टवामकसूनुना।
साधितं रुद्रटेनेदं सामाजा धीमतां हितम् ॥ शतानंदेनेति अस्यार्थो वामकाख्यभट्टसुतेन शतानंद इत्यपरनामा रुद्रटेनेति कविना साधितं निष्पादितामिदं चक्रं कायं वा कीदृशेन साम गीतिविशेषमजति प्रामोति सामात् [सामाद] तेन सामवेदपाठकेनेत्यर्थः तच धीमतां बुद्धिमतां हितमुपकारकम्।
+ I note the variants in the palm-leaf M8. as given in the extract found in Kielhorn's Report, p. 35. सनः, Kielhorn मनः.यदनवबोधाद्वितर्थ, K. ----वितथं Both Mss. read पंडित, apparently by mistake for पिंडत. पंचविशति, K. षट्सप्तति. एकादशसमाशतैःK एकादशसमासत: The MSS.divergeafter the words प्रावषीदं समर्थितं tho palm-leaf MS. continuing as follows:
माघमासे तथा कृष्णे सुतम्यां शक्रवासरे। चित्रकूटास्थितेनेदं शिवदेवेन सूनुना। नैगामायकायस्थेलीखतं जल्लणेन तु ।। मंगलमस्तु

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एवं रुद्रटकाव्यालंकृतिटिप्पनकविरचनात् पुण्यं ॥ यदवापि मया तस्मात्स नः परोपकृतिकृड्यात् ॥१॥ थारामद्रपुरीयगच्छतिलकापांडित्यसीमाभवत् सूरिभूरिगुणैकमंदिरमिह श्रीशालिभद्राभिधः ॥ तत्पादांबुजषट्पदेन नमिता संक्षेपसंप्रेक्षिणः
सो मग्धाधयाधिकृत्य रचितं सहिपनं लघ्वदः॥२॥ यदनवबोधाद्वितथं विवृतं किमपीह तन्महामतिभिः॥ संशोधनीयमाखिलं रचितांजलिरष याचेऽहं ॥३॥ सहस्रत्रयमन्यूनं ग्रंथोयं पंपिं] डितोऽखिलः॥ द्वात्रिंशदक्षरश्लोकप्रमाणेन सुनिश्चितं ॥४॥ पंचविंशतिसंयुक्तैरेकादशसमा शतैः॥ विक्रमात्समतिक्रांतैः प्रावृषादं समर्थितं ॥ ५॥ मूलसूत्रव्यतिरेकेण मूलसूबेतु सप्तशतान्यशीत्यधिकानि ॥ ६ ॥
__ श्रीकृष्णायनमः भक्तिः कृष्णे मतिर्द्ध शक्तिस्त्यागे रतिःश्रुते ॥ दया सर्वेषु भूतेषु स्यान्मे जन्मनि जन्मनि ॥ १॥ सत्यं मनोरमा कामाः सत्यं रम्पा विभूतयः ।।
किंतु मत्तांगनापांगभंगि लोलं हि जीवितम् ॥२॥ Below this the scribe gives a date Samrat 1190%=A. D. 1134, which we may take to be the date of the manuscript from which he was copying.
It is evident from this colophon, if the reading be accepted, that the date assigned to Rudrata by Bihler,*-A. D. 1050-1100-will have to be revised. Nami, 'a bee that sucked honey from the lotus feet of ári Salibhadra, the ornament of the gachchha of the city of Thârâpadra,' wrote his commentary when eleven hundred and twenty-five years had passed from Vikrama (A. D. 1069).+ Moreover, he wrote it for men of feeble intellect, ever on the look-out for
* "In the latter half of the eleventh century falls Rudrata, the author of the Kavyalamkara. . . . . Rudrata's timo is fixed by the fact that Buyyaka, who wroto in the beginning of the 12th century, quotes him."Kashmir Report, p. 67. It will be seen that there is nothing inconsistent in Bühler's argument with the revised date now sought to be assigned to our author
+ The colophon of the palm-leaf MS. would appear to read shatsaptatisamyuktaih for our pañchavitsatisamyuktaiḥ : but this must be a mistake, as shatsaptatisamyuktaih does not scan. I am not able to refer to the Poona MS. as it has gone, with others, to Prof. Pischel to be catalogued : but Ramachandra Sastri, who deciphered the extracts from the palm-leaf MSS., seems to think it most probable that he has himself made a mistake hero.

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17
primers and abstracts.'* That is to say, his commentary is a Shorter Commentary, which would of itself imply a longer, or several longer, predecessors. And Nami expressly tells us, in the second verse of his introduction, that his work is a compilation in which he has followed strictly commentaries drawn up by 'mighty minds of old ':
पूर्वमहामतिविरचितवृत्त्यनुसारेण किमपि रचयामि ।
संक्षिप्ततरं रुद्रटकाव्यालंकारटिप्पनकम् ।।२। If we allow time for Rudrata's fame to be so firmly established that scholars of rank were willing to make their contributions to the science take the form of an examination of his work, I. and allow further for a series of commentaries which had so overlaid the text that a fresh start was felt to be necessary, it seems probable that Rudrata belonged to the middle of the tenth rather than to the second half of the eleventh century.
Regret has often been expressed that in rhetoric, as in some other branches of Sanskrit literature, the fame of a comparatively late work, which appeared, to the student of a day when the science had ceased to be progressive, to sum up all that could be said, has almost completely overshadowed earlier works of genuine merit. Radrata's Kavgalankára is a case in point. It ought to be in the hands of every student of alamkara ; and now that we have in our collection two manuscripts, of which the one presents Nami's commentary as written not more than a hundred years after the date of the composition of the work; and that before us—which appears to me to contain a more correct copy of the same commentary than the palm-leaf manuscript itself-I hope shortly to bring out an edition. The
* Pandit Nami did not indulge in any of the platitudes about a busy age, and the multiplicity of subjects pressing on every one's attention, with which the compilers of modern classics for lazy readers seek to lay the conscience of their public.
+ "My purpose is to compose something that may serve as a concise commentary to Rudrata's Kavyalarakara, in accordance with the commentaries composed by men of great mind of former days." It will not, of course, do to lay any stress upon purva, which may mean simply former.'
It has often been pointed out that we have not here to allow for an interval during which a book, eventually recognized as a masterpiece, may be supposed to have been slowly struggling into notice. In ancient India, as everywhere before the invention of printing, the author's fame as a sage or teacher won immediate acceptance for a book which was a mere adjunct to his living fame.

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first adhyâya of the text, which is devoted to a consideration of the uses of the science and practise of poetry, is given here as a sample of the work : and I will add a few notes with regard to the contents of the other adhyayas :
अविरलविगलन्मदजलकपोलपालीनिलीनमधुपकुलः ॥ उद्भिननवश्मश्रुश्रेणिरिव गणाधिपो जयति ॥१॥ सकलजगदेकशरणं प्रणम्य चरणांबुजद्वयं गौर्याः॥ काव्यालंकारोयं ग्रंथः क्रियते यथायुक्ति ॥१॥ अस्य हि पौर्वापय पर्यालोच्याचिरेण निपणस्य ।। काव्यमलंकर्तुमलंकर्तुरुदारा मतिर्भवति ॥ ३॥ ज्वलज्ज्वलवासरः सरसं कुर्वन्महाकविःकाव्यं ।। स्फुटमाकल्पमनल्पं प्रतनोति यशः परस्यापि ॥४॥ तत्कारितसुरसदनप्रभृतिनि नष्टे तथाहि कालेन ॥ न भवेन्नामापि ततो यदि न स्युः सुकवयो राज्ञां ॥५॥ इत्थं स्थास्नु गरीयोविमलमलं सकललोककमनीयं ।। यो यस्य यशस्तनुते तेन कथं तस्य नोपकृतं ।। ६ ।। अन्योपकारकरणं धर्माय महोयसे च भवतीति ।। अधिगतपरमार्थानामविवादो वादिनामत्र ।। ७॥ अर्थमनर्थोपशमं शमसममथवा मतं यदेवास्य । विरचितरुचिरसुरस्तुतिरखिलं लभते तदेव कविः॥ ८॥ नुत्वा तथाहि दुर्गा केचित्तीर्णा दुरुत्तरां विपद। अपरे रोगविमुक्तिं वरमन्ये लेभिरेभिमतं ॥९॥ आसाद्यतेस्म सद्यः स्ततिभिर्येभ्योभिवांछितं कविभिः। अद्यापि त एव सुरा यदि नाम नराधिपा अन्ये ॥१०॥ कियदथवा वच्मि यतो गुरुगुणमाणसागरस्य काव्यस्य । कःखल निखिलं कलयत्यलमलघुयशोनिदानस्य ॥ ११॥ तदिति पुरुषार्थसिद्धिं साधुविधास्यद्भिरविकलां कुशलैः ।। अधिगतसकलज्ञेयः कर्तव्यं काव्यममलमलं ।। १२ ।। फलमिदमेव हि विदषां शुचिपदवाक्यप्रमाणशास्त्रेभ्यः। यसंस्कारो वाचां वाचश्च सुचारुकाव्यफलाः॥ १३ ॥ तस्यासारनिरासात्सारग्रहणाच्च चारुणः करणे । त्रितयमिदं व्याप्रियते शक्तिर्युत्पत्तिरभ्यासः॥१४॥ मनसि सदा सुसमाधिनिविस्फरणमनेकधाभिधेयस्य। अक्लिष्टानि पदानि च विभांति यस्यामसौ शक्तिः॥ १५॥ प्रतिभेत्यपरैरुदिता सहजोत्पाद्याच सा द्विधा भवति । पुंसा सहजातत्वाइनयोस्तु ज्यायसी सहजा ॥ १६ ॥ स्वस्यासी संस्कारे परमपरं मृगयते यतो हेतुं ।। उत्पाद्या तु कथंचियुत्पत्त्या जन्यते परया ॥ १७॥

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छंदोव्याकरणकलालोकस्थितिपदपदार्थविज्ञानात् । युक्तायुक्तविवेकोव्युत्पत्तिरिय समासेन ।। १८ ॥ विस्तरतस्तु किमन्यत्तत इह वाच्यं न वाचकं लोके । न भवति यत्काव्यांगं सर्वज्ञत्वं ततोन्यैषा ।। १९॥
अधिगतसकलज्ञेयः सुकवेः सुजनस्य सन्निधौ नियतं । नदिनमभ्यस्येदभियुक्तः शक्तिमान्काव्यम् ।।२०।। स्फारस्फरदुरुमाहिमा हिमधवलं सकललोककमनीयं । कल्पांतस्थायि यशः प्रामोति महाकविः काव्यात् ।। २१ ॥ अमरसदनादिभ्यो भूता न कीतिरनश्वरी भवति यदसी संवृद्धापि प्रणश्यति तत्क्षये। तदलममलं कर्तुं काव्यं यतेत समाहितो
जगति सकले व्यासादीनां विलोक्य परं यशः ॥२२॥ It will be seen that in a nobler spirit than the writers who followed, Rudraţa recognises as objects of poetry only the fame of the poct and the good of others. In the second adhyâya, which treats of the natare of poetry (Kavyalakshanam), the known dialects of India are summed up thus
प्राकृतंसंस्कृतमागधपिशाचभाषाश्च शूरसेनी च ।
षष्ठोत्र भूरिभेदी देशविशेषादपभ्रंशः॥ a verse which alone shows I think that it is impossible to admit that the word bhasha standing by itself can in writings of this age mean Sanskrit.* Soon after in discussing Vakrokti, Rudrata Las occasion to adduce his first example
किं गौरि मां प्रति रुषा ननु गौरह किं कुप्यामि कां प्रति मयीत्यनुमानतोहम् ।। जानाम्यतस्त्वमनुमानत एव सत्य
मित्थं गिरी गिरिभुवः कुटिला जयंति ॥ १५॥ Bühler has noted that the quotations illustrating the rules are numerous, but that in no case has the source been given. It is possible that they are of the same authorship as the rest of the book. That this was the view of the writer of our MS. is probable from the fact that rules and illustrations are numbered
. Compare remarks in the second Appendix to this Report, p. 121. In the 13th verse the ornaments depending on tho sound are said to be (1), Vakrokti; (2), Anuprasa; (3), Tamakam; (4), Slesha; (5), Chitram, it being noted that there is another élesha, of the senso, which is distinct from that already mentioned.

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straight on. The commentator adds many illustrations: but generally, so far as I have noticed, gives the source. The discussion of vakrokti and anuprâsa is completed in the second adhyâya: and the third is wholly taken up with the doctrine of yamaka. It may be worth noting that both in the palm-leaf MS. and in that now being described, the third is the first adbyâya to which a separate name is ascribed in the colophon. Both MSS. call it the yamakâdhyaya. The explanation is probably that here the discussion of one subject and of one subject only is begun and ended within this division of the book. The fourth adbyâya is called the sleshadhyaya in the colophon of the palm-leaf MS., but not in that of the other. Both MSS. style the fifth, which treats of the alamkaras depending on the sound, the chitrâdhyâya; and the sixth adhyaya is devoted to faults in such ornaments. With the seventh begins that part of the book which best repays perusal.
Alamkâras depending on the sense are said, in a passage I give below, to fall under four great heads, vâstavam, aupamyam, atisaya, and élesha
The discussion of the first of these four kinds is completed in the seventh adhyaya, which in both MSS. is called the vâstavyadhyâya.t
This brings us to about the middle of the book.
The aupamyâdhyaya (so in both MS.) is the eighth. The ninth and tenth are called in both MSS. the atiśaya and ślesha adhyaya respectively. In the eleventh the faults incident to alamkaras dependent on the sense are discussed (arthadoshâdbyâya in both). Then follow four short chapters on the subject of nâyakas and nâyikas, which might have to be omitted in any general course of college instruction.
* अर्थस्यालंकारा वास्तवमौपम्यमतिशयः श्लेषः || एषामेव विशेषा अन्ये तु भवति निःशेषाः || ९ ||
टी० सप्रभेदमर्थमभिधाय सांप्रतं तदलंकारानाह अर्थस्येति उक्तलक्षणस्यार्थस्य वास्तवादयश्चत्वारोलंकारा भवति चतुर्भिः प्रकारैरसौ भूष्यत इत्यर्थः नन्वन्येपि रूपकादयोलंकाराः संति तत् किमिति चत्वार एवोक्ता इत्याह एषामेवेत्यादि तुर्हेता वेषामेव सामान्यभूतानां चतुर्णां ते भेदा यतस्ततो मूलभेदत्वेन नोक्ता इत्यर्थः || ९ ||
मू० वास्तवमिति तत् ज्ञेयं क्रियते वस्तुस्वरूपकथनं यत् ॥ पुष्टार्थमविपरीनं निरुपममनतिशयमश्लेषम् || १० ||
+ Vastavadhyaya in the palm-leaf MS.

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The Kavyaprakasa.
In the Introduction to his edition of Subandhu's Vasavadattâ,* FitzEdward
Hall had occasion to refer to a work written in illustration of the Kavyaprakasa, and called the Kâvyaprakâśanidarśanam. The author's name, according to Hall, was Šitikantha, and the book was "dedicated to Râjânaka Ânandaka, some unknown princeling." Bühler has pointed out that a copy of what is presumably the same book, already acquired for the Bombay Government,† attributes the work to Ânandaka, and makes no mention of Sitikantha. No. 33 in the present collection is a third copy of this book, got at Jeypore, an examination of which, and of other works bearing on this the most famous of Indian books on rhetoric, which I procured later, has suggested the following considerations. In my own study of the Kavyaprakasa for college purposes, I have always been doubtful of the truth of the common theory that the book, or the greater part of it, is the work of a single author. It may be admitted that there is no inherent difficulty in the way of the common doctrine in the fact that the writer of the comments on the rules refers to the writer of the rules in the third person, if that stood alone. But it has always seemed to me that, though as a whole the commentary follows the text so closely that both might conceivably have been written by the same hand, there are places, where a divergence of view, if reverently and skilfully kept in the background, remains apparent. The most marked instance perhaps occurs early in the book, where the attempt to make out that the distinct precept that poetry may exist in the absence of
P. 16.
"I will add that the Government copy attributes the Kayaprakasanidarśana to Ânandaka, who was a Kashmirian, not to Sitikan tha as Dr. Hall states. It says: "Shadangasaptaśrutimiteshu gateshu varsheshu kaleradarsi kâvyaprakâso vidhivadvivrity ânandena sallakshananandanena śrimadrâjânakanvayatilakena rajanakânandakena virachitam kavyaprakasanidarśanam samaptam. The date of the Nidarśana is therefore 1665 A. D."-Kashmir Report, p. 69. 1665 A. D. is the year in which Hall says his MS. of Sitikantha's work was transcribed. For another way of taking this passage, see below, p. 24.
The Kavyaprakasa begins with an invocation, on which the author of the commentary has the note "granthârambhe vighnavighâtâya samuchiteshțadevat&m granthakrit parâmrisati. "Before beginning his book, the maker of the book, that he may avoid mishap, chooses an appropriate deity to whom to offer up prayer."

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alamkâras really means that without alamkâras there can be no poetry, but that these alamkâras need not be always of a particular kind, wears an extremely suspicious look of the process of accommodation which is the usual refuge of scholars who have broken away from their teachers, but do not like to confess it, even to themselves.*
Now the colophon of the text of the tenth and last allása of the present copy of the Kâvyaprakaśa runs thus : iti srimamâțâ [mammațâ] châryavirachite kâvyaprakaśe râjânakânandakrite kâvyaprakásadarśane 'paranâmni arthâlamkâranidarśano nama daśania ul(1)āsaḥ. This means “here ends the tenth allása, by name arthalamkâranidarśana, in the Kavyaprakasa of Mammata, otherwise known as the Kâvyaprakâsadarśanam of Râjânakânanda." Unless we are to assume a mistake, it is clear that Mammata's Kavyaprakasa and Râjânakânanda's Kavyaprakâ sadarsaņam are here spoken of as one and the same book : and I believe that this contains the explanation of the state in which the book has come down to us. The metrical rules are by one author: the running commentary is by another.
Immediately after the colophon which I have ventured to explain in this way, there comes the following passage, which I give here with some corrections of my own, although I am not able to restore entirely a somewhat corrupt text. The actual text, as it stands in my manuscript, may be seen in the extracts at the end of this Report :
ityesha mârgo vidushâm vibhinno 'pyabhinna ekah pratibhâsate yat na tad vichitram yad amutra samyag
vinirmitâ sangbatanaiva betuh. The note on this is vidushâm dhvanikritprabhşitînâm ya esba margah svasvasiddhantas ttattadgranthagatam tena prithakpritha gavasthitopi ekarûpatayâ pratibhâti tatra sanghatana nimittam | * The passage is as follows: astrattoret hom
: " A poem consists of words and sense, both faultless, and in addition possessing specific excellencies." They need not always have alamkaras. That is, alamkaras are usual but not necessary concomitants. On which the note is क्वापीत्यनेनैतदाह यत्सर्वत्र सालंकारो क्वचित्स्फुटालंaitarent Trap EITT:. "By the words "not always" he means that while alam kåras must always be present, a poem does not cease to be . poem if there be no apparent alamkaras."

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vikshiptasya sukhâvabodhaya ekatra sangrahaņam ya sanghatana etadvasâd ekâtmatâ pratibhâsât etena cha mahâ matînâm prasaranahetur eshgranthaḥ | granthakritânena kathamapi asamâptatyâd apareņa cha püritâraśeshatvad dvikaņdopi akaņdataya yad avabhâsate tatra sangatandvaev hetuḥ na bi sughațitasya sandhibandhah kadầchid lakshyate ityarthaśaktyâ dhyanyate yaduktam
kritaḥ śrīmammatâchâryavaryaih parikaravadhih prabandhaḥ půritah sesho vidhâyâlathasûriņâ iti
anyenâpi uktam
kávyaprakåsadaśakopi nibandhakridbbyâm dvàbhyam kritopi kritinâm rasatattvalabhah lokesti viśrutam idam nitarâm rasalam bandhaprakârarachitasya taroh phalam yat
sampûrņoyam kavyaprakaśagranthal It is to be regretted that the text of the only MS. at my disposal while writing is so corrapt here. But enough is clear to show, firstly, that the commentator regarded the verse
ityesha mârgo vidushâm vibhinnaḥ, &c., as an integral part of the work he had set himself to annotate : and, secondly, that he explains it rightly as referring to a binding together of a book and its commentary together, that the doctrine taught in both may be more easily apprehended. He is aware of and apparently does not reject the tradition which would explain the joining' of which the verse speaks as the mere mechanical attachment of a sequel to a book left incomplete. But that tradition, which may be true, but which, it is more probable, I think, rests solely on a misapprehension of this verse, he does not regard as the main purport of the verse. In the commentator's judgment we have here to deal with a book which contains the conclusions of two masters of the art, kept apart (prithakprithag avasthita), but always so as to form one book. The blending in the Kavyaprakâśa, of which the second and later author here boasts, is like the mixing of the waters of the rivers Rhone and Sâone.
It has only to be added that the verse explained at such length here is found in other copies of the Kâvyaprakasa than those in which Sitikantha's, or Ananda's commentary is attached, though it is as a role placed wrongly before the colophon. It follows that the joining'

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of which the verse boasts is not the joining of the Kâvyaprakasa as we know it-the collection of metrical rules with a running commentary, both supposed to be by Mammata—to the present commentary, but of a process that has taken place within the work itself. The colophon accordingly, on which I am laying stress, refers, as was already probable from the use of the phrase "arthalamkâradarśano nama daśama ullâsah" to the work itself, and not to the present commentary, the authorship of which is therefore here attributed neither to Mammata nor to Râjânaka. With this preface I submit that the verse ityesha mârgo vidushâm, &c., is the triumphant but somewhat uneasy boast of a later disciple who hopes to find that he has bound his comment so closely to the work of his master that the world will be content to treat for the future the two as one work.*
Confirmation of this view with regard to the authorship of the Kavyaprakása, as we now have that book, I am glad to be able to add I have found since in a copy of the text of the work obtained very recently. No. 31 is a manuscript, or a copy of a manuscript, written, as is shown by the rubric at the end, in 1375 A. D.T In the colophon of this MS., which contains, it must be remembered, no additional commentary, but merely the Kâvyaprakasa as it is now printed, the work is expressly assigned to śrî bhatță Râjânaka and Mammața : iti sribhattarâjânakamammatayoh kritih kavyaprakasanâmakah kavyasvarûpadoshagunâlankâranirûpaņagranthala samâptah. In view of the fact that a MS, of date 1375 A. D. attributes part authorship in the Kâvyaprakása to one Râjânaka, it becomes probable that the colophons to the copy of the work under examination already in the Government collection really refers to the same tradition, and should be translated “when four thousand and seventy-six
* Kamalakara's interpretation of this verse cannot be accepted. The commentary within the Kávyaprakása makes no secret of the divergence of the author's views from those of earlier writers. The following is Kamalakara's note :
इतीति विदुषां ध्वनिकद्वामनादीनां भिन्नोपि मार्गः अविरोधेन यत्संगृहीतः यत्प्रतिभासते तत्रचित्रं यद्यस्मादमुत्र ग्रंथे संघटना संग्रहेण संदर्भ एव हेतुः कृता सर्वसंग्रहार्थोयं ग्रंथ: अतो न तैः सिद्धिरित्यर्थः
+ See extracts at the end of this Report. Sasi stands for 1; sivanayana for 3; abdhi for 4, and Svetávaha for 1. That is Saruvat 1431 = A. D. 1375. I am indebted for the key to those chronograms to Mr. Ramchandra Shastri.
Quoted above, note on page 21.

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years of the Kali age had gone that is, 1665 A. D.], the Kavyaprakasa (that is, the joint work of Rajânaka and Mammata) was illustrated by Ananda the son of Sallakshana, who has expounded it in the fit way. Here ends the Kâvyaprakaśanidarsaņam of Râjânakânandaka [that is the book alreadyreferred to the ornament in the race of srimad Râjânaka." I do not press this translation: but it must be noticed that Bühler's apparent identification of the Ananda, son of Sallakshaņa, of the former clause, with the Anandaka of the latter is not entirely borne out by the phraseology. The question as to whether the commentary on the joint work was written by Sitikaạtha, as Dr. Hall appears to have found stated, or by Ananda as stated in the colophon to the MS. referred to by Dr. Bühler, as also the question of the date of that commentary, are points on which my MS. throws no very certain light. But the fact that my copy does not contain the attribution to Ânanda, when taken together with the circumstance that Hall's copy of the book was transcribed in A. D. 1665,* the very year of the composition of the work according to Bühler's colophon, weakens the authority of that colophon.t
My third copy of the Kâvyaprakása, No. 32, contains a hitherto unnoticed commentary by śri Sarasvatitir tha the spiritual name, or name in baptism, as we might say, of one Narahari. In the introductory verses this writer traces his lineage back to Râmeśvara, of the Vatsa gotra, in the country of the Andhras. The son of Râmeśvara was Narasimhabhatta, whose son was Mallinâtha. Mallinâtha had two sons, the elder Nârâyaņa, and the younger Narahari, the author of this commentary on the Kâvyaprakâša. The date of Narahari's birth is given in the following verse :
सवसुग्रहहस्तेन ब्रह्मणा समलंकृते ।
काले नरहरेर्जन्म कस्य नासीन्मनोरमम् ।। “Did any heart not beat for joy when Narahari was born in the year which has for its siga Savasugrahabasta Brahma." Putting the eight vasavas, the nine grahas, the two hands, and the
• Hall loc. cit. We can hardly suppose that Hall had in his hands the author's copy.
+ Before finally quitting this copy of the Kavya Prakåsa, No. 33, I ought to note that it agrees with the other Kashmirian MSS., in reading sriharghadibånadinám dhanam. The other MSS. I refer to have the incorrect reading dh&vakâdinam.

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OPERATIONS IN SEARCH OP SANSKRIT MSS.
one Brahma, together, and reading backwards, we get Samvat 1298=A, D. 1242.
विचार्य सर्व सुखमेव दुःखं सुधामये ब्रह्मणि लोलुपस्य ।
संन्यस्यतस्तस्य बभूव सार्था सरस्वतीतीर्थ इति प्रसिद्धिः॥ There came a day when the child whose birth had been hailed with such joy learned that all joy was sorrow. With his heart panting after the living God he foreswore the world; and thenceforward was known to men fitly* as Sarasvatitirtha. He wrote bis commentary in Kasi.
A fourth copy of the Kâvyaprakaśa, obtained after the conclusion of the year ander report, contains a commentary also, I believe, now noticed for the first time, by Bhim as ena. It is fair to say that on the question of the composition of the book Bhimasena speaks with no uncertain sound. His note introducing the comment on the first kârikâ is atha śrimammatâchâryah svakřitakávyarûpasůtrårthârambharachitam svasvarûpasûchakam mangalam svakiyam anasmarannâha grantharambhe, &c.
Bhimasena's commentary, which he calls Sakhodadhi, however dates only from Samvat 1779=A. D. 1723. I have been able to do no more than glance at the book : but I have noticed that it contains the account of the relationship between Mammata and Kaiyata, t the anthor of the Pradipa, which has not hitherto, so far as I know, been vouched for by any manuscript authority. According to the story as Bhimasena has it, Mammata was an incarnation of Sarasvati in the person of a son of one Jaiyata. Though the goddess of speech in the form of a man, he did not disdain to study like an ordinary mortal in Sivapur, where he composed his Sahityasútrâm, by name Kavyaprakâśa, as also a commentary by which he made the obscure Kåvyaprakâśâ intelligible. Kaiyata and Uvata were his younger brothers, and were taught by him. I will place the passage among the extracts at the end of this Report.
An examination of a copy of the work known as the Kavyapradipa, already acquired for Government, has disclosed nothing inconsistent
* The reference hidden in het here can I think only be guessed at. The most probable explanation is that onr author, when he left the world, had taken a good deal of self-conceit with him, and means that Temple, as we might say, of Sarasvatî, was no ansaitable name for a man of his learning.
+ Bühler had heard it asserted by Indian pandits that Kaiyata was a brother of Mammata.-Kashmir Report, p. 22.

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IN THE BOMBAY CIRCLE.
with the views set forth above. The Kavyapradîpa is usually described as a commentary on Kâvyaprakâsa, but it professes only to be a commentary to the kârikâs, or metrical rules in the book that now passes under that name. The book opens as follows:
श्रीगणेशायनमः
सोनोदेव्या: प्रथमतनयः केशवस्यात्मजन्मा श्रीगोविंदो रुचिकरकवेः स्नेहपात्रं कनीयान् । श्रीमन्नारायणचरणयोः सम्यगाधाय चित्तं
नत्वा सारस्वतमपि महः काव्यतत्वं व्यनक्ति ॥
27
वचन संदर्भविशेषरूपस्य ग्रंथस्य प्रारिप्सितत्वेन स्तोतुमुचितायाः सेव्यमानायाश्च वाग्देव्या आस्पदभूतां कविभारतीं तदभिन्नत्वेनाध्यवसितां प्रारिप्सितप्रतिबंधकदुरितशांतये ग्रंथकृत्स्तौति नियतीत्यादि
It will be seen that Govinda, who calls himself the first of the children whom his mother Sonodevi bore to Kesava, and the dearly loved younger brother of the poet Ruchikara, proposes to illustrate Kavyatattvam, a word which, if the passage stood alone, would most naturally be taken to be the name of the book to be commented on, or a compound formed of the name of that book, and the word tattvam in the sense of essence. Govinda begins with an independent explanation of the first kârikâ. In the sequel there are frequent references to the commentary now embedded with the text of the kârikâs; but these references are as much in the way of hostile criticism as of explanatory comment.
And it is in this light that I am disposed to explain the boast with which Govinda closes his work, namely, that in the Kavyapradipa, "a lamp to Kavyam," the world has a work that throws light even on the Kavyaprakâsa, "the illuminator of Kavyam." Both works are attempts to explain a collection of kârikâs, which, under the simple, title of Kâvyam, had become the text-book in Alamkara.
It deserves to be noticed in this connection that all copies of the Kavyaprakasa which I have yet seen have, at the close of the tenth ullâsa, before the colophon ascribing the work to Mammata, the words iti Kavyalakshanam samâptam*-here ends the description of poetry. These words can only refer to the whole book, and not to the tenth ullâsa alone, and they may fairly be regarded as containing the lost
See the extract
In the Kavyapradipa-sampurnam Kavyalakshanam given in next paragraph.

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OPERATIONS IN SEARCH OF SANSKRIT MSS.
title of the original book. I will add here that while at Oodeypore I heard of a third commentary on the kârikâs, called, like the Kavyaprakasa, and the Kavyapradipa, by a name, Kavyalata, which does not weaken the inference I have drawn.
The end of the Kavyapradipa has an interest of its own, as showing that the poet Ruchikara, of whom Govinda, his younger brother by another mother, speaks so lovingly, was no other than śri-Harsha ;* and, secondly, as affording an interesting illustration of that collaboration between two authors which was one of the most striking literary features of the age.
पृथक् न प्रतिपादनमर्हतीति कल्याणमास्तां संपूर्ण काव्यलक्षणम् ।। ज्येष्ठे सर्वगुणैः कनीयसि वयोमात्रेण पात्रे धियां गात्रेण स्मरगर्वखर्वनपरे निष्ठाप्रतिष्ठाश्रये।। श्रीहर्षे त्रिदिव [वं] गते मयि मनोहीने च कः शोधयेदत्राशुद्धमहो महत्सु विधिना भारोयमारोपितः ॥१॥ परिशीलयंतु संतो मनसा संतोषशीलेन । इदमद्भतं प्रदीपं प्रकाशमपि यः प्रकाशयतिः [ति] ।।२।। दीपिकाद्वितय [यं कन्ये प्रदीपद्वितयं सुतौ।
स्वमतौ सम्यगुत्पाद्य गोविंदः शर्म विंदति ॥३॥ इति महामहोपाध्याय श्रीगोविंदविरचिते काव्यप्रदीपेर्थालंकारनिर्णयोनाम दशम उल्लासः समाप्तः॥ ". . . do not require separate notice. Here ends the Kâvyalakshaņam. May good luck go with it. He has passed into the sky, Sri-Harsha, who was first in all virtues, in age alone taking a second place, full of wisdom, lovelier than Cupid's self,t and I am left lamenting. Who now will go over and correct this book ? That burden fate has cast upon the learned. Let the good study with contented mind this Lamp of Poetry, which sheds light even on the Illuminator of Poetry. I have made two dîpikâs for daughters, and two pradipas for sons; may they fin default of children] secure the everlasting happiness of Govinda."
I have closely examined a copy of the The Kašika Vșitti.
Kášik á Vệitti, No.34, got at Jeypore, in the hope of finding something that should throw further light
*See note on p.11. + The meaning of nishthapratishthasraya is not very clear to me.

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29
on the authorship of that work, with the following result. No. 34 is a Jain MS., which reads at the end of the seventh adhyâya, after the word ajaganat: the verse
इष्टयुपसंख्यानवती शुद्धगुणा विवृतगूढसूत्रार्था ।
व्युत्पन्नरूपसिद्धिवृत्तिरिय काशिका नाम ।।१।। followed by the colophon इति श्रीवामनाचार्यविरचितायां काशिकायां वृत्तौ सप्तमाध्यायस्य चतुर्थः पादः ॥ The end of the eighth adhyâya in this MS. is unfortunately in & bad condition. It contains this verse, in which, by means of a series of puns, the Kašika is compared to the holy city of Kasi. Then follows the verse -
व्याकरणस्य शरीरं परिनिष्ठितशास्त्रकार्यमेतावत् ॥
fare: qay: FRUGET TYTT II 11* The words immediately following are the bare iti kâśikâyâm ashtam. asyadhyâyasya, &c., followed by something which is anfortunately undecipherable. Going now back I note that these verses occur neither at the end of the fifth nor at that of the sixth adhyâyas ; and that the colophons of these adhyâyas do not give any author's name. In the sub-titles to the first, second, and third pâdas of the sixth adhyâya however the book is consistently described as the Vâmanakasikâ. Throughout the fifth adhyâya there is no mention either of Vamana or of Jayâditya. Throughout the first four adhyayas the book is nowhere described otherwise than simply as the Kasikî vșitti without any reference to an author. The first of the verses I have quoted occurs at the end of each adhyâya, but it is only at the end of the first book that it stands in what appears to be its proper place, that is, immediately before the colophon. Elsewhere it is appended after the colophon.
* Pandit Bâla sastri in his excellent edition of the Kasik& puts the two verses ishtyupasankhyanavati and vyakáranasya sariram at the beginning of the book and adds the verse
Vrittau bhashyo tatha dhatuna maparayanadishu
viprakirnasya tantrasya kriyate sarasamgrahah The versos do not stand in that position either in the birch bark MS. Bühler procured from Kashmir (Report, p. cxxxvii.) or in my Jain copy. I may poto here thnt the last named MS. begins frisadhuparévan&thaya namah. Then follows the single verso vrittan, &c., and then the atha sabdanuśasanam. For three additional verses found in the Kashmir copy see Bühler.

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OPERATIONS IN SEARCH OF SANSKRIT MSS.
In a Brahminical MS. of the last five adhyâyas of the work which I have acquired this year, the colophons of the seventh and eighth adhyayas, agreeing in this with the Jeypore MS., expressly attribute the Kâśikâ to (paramopâdhyâya) Vâmana. The colophon to the sixth adhyaya is simply iti shashṭodhyâyaḥ, but, in agreement here also with the former example, the book is referred to in the sub-titles of this adhyaya as the (śri) Vâmanakâśikâ. I found no reference to Vâmana in other parts of this MS. It will have been noticed that neither MS. makes any reference to Jayâditya. So far as these MSS. go, then, they establish Vâmana's authorship of the seventh and eighth adhyâyas, and possibly of the sixth or part of the sixth. If the death of the first author led to the interruption of the work, we might expect to find that Vâmana had to begin with an unfinished adhyaya: and the circumstance that he wrote or remodelled part of the sixth adhyaya, but did not choose to claim the credit of the whole of that part of the work, may account for the contradictory evidence that adhyaya presents in both MSS. A consideration on which I should be disposed to lay great stress is the way in which the verse ishtyupsankhyânavatî, which does not appear at all in the Brahminical MS., is presented in the Jain copy. In the seventh and eighth adhyayas it stands just before the attribution to Vâmana: and may reasonably be supposed to be Vâmana's own boast with regard to the excellence of his own part of the work. The verse is absent from the fifth and sixth adhyayas. And the fact that the scribe of this particular copy inserted the verse in the first four adhyâyas-placing it in its proper position, before the colophon only in the case of the first adhyâya-does not show more than that the verse and its application to the Kâsika was well known.
Not the least interesting among the books I saw at Jeypore was a Subháshitávali attributed to one śrimad Vallabhadeva. The simple colophon (samâptoyam śrimadvallabhadevavirachitâ śrîsubhâshitâvaliriti subham) gives us no information which might enable us to identify the compiler with one of the Vallabhadevas already known to us. I will only hazard the con
The Subhashitavali of Vallabhadeva.
I have not been able to ascertain whether this Subhashitavali is the same as that obtained by Bühler in Kashmir and attributed by him to Srivara. The present Subhashitavali contains, as Bühler notes his does, verses by Hemacharya.

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IN THE BOMBAY CIRCLE.
jecture that, as such compilations are more frequently the work of critics and admirers than of poets, it is not impossible that we have here a work by the Vallabhadeva, whose boast it was that he bad composed commentaries to the Sisupalaradha and “to more than one other poem."* The collection includes verses attributed to a Vallabbadeva, who may or may not be the same as the compiler.† The book is arranged on the same principle as the Sårngadharapaddhati : and in the great majority of cases the author's name is given. I I give the titles of the ninety-three sections under which the poems are grouped :Namaskârapaddhati 1.
Darjanavarnanam 6. âsîrvachas 2.
Kadaryāḥ 7. Vakroktayah 3.
Udârâh 8. Kavikavyapraśansâ 4.
(athânya padeśaḥ tatradan) Sujanavarnanam 5.
Suryenduvarnanam 9.
* See page 14.
+ The former is the more natural supposition, as Vallabhadeva would hardly have referred to another writer of the same name without adding a distinguishing mark either to the one or the other. So Sârngadhara includes some of his own verses in his paddhati. Besides Vallabhadeva there are quotations from a poet who is styled Utpreksha-Vallabhadeva, whom Aufrecht in his analysis of the sarngadhara-paddhati, to be referred to immediately, distinguishes from Vallabhadeva, also quoted in that book. Aufrecht gives the following account of the Bhiksh&tanakávya of Utpreksha-Vallabha :-"The subject of this poem is a favourite one. Siva goes to Svarga to seek alms, and the Apsaras try to make him fall in love with them. The poet uses this plot in order to describe in detail, with more or less success, each act and word of a woman in love, as these are laid down in the treatises in the Kama sastra. He states his purpose in the first verse of the second chapter :
भिक्षाटनेन पुरुहतपुरांगनानामाकस्मिकोत्सवविधायिनि चंद्रमौलौ तासामनंगशरजर्जरमानसानां
नानाविधानि चरितानि वयं वदामः॥ “I sing the various deeds of the women of Indra's city, when Siva came there to beg and caused them an onlooked joy, but wounded their hearts sore with love." The Apsaras owe their festival "out of season "to the moon on Siva's head. Aufrecht thinks Utpreksha-Vallabha's name was Sivadasa; and informs us that tho only poets he quotes are Kalidasa and Båna.
I Where the author's name is not known, the verse or verses are ascribed to kasyåpi, or kayorapi, or kesh&mapi, as the case may be : and Dakshiņâtyasya kasyâpi, “one of the poets of the south," is not an uncommon heading,

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OPERATIONS IN SEARCH OF SANSKRIT MSS.
(atha prânnial tatrâdau) Simhah 10. Gajaḥ 11.
Ushtrâh 12.
(atha khagâh tatra) Mayûrâḥ 13.
Hamsâḥ 14.
Kokilâḥ 15.
Kâkâḥ 16.
Bhramarâḥ 17. Kitamanayaḥ 18. Vrikshaḥ 19. Megâh 20. Samudrâh 21.
Manayah 22.
Šankhâḥ 23.
Padmâh 24.
Manaḥ 25.
Sankirṇam 26.
(atha śringaravarṇanam âdau vipralambhaḥ tatrâdau)
Dayitagamanam 27.
Virâhinyavastha 28.
Sakhipraśnâh 29.
Virâhinipralâpâḥ 30.
Sakhîvâchyatâ 31.
Dûtîpreshanam 32. Virahinâm pralâpâḥ 33. Dûtyuktayḥ 34. Sakhîpraśnâḥ 35.
Upahasah 36.
Stryavalokanam 37.
Strîvarṇanam 38.
Keśâh 39.
Lalâṭam 40.
Bhrûvau 41.
Chakshushi 42.
Nâsâ 43.
Adharam 44.
Mukham 45.
Kanthal 46. Bâhû 47.
Stanau 48.
Madhyabhagal 49. Romarâjih 50. Jaghanamandalam 51. Ûrû 52.
Pâdaû 53.
Mânaḥ 54. Anunayaḥ 55.
Uktipratyukti 56.
(atha sambhogaśringâ raḥ tatra ritushaṭkavarṇanam tatrâdau)
Vasantaḥ 57.
Grishmal 58.
Prâvrit 59. Śarat 60.
Hemantaḥ 61. Sisiraḥ 62.
Pushpochchaya 63. Jalakeliḥ 64.
Astamayaḥ 65.
Abhisârikâh 66.
Chandrodayaḥ 67. Pânam 68.
Châtavaḥ 69.
Priyavishaye châṭavaḥ 70. Suratârambhaḥ 71.
Suratakeliḥ 72.
Viparitasuratam 73. Prabhatavarṇanam 74. Sankîrnasringaraḥ 75.
Virah 76.
Hâsyam 77.
Jâtiḥ 78.
Rajavishaye châtavaḥ 79. Nîtiḥ 80.
(atha vairâgyam tatrâdau)
Dharmaḥ 81. Silam 82.

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33
Kalih 83.
Anityatâ 89. Karmapaddhatih 84.
Vishayopahasah 90. Daivam 85.
Paridevanâḥ 91. Apat 86.
Manorathậh 92. Seva 87.
Sankîrnam 93. Trishạà 88.
Bhagavadvarṇanam 94. I have compiled and put in alphabetical order the following list of the authors quoted by Vallabhadeva. The list is a nominal one, and ander each name I have added the instances where it occurs with varying honorific prefixes, without attempting here to decide how far a real distinction is meant to be inferred. In the great majority of such cases, doubtless, the compiler understood himself to be dealing with one and the same poet. But I doubt whether, how far that applies to cases where, as in this book, a quotation from Baka is inmediately followed by one from Srívaka. Then, again, we cannot say whether the compiler knew that Vyasadâsa was another name of Kshemendra, and Vidhyadipati of Ratnakara. He quotes the four, perhaps aware that they were only two, perhaps thinking them to be two, perhaps knowing them to be two. So again utpreksha-Vallabha, that is Vallabha fond of utprekshâs, * may be intended to distinguish that Vallabhadeva from another poet of the same name; but we cannot, in the absence of other testimony, be certain that it is so. bhagavata-Achintadeva.
Argata. Adbhutaphulla.
Archaka. bhatta-Aparajita.
Archetadeva. Amaka.
Arjanadeva. Amaraka.
Arthavarman. Amaruka.
Arbhaka. bhagavata-Amritadatta.
Avadhûta. Amritavardhana.
bbatta-Avalokita. Ambaka.
bhagavata-Avinitadeva. Aruka.
bhadanta-Asvaghosha. bhatta-Arkan
Asthibhauga rajapatra A.
Âchâryabhatta.
• Compare apama-Kálid&sa, a title given to Kalidasa on account of his fondness for that figure, not a name intended to distinguish one Kalidasa from another.

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OPERATIONS IN SEARCH OF SANSKRIT MSS.
bhatta-Adityaka. bhadanta-Adityadatta. bhatta-Ananda. rájánaka- Anandaka. Ânandavardhana. Ântivarman. bhadanta-Arogya. Âryadeva. Aryabhata. Indubbatta. bhadanta-Indurâja. Indulekha. tathagata-Indrasimha. Išanadeva. Uchyamânânanda. Utprekshåvallabha. a padhyâya-Udaya. bhatta-Udbhata. Upamanya. Urjita. Aurva. bhatfa-Kapardin. Kamalayudha. śri-K. bhadanta-Kambalaka. (MS. v.) Karpûra. Kayyata bhatta-Karnata. ârâdhya-Karpûra. Kalaka. Kalasa. Kalasaka. bhatta-Kallata. śri-K. Kalhaņa. śrf-Kalyaņadatta. Kaviratnaka. Kålidâsa. Kisoraka. Kundidevi.
Kumâradâsa. Kumârabhatta. Kusumadeva. Krishnamiśra. Kshemendra. bhadanta-Kshemavriddhi. Gangadatta. Gangadhara. Gandagopala. Gopaditya Govindaraja. bhatta-G. bhatta-Govindasvâmin. Ganrika. Chandaka. Chandragopin. Chamachamikaratna. Charpațînâtba. Chita. Chtsaka. Chhatra. Chilika. Chiakaśa. Chilâbhattårika. Chilabhattânika. bhatta-Châlinaka. Jayadeva. paņdita-Jagaddhara. Jayamadhavaka. Jayavardhana. bhagavata-śrî-J. Jayaditya. śri-Jayâpida. Jalbaņa. Jivaka. Jivanâga. Jenduka. paņdita-Jonaka. śrî-Jonarâja (MS. in one place
Râjorâja.)

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bhadanta-Jñânavarman.
Takshaka.
Trivikrama.
bhaṭṭa-T.
bhagavata-T.
Dagdhamarana. Darvata.
Darsanîya.
śri-Dâmara.
Damodaragupta. Dahoraka.
Dîpaka.
Durgamana.
Durvahaka.
Devagupta. Devata.
divira-Devâditya. Dorlahkadarśaniya.
Dohara.
Dyutidhara.
Dharmakirti.
upadhyaya-Dharavarman.
Dharmadatta.
divira-Dh.
Dharmadetha.
Dhiranâga. Dhairyanmitra.
Dhârâdhara.
Narasimha.
Narendra.
Nagnajit.
IN THE BOMBAY CIRCLE.
Nagnacharya.
bhatta-Nayaka.
bhaṭṭa-Narayana.
Nidrâdaridra.
Naishadhakartâ. Narayanasvamin.
Padmagupta. pan lita-Panaka. pandita-Pajaka.
Panini.
rajaputra Parpați. Pundraka.
Punya.
Pulina.
bhatta-Prithvidhara.
Prakasadattâ.
Priyamukhya. Prakasavarsha.
bhatta-Pradyumna. bhatta-Prabhakara.
Phalgahastinî.
Prabhakarananda.
pandita-Prasastaka. bhatta-Paribhâta. Pravarasena.
śrî-Baka.
Bandhu (MS. v.)
bhaṭṭa-Ballata.
Bana. (bhatt-Vâna.) bhatta-sri-Bilhana.
śri-Bhandaka.
Bhaṭṭasvâmin.
Bhaṭṭi.
Bhartrisârasvata.
Bhartrihari.
Bhavabhuti.
Bhavânînandana.
Bhushanadeva.
Buddha (MS. v.) Bodhaka (MS. v.)
Bodhisattva.
Bhaskarasena.
Bhattaka.
Bhallata.
Bhaśchu.
śrî-Bhanusheņa.
Bharavi.
Bhasa.
jyotishaka-bhatta-Bhaskara.
35

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OPERATIONS IN SEARCH OF SANSKRIT WSS.
Bhima. Bhaunda. śri-Bhogivarman. Bhümidhara. Brabmayasahsyamin, Manibbadra. Madraka. pandita-Maddhaka. Madbusûdbana. Manoratha. Mahấmanushya. pandita-Mankba. Mankhaka. Mangalavatsa. Malaya. śri-Mammata śri-Mayara. Mabendra. Magha. Matangadivakara. prachanda-Madhava. Nuktậpidã. bhatta-Mâhundaka. śri-M. bhatta-Muktikosaka Muktikalasa. śrf-Mâtrigupta. Mârimâlâ. Murâri. Můrkha. Mentha. Menthaka. Morika. Yasalsvâmin. Ranapati. Ratimitra. Ratisena. Ratnamiśra. Ratnakara. bhadanta-Ravigapta.
pandita-Rajaka. Râjakulabhatta. âra-Rajânaka. Rajapakâhlâdaka. Rajasekhara Râma. Rámilaka. bhadanta-Riranâga. Rudra. kapila-Radraka. bhatta-Rudraia. Rairapaka, Lakshmana. Lalitânuraga. Lîlâchandra. Lilásuka. Lattaka. Lothaka (Isvarasûna). Lothaka (Jayamadhavasûna). Lothitaka. Lubuhaka. Luttaka. râjâna(ka)-Laulaka. Vajravarman. bri-Vajrayudha. Vararucbi. Varahamihira. śri-Vardhana. Varman. Varshadeva. Vallata. Vallabhadeva. utprekshâ-V. bhatta-V. Vâhinipati. Vâkpati (sri-Harshadevatmaja). Vamana. Vâmana-svâmin. bhagavad-Vâlmikimuni. Vandhu.

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Varábamilira. śrî-V.
Vasunâga. bhatta-Vasudeva.
Vairûpaka.
Vayyahasa.
Vikatanitambâ.
Vidhâkaravarman.
Vidyadhara.
Vikramaditya.
Vikshatimadhava,
éri-Vibhakaravarman.
râ-śri-Vijayapâla.
Vishnuśarman.
Vigraharaja.
Vijayavarman.
Vijayamadhava, corrected from
Vikshalimâdhava.
râ-śrî-Vijayapâla.
IN THE BOMBAY CIRCLE.
Vijjaka.
Vijjika. bhadanta-Vîranîga. bhagavata-Vinka.
Vitavṛinta.
Vidyadhara (Lallasûnu).
Vidyadhipati.
śri-Vibhakara.
Vibhûtivala.
Visakhadeva.
Visrântivarman.
Virabhatta.
Vijaka.
Vriddhi.
Vrishnigupta.
Vyasa.
Vyasadasa (Rajanaka). Sakavriddhi.
Śakachella.
Sakavarman. Sakradeva.
Sankaragana. Sanktaka.
Šankuka.
Shadanta.
skandaskara-Sankara.
Sanjira.
Sankha.
bhayavata-S.
Sankhaka.
Śambhu.
Šarvata.
Śarepha.
Sasivardhana.
Satyadeva. Šakalya.
Sâtala.
Sârvabhauma.
Sâśvata.
śrî-Sivasvâ min.
Sûravarman.
Sûra.
Sûdraka.
bhaṭṭa-Srîdatta
pandita-Srivaka.
Siddhartha.
Šiluka.
Sirutadhara.
Sitkâraratna.
Sukhavishnu.
Subandhu.
bhaṭṭa-Sunandana.
Subhadrâ.
Surabhichûla.
Śrutadhara.
śri-rajana(ka) Suka.
bhadanta-Sûra.
bhagvata-sri-Śûra
Somadeva.
Śyândilya. Haragana.
37

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OPERATIONS IN SEARCH OF SANSKRIT MSS.
Haragupta. Harigana.
Harichandra. bhatta-Haribhûta.
Haribhaṭṭa.
Harshadatta.
śrî-Harsha. éri-Harshadeva.
Haladhara.
Hastipaka.
Hemâchârya.
Early opportunity will be taken to offer a separate paper on Vallabhadeva's Subhashitâvali. In the meantime a few gleanings may be acceptable. The first quotation from the poet Vallabhadeva, which occurs in the Kavikavyaprasausâ, contains, I think, a dexterous allusion, quite in the manner of Indian writers, to the fact that the poet cited is the compiler of this anthology:
अवसरपटतं सर्वं सुभाषितत्वं प्रयात्यसूक्ष्ममपि । क्षुधि कदशनमापे नितरां भोक्तः समुद्यते स्वादु ॥
In the same section I find the following couplet given as from Bâņa:
नवोर्थो जातिरप्राम्या श्रेषोक्लिष्टः स्फुटो रसः । विकटाक्षरबन्धश्च कृत्स्नमेकत्र दुष्करम् ॥ मुखमात्रेण काव्यस्य करोत्यहृदयो जनः । छायामच्छामपि श्यामां राहुस्तारापतेोरेव ||
This is a quotation from the introductory verses prefixed to Bâņa's Harshacharita: but it is singular that none of the MSS. which were at my disposal when drawing up the account of the Harshacharita, which will be found in the Introduction to my edition of Bâna's Kâdambarî, contained the second verse.
The other quotations from Bina of verses neither to be found in his extant works nor in the Sârigadhara Paddhati are numerous: and one at least I have noticed as probably taken from the lost geographical work to which Bühler found a reference in Anandavardhana's Dhvanyâloka :
दूराध्वक्लमनिःसहैरवयवैः छायासु विश्रांतयः कश्मीरान्परितो निदाघसमये धन्यः परिभ्राम्यति ॥
"Anandavardhana calls Bâna sthanvisvarakkyajanapadavarnanakarta, the author of the description of the country called a Sthânvisvara, i.e., Thanesar, and indicates thereby that we have to look out for yet another composition, probably a geographical one, of the famous friend of Harshavardhana-Siladitya."-Kashmir Report, p. 66.

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IN THE BOMBAY CIRCLE.
39
The verse
तरलयसि दृशं किमुत्सुकामकलुषमानसवासललिते।
अवतर कलहंसि वापिकां पुनरपि यास्यसि पंकजालयम् ।। is an imitation of a verse in the Vikramorvasî,* and may be added to the examples I have given, to my edition of Kâdambarî, in the Introduction of Kalidasa's influence upon Baņa.
So long back as 1860 Aufrecht called attention to the fact that Shriigadhara's Paddhati* contains two verses attributed to Panini.
•पभान्सरः प्रतिगमिष्यसि मानसं त्वं पाययमुत्सृज विसं ग्रहणाय भूयः। मां तावदुद्धर शुचो दयिताप्रवृत्त्या स्वार्थात्सतां गुरुतरा प्रणयिक्रियति ॥
Vikramorvasi. Act IV. • In the magazine of the German Oriental Society, Vol. xiv., p. 581. Aufrecht's foll analysis of the Sarngudhara Paddhati, with translations of selected verses, appeared in 1873 in the xxviith vol. of the same journal. A reprint of that paper, with the translation in English, would be very welcome to students in India. I give the substance of the earlier note. The translations, which do not pretend to be literal, are my own. I wish I could have put them into as graceful verse as my honoured teacher has done in the Paper from which I am quoting. “In Sarigndhara's Paddhatithere are two verses with the simple wording, Pinineh, by Panini. The first is found in the chapter chandrodayavarnanam, the socond in varshásamnyagvabh& v&khyanam. We do not as yet know of more thon one Panini. Let us listen to what the sage "bent double over grammar and forusworn to all worldly joy," has to say and to sing :
उपोढरागण विलोलतारकं तथा गृहीतं शशिना निशामुखम् । यथा समस्तं तिमिरांशुक तया पुरोपि रागादलितं न लक्षितम् ।।
"On came the flushed Moon: Night fixed her quivering eyes the stars apon him, and was so taken with the sight, that sho noticed not how her whole mantle of darkness had slipped to her feet."
क्षपाः क्षामीकृत्य प्रसभमपहत्यांबु सरितां प्रतापोर्वी कृत्स्ना तरुगहन मुच्छोष्य सकलम् । क संप्रत्युष्णांभुर्गत इति तदन्वेषणपरा
स्तडिदीपालोकादिशिदिशि चरंतीव जलदाः ।। "See how. the clouds roam over the sky, darting their lightnings in search of tho Bun, who, after sending langour through the nights, drying up all tho streams, burning the face of the earth, and filling the deepest forest glades with beat, has gono-no man knows where."

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From the same scholar's very valuable analysis of the contents of that paddhati, published later, it appears that the two are the only verses for which that august authorship is claimed by Śârngadhara. In the present anthology I have found the following additional examples of Pânini:
पाणिनेः
विलोक्य संगमे रागं पश्चिमाया विवस्वतः ।
कृतं कृष्णं मुखं प्राच्या नहि नार्यो विनेर्ष्यया ॥
"The East marks the glow that comes over the Sun and the West as they meet, and her own face darkens: lives there the woman who is free from jealousy ?"
अथाससादास्तमनिंद्यतेजा जनस्य दूरोज्झितमृत्युभीतेः । उत्पत्तिमद्वस्तु विनाश्यवश्यं यथाहमित्येवमित्रोपदेष्टुम् ॥
"See, he has reached his setting, whose glory was beyond the reach of censure. Oh, man, that hast put far from thee the fear of death, to thee he calls, 'Everything that is born must die, as I am dying.'"*
From what poem of Panini's are these verses taken? Perhaps from the Jambavativijaya, a work of which, besides one other corrupt line, I have so far came only upon the following verse :
payaḥ prishantibhiḥ sprishtva vanti vataḥ sanaiḥ sanaiḥ
Rayamukuta quotes this half sloke in order to show that, besides prishat, 'a drop of water,' there is a form prishanti, which has led some authorities to construe the word prishantivinduprishâtaḥ, in Am. I., 2, 3, 6 as a dvandva of three members. Of the two verses given above, the one is worthy of Kalidasa, who has made use of it: to the other that poet would perhaps have lent a little more Attic salt (rasa)."
*One touch of nature makes the whole world kin. Listen to the echoes of these words of Pâqini which rose from the England of three hundred years ago :
"Behold the sun, that seemed but now
Enthronéd over head, Beginneth to decline below
The globe whereon we tread : And he, whom now we look upon With comfort and delight, Will quite depart from us anon And leave us to the night. Thus day by day doth nature take The life that nature gave; Thus are our bodies every day Declining to the grave:

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IN THE BOMBAY CIRCLE.
सरोरुहाक्षीणि निमीलयंत्या रवौ गते साधु कृतं नलिन्या ।
अक्ष्णां हि दृष्ट्वापि जगत्समग्रं फलं प्रियालोकनमात्रमेव ।। “The sun has gone : and straightway the lake shuts its lotus eyes. It is well done: for eyes that see the whole world see nothing if they see not the loved one."
निरीक्ष्य विद्युन्नयनैः पयोदो मुखं निशायामभिसारिकायाः।
धारानिपातैः सह किं न वांतश्चंद्रो मयेत्याशुतरी ररास ॥१॥ “The very cloud in heaven peers through the dark night with its lightning eyes into her face; and straightway utters loud lament, as having, with the showers of rain, let fall the Moon."
It is to be noticed that with one exception all these verses are in the upajâti metre, which we have already seen, Kshemendra distinguishes as the metre which Pâņini loved, and in which he was at his best. We may assume I think that we are dealing here with verses which in the first half of the eleventh century, at a time when grammar was being eagerly studied, was recognised as the work of one Paņini.'t
Into the considerations raised by the discovery of the attribution of such a considerable-and in part so beautiful-body of verse to the great grammarian I will not now enter farther than to say that, on the supposition that we have not to do with two Pâņinis, the verses lend very strong support to those who would place the sutras and all the literature that has clustered round them, at a date much later than that ordinarily accepted. It is impossible to admit a gap of a thousand years between these verses, and the verses of a precisely similar character in the two collections, which we can assign to dates ranging from 600 to 1000 A. D. It is possible of course that there are two Paņinis. But there is no evidence for such a supposition. And it is hard to understand why the fact, if it were a fact, should have been
Thus from us all our pleasures fly
Whereon we set our heart, And when the night of death draws nigh,
Thus will they all depart." • MS. :.
+ MS. Brat. In my MS. of the Savrittatilaka of Kshomendra one of the verses is ascribed, in a marginal note, to l'anini, whose Påtalavijaya is said to be well knowu.

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so carly lost sight of. For I do not think it conceivable that either Sârigadhara or Vallabhadeva, and much less Kshemendra, in using the name Pâņini sans phrase could have had in their own mind any other than the author of the Ashțâdyayi.
The following verses are ascribed to V á kpati, who is here called the son of śrî Harshadeva. The fourth stanza occurs in Bhartrihari's Sringaraśataka :
परेषां चेतांसि प्रतिदिवसमाराध्य बहुधा प्रसादं कि नेतुं विशसि हृदय क्लेशकलिलम् । प्रसन्ने त्वय्येव स्वयमुचितचिंतामणिगुणे विविक्तः संकल्प किमभिलषितं पुष्यति न ते ॥ पाणी पावनमक्षसूत्रमुचितं रुद्राक्षमाला गले भस्मांगे सुभगं शिरस्यति तडिपिगविषो जटाः। जीर्ण वल्कलमंसयोस्तरुतले वास: प्रशांतस्य में भूयादाश्रमवर्तिनः किमपरं कर्णे कदा शांभवी। गंगातीरकृतोटजस्य नियमक्षामस्य शांतात्मनो नीवारप्रतिपचस्य दधतो मेध्यां त्वचं तारवीं। दर्भप्रस्तरशायिनः शिवशिवेत्याक्रंदतः प्रत्यहं भस्मस्नानकृतः कदा मम मनोनिर्वाणमभ्येष्यते ॥ अहो वा हारे वा कुसुमशयने वा दृषदि वा मणौ वा लोष्टे वा बलवति रिपो वा सुहृदि वा। तृणे वा स्त्रैणे वा मम समदशो यांति दिवसाः कदा पुण्येरण्ये शिवशिवशिवेति प्रलपतः॥ घनोद्यानछायामिव मरुपथा दावदहना तुषारांभोवापीमिव विषविपाकादिव सुधाम् । प्रवृद्धादुन्मादात् प्रकृतिमिव निस्तीर्य विरहा
लभेयं वद्भक्तिं निरुपमरसां शंकर कदा ॥ "Women, as well as men, wonld appear to have reached distinction in letters at the courts of the princes of the Indian medieval times who were patrons of the arts and sciences. We have in this book [the Shringadharapaddhati] the names of nine poetesses-Nigamma, Phalguhastint, Madilash, Morika, Lakshmi, Vikatanitamba, Vijjaka Silabhattarika,* Sarasvatikutumbaduhitri. Another, Maruli, is memtioned in the following verse by Dhanadeva, 7, 9. (Compare Hall, Introduction to Vasavadatta, p. 21.)
शीला विज्जामारुलामोरिकाद्यः काव्यं कर्ते संत विज्ञाः स्त्रियोपि । विद्यां वेत्तं वादिनो निर्विजेतुं विश्व वक्तं यः प्रवीणः स वंद्यः॥
• Chflábhattârika in the Subhashitavali is merely an incorrect way of writing.

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IN TIE BOMBAY CIRCLE.
43
Women too were able to make verses; witness, Sila, Vijja, Marulâ, and Morika: but praise belongs only to the man who understands all learning, can conquer all opponents, and speak about everything.'"* A reference to the list of authors quoted by Vallabhadeva will show that this enameration may now be largely extended
Returning now to the incidents of my stay at Jeypore, I may note that while waiting for arrangements to be made to enable me to visit the library, I took advantage of an invitation extended to me to visit and examine the Maharaja's Native Sanskrit College. The European scholar is familiar now with description of visits to such places : but I could not help wishing that it were possible to place some of the eminent men, who in mind and spirit are no strangers to a country they have never seen, in the midst of the scene before me. The cloisters surrounding an inner court-yard of a temple, that reserves only one side of its quadrangle for purposes of worship, were filled with a crowd of scholars of all ages. With some difficulty-for masters and pupils were everywhere squatted indiscriminately upon the ground-an asanam of cushions was spread. for me, and for my companion, who, had she been Sarasvati herself, could not have been treated with more respect. Children, who looked as if they might bat yesterday have learned to speak, recited to us glibly the first elements of that marvellous system of technical grammar, which some of them will be studying still when the present generation of men has passed away. Older pupils and their masters joined in discussing difficult passages, selected from various kâvyas, with a warmth and vehemence that left short space for their visitor to interpose remarks which, to do the disputants justice, were uniformly received with scholarly courtesy. The last pupil who came ap to exhibit his proficiency to the mlechchha Sanskritist was an old blind man, who, I was informed, and readily believed, could have gone on repeating the Mahâbhâshya as long as there was any one to listen to him, and who, if I may judge from his happy demeanour, is evidently as content with tho shadow he pursues as any of us all.
. Aufrecht's paper referred to. The author has the note, Vijja, a corruption of Vidy, is an abbreviation for Vijjak. Máruld is the reading of three of my manuscripts, A, B, and 0, and there is no occasion to change it into Maruta. A, O, E read Játum for visvam.

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It was a strange scene; and none the less strange, that it did not require to shut one's eyes to imagine that time had rolled back a thousand years. In all that met the eye or ear there was nothing to tell of the present, or of the culture and religion which make up what we fondly deem the only civilisation worthy of the name. And in no other way than that exhibited to us was grammar taught and learned in India in the days of the Buddhist pilgrim I-tsing.*
My chief contribution to the discussion came at the close when I gave my friends what was probably their first lesson in comparative philology. It was listened to with urbanity; and the possible identity of father with pitar and of two with dva was even cheerfully admitted. But I failed to shake the conviction that if these things were so, they only confirmed the doctrine that all language outside of Bharatavarsha is a 'falling away' from Sanskrit.
During the same interval we paid, by the courtesy of the Mahârâja, a visit to Amber, the old capital of Jeypore. In a remote room of the deserted palace we were startled to come upon preparations, all but complete, for the daily sacrifice still performed there. The day was on the point of noon: the sacrificer and the knife were ready and in a corner of the room a girl was encircling with her arms the little goat that had till then been her playmate, but was now to be torn from her, and put to death, because the upper powers require some such satisfaction for the sins of the people of Jeypore.
I-tsing, a Buddhist, went to India to learn Sanskrit, in order to be able to translate some of the sacred books of his own religion, which were originally written in Sanskrit, into Chinese. He left China in 671, arrived at Tâmralipti in India in 673, and went to the great college and monastery of Nalanda, where he studied Sanskrit. He returned to China in 695, and died in 703 I-tsing then gives a short account of the system of education. Children, he says, learn the forty-nine letters and the 10,000 compound letters when they are six years old, and generally finish them in half a year. This corresponds to about 300 verses, each éloka of thirty-two syllables. It was originally taught by Maheśvara. At eight years, children begin to learn the grammar of Panini, and know it after about eight months. It consists of 1,000 slokas, called Sútras.
Then follows the list of roots (dhâtu) and the three appendices (khila), consisting again of 1,000 slokas. Boys begin the three appendices when they are ten years old, and finish them in three years. When they have reached the age of fifteen, they begin to study a commentary on the grammar (Sûtra), and spend five years in learning it.-Max Müller. "India: What can It teach us?" p. 210.

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IN THE BOMBAY CIRCLE.
45
We turned and fled the scene, thinking in our hearts that a sight like this might possibly open the eyes even of certain commentators.
On the fourth day of my stay at Jeypore, I had the honour of an interview with H. H. the Maharajâ, who was good enough to issue orders to the extremely orthodox Brahmins in whose charge the royal collection of books is, to grant me free admittance and inspection of any book I might call for. I spent the next three days in going as carefully as possible over the library with the aid of the very rough MS. catalogue; but in the short time at my disposal I was unable to do more for the purposes of the search than make a harried note of books, to be added to our lists of desiderata, or of which it seemed desirable to arrange for copies. In this as in other parts of my work in Jeypore, I was much assisted by my friends, Pandit Durga Prasada, and others, whose co-operation and interest I desire heartily to acknowledge. That it was not feasible to do more on this first visit to Jeysingh's famous library was, I felt, the less to be regretted that Bühler had already made as careful an examination as was consistent with the time at his disposal. It is much to be wished that the enlightened Jeypore Darbar woald employ for a sufficient time a competent scholar to make a catalogue raisonnée of a collection which there can be no reasonable doubt still hides much from the learned world. There are pandits in Jeypore who.could do this work admirably, on the many excellent European models now available, if means could be found to satisfy the vested interests of the hereditary keepers of the books.
On enquiring after the copies of the selected works ordered for Dr. Bühler, I was informed that they had been duly made and stowed awuy no one knew where. As I had no list of the books in question, and could find no one who would confess to any very precise knowledge of the matter, I was fain to be content with the promise kindly made by Ilis Highness's intelligent Private Secretary, Baboo Keshub Chunder Sen, that the books should be looked out. I can only here express the hope that my report next year will contain an account of these books, and of the copies ordered on the present occasion at my own request.
I left Jeypore on the 14th of October for Ajmir. From Ajmir an easy excursion was made to Pushkar, a place whose chief claim to distinction now is by some considered to spring out of the annual

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horse-fair held there, but which is also widely known as one of the most sacred places in India, and the only one of all her sacred places which boasts a temple raised in honour of the Creator Brahma. Pushkar is built on three sides of a lake, whose waters fringe the steps of countless temples that are mutely eloquent of the reverence and faith of a great people in days gone by. The suburbs are studded with the palaces of princes, who, in more modern times, have thought to compound for years of self-indulgence by visits to the holy place, or have come here to die. Overlooking all is the peak to which Brahma's angry spouse retired, when here, with the help of her rival, he made the world. Through paths ankle deep in dust, and followed by crowds of Brahmin beggars, as ignorant as they were shameless and importunate, we visited one deserted shrine after another, asking ourselves how long the best minds of India will be content to leave the religion of the common people a prey to the obscene creatures who fatten on it as a means of livelihood. To the Hindu who respects his country's past, and who hopes in her future, I can conceive of no sight more distressing than the present condition of the Holy City, Pushkar.
My hurried visit was, of course, one of mere curiosity; but I obtained subsequently some valuable Brahminical MSS. from Pushkar, through Mr. Bhagvandas Kevaldas, whom I directed to visit the place, on our return from Oodeypore. The most of these have been, at his own request, handed over to my colleague, Mr. Bhandarkar.
A night's journey on the Eastern Rajputana Railway brought us at four in the morning of the next day to the Chittore railway station, which for some reason not very apparent, is a good three miles from Chittore itself. The station for Oodeypore, to which we were bound, is a few miles further on, but the opportunity was not to be resisted of visiting the far-famed city, set upon a hill, which thrice defied the Imperial armies of the Great Mogul.
Of the graces that remain to Chittore, something may perhaps be said in a note.* A solitary Brahmin, unable to read the torn leaves
"We were advancing over a perfectly level plain; and the hill of Chittore was still a dark mass lying along our right. Our first glimpse of the fortress was a sight never to be forgotten. Chittore is to the plain along whose skirts we were moving what Abu is to the western desert. It stands out in the same isolated way from the more compact mass of hills to the further

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of the commonplacc stuti, which he carries about with him as a charm, is all, so far as I could find, that is left of the Icarning and culture of the city where the scribe Jallaņa, the son of Sivadeva, wrote centuries ago on palm-lcaf, the copy of Nami's
east. But the summit of Chittore is a low table land. We were between tho hill and the now rising sun : and the first object brought out of darkness by his rays was the magnificent tower of victory raised by Khumba Rana to commemorate a victory over a Muhammadan invader for hundred years ago.
Next we saw the diadem of towers-there is no other expression for it-tbat still, in anbroken line, encircles the brow of Chittore. As one gazes upwards it seems impossible to believe that such a line of defence was ever stormed. As & matter of fact, I do not believe that it ever was. The ficrce Alla-u-din and his host lay patiently below, the monarch managing the affairs of his vast dominions from his permanent camp in partibus, much as a vaster dominion is managed now from a shooting-box in the Himalayas, while his soldiers ravaged the plains far and wide. From time to time a Rajput chief, weary of inactions and as careless of the general weal as King James at Flodden, would throw open the gate entrusted to his charge, and sally down into the plain to fall an easy prey to his disciplined foe. The day came when this was done for the last time, and when the heart of a man in the feeble body of the Rajput widowed queen, who rode side by side with her boy at the head of the sally, availcd not to secure the usual safe retreat for the remnant of the defeated host.
The invaders entered at the open door. Far to the south, Padmini-name never to be forgotten by Rajput heart-heard the despairing cry which told that the end had come, and straightway, followed by every wifo, widow, and maiden in the fortress, sought and found
"That place of shelter
Where the focman cannot come," and the victor stained his triumph by the indiscriminate butchery of all that remained of the chivalry of Mewar,
We could only devote that day and the next to Chittore, and were glad to find that there would be no difficulty about climbing the hill that afternoon. The Hakam or governor of the place courteously sent a horse and a chair, and we started about four o'clock. There is a lovely bit of river scenery which lies between the bungalow and the hill; next the modern town of Chittore, which lies at the foot of the hill, and presents no feature of great interest, has to be traversed ; and then an easy ascent, which takes about an hour, brings you to the summit. I might say much of the monuments of antiquity that are crowded together there; but I do not know that any one of these is more impressive than the general aspect of the place itself. Chittore is a city of the dead. But it is that in this unique senso, that the dead of Chittore have not yielded up their titlo deeds either to the kiudly hands of restoring nature or to the generations that have followed them. Every house is empty; but every house stands ready to be occupied if only the rightful owners would come back. I cannot analyse the impression made on

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commentary on Rudrata, which from Chittore was carried to Pathan, and now lies in the library of the English College at Poona.*
We left Chittore on the evening of the following day for Nimbahera where, through the kindness of Colonel Euan Smith, C.B, then Acting Resident at Oodeypore, we found a dak waiting to convey us to the famous capital of Mewar. At the close of a fatiguing day's journey,t
us by this weird scene; but as we sat on the terrace of Padmini's palace in the middle of the lake, at the southern end of the hill, with no sound in our ears but
"Silent nature's breathing life,"
and saw the moonlight fall on these empty houses, that have continued through so many generations their futile protest against the oblivion that lies in wait for all things human, these men and women seemed the realities of the place, and we the passing shadows." From a Paper read before the Bombay Dialectic Society.
See beforo p. 15. Chittore is a corruption of Chitrakuta.
For the first fifty miles the way lies over a broad plain, which presents no feature of special interest. At the end of this plain the traveller finds himself approaching a gorge in hills that have for the last hour or two seemed entirely to shut out the western horizon, which I can compare to nothing so well as Scott's picture of the Entrance to the Valley of the Shadow of Death. In place of the grim spectre which there affrights the pilgrim, the gate of Mewar has over it only the clear blue sky. For defence it trusted to two long lines of walls, which begin far up in the opposing hills, and meet in the portal proper. The whole forms a most impressive and imposing sight; and some sense of the great natural advantages of the position chosen for their new capital by the Maharanas of Mewar, when it became apparent that Chittore was no longer tenable, is best had when it is seen that the only entrance to the wide plain, in the middle of which stands Oodeypore, is by similar mountain passes. It must be remembered that the whole of the surrounding country was in the hands of wild hill tribes, who had their own quarrels with the sovereigns of Mewar, but who always helped them against a foreign foe. As we drove slowly up the steep ascent, and passed through the portal, I understood, as I never had before, why it is that the Court of Oodeypore is the only Rajput Court, whose reigning monarch never attended a levee of the Great Mogul, and whose women were never forced to stoop to an alliance with the enemy of their faith.
On the other side of the gates the plain lay before us, but the city of Oodeypore, still seven miles or so in front, was not for some time visible. When at last we did see the city, we saw a sight for which all our anticipations had failed to prepare us. I will attempt a bare sketch only of the scene from the upper terrace of the Residency. A line of low-lying hills, neither so near nor so high as to interfere with the imposing

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we were received with much cordiality by an officer, to whose active sympathy and great influence I desire to acknowledge the results accomplished at Oodeypore as almost entirely due. I'was glad to find that the Agents of the search, Mr. Bhagvandas Kevaldas and Mr. Ramchandra Shastri, who had been directed to join me here from Ahmedabad, had arrived some days previously; and next morning I began my work in Oodeypore by an examination of the works which had already been offered to them for purchase.
altitude of the palace buildings forms the back ground. The whole of the centre of the picture is occupied by the majestic pile of the palace of the Maharanas, Bo massive in its proportions, so pure and delicate in its colours and decorations, so high in air, that poet or painter might be forgiven who should take it for the embodiment in marble of the apocalypatic vision of the Holy City, Now Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. The town is seen climbing up to the palace, and gathering all about it: and far away on every side the eye rests with quiet satisfaction on the hills that lie round Oodeypore. . . . . Ono chief glory of the place forms no part of this fair scene. It was said a moment ago that the hills behind the palace are neither so near nor so high as to interfere with the commanding effect of the position of the palace itself. Our first afternoon's drive showed us that the palace, which on this side is the last in a line of buildings climbing slowly up from the level of the plain, on the other descends sheer into a lake, whose surpassing loveliness no words can convey to those who have not been privileged to see it. For us, who have seen it, it is a possession for ever. More extensive than the Abu lake, it differs from that, which is fully its equal in simple beauty, in the variety of effect, if I may so speak of which it can boast. In many a distant and retired nook it repeate the effect of supreme repose, and perfect natural beauty, which distinguishes its Abu rival. Where it washes the palace walls and the gates of the city it presents with these the most charming specimen of that intermingling of shadow and substance on which poets love to dwell
"Within the surface of Time's fleeting river
Its wrinkled image lies, as then it lay Immovably unquiet, and for ever
It trembles, but it cannot pass away." In the centre of the lake stand those dreams in marble, the water palaces with which the taste and munificence of the monarchs of Mewar have crowned the islands that are there. On one of these palaces Englishmen, so long as England is England, will never fail to gaze with an emotion that owes nothing to its loveliness, great as that loveliness is. It was here that during the Mutiny a company of men, women and children, gathered from far and wide. found an asylum at the hands of the late Maharana. To guard against any

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I may here say at once that the number of desirable books offered then and subsequently to me at Oodeypore was greatly in excess of the funds at my disposal; and I should have no difficulty in procuring, on a second visit, with the consent of Government, for the use of scholars or learned institutions either here or at home, other copies of any of the books actually selected. It has not been possible to make a thorough examination of all the books bought; and I can only offer here a few remarks, chiefly by way of illustration of the passages selected for extract.
This important find, No. 260, settles, I The Chatuhsaran aprakir.
think, the question of the authorship of a nakam of Virabhadra with a coinmentary.
book in great repute among the Jain com
munity, besides raising some interesting points with regard to the authorship of others among their religious books now unhappily anonymous. The last gâthâ of the Chatuhsaranaprakîrņakam is
इय जीव पमायहारिवीर भदं तमेवज्झयणम् । झाए मुतिसंझमवझकारणं निव्वइसुहाणम् ।।
Another reading substitutes sites for it. On this the commontary, which is a very extensive one, has a note which may be concisely translated as follows :
“O my soul, study this work morning, noon, and night; it will be a very Greatheart to you to slay the enemy, which is spiritual indifference; in the end it will bring you prosperity " (bhadrantam). The words vîra bhaddam and tam the commentator goes on to say may be taken differently, vira and bhadra being construed as two vocatives, “O stout and blessed one," the effect of which is to incite the
fanatical outbarst of hate in his own city the Maharana reuored to the island itself every boat on the lake; and through all the period of suspense he kept the charge entrusted to him as the apple of his eye. For her services on that occasion-to use the official phrasc-I cannot donbt that Mewar received ample material reward. But over and above that such a deed surely descrves to be held in grateful remembrance; and in future questions arising between that State and us it may
us hope, be cast into the wavering scale.
भाई दलपतमा
ITI
ग्रन्यालय está FTATO
Pite
UT FEES

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soul to fresh study of the sacred word. With the reading jita, the whole word must be taken as an adjective qualifying. Virabhadra. In either case it is intended to be intimated that the work of which this is the last gâtha is the composition of Virabhadra, who was one of the 14,000 sådhus taught by Mabâvîra himself, the author's name being samasagarbham, hid in a compound word. And we may learn from this, according to the commentator, that each of the sådhas attached to the various Jinas wrote a prakîrņakam, little as they themselves needed any such aids. This manuscript was written in Samvat 1645 = A.D. 1589.
The existence of a commentary on Mahendrasuri's commen tary on Hemachandra's Ane. Hemachandra's Anekarthasamgrah karthasargraha, called Ane. tributed in the opening lines to Hemakärthakairavakarakaumudi.
11. chandra himself, has been known for some time; and my shastri informs me that Dr. Bühler, wha procured a copy in Kashmir,* was disposed to attribute the composition of the commentary, not to Hemachandra himself, but to some unknown pupil of his. My copy of the book, No. 234, shows that Dr. Bühler's inference from internal evidence was justified. The common theory on the subject is of course founded on the first verse
परमात्मानमानम्य निजानेकार्थसंग्रहे।
वक्ष्ये टीकामनेकार्थकैरवाकरकौमुदीम् ।। in which the speaker appears plainly to say that he is about to compose a commentary on his own Anekarthasangraha. This ascription is continued in the colophon ityâchårybemachandrasûrivirachitâyâm anekarthkairavakarakaumudityabhidhânâyâm anekårthasaṁgrabaţikâyâm anekarthasesho 'vyayakáņdah samâptah. But the words that follow set the matter in its true light. I give here the first three verses, which seem to me to be fragrant still of the love and reverence first breathed into them :
श्रीहेमसरिशिष्येण श्रीमन्महेंद्रसूरिणा। भक्तिनिष्ठेन टीकेयं तन्नाम्नैव प्रतिष्ठिता ||
*I have not been able to ascertain whether this copy contains the verses to which I am calling attention. In Dr. Bühler's list the Anekårthakairavakau. mudi is ascribed to Hemachandra; but in the report, which was evidently printed after the List, it is correctly ascribed to a "pupil of Hemachandra," p. 76.

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“ Srimad Mahendrasûri, the faithful pupil of sri Hemasûri, in. scribes on this commentary his master's name:”
सम्यग्ज्ञाननिधेर्गुणैरनवधेः श्रीहेमचंद्रप्रभो । मेथे व्याकृतिकौशलं व्य [व] सति (तत्) कास्मादृशां तादृशम् ।।
“My lord Hemachandra was a store of right knowledge, and his virtues knew no bonnds; how should such as I be able to explain his book.”
व्याख्यामः स्म तथापि तं पुनरिदं नाश्चर्यमंतर्मनस्तस्याजस्रमपि स्थितस्य हि वयं व्याख्यामनुब्रूमहे ।।
“Yet I will venture, wonder not at that; he still is here, and I but say after him what he teaches me."*
In the beginning of his commentary, A commentary on the Bhayaharastotram of Ma
No 232, on the Bhayabarastotra of Månatunga by Jinaprabha. natunga, Jinaprabha intimates that it is
not his intention to give the vidyamantras, which I take to mean magical formulæ for acquiring knowledge, that have been extracted from the work by his predecessors.
In the lines at the end the date is given in the following chronogram :
संवद्विक्रमभूपतेः शरऋतूदर्चिसृगांकर्मिते
that is, in Sarvat 1365-A.D. 1309. Jinaprabha was the pupil of śrî-Jinasimbasûri, and he wrote in the city Såketa, that is Oude.
The Jagatsundariyoga
The present copy of this work, No. 266, málâ of pandita éri-Hari- is only a collection of scattered leaves ; but shena.
I have heard of a complete copy, which I hope to secure in the course of this year. Paņdita śri-Harisheņa wrote-in Saṁvat 1582, Śåka 1449=A.D. 1524 ; and his book appears to have been an attempt to reconstruct out of the writings of physicians of his own and of past times a chapter of a lost encylopædia, called
* He being dead yet speaketh.-Heb. xi. 4.

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the Yoniprâ bhrita, of which he speaks in the most enthusiastic terms. In one of the leaves I have found what looks like the colophon of the original book : iti śrîmahậgrantham yoniprâbhritam śrîpanhaśravaan munivirachitam, according to which the author would be one sriPanha.
The name of the author of the SamThe Samyaktvasaptatika
yaktvasaptatikâ, No. 351, was unknown with Sanghatilakacharya's commentary.
to the commentator, who refers to him
as kaśchit purvâcharya, a certain old teacher. In the introductory verses mention is made of a guru Gunasekhara, and of the commentator's own spiritual teacher Jinaprabha, with regard to whom,.we are told, that he taught Shah Muhammad in Delhi, and that in consequence the "sis views' and his own glory spread everywhere.
Śri Sanghatilakasuri belonged to the Rudrapalliyagachha. There is much of interest in the prašasti given at the end of the book. Beginning with the rise of the Chandragachchha, like the Moon, out of the ocean of Mahavira's teaching, it gives as the first in the line of teachers sri. Varddhamâna. To him succeeded Jinesvara. Jineśvara's pupil was Abhayadevasûri, who is celebrated here as the one sûri who 'manifested' or brought to light commentaries on the nine angas, and also the statue of Stambhana Pârsvanatha.* He was succeeded by Jinavall a bh a. Jinavallahha's pupil was Jina se khara, whom sri. Padmachandra followed. Then in order came śr i-Vijay en du, a second' Abh a y adeva súri, the founder of the Rudrapalliyagachchha, Devabhadra, śri-Prabhûnandasúri. Prabhậnandasûri had two pupils, sri-Chandra súri, and Vimala sa sisúri, (Vimalachandra). They were followed by one Gunasekhara, of whom, it is said, that he overthrew all rival pandits, even as far as Kashmir. His pupil was the author of our book.
He composed his commentary at the request of 'a favourite papil' éri-Devendra munisvara, who stood next in rank to Soma
rur book.
*"Abhay ad êva, laghugurubhratar of Jinachandra, was the son of Dhana a freshțhin at Dhara, and Dhanadôvi, and was originally called Abhayakumara. By excessive self-torment he became leprous, his hands fell off, but he was healed by a miracle. By the Jayatihuyanastotra he called forth an image of Párśva, near Stambhanaka. He wrote commentaries on nine angas and died at Kappadavanijagrama in Gurjaradeśa."-From Klatt's paper, See note, p. 59.

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tilaká cháry a,* in the year from Vikrama 1422 (dvi 2, nayana 3, ambodhi 4, kshapaksit 1) = A. D. 1366. The work was finished at Sarasvatapatannam in the Devali of that year. Y asuhkalas a, the younger brother of Soma k alasa, assisted the author, and wrote for him the first copy.t
The Prákritaprabodh a by A commentary, by Narachandrasûri on Hema-Narachandra 8 21 1° 2, NO. JU
Narachandra súri, No. 300, is a chandra's Prakrit gram. commentary, hitherto I think unknown, mar.
on the eighth adhyâya of Hemachandra's great grammatical work. The author was a pupil of Mala dhá ri, and wrote in Samvat 1645=A. D. 1589.
Shortly after my arrival at Oodeypore, I had the first of several interviews with which H. H. the Mahârâna honoured me. This liberal-minded prince showed the greatest interest in my commission : and, by his orders, I had free access to the royal library during the whole period of my stay in the city, at such hours and for such time as was convenient to me. Further, on its being represented to the Mahîrâna, through my good friend, Kaviraj Shyamaldas, fMember of Council, that it was impossible for me to examine thoroughly during my stay at Oodeypore the books I had selected as most likely to repay closer investigation, orders were issued to permit me to take away on loan all books I might want. I desire here to tender to H. H. the Mahârâna my most hearty thanks for a concession almost, I venture to think, unique; and also to the Prime Minister, Punnilaldas, for the facilities extended to me.
Thus favoured I was able with the assistance of my agents to csamine more or less closely every book in the collection ; and I brought away with me from Oodeypore some thirty books selected as the most noteworthy, and a complete catalogue, admirably drawn up under the direction of my friend, the Court Poet. The results of iny examination of these I must keep for a separate paper; but I will place at the end of this Report selected extracts from which scholars
* सोमतिलकाचार्यानुजस्य may also be a bahurrihi. + See note on p. 62.
Kaviraj Shyamaldas, who is an excellent Sanskrit scholar, is preparing a history of Mewar, which cannot fail to throw much light on a subject, our knowledge of which, rather than the materials for such knowledge, is sorely deficient. I am glad that I have been able to lend him several important MSS. for his purpose from this year's collection.

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will be able to form an opinion with regard to the value of the collection. I shall be happy to undertake to procure for scholars, with the consent of H. H. the Mahârâna, which I doubt not will be cheerfully given, copies of any of these books.
Oodeypore during the time of my visit was in what we should call a state of great spiritual activity. The Mahârâna and the bulk of his people were celebrating the primæval rites of the Dusserah as Tod saw them, * and as the spectator of a thousand years ago may have seen them. Opposite the little group of English, who watched the great procession of the worshippers of the Sun go past, the reformer, Dynananda Sarasvatî, mounted on an elephant, and surrounded by a little crowd of believers, was there to see honours almost regal paid to the high priest of the famous shrine of Eklinga, whose constant occupation at all other times is to wash, dress, feed, and worship a hideous black stone, but who, for this rite, leaves the holy place and comes into the town. The Digambara Jains in their turn, who are very numerous in Oodeypore, had been fluttered by the arrival in their city from Edur of a Bhattacharya, whose descent by “spiritual succession and the laying on of hands" set him in their opinion high above all other powers, spiritual and temporal, in Oodeypore.
I regret that circumstances prevented me from having an interview with the Brahminical reformer: though, as Professor Max Müller may be interested to hear, I was indebted to him for the loan of a volume of the editio princeps of the Rig Veda, to which I had occasion to refer. But I saw Kanakakîrtti, the Jain teacher, in his mandira, or cathedral, more than once; and obtained a great deal of information from him. Kanakîrtti worthily maintains the traditions of Jain learning. He is the owner at Edur, his chief seat, of a library of Digambara books, numbering according to his own account no less than 10,000 volumes, which he has promised to throw open to me if I can make it convenient to visit that remote town. Among the books brought by the Bhattacharya with him to Oodeypore on the occasion of his present visit, I was highly gratified to come at once upon a poem called the Yaśastila k am, by Somad ev a, which I had been on
* See the first volume of Tod's "Annals and Antiquities of Rajasthan," p. 582.
† 1 visited the shrine of Eklinga, and was a witness of this extraordinary exhibition,

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the look out for ever since I heard from some Digambara friends in Jeypore that I would find that, unlike the Svetâmbara book of the same name, it was an historical work. Kanakakîrtti was embarassed by the crowd of adherents who, unable to follow our conversation, made up for that by the zeal with which they watched our movemeuts: and I was able only to carry away with me a memorandum to the effect that the work, which was written in Samvat 881=A.D. 825, is an account of the deels of Yasodhara, the eldest son of Arikesari in the Chalukya dynasty. Through the efforts of Col. Euan Smith and by the kind interposition of the Oodeypore Durbar, the book has since been copied for me. I hope to have it soon in my hands.
It was very difficult to leave Oodeypore, but my short vacation was rapidly drawing to a close, and I was anxious, before returning to Bombay, to make a personal effort in the way of securing the catalogue of the Bhandar attached to the temple of Santinâth, at Cambay, which the officers of the search have been endeavouring to obtain ever since Dr. Bühler's visit in 1879. On the 27th of October, accordingly, we tore ourselves away from the magic of the place, and the kindness of friends, and after a journey by Nimbahera and Ajmir, lasting over three days and two nights, we left the Bom. bay and Baroda line at the village of Anand, where we found that the Collector, Mr. Grant, had most considerately left his camp for us, and had arranged with the Cambay Durbar for our transport to Cambay. We broke the journey, as I should recommend every one to do, at Borsad, and were much interested in what we saw, under Mr. Gillespie's guidance, of the small Christian settlement there.
Cambay, once in the direct highway of commerce between Eastern Asia and Europe, now a forlorn town which the very sea seems eager to desert, was reached early on the morning of the 1st November; and I was gratified to learn from the Dewan, Mr. Shamrao N. Laud, who had been already busying himself on behalf of the search, that he had every reason to believe that in the course of a day or two I should be allowed to visit the library; and that permission would be given to draw up the long-desired catalogue. At his suggestion, and with much assistance from him, for which, as for his benevolent exertions on behalf of the search, I desire cordially to thank him, we spent the interval in visiting the sights of Cambay. A detailed description would be out of place here ; but the attention of hunters after archæological treasures may perhaps

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be called to the rich harvest that awaits research in the old town, about five miles from the present Cambay. The present town is obviously only the last of a series of attempts to keep pace with the ever-retreating sea ; and I feel certain that a few handfuls of sandy dust alone, in the older town, conceal many fragments of antiquity similar to the magnificent marble statue which some strange chance has raised above ground, and which has such a weird effect on the visitor, who comes upon it, as we did, unexpectedly, after a sharp turn in a dirty lane between mud cottages.
The promised access was duly given; and I spent several days full of interest in turning over with my own hands manuscripts of the authentic antiquity which these Cambay MSS. can boast. The books are kept in a dark underground vault, on stepping out of the light into which you can see nothing that in the least suggests the real character of the place. As the eye becomes accustomed to the darkness, a hole in the wall is seen, which is the entrance into the smaller and darker vault where the books are kept. We gathered below the one window which from above lets light into this strange place, and the keeper of the books grudgingly handed out one after another for our inspection.
The system according to which the pages of palm-leaf MSS. are. numbered has been described by Pandit Bhagvânlâl Indraji in the Indian Antiquary, Vol. VI., p. 42.* In the Cambay MSS. it may deserve note that on the first, second, and third pages, for which the Pandit assigns, in the case of Jain MSS., the ordinary numeral figures, I found universally the marks Fa, ffa, and xff respectively.t Whereas, however, in the case of the other pages, the sign stands on the left, and the ordinary Devanagari numeral sign on the right hand side of the page; in the case of the three first pages the Devanagari numeral sign is sometimes also repeated below the syllabic marks. Moreover, in the compounds of 1, 2, and 3, that is to say, numbers like 11, 12, and 13, the syllabic signs are not always employed.
• Dr. Bühler "transiated this article for the Pandit, who cannot express himself in English, in order, among other objects, to secure the Pandit the credit due to him." The kindly intercession was by no means superfluous. The good Pandit is one of the native scholars already referred to, who do not meet with such fair play from every one.
+ Dr. Buhler has somewhere referred to the practice of marking the first three pages with the separate syllables of the Fren ft; but I have mislaid the reference.

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t
They may be made by writing the syllabic sign for 10 above the ordinary numeral sign.
The sign for 7, which the Pandit writes , and Kielhorn (Report) or T, is in the Canıbay MSS. f. In 27, 37, &c., the sign used is that given by Kielhorn.
The sign for 20 is, as the Pandit gives it, e. Kielhorn found र्थ or थ, O or घु.
The sign for 30 is , never, so far as I could see, mf, which Kielhorn gives. That for 60 is, as the Pandit has it, . Kielhorn's
here may be a misreading.
Permission to make a catalogue was again given; but scholars owe it to the benevolent activity of the Dewan that this time the promise was kept, and not abandoned as soon as the European scholar had been forced to quit the place. The list, which will be placed in the first Appendix to this report, is the work of Mr. Ramchandra Shastri, with whom I have carefully gone over the proofs twice, in the hope of putting it out in as readable a form as possible. I am not satisfied that the keeper of the books has even yet disclosed the whole of the treasures in his charge; but it will be seen that inspection has been given of a very large collection of most valuable MSS.; and I trust that the list as it stands will be acceptable.
The following notes, with regard to all of which I am largely indebted to Mr. Ramchandra Shastri, are put forward with no other pretension than to call the attention of scholars to what has appeared most noteworthy in a rapid review of the list.
The Vasudevahinda, No. 2, in No. 2.-The Vasudevahinda.
three parts, would seem to have been writ
ten by various hands: as Samgh a dá8 ag ani, No. 8, is not in this list credited with the authorship of more than the first section.
The Cambay MS. of a work, which No. 8.--The Srijinendracharitram, otherwise called is now for the first time, it is believed, the Padmanabhakavyam of brought to notice, was written in Samvat Amarachandra.
1297 = A.D. 1241. It differs from a copy of the same work which I have secured for Government, No. 285 of the present collection, in containing, at the end of the poem, a prasastisarga, which is probably of great value. I hope later to sccure a copy of this sarga. The author of the poem, Amara

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chandra, was the pupil of a cháry a-śré-Jin adattas úri, who may be the same as the teacher of that name who died at Ajamera (Ajmir) Samvat 1211 = A.D. 1145.*
I made enquiries about this book on my return to Bombay, and was gratified to receive, through the instrumentality of my pupil, Mr. Ramdass Chubildass, a good copy, which however unfortunately, as has been said, does not contain the chapter with the genealogy. The author tells us that he has composed his work on the model of Hemachandra's Trishashtiśalâkâparushacharitram.
The spiritual genealogy of śrí- PraNo. 9.--The Såntin&tha- dyumnasûri, who corrected for the charitram told in verse by Devasûri.
author Dev a sú ri this poetical account
of Sântinâth, No. 9, is-after the usual reference to Mahavira, the twenty-one Jinas, the two “childless" pupils of Mahâvîra, Gautama, and Sudharma, and the fourteen pûrvas-carried up to Haribhadra, with regard to whom, it is mentioned, that he was the author of one hundred and fourteen books. This, I am told, is commonly stated among the Jains at the present day. Next, though not, of course, in immediate succession, comes Deva sûri- not the author of the present book-who is identified for us by the fact that the world's teacher, Hem a chandrasûri, is spoken of as his pupil. This Devasûri wrote in prâkrit the Sriśântivrittam, which we have here, done into Sanskrit, and put more concisely, I by a later writer of the same name. The great Hema
* Throughout what follows I have consulted Klatt's valuable paper in the Indian Antiquary, September, 1882, entitled Extracts from the Historical Records of the Jainas.
+ This copy of the work was presented to me; and made over by me to the Government collection.
There is an interesting verbal resemblance between the language Devasûri employs of his own work as an adapter
वैदे श्रीदेवचंद्रं तं यत्कृतं प्राकृतं बृहत् ।
श्रीशांतिवृत्तं संक्षिप्य संस्कृतं क्रियते मया ।। and a verse of Somadeva's, the real meaning of which is still perhaps a moot question
यथा मलं तथैवैतन्त्र मनागप्यतिक्रमः।
ग्रंथविस्तरसंक्षेपमात्र भाषा च विद्यते ।। See the note in the second Appendix to this Report, p. ( 121. )

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chandra comes next. His conversion of king Kumârapâla is glanced at in the verse :
नृपतिप्रतिबोधिन्या यद्विरा सुधयामराः । जज्ञिरे पशवोपि श्रीहेमसूर्ति महेम तम् ||
"Let us honour that śri-Hemasûri, by the nectar of whose words, of power to enlighten a king, beasts even were raised to a seat among the immortals." Hemachandra is followed in this enumeration by sri-Devananda súri, with regard to whom the statement is made that he wrote and himself explained a grammar called the Siddhasarasvatam Sabdánus á sanam:
श्रीदेवानंदसूरिभ्यो नमस्तेभ्यः प्रकाशितं ।
सिद्धसारस्वताख्यं यैर्निजं शब्दानुशासनं ||
Śri Devanândasûri had a pupil called śri-Kanakaprabha, and he in his turn a pupil called s ri-Pradyumna. He corrected this book. I find the statement that Sântinâtha attained Nirvana, faqreer, at a tîrtha called Kotiśilâ. In the epilogue to this book, Devasûri, the author of the work, is praised as having overthrown the supremacy of Brihaspati :
बार्हस्पत्याधिपत्यस्य पातने प्रथितोद्यमः ।
अपूर्वः कोपि लोके स्मिन् देवसूरिः कृतोदयः ||
And we are told that he was installed by the sûri sri-Madanendu, as that teacher's successor.
This book was written in Samvat 1338-A.D. 1282.
No. 12.-Badrabâhu's
In Klatt's paper already referred to, it is commentary on the Avasyastated that Bhadrabahu of the Prâchikasútra with notes by Tila- nagotra composed the Upasargaharastotra, kacharya. the Kalpasûtra, and Niryuktis on ten śâstras, viz., Avaśyaka, Dasavaikhâlika, &c., He died in 170 V., at the age of 76. The present book preserves for us the substance of this old writer's commentary on the Avasyakasutra, with the comments of a later writer who speaks as modestly of the gap between himself and his subject, as Kâlidâsa himself, but who hopes that his own deficiencies may render him all the more acceptable as a guide to other babes in the faith:
तत्त्वार्थरत्नौघविलोकनार्थे सिद्धांतसौधांतरहस्तदीपाः । निर्युक्तयो येन कृताः कृतार्थस्तनोतु भद्राणि स भद्रबाहुः || तस्यावश्यकनियुक्तिगवीं दुहन् वृत्तिभाजनेर्थपयः । प्रगुणीकरोमि सरसं रसलोलुपलोकतुष्टिकृते ||

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परं क्व द्वादशांगीभृद्भद्रबाहुगुरोगिरः। मुग्धधीर्वालिशः काहं पदमात्रेप्यशक्तिमान् ।। तद्यदावश्यकमहं विवरीतुं मतिं व्यधाम् | गंगांतरीतुमारब्धस्तदोष्णैकेन कृष्णवत् ।। महाशास्त्रस्य चामुष्य महाकविविनिर्मिते । गंभीरार्थे महत्यौ स्तशूर्णिवृत्तिश्च यद्यपि ॥ तथाप्यत्यल्पधीहेतोरल्पधीरप्यहं पुनः ।
रचयिष्याम्य वृत्तिमुत्तानार्थी लघीयसीम् || Of his own spiritual genealogy Tila k á cháry a gives the following account: He was the pupil of Ert-Sivaprabhasuri, who succeeded śrí- Ch a kreśvara súri, who succeeded śr 1-D har. maghosha. King Jayasiinhadeva, we are told, was a “ swan at the lotus feet of Dharmaghosha." That teacher's predecessor was śrí- Chandraprabha.
The closing lines of the book give an interesting glimpse of the way in which, in that old time, books were finally prepared for publication. The sage, conscious of his own weakness, but in his master's strength, has made this commentary on the Âvaśyakasätra. What through haste he may have explained amiss the learned world is humbly asked to correct : and a prayer is put up that the merit of the work may not be entirely lost to the worker :
एतां वृत्तिं लघुमविषमां सोहमावश्यकीयां तत्पादाब्जस्मरणमहसा मुग्धधीरप्यकार्षम् । तद्यत्किचिद्रभसवशतो दृष्टमस्यामशुद्धं तत्संशोध्यं मयि कृतकृपैः सूरिभिस्तत्त्वविद्भिः।। वृत्ति रचयता चैतां सुकृतं यन्मयार्जितम् ।
। भवेहं तेन स्यां श्रुताराधनतत्परः॥ Then follows the date put in verse like the rest of the epilogue, that it may endure so long as the book shall last.
शतद्वादशकेब्झानां गते विक्रमभूभुजः।
संवत्सरे षण्णवते वृत्तिरेषा विनिर्ममे || “When twelve hundred of the years of Vikrama the king were gone, in the ninety-sixth year this commentary was made." The book was therefore composed in A.D. 1240 ; and the Cambay copy was written in that town, where we may presume it has remained ever since, in A.D. 1389.
But the book is not yet ready to be published. Before it undergoes that ordeal it must be revised or corrected ; and that labor of

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love is undertaken for the Master by "oor 'virtuous and learned pupil," śri. Padma sûri, who has been in that work “an eye to help us."
Mention must also be made of another pupil, of lower rank, who has written out the new work in this its first copy.t
शिष्या नः शस्यचारित्राः सर्वशास्त्राब्धिपारगाः। अस्यां सहायकं चक्षुः श्रीपद्मप्रभसूरयः॥ शिष्योस्माकमिमां वृत्तिमखिन्नः शास्त्रतत्त्ववित् ।
अलिखत्प्रथमादर्श यशस्तिलकपंडितः।। What follows has been added by the scribe of the Cambay copy; and is not without its own interest
ससपादत्रिशत्यस्यां श्लोकद्विषट्सहस्रिका ।
प्रत्यक्षरेण संख्यातादिति निश्चितवानहम् ।। संवत १४४५ चैत्र वदि३ सोमे श्रीस्तंभतीर्थ कायस्थज्ञातीयमहंजनीसुत म. मालोकन लिखितं ।।
माल्हणदेवीसुतविशुद्धवासनावश्यकलघुवृत्तिम् ।
लेखयतिस्म शरांबुधिशक्राब्दे स्तंभतीर्थपुरे ॥ The name of the scribe was Mâloka, and he got his commission from Mâlhaņadevi, who desired in this way to do something for the good of the soul of her dead son. As her husband's name is not mentioned it is probable that Mâlhaņadevî was a widow.
This is a collection of queries, put, No. 15.-The Satapadik& of Mahendrasimha.
according to the story, to the sage Dhar
maghosha, by a certain over proud sûri, and of the detailed answers with which Dharmaghosha confuted his opponent, with a commentary by Mahendrasimha. The method is a favourite one in Jain books; and we may recall, in connection with it, both the responsa prudentium of the Roman lawyers,
* Padmaprabha is called Sri-Padmaprabhastri, a fact which would indicate that Tilakacharya, at the time of writing, had already indicated Padmaprabha as his successor.
+ Prathamadarse. If I am right in the way in which I have taken this phrase, it shows that &darsa, as applied to a book, is neither, as the St. Petersburg Dictionary appears to take it, a copy in the strict sense of that word, 'nor, as Wilson explained it (B. R. sub voce), the original manuscript from which a copy is taken. Âdarsa may be applied indifferently to such an original manu. script, and to all copies taken from it. Each is a glass' in which the reader may see the reflection of the author's mind.

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and the questions with which the Scribes and Pharisees " sought to puzzle" the teacher they hated. The latter perhaps of the two presents the closer analogy; as the specific object of the one party, in this game of question and answer, is generally, as here, represented as being to confound rather than to seek instruction, The date of the composition of the text of the Praśnottaram, or
3 6 12 Catechism, is given both in a chronogram guņarasaravi, and in figures, Saṁvat 1263=A.D. 1207. The author, Dharmaghosha is said to have succeeded śrím aj Jay a si mh a sűri, who was the pupil of śrimad Aryarakshtita súri. The present
commentary was composed in the year from Vikrama udadhigraha
12
suryasâ ukhye, or Samvat 1294=A.D. 1238, by a sûri who can only have been one remove from the author of the text.
We have already, No. 12, seen mention No. 23.-The Niryaktis
made of Badrab áhu, who, according of Badrabahu.
to the pattávalls of theKharataragachchha, "composed the Upasargaharastotra, the Kalpasutra and Niryuktis on ten sastras, viz., Âvasyaka, Daśavarkalika, &c., lived forty-five years in griba, seventeen in vrata, fourteen as yogapradhâna, and died in 170 V., at the age of seventy-six."* From the present fragment of a volume containing the Niryuktis of this writer, we learn that they were commentaries on the following works-(1) the Avaśyakasútra, (2) the Dasavaikâlikasútra, (3) the Uttaradhyayanasútra, (4) the Acharangasûtra, (5) the Sukritangasútra, (6) the Daśaśrutaskandasûtra, (7) the Kalpasútra, (8) the Vyavaharasútra, (9) the Süryaprajnapti, and (10) the Rishibhâshitâni.
No. 29 is a copy of a commentary on No. 29. A copy of Hemachandra's commentary on the Jivasamâsaprakaranam by the great the Jivagam&saprakaranam, Hem ach andra. The book ends with written with his own hand.
" the abrupt statement jîvasamâsavrittih samaptâ," the commentary on the jivasama sa is finished," no author's name being given. The reason for this omission, if we may trust the colophon--and I know of no reason why we should not trust itis that we have here a venerable relic in the shape of an original copy of one of Hemachandra's works :
* Indian Antiquary, September 1882, p. 240.

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ग्रंथाग्रं ६६२७ संवत् १९६४ चैत्रशुदि ४ सोमेद्येह श्रीमदणहिलपाट के समस्तराजालिविजेत महाराजाधिराजपरमेश्वरश्रीमज्जयसिंहदेवकल्याणविजयराज्ये काले प्रवर्त्तमाने यमनियमस्वाध्यायध्यानानुष्ठानरतपरमनैष्ठिकपंडितश्वेतांबराचार्यभहारक श्री हेमचंद्राचार्येण पुस्तिका लि० श्री०
एवं
"The number of the granthas is 6627. In Samvat 1164 [=A. D. 1108] this day, being Monday the fourth of the light half of the month Chaitra, here, in Holy Anahilapâtaka in the reign of the king of kings, Jayasimhadeva, conqueror of Kalyana, the 'devout and learned' śvetâmbara teacher bhaṭṭâraka śrî Hemachandracharya wrote down this book."
The terms in which Hemachandra bere speaks of himself, and which I have translated freely, "devout and learned" refer more to his disposition (yamaniyamas vadhyâ yadhyânânushṭhânarata), and what may be called his official status (paramanaishthika pandita) than to personal achievements; and need not in them selves be any bar to the acceptance of this assumption as genuine, even if we put out of sight the consideration that Hindu authors, as a rule, were not much troubled with false modesty. I leave the question to more competer.t hands; but it was impossible not to dwell for a moment on the interest attaching to a book, which may be in the handwriting of the great teacher who, writing when English history was hardly yet begun, has, from his urn,* ruled the spirits of so many generations, and is potent still.
The scribe, of what must be a copy of the sabdânusâsanavṛitti
contemporary with Hemachandra himself, more learned than his present congeners, here gives a clue to his date in one of the verses he appends at the end of the book :
No. 33. The Śabdânussanavritti of Hemachandra.
कर्णे च सिंधुराजं च निर्जित्य युधि दुर्जयम् । नाना चक्रे महाभारतमन्यथा ॥
"Śrî Bhima now gives a new version of the Mahabharata, by conquering Karna and the Sindhu king, a foe (or foes) hard to beat."t
"The great of old! The dead but sceptred sovrans who still rule Our spirits from their urns."
Byron's Manfred, Act iii., Scene iv.
+ Compare," Then Bhima, crossing the bridge, advanced with his army into Sindh, the Raja of which country, whose name was Hummook, coming to oppose

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The row of Jain books is broken here No. 34-The Sumbhali.
by a Brahminical work on erotics by one matam of D&modaragupta.
Damodaragupta, which would appear to be of a somewhat amusing character. The scene of the poem is laid at Benares, a city whose courtesans even, we are told, may attain union to Siva. One Malatí, an ornament of her sex' (yoshidbhů. shaņam), who is described as
पेशलवचसा वसतिः लीलानामालयः स्थितिःप्रेम्णः ।
THT: QTTETETATATERT and who may be the same as the Sumbhali who gives the book its title, heard one day from the terrace of her house the Arya verse* :
यौवनसौंदर्यमदं दूरेणापास्य वारवनिताभिः।
योन वेदितव्याः कामुकहृदयार्जनोपायाः।। “ Trust not, 0 women, in your youth and beauty; but make yourselves acquainted with the methods of acquiring the hearts of your lovers." Màlati determines within herself that this is the advice of a friend, and sets off to the house of Vikarâlâ, whose door was beset with lovers,' from her to learn those
"Wonderful ways For beguiling the hearts of men."
The history of this copy of HemachanNo. 36.-The Yogasastram of Hemachandra, with dra's Yogasastravivaranam as told in the the commentary by the lines added at the end, is interesting in same author.
more ways than one. Written in Saṁvat 1292 = A.D. 1236, it was presented to Padma deva sûri, the immediate successor of śré-Mána tuig as úri, by a Jain Sister, if we may so speak, the whole story of whose 'taking the vow' is here told at length. The merchant Ganiyaka, of the lineage of Dharkkata, and his guileless wife Guņasrih, had one child only, a daughter whom they loved dearer than life.t Standing by the side of Sister Prabhavati, this dearly loved child took at the hands of the good teacher Pradyamnasûri, the five great vows, to injure no him in fight, a contest ensued. The Moon-descended Bhima fought valiantly, and taking many prisoners, subjected to himself the Raja of Sindh. Bhima next went against Karna the Raja of Cheda, who made submission."-Forbes' Ras Mald, Vol. I., p. 83.
• This common device takes the place with Indian writers of our inotto prafized to a book.
† Join a FAİTTETHET.

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living creature, to speak no falsehood, to rob no man of his goods, to keep her virginity, to know nothing as her own. Thereafter she became the servant,-the bee that hovered round the lotus feet-of the sisters Jagasriḥ, Udayaśrîḥ, and Śrichâritraśril, and caused this book to be written and presented to the teacher who had initiated her.*
The spiritual genealogy of śrî-Mânatungasûri, the immediate predecessor of the recipient of the book, is, in the lines immediately preceding, carried up to śri-M áhadeva of the house of Chandra. In his line rose prabhu Mána tu ngagana bhrit, in his Buddhiságara guru, in his Pradyumnasûri. Pradyumnasûri had a pupil Deva chandragana bhrit, known far and wide as the leader of the gachchha, a lord among the wise (munisvara). Devachandra had two chief pupils; the first śriMánadeva, the other sri-Purna chandra. The Mânatungasûriguru, who was the preceptor of our Pradyumnasûri, sat in the seat of śrî-Mânadeva. The writing of the book was completed on Sunday the eighth day of the light half of the mouth Kârtika, in Samvat 1292.
In his "India: What can It teach us?" p. 336, Max Müller refers to Bhao Daji's statement to the effect that Jain records mention Siddhasenasûri, a learned Jain priest, as the spiritual adviser of Vikramâditya. Professor Jacobi, it is added, states in his Kalpasûtra Pref., p. 14, that Siddhasena is a Jain author, who is said to have made the Samvat era for king Vikramaditya.
No. 41-Siddhasenadivakara's commentary on the Pravachanasâroddhara of Nemichandra.
My shastri recognised the present workt as, of two commentaries on Nemichandra's Pravachanasâroddhâra, that attributed to Siddha sena divákara; and his story with regard to this writer is as follows. Divâkara was a Brahmin proud of his learning, who was conquered in argument by the Jain Vriddhavâdin, and in pursuance of an engagement he had given, became thereupon the convert and pupil of his opponent, taking the name Siddhasena in addition to his own. For the sin of having presumptuously thought to turn
I am told that at the present day women in the Jain community who desire to abandon the world never have the vows administered to them by men, but by those of their own sex, who are already religious recluses. + Compare No. 149.

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67
the sacred books of the Jains from Magadhi into Sanskrit, he was ordered by Vriddhâvadin to visit all the Jain temples in existence; and he spent twelve years in the performance of this penance. Coming one day to Ujjayini he entered the temple of Mahadeva in the vicinity of that city, which is still a place of pilgrimage ; and, instead of worshipping the lingam, lay down, put his feet up against it, and so fell asleep. The startled worshippers of Siva brought Vikramaditya to the place, who, disregarding the sage's assurance, that the lingam would have flown to pieces if he had worshipped it, or shown it any sign of respect, ordered him to be beaten as a sacrilegious wretch. With the first blow shrieks were heard from the women's apartments, and it soon became known that each blow administered to Siddhasena told, not upon him, but upon the person of the king's favourite wife. Siddhasena was released; and raised his hand as if in honour of the lingam. Straightway it was broken in two; and a great light appeared, in the midst of which was seen the majestic form of Rishabhadeva. No. 57.-A Chûrni and
This is a book which in Saṁvat 1296= Vritti on the Pakshikapra. A.D. 1240, certain pilgrims from Nâgpur, * tikramaņasútra.
whose names are given, having heard the scriptures expounded “here in Vijapur, *" in the paushadhaśâlâ, or Hall of Fasting, by Devendra sûri, Vinay ach andra s úri, and Dev a bh a drag ani, and having considered that the world is nought, caused to be written for the use of the faithful.
No. 58.-- Abhayadevasů.
The date of the composition of this work ri's commentaries on the is given as Saṁvat 1120=A.D. 1064 : sâtras of the four argas. and it deserves note that the present copy was written Samvat 1184=A.D. 1128, only sixty-four years later. A bh a ya deva s úri finished the book in Aşahila-pâ tak, in the Dusserah of the year mentioned, and in correcting it he was assisted by a host of pandits of whom Drona is singled out as the chief.
The author of this book VijayaNo. 60.-The Bhuvana. sundarikatha of Vijayasim. sisih a sú r i who wrote in Saṁvat 1365= hasûri.
A.D. 1300, calls bimself the pupil of Samudra súri; and he refers to the works of Padalipta, Bappabhatti, and Haribh a dra.
Both cities in Gujarath.

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OPERATIONS IN SEARCH OF SANSKRIT MSS.
No. 62.- Sildngasûri's This manuscript was written in Samyat commentary on the Achd. 1303=A.D., 1247, when Visaladeva was rugasůtram.
king in Anahila-pâtak, for the use of this great minister Tejahpala,
No. 111.-Vivekamanjari In the last lines of his book A sad a is of Asada.
nued
called the son of Raja Ka tu k a, the ornament of the race of Bhillamâla. Bhillamåla is the Sanskrit form of the name of the town now called Bhinmal in Marwar. Asada wrote in the year whose sign is the eight vasus, the four oceans, and the twelve suns, i. e. 1248=A.D. 1192.
This is a hand-book for poets, written No. 120.—The Kavisiksha of Jayamangalacharya.
by a Jain at the time when the great
Jayasimha was king (A.D. 1094–1143) His book contains at least one verse which should not be allowed to perish :
न कवित्वमधर्माय मृतये दंडनाय वा।
कुकवित्वं पुनः साक्षान्यूनमाहुर्मनीषिणः ॥ "It is no sin not to write verses; for that a man need neither die nor take a beating : but to write bad verses, this is a fault in the eyes of all wise men."
This fragment preserves for as the fact No. 130.-The - - -
that Jin a bh a dramuni, pupil of mêlapagaranakaha.
Salibhadra, wrote in Sarivat 1204=A.D 1148.
A complete copy of the work already No. 149.-Siddhasenasů. ri's commentary or Nemi- noticed under No. 41. The text ends
with a Jain rendering of the Roman roddh&ra.
poet's
"dum Capitolium Scandet cum tacita virgine pontifex," which the commentator is at some pains to reconcile with the indifference that befits a saint:
जाव जुई भुवणत्तयमेयं रविससिसुमेरुगिरिजुत्तम् ।। पवयणसारुद्धारो ता नंदउ बऊ पडिज्जंतो ।। ६ ।।

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IN THE BOMBAY CIRCLE.
69
इह यद्यपि यद्भवितव्यं तदेव भवति तथापि शुभाशुभफलत्वाच्छोभनायें प्रशंसा विधेयेति दर्शनार्थमायशसा [दर्शनार्थ माशंसां कुर्वन्नाह यावदेतद्विजयते भुवनत्रयं स्वर्गमर्त्यपाताललक्षणं रविशशिमेरुगिरियुक्तं दिनकरतुहिनकरसुरगिरिपरिगतम् तावदयं प्रवचनसारोद्धारग्रंथो बुधैस्तत्त्वावबोधबंधुरबुद्धिभिः पठयमानो नंइतु शिष्यप्रशिष्यपरंपराप्रचारितरूपां समृद्धिमासादयतु ।।
Yaś odeva s úri, Nem ich andra sûri and Vijay as a. na súri, were three pupils, in that order, of Amradev a sûri, who was the pupil of Jinach andra.
No. 122.-The Sobhana. The last book I can refer to here enjoys stuti.
a great reputation among the Jains, but to our minds must present a melancholy specimen of perverted ingenuity. It is a poem in ninety verses so constructed that the second and fourth lines of each verse agree, to the letter, in sound, but present a different sense. The author, so bh an á chá rya, is said to have been the brother of Dhanapâla.
Before closing this Report I desire, as one of the officers placed by Government in charge of the search for Sanskrit manuscripts in the Bombay Circle, to enter my protest against the view that the work may, so far as the Bombay Circle is concerned, be held to be nearing its term. It is under this, or some similar impression, I am persuaded, that Government have been induced to sanction the diversion, to purposes not originally contemplated, of little less than half the grant assigned by the Government of India "for the discovery and preservation of the records of ancient Sanskrit literature."* In Dr. Bühler's time that sum stood, as originally fixed by the Government of India for Bombay, Rajputana, Central India, and the Central Provinces, at Rs. 8,000. The first raid upon this by no means extravagant sum was
* I quote this definition of the purposes of the search from the Government of India Resolution in the Home Department of 9th February 1878. How little it is the case that the preparation of a catalogue raisonnée was one of the main objects for which the search was originally ordered by the Government, will be best seen if I reproduce here the opening paragraphs of that Resolution :
"RESOLUTION.- At the instance of Pandit Rádhákrishna, of Lahore, a scheme was sanctioned by a Resolution in the Home Department, dated 3rd Novem. ber 1868, for the discovery and preservation of the records of ancient Sanskrit literature at an outlay of Rs. 24,000 per annum. The chief features of the Boheme were as follows:

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OPERATIONS IN SEARCH OF SANSKRIT MSS.
committed by Dr. Burgess, who succeeded in diverting Rs. 1,500 to his work on inscriptions. In November, 1881, “when on the point of leaving India," Dr. Kielhorn formally advised Government that the diminished grant of Rs. 6,500 was a great deal too much for the purpose in hand; and that the Rs. 2,000 required for his scheme for a catalogue raisonnée of the Poona collection might be taken from
(1) “ To print uniformly all procurable unprinted lists of the Sanskrit manu.
scripts in Indian libraries, and to send them to the various learned Societies of Europe, and to individual scholars in Europe and India, with an intimation that the Government will carefully attend to their suggestions as to which of the manuscripts therein mentioned should be examined, purchased, or transcribed ;
Tour expense of competent scholars.
Purchase of munu
scripts.
of Transcription
manuscripts.
TOTAL
(2) "to institute searches for manuscripts, and to this end to prepare lists
of desirable codices; to distribute these lists among scholars and other persons willing to assist in the search, with a request that they will report their discoveries to such officer as may, from time to time, be appointed by the Government of India, and to depute competent
scholars on tours through the several Presidencies and Pro. vinces to examine the manuscripts reported upon, to seek new manuscripts, to purchase manuscripts procurable at
reasonable rates, and to have Rs. Rs.
copies made of such manı. Bengal...........
1,000 1,000 1,2003,200
1,000 1,000 Bombay .........
scripts as are unique or other
1,200 3,200 Madras and
wise desirable, but which the Mysore.......... 1,000 1,000 1,2003,200
possessors refuse to part North-Western Provinces ...... 500 500 600 1.600
with; and Punjab ........
500 5001 6:0 1.600 Oudh 500 500 600 1,600
(3) "to grant to the Asiatic Society Central Pro vinces ......... 500 500 600 1,600
of Bengal an additional alRajputana...... 1,010 1,000 1,200 3,200
lowance for the publication 6,000 6,000 7,200 19,200
of Sanskrit works hitherto Printing Native catalogues of
unprinted. desirable manuscripts ......
1,000
The statement given in the margin Additionalgrant to Asiatic So
shows the financial result of the ciety ............ Sundries.........
scheme, i.e., how the Rg. 24,000 sano. tioned as the annual expense for carrying it out are distributed."
...
3.00
000
27.000
After a review of the several results, the Government of India resolved that these warranted a prosecution of the search.

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the grant without prejudice to the objects for which the grant was sanctioned. “The allotment of Rs. 2,000 for cataloguing purposes," Dr. Kielhorn wrote, “will leave only Rs. 4,500 for the purchase of new manuscripts. But in my opinion this sum will now, when unknown or desirable manuscripts become rarer every day, and after I have secured for Government many of the ancient palm-leaf MSS. known to exist, be amply sufficient, and I venture to point out that the proper cataloguing of the manuscripts which Government possesses is as important a matter as the acquisition of new manuscripts, and was one of the main objects for which the search was originally ordered by the Government of India."*
I am persuaded that no one who is himself actively engaged in the search for manuscripts in India will homologate the views here expressed, in so far as they point to the desirability of contracting our efforts for the discovery and purchase of unknown works, or of better copies than those already secured of known works. To me it seems that the time is ripe for effecting even more than has yet been done; and that Dr. Bühler's great success in India, and the acquisition of palm-leaf MSS., to which Dr. Kielhorn is here referring, are an incentive rather than a discouragement to future effort.
In two important respects the existing conditions are certainly more favourable than those in which Dr. Bühler had at first to work. Thanks to an enlightened encouragement of secondary education, we have, scattered over the country, a body of men who have learnt Sanskrit in our colleges, and who, I am confident, want only leading and encouragement, to explore libraries in numbers vastly greater than the officers in charge of the search can hope to undertake, with an energy and intelligence which may be trusted to secure good results. And it is also, I think, true that the old feeling of jealousy as to the motives and objects of Government in making this search is dying out. That feeling, in so far as the educated classes are concerned, was by no means either unnatural or unjustifiable at the time when the search was first ordered, and when a Secretary to the Council of the Governor-General was found urging that everything
# Dr. Kielhorn's letter to the Director of Public Instruction of 30th Novem. ber 1881, as given in Government Resolution in the Educational Department No. 2053, 27th December 1881.

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72 OPERATIONS IN SEARCH OF SANSKRIT MSS. IN THE BOMBAY CIRCLE.
obtained in working out the scheme should be "sent to Europe."* It is now generally understood that the work is not being prosecuted on lines with which no one could reasonably expect a native scholar to sympathise; and we have year by year in greater force the active support of the educated classes throughout the country. The unreasoning prejudice raised on religious grounds is dying more slowly; but in that respect, too, matters are steadily improving. And I need not say that when that last obstacle vanishes, results may confidently be looked for of supreme importance.
In these circumstances it will be readily understood that it is matter of great regret to me personally that, after long waiting, I find myself put in part charge of the work of travelling and purchasing books over a district which comprises nearly a third of the peninsula, with a yearly grant for all expenses of Rs. 2,225.+ I venture respectfully to urge that the sum is altogether inadequate; and to express the hope that arrangements may be possible for restoring the grant to the amount originally sanctioned out of Imperial revenues. I would fain hope, also, that it may be found possible to elicit, in favour of an undertaking that has the support of the most enlightened of the native community, that public spirit in the private citizen which has never been wanting in Bombay. I have in this connection to tender here my best thanks to the Bombay Branch of the Royal Asiatic Society for permitting this Report to appear as a number of their Journal, and for contributing towards the expense of its publication.
"To Europe we should send everything obtained in working out this scheme, original MSS., copies, extracts; for in Europe alone are the true principles of criticism and philology understood and applied, and, fifty years hence, in Earope alone will any intelligent interest be felt in Sanskrit literature. There will then, it is safe to say, be as few Sanskrit scholars in India as there are now Greek scholars in Greece."-Note by Mr. Whitley Stokes. See Gough's Records of Ancient Sanscrit Literature, p. 5.
Mr. Bhandarkar and I have had the disposal of Rs. 6,500 during the year under report. But that was due to the fact that as yet nothing has had to be paid towards the catalogue scheme.

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ग्रन्थोद्धृतानि
नं० २६ कामाक्षीस्तुतिशतककम् - सूककविः प० ४१ आ० श्रीकामाक्षीदेव्यै नमः
भीमो वयमंजलिं प्रतिदिनं बंधच्छिदे देहिनां कंदर्पागमतंत्रमूलगुरवे कल्याणकेलीभुवे ॥ कामाक्ष्याघनसारपुंजरजसे कामद्रुहश्चक्षुष मंदारस्तवकप्रभामदजुषे मंदस्मितज्योतिषे ॥ १ ॥
च० ज्योतिष्कणेभ्योनमः १००
इति श्रीमूककविसार्वभौमकृतौ मंदस्मितज्योतिर्वर्णननाम शतकं संपूर्णम् ॥ आ० महिम्नः पंथानं मदनपरिपंथिप्रणयिनि
० चिद्रूपकलया ॥ ९९ ॥
इति श्रीमूककविसार्वभैोमेन कृतं पादारविंदशतकं संपूर्णम् आ० कारणपरचिद्रूपा कांचीपुरसीम्नि कामपीठगता ॥ च० पीयूषधोरणी दिव्या ॥ १०० ॥
इति श्रीमूककविविरचिते आर्याशतकं संपूर्णम्
आ० मोहांधकारनिवहं विनिहं तुमीडे
च० अयमेव भेदः ॥ १०० ॥
इति श्रीमूककविसार्वभौमकृतौ कटाक्षशतकं संपूर्णम्
आ० पांडित्यं परमेश्वरि स्तुतिविधौ नैवाश्रयंते गिरां
닝
तपोविपिनधाविनं सततमेव कांचीपुरे
विहाररसिका पुरा परमसंविदुर्वीरुहे ॥
कटाक्षनिगडैर्दृढं हृदयदुष्टदंतावलं
चिरं नयतु मामकं त्रिपुरखैरिसीमंतिनी ।। १०० ।।
इति श्रीमूककविसार्वभौमकृतौ श्री कामाक्षीस्तुतिशतकं संपूर्णम् ॥
नं० ३१ काव्यप्रकाशः प० ६४
अन्ते ॥
संपूर्णमिदं काव्यलक्षणम् ॥ ||
इति श्रीकाव्यप्रकाशेर्थालंकारनिर्णय नाम दशम उल्लासः ॥ १० ॥
J

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EXTRACTS FROM MANUSCRIPTS
इति श्रीभट्टराजानकमम्मटयोः कृतिः काव्यप्रकाशकः काव्यदोषगुणालंकारनिरूपणग्रंथः समाप्तः ग्रंथाग्रसंख्या ॥ २५०० ।।
...."गणि नयविजयाह्वो लेखयामास रम्यम् ॥ ३ ॥ शशिशिवनयनाधिश्वेतवाहोन्मितस्य बहुलबहुलपक्षे वत्सरस्य प्रधाने ।। यदरुणपुरमध्ये पुस्तकं रम्यवर्ण मुदमिदमिह दत्तां तद्विपश्चिहिजेभ्यः ॥४॥
नं० ३२ काव्यप्रकाशटीका प० १२८ आदिः ढुंढिसंज्ञमभिनौमि सिद्धिदं विघ्नराजमभिसुंदराधरम् ॥
आंध्रदेशे वत्सगोत्रीयरामेश्वरस्तसुतो नरसिंहभट्टस्तत्सुतो मल्लिनाथस्तत्सुतो नारायणो ज्येष्ठ : कनीयान् सुतो नरहरिः॥
सबसु ग्रह हस्तेन ब्रह्मणा समलंकृते ।
काले नरहरेर्जन्म कस्य नासीन्मनोरमम् ।। १३ ।। विचार्य सर्व सुखमेव दुःखं सुधामये ब्रह्मणि लोलुपस्य । संन्यस्यतस्तस्य बभूव सार्था सरस्वतीतीर्थ इति प्रसिद्धिः ॥ १५ ॥
काश्यां सरस्वतीतीर्थमतिना तेन रच्यते । टीका काव्यप्रकाशस्य बालचित्तानुरंजिनी ॥ १७ ॥
नं० ३३-काव्यप्रकाशटीका प० २९६ अन्ते
सिद्धिरिति शुभम् ॥ इति श्रीममाटाचार्यविरचिते काव्यप्रकाशे राजानकानन्दकृते काव्यप्रकाशदर्शनेऽपरनाम्नि अर्थालंकारनिदर्शनो नाम दशम उल्लासः इत्येषमार्गो विदुषां विभिन्नोप्यभिन्न एकः प्रतिभासते यत् ॥ न तद्विचितं [] यदमुत्र सम्यग् विनिर्मिता संघटनैव हेतुः॥ विदुषां ध्वनिकृत्मभृतीनां य एष मार्गः स्वसिद्धान्तसिद्धान्तस्तद्वन्थगतं तेन पृथक्पृथगवस्थितोप्येकरूपतया प्रतिभाति तत्र संघटनैव तिमितम् विक्षिप्तस्य सुखावबोधायकत्र संग्रहणं या संघटनेत शादेकात्मताप्रतिभासत् एतेन च महामतीनां प्रसरणहेतुरेषग्रंथः ग्रंथकृतानेन कप्यकथितमप्यसमाप्तता दपरण च परितावशेषत्वाद्विखंडोपि अखंडतया यदवभासते तत्र संघटनैव माधो हेतुः नहि सुघटितस्य संधिबंधः कदाचिल्लक्ष्यतेत्यर्थशक्त्या ध न्यते यदुक्तं ।।

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ACQUIRED FOR GOVERNMENT.
75
कृतः श्रीमम्मटाचार्यवर्यैः परिकरावधिः । प्रबन्धः पूरितः शेषोविधायलढ [क] सूरिणा इति अन्येनापि उक्तम् काव्यप्रकाशदह [श] कोपि निबन्धकृद्भयां द्वाभ्यां कृतेपि कृतिवां [नां] रसतत्वलाभः ।। लोकेस्ति विश्रुतमिदं नितरां रसालं
वन्व [बंध प्रकाररचितस्य तरोः फलं य[] संपूर्णोयं काव्यप्रकाशग्रन्थः ।।
नं० ६७ चारुचर्याशतकम्-क्षेमेन्द्रः प०७
ॐ नम: शिवाय ॥ श्रीलाभसुभगः सत्यासक्तः स्वर्गापवर्गदः । जयतात्रिजगत्पूज्यः सदाचार इवापरः ॥१॥ ब्राह्म मुहूर्ते पुरुषस्त्यजेन्निद्रामतंद्रितः। प्रात:मबुद्धं कमलमाश्रयेच्छ्रीगुणाश्रया ॥२॥
न कुर्वीत क्रियां कांचिदनभ्यर्च्य महेश्वरम् । ईशार्चनरतं श्वेतं नाभूनेतुं यमः क्षमः ॥ ४ ॥ नोत्तरस्यां प्रतीच्यां वा कुर्वीत शयने शिरः । शय्याविपर्ययागभौदितेः शक्रेण पातितः ॥ ६ ॥ अर्थिभुक्तावशिष्टं यत्तदनीयान्महाशयः । श्वेतोर्थिरहितं भुक्त्वा निजमांसाशनोभवत् ॥ ७ ॥
मातरं पितरं भक्त्या तोषयेन प्रकोपयेत् । मातृशापेन नागानां सर्पसत्रेभवक्षयः ॥ १६ ॥
स्त्रीजितो न भवेद्धीमान् गाढरागवशीकृतः। पुत्रशोकादशरथो जीवं जायाजितोत्यजत् ।। २६ ।।
न कदर्यतया रक्षेलक्ष्मी क्षिमपलायिनीम् । युक्त्या व्याडींद्रदत्ताभ्यां हृता श्रीनंदभूभृतः ॥ ४६ ।।

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प्रभुप्रसादे सत्याशां न कुर्यात् स्वमसन्निभे । नंदेन मंत्री निहितः शकटालोहिबंधने ॥ ५५ ॥
आ०
यत्नेन शोषयेद्दोषान्न तु तीव्रव्रतैस्तनुम् । तपसा कुंभकर्णौभून्नित्यनिद्राविचेतनः ॥ ६१ ॥
बिडंबयेन्न वृद्धानां वाक्यकर्मवपुःक्रियाः । श्रीसुतः प्राप वैरूप्यं विडंबिततनुर्मुनेः ॥ ६३ ॥
उद्वेजयेन तैक्ष्ण्येन रामाः कुसुमकोमलाः । सूर्यौभार्याभयोच्छित्यै तेजो निजमशातयत् ।। ७८ ।। पद्मवन्न नयेत्कोशं धूर्त्तभ्रमरभोज्यताम् । सुरैः क्रमेण नीतार्थः श्रीहीनोभूत्पुरांबुधिः ।। ७९ ।।
बंधूनां वारयेद्वैरं नैकपक्षाश्रयो भवेत् । कुरुपांडवसंग्रामे युयुधे न हलायुधः ॥ ८८ ॥ परोपकारं संसारसारं कुर्वीत सत्ववान् । निदधे भगवान् बुद्धः सर्वसत्वोद्धृतौ धियम् ॥। ८९ ।।
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जन्मावधि न तत् कुर्यादंते संतापकारि यत् । सस्मारैकशिरःशेषः सीताक्लेशं दशाननः ।। ९४ ॥
श्रव्या श्रीव्यासदासेन समासेन सतांमता । क्षेमेंद्रेण विचार्यैर्यं चारुचर्या प्रकाशिता ।। १०० ॥ इति श्रीमन्महेश्वराचार्यवर्यक्षेमेंद्र कृतमुपदेशशतकं चारुचर्याभिधं समाप्तम् ।।
नं० ८१ दशकुमारचरितदीपिका प० १५ सिद्धि श्री गणपतये नमः
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अभिवाद्य सहस्रांशुं तमोनं लघुदीपिका । कुमाराणां दशानां च चरितस्य प्रकाश्यते ॥ १॥ श्रुत्वेति । वृत्तांत प्रकारः । चंद्रकइति... कोशलाभिजनत्वात् कोशलवंशजत्वात् ॥ ॥ इति श्रीदशकुमारचरितविवरणे अष्टम उच्छ्वासः ॥
च०

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नं०९१-देवीस्तोत्रम् प०१५
आदि ॐ नमो गुरवे रलाकराभ्यन्तरतो गृहीत्वालंकारसूत्राणि यथाक्रमेण ।।
बंदीव देव्या गिरिराजपुत्र्याः करोमि शंसं श्रुतिगोचराणि ॥ श्रीत्रयीश्वरमित्रात्मजश्रीशोभाकरमित्रविरचिते अलंकाररत्नाकरेलंकारसूत्राणि आमुखैकारूपदं पुनरुकवदाभासम् ॥१॥ क्षमावनी लोकजनार्तिहानी झुमत्सुपर्वद्रविणार्थदात्री ॥ व्यनक्तु सिंहातु [नु ] पदाधिरुच्चैरुमाम्बिका मे दयया महोत्सवम् ॥
अत्र क्षमा अवनी इति लोक जन इति आति हानि इति न्यु [[] मत्सुपर्व इति द्रविण अर्थ इति पदअंघ्रि इति उमा अम्बिका इति महउत्सव इति आमुख्ये एकार्थत्वं वस्तुतस्तु पर्यवसानेन्यार्थत्वेन पुनरुक्तवदाभासं नामालंकारः अनवितादाच्यत्वं कायादेन प्रकल्पिते मुख्यार्थबाधसम्बंधफलाभावाव्रक्ष्यता असंबंधाभिधायित्वप्रसंगाद्यंगनापि न अत्र मस्य चार्थस्य न धर्मः पुनरुक्तता पुनरुक्तोपि वा तत्वे स एव स्यादलंकृतिः पौनरुक्त्यमलंकारस्तेनानर्थस्य कस्यचित् इति परिकर श्लोकः पुनरुक्तवदाभासं
तुल्यरूपवृत्तियमकं ॥२॥ तुल्यरूपत्वं स्वरव्यंजनसमुदायगतस्य क्रमस्य तुल्यत्वे भवति ॥ कंपात् कृतांतस्य कृतानुकंपा कंपाति नो यांघि नतेद्रकंपा । कालीव संतापहरापि काली काली नृणां सफलदास्तु काली ।। ॥ यमकम् ॥२॥
अलंकारसूत्राणि यथाक्रमेण. १ आमुखै [ख्यै] कारू [र्थ] पदं पुनरुक्तवदाभासम् ।। २ तुल्यरूपवृत्ति यमकम् ॥ ३ योईयोः साम्यं छेकानुपासः॥ ४ अन्यथा छेकानुप्रासविपरीतो वृत्त्यनुप्रासः॥ ५ तुल्याभिधेयभिन्नतापर्यशब्दावृत्तिबटानुप्रासः॥ ६ पद्मादिलिपिवर्णवाच्चित्रं च चित्रम् ॥ ७ उपमानोपमेयस्य सादृश्यमुपमा । ८ कल्पितेन कल्पितोपमा । ९ तेनैव तदेकदेशेन तंदन्वितभेदनवा (न) न्वयः॥ १० तद्विरहादसमः॥

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११ परस्परमुपमानोपमेयत्वमुपमेयोपमा । १२ सामान्योद्दिष्टानामेकस्य निदर्शनमुदाहरणम् ॥ १३ अन्योन्यधर्मयोगार्थमौपम्यं प्रतिमा ॥ १४ सकृद्धर्मस्य निर्देशे प्रस्तुतानामप्रस्तुतानां वा तुल्ययोगिता ।। १५ मिश्राणां दीपकम् ॥ १६ वाक्यद्वये सकृत्पतिवस्तूपमा ॥ १७ प्रतिबिंबभावनावस्थानमर्थमौपम्यं दृष्टांतः ॥ १८ असति संबंधे निदर्शना ॥ १९ सदृशानुभवात्स्मरणे स्मृतिः॥ २० अन्यासंगात्कौतुकविनोदोविनोदः॥ २१ अनुभवस्मृत्यादि प्रत्यूहोव्यासंगः ॥ २२ अर्थादितस्याधिकगुणत्वं तदेकोव्यतिरेकः॥
उपमेयप्रतिकूलतोपमानस्य विवक्ष्यते स द्वितीयः ।। २३ सजातीयस्यातद्धर्मत्वं च व्यतिरेकः ।। २४ अधिकगुणस्यानादरः प्रतीपम् ॥ २५ उद्दिष्टस्य पक्षतयानुनिर्देशोवैधर्म्यम् ॥ २६ आरोपोरूपकम् ॥ २७ नियतधर्महानां [नौ] चारोप्यमाणस्यातिसाम्यमभेदः ॥ २८ प्रकृतोपयोगित्वे परिणामः ॥ २९ विषयस्यमुख्यस्यवापह्नवेन्यविधिरपहुतिः ॥ ३० तस्यापि संदिह्यमानत्वे संहेहः॥ ३१ संभावितसंभाव्यमानापोहो वितर्कः॥ ३२ विषयत्वेन संभावनमुत्प्रेक्षा ॥ ३३ अन्यरूपतया निश्चयो भ्रात्य [न्ति] मान् ॥ ३४ एकस्याप्यनेकधा कल्पनमुल्लेखः॥ ३५ संभाव्यमानस्य प्रतिमा ।। ३६ यद्यर्थव्यक्ताव्यक्तसमानस्य क्रियातिपत्तिः ।। ३७ अध्यवसानमतिशयोक्तिः॥ ३८ अप्रस्तुतादन्यप्रतीतिरप्रस्तुतप्रशंसा ॥ ३९ स्तुतिनिंदाभ्यां व्याजस्तुतिः ॥ ४० प्रतिपक्षादिसंबंधिस्वीकारः प्रत्यनीकम् ॥ ४१ प्रत्यनीकं चित्सदसत्वे विनोक्तिः ॥ ४२ सहार्थवशादेकस्यानेकसंबंधे सहोक्तिः ॥

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४३ विशेषणानां साम्यादप्रस्तुतधर्मावच्छेदः समासोक्तिः ॥ ४४ विशेष्यस्यापि साम्येद्वयोर्वाच्यत्व [वं] श्लेषः॥ ४५ साभिमायत्वं परिकरः॥ ४६ सापेक्षत्वादुपादानेनान्यप्रतिभंग्यंतरेणवाभिधानं पर्यायोक्तम् ।। ४७ विहितस्याशंकितस्यवाविशेषावगमाय निषेधो निश्चयः ।। ४८ इंष्टनिषेधआक्षेपः ॥ ४९ अनिष्टविधानं विघनाभासः ॥ ५० संदिह्यमानयोरेकत्रतात्पर्यछा संदेहाभासः।। ५१ विकल्पितयोविंकल्पाभासः ॥ ५२ विरुद्धाभासत्वं विरोधाभासः ॥ ५३ हेत्वभावे फलोत्पत्तिर्विभावना ॥ ५४ हेतुसाकल्ये फलानुत्पत्तिर्विशेषोक्तिः ॥ ५५ तयोर्देशकालान्यत्वमसंगतिः॥ ५६ रूपधर्मयोः परस्परनिबंधनत्वमन्योन्यम् । ५७ धर्मिभावस्य धर्माणां च नियमोविपर्ययः ॥ ५८ अविलक्षणादिलक्षणकार्योत्पत्ति पर्यश्चाचिंत्यम् ।। ५९ अर्थानर्थतदन्यस्योक्तिर्विषमम् ॥ ६० तद्विपर्ययः समम् ॥ ६१ विफलः प्रयत्नोविचित्रम् ।। ६२ अनाधारमाधयमेकमनेकगोचरं संभावितादधि
कस्य विरुद्धस्य संपत्तिश्च विशेषः । ६३ त [उ] त्पत्तिविनाशयो पायन्ये व्याघातः ।। ६४ प्रतिबंधकादेविधानासामत्कृ [W] मशक्यम् ।। ६५ दोषगुणयोरन्यथावं वृ [व्य] त्यासः ॥ ६६ तदन्याभ्यां समाधानं समाधिः॥ ६७ सजातीयविजातीयापेक्षया तुछत्वम् । [तूदेकः] ॥ ६८ विवृत्तावन्यादयस्तुल्यम् ॥ ६९ अप्राप्त्यर्थं तु तुल्यानादरोनादरः॥ ७० त्यक्तस्वीकार आदरः॥ ७१ हेत्वंतरादन्यस्यापि तथावं न [त्वम] नुकृतिः ॥ ७२ प्राप्तस्य प्रतिबंधः प्रत्यूहः॥ ७३ स्थितस्यान्यथापत्तिः प्रत्यादेशः॥ ७४ उपोदलनं समाधिः॥

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४५ विशेषस्यांतरेण समर्थनमांतरन्यासः ॥ ७६ सवा-संभवोसंभवोव्याप्तिः ॥ ७७ साधनात्साध्यप्रतीतिरनुमानम् ।। ५८ परप्रत्यायिकं लिंगं हेतुः॥ ७९ गतनिष्ठाप्रतिपादनमापत्तिः ॥ ८० दंडिपापिकया पातनमर्थापत्तिः ॥ ८१ असंभाव्यहेतुफलप्रेषणं विधिः ॥ ८२ अन्यनिषेधार्थोपि विधिनियमः॥ ८३ प्राप्तस्य परिसंख्या ॥ ८४ प्रत्यापत्तिः प्रतिप्रसवः ॥ ८५ नानाफलप्रयुक्तः प्रयत्नस्तंत्रम् ।। ८६ प्रसंगादन्यार्थः प्रसंगः ॥ ८. विरुद्धयोस्तुल्यत्वे पाक्षिकत्वं विकल्पः ।। ८८ धर्मयोगपद्यमन्यस्यापितत्करत्वं समुदायः॥ ८९ विनिमयः परिवृत्तिः॥ ९० क्रमेणैकमनेकतान्यथा वा पर्यायः ॥ ९१ आरोहावरोहादिमः [क्रमः] ॥ ९२ रूपधर्माभ्यामाधिक्यं वर्द्धमानकम् ।। ९३ विपर्ययो (व) रोहः ॥ ९४ संभावनयान्यथावातिशयोतिशयः॥ ९५ उत्तरोत्तरस्य पूर्वपूर्वानुबंधित्वविपर्ययो वा शृंखला ॥ ९६ अन्यधर्मस्वीकारस्तद्गुणः ॥ ९७ धर्मसाम्यागुदप्रतीतिमि (मी) लितम् ॥ ९८ अस्यां कुतश्चिद्विवेकोविवेकः ॥ ९९ अनुभूतस्य प्रार्थ [प्रार्थ्य] स्यांतरोपलब्धौ परभागः॥ १०० निरूढस्य प्रतिभेद उद्भेदः ॥ १०१ गूढमा [ढा] कांक्षोपनिबद्धो गूढम् ।। १०२ सूक्ष्मार्थवचनं सूक्ष्मम् ॥ १०३ उद्भेदप्रच्छादन [नं] व्याजोक्तिः ॥ १०४ अन्यथा संभावितयोः शब्दार्थयोरन्यथा योजनं वक्रोक्तिः ॥ १०५ सम्यग्स्वभावोक्तिः॥ १०६ विप्रकृष्टस्य प्रत्यक्षायमाणत्वं भाविकम् ॥ १०७ उदात्तचरितांगमु दात्तम् ।।

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उदात्तं
प्रद्युम्नस्य चकार यत्र गिरिजा श्रीशारिकानुग्रहं नद्या यत्र वराहलोच [नभुवां मारी सरि संगता ॥ राजा समवराभिधो हरिगिरिर्यातः सदेहो यतः
तिष्ठस्तत्र पुरे यशस्करकविस्तुष्टाव रोगीति [च] श्रीशोभाकरसूत्रार्थस्वलोहामात्रघट्टनमानिमितं रत्नकंठेन देवीस्तोत्र त्रेचारुणि॥ इति श्रीकाश्मीरदेशवास्तव्यश्रीर्यशस्करविरचितमलंकारोदाहरणनिबद्धं देवीस्तोत्रं संपूर्ण समाप्तम् ॥ नं० १३७ मुक्तालताशतकम्-शम्भुमिश्रः५० १३
__ आ० ॐ श्रीगणेशाय नमः मानं मुंच विपंचि पंचमरवन्यकारपारंगमा माभूवन् कलकंठकंठकुहरे कुंठक्रमास्ते गिरः । प्राप्तः पंचशरप्रपंचशरणं यदूंगभंगीगुरुबंधूकप्रियबांधवो धवलितश्यामाधवो माधवः ॥१॥ या लक्ष्मीः स्मरकार्मुके स्फुरति या बाल्ये प्रवाले रुचियो नीलांबुरुहच्छदे मृदुमरुत्खोलिते विभ्रमः। या कांतिः कनकांबुजेपि सकलं द्रष्टुं तदेकत्र चे
च्चेतः कंदलिताद्भुतं तब सखे पश्याननं सुभ्रवः ॥ १०९ ॥ शंभुमिश्रकृता मुक्तालता समाप्ता ।। नं० १५३-रसेन्द्रचूडामणिः-सोमदेवकृत प०६० अपूर्णः । आदिः
गोमांसभक्षामरसीधुपानान्विध्वस्तपापानतिमुक्तितापान् । तान् कौलिकानौमि सदेहमुक्तान् [सदेहमुक्तान्] हसतः सदैव ।। गोशब्देनोदिता जिह्वा तत्प्रवेशो हि तालुनि ।। गोमांसभक्षणं तत्तु महापातकनाशनम् । जिह्वाप्रवेशसंभूता वह्विनोत्पादिता खलु ॥ चांद्रः श्रवति यस्तारः सा स्यादमरवारुणी ।। तत्पानं द्वारशब्देन देहसिद्धिं करोति हि ।।

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एषैव खेचरी मुद्रा चिराभ्यासेन सिद्ध्यति ॥ प्रकृत्यादिधरांतो यश्चतुर्विंशतिको गुणः ॥ तत्कुलं तेन दीपेत यो जीवः स हि कौलिकः ॥ रसैर्वाभ्यासयोगेन कल्पस्थायी कुले नहि ॥ सर्वैश्वर्यगुणोपेतः कौलिकोसौ महेश्वरः॥ पंचभूतसमूहात्मा नास्तिको वेदनिंदकः ॥ पंचत्वमुक्तवादी च सहि पाषंडकौलिकः ॥ तस्मात्पाषंडमुत्सृज्य शिवोक्तां कौलिकीं क्रियाम् ॥ संसेव्य साधयेन्मर्त्यो जीवन्मुक्तिं परांपराम् ॥
इति श्रीकरबालभैरवपुरवरपति श्रीसोमदेवविरचिते रसेंद्रचूडामणौ रससू
त्रस्थाने रसमहिमानिरूपणं नाम प्रथमोध्यायः
.....
...इति द्वितीयोध्यायः
"इति तृतीयोध्यायः
कथ्यते सोमदेवेन मुग्धवैद्यप्रबुद्धये ।
परिभाषा रसेंद्रस्य शास्त्रैः सिद्धैश्व भाषिता ॥
" इति चतुर्थोध्यायः
अथ यंत्राणि वक्ष्यंते रस तंत्राण्यनेकशः ।
समालोक्य समासेन सोमदेवेन सांप्रतम् ॥ •" इति पंचमोध्यायः
मंथा भैरवमहागम - प्रदिष्टा दिव्यौषधीर्वदति संप्रति सोमदेवः ॥ वार्द्धक्यरोगहरणाय रसायनाख्या सूतेंद्रबंध
जारण कर्मणीष्टाः
• " इति षष्ठोध्यायः
-
कथ्यते सोमदेवेन सांप्रतं दर्शितो रसः । श्रीकंठागमनिर्दिष्टा विशिष्टारससाधने ।।
इति सप्तमोध्यायः
अथ औषधीगुणाः
सर्पाक्षी वंध्यककौटी जलबिंजी
अपूर्णः
नं० १५४ राजेंद्र कर्णपूरः शम्भुकविः प० ५
॥ श्रीगणेशाय नमः ॥ बद्धस्पर्द्धः क्षितिधरसुताभ्रूलतावक्रतायां भूयाद्भूत्यै तव हरशिरः शेखरो रोहिणीशः।
...........

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यं निष्पीड्य स्तनमुखनखोल्लेखरेखासु देव्याः संभोगांते वितरति सुधास्पंदमद्धेदुमौलिः ॥ १ ॥ चौडीचूडाभरणहरणः कीर्णकर्णावतंसः कर्णाटीनां मुषितमुरलीकेरलीहारलीलः । कुर्वनुर्वीतिलक तिलकोसिचलाटीललाटं जीयादेकस्तव नवयशः स्वर्णशाणः कृपाणः ॥ ६ ॥ किंचान्यद्वसुधापुरदर पुरस्त्वत्पौरुषस्य क्वचिचाहत्यस्खलितक्रमोपि गगने त्रैविक्रमो विक्रमः ।। ८ ।। जहाति नगरी गलत् [स्वकर] कंकणः कौंकणो वनं विशति विव्हल स्खलितकुंतलः कुंतलः । किमन्यदुदितक्रुधि त्वयि मृगेंद्रभीमारवं तटं विशति मारवं च्युतरमालवोमालवः ॥ १२॥ तस्थौ कंपतरंगितस्तनतटं बाष्पांबुधौताधरं शोकाक्रांतकपोलकीलितकरं द्यां मुंजराजे गते । संजाते बयि हारिहारवलयकाणं कणकंकणं चंचकांचनकांचि सा भगवती नर्ति वाग्देवता ।। १७ ॥ शेष क्लेशमशेषमुत्सृज भज त्वं कूमे कमे स्वक स्वैरं खेलत सिंधुसैकतलताकुंजेषु दिकुंजराः। अप्येतां सकुलाचलां सनगरां सांभोनिधि सापगा सद्वीपां च भुवं बिभर्ति हि भुजः श्रीहर्षपृथ्वीभुजः ॥ १९॥ श्लाघा राघव लाघवं तव गता दुष्यंत विश्वं तव म्लानिं याति यशोगता तव तथा पार्थ प्रथापार्थताम् । जातेस्मिन् गुणिबांधवे नरपतिश्यामाधवे माधवे कस्याप्यत्र न कर्ण कर्णपदवीं याता भवत्कीर्त्तयः ।। ४४ ॥ कूर्मे धैर्य शिथिलय धृतिं मुंच शेषस्य शेषामाशामाशाकरिषु वसुधे देवि मा मा दधीथाः। शक्तः सप्तांबुनिधिपरिखामेखलामप्ययं त्वां वोढुं मौर्वीकिणपरिचितोभूपतेरस्य बाहुः ।। ६६ ॥ पीयूषद्रवहारिणी सुमनसां भ्रूलास्यविस्तारिणी वत्सेवाभिरवापि काप्पभिनवा वाग्देवते भारती । अस्त्येका तु कृतांजलेर्जननि मे शंभोरियं प्रार्थना
मदाचा क्वचिदस्तु वस्तुनिपुणः श्रोता सचेतोजनः ।। ७५ ॥ इति काश्मीरदेशोद्भवशंभुकविविरचितो राजेंद्र कर्णपूरः समाप्तः ।।

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+० १५९ काव्यालंकारः-सटीकः-रुद्रटः-नमिः टी० यथोद्देशस्तथा लक्षणमिति वास्तवलक्षणमाह
वास्तवमिति यदस्तुस्वरूपकथनं क्रियते तद्वास्तवमिति ज्ञेयं वस्तुन इदं वास्तवमिति कृत्वा इतिशब्दोर्थनिर्देशे वास्तवशब्दवाच्यः सोर्थ इत्यर्थः पुष्टार्थग्रहणमपुष्टार्थे निवृत्त्यर्थं तेन
गोरपत्यं बलीवईस्तृणान्यत्ति मुखेन सः ।।
मूत्रं मुंचति शिश्नेन अपानेन तु गोमयम् ।। अस्य वास्तवत्वं न भवति अविपरीतग्रहणं विवक्षितविपरीतार्थस्य वास्तवबनिवृत्त्यर्थ यथा
दंतान् निर्दलयद्रा च जडयत्तालु द्विधा स्फोटयमाज्यः संघटयद्गलं गलदिलादंत्राणि संकोचयत् ।। इत्थं निर्मलकर्करीस्थमसहपालेयवातासहं
नावत्याः प्रचुरं पिबंत्यनुदिनं प्रोन्मुक्तधारं पयः ।। अत्र हि पयसः शीतलत्वमाल्हादकत्वं च विवक्षितं तद्वैपरीत्यं च प्रतीयते निरुपमादिग्रहणं त्वनुवादमात्रं न तूपमातिशयश्लेषाणां वास्तवत्वनिवृत्तये पृथगुपादानादेव तेषामन्यत्वसिद्धेः ।। १०
नं० १६५ वक्रोक्तिपञ्चाशिका-सटीका मू० रत्नाकरः, टी.
बल्लभदेवः प०११
श्रीगणेशाय नमः टी० आ० वागीश्वरीं नमस्कृत्य गणानां च तथेश्वरम् ।
वक्रोक्तिवर्णने रात्ने पंजिका क्रियते लघु [:] ॥ १ ॥ मू० आ० सव्यालंबनमेतदद्य भवतो निस्नेह मुंचाम्यहं
सव्यालं विजहीहि सुंदरि वनं निःस्लेहता नास्ति मे । मैवं वक्ष्यसि किं वनं ननु जलं मूर्द्धा मयैवोह्यते
वक्रोक्त्येति हिमाद्रिजामवचसं कुर्वन् हरः पातु वः ।। १ ।। टी० सव्यालंबनं वामभागावस्थानं सव्यालं व्याले?ष्टसत्त्वैः सहितं वनं च
दंत्योष्ठययोर्हि शब्दालंकारेषु यमकवक्रोत्यादिषु न तथा कवयो भेदग्राहिणः मैवं कुटिलं कस्य वनविवक्षा इत्यर्थः वक्ष्यसि कथायष्यास धारयिष्यसि च वहपापणे धातोः वनं काननं जलं च अवचसं जित्वा निर्वचनाम् ॥१॥

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च० वक्रोक्तिपंचाशतिमित्थमेनां यो भावयेन्मत्सररिक्तबुद्धिः । स्पष्टोत्तरासूक्तिषु काव्यबंधे भवेत्सरत्नाकरवत्मवीणः ॥ ५१ ॥ भावयेद्विचारये [त्] स्पष्टमुत्तरं यासु तादृशीषूक्तिषु वक्रोक्तिषु काव्यबंधे सुभाषितविषये रत्नाकर: अयमेव कविवरः हरविजयकाव्यकारस्तद्वत्मवीणः कुशलः स्यात् ।। ५१ ॥
सुनूरानंददेवस्य रणभूव्योम्नि भास्वतः ॥ वक्रोक्तिवर्णनेरात्ने टिप्पनं वल्लभो व्यधात् ॥
इति श्रीबालवृहस्पत्यनुजीविनो वागीश्वरांकस्य विद्याधिपत्यपरनाम्नो हरविजयमहाकाव्यकर्त्तुः काश्मीरदेशोद्भवराजानक श्रीरत्नाकरमहाकविकृतौ वक्रोक्तिपंचाशिकायाममात्यवरानंददेवसूनुशिशुपालवधाद्यनेककाव्यटीकाकर्त्तृश्रीवल्लभदेवकृतं
टिप्पणकं संपूर्णम् ॥
नं० २१२ साम्बपञ्चाशिका - सटीका - मू० साम्बः टी० क्षेमराजः प० २९
आदिः
॥ ॐ नमः सरस्वत्यै ॥
ॐ पुष्णन् देवानमृतविसरैरिन्दुमास्राव्य सम्यग् भाभिः स्वाभीरसयति रसं यः परं नित्यमेव । क्षीणं क्षीणं पुनरपि च तं पूरयत्येवमीदृग् दोलालीलोल्लसितहृदयं नौमि चिद्भानुमेकम् ॥ १ ॥ एतदावेश्वैवश्यप्रोन्मिषद्धिषणा वयम् ॥ विमृशामो मनाक् श्रीमत्सांबपंचाशिकास्तुतिम् ॥ सोयं परामृशरसो रसज्ञैरिह रस्यताम् ॥ आयुष्याज्यामृतस्पर्शः शतपद्याहि शांतये ॥ समस्तागममहाम्नायपरमरहस्यविन्महायोगी [ग] सहस्रसंप्रदायसंपूर्णः श्रीसांबः स्वात्मविवस्वत्स्तुतिं जगतोनुग्रहाय वक्तुमुपक्रमते ॥ मू० शब्दार्थत्वविवर्त्तमानपरमज्योतीरुचो गोपतेः
मूलोपान्त्यश्लोकः
भक्तिश्रद्धाद्यखिलतरुणीवल्लभेनेदमुक्तं
श्रीसांबेन प्रकटगहनं स्तोत्रमध्यात्मगर्भम् ।
यः सावित्रं पठति नियतं स्वात्मवत्सर्वलोकान् पश्यन् सोते व्रजति शुकवन्मंडलं चंडरश्मेः ॥ ५२ ॥

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टी०-कीदृशेन सबिन भक्तिश्रद्धे आदी यासा तत्वार्थचिंतादीनां ताएवाखि. लास्तरुण्यो नवनवाः सुंदर्यस्तासां वल्लभेन क्षणमपि परिहर्तुमशक्येन मेयसा रूपलावण्यातिशयमात्रात् समस्तबाह्यरमणीयेन इत्यनेन व्यतिरेकलभ्येनार्थन भगवद्वासुदेवसुतत्वमात्मनः प्रकटयति ॥५२॥ __उपसंहारभंग्या जनाननुजिघृक्षुराशास्ते अन्त्यश्लोकः
मू० इति परमरहस्यश्लोकपंचाशिकषा
तपननवनपुण्या सागमब्रह्मचर्या । हरतु दुरितमस्मद्वर्णिताकर्णिता वो
दिशतु च शुभसिद्धिं मातृवद्भक्तिभाजाम् ।। ५३ ॥ टी०-इत्युक्तकमात्".."कश्चिच्छेवः परशिवसमावेशगाढानुरागोद्रेकस्फूजनभिनवदशावेशवैवश्यशाली
सत्स्तोत्रेस्मिन्विवृतिरचनां क्षेमराजोन्ययुंक्तेत्येतनैवं झटिति घटितं दर्शनीयं हि सद्भिः ॥ ___ इति श्रीसांबपंचाशिकाविवरणं कृतं श्रीमहामहेश्वराचार्यवभिनवगुप्तपादपंकजोपजीविना राजानकक्षेमराजमधुपराजेनेत्योम् ॥ नं० २२९ मुवृत्ततिलकम्-क्षेमेन्द्रः प० १८
___ यथा कलशस्य अंजली जलमधीरलोचना लोचनप्रतिशरीरशारितम् । आत्तमात्तमपि कांतमुक्षितुं कातरा शफरशंकिनी जहौ ।
- यथा भट्टवल्लटस्य वरमिह रवितापः किं न शीर्णासि गुल्मे किमु दवदहनैर्वा सर्वदाहं न दग्धा । यदहृदयजनौवैर्वृत्तवर्णानभिज्ञैरितरकुसुममध्ये मालति प्रोभितासि ॥
यथा गंदिनकस्य करतरतिबंध कंचुकं कुर्वतीनां प्रतिफलितमिदानी दैपमाताम्रमर्चिः। स्तनतटपरिणाहे भामिनीनां भविष्यनखपदलिपिलीलासूत्रपातं करोति ॥
यथा वीरदेवस्य तव शतपत्रपत्रमृदुताम्रतलश्चरणश्चलकलहंसनपुरवरध्वनिना मुखरः।

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माहषमहासुरस्य शिरसि प्रसभं निहितः सकलमहीधरेंद्रगुरुतां कथमंब गतः ।।
यथा साहिलस्य कचग्रहमनुग्रहं दशनखंडनं मंडनं दगंचनमवंचनं मुखरसापणं तपेणम । नखार्दनमतर्दनं दृढमपीडनं पीडनं करोति रतिसंगरे मकरकेतनः कामिनाम् ।
यथा भट्टश्यामलस्य धृतो गंडाभोगे मधुप इव बद्धोब्जविवरे विलासिन्या मुक्तो बकुलतरुमापुष्ययति यः। विलासो नेत्राणां तरुणसहकारप्रियसखः । स गंडूषः सीधोः कथमिव शिरः पाश्यति मधोः ।।
यथा लाटडिंडीरस्य चित्रं तावदिदं सुरेंद्रभवनान्मंदाकिनीपाथसा केनाप्युत्तमतेजसा नृपतिना क्ष्मामंडलं मंडितम् । नातश्चित्रतरं निशाकरकलालावण्यदुग्धोदधे भूमेर्यद्भवता विरिंचनगरी कीर्तिप्लवैः प्लाव्यते ।।
यथा रिस्सोः लातुं वांछसि किं मुधैव धवलक्षीरोदफेनच्छटा च्छायाहारिणि वारािण द्युसरितो डिंडीरविस्तारिणि । आस्ते ते कलिकालकल्मषमषीप्रक्षालनकक्षमा कीर्तिः संनिहितैव सप्तभुवनस्वच्छंदमंदाकिनी ।।
यथा चक्रस्य सत्यं पातालकुक्षिभरि चिरविलसदिक्करिणीणितानं श्रीगर्भश्वभ्रमभ्रंलिहलहरि हरिस्थानमप्येव किंचित् । कल्पांते व्याप्तविश्वं परिरटति सरिन्नाथ पाथस्त्वदीयं किंत्वेतकुंभयोनेः करकुहरदरीपूरमाचामतोभूत् ।।
क्षेमेंद्रस्य पवनपंचाशिकायाम् । पेंखच्छंखाभिघातस्फुटदखिलचलच्छुक्तिनिर्मुक्तमुक्ता मुक्तव्यक्तादृहासाः स्मरनृपसकलद्वीपसंचारचाराः । सर्पकर्पूरपूरमवणकरचितापूर्वदिक्कर्णपूरा धावत्याध्मातविश्वा रतविधुतवधूवंधवोगंधवाहाः ।

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EXTRACTS FROY MANUSCRIPTS
नं० २३२ अजित०प० १९ आदौ अजियं जियसव्वभयमित्यादि मू० च० ३६ गाहा तं भोएउ नंदि पावेउ य नंदिषेणमभिनंदि ।
परिसाइवि सुहनंदि भय य दिसउ संजमे नंदि ॥ ३७॥ मू० टी० व्याख्या० तत् युगलं मोदयतु हर्षयतु च नंदि समृद्धि लोकानां पापयतु च नदिषेणं स्तुतिकारं श्रेणिकपुत्रमन्यं वा नंदि वा अभिनंदि अभिसमृद्धि पापयतु पर्षदोपि सुखसमृद्धिं दिशतु इतीहापि योज्ये मम च स्तोत्रकर्तुः दिशतु ददातु संयमे प्रमोदसमृद्धिं ।। ३७ ।। मूलवृत्तानि एतान्येवाजितशांतिस्तवो व्याख्यातः॥
संप्रति अन्यकर्तृकमपि गाथाद्वयं व्याख्याति
परयेत्यादि ...... ३९ श्री नंदिषेणमुनिविरचिताजितशांतिस्तवावचूर्णिः संपूर्णा ॥
__-भयहरस्तोत्रम्-सटीकम् आ० मू०॥ नमिऊण पणयसुरगणचूडामणिकिरणरंजिअं मुणिणो ।
चलणजुअलं महाभयपणासणं संथवं वोछम् ॥ १॥ आ० टी० ॥ श्रीपार्श्वस्वामिनं नत्वा मानतुंगगुरोः कृतौ ।
वृत्ति भयहरस्तोत्रे सूत्रयामि समासतः ॥ १॥ विद्यामंत्रोद्धाराः पूर्वाचार्यैः प्रदर्शिता यस्मिन् । ते च चिरंतनवृत्तेजेयास्तानिह न वक्ष्यामः ॥२॥
तत्रादावाचार्यः शिष्टसमयपरिपालनाय""""" मू० च• ॥ जो पढइ जो य निसुणइ ताणं कइणोय माणतुंगस्स ।।
पासो पायं पसभेउ सयलभुवणच्चियच्चलणो " २१ ।। इति श्रीपार्श्वनाथस्तोत्रम् टी० च० सकलग्रहणमिति गाथात्रयार्थः ॥ २१ ॥
भयहरस्तवने (वि) वृतिर्मया व्यरचि किंचन मंदाधियाप्यसौ । अनुचितं यदवोचमिह क्वचित्तदनुगृह्य विशोध्यमृषीश्वरैः ॥१॥ वृत्तिरेषा विशेषोक्तिरोचिष्णुश्चारुचेतन (6) चर्च्यता चिररात्राय नाम्नाभिप्रायचंद्रिका ॥२॥ संवद्विक्रमभूपतेः शरऋतूदचिमगांकर्मिते । पोषस्योज्ज्वलपक्षिभाजि रविणा युक्ते नवम्यां तिथी। शिष्यः श्रीजिनसिंहसूरिसुगुरोष्टीकामकार्षी मिा श्रीसाकेतपुरे जिनमभ इति ख्यातो मुनीनां प्रभुः ॥ ३ ॥ समाप्तोयं भयहरस्तववृत्तेरभिमायश्चंद्रिका नाम कृतिः श्रीमज्जिनप्रभसूरीणाम् ॥

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+०२३४ अनेकार्थकैरवाकरकौमुदी प० २१० आ. ॥ अहं ॥
परमात्मानमानम्य निजानेकार्थसंग्रहे । वक्ष्ये टीकामनेकार्थकैरवाकरकौमुदी(म्) ॥१॥ विश्वप्रकाशशाश्वतरभसामरसिंहमंखदुर्गानाम् ।। व्याडिधनपालभागुरिवाचस्पतियादवादीनाम् ।। शास्त्राणि वीक्ष्य शतशो धन्वंतरिनिर्मितं निघंटुं च ॥
लिंगानुशासनानि च क्रियतेनेकार्थटीकेयम् ।। ३ ॥ च. अन्यथा भूयांसोप्यर्थाः संति यदाहुः ॥ निपाताश्चोपसर्गाश्च धातवश्चेति ते त्रयः।। अनेकार्थाः स्मृताः सर्वे पाठस्तेषां निदर्शनम् । इत्याचार्यहेमचंद्रसूरिविरचितायामनेकार्थकैरवाकरकौमुदीत्यभिधानायामनेकार्थसंग्रहटीकायामनेकार्थ - शेषोव्ययकांडः समाप्तः॥
श्रीहेमसूरिशिष्येण श्रीमन्महेंद्रसूरिणा । भक्तिनिष्ठेन टीकेयं तन्नाम्नैव प्रतिष्ठिता ॥१॥ सम्यग्ज्ञाननिधेर्गुणैरनवधेः श्रीहेमचंद्रप्रभो ग्रंथे व्याकृतिकौशलं व्य [व] सति (तत्) कास्मादृशां तादृशम् । व्याख्यामः स्म तथापि तं पुनरिदं नाश्चर्यमंतर्मनस्तस्याजस्रमपि स्थितस्य हि वयं व्याख्यामनुब्रमहे ॥२॥ यल्लक्ष्यं स्मृतिगोचरे समभवदृष्टं च शास्त्रांतरे त (त्रा) र्ष समदर्शि किंतु कतिचित् नो दृष्टलक्षाः क्वचित् । अभू[भ्यूह्यं स्वयमेव तेषु ससुखैः शब्देषु लक्ष्यं बुधैयस्मात्संपति तुच्छकश्मलधियां ज्ञानं कुतः सर्वतः ॥ ३ ॥ एकत्रापि कृताभिधेयविषये व्युत्पत्तिरर्थातरे कर्त्तव्या स्वयमेव दर्शितदिशा निबंधवंध्यैर्बुधैः । वर्णाद्यक्रमवर्णनं च न शुभं तत्रापि कार्य स्वयं यद्वक्तृपतिपादने न विकृतिः कामं वरीवृद्धयते ॥ ४ ॥ परिपूर्णा ........... नेकार्थसंग्रहटीकानेकार्थकै ........
कौमुदीत्यभि ........" ॥ ७ ॥ नं० २६० चतुःशरणप्रकीर्णकम्-सावचूर प० ८५०५ अहे नमः मू० आ० "सावज्जजोगविरइ १ उकित्तण २ गुणवर्ड अ पडिवत्ती ३ ॥ खलिअस्स निंदणा ४ वणतिगिछ ५ गुणधारणा चेव ६ ॥१॥

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EXTRACTS FROM MANUSCRIPTS
टी० आ० इदमध्ययनं परमपदप्राप्तिबीजभूतत्वात् श्रेयोद्भुतं अतस्तदारंभे ग्रंथकुन्मंगलरूपसामायिकाद्यावश्यकार्थकथन १ भावस्त्वमंगल [ भावमलं ] कारणद्रव्यमंगलभूतगजादि १४ स्वमोच्चारव्याजसर्वतीर्थ कृद्गुणस्मरण २ वर्तमानतीर्थाधिपतिश्रीवीरनमस्करण ३ रूपमंगलत्रयमाह || सावज्जेति । अथवा षडावश्यकयुतस्यैवप्रायश्चतुःशरणप्रतिपत्त्यादियोग्यता स्यात् अतः प्रथमं षडावश्यकमाह । सावज्जेत्यादि । सहावद्येन पापेन वर्त्तते इति सावद्याः योगा मनोवाक्कायव्यापारास्तेषांविरतिर्निवृत्तिः सावद्ययोगविरतिः सामायिकेन क्रियते इत्यध्याहारः उत्कीर्त्तनं जिनगुणानामुत्कीर्त्तना चतुर्विंशतिस्तवेन क्रियते गुणा ज्ञानदर्शनचारित्राद्याः ते विद्यंते येषां ते गुणवंतो गुरवस्तेषां प्रतिपत्तिर्भक्तिः गुणवत्प्रतिपत्तिः सा वंदनकेन क्रियते स्खलितं आत्मनोतिचारापादनं तस्य निंदनं निंदना न पुनः करिष्यामीत्यभ्युपगमनं सा प्रतिक्रमणेन क्रियते व्रणस्याती चाररूपभावत्रणस्य चिकित्सा प्रतिकाररूपा सा कायोत्सर्गेण क्रियते गुणा विरत्यादयो मूलगुणोत्तरगुणरूपा तेषां धारणं धारणा सा प्रत्याख्यानेन क्रियते चैवेति षण्णामपि समुच्चये ॥ १ ॥
मू० च० इय जीव पमायमहारिवीर भदं तमेवज्झयणम् ॥
झा मुतिसंझमवंझकारणं निव्वुइसुहाणम् || ६३ ॥
इति चतुःशरणप्रकीर्णकम् ॥
टी० च० अथ प्रस्तुताध्ययनोपसंहारमाह ।
इयजीव० इति उक्तप्रकारेण हेजीवात्मन् एतदध्ययनं ध्याय स्मर त्रिसंध्यं संध्यात्रये इति संबंधः कथंभूतं पमायमहारिवीरं प्रमादा एव महतोरयः शत्रवश्चतुर्दशपूर्वधरादीनामपि निगोदादिदुर्गतिपातहेतुत्वात् प्रमादस्य तेषां प्रमादमहारीणां विनाशाय वीरवद्दीरं सुभटकल्पमित्यर्थः अनुस्वारलोपः प्राकृतत्वात् पुनः कथंभूतं भद्रमंते यस्मात्तद् भद्रांतं मोक्षमापकमित्यर्थः अथवा हे वीर हे भद्रेति संबोधनपदद्वयं जीवस्योत्साहवृद्धिहेतु अंतमिति जीवितांतं यावदेवैतदध्ययनं ध्यायेत्यर्थः पुनः किंभूतं अवंध्यकारणं सफलकारणं केषां निवृत्तिर्मोक्षस्तत्सुखानामिति जीय इति पाठे बितप्रमादमहारि (:) योसौ वीरभद्रसाधुः वीरसत्कचतुर्दशसहस्रसाधुमध्यवर्ती तस्येदं जित० तदेतदध्ययनं ध्यायेत्यादि । एवं शास्त्रकर्त्तुः समासगर्भमभिधानमुक्तं अस्य चाध्ययनस्य वीरभद्रसाधुकृतत्वज्ञापनेन यस्य जिनस्य यावंत: साधवः प्रत्येकबुद्धा अपि एव प्रकीर्णकान्यपि तावंति भवतीति ज्ञापितं भवतीति गाथार्थः ॥ इति चतुः शरणप्रकीर्णकावचूरिः सम्मत्तं शास्त्रं ॥ संवत् १६४५ वर्षे भाद्रपद मासे शुक्लपक्षे नवम्यां तिथौ रविवारे ॥ मु । साधुविजय ॥

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नं० २६६ जगत्सुन्दरीयोगमाला त्रु० हरिषेणपण्डितः निउत्तव्बम् ।। ३३३ ।। ।। इति पंडितश्रीहरिषेणेन मया योनिमाभृतालाभे स्वसमयपरसमयवैद्यकशास्त्रसारं गृहीत्वा जगत्सुंदरीयोगमालाधिकारः विरचितः इति ॥ ७ ॥
सर्वोषधिरिद्धिसंयुक्तं । १ । कात्तारकोसं । आश्चर्यमहोदधिकरणिकारलरत्नाकरं । यंत्रमातृकाविश्वकर्म- - -भव्यजनोपकारकारकं । मिथ्यादृष्टिणिरसणपटीयसं । --- -ज्वरभूतशाकिनीध्वांतमार्तडं । समस्तनिमित्तशास्त्रोत्पत्तियोनि । विद्वज्जनचित्तचमत्कारं । पंचमकालसंजं । सर्वविद्याधातुवादादिविधानं । जनव्यवहारचंद्रचंद्रिकाचकोरं । आयुर्वेदरक्षितसमस्तसत्वं । प्रश्नश्रवणमहामुनिकुष्मांडिनीमहादेव्या उपदिष्टं । पुष्पदंतादिभूतबलिसिष्यहृष्टिदायकं । इत्थं भूतं योनिप्राभृतं ग्रंथं । ७ । कलिकाले सम्वन्हू जो जाणइ जोणिपाहुडं गंथं ----७ का---मनीहननृणामहन्मतेस्यादति यद्येषः प्रियधर्मकः पृथुयशाः श्रीपूज्यपादो गुरु:------प्रमोद्भतचिंतामणिं योणिमाभृतसंज्ञशास्त्रममलं देवासुराभ्यर्चितम् ।।८।। तावन्मिथ्यादृशां तेजो मंत्रयंत्रादिषु स्फुटम् ----
वति धीमतः ॥९॥ इति श्रीमहाग्रंथं योनिप्राभृतं श्रीपन्हश्रवणमुनिविरचितं समाप्तम् ॥ ॥७॥ संवत् १५८२ वर्षे शाके १४४७ प्रवर्त्तमाने --- लिषितम् ॥
नं० ३०० प्राकृतप्रबोधः-नरचन्द्रसूरिः प० ११ आ० ॐ नमः सरस्वत्यै ।। नमः श्रीगणेशाय ॥
प्रणम्य परमं ज्योतियोतिताशेषवाङ्मयम् ।।
सिद्धहेमाष्टमाध्याय रूपसिद्धिर्विधीयते ॥१॥ इह च यथा संस्कृतलक्षणे धातुप्रत्ययादिसिद्धायां प्रकृती पश्चाद्विभक्त्या विधिस्तथा प्राकृतलक्षणेपि प्रायः प्राकृतलक्षणसिद्धो प्रकृतिमाधाय तदनंतरं विभत्यादिक्रिया कर्त्तव्या नान्यथा रूपसिद्धिः क्रमभंगप्रसंगात् ॥ अथ मा० ।। कैअवं । कगचतदपयवां प्रायोलुगिति तलुकि सिः तस्याः क्लीबे स्वरान्मुसरिति म तस्य मोनस्वार इत्यनुस्वारः च० डम्मिडे: ।। ३२४॥ इति मलधारिशिष्यश्रीनरेंद्रसूरिविरचिते प्राकृतप्रबोधे चतुर्थः पादः समाप्तः ।। नानाविधैर्विधरितां विबुधैःस्वबुद्ध्यातांरूपसिद्धिमवलोक्य (नतैः स्व) शिष्यैः ।। अभ्यर्थितो मुनिरनुज्झितसंप्रदायमारंभमेनमकरोन्नरचंद्रनामा ॥१॥ एवं ग्रंथाग्रं १५०० ॥ संवत् १६४५ वर्षे वैशाख वदि १३ शुक्रे श्रीवटपद महानगरे लिखापितम् ।।

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EXTRACTS FROM MANUSCRIPTS
नं० ३५१ सम्यक्त्वसप्ततिका-सटीका. प०१३३ आ० टी० ।। अहम् ।। नमः सर्वज्ञाय ॥
सच्चामीकरबंधुरोद्धरतरस्कंधस्फुरद्दोलतः
सिद्धांतोन्नतिशालिनो नयचयपोर्जस्विगर्जानुष [] च्छंदोव्याकरणप्रमाणसुमहःसौदामिनीमालिनः । धिन्वंतो निखिलं धरित्रिवलयं व्याख्यामृतोदर्षणैः श्रीमंतो गुणशेखराख्यगुरवो नंदंत मेघा इव ॥५॥ ढिल्लयां साहिमहंमदं शककुलक्ष्मापालचूडामणि येन ज्ञानकलाकलापमुदितं निर्माय षट्दर्शिनी। माकाश्यं गमिता निजेन यशसा साकं स सर्वागमग्रंथज्ञोजयताज्जिनपभगुरुर्विद्यागुरुर्नः सदा ॥८॥ एतेषां गुणशालिनां पदपयोजन्मद्वयीसेवनात् संजाताधिगमः स संघतिलकाचार्यों जडोप्यंजसा । पूर्वाचार्यकृतेर्विचारचतुरज्ञातार्थसार्थोद्गते:
सम्यक्त्वाग्रगसप्ततेविवरणं कर्त्तास्मि संक्षेपतः ॥९॥ मकटीकृतामृतायमानसदुपदेशसारः प्रकरणकारः प्रज्ञावज्ञातसुराचार्यः कश्चित् पूर्वाचार्य (:) अपहस्तितसमस्तदुर्गतिमहादंभे सम्यक्त्वसप्ततिकाभिधानशास्त्रारंभे""""""प्रथमगाथामाह । दसणसुद्धिपयासम्
टी० च० दुःकृतं मम ॥ २॥
इति श्रीरुद्रपल्लीयगछगगनमंडनदिनकरश्रीगुणशेखरसूरिपट्टावतंसश्रीसंधतिलकसरिविरचितायां सम्यक्त्वसप्ततिकावृत्ती तत्वकौमुदीनाम्न्यां सम्यक्त्वस्थानषट्कस्वरूपनिरूपणो नाम द्वादशोधिकारः समाप्तः"ग्रंथाग्रं ५३६अ० २५
समाप्ता चयं सम्यक्त्वसप्ततिकावृत्तिस्तत्वकौमुद्याभिधाना ॥ अथ प्रशस्तिः ॥
श्रीवीरशासनमहोदधितः प्रसूतः मोद्यकलाभिरभितः पृथितः प्रथिव्याम् । माद्यन्महः प्रसरनाशिततामसोस्ति । श्रीचंद्रगछ इति चंद्र इवागतश्रीः॥१॥ तत्रासीद्धरणेंद्रवंद्यचरणः श्रीवर्द्धमानो गुरुस्तत्पट्टे च जिनेश्वरः सुविहितश्रेणीशिरःशेखरः।

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ACQUIRED FOR GOVERNMENT.
तच्छिष्योभयदेवसूरिरभवदंगनवांगीमहा वृत्तिस्तंभनपश्वनाथजिनराट्मूर्त्तिप्रकाशैककृत् ।। २ ।। तत्पट्टपूर्वाचलचूलिकायां भास्वानिव श्रीजिनवल्लभाख्यः । सच्चक्रसंबोधनसावधनबुद्धिः प्रसिद्धो गुरुमुख्य आसीत् ॥ ३ ॥
तच्छिष्यो जिनशेखरो गणधरो जज्ञेतिविज्ञोग्रणीस्तत्पादांबुजराजहंससदृशः श्रीपद्मचंद्रः प्रभुः । तत्पट्टांबुधिवर्द्धनः कुवलयप्रोद्यत्मबोधैकधीः श्रीमान् श्रीविजयेंदुरिंदुवदभूच्छश्वत्कलालंकृतः ।। ४ ।
पट्टे तदीयेभयदेवसूरिरासीद्दितीयोहिगुणाद्वितीयः । जातो यतोयं जयतीह रुद्रपल्लीयगच्छः सुतरामतुच्छः ।। ५ ।। तत्यादांभोजभृंगोजनि जिनसमयांभोधिपाथोधिजन्मा सूरींद्रो देवभद्रोनुपशमरमाराममेघोपमानः । तस्यांतेवासिमुख्यः कुमतमतितमश्चंद्रमार्त्तडकल्पः कल्पद्रुः कल्पितार्थमवितरणविधौ श्रीप्रभानंदसूरिः ।। ६ ।। ज्योतिस्तोमैरमानैः प्रतिहतजगतीवर्तितेजस्वितेज:स्फूर्ती तत्पट्टपूर्वाचलविमललसन्मौलिमौलीयमानौ । श्रीमान् श्रीचंद्रसूरिर्विमलशशिगुरुश्चाप्रमेयप्रभावी जातौ श्रीराजहंसाविव भविकजनव्यूहबेोधकदक्षौ ॥ ७ ॥ आकस्मीरमरणचारुधिषणान् वादींद्र वृंदारकान् माद्यद्वादविधौ विजित्य जगति प्राप्तप्रतिष्ठोदयः [याः ] | सुरेंद्रा [सूरींद्रा ] गुणशेखराः स्मयहराः शृंगारचंद्रक्षमाधीशाभ्यर्च [] पदांबुजाः समभवंस्तत्पट्टशृंगारिणः ॥ ८ ॥ श्रीसंघतिलकाचार्यास्तत्पदांभोजरेणवः ।
सम्यक्त्वसप्ततेर्वृत्तिं विदधुस्तत्वकौमुदीम् ॥ ९ ॥
अस्मच्छिष्यवरस्य सोमतिलकाचार्यानुजस्याधुना श्रीदेवेंद्रमुनीश्वरस्य वचसा सम्यक्त्वसत्सप्ततेः । श्रीमद्विक्रमवत्सरे द्विनयनांभोधिक्षपाकृत्प्रमे श्रीसारस्वतपत्तने विरचिता दीपोत्सवे वृत्तिका ॥ १० ॥ सा सोमकलशवाचकवरानुजैरत्र विहितसाहय्यैः । प्रथमादशैं लिखितोपाध्यायैः श्रीयशःकलशैः ॥। ११ ॥
93

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94 EXTRACTS FROM MANUSCRIPTS ACQUIRED FOR GOVERNXENT.
मेधामांद्यात्ममादाच्च यदवद्यमिहाजनि । तत्मसद्य महाविद्या (C) शोधयंतु विशारदाः ॥ १२ ॥ द्वादशात्मैव सद्वारदिशामेव बोधकृत् ।
इयं सम्यक्त्वतत्वानां कौमुदी द्योत्यतां भुवि ॥ १३ ॥ प्रशस्तिश्लोकाः २५ । प्रत्यक्षरं निरूप्यास्याग्रंथमानं विनिश्चितम् । रुद्राद्रिमुनिसंख्याताः श्लोकाः सचतुरक्षराः ॥ १४ ॥ अनेन श्लोकेन सह ग्रंथमानं । ग्रंथाग्रं । ७७११ अक्षर ४ ॥ शुभं भवतु ॥
काव्यप्रकाशस्य टीका-भीमसेनः शब्दब्रह्म सनातनं न विदितं शास्त्रैः क्वचिकेनचित् तद्देवी हि सरस्वती स्वयमभूत् काश्मीरदेशे पुमान् । श्रीमज्जैयटगेहिनीसुजठराज्जन्माप्य युग्मानुजः श्रीमन्मम्मटसंज्ञया श्रिततनुं सारस्वती सूचयन् ।। ४ ।। मर्यादां किल पालयन् शिवपुरी गत्वा प्रपठ्यादराच्छास्त्रं सर्वजनोपकाररसिकः साहित्यसूत्रं व्यधात् । तवृत्तिं च विरच्य गूढमकरोकाव्यप्रकाशं स्फुटं वैदग्ध्यैकनिदानमर्थिषु चतुर्वर्गमदं सेवनात् ॥५॥ कस्तस्य स्तुतिमाचरेत्कविरहो [वरो] को वा गुणान्वेदितुं शक्तः स्यात्किल मम्मटस्य भुवने वाग्देवतारूपिणः। श्रीमान् कैयट औवटो ह्यवरजो य च्छात्रतामागतो भाष्याब्धि निगमं यथाक्रममनुव्याख्याय सिद्धिं गतः ॥ ६॥
संवबहाश्वमुनिभूज्ञाते मासे मधी सुदि ।।
त्रयोदश्यां सोमवारे समामोयं सुखोदधिः ।। इति श्रीमत्पदवाक्यप्रमाणपारावारीणदीक्षितभीमसेनकृते काव्यप्रकाशविवरणे सुधासागरेर्थालंकारनिर्णयो नाम दशम उल्लासः॥

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EXTRACTS FROM OODEYPORE MANUSCRIPTS.
95
अश्वायुर्वेदः पत्र २७६।११।२८
॥ श्रीगणेशाय नमः गणेशशालिहोत्ररेवतेभ्यो नमः प्रणिपत्य धवलतनुं मद्य[मान्द्य]तिमिरहरं [हर] शशांकम् ।। आयुर्वेदनिधि महामुनिशालिहोत्रं च ये शालिहोत्रसुश्रुतगगैररस्तु महर्षिभि[:] पुरागदिता[:] । स्वेस्खे तुरंगशास्त्रे योगा[:] शांत्य विकाराणाम् ॥ तेषां मध्यात् राजन् सारतरं हयहितार्यर्थ]मुद्धृत्य ।। रचितस्वयं[तस्त्वयं]समासेन संग्रहसंधि [धिः स] योगानाम् ।। धर्मार्थकामसिद्धिं [द्धि]र्यथा तुरंगर्भवेत्तथा पूर्वम् ।। कथितैव महामुनिभिस्तथापि वक्ष्ये समुद्देशम् ॥ .''इत्यश्वायुर्वेदे गणकृते सिद्धियोगसंग्रहे अश्वप्रशंसानामाध्यायः इत्यश्वायुर्वेदे गणकृते सिद्धियोगसंग्रहे आवर्त्ताध्यायः इत्यश्वायुर्वेद गणकृते सिद्धियोगसंग्रहे सांगपरीक्षाः इत्याश्वायुर्वेदे गणकृते""मिश्रकी [क] नामाध्यायः इ..."महादोषाध्यायोनाम ।। ० ॥..... इ""""तालुलक्षणम्..... इ"""कुलाध्यायोनाम ।।..." इ""""वर्णाध्यायः ॥"" इ..."राजोपवायोध्यायोनाम ॥..... इ""""परेशनामाध्यायः..." इति पुंढराध्यायोनाम ॥ इतिलक्षणमष्टांगं शुभाशुभं रचितमेतदश्वानाम् ॥ शृण्वधुना मुनिकथितामिमां चिकित्सा समासेन ॥ इत्यश्वायुर्वेदे गणकृते सिद्धयोगसंग्रहे लक्षणमष्टांगं समाप्तम् ॥ इत्यश्वायुर्वेदे गणकृते सिद्धयोगसंग्रहे निर्देशाध्यायोनाम ॥"..." इति""""क्रियासूत्रनामाध्यायः....... इति शालाविधिः...... इति गुग्गुलकल्पः...... इति षट्गतिकोध्यायो नाम ॥"."

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EXTRACTS FROM MANUSCRIPTS BELONGING
इति लवणविधिः।।...... इति सस्यविधिः॥..... इति रसवीर्यविपाकनिश्चयोनामाध्यायः ॥..." इति रसवीर्यविधिः ।।..." इति सुराकल्पः ॥.... इति द्रव्यगुरुदोषनिश्चयः ।....." इति खादनानि ।।...... इति दशमूलरसविधिः ।। इति महालेहः ।।...... इति का [कं] कोल्याचं तैलम् ॥" इति लेहकल्प: समाप्तः॥..." इति सुगंधिकटुकचूर्णम् ॥.... इति श्लेष्मघनविधिः ॥....." इति प्रतिपातकल्पः ।।..." शालिहोत्रे चित्रकाद्यवलेहः ॥...." नावनकल्पः [लानकल्पः] इति धूमकल्पः ॥..... अभ्यंगविधिः ॥"""" इति प्रलेपनकल्पः ॥" उपनाहकल्पः ॥ इत्यमिकर्माध्यायः॥..... इति क्षारविधिः ॥...... इति शिरावेधविधिः॥..... इति शस्त्रकथानामाध्यायः॥ इति स्वेदविधिः ॥..... इति चक्षु [९] रोगकल्पः॥ कल्पसूत्रं समाप्तम् ।।..." एवं निदानानि समाप्तानि ॥ निदानस्थानं चतुर्थम्".." अर्बुदचिकित्सा ॥...... शल्योद्धारचिकित्सा ॥... प्रनष्टशल्याध्यायः॥ तंत्रचिकित्सा ॥......"

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YO H. 8. THE MAHARANA OP OODEYPORE.
अमचिकित्सा ॥...... धन्वंतरिर्वतरणिर्भारद्वाजोथकश्यपः॥ एते विष [स्य] हंतार एते विद्याचि [विद्याश्चि] कित्सकाः ॥
"विषतंत्रचिकित्सा ॥....... यहलक्षणाध्यायः ॥....." मुष्काध्यायः ॥..." वेधाध्यायः समाप्तः॥
शोषचिकित्सा..... इत्यश्वायुर्वेदे गणकृते सिद्धियोगसंग्रहे बमुनिश्चगणकृते चिकित्सास्थान पंचमं समाप्तम् ॥
अरोगाध्यायः ॥""" उपसर्गारिष्टाध्यायः॥ उत्तरं सप्तमं स्थानं । एतत्संपरिकीर्तितम् संग्रहाध्यायः ॥....." आयुर्ज्ञाननामाध्यायः॥"." साराध्यायः॥"" दोषलक्षणाध्यायः ।।....." सूतिकोपक्रमाध्यायः॥....." अधिकारचिकित्सा ॥.... अतउचे रोगविज्ञानमुच्यते ॥""" चंध्योपक्रमः॥....." यात्रालक्षणम् ॥""" शोभालक्षणाध्यायः॥ धावनाध्यायः ॥..." स्वातिसंपातिको [शान्तिसम्पाठिको] नामाध्यायः॥ इत्यश्वायुर्वेदे गणकृते सिद्धियोगसंग्रहे समाप्तमिदमुत्तरस्थानमिति ॥ समाप्तथायं दुर्लभसूनुगणकृते [तो] योगसंग्रहः । सुविस्तीर्णमु [न्मु] निमोक्ताह [द्ध] या (युर्वे) वेदससागरात् उद्धतो योगरत्नानां गणएषस्ततोधुना ।।
..."शालिहोत्रेण गर्गेण शुश्रुतेन च भाषितम् ।।..." तत्वजिदा [तत्वं यद् जिशास्त्रस्य तत्सर्वमिह संस्थितम् ॥"" सप्तांगणकृतमश्वायुर्वेदशास्त्रमिति ॥..... यत्रापशब्दशतमानमसंगतीनां ॥ गणमयः समाप्तम् [:]"." गणस्य पुस्तिका ॥ ॥संवत् १७२७ वर्षे ।।""

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98
EXTRACTS FROM MANUSCRIPTS BELONGINS
हस्त्यायुर्वेदशास्त्रम् श्रीगणेशाय नमः
पालकाप्पाय प्रत्यूहव्यूहविच्छेदकारणं गणनायकः। जयति स्थिरसंपत्तिर्गजभक्तनिदर्शनः॥१॥ आमोदश्च प्रमोदश्च सुमुखो दुर्मुखस्तथा । अविनो विनकर्ता च हेरंबोगणनायकः ॥ २॥ लंबोदरो गजमुखो धूम्रकेतुर्गजाननः।
सर्वकार्येषु हेरंबनामान्येतानि संस्मरेत् ।। ३ ।। अथ वनानुचरितमध्यायं व्याख्यास्यामः
अंगांगा [अंगाना] मधिपः श्रेष्ठः श्रीमानिंदुसमद्युतिः । वेदवेदांगतत्वज्ञः सर्वशास्त्रविशारदः ॥ ४ ॥ येनेयं पृथिवी सर्वा सशैलवनकानना। चतु:सागरपर्यंता भुक्ता ह्यमिततेजसा ॥५॥ स रोमपादोनृपतिश्चक्रवर्ती महायशाः । मेधावी धर्मवान् धीरो निर्जितारि: प्रतापवान् ॥ ६ ॥ अंगदेशेष्वभूच्छीमान् रोमपादो महीपतिः॥...... २४ अपश्यनागतांश्चंपां मुनयः शंसितव्रताः॥" दीर्घपरिकरं काप्पं नारदं सुरवंदितम् ॥....." गुणवत्या वचः श्रुत्वा मतंगो मुनिसत्तमः ।.... भविष्यति हि ते पुत्रः सामगायनसंभवः॥ दीर्घकालं तपोवीर्य मौनमास्थाय यो व्रतम् ।। चरिष्यति गजैः सार्धं शीर्णपणांबुभोजनः ॥ स्वयंभूः माग्ददौ यस्मै गजायुर्वेदमुत्तमम् भविता त्रिषु लोकेषु तपोवीर्येण संयुतः॥ पालकाप्पइति ख्यातो मुनिरिणबांधवः ॥....." पालनाद्जयूथस्य काप्पगोत्रेण एवच ॥ पालकाप्पइति श्रीमानाम्ना ख्यातो भविष्यति ॥ एवं दिव्यवचः श्रुत्वा श्रीमतस्तस्य धीमतः।। पालकाप्पइति श्रीमान्नामधेयं चकार सः ॥.... तन्मां विद्धि महाराज प्रसूतं सामगायनात् ॥..... ग्राम्याणां व्याधयो ये च तन्ममाख्याहि पृच्छतः ।।

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TO H. E. THE MAHARANA OF OODEY PORK.
इत्युक्तो भूमिपालेन पालकाप्पस्ततोमुनिः ॥ हेतुमत्पुष्कलार्थं च वाक्यं राजानमब्रवीत् ॥ वने निबोध मे हेतुमारोग्ये वनचारिणाम् ॥....... इति पालकाप्पे गजायुर्वेदे महाप्रवचने महारोगस्थाने वनानुचरितो नामा
ध्यायः प्रथमः ॥
अंगोहि राजा चंपायां पालकाप्पं स्म पृच्छति ॥..... इत्यक्षिरोगा विधिवत्सनिदान चिकित्सिताः ॥ पृच्छते रोमपादाय विंशतिः परिकीर्त्तिताः ॥ महारोगमिति मया यत्ते स्थानं प्रकीर्त्तितम् ॥ तत्समाप्त मिहाध्याये प्रथमं शास्त्रनिश्वयात् ॥
इति श्रीपालका हत्यायुर्वेदे महाप्रवचने महारोगस्थाने अक्षिरोगाध्यायोष्टादश: ॥ समाप्तमिदं स्थानं प्रथमं महारोगाख्यम् अत्राध्याया अष्टादश अष्टोत्तरशतं च रोगाणां सनिदानानि चिकित्सितान्युक्तानि ॥ II
पालकाप्पे
99
स्थानानि चत्वारि ४ अध्यायाः १७० द्वितीयं क्षुद्ररोगस्थानं अध्यायाः ७० तृतीयं शल्यस्थानं अध्यायाः ३३ चतुर्थमुत्तरस्थानं अध्यायाः ४९ समग्रग्रंथसंख्या १२००० श्रीरस्तु शुभमस्तु ॥
पत्र १०१ पं० ११ अ० ५१ ॥ श्रीगणेशाय नमः
अथातः क्षुद्ररोगस्थानं द्वितीयमारभ्यते अथ प [व] मथुरोगाध्यायं व्याख्यास्यामः
अंगोहि राजा चंपायां पालकाप्पं स्म पृच्छति । वारणानां वमथवः संभवति कथं मुने ॥ १ ॥ साध्यासाध्यं चिकित्सां च तद्ब्रवीहि महामुने । एवं पृष्टागराजेन पालकाप्पस्ततोब्रवीत् ॥ २ ॥...... क्षुद्ररोग इति मया यत्ते स्थानं प्रकीर्त्तितम् ।। तत [त्] सप्तभिरध्यायैः समाप्तं स्थाननिश्चयात् ।। भवति चात्र श्लोकः ।
भिषगिह नु [तु] यथोक्तमेतदेवं विधिमनुयथोक्तमेतदेवं विधिमनुसृत्य करोति यश्चिकित्साम् ॥
भवति [स] सततं नृपेण पूज्यो नियतमतिर्नृ [र्नृ]पराज्य [ज] हस्तिवैद्यः ॥

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Accn.k५
100
EXTRACTS TROY MANUSCRIPTS BELONGING
___ इति श्रीपालकाप्पमुनिप्रणीते गजायुर्वेदे महामवचने वृद्धपाठे क्षुद्ररोगस्थाने द्वितीये गात्ररोगोनाम सप्ततितमोध्यायः ॥
समाप्तं क्षुद्ररोगस्थानं ॥ शुभमस्तु ।। संवत् १७५८
पत्र ९० पं०११ अ०।५० ॥ श्रीगणेशाय नमः ।।
॥ नमो वाग्दैव्यै ।। तपोभिर्बहुलैः पूतं मुनि वारणबांधवम् ।। बांधवो विदुषामंग इदं वाक्यमवोचत ।। तत्सर्वं मनुजाद्विद्धि समत्वं चैव यद्भवेत् ।।
इत्यब्रवीत्पालकाप्पो राज्ञांगेन प्रणोदितः ।। इति पालकाप्पे गजायुर्वेदे महाप्रवचने शल्यनाम्नि तृतीयस्थाने दंतोद्धरणं नाम त्रयस्त्रिंशोध्यायः॥
समाप्तं चेदं शल्यनामकं तृतीयस्थानं ।। शुभमस्तु ।।
पत्र १३१ पं०९ अ २६ अथातश्चतुर्थे उत्तरस्थानमारभ्यते ।। अंगो हि राजा चंपायां पालकाप्पं स्म पृच्छति । हितं निश्रेयसं चैव गजानामनुचिंतयन् ।। १ ।।
अपूर्णम्
योगयात्रा प० ३६ पं०९ अ०४०
॥८॥ श्रीगणेशाय नमः यश्चक्षुर्जगतः सहस्रकरवद्धाम्नां च धामावन्मोक्षद्वारमपावृतं च रविवद्ध्वांतांतकृत्सर्यवत् ॥ आत्मा सर्वशरीरिणां सवितृव [त्] तिग्मांशुवत्कालकत् [कृत्]
साध्वीं नः स गिरं तनोतु सविता योन्यैरतुल्योपम [:] ॥१॥ वक्ष्यामि भूपमधिकृत्य गुणोपपन्नं............." ॥ ३८ ॥ स्वविषयमभिगभ्य मानवेंद्रो बलिमुपयाचितकानि वाधिकानि । निगदितविधिनैव संविदध्यात् प्रथमगणास्फुटभूत देवताभ्यः ।। ३९ ॥ इति योगयात्रायां बलोत्साहोनाम षोडशः सर्गः ॥ ॥ यात्रावतारआदी दैवाचाराभियोजकाध्यायः [याः] ॥

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To B. H. THE MAHARANA OP OODEXPORR.
101
योगाध्यायोमिश्रकबल्युपहारौ तथा स्नानम् ।। अमिनिमित्तं नक्षत्रकैटभलक्षणं तथा वार्याः॥ श[शा]लाका विधिर्ग गितमदकरणं वाजिचेष्टा च ॥
षड्गविधिः प्रस्थानं शाकुनमुत्साहसुरनिवेशश्च ।।
विंशतिवृत्तौ तानि पंचशतान्यत्र कथितानि ।। इति आचार्यवराहमिहिरकृतौ योगयात्रा समाप्तं [प्ता] सं० १७३३ का० सु०५ लिपीकृतम् ।।
वीरचम्पू: प० २१ पं० १० अ० २
॥श्रीगणेशाय नमः ।। नियतरुचिरपानारक्तदन्ताग्ररोचिईलितदनुजराजमौढदप्पांधकारः। सृजतु दशदिगंतस्थायिनिष्कीर्तिमल्ली
स्त्रिपुरपुरपुरंधीमेरवो भैरवो वः ।। १ ॥..... स्वस्ति श्रीमद्वघेलकुलावतंसमहाराजाधिराज श्रीरामचन्द्रदेवात्मज श्रीयशोदानन्दनयुवराज श्रीवीरभद्रदेवचरिते मिश्र श्रीबलभद्रात्मज विजयश्री गर्भसंभवसकलशास्त्रारविन्दप्रद्योतन भट्टाचार्यश्रीपद्मनाभविरचिते प्रथम उच्छ्रास: समाप्तः ॥१॥
स्वस्ति..."श्रीवीरभद्रदेव चरिते..... युगराम शशांके वर्षे चैत्रे सिते प्रथमे ।।
श्रीवीरभद्रचंपू: पूर्णाभूच्छ्यसे विदुषाम् ।। स्वस्ति""""सप्तम उछासः समाप्तः ॥ समाप्तोवीरचंपूनामा ग्रंथः ।। संवत् १६४८ समये आषाढ शुद्ध तृतीयायां सोमे लाहुरपुरे जगन्नाथभट्टेनालेखि पुस्तकमिदम् ॥
तीर्थरत्नाकरः पत्र २४० पं०१ अ० २५
नास्त्यादिपत्रम् सुपसिद्धानि तीर्थानि नानाग्रंथगतानि च ।। विचारपूर्व संक्षिप्य लिखितानि विशेषतः॥ श्रीरामप्रसादनिष्पन्नस्तीर्थरत्नाकरो मया ॥ तत्पादपद्मयुगले काश्यां भक्त्या निवेदितः ।।

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EXTRACTS FROM MANUSCRIPTS BELONGING
इति श्रीमत्पराशरसगोत्रसकलशास्त्रविशारदश्रीमाधवात्मजरामकृष्णभट्टविरचिते श्रीरामप्रसादाख्ये तीर्थरत्नाकरे मध्यदेशस्थतीर्थमाहाम्यम् ।
समाप्तोयं ग्रंथः ॥ संवत् १६९९ वर्षे..."मेदपाटदेशात् महाराजश्रीराणा श्रीजगतसंघजीविजयराज्ये स्वति श्रीउदयपुरशुभस्थानात्.."लिखितं कल्याणमस्तु ।। पल्लीवालज्ञातीय श्रीरामरायजीसुतगरीबदासः....." बृहस्पतिसंहिता ॥ प०७०६०९। ३५ अ०
॥सिद्धिगणेशाय नमः॥ अथात: संप्रवक्षा [क्ष्या] मि ॐकारस्य तु लक्षणम् ।।
ॐकारत्रिमात्रं तु शृणुष्वापिहितोमुनी ।।..." इति बृहस्पतिसंहितायां गुरुनारदसंवादे भूमिपूजाशमालंभनं समाप्तः ।।" इति....."व्रतदीक्षाविधानम्...... इति""""वास्तुपूजाधिकारः समाप्तः""" पुनरागमनायच ॥ इति भूमिविसर्जनीयं समाप्त इति श्रीबृहस्पतिसंहितायां गुरुनारदसंवादे बृहस्पतिपद्धति संपूर्ण समाप्तमिति।। विधानमाला प० २३२ पं० ११ अ० ३४
॥९० ॥ श्रीगणेशाय नमः ।। योधन्वंतरिशास्त्रमर्थचतुर: कारुण्यरत्नाकरः सौजन्यामृतपूर्णमानससरिच्छ्रीशंभुचित्तः सदा। भूपालालिकलालनीयचरणद्वंद्वस्य सूनुर्हरेभूविस्तारियशाः सदा जयति सः [स] श्रीविश्वनाथः सुधीः ।।१।। प्रणम्य लंबोदरमुक्तनामा संता [तो] षदा सर्वपुराणदृष्टाम् । धर्मार्थकामव्यवहारसिद्धयै करोमि शुद्धार्थविधानमालाम् ।। २ ।।
कुर्वतु कंठेषु निजेषु धीराः ॥ ७॥ इति श्री नृसी [सिंहभट्टविरचितायां विधानमाला संपूर्णमिति ॥ ॥ संवत् १६७७ वर्षे "लिखायितमिदं पुस्तकम् ॥ वृद्धवसिष्ठसंहिता प० १२० ५० १३ अ० २८
॥श्रीगणेशाय नमः प्रहांभोजसुरासुरेंद्रनिकर"........... ज्योतिःशास्त्रं समग्रं प्रथमपुरुषतः स्वर्णगर्भाद्विदित्वा

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पूर्व ब्रह्मा.............................. ॥ २ ॥ स्कंधद्वयं वृत्तविचित्रमर्थगंभीरमादावधुना.............. तत्संहितास्कंधमिदं तृतीयं वक्ष्ये जगन्मोहननामधेयम् ॥ ३ ॥
..."१२ इति श्रीवृद्धवसिष्ठब्रह्मर्षिविरचितायां महासंहितायां शास्त्रस्वरू. पाध्यायः प्रथमः अन्त्यपत्रे १२६ इति श्री तिथिनक्षत्रवाररोगोत्पत्तिशान्त्यध्यायः...... इति कुहूयोगविधिनामाध्यायः
संवत् १७३० पौषवदि · · ग्रंथसंख्या ३४७३ नारदपञ्चरात्रे पारमेश्वरसंहिता
श्रीगणेशाय नमः शुक्लांबरधरं विष्णुं शशिवर्णं चतुर्भुजम् । प्रसन्नवदनं ध्यायेत्सर्वविघ्नोपशांतये ॥ १ ॥ पातु प्रणतरक्षायां...... ८६ पारमेश्वरशास्त्राणां सर्वेषां मुनिपुंगव । सारभूतं विशेषेण पौष्करार्थोपपादकम् ॥ ८ ॥ मूलवेदानुसारेण छंदसानुष्टुभेन च । लक्षग्रंथेन सर्वार्थक्रियाज्ञानोपलब्धये ॥ ८ ॥ समेब्रवीन्महाशास्त्रं पारमेश्वरसंज्ञया। तस्मात्तु सारमुद्धृत्य सर्वशास्त्रोपयोगिनम् ।। ८९ ।। श्लोकैः षोडशसाहस्रैः पारमेश्वरसंज्ञया । संप्रवक्ष्यामि ते शास्त्रमिदानीमवधारय ।। ९०॥
नारदोपि...." इति श्रीनारदपंचरात्रे......यहमस स्त्रश्व तोमर तांपरा पाना शोरांवामाध्यायः॥१॥
अपूर्णा
पत्र १९४ पं० १२ अक्षर ५२ नारदपञ्चरात्रे जयाख्यसंहिता ॥
|| आदिपत्राभावः॥ ७९ इति श्री नारदपञ्चरात्र जयाख्यसंहितायां शास्त्रारंभप्रयोजनं नाम :पमः पटलः॥

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EXTRACTS TROX MANUSCRIPTS BELONGINO
इति श्री. योगाख्यानं नाम त्रयस्त्रिंशोध्यायः ।। ३३ ।। समाप्ता चेयं जयाख्यसंहिता ।। अथ जयाख्यानुक्रमणिका ॥ आरंभप्रयोजनाध्यायः ॥ १ ॥ ब्रह्मसर्गाख्यः॥२॥ प्रधानसर्ग जीवस्वरूप. ॥ ३ ॥ शुद्धसर्ग ब्रह्मत्वाख्य. ॥४॥ परमानंदप्राप्तौ मंत्रर्विघनाश. ॥ ५ ॥ मंत्रोद्धार. ॥६॥ मंत्रोपकरण. ॥७॥ मुद्राबंधाख्य. ॥८॥ लानविधि. ॥९॥ समाधिव्याख्यान. ॥१०॥ न्यासविधि. ॥११॥ मानसयाग. ॥१२॥ बाह्ययाग. ॥ १३ ॥ जपविधान. ॥ १४ ॥ अमिकार्य. ॥ १५॥ दीक्षाविधि. ॥ १६॥ शिष्यभेद. ॥ १७॥ अभिषेकाख्यनाम. ॥ १८ ॥ मंत्रसिद्धिचिन्हाख्यनाम. ।। १९॥ प्रतिष्ठाविधाननाम. ॥ २०॥ पवित्रकविधाननाम. ॥ २१ ॥ वैष्णवलक्षणश्राद्धविधिनाम. ॥ २२ ।। संस्कारात्मकनाम. ॥ २३ ॥ मायश्चित्तविधिनाम. ॥ २४॥ मंत्रसाधननाम. ॥ २५ ॥ साधकमंत्रसाधननाम. ॥ २६ ॥ अंगमंत्रसाधकनाम. ॥ २७ ॥ अंगमंत्रसाधननाम. ॥ २८ ॥ चक्रत्रयकल्पसा० ॥ २९॥ कौस्तुभादीनां मंत्रसा० ॥ ३० ।।

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TO H. H. THE MAHARANA OF OODEYPORE.
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उपांशुजपसाधनं नाम ॥ ३१ ॥ साधनविधिनाम. ॥ ३२॥
योगाख्याननाम. ॥ ३३ ॥ इति श्रीनारदपञ्चरात्रे जयाख्यसंहितायामनुक्रमणिका समाप्ता"ग्रंथाग्रसंख्या ५००० संवत् १८२ पत्र १४२ नारदपञ्चरात्र लक्ष्मीसंहिता
॥श्रीगणेशाय नमः॥ नमोनित्यानवद्याय जगतः सर्वहेतवे ॥
ज्ञानाय निस्तरंगाय लक्ष्मीनारायणात्मने । किं भूयः श्रोतुमिच्छसि २३६
इति श्रीनारदपंचरात्रे महालक्ष्मीतंत्रे श्रीसूक्तमभावप्रकाशोनाम पंचाशत्तमोध्यायः ॥५०॥
इंद्रतप[पो]लक्ष्मीदर्शनं ॥ १ ॥ शुद्धमार्गप्रकाशोनाम ॥२॥ त्रैगुण्यप्रकाश. ॥ ३ ॥ आत्मस्वरूपप्रकाश. ॥४॥ प्राकृति सृष्टितत्त्वप्रकाश. ॥५॥ जीवस्य तत्वनिरूपण. ॥६॥ प्रमातृकरणादिप्रकाश. ॥७॥ सवोवतारेषु शक्तिरूप. ॥८॥ अवतारप्रयोजनना. ॥९॥ व्यूहप्रकाश. ॥ १०॥ वैभवप्रकाश. ॥ ११॥ अविद्याविद्याप्रकाश. ॥ १२॥ जीवप्रकारप्रकाश. ।। १३ ।। शुद्धाशुद्धजीवस्वरूपवण्णेनंना०॥१४॥ जीवस्य गुणत्रयात्ययवर्णनंना० ॥ १५ ॥ जीवशुद्धिवर्णनंनाम. ॥१६॥ संसारतरणोपाय. ॥१७॥ मंत्रोत्पत्ति. ॥ १८ ॥ वैखरीस्वरूपनिरूपण. ॥ १९ ॥ मातृकाभूमिवर्णन. ॥ २०॥

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मंत्रगुरुशिष्यलक्षण. ॥ २१ ॥ मंत्राणामुत्तमादिभेद ॥ २२ ॥ मंत्राणांमातृकाप्रकाशोनाम. ॥ २३ ॥ तारकाप्रकाशोनाम ॥ २४ ॥ तारकानुत्तरप्रकाशवर्णोंद्धार• ॥ २५ ॥ तारकामयसप्तविद्याप्रकाशोनाम. ।। २६ ।। तारिकाणां सदाचारप्रकाशोनाम. ॥ २७ ॥ सदाचारप्रकाशोनाम. ॥ २८ ॥ षाडुण्यविभवामीषोमविभागप्रकाशोनाम. ।। २९ ।। त्रयरूपेण सुदर्शविभवप्रकाशोनाम. ॥ ३० ॥ सुदर्शनरहस्यप्रकाशोनाम ॥ ३१ ॥ स्थूलसूक्ष्मादिप्रकाशोनाम. ॥ ३२ ॥ अंगोपांगादिमंत्रप्रकाशोनाम ॥ ३३ ॥ मुद्रासमुद्रापदर्शनस्नानप्र. ॥ ३४ ॥
भूतशुद्धिप्रकाशोनाम. ॥ ३५ ॥ अंतर्यागप्रकाशोनाम ॥ ३६ ॥
बहिर्यागप्रकाशोनाम. ॥ ३७ ॥ बहिर्यागावरणप्रकाशोनाम ॥ ३८ ॥
बहिर्यागप्रकाशजपादिविधिः ॥ ३९ ॥
नित्यविधिप्रकाशः श्रद्धादिवर्णनं च० ॥ ४० ॥
दीक्षाभिषेकप्रकाशोनाम ॥ ४१ ॥
पुरश्चरणक्रम ॥ ४२ ॥ मनोनिवारणदर्शन ॥ ४३ ॥
रहस्यप्रकाश ॥ ४४ ॥
परिवारमुद्रामूर्तिप्रकाश. ॥ ४५ ॥
सिद्धिप्रकाश ॥ ४६ ॥ कीर्तिमंत्रसिद्धिप्रकाश ॥ ४७ ॥
जयप्रकाश ॥ ४८ ॥
प्रतिष्ठ। विधानसिद्धिप्र. ॥ ४९ ॥
इति श्रीसूक्तमंत्रप्रभावप्रकाशं नाम पंचाशोध्यायः ॥ ५० ॥ महालक्ष्मी संहिता समाप्ता ॥
संवत् १७८२'''लक्ष्मीसंहिता पत्र ११३ ग्रंथसंख्या ३७००

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॥ रामकल्पद्रुमाख्यनिबन्धः॥
श्रीगणेशाय नमः पणौमि जानकीजानि पितरं कमलाकरम् । अंबामरुंधतीशीला लक्ष्मी लक्षणशालिनीम् ।। १॥ जगद्गुरोः श्रीकमलाकरस्य दिगंतविख्यातनिबंधकीत्तैः।
अनंतसंज्ञस्तु तदात्मजोसौ श्रीरामकल्पद्रुममातनोति ॥ २॥ इति श्रीमत्पदवाक्यप्रमाणप [पा] रावारपारीणश्रीमन्नारायणभट्टसूरि [स] नुश्रीरामकृष्णभट्टसुतश्रीमज्जगद्गुरुकमलाकरभट्टात्मजानंतभट्टकृते श्रीरामकल्पदुमाख्ये निबंधे समयकांडः समाप्तः ॥ पत्र १०१ ॥
प्रणम्य जानकीजानि पितरं कमलाकरम् । अनन्तसंज्ञस्तनुते दानकांडं यथामति ॥ १॥ अनंतविबुधेनात्र कमलाकरसूनुना ।। योत्र श्रमः कृतस्तेन प्रीयतां रघुनंदनः॥ समस्तविद्वत्परितापहारी समस्तसंदेहनिरासकारी॥ श्रीरामकल्पद्रुमनामधारी निबंध एषोस्तु जंगमचारी ।। त वेदांतशास्त्रे फणिपतिभणितं [ते] प्रौढतंत्रे स्वतंत्रः शिक्षादक्षः खलानां गुरुवरवचसा भूल त]भावोपदेष्टा ।। भाट्टे भट्टोपमानो विदितबहुमतः संमतः सज्जनानां श्रौते स्माते च वेदे विजयति नितरां श्रीगरीबाभिधानः ।। तत्कृतं यन्न केनापि तद्दत्तं यत्न केनचित् ।। संपादिता च सा कीर्तिर्या च केनापि नार्जिता ॥ सोयं जनं धर्मकथाविहीनं पापे रतं वीक्ष्य दयार्द्रचेताः ।।
संपूज्य सूनं [y] कमलाकरस्याप्यचीकरत्तेन निबंधमेनम् ॥ इति श्रीमन्महामंडलाखंडलचक्रवर्तिचूडामणिराजाधिराजश्रीमहाराणाराजसिंहश्री दिवाणजीपुरोहित श्री श्री श्री गरीबदास पुरोहितमहाराज प्रेरितानंतभट्टविरचितश्रीरामकल्पद्रुमाख्यमहानिबंधातर्गतं सप्तमं दानकांडं समाप्तम् ।। पत्र ॥ १४० ॥
प्रणम्य जा०...."उत्सर्गाख्यं यथामति ॥ १ ॥ ब्राह्मणभोजनं ईश्वरार्पणमिति शुभमस्तु । इति श्रीमन्महीमंडलाखंडलचक्रवर्तिचूडामणिश्रीराजसिंहमहाराणासार्वभौमपुरोहित श्रीगरीबदासमेरितानंतभट्ट विरचिते श्रीरामकल्पद्रुमांतर्गते उत्सर्गकांडे तडोत्सर्गविधिः समाप्तः॥ ॥पत्र. ।। २५ ।।

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भूपालवल्लभः श्रीगणेशाय नमः
श्रीसूर्याय नमः यच्छास्त्रं सविता चकार विपुलं स्कंधैस्त्रिभिज्योतिष तस्योच्छित्ति र्मया सूनुः कलियुगे"..." ।। भूयः स्वल्पतरं वराहमिहिरव्याजेन सर्व व्यधा
दित्यं यं प्रवदंति योगकुशलास्तस्मै नमो भास्वते ।। १ ।। इति राजमातडे विवाहशुद्धिपटलम् ......... इति तारादिलानदोषोपशमनं होमादिकथनप्रायश्चित्तम्..... शस्त्रप्रकरणमुक्तं भूपालवल्लभे ॥ इति श्रीकृष्णदेवात्मजपरशुरामकृते भूपालवल्लभे नीतिशास्त्रम्..... इति श्रीपशुरामेण ज्योतिषां गतिवेदिना घातशांतिविरचिता नराणां [हित] हेतवे ॥........ इति श्रीपरशुरामेण ज्योतिषांगति'..."कारप्रकरणं कृतं भूपालवल्लभे॥३५॥ इति भूपालवल्लभे अलंकारप्रकारप्रकरणम्" इति भूपालवल्लभे गवादिलक्षणम् ........ १९ इति श्रीभूपालवल्लभे शास्त्रदृ........" ४४ कृष्णदेवात्मजेनैव पशुरामद्विजन्मना ।। स्वमाध्यायोनिगदितो.
पत्र ६०० ५० ११ अ० २४ अपूर्णम्
कृत्यरत्नाकरः ब्रह्मचारिकांडः प० ७९ पं०१ अ०४८
॥श्रीगणेशायनमः॥ १ आ० देवः स्फुरन्मरि [हिमतत्तदनंतमत्स्य
कूर्मादिजन्मकथितागतवैभवोयः। ब्रह्मांडबुद्बुदमयो लरदंशलेश
स्तर्यानपोहतु स बोधमहोदधिर्वः ॥१॥ लक्ष्मीधरकृत:च० अपूर्णः

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TO H. H. THE MAHARANA OF OODEYPORE.
109
२ आ० गृहस्थकाण्डः २५० ११०-५०१-अ०४९
॥ श्रीग०॥ स्वाध्यायाधिगमोर्थतत्वगतये सत्कर्मनिष्पत्तये......। च० कुर्वतोयं प्रकार इति मेधातिथिः॥ ॥ इति श्रीभट्टलक्ष्मीधरविरचिते कृत्यकल्पतरौ गृहस्थकांड समाप्तम् ।। ___३ आ० नैयतकालकाण्डः ३५० १६० ५० १ अ०४८
॥श्रीग०॥ येन प्रत्यहमभ्रसिंधुपयसि स्नानादिभिः कर्मभिः ..... च० इत्येषकथितो राजन् पुराणश्रवणा[ण] विधिः॥ ॥
इति महाराजाधिराजश्रीमद्गोविंद चंद्रवि-देवमहासांधिविग्रहिकेण भट्टहृदयधरात्मजेन श्रीलक्ष्मीधरेण विरचिते कृत्त्यकल्पतरौ नैयतकालकांडं समाप्तम् ।। श्राद्धकाण्डः ४५० १००पं० १०० अ०४६
४ आ० श्रीग० यः पुण्यात्मा धिनोति प्रतिदिनमतितेहँतकारैर्मनुष्यान्..... च० प्राधानिके स्थाने प्रधानहोमस्थाने...."
इति भट्टहृदयधरात्मजमहासांधिविग्रहिकभट्टश्रीलक्ष्मीधरविरचिते कृत्यकल्पतरी श्राद्धकांडं समाप्तम् ।। ग्रंथसंख्या ३०००
दानकण्डः ५५०९३५०१० अ०४० ५ आ० ॐनमोर्विघराजाय निर्विघफलदायिने ।।
येनाविच्छेदवेदध्वनिहतकलिभिः श्रोत्रियानां पुरीभिः च. नक्षत्रनायकं कुर्याद्दाराभ्यां मध्यतः स्थितम् । इति श्रीभट्टलक्ष्मीधरविरचिते कृत्यकल्पतरौ पंचमं दानकांडं समाप्तम् ।। प्रतिष्ठाकाण्डः ६५०८३ पं०९ अ०४१
६ आ० ॥ श्रीग०॥ अथप्रतिष्ठा ॥ तत्र प्रासादादिफलं । तत्र यमः । कृत्वादेवकुलं शुभं च० विशेषेण तु संपूर्णास्ते पूज्याः शतशोमुने । इतिश्रीमहाराजाधिराजगोविंदचंद्रसांधिविग्रहिकश्रीलक्ष्मीधरभट्टविरचिते कृस्यकल्पतरौ प्रतिष्ठाकांड: पूर्णः ।।

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EXTRACTS FROM MANUSCRIPTS BELONGING
तीर्थकाण्डः ८०८६ पं०९ अ०४१
श्रीगणेशाय नमः ८ आ० धर्म निर्मलहेमकुंभशिरसोयस्यामराणां गृहाः..... ___च० नागैश्चैव हता ये च ते नराः पुण्यकर्मिणः ॥
इति भट्टश्रीहृदयधरात्मजमहासांधिविग्रहिकभट्टश्रीमल्लक्ष्मीधरविरचिते कृ. त्यकल्पतरौ तीर्थकांडं समाप्तम् ॥ ग्रंथसंख्या २५२५
शुद्धिकाण्डः १०५०५४६०९ अ० ३९
___ श्रीगणेशाय नमः १० आ० वर्णादप्युचितार्जनापि भृशं शुद्धैर्यदीयैरमी.........
च० पतिघी च विशेषेण"""निंदितः।। इति भट्टश्रीलक्ष्मीधरेण विरचिते कृत्यकल्पतरौ शुद्धिकांडं समाप्तम्. ग्रंथसंख्या १२५० राजधर्मकाण्डः ११ ५०५१ ५०९ अ०५२
__ श्रीसिद्धिविनायकाय नमः ११ आ० न्याये वर्मनिं यज्जगद्गुणवतां गेहेषु यतिनो..........
च० आयुरारोग्यमैश्वर्यं तदंते च सुखीभवेत् ॥ इति श्रीमद्गोविंदचंद्रमहाराजसांधिविग्रहिकश्रीलक्ष्मीधरभट्टविरचिते कृत्यकल्पतरौ राजधर्मकांडः संपूर्णः॥ संवत् १६१२
व्यवहारकाण्डम् १२५० १७०५० अ०४९ १२ आ० ॥ ॐ नमो भगवते वासुदेवाय ॥ॐ नमः शिवाय ।।
नानाशास्त्रवचोविचारचतुरप्रज्ञाबलस्थापित च० स्वऋक्थतः विभक्तानवगच्छेयुलेख्यमप्यन्तरेण तान् ॥ ___ इति भट्टहृदयधरात्मजमहासांधिविग्रहिकभट्टश्रीमलक्ष्मीधरविरचिते कृत्यकल्पतरौ व्यवहारकांडे व्यवहारकांडं समाप्तम् ॥
ग्रंथसंख्या ५०००

Page #124

TO H. H. THE MAHARANA OF OODEYPORE.
शान्तिकाण्डम् १३ प० ३३ पं १२ अ० ५० ॥ ॐ नमः शिवाय ॥
यस्मिन् बिभ्रति विश्वपालनमहायज्ञं द्विजन्मोत्तमे ब्राह्मणा दैवतं महत् ।। ||
१३ आ० नमोगणेशाय
च०
इति महाराजाधिराजश्रीमद्गोविंददेवमहासांधिविग्रहिक श्रीमन्हृदयकरात्मजभट्टश्रीलक्ष्मीधरविरचिते कृत्यकल्पतरौ शांतिकपौष्टिककांडं समाप्तम् ।।
इति
।। २६५० ।।
मोक्षकाण्डम् १४ प० ८९ पं० ८ अ० ५१ ॥ श्रीगणे० ॥
१४ आ० वेदांतोक्तिविवेकवैभवगलद्दुर्वारमायातमः यथा गतिर्नदृश्येत तथैवास्य महात्मनः ॥
च०
• गोविंदचंद्र ... मोक्षकांडं समाप्तम् ।।
॥ संवत् १७०८
शुभमस्तु
111

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Page #126

ब्राह्मणपुस्तकानि.
ब्राह्मणपुस्तकानि.
कर्ता. कतो.
पत्राणि. संवत् . श्लोकाः
संपूर्णमपूर्ण वा.
१७८० १२३०
C0000
१५०००
१ अगस्त्य संहिता ..... २ अनिट्कारिका-सव्याख्याना ... ३ अमरकोशकवितभाषा ... .....नारणदास नृपः
अष्टाध्यायी ...... अष्टांगहृदयदीपिका-पदार्थचन्द्रि | कानानी.
भन्धयष्टिपद्धत्याख्योयज्ञीयग्रन्थः .... ७ आत्मविद्योपदेशः ...............शंकरः आनन्दलहरीटीका ...... ........भट्टाचार्य गौ
रीकान्तः ९ आरणीपदम् ............. १. आर्याविज्ञप्तिः .................. रामचंद्रः...... १२ आश्वलायनगृह्यकारिका-जय
| न्तमते. १२ आश्वलायनीतवृत्तिः .........नारायणः ... १३ आशौचसंग्रहाख्यत्रिंशच्छोकी मू० बोपदेवः । सटीका.
टी. भट्टाचार्यः १४ आह्निकम् -सामगानाम् ...... १५ इतिहाससमुच्चयः .............. १६ उड़ामरमहाशास्त्रसारोद्धारः.. १७ उत्तरगीता-सटीका ............गौडपादी ... १८ ऋतुसंहारमहाकाव्यम् ........ कालिदासः ...
ऋग्वेदमन्त्रसंहिता............... ऐतरेयत्राह्मणपश्चिकावा-व्रात्य | पञ्चिका. २१ ऊर्ध्वदेहिकपद्धतिः............... रामेश्वरः .. २२ कविकल्पगुमनामा धातुपाठः ... बोपदेवः ...... २३ कक्षापुटः ........................ नागार्जुनः... २४ कामकेतुग्रामणीकथा-श्रीका
न्ताकथा च. २५ कामशास्त्रेस्मरदीपिका ....... २६ कामाक्षीस्तुतिशतकानि... मूककविः ...] २७ कारकपरीक्षावृत्तिः ....... ....... |
.
| अपूर्णम्
.
.
२०००
३९३६
२५६
२४ १८७५
७००

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114
LIST OP MANUSCRIPTS
ब्राह्मणपुस्तकानि.
कर्ता.
पत्राणि. संवत्.
श्लोकाः
संपूर्णमपूर्ण वा.
१.
२८ कारकव्याख्या .................. जयरामभहा
चार्यः २९ कालानणयः..................... महोजीदीक्षितः ३. कार्तवीर्यदीपदानविधिः ......... रामचन्द्रः ३१ काव्यप्रकाशः ................. मम्मटालक
योः कृतिः ३२ तस्यैव टीका..................... सरस्वती तीर्थः| १२८ ३३ तस्यैव टीका सारसमुच्चयाख्या... ३४ काशिकावृत्तिः ......... ........ जयादित्यः ... ३०३
पं०१६
अ०५६ ३५ कुवलयानन्दकारिका-सटीका...टी० आशाधर
भहः ३६ कुमारसम्भवकाव्यस्य टीका. वल्लभदेवः सच
आनन्ददे
वायनिः ३७ तस्यैव टीका देवसेनानाम्नी संग रहरिचरणदासः ३८ कुलार्णवे पञ्चमखण्डे सप्तदशो. ..
ल्लासः ३९ कुण्डतत्वप्रदीपः .............. बलभद्रः ...... २० १८०२
कुण्डलक्ष्मविवृत्तिः ... ..... रामः ......... ४१ कुण्डप्रदीपः ...... ........" महादेवः ...... ४२ कुण्डप्रबन्धः......
कालिदासः स
च बलभद्र
सुतः ४३ कुण्डमाण्डः .................. गोविन्द दैवज्ञः १० ४४ कुम्भीव्रतकथा ......
८१७२२ ४५ केदारकल्पः ........... ४६ गणपत्युपनिषद् ........... गणपतिरत्नप्रदीपः-पटल ९ दश-ब्रह्मेश्वरः
ममपूर्णम्. ४८ गणितनाममाला................. हरदत्तः-श्रीप
तिसुतः ४९ गण्डभेरुण्डनृसिंहमालामन्त्रः .... ५० तस्यैवविधिः-भरुण्डतन्त्रोक्तः ...
गायत्र्यर्थरहस्यम् ............... ज्ञानदेवः ... ५२ गीतगोविन्दकाव्यम्-सटीकम्. मू. जयदेवः |
टी. नारायणः ।
| अपूर्णम्
.....

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ACQUIRED FOR GOVERNMENT.
J15
ब्राह्मणपुस्तकानि.
कर्ता.
पत्राणि. संवत्. श्लोकाः
संपूर्णमपूर्ण वा.
.
2
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ma Gaa & AK:-
५३ गीतामाहात्म्यम्-पद्मपुराणोक्तम्. ५४ गीतासारः-स्कन्दपुराणोक्तः ... ५५ गुरुगीतास्तोत्रम् ............... ५६ गृह्यसूत्रम् ............ ५७ गोपालरहस्यसहस्रनामस्तोत्रम्
सम्मोहनतन्त्रान्तर्गतम्. ५८ ग्रहलाघवोदाहरणम्............... विश्वनाथः ..] ५९ ग्रहागमकुतूहलम् ............... भास्करः..... ६. घटखपरकाव्यम्-सटीकम......मू.कालिदासः ६१ चतुर्वर्गसंग्रहः .............. क्षेमेन्द्रः ...... ६२ चण्डीस्तोत्रम्-सटीकम् ......... टीनागोजीमहः ६३ तदेव टीका-गुतवतीनानी ......टी भास्करराय. ६४ चन्द्रग्रहणसाधनम् ..............श्रीपतिः ...... ६५ चम्पाषष्ठीव्रतकथा ब्रह्मपुराणोक्का. ६६ चातुर्मास्यमाहात्म्यम् ....... ६७ चारुचर्याशतकम्
क्षेमन्द्रः ...... ६८ जन्मदीपकः .....................
गोविन्दः ६९ जातकपद्धतिप्रकाशः ......... दिवाकरः ज्योतिर्निर्णयः ....
नान्दिदत्तः-श्री
पतिशिष्यः तत्वबोधिनी-सिद्धान्तकौमुद्याष्टीका.ज्ञानेन्द्रसरस्व
ती. तर्कसंग्रहदीपिका प्रकाशः ...... नीलकण्ठः...| ७३ ताजिकमुक्तावली ...............आतुकः सदा
शिवपुत्रः ७४ ताजिकपनकोशः............... गोवर्द्धनः ७५ तापीमाहात्म्यम्-स्कन्दोक्तम् .... ७६ तारारहस्यवृत्तिका...........
त्रिकालज्ञानाक्षरचिन्तामणिः ... ७८ त्रिप्रभाधिकारःशिरोमणेः-सटीक: मू० भास्करः
टी. रामकृष्णः ७९ त्रिवेणिका ........
आशाधरभहः ८० विशच्छोकी ..................... बोपदेवः ...... ११ दशकुमारचरितदीपिका ......... दशश्लोकी-सटीका............... टीका. रघुना
था-माध. । वात्मजः
n
अपूर्णम्
__

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का पूर्ण वा.
३८० अपूर्णम
दण्डकम्........ नवग्रहाधिदेवतास्थापनम् नवग्रहाधिपत्याधिदेवतास्थापनम् नक्षत्रस्थापन पूर्णाहुतिः वैश्वानरस्तुति:
अमृताभिषेकः ८४ दक्षिणकालिकापूजनप्रयोगः....... ...... |३४।३२ ... ८५ दानदीपवाक्यसमुच्चयः ...........
दानपञ्चिका ..................... रत्नाकर ठकुरः ७ दिनकरी-अनुमानखण्डात् ...... दिनकरः...... १८ दिवाकरपद्धतिप्रकाशविवरणम्... वीरेश्वरः ... ८९ दुर्गादेवीसूक्तम् ..............
दिवीस्तोत्रम्-सावचूर ............ लघुपण्डितः... ९१ देवीस्तोत्रम्-अलंकारोदाहरणान- यशस्करः ...
बद्धम्. ९२ धर्मशास्त्रसर्वस्वेतीर्थकर्त्तव्यतावि
चार: ९३ धृष्टककथा-शाकिनीचरित्रविषये. ९४ ध्रुवभ्रमकभाष्यम् ............... पद्मनाभः ९५ नवचरणविचार:-भाषायाम् वा
| कर्मविपाकविचारः. ९६ नवरत्नटीका .....................वल्लभः ....... ९७ नक्षत्रशान्तिः .................. बौधायनः ९० नाथस्तुतिः वा-आत्ममन्दिरस्तो-यामुनाचार्यः
| त्रम्. ९९ निरुक्तपूर्वार्द्धम् .............. १०० निरोधलक्षणविवरणम् ............ हरिराय १०१ नृसिंहचम्पूकाव्यम्............... केशवभहः ... १०२ न्यायबोधिनी-तर्कसंग्रहस्य टीका गोवर्द्धनः १०३ पवमानसूक्तम् ............. १०४ पञ्चपर्वमाहात्म्यम्-गरुडपुराणो
५०० नादिपत्रम्
कम्
१०५ पञ्चतन्त्रप्रथमतन्त्रम् ......... १०६ पृथ्वीवराहसंवादः-वराहपुराणे
| ऋग्वेदविधाने.
९० उपांत्यपत्रं । नास्ति

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संपूर्णमपत्राणि. संवत्. श्लोकाः |
पूर्ण वा.
A
१०७ प्रणयामृतपञ्चाशकम्............रामचन्द्रः ... १०८ प्रबोधिनी माहात्म्यम् .......... १०९ प्रबोधचन्द्रिका-श्लोकबद्धा-व्या वैजलभूपतिः
करणविषये-सन्धिपर्यन्ता. ११० प्रयागमाहात्म्यम्-मत्स्यपुराणो
| कम्. १११ प्रयोगरत्रम्-अनन्तभट्टीसहितम्- मू. नारायणः
| प्रायश्चित्तप्रयोगान्तम्. ११२ पातञ्जलयोगशास्त्रविवृतिः-रा- भोजदेवः .... ४२
| जमार्तण्डाभिधाना. ११३ पाराशरीयधर्मशास्त्रम् ...... ११४ प्राकृतेचन्द्रिका-वेणीसंहारनाट
कस्य. ११५ प्रौढमनोरमा .................... भहोजिदीक्षितः ११६ पिंगलप्रदीपः....... .....लक्ष्मीनाथ भ
हारकः ११७ पुष्पाञ्जलिस्तोत्रम् ............... रामकृष्णः .... ३ ११८ बालभारतम् प्रचण्डपाम्डवापर- राजशेखरः ... २०
नामकम्-अंको ११९ बीजगणितम्... १२० बीजगणितप्रबोधः ............... रामकृष्णो ज्यो
तिर्विद्. १२१ भामिनीविलासः-विलासः १ पण्डितराजः १२२ भुवनेश्वरीस्तोत्रभाष्यम् ......... पद्मनाभः...... १२३ मकरन्दविवरणम् ...............दिवाकर ... १२४ मनोरमावृत्तौ भाषाविभागनामा-वररुचिः ...
। दशमपरिच्छेदः
मन्त्रमहोदधेनॊकानाम्नी टीका ...महीधरः ......| १२६ मन्त्रपाढा ........................याज्ञवल्क्यः ...| १२७ मन्त्रसंकलना-स्थापनस्य ....... ...... १२८ मन्युसूक्तम ....... १२९ महाकालयोगशास्त्रेखेचरीविद्या. आदिनाथः ... १३० महाभारतसावित्री ......... १३१ महार्णवनामा कर्मविपाकः ...... मदनपालपुत्रः
गतपत्र
*..
*
५०० अपूर्णम्
१३२ माधवनिदानम् ..................माधवः ......। १०२ ... । १७००

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१३६ मृगव्याधकथानकम् - वा- मृगोपा ख्यानम् नारदपुराणोक्तम् .
१३७ मुक्तालताशतकम् १३८ मुहूर्तचिन्तामणेष्टीका १३९ मुहूर्त्ततत्वम् १४० मुहूर्त्ततत्वम् - सटीकम्
१४१ मेघदूतकाव्यम्
१४२ मेघदूतकाव्यम् - सावचूरि.. १४३ यक्षिणीवेतालसाधनम् - मन्त्ररना
कवीश्वरः
लौगाक्षिभा
स्करः
शम्भुमिश्रः . रामदेवज्ञः
. केशवः
वल्युक्तम्.
१४४ यन्त्रचिन्तामणि : सटीक : ..... १४५ यन्त्रोद्धारविधिः- रुद्रयामलोक्तः १४६ याज्ञिकवल्लभा
१४७ योगरत्नसमुच्चयः
१५१ रजोदर्शनशान्तिः १५२ रत्नकोशः.
१५३ रसेन्द्रचूडामणिः - अध्यायाः ७ १५४ राजेन्द्र कर्णपूरः
१५५ रामसहस्रनाम - लिंगपुराणोक्तम्... १५६ रुद्रजपः
१५७ रुद्राध्यायः
१५८ रुद्रविधानम् - मैत्रायणीयानाम्
व्यालंकारः १६० लक्षहोमविधिः - वासिष्ठः १६१ लमचन्द्रिका.
......
कर्त्ता.
मू० केशवः ...
टी० गणेशः
- कालिदासः
महादेवसुतः... चन्द्रः--ती
सरसुतः व्यंकटेशः
१४८ योगार्णवः
***
१४९ रघुनाथविलास वा - रसमञ्जरी भा- रघुनाथः - गं. षाकविता.
शिष्यः वल्लभदेवः
१५० रघुवंशपञ्जिका - सर्ग १७
. बौधायनः
. सोमदेवः
शम्भुकविः
१५९ रुद्रालंकार - सटीक वाका पू० रुद्रटः
.........
...
टी० नमिसाधुः
111130
. काशिनाथः...
संपूर्णम -
पत्राणि संवत्. श्लोकाः पूर्णं वा.
१६ १८६३ २५० |
२६
२८
।।
...
...
५४ पत्र ४न
...
३००
१३ १८४ १८८२ ५५००
२८ १७३५ ४८६
१५७
३५००/
- १९
११
४०
...
:
२६ १६१२. २५० १९ १६०० अपूर्णम् ७ १८५६ १७०
...
३००
१००
५१ १५७८ ६०० २२९ १८१५ ४५८०
www
४०० त्रु.
४३०
...
१२ ३१२ १२ १७४० ५९४
२००
५५००
३५०
२५०
५६० नाद्यपत्रम्
१५०
६
१३०
२९ १८२५ ३५० ३१ १६१८ १५०
१६ १८३० ३०० १४२ ४०००
...
७ १६२० |
...
५० [त्रे न स्तः १००० आद्यन्तप

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संपूर्णम पत्राणि. संवत् . श्लोकाः पूर्ण वा.
१६२ लीलावती-पाटीगणिते-सटीका. टी. गंगाधरः १६३ सैव-घनमूलपर्यन्ता ............स एव ....... ५ १६४ वसन्तराजशाकुनः..
...... ६२ पत्र
___eanAma & Acg
१६९ वक्रोक्तिपञ्चाशिका-सटीका ...मू. रत्नाकरः ।
टी. वल्लभदेवः १६६ वर्द्धमानेन्दुः ................... पद्मनाभः २६७ वामनसूक्तम् ..................... १६८ विजयाकल्पेसविस्पटलम्......... १६९ विवेकमार्तण्डः वा-योगप्रदीपः... १७० विल्हणचरितनामकखण्डकाव्यम् विल्हणः ... १७१ विष्णुभक्तिप्रबन्धः-स्तबको २ . पुरुषोत्तमः... १७२ विष्णुश्राद्धपद्धतिः ...............नारायणः ... १७३ विष्णुसहस्रनाम सभाष्यम् पद्म
पुराणोकम् . १७४ विष्णुसूक्तम् १७५ विसलदेवरास .....
वृन्दावनकाव्यम् ..... मेघाभ्युदयकाव्यम् घटखपरकाव्यम् चन्द्रदूतकाव्यम् शिवभद्रकविकाव्यम्
शिवभद्रकाव्यम् १७७ 'वृहज्जातकटीका ...............महोत्पलः .... १५० १८९० ६००० १७४ वैद्यजीवनन् -सटीकम् ....... मू० लोलिम्बरा- ३० १८२२/ १२६०
जः टी० रुद्रभहः
कोणेरभहपुत्रः १७९ वैद्यमनोत्सवः भाषायाम् ......... नयनसुखः
१२/ १७४९
३५० २८० वद्यपदापः ..................... उद्धवमिश्रः ....
१४०० १८१ व्यंकटागरिमाहात्म्यम् अध्या. १७
। ३३६/ अपूर्णम् | वराह पुराणोक्तम् . १८२ शतभोकव्यवहारकम् ............त्रिविक्रमः .... ५/१७८१
- वा-त्रिविक्रमशतकम् १८३ शब्दशोभानामक व्याकरणम् ... नीलकण्ठ: ... २९ १७३६ ४९० २८४ शब्दभेदप्रकाशः.......... ..... । १७ ...| ३००

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१८७ शिवपुराणम्
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१९१ तदेव - सटीकम् . १९२ शीघ्रबोधः
१९३ शुकदेवचरित्रम् - भारतीयम्......
१९४ श्राद्धपद्धतिः
१९५ श्राद्धविधिः
......
१९६ भीमालखण्डः - स्कन्दपुराणस्य....
१९९ सदाचारनिर्णयः
२०० सवीलमालाख्यम् — ऋग्वेदस्य २०१ संवत्सरोत्सवकल्पलता २०२ संक्षेपान्हिकचन्द्रिका.. २०३ संहिता - सामवेदस्य.. २०४ सन्ध्याभाष्यम्
२०५ स्मृतयोष्टौ .
अत्रि स्मृतिः
व्यास स्मृतिः
शंख स्मृतिः
हातिस्मृतिः
संवर्त्तस्मृतिः
यमस्मृतिः
१९७ श्रीहर्ष चरित्रस्यवांका - संकेतनाभी. शंकरः १९८ श्रत पद्धतिः
मू० पद्मपुराणो
क्तम् . डी. व्यंकटेश्वरः स्कन्दपुराणे
३४७.
OY.
कर्ता.
३०.
११७.
२१३.
९०.
श्रीनिवासभट्टः
. माघः
डी० वल्लभदेवः काशीनाथः...
ब्रह्मोत्तरख
ण्डोक्तम् ·
रघुनाथः
संपूर्ण म
पत्राणि संवत् श्लोका: पूर्ण वा.
श्रीकृष्णपण्डितः
१४
११८
.......
१२८
८ पत्र
५/६ न
५०
४ १४५० ३७० | ६६६० अपूर्णा
६४ १७७६ ३००० १६६ १०००० ३२ १८२७ ४००
१६८५ २८० /
गतानि
२६
४७
शिवभद्रशुक्लः १८ षष्ठं
.
::
:
३५
...
७६५) १८ १५३८ २३० २०० १६०५ ४६००
६ न
...
::
३० १५५३
१०
व्रजराजः
१७
भहदिवाकरः ४०
...
...
...
४५२
३०००
...
२२२५
:
२५५०
३५९|
५७५
२००
२३५
७२०
४४१७५४ ६००
५५
९२४२
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२०६ साचिनामकनवमकाण्डः
२०७ साधनपञ्चकम-सटीकम्
P
कर्त्ता.
मू० शंकरः टी.विमलभूधरः
२०८ सपिण्डयनिर्णयः
२०९ सापिण्डदीपिका
२१० सारस्वतव्याकरणस्य सूत्रपात्र: अनुभूतिस्वरू
पाचार्यः
२११ साहित्यदर्पण टीका
२१२ साम्बपञ्चाशिका - सटीका
मू० श्रीसाम्बः
टी क्षेमराजः
२१३ सांख्यतन्त्रम् -- आर्याबद्धम् - स- मू० ईश्वरकृष्णः टीकम्. सांख्यतत्वकौमुदीनात्री टी० वाचस्पतिटीका. मिश्रः २२४ सिद्धान्तचन्द्रिकायाष्टीका-तत्व लोकेशकरःदीपिका नानी. क्षेनंकरपुत्रः
२९५ सैव द्वितीयावृत्तितृतीयावृत्ती २१६ सिद्धान्तशिरोमणी बीजगणिता
.... स एव.....
ध्यायः.
रथन्तरम् ४ सामवेदस्य
२२६ स्फोटवादः... २२७ हरविजयकाव्यस्य टीका.
२२८' हरिपूजनविधिः
रामभवः
श्रीधरः
२१७ सिद्धन्तशिरोमणिवासनाभाष्यम्. भास्करः २१८ सिद्धान्तशिरोमणेष्टीका- चन्द्रार्क गणेशः ग्रहणात्पाताधिकारपर्यन्ता.
ज्ञानानन्दः
२१९ सिद्धान्तसुन्दरः- उत्तरार्द्धम् २२० सिंहासनद्वात्रिंशिकाकथा - गय.
२२१ सुभाषितावलिः
२२२ सुवृत्ततिलकम्
२२३ सौभाग्यसुन्दरीव्रतकथा - ज्ञानभास्कर ग्रन्थोक्ता.
२२४ सौश्रुते आयुर्वेदशास्त्रे शारीरस्थानम्. २२५ स्तोभः
रामचरण भट्टाचार्यः
वल्लभः
क्षमेन्द्रः
कौण्डभहः
संपूर्णम -
पत्राणि संवत्. श्लोकाः पूर्ण वा
१०७ १६४२ १२००
३.
७
६
१२०
१८ १८७३ ४३२ |
११ १५४४ २८०
१८२
२८
६७
९३
...
:
E
१८०
१८. १४.
शके
१९
१५ १७५ ९
४०
४३/ १५४५ ११३४
६०००
६००
११२२
⠀⠀⠀⠀
Pos
८९ १५८ ३६००
२७
...
४००८
१०००
४००
६६०
६५००
३००
१५०
५२. १६४० ११००
२०
२००
८००
121
३१.१७६७ १२९० १५४
१७
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जैनीयपुस्तकानि
२२९ हल्लीजताजिकम्
२३० हायनरत्नम् २३१ हायनसुन्दरः
LIST OF MANUSCRIPTS
जैनीयपुस्तकानि .
२३२ अजितशान्तिस्तवः सटीक
अजितशान्तिस्तवः - सटीक :.
भयहर स्तोत्रम् - सटीकम्
स्मरणस्तोत्रम् - सटीकम्
गुरुपारतन्त्र्य स्तोत्रम् - सटीकम् पार्श्वनाथस्तोत्रम् - सटीकम् उपसर्ग हर स्तोत्रम् - सटीकम्
२३५ अपापावृहत्कल्पः
वा पावापुरकप्पो
वा दीपोत्सवी कल्पः
२३६ अभिधानचिन्तामणिनाममाला
बीजकानि. २३७ आचारांग प्रदीपिका
कर्त्ता.
बलभद्रः
...........
मू० मा० नन्दिषेणः
मू० मा० जिवन
वल्लभः टी० सं० धर्मत
लकमुनिः
मू० मा० मानतुं गसूरिः
| टी० सं० जिनप्र
संपूर्णम -
पत्राणि संवत्. श्लोकाः पूर्ण वा.
भसूरिः
मू० मा० जिनद
उत्तसूरिः
टी० सं० जयसागरगणिः
- तद्वत्.
- तद्वत्.
मू० मा० भद्रबाहुः
टी० सं० जयसा. गरगाणिः
२३३ अनेकार्थसंग्रहः
• हेमचन्द्रः
२३४ अनेकार्थकैरवाकर कौमुदी - अने- हेमचन्द्र महे - २१०
कार्थसंग्रहस्यैव टीका.
न्द्रसूरी गुरु
शिष्यो क तीरौ.
मू० मा० जिनप्र भसूरिः
***
. जिनहंससूरिः
19
३७०
१४१ १८८० ३८५० |
१५
१९
V
...
응징
५८ १८३६ २००० संपूर्णम्
११२८४ संपूर्णम्
४५० अपूर्णम्
:
१५०० संपूर्णम्
४१६
.... ८००
१९७ १६१२१००००

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पुस्तक.
२३८ आदिदेवस्तवनम् - मन्त्रयन्त्रकाले. तम् - सटीकम्. २३९ आरामशोभानाम्नीकथा २४० आवश्यक निर्युक्तिः २३१ आवश्यकलघुवृत्तिः २४२ इलापुत्रऋषिरास २४३ उत्तमचरित्रनृपकथा २४४ उत्तमकुमारचरित्रम्
कर्ता.
भद्रबाहुः
. तिलकाचार्यः
ज्ञानसागरः
न कल्पव्याख्यानम्. २५४ कुकडाभंजारीरास २५५ कुमारपालप्रबन्धः २५६ क्रियाकलापः. २५७ क्रियारत्नसमुच्चयः २५८ खुमाणरासः - भाषाबद्धः २५९ चतुर्विंशतिजिनस्तोत्रम् - गुप्ता
याभिधम् - सटीकम् २६० चतुः शरणप्रकीर्णकम् - सावचूरि
२६१
२४५ उत्तराध्ययन सूत्रस्य कथाः
२४६ |उपदेशमालावचूरिः
२४७ उपसर्गहरस्तोत्रम् - प्रियंकरनृपक - मू० भद्रबाहुः... थासहिता लघुवृतिश्व. २४८ कम्पयडी
२४९ कर्म्मप्रकृतिटीका मलयगिरिः २५० कर्पूर प्रकरणाभिधः - सुभाषितकोशः हरिः - वज्रसेन शिष्यः २५१ कल्पसूत्रम — कालिकाचार्यकथा च कीर्तिचन्द्रः श्लोकबद्धा संस्कृते.
पद्मसागरः
कथाकृत् २५२ तस्यैव टीका कल्पकलिकानाम्नी लक्ष्मीवल्लभः २५३ कल्पान्तर्वाच्यानि वा-गच्छभेदे
न्द्रः
मू० मा० वरिभ
संपूर्णम -
पत्राणि संवत्. श्लोकाः पूर्ण वा.
:
द्र साधुः
. गुणरत्नसूरिः...
स एव.
चतुःशरणपयन्त्रावचूरि आतुरप्रत्याख्यानविवरणम्ः. भक्तपरिज्ञावचूरिः. संस्तारकप्रकीर्णकावचूरिः.
स एव.
स एव.
२६२ चन्द्रधवलधर्मं दत्तकथा - भाषाबद्धा. माणिक्यसुन्दरः
मेरुतुंग शिष्यः
२७०
३४
३०००
२८२ १४५८ १२३२५
१७०
६ १५५६ २७५ ७ १५३३ ३३० ७३ १७९९ ४५०० २२ १५२७ १५००
२८
८५०
om
१३
६००
१५२ १८११ ८०००
१०
३४५
६७
. वल्हपण्डितः
. जिनमण्डनः... ८२ | विजयानन्दः
• गुणरत्नसूरिः . दोलतविजयः
- मू० सागरच
१३२०
१८३
...
४१०९/ ४१ १५२५ २०००
२००
...
१६६२ २७० ४००० ३२५ १२४ १६७१ ५६६१
१३
१३९
५१२० ६००/
१४
१० |
८ २६४५ ६७५
१६
...
:
123
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जैनीयपुस्तकानि.
कर्ता.
पत्राणि. संवत्..
संपूर्णमपूर्ण वा.
به
لب
२६३ चैत्यवन्दनभाण्यावचूर्णिणः
वन्दनकभाष्यावचूर्णः
प्रत्याख्यानभाष्यावचूणि: ६४ चैत्यवन्दनाभाष्यम्-आर्यावृत्तब-पावचन्द्रग
द्धम् .
सिद्धदण्डकस्तवनम्-भाषाबद्धम् २६५ छन्दोनुशासनम् ..................हेमचन्द्रः ....... २६६ जगत्सुन्दरी योगमाला .........हरिषेणपण्डित योनिप्राभृतम्
प्रभश्रवणमुनिः २६७ जम्बूद्वीपसंग्रहणी मू. मा० ...... हरिभद्रसूरिः...
| -भाषासहिता. २६८ जिनशतककाव्यम्-सावचूरि:... जम्बूसाधुः २६९ जीवविचारः-सटीक:-मू० मा० शान्तिसूरिः
टी. वाचकर
| नाकरः २७० जीवाभिगमसूत्रस्य टीका ......मलयगिरिः... २७१ ज्ञाताधर्मकथासूत्रस्य प्रदेशव्या-अभयदेवसूरिः
ख्या : २७२ ताजिकसारस्य हरिभद्रगणककृ-सुमतिहर्षः ... |
तस्य दीका. २७३ थिरावलिया गाथाः
पेढिया वरचरिया पढमा वरचरिया विइया गा० ३४८ उपसर्गाः समवसरणम् गणहरा उंघनियक्तिः समाचारी उपोद्धातनियुक्तिः नमस्कारनियुक्तिः गा० १३९ सामाइयनिज्जुती गा० १११ चउवीसत्थयनिज्जती गा० ६२ वंदणनिज्जती गा० १९० पडिक्कमनिज्जती ज्माणसयम् गा० १०६ जिनभद्रगाण
| क्षमाश्रमणः
૩ ૨૮૨૨
गा.

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जैनीयपुस्तकानि .
पारिडावणियानिज्जत्ती गा० १५२. पडिक्कमण संगणी गा० ८०. जोगसंगहा
गाο ६०.
आसायणा
गा०
असज्झायनिज्जुती गा० १११. काउसगनिज्जत्ती गा० १७२. पच्चख्खाणनिज्जुती गा० १९४. २७४ दशवैकालिकसूत्रावचूरिः २७५ दर्शनसप्रतिकाप्रकरणम् - मा० सम्बोधसततिकाप्रकरणम् - मा० कालसप्ततिकाप्रकरणम् - मा०
२७६ दर्शनपुद्धिप्रकरणम् - सावचूरि
मू० मा० २७७ दशाश्रुतस्कन्धस्य श्रीकल्पाख्यमष्टमाध्ययनम् - सावचूरिः २७८ |देवाः प्रभोस्तोत्रम् - सटीकम्
२८२ नव्यकर्मग्रन्थ पञ्चकम् - सटकम्, सप्ततिनामककर्मग्रन्थ - सटीकः
कर्ता.
२८३ निगोदषत्रिंशका - सटीका
२८४ न्यायधर्मोपदेशः
अधिकाराः
-जयशेखरः: - धर्मघोषसूरिः
- देवेन्द्रसूरिशिष्यः
मू० जयानन्दः टी० वानरऋषिः २७९ धन्य शालिचरित्रम् - श्लोकबद्धम्, जिनकीर्त्ति सूरिः २८० धातुपास्य हैमस्य स्वरवर्णातु - पुण्यसुन्दरगणिः २८१ |नमस्कारस्तवः - सटीक : - मू० मा० जिनकीर्त्तिसूटी० सं० रिः- सोमसुन्दरशिः ष्यः — द्वयोः
क्रमः
कर्त्ता. देवेन्द्रसूरिः ।
जगच्चन्द्र
सूरिशिष्यः
स च द्वयोः कर्त्ता.
मू०मा० रत्नसिंहसूरिः
संपूर्णम -
पत्राणि संवत्. श्लोकाः पूर्णं वा.
८
४|
५६ १६१३ / २०००
३८
. २००
२७ १४९७ १४१७
३१
१४
२७
...
...
...
१९०० २५६
***
६४०
...
७६०
२५०
125
३०००
५८५
७८३ अपूर्णम्

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जैनीयपुस्तकानि.
कर्ता
संपूर्णमपत्राणि. संवत्. श्लोकाः
पूर्ण वा.
२८५ पद्मानन्दकाव्यम् ..........
अमरचन्द्रः । जिनदत्तसू.
रिशिष्यः २८६ पञ्चनिग्रन्थसंग्रहणावरिः ..... २८७ पञ्चनिग्रन्थिसूत्रम् .............. २८८ पञ्चतन्त्रम्-भाषाबद्धम् ,........गुणमेरुशिष्यः
पञ्चाख्यानभाषा ............... यशोधरः......! पर्युषणाकल्पवाचनिकानाय:- जिनसागर
वाचनात्रयात्मकः षड्तरगच्छीयः सूरिः २९१ प्रमाणप्रमेयकलिका ............ नरेन्द्रसेना
चार्यः सर्वार्थनिराकरणनामकवादस्थ- श्रीरविप्रभाभिलम्
धगुरुः सर्वज्ञवादस्थलम् ईश्वरवादनिराकरणम् दृष्टान्तदूषणम् संक्षेपेण सर्वज्ञसिद्धिः सर्वस्थलम्. सर्वज्ञव्यवस्थापनास्थलम्. वेदबाह्यतानिराकरणम् हरिभद्रसूरिः गणधरवादः तमोवादः
अग्निशीतत्वस्थापनावादः विप्रवक्त्रमुद्गरः
स्त्रीनिर्वाणसिद्धिः २९२ प्रवचनसारोद्धारः-मा.......... नेमिचन्द्रः ...
१८०० २९३ प्रवचनपरिक्षाप्रकरणम्- धर्मसागरगणि
२४९०४१ सहस्रकिरणापरनामकम् हीरविजयाशेः
| व्यः २९४ | प्रवचनसारोद्धारवृहदृत्तिः.......
१७००० २९५ प्रज्ञापनातीयपदसंग्रहण्याष्टी- मू० अभयदेवका.
सूरः टी० कुलमण्ड
नगणिः २९६ | प्रत्येकबुधचारत्रम् .. २९७ | प्रश्नोत्तरसमुच्चयः............... कीर्तिविजयः | २६/१६५५/ १३३० २९८ | प्रभव्याकरणसूत्रस्य टीका ...अभयदेवसूरिः । १०० ... । ५६३०

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जैनीयपुस्तकानि.
कर्ना. पत्राणि. संवत्. श्लोकाः
संपूर्णम्पूर्ण वा.
जिनव-
९
...
२९९ पाणिनीयद्वयाश्रयकाव्यम् ......विजयरत्नशि-| ११/ ... | १८०
ष्यः ३०० प्राकृतप्रबोधः
नरेन्द्रचन्द्रसूरि हैमव्याकरणाष्टमाध्यायस्यटीका वास च मलधारि
| शिष्यः ३०१ पिण्डविशुद्धिटीका ............जिनवल्लभः ३०२ पिण्डविशुद्धिप्रकरणम्-सदीपि- मू०मा०जिनवकम्.
|ल्लभगणिः
टी. उदयसिंहः ६०३ पुष्पमालाप्रकरणम्-मा० ......हेमचन्द्रः..... ३०४ तस्यैवावचूरिः ............... ३०५, फलवद्धिपार्श्वनाथस्तवनम् ......क्षमारत्नोपा
ध्यायः-सच पद्मानन्दस
रिशिष्यः | फलवद्धिपार्श्वनाथाविज्ञतिः ...... दयासागर:-प
मानन्दशिष्यः वरकणापार्श्वनाथविज्ञप्तिः....... नयवर्द्धनः-न
न्दिवर्द्धनसूरि
शिष्यः शत्रुञ्जयमाहात्म्यस्तवनम् ......
सारावलीपय
त्रोक्तम् जयतिहुयणस्तोत्रम् ...........
धर्मसूरिः ज्ञानपञ्चमीस्तोत्रम् ........... गणधररचितम् ३०६ बिइयावर चरिया गा० ३४८
| ४८ ... | २५००० उपसर्गाः
गा. ७० समवसरणम् गा. ६९ ओघनिज्जुत्ती समायारी उपोद्धातनियुक्तिः गा०२१०॥ नमस्कारनियुक्तिः गा. सामाइयनिज्जत्ती गा० १०० चउवीसत्ययनिज्जुनी गा. ६२) वंदणनिज्जुत्ती गा० २८९ पडिक्कमणनिज्जुनी गा. ५२) धम्मज्झाणम् गा० ६९ झणसयम्
गा. २०६जिनभद्रगाणः
गा.
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LIST OF MANUSCRIPTS
जौनीयम्.
संपूर्णमकर्ता. पत्राणि संवत्. लौकाः
पूर्ण वा.
पारिद्वावणियानिज्जुत्ती लेसाई
गा. पडिक्कमणसंघयणी गा० ८० जोगसंगहा गा६० आसायणा
गा. ४ असज्झायनिज्जुत्ती गा० १११ काउसगनिज्जती गा० १७२
पच्चख्खाणनिज्जुत्ती गा. ९० ३०७ भगवतीसूत्रस्य टीका............ अभयदेवसूरिः| २७७ २५१६/१८६१६ ३०८ भरतेश्वरबाहुबलिप्रमुखकथाः ... शुभशीलः .... ३४३/ ... २००६३/ ३०९ भक्तामरस्तोत्रटीका-सप्रभावक- गुणाकरसूरिः
थासहिता. ३१. भुवनदीपकः-बालावबोधसाहितः. मू० सं० पद्मा- २२३| १८४७ २३१८
| भसूरिः टी० भाषा
रत्नचन्द्र: ३११ भोजचरित्रम-भाषाबद्धम् ...... कुशलधीरोपा
ध्यायः ३१२ मलयसुन्दरीचरित्रम्-श्लोकबद्धम् जयतिलकसू
३१३ मलयसुन्दरीकथा-गद्य .........माणिक्यसुन्द-
२०
३१४ मुनिपतिचरित्रम्-मा............हरिभद्रसूरि:... ३१५ मेघदूतकाव्यावचूरिः............सुमतिविजयः |
योगशास्त्रस्य चत्वारः प्रकाशाः .हेमचन्द्रः ... भक्तामरस्तोत्रम् ...............मानतुंगसूरिः कल्याणमन्दिरस्तोत्रम् .........कुमुदचन्द्राचार्यः अजितशान्तिस्तोत्रम्............जयशेखर सारः पार्श्वनाथस्तोत्रम् ............... महेन्द्रसूरिः जीरापल्लीमण्डनपार्श्वनाथस्तवः... अजितशान्तिस्तोत्रम् ............ नन्दिषेणमुनिः तीर्थमालास्तोत्रम्............... चन्द्रसूरिः प्रतिक्रमणम् भाषायुक्तम्......... शीलोपदेशमाला ..............विमलसूरिः धर्मलक्षणम् चतुः शरणम् .................. वीरभद्र साधुः

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जैनीयपुस्तकानि.
पत्राणि. संवत् श्लोकाः
संपूर्णमपूर्ण वा.
......
गौतमपृच्छा जीवविचार
नवतत्वविचारः ३१७ राजमभीयसूत्रम् सटीम्
टी.मलयगिरिः ३१८ रूपसनचरित्रम्
जिनसूरिः ... ३१९ रोहिण्यशोकचन्द्रनृपकथा- कनककुशलः
श्लोकबद्ध. ३२० लघुसंघपदृकप्रकरणम्-शब्दार्थ :
सहितम्. ३२१ लिंगानुशासनाविवरणम्-छन्दोब मिचन्द्रः ३२२ लिंगानुशालनम्-सटिप्पणपदच्छे-सएव
दम्. ३२३ वर्द्धमानवियाकल्पः ............सिंहतिलकसू. ३२४ वर्द्धमानदेशना-मा० ............ शुभवर्द्धनगणिः ३२५ विक्रमादित्यरासः .............. लाभवर्द्धनः
६ विचारपत्रम् -पूर्णिमागच्छीयम्. ३२७ विजययन्त्रविधिः-विजयपताका
| ख्ययन्त्रोवा. ३२८ विद्यासागरप्रेष्टिकथा-श्लोकबद्धा. गुगाकरमूरिः ३२९ विपाकसूत्रस्य टीका............. अभयदेवसूरिः
जिनेश्वराचा
यशिष्यः ३३० सैव .......................... ३३१ विनलमन्त्रिरास ............... लावण्यसमयः। ३३२ विषमार्थपदपर्यायाः ....... ३३३ | वीतरागनमस्कारस्तवः
सर्वज्ञस्तवः शंखेश्वरपार्श्वनाथस्तवः निरञ्जनपरमात्मविंशतिका कुरुकुल्लादेवीस्तवः ऋषिमण्डलस्तवः वीतरागस्तुतिः
शत्रुञ्जयचैत्यपरिपाटी ३४ वीरचरित्रम् मा० .....
| -तदर्थश्च भाषायाम्
..सएव
२० १६११॥

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जैनीयपुस्तकानि.
कर्ता.
संपूर्णम पत्राणि. संवत्. लोकाः |
पूर्ण वा.
३३९ वृहनवतत्वप्रकरणम्-मू.मा..... ......
| -बालावबोधसहितम् ३३६ बृहत्संग्रहणी-सटीक--मू०मा०...जिनभद्रगणिः
क्षमाश्रमणः
टी.मलयगिरिः ३३७ वैतालपञ्चाशिका-भाषाबद्धा ...प्रमोदशीलः-- ३३, १८१८
सोमविमलसू
रिशिष्यः ३३८ व्युत्पत्तिरत्नाकरइत्यभिधानचि- देवसागरगणिः ३४७ १७५१,१८०००
न्तामणेष्टीका ३९ शब्दरत्नाकरः ......... ...सुन्दरगणिः
शारदास्तुतिः सं......... सिद्धचक्रामायः भाषा वरदगणेशस्तोत्रम्........... शंकराचार्यः त्रिपुरभैरवीस्तवः गोरोचनाकल्पः मायाष्टकम्
जिनदत्तसूरीश्वराष्टकम् ३४१ शान्तिनाथचरित्रम्-श्लोकबद्धम्. अजितप्रभरिः ११४ १६६८ ५००५ ३५२ तदेव
तद्वत्. श्रीमुनिदेवसूरिः ८९८ १९९३
Re*
३७/ २६
३४३ श्रावकव्रतभंगप्रकरणम्-सटीक
म्-मू. मा. | लोकविचार:-सटीक:-मू. मा० ३४४ श्रीपालनरेन्द्रकथा-मा .........रबशेखरसूरिः ३४५ श्रेणिकचरित्र-भाषाबद्ध......... धर्मवर्द्धनः ... ३४६ षडशीतिप्रकरणम्-मा .........जिनवल्लभः... षडावश्यकवृत्तिः ..............
वा-उपासकानुष्टानवृत्तिः वा-वन्दारुवृत्तिः वा-श्रावकप्रतिक्रमणसूत्रस्यलघु
वृत्तिः . ३४४ समवायांगसूत्रवृत्तिः ............अभयदेवमूरिः
-बुद्धिसाग
रशिष्यः ३४९ 'सरस्वतीस्तवः-महामन्त्रगभितः.... ...... |
८६/१६२० ३९५२
... | २००

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जैनीयपुस्तकानि.
कर्ता.
पत्राणि. संवत्. श्लोकाः |
| संपूर्णमपूर्ण वा
३५०
सारदास्तवः-संस्कृते ज्वालामालिनी विद्या बालभारतीस्तुतिः जिनस्तुतिः .....
.................... जयाभिनन्दिः पञ्चपरमेष्टिस्तवः ............ जिनप्रभसूरिः तृतीयज्वराष्टकम्............... मल्लदेवः स्तम्भणपार्श्वनाथस्तुतिः-मा....अभयदेवसूरिः
| সহূর্ণ सप्तशतिजिनस्तोत्रम्-मा....... शान्तिस्तवः-मा० ............ मुनिसुन्दरसूरिः।
[नारित
पंचमं पत्रं भयहरस्तोत्रम्-मा० ....... भक्तामरस्तोत्रम् -सं. .........मानतुंगसूरिः अजित शान्तिस्तवः-मा० लघुशान्तिः -सं. ......... मानदेवसूरिः बृहच्छान्तिस्तवः-सं० ......... शान्तिसूरि: कल्या मान्दरस्तोत्रम्-सं. ...कुमुदचन्द्राचार्यः
जयतिहुणस्तोत्रम्-मा.......... अभयदेवसूरिः ३५१ सम्यकसप्ततिका-सटीका-म.टी.सं०संघति- १३३/ ... | मा.
| लकाचार्यः ३०२ संग्रहणिटीका .... ........मलयगिरिः .... ३.३ सन्देहविषौषधीनानी पर्युषणाक- -मूलयोःल्पस्य टीका.
भद्रबाहुः तनियुक्किटीकासहिता ......... टीकयो:-जि
| नप्रभसूरिः ३५४ सारस्वतस्य-टीका .......... सहजकीतिः
पञ्चसन्धिरहिता. ३५५ सिद्धपञ्चाशिका-सावचूरि:-मू० मा देवेन्द्रसूरि ..... ८१६७७ ३५६ सैव .............................सएव. ३५७ सिद्धान्तसारदीपक:-दिगंबरीयः सकलकीर्ति
भहारकः ३५८ सूरिमन्त्रकल्पः ..........
१७३|| १७८
१२ न ३५९ स्थानांगसूत्रटीका ...............अभयदेवसूरिः | २८८ ... १४५०० ३६. स्नानविधिः-विधिर्भाषायाम् ...... ३६१ स्याद्वादरत्नाकरः ...............श्रीदेवाचार्यः
१३००० आद्यपत्रा -मुनिचन्द्र
भावः शिष्यः

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जैनीयपुस्तकानि.
कर्ता.
संपूर्ण मपत्राणि. संवत्. श्लोकाः वर्ग वा.
३००
३६२ स्याद्वादरत्नाकरस्य मूलम् ......सएव
वा-प्रमाणनयतत्वालोकालं
कारनामकम् . ३६३ स्याद्वाइमञ्जरी-सटीका.........मू. हेमचन्द्रः
टी. मल्लिषण
सूरिः हरिषेणश्रीश्रेषणरास ............धन्यविजयः हंसराजवछराजचरित्रम्-गय. राजकीर्तिवा
चकः ३६६ षवारकबालबोधिनी .. ३६७ षटारकविवरणम्-श्लोकेबद्ध म्...

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APPENDIX I.
CATALOGUE OF THE PALM-LEAF MSS.
IN
ŚÂNTINÂTH’S BHANDAR, CAMBAY.

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Name of Work.
| No.of No. of
No. of | lines on letters Author's name. I leaves. each in each
page. | line.
ge.
Remarks,
م له
अपूर्णम् मध्ये त्रु.
२००
(6)
महावीरचरित्रम् -त्रिषष्टिशलाकापुरुषचरित्रान्तर्गतपर्व १०.
हेमचन्द्रः वसुदेवहिण्डस्य मध्यमखण्ड:-मागधी ....... |Begins|| नमः सर्वज्ञाय ।। जयत्यनेकांतकंठीरवः॥ जयइ नवनलिणकुवलयवियसियवरकमलपत्तलडहत्थो ।। उसभो सभावसुललियमयगलगइ ललियपत्थाणो || जयइ य पणय पुरंदरणहापहा हसितभूसणवार्ड ।। वीरो समत्ततिहुय णलोयणकमलागराइचोर || तत्तोयपणयसुरवइमउडतडाघडललितकमजुयला ॥ अजियाइपासचरिमा सेसावि जयंति जिणचंदा ॥ भवसिद्धिबुद्धिमंगल जय सिव सुपसत्थ सिद्धकल्लाणा । जहणो जयंति लोए निचंपि हु सुहफलासिद्धा ॥ नमिउण त [तं] विणएणं संघमहारयणमंदिरगिरस्स ।। वोछामि सुणह निहुया खंडं वसुदेवचरियस्स ॥ Ends
पउमसिरी ललितसिरी रोहिणी बालचंदाय एवं वसुदेवभारियाए सतं सम्मतम् | सम्मत्ताय वसुदेवहिंडी संगहणी सम्मत्तं च वसुदेवहिंडीए माज्झिमकडम् | ग्रंथागं १७०००-पत्र ३९४ ।। श्रीजिनेन्द्र चरित्रम्-पमानन्दापरनामकमहाकाव्यम्......
................ अमरचन्द्रः Begins
॥ स्वस्ति श्रीर्जयोभ्युदयश्च ॥ अहे नौमि सदाहत्यकारणं सकलाहताम् ॥ स्वस्वस्तिश्रीजयश्रीमन्महानंदमहोमयम् ॥१॥
३
। ४१० / ३-४ ९९-१०१/ १२९७ | संपूर्णम्
བའི་ ཨ ་་་་་་ མ་ ཚེ་

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Endsगते श्रीपार्श्वनिर्वाणात्साढ़े वर्षशते द्वये ॥ श्रीवीरस्वामिनो जज्ञे महानंदपदोदयः॥ ७९ ॥ इत्याचार्यश्रीजिनदत्तसूरिशिष्यपंडितश्रीमदमरचंद्रविरचिते महाकाव्ये श्रीजिनेंद्रचरित्रे श्रीपद्मानंदापरनानि वीरांके प्रशस्तिसर्ग:समाप्तः ग्रंथाग्रं श्लोक
संख्या ११५ ॥७॥ मंगलं महाश्री शुभं भवतु ॥ ४] महावीरचरित्रम्-त्रिषष्टिशलाकापुरुषचरित्रान्तर्गतं दशम पर्व......... हेमचन्द्रः । ३२५. ५-६ ५३-५६, १२८० | संपूर्णम्
आवश्यकवृत्तिप्रदेशव्याख्याटिप्पनकम् .................... चन्द्रसूरि:- [अभ-१८१- । ३-६ / ६०-६२/ २२९७ | अपूर्णम् Ends
यदेवसूरिशिष्यः] २७५ विशेषतो मद्विधासुमतामिति ॥ ग्रन्थाग्रं || ४६४० ।। पारठासंठियण
यशोदेवसरिः । १४९ | ४-५ । ७५ संपूर्णम् |Begins
।। नमो वीतरागाय ।। नमह नयनमिर नरवइसरसिरुह वियासणम् ।।
भुवणपणयं नियतमतिमिरनियरं वीरजिणदिणेसर सिरसा ॥१॥ |Ends
पारठासंठिए संमत्ता ॥ वड्डावल्लिपुरीए एसा फग्गुणच उमासे पज्जुन्नसूरिणो धम्मनत्तुएणं तु सुयाणुसारेण गणिणा जसदेवेणं उद्धरिया एत्थ पढमपई २३ पूजाविधानं समाप्तमिति || श्लोक २८०० | लघुसंग्रहणिवृत्तिः
देवभद्रसूरिः [च- ३६० ३ ६२ संपूर्णम् Begins
न्द्रसूरिशिष्यः]. | उ नमः सर्वज्ञाय ॥
अत्यद्भुतं योगिभिरप्यगम्यं विधूतनिःशेषतमोवितानम् ॥ Ends
गाथाद्यप्रमाणा संक्षिप्ततरा संग्रहणिस्तद्याख्यानाच ---श्रीदेवभद्रसूरिणा रचिता स्वगुरुप्रणीता [त] संग्रहण्या वृत्तिः समर्थिता ॥
( ४ )

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No. of No. of
No. of | lines on letters Name of Work. Author's name. I leaves.
Age. I Remarks. each in each
page. | line. 6 वसुदेवहिण्डस्य प्रथमखण्ड:-मागधी .......
संघदासगणिः | २४३ | ४-६/ १५५/ १३८८ | संपूर्णम् |Begins
।। नमो वीतरागाय ||
णमो विणयपणयसुरिंदवंदवंदिय कुमारविदाणं करइ तस्स एसा दारिया दायब्वा ग्रंथायं १२००० संवत् १३८८ ९ शान्तिनाथचरित्रम-श्लोकबद्धम्
देवसूरिः १८९ । ३-६ / १२० १३३८ संपूर्णम् Begins -
॥ नमः श्रीशांतिनाथाय || वेश्मरत्ननिशारत्तनभारत्नपरंपरम् ॥ परं तज्जयति ज्योतिर्महामोहतमोपहम् ॥ २ ॥ नोड्डीनो यन्मनोमूषास्थित: शांतो रसाधिपः ।। स श्रीवृषभयोगीन्द्रः श्रियेष्टापदसिद्धिभाक् ॥२॥ नमः श्रीशांतये भेजे यं मृगः श्रितवत्सलम् || सिंहिकासुतवित्रस्तो वनेपि गगनेपि च ||३ ॥ व्याख्या पांतु श्रीनेमेतद्युतिजुषस्त्विषः । नमन्मूर्द्धसु बिभ्रत्योक्षतदूर्वाक्षतश्रियम् ।। ४ ।। श्रीमत्पार्श्वप्रभुः सप्ततत्वकोटीश्वरः श्रिये ॥ उप॒कृता ध्वजा यस्य फणव्याजाचकासते ॥५॥ यो बाल्ये मेरुवंशाग्रे नञ्जयत् कीर्तिनर्तकीम् || तं श्रीवीरं तपःश्रीणां नाद्याचार्यमुपास्महे ॥ ६ ॥ ब्रह्मगुप्तिसनाथस्य यतिधर्मस्य मूर्तयः॥ एकोनविंशतिः संतु तेजिताद्या जिना मुदे ।। ७ ।। एकामपि त्रिरूपां यो जगचितयगोचरे ॥.. चारयामास जैनी गां गौतमः सतमश्छिदे ॥ ८॥

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श्रीमुधर्मा सुधर्मश्रीवीरवंशसमुद्भवः॥ तरो महांतरारातिपातने तनुतां मम ॥९॥ चतुर्दशमितापूर्वपूर्वरत्नकुलाश्रयः॥ विश्वरूपं दधन्मध्ये श्रुतवाद्धिः प्रवर्द्धताम् ॥ १०॥ चतुर्दशशतग्रंथग्रंथनायासलालसम् ।। हारिभद्रं वचो हारि भद्रं भद्रं करोतु नः ॥ ११॥ वादविद्यावतोद्यापि लेखशालामनुज्झता ।। देवसूरिप्रभोः साम्यं कथं स्यादेवसूरिणा |॥ १२॥ वंदे श्रीदेवचंद्रं तं यत्कृतं प्राकृत बृहत् ।। श्रीशांतिवृत्तं संक्षिप्य संस्कृतं क्रियते मया || १३ ॥ अमानं महिमानं कस्तस्य स्तौतु गणेशितुः॥ शिष्यो यस्योदितो हेमचंद्रसूरिर्जगद्गुरुः ।। १४ ॥ नृपतिप्रतिबोधिन्या यन्दिरा सुधयामराः ॥ जज्ञिरे पशवोपि श्रीहेमसरि महेम तं ॥ १५ ॥ श्रीदेवानंदसूरिभ्यो नमस्तेभ्यः प्रकाशितम् ।। सिद्धसारस्वताख्यं यौनिजं शब्दानुशासनम् ।। १६ ॥ श्रीदेवानंदाशष्यश्रीकनकप्रभाशिष्यरात् ॥
श्रीप्रद्युम्नश्चिरं नंद्यात् ग्रंथस्यास्यापि शुद्धिकृत् ।। १७॥ Endsसच्यासपूर्वमथ कोटिशिलाख्यतार्थे प्राज्यैः समं मुनिवरैः शिवमाससाद || ४००॥ धीरोदात्तचरित्रवानधिगतश्चक्रिश्रियं तत्र यभोगेप्यस्य न संगमंगतिमतिस्तद्वीरशांतो ध्रुवम् ।।
शूरः क्रूरतरश्च मोहनिहतौ धीरोद्धतो नायक : सिद्धौ बद्धरतिभ धीरललितः श्रीशांतः [sic. lege शांतिः] शिवायास्तु

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Name of Work.
No. of | No. of Author's name..No. of | lines on letters
leaves. each in each
| page. | line.
Remarks.
RAMERA
बार्हस्पत्याधिपत्यस्य पातने प्रथितोयमः॥ अपूर्वः कोपि लोकेस्मिन् देवसूरिः कृतोदयः ।। १०२।। यो वादीश्वरदेवसूरिसुगुरोर्मूलक्रमे सूरिणा चक्रे श्रीमदतेंदुना निजपदे तेनाग्रवृत्तश्रिता ॥ काव्ये श्रीमुनिदेवसूरिकविना श्रीशांतिवृत्ते कृते श्रीप्रद्युम्नमुनींदुधीरुचिशुचि: सरोगमत्सप्तमः ॥ ४०३ ।। ग्रंथाग्रं ४०५ अक्षर १६ निर्वृत्तिप्राप्ति म सप्तमः सर्गः समानः ॥ इति श्रीशांतिनाथचरित्रं संपूर्णम् ।। संवत् १३३८---शोधनीयमसमं धृत्वा ममत्वं मयि ।। निशीथसूत्रटतीयखण्डस्य भाष्यम्-.......
अपूर्णम् त्रु. ११ बृहत्कल्पसूत्रम्-चूणि भाष्यमिश्रम् ............
अपूर्णम् त्रु. आवश्यकनियुक्ति:--लघुवृत्तिसहिता-मू० मा० टी०सं०......
[मू० भद्रबाहुस्वाBegins
मी] टी० तिल- २९० | ४-६ । १३८/ १४४५ | संपूर्णम् टी.॥ नमः पंचपरमेष्ठिने ||
काचार्यः । देव: श्रीनाभिसूनुर्जनयतु स शिवान्यंसदेशे यदीये खेलंती कुंतलाली विलसदलिकुलप्रोज्ज्वला शालते स्म ।। संजाते संयमश्रीपरिणयनविधौ मांगलिक्ये त्रिलोकीलक्ष्म्या टूाकराणां ततिरिव पतितोदस्तहस्तद्वयाग्रात् ।।१।। विश्वाहंकारमर्दी समितिकृतरतिश्चक्रचापांकपाणिः । प्रोद्यगीर्वाणशाली व्यपहृतविषमास्त्रारिदोडकंड्रः॥ भक्तिमारभारनम्रक्षितिपतिपटलीमौलिकोटीरकोटीशाणाकोणाग्रलेखोल्लिखितनखशिखः पातु वीरास्त्रिलोकीम् ॥ २॥
१९०/

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नित्यं यत्प्रणिपातसंभ्रमभृतां पादाब्जपीठस्थलन्यासोला सिकिणावलिव्यतिकराद्भालेषु भव्यात्मनाम् ॥ एतेनंतमहोमहोदयपदे योग्या इति प्रीतितः
पुण्यद्धर्या किल वर्द्धितानि तिलकान्यव्याज्जिनौघः स वः ॥ ३ ॥ यत्कांतिप्रसरेण विश्वधवलीकारश्रिया सर्वतः सद्ध्घानं परिपच्यतेधिमनसं शुक्तं तदक्लेशतः ॥ येनोत्सर्पति सर्ववाङ्मयगतं ज्ञानं परं तत्क्षणात् सास्माकं श्रुतदेवता रचयताद्विघ्नोपशांतिक्रियाम् || ४ || आस्तेनन्यजनामनस्यनुकलं स्वस्वामिभक्तिस्ततो वासं यस्य चकार पाणिकमले सा केवलश्री ध्रुवम् ॥ नैवं चेद्विललास तत्कथमियं सर्वत्र तत्र क्षणात् न्यस्तो यत्र भवेदयं स भगवान् श्रीगौतमो नंदतात् ॥५॥ गवामीशे यत्र प्रवचनधुरं धर्मधवले स्फुरद्वयाख्यानादप्रतिहृतसमस्तेतरवृषे ॥ समारोप्यात्मीयां त्रिभुवनपतिर्निर्वृतिमगाद्भवारण्यान्निस्तारयतु स सुधर्माभिधगुरुः || ६ |
तत्त्वार्थरलौघविलोकनार्थे सिद्धांत सौधांतरहस्तदीपाः ॥ निर्युक्तयो येन कृताः कृतार्थस्तनोतु भद्राणि स भद्रबाहुः ॥ ७ ॥ तस्यावश्यक नियुक्तिगवीं दुहन् वृत्तिभाजनेर्थपयः ॥ प्रगुणीकरोमि सरसं रसलोलुपलो कतुष्टिकृते ॥ ८ ॥ पर क्व द्वादशांगीभृद्भद्रबाहुगुरोर्गिरः ॥ मुग्धधीर्बालिशः क्वाहं पदमात्रेप्यशक्तिमान् ॥ ९॥ तद्यदावश्यक महं विवरीतुं मर्तेि व्यधाम् || गंगां तरीतुमारब्धस्तदोष्णैकेन कृष्णवत् || १० ||
(7)

Page #153

Name of Work.
No. of | No. of Author's name.i
| No. of | lines on letters | leaves.
ch each | in each page. | line. !
Age.
Remarks.
(8)
महाशास्त्रस्य चामुष्य महाकविविनिर्मिते ।। गंभीराथै महत्यौ स्तभूणिर्वृत्तिश्च यद्यपि || ११ ॥ तथाप्यत्यल्पधीहे तोरल्पधीरप्यहं पुनः ।। रचयिष्याम्य वृत्तिमुत्तानार्थी लघीयसीम् ॥ १२ ॥ मू०-आभिणिबोहियनाणं सुयनाणं चेव उहिनाणं च ।।
तह मणपज्जवनाणं केवलनाणं च पंचमयं ॥१॥ Ends
टी० यतो यथाख्यातचारित्रिण एव महोदयपदावाप्तिरिति|| || इति श्री श्रीतिलकाचार्यविरचितायामावश्यकलघुवृत्तौ प्रत्याख्यानाध्ययनं समाप्तं || अत्र ग्रंथायं ६९८ तत्समाप्तौ समाता चयमावश्यकलघुवृत्तिः।। ग्रंथसर्वाग्रं १२३२५ तीर्थे वीरविभोः सुधर्मगणभृत्संतानलब्धोन्नतिश्चारित्रोज्ज्वलचंद्रगच्छजलधिप्रोल्लासशीतयुतिः || साहित्यागमतर्कलक्षणमहाविद्यापगासागरः श्रीचंद्रप्रभसूरिरतमतिर्वादीभसिंहोभवत् ॥१॥ तत्पट्टलक्ष्मीश्रवणावतंसाः श्रीधर्मघोषप्रभवा बभूवुः ।। यत्पादपद्मे कलहंसलीलां दधौ नृपः श्रीजयसिंहदेवः ॥२॥ तत्पद्रोदयशैलशृंगमभजत्नेजस्विचूडामणिः श्रीचक्रेश्वरसूरिरित्यभिधया कोप्यत्र भानुर्नवः ।। संप्राप्ताभ्युदयःसदैव तमसा नो जात विच्छायितः नैवोच्चंडरुचिः कदाचिदपि न प्राप्तापरागस्ततः॥३॥ विललास स्वैरं तत्पप्रासादचंद्रशालायाम् ।। श्रीमान् शिवप्रभगुरुः संयमकमलाकृतासक्तिः ॥१॥

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श्रीशिवप्रभसूरीणां तेषां शिष्योस्मि मंदधीः ॥ नाम्ना श्रीतिलकाचार्यः श्रुताराधनगृद्धिभाक् ॥ ५ ॥ एतां वृत्ति लघुमविषमां सोहमावश्यकीयां तत्पादाब्जस्मरणमहसा मुग्धधीरप्यकार्षम् ।। तयत्किचिद्रभसवशतो दृष्टमस्यामशुद्धं तत्संशोध्यं मयि कृतकृपैः सूरिभिस्तत्त्वविद्भिः ॥ ६ ॥ वृत्तिं रचयता चैतां सुकृतं यन्मयार्जितम् || भवे भवेह तेन स्यां श्रुताराधनतत्परः ॥ ७॥ शतद्वादशकेब्दानां गते विक्रमभूभुजः ।। संवत्सरे षण्णवते वृत्तिरेषा विनिर्ममे || ८॥ शिष्या नः शस्यचारित्राः सर्वशास्त्राब्धिपारगाः।। अस्यां सहायकं चक्षु: श्रीपद्मप्रभसूरयः ॥ ९॥ शिष्योस्माकमिमां वृत्तिमखिन्नः शास्त्रतत्त्ववित् ।। अलिखत्प्रथमादर्शे यशस्तिलकपंडितः ।।१०।। ससपादत्रिशत्यस्यां श्लोकद्विषट्सहस्रिका || प्रत्यक्षरेण संख्यातादिति निश्चितवानहम् || ११|| संवत १४४५ चैत्र वदि ३ सोमे श्रीस्तंभतीर्थ कायस्थज्ञातीयमहजनोमत म. मालोकेन लिखितं ।। माल्हणदेवीसुतविशुद्धवासनावश्यकलघुवृत्तिम् ।। लेखयतिस्म शरांबधिशक्रान्दे स्तंभतीर्थपुरे ।।५।। मू. सञ्वेसिपि नयाणे बहुविवत्तव्वयं निसामित्ना ॥ तं सब्वनयविसुद्धं जं चरणगुणठिउ साहू ॥३॥
१३ | उपदेशमालाप्रकरणम्-मागधी ..
धर्मदासगणिः
।
४५। ३-४ | ३६-४५
... | अपूर्णम्

Page #155

No.
Name of Work.
Begius
नामिकण जिनवरिंदे इंदनरिंदच्चिए तिलोयगुरु || उवएसमालमिणमो वुच्छामि गुरूवएसेणम् || १॥
Euds
इय धर्मदासगणिणो जिणवयणुवएस कज्जमालाऊ ॥ मालश्व विविध कुसुमा कहिया सुतीसवग्गस्स || ५४० संतिक बुकरी काणकरी सुमंगलकरी य || होउ कहगस्स परिसाई तहय निव्वाणफलदायी ॥ ५४१ इत्थ समप्य ईणमो माला उवएसपगरणं पगयं ॥ गाहाणं सव्वग्गं पंचसया चेव बायाला || ५४२ -अजितशान्तिस्तवः मागधी..
Begins
अजियं जियसत्रभयं संतिं च पसंतसव्वगयपावम् || जय गुरुसंतिगुणकरे दोवि जिणवरे पणिवयामि || १ ||
Ends-
जइ इत्थ परमपयं अहवा किती सुवित्थडा भुवणे || ता तिउलो कुद्धरणे आयरं कुणह || ४२ ||
- थिरावलि - मागधी
Begins
जयह जगजीवजोणी वियाण जगगुरू जगाणंदो || जगनाहो जगबंधू जयइ जगपिया महोभयवं ॥ १॥
Author's name.
[नन्दिषेण महर्षिः ]
No. of No. of lines on leaves.
each page.
१०
४
No. of letters in each line.
३-४ | ३६-४५
३-५ ३७-४६
Age.
:
:
Remarks.
संपूर्णम्
संपूर्णम्
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Page #156

५
३-४
४६ ... | संपूर्णम्
२, ३-४
४६ ... | अपूर्णम्
|Ends
जेयंते भगवते कालिअसुअआणुगिए धीरे ॥ ते पणमिण सिरसा नाणस्स परूवणं तुच्छं ।। ५० ॥थिरावलिया समना ।। -गौतमपृच्छा-मागधी .....
। Beginsनमिडण तित्वनाहं जाणंतो तहवि गोयमो भय ।।
अबुहाणबोहणत्यं धम्माधम्मफलं वोच्छे ॥१॥ Ends
अडयालीसा पणुनरीहिं गाहाणं होई चउसठी ।। संखेवेणं भणीया गोयमपुच्छा महत्थावि ।। ६३ ।। गोयमपुच्छा सम्मना ।।। --चउसरण प्रकरणम्-मागधी....
| [वीरभद्रसाधुः- Begins
महावीरशिष्यः] चउसरणगमणदुक्कडगरिहास कडाणुमोयणा चेव ।। एसु गुणे अणवरयं कायब्बो कुसलहे उत्ति ॥ १॥ त्रिषष्ठिशलाकापुरुषचरित्रान्तर्गततीयं पर्व
हेमचन्द्रः Begins
अहं ।। त्रैलोक्यप्रभवे पुण्यसंभवाय भवच्छिदे ।। श्रीसंभवजिनेंद्राय मनोभवभिदे नमः ॥ ॥ धात्रीपवित्रीकरणं लवित्रं कर्मवीरुधाम् ।।
चरित्रमथ वक्ष्यामि श्रीसंभवजिनेशितः ॥ २ ॥ Endsएवमायुः पूर्वलक्ष्यमभूच्छ्रीशीतलप्रभोः ॥ १२४ ।। सुविधिस्वामिनिर्वाणानिर्वाणं शीतलप्रभोः।। सागरोपमकोटीषु व्यतीतासु नवस्वभूत् ।। १२५ ॥ श्रीशीतलस्य----इत्याचार्यहेमचंद्रविरचिते त्रिषष्टिशलाकापुरुषचरित्रे
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१२७

Page #157

No.
Name of Work.
No. of No. of
| No. of | lines on letters Author's name.]
leaves.
each each in
in each page. | line.
Age. I
Romarks.
(12)
महाकाव्ये तृतीये पर्वणि श्रीशीतलस्वामिचरितवर्णनोनामाष्टमः सर्ग: समाप्त च तृतीयं पदं॥
श्री संभवप्रभृतितीर्थकृतां तृतीयेष्टानां चरित्रमिह पर्ववरेष्टसर्गे ध्येयं पदस्थमिव वारिरुहेष्टपओनध्यायतो भवति सिद्धिरवश्यमेव ।। १५ शतपदिका-.......
महेन्द्रसिंहः | २०० / ७-९ | ५८-६२ ... | संपूर्णम् Begins|| नमः श्रीमदेवगुरुपदपंकजेभ्यः॥ त्रिभुवनगृहप्रदीपःकल्याणनिधिर्भवोदधौ द्वीपः ।। संशीतितिमिरभानुर्जयति श्रीमान् जिनो वीरः ।।१।। पूर्वपक्षशतं कश्चित् सूरिश्चक्रे सदर्पधीः ।। विदधे श्रीधर्मघोषसूरिरुत्तरविस्तरम् ।। २ ॥ |Ends
विहरति आसते जीवाभिगमवृत्ती॥ || इतिशाश्वताष्टाहिकाविचारः ||५|| || ११|| शिवमस्तु | अध्यापयितृ-अध्येतृ-व्याख्यातृ-श्रोतृभ्यः | समाप्ताचेयं शतपदिकाभिधाना विषमविषमतरकतिपयविचाराणांप्रभोत्तरपद्धतिारीत||७|| इयं च विक्रमाद्गणरस (रवि) संख्ये वर्षे १२६३ श्रीमदायरक्षितसूरिशिष्याणां श्रीमज्जयसिंहसरीणां पट्टालंकृतिकर्तभिः श्रीधर्मघोषसरिभिविदब्धा ततश्च तामतिगंभीरार्थत्वात् व्युत्पत्रमतीनामेव मुखावबोधां तदितरेषां तु किंचिदायासगम्यामवगम्य ततस्तेषामेव श्रीधर्मघोषनरीणां श्रुतांतेवासिभिरपि तत्पष्टधतिब्धितैः (------) श्रीमहेंद्रसिंहमूरिभिर्विक्रमादुदधिग्रहसूर्यसंख्ये संवत्सरे १२९४ सैव ग्रंथपद्धतिः क्वचिदाधान क्वचिदद्धरणं क्वचित्क्रमविरचनां च

Page #158

विधाय कानि------दधिकान्यपि प्रभोत्तराणि प्रक्षि (प्य) सकुमारमतीनामपि सुखावबोधा भवत्विति किंचिद्विस्तरवती विदधे ॥ ७॥ भद्रमस्तु चतुर्विधसंघस्य-ग्रन्थाय५२०० इति शतपदिकाभिधाना प्रभोचरपद्धातः समाता ॥ । पर्युषणाटिप्पनकम् .............
पृथ्वीचन्द्रसूरिः ३-५० ५ Ends
५५ | १३०५ | अपूर्णम् स्यालिखद- पृथ्वीचंद्रसूरिरिदं ५---सल्लक्षपुरे पर्युषणाटिप्पनकं सम्मन ।। मंगलं महाश्रीः॥ उपदेशमाला .................
धर्मदासगणिः । ५६ ४ |
अपूर्णम् श्राद्धदिनकृत्यवृत्तिः
२६६ | ४-६ १७०
अपूर्णम् Begins
१७४ ॥ ई नमः सर्वज्ञाय || गोभिर्येन जगत्रयेपि निखिलद्रव्यप्रकाशः सदा चक्रे जावतमोभिदा भवभृतां दोषापहारस्तथा । तं नत्वा जिनवीरमर्कमतुलं सूत्रात्तथाचायतः श्राद्धानां दिनकृत्यसूत्रविवृति वक्ष्ये सुबोधामहम् ॥५॥
१७१व्यवहारसूत्रम्-मागधी उद्देश ५. ...................
१७६ अपूर्णम् व्यवहारसूत्रद्वितीयखण्डस्य टीका:
मलयगिरिः
संपूर्णम Beging
|| नमो वीतरागाय || व्याख्यातः प्रथमोद्देशकः सांप्रतं द्वितीयमारभ्यते ।। तस्य चेदमादिसूत्रं ॥७॥ दोसाहस्सिया एगतो विहति | इत्यादि । अथास्य सूत्रस्य कः संबंध उच्यते ॥ छ । अभ्भुठियस्स | Ends
परिहारस्तप इत्येकार्थम् ||७|| इति श्रीमलयगिरिविरचितायां व्यवहारटीकायां पंचमोदेशकः समाप्तः || पंचमोदेशके ग्रंथायं ॥ ९०५ ॥ ७॥ मंगलं महाश्रीः॥७॥६०३---श्रेयोर्थे व्यवहाराद्वितीयखंड लिखायितमिति ६०३ संवत् १३०९ वर्षे भाद्रसुदि १५
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Page #159

No.
INo. of | No. of
No. of | lines on letters Name of Work.
Author's name. leaves.
ge. | Remarks. each in each
page. | line. | संघाचारविधिनामकभाष्याघधिकार:- .
धर्मकीर्तिः | २७२ | २-८ | १४०- | ... | संपूर्णम् Begins
३०० ॥ई नमः प्रवचनाय ॥ देवेंद्रवि॑दस्तुतपादपद्मः स्वर्भूभुवः श्रीवर केलिसद्म ॥ संदेहसंदोहरज:समीरः स वः शिवायास्तु जिनेंद्रवीरः || इह हि दुरंतानंत Ends
शेषविध्यादिवणी ।। इति श्रीसंघस्य प्रतिदिनमवश्यं कृतिविधौ सुधर्मानुष्ठाने प्रगटमधिकार: प्रथमकः। सदाहं चैत्यानां विहितविधिवद्वंदनवरः । श्रुतादाम्रायाच प्रकृतविवृति: पारमगमत् ॥ २॥
इति श्रीदेवेंद्रसूरिशिष्यमहोपाध्यायश्रीधर्मकीर्तिसमुत्कीर्तिते प्रतिदिनावश्यकत्यश्रीसंघाचारविधिनानि चैत्यवंदनादिविवरणे चैत्यवंदनाविधानाभिधानप्रथमाधिकारे चैत्यवंदनाविशेषविधिस्वरूपादिवर्णनोनामा चतुर्थः प्रस्तावः ।।। एवं समर्थितभैत्यवंदनाविधिनामा प्रथमोधिकारः॥
जयति श्रीजिनशासन [नं] समुठित [समनुष्टित ] श्रुतधर्मघोषसुविशुद्धि ॥
यत्र सदापि हि साधुः प्रवरप्रवल्हादन [] पुरस्तात् ॥ १॥ श्रीधर्मकीर्तिकर्ता गौरव्योन्योपि धर्मघोष इव ॥ श्रुतदुग्धायुपलब्धिः किमु सच्चरणाध्वनीनस्तु ॥ २॥ सर्वज्ञाख्यः पिता यस्य गुरुः श्रीपतिनामतः॥ निरवद्यसर्वविद्यानंदयोविश्वनंदपे॥ [------ -----] ||३॥
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Page #160

(
शुद्धक्रियादिसंश्लेषशालिनस्तस्य काव्यराजस्य ||
लघुबंधो वृनिरियं स्वपरोपकृतौ कृतार्थास्तु || ४ ॥ २२ रघुवंशकाव्यम्- ...............
कालिदासः १४०- ३-५/४०-४२/ ... अपूर्णम् Ends
राज्ञी राज्य विधिवदसिषद्भर्खरव्याहताज्ञा || निर्युक्तयः-मागधी........
भद्रबाहुस्वामी | १५ | ३-६ | ३६-४० ... | अपूर्णम् Begins
आमिाणबोहियनाणं सुयनाणं चेव उहिनाणं च|| तह मणपज्जवनाणं (केवलनाणं) च पंचमयं ॥१॥ ---८०पीढिवा | तित्थयरे---ते वंदिउण सिरसा अत्थ पुहत्तस्स | तद्धि तेहि कहियस्त सुयनाणस्स भगवउ निज्जा कित्तदस्सामि ||४|| आवस्सगस्स दसकालियस्त तह उत्तरस्स [ज्झ ] मायारे सुयगडे निज्जुर्ति वोछामि नहा दसाणं [च] || ५ || कप्पस्स य निज्जत्ति ववहारस्स य परमनिउणस्स ।। सरियपत्तीए वोउं इसिभासियाणं च || ६॥ एएसि निज्जुनि वोछामि अहं जिणोवएसेणं || आहर (ण) उकारणपयानवहामिणं समासणं || ७|| सामाइय निज्जति वोठं उवएसिणं गुरुजणेणं ||
आयरियपरंपराए आगयं अणुपुच्चीए ॥ ८॥
निज्जुत्ति [ता] ते अत्था जं बद्धा तेण होइ निज्जुत्ति ।। २४ प्रशमरतिप्रकरणम्
| [उमास्वातिवा- ५-२७, ४-५ | ५०-७०/ ... | अपूर्णम् Ends
चकः ] धर्मकथिका प्रसमरतिरार्याशतत्रयं द्वादशोनरं पारसमाप्तामात ।। प्रसमरतिप्रकरणं समाप्तमिति || मंगलं ।। -प्रभोत्तररत्नमालिका-...
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Name of Work.
No. of No. of Author's name.||
No. of | lines on letters leaves. each in each
in enchi Ago. | page. | line.
Remarks.
[हरिभद्रसूरिः] | २-४
४-५/४५-५२ ... | अपूर्णम्
[स एव
३ ४-५/४५-५२ ... | संपूर्णम्
Begins
कः खलु नालंक्रियते दृष्टादृष्टार्थसाधनपटीयान् ॥ कंठस्थितया विमलप्रक्रांतरत्नमालिकया ॥१॥ Endsप्रभोत्तररत्नमालेयं कंठगता कं न भूषयति ॥ ९॥
श्रावकधर्मविधिपञ्चाशकम् -मागधी...... Ends
जायइ चारित्तपरिणामो ॥ ४०॥ -दीक्षाविधिपञ्चाशकम-मागधी... |Begins। नभिउण महावीरं जिणदीख्खाए विहि पवख्खामि || |Ends
विरह लडं कुणई ।। ४४ || दीक्षाविधिपंचाशकं समाप्तमिति || -चैत्यवंदनाविधिपंचाशकम्-मागधी. ...... Begins
नमिजिणवद्धमाणं सम्मं वोछामि वंदणविहाणं ।। |Ends
विरहेण वीरोहि ।। ४० ।। चैत्यवंदनाविधिपंचाशकमिति ।। -पञ्चाशकम्-मागधी. Beginsनमिउण वद्धमाणं सावगधम्म समास वोछ । सम्मत्ताईभावत्थसंगयं मुत्तनीईए॥ ॥
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....... [स एव]
३
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[स एव]
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२६
२७
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जम्हा एसो सुद्धो अनिथाणो होइ भावियमईण ||
तम्हा करेह सम्म जह विरहो होइ कम्माणं || ४४ || पंचाशकप्रकरणं समाप्तमिति ||
आराधनाप्रकरणम् - मागधी.
Begins
आलोयणोवयारं उच्चारा खामणा अणसणं च || सुहभावणा नमोक्कारभावेणं चत्ति समणविही ॥ १ ॥
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इय अभयसूरिविरद्दयं आराहणपगरणं पढताण || सत्ताण होइ नियमा परमा कलाणनि फत्ती || ८५ ॥ उपदेश प्र० - मागधी
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नमिऊण महाभार्ग तिलोगनाहं जिणं महावीरम् || लोयालयभियंकं सिद्धं सिद्धोवए सत्थम् || वोछं उवएसपए कइइ अहं तदुवएसउ सुयमे ॥ भावत्थसारजुत्ते मंदमइविबोहणठाए || २ ||
Ends
१११० अनियय सठावया कालिकाचार्यकथा - आर्याबद्धा - मागधी
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॥ ॐ नमो वीतरागाय ॥
हयपडिणीऊ कइतित्थउन्नई जयर्ड कालगायरियम् ॥ विज्जाणंदरिसीणय देविंदोधम्मकित्तिधरो || १ || मगहेसु धरावासंमि वर सी होनिवो [भिधो ] पिया तस्स || सरसुंदरित्तिपुत्तो कालऊ [ कालिङ] सरसई उहिया || २ ||
अभयसूरिः
यशोभद्रसूरिः
४
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Page #163

No.
२८
२९
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कालिकाचार्यकथा - गयबद्धा - मागधी
Begins-
अत्थि इहेव जंबूदीवे दीने भरदे वासे वासे धरानामनयरं तत्थ य वइरि - वारसुंदरीवेहच्च [ वेद्य] विक्खा [दिक्खा ] गुरू वइरसी होनामराया तस्स य सयलं ते उरप्पहाणी सुरसुंदरी नामदेवी.
Ends
कम्पनिसीह कहावलिपभियनुसारेण रहय महा इसया कालयसूरिए बंधा वद्वावि सुणंतु मुणी ५ श्री कालिकाचार्यकथा
जीवसमासप्रकरणम् सवृत्तिकम्.
|Begins
डी० || उ नमो वीतरागाय ||
यः स्फार केवलकरैर्जगतां निहत्य हार्दं तमः प्रकटिताखिलतत्ववस्तुः ॥ नित्योदितोसुरवरैः स्तुतपादपद्मपूर्वो रविर्विजयते स जिनेंद्रवीरः || १ || मू० दस दस य जिणवरे चोदसगुणज. णए नमसित्ता || चोदसजीवसमास [सं] समासणुक्कामस्तामि || १ ॥
Ends
टी० पर्यायात्मकत्वादिति गाथार्थः || २८० || तदेवमन्यापि प्रक्षेपगाथा सिद्धां - तानुसारेण व्याख्येया' जीवसमासवृत्तिः समाप्ता ॥ ग्रंथाग्रं ६६२७ संवत् १९६४ चैत्रशुदि ४ सोमेवेह श्रीमदणहिलपाटके समस्तराजावलि विराजित महाराजाधिराजपरमेश्वर श्री मज्जयसिंह देवकल्या णविजयराज्ये एवं काले प्रवर्त्तमाने यमनियम स्वाध्यायध्यानानुष्ठानर तपर मनैष्ठिक पंडितश्वेतांबराचार्यभट्टारक श्री| हेमचंद्राचार्येण पुस्तिका लि० श्री०
Author's name.
No. of leaves.
५
टी० [हेमचन्द्रसू- १९४ रिः अभयदेव | सूरिशिष्य : ]
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संपूर्णम्
५-७ |५०-६० | ११६४ संपूर्णम्
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त्रिषष्ठिशलाकापुरुषचरित्रस्य द्वितीयं पर्व ..
हेमचंद्रसूरिः । ४० ६-७६६-७० ... अपूर्णम् १ कल्पसूत्रम्......
२-७७ ५ ५० ... | अपूर्णम् Beging
तेणं कालेणं तेणं समयेण Ends
परूवेद पज्जोसवणाकप्पं नाम अज्झयणं सअठं सहे उयं ससत्तं सअठसठभयं सवागरणं भुज्जो २ उवदंसे इति बेमि ॥ ७॥ पज्जोसवणकप्पो सम्मनो । अठमज्झयणं सम्मत् ।।
एक: सहस्रो द्विशतीसमेतः श्लिष्टस्तथा षोडशभिर्विदंत ।। (श्री)कल्पसंख्या कथिता विशिष्टा विशारदैः पर्युषणाभिधस्य || श्रावकविचारः कथासहितः...
२-१२९ ४-८७२-७६/ ... | अपूर्णम् ३३ | शब्दानुशासनवृत्तेस्तृतीयाध्यायस्य प्रथमद्वितीयौ पादौ ............| हेमचन्द्रसूरिः । ४४२९ ५७-६० ... | संपूर्णम् Begins--
|| अहं ।। नमस्तुरमोगतेः कः खपफिरः सः गतिसंज्ञकयोर्नमस् पुरस्Ends
तेन शिष्टप्रयोगोनुसरणीयः इत्याचार्यश्री हेमचंद्रविरचितायां सिद्धहेमचंद्राभिधानस्वोपज्ञशब्दानुशासनवृत्तौ तृतीयस्याध्यायस्य द्वितीयः पादः समाप्तः॥ श्रीमदुल्लभराजस्य प्रतापः कोपि दुःसहः ।।
प्रसरन् वैरिभूपेषु दीर्घनिद्रामकल्पयत् ॥ २ ॥ शुभं ३४ शुंभलीमतम्-संस्कृतार्यावृत्तबद्धम् ..........
दामोदरगुप्तः
९३गता- ९४४-७१/ ... | अपूर्णम् Begins।। ॐ नमः शिवाय ॥ सजयात संकल्पभवोरातमुखशतपत्रचुंबनभ्रमरः।। यस्यानुरक्तललनानयनांतविलोकनं वसतिः ॥॥
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Page #165

Name of Work.
| No. of No.of Author's name.
| No. of |lines on letters | leaves. | each in each
page. line.
Age. | Bemarks.
अवधीर्य दोषनिचयं गुणलेशे सनिवेश्य मतिमार्याः॥ शुंभल्यामतमेतदामोदरगुप्तविरचितं शृणुत ॥२॥ अतिखलु निखिलभूतलभूषणभूता विभूतिगुणयुक्ता॥ युक्ताभियुक्तजनता नगरी वाणारसी नाम ।। ३ ॥
वारस्त्रियोपि यस्यां पशुपतिमनु तुल्यतां याताः॥ ५ ॥
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योषिभूषणं मालती नाम |॥ २० ॥ पेशलवचसा वसतिः लीलानामालयः स्थितिः प्रेम्णः ॥ भूमिः परिहासानामावसथो वक्रकथिकानाम् || २१ ॥ सा शुश्राव कदाचिद्धवलाल यष्टदेशमधिरूढा ॥ केनापि गीयमानां प्रसंगपतितामिमामार्याम् || २२ ॥ यौवनसौंदर्यामद टूरेणापास्य वारवनिताभिः ॥ यत्नेन वेदितव्याः कामुकहृदयार्जनोपायाः ।। २३ ॥ श्रुत्वाथ विपुलजघना मनसीदं चकार मालती चिरम् || अतिसांप्रतमुपदिष्टं सुहृदेवानेन साधुना पठता ।। २४ ॥ तद्गत्वा पछामो विकरालां कलितसकलसंसाराम् || यस्याः कामिजनोघो दिवानिश द्वारदेशमध्यास्ते ॥ २५ ॥ इति मनसि सा निवेश्य द्रुततरमवतीर्य वेश्मनः शिखरात् ॥ विकरालाभवनवरं परिजनपारिवारिता प्रययौ |॥ २६॥ अथ विकरालोबतदशनां निमहर्नु स्थूलचिपिटनासाग्राम् ।। उल्वणचूचुकलाक्षतशुष्ककुचस्थानशिथिलकृत्नितनुम् ॥ २७॥

Page #166

३५
गंभीरारक्तदृशं निर्भूषणलंबकृष्णपालीं च ॥ कतिपय पांडुरचिकुरां प्रकटशिरा संततायतग्रीवाम् || २८ ॥ सितधौतवसनयुगलां विवेधौषधिमणिसनाथगलसूत्राम् || तन्वीमंगुलिमूले तपनीयमयीं च वालिकां दधतीम् ॥ २९ ॥ गणिकागणपरिकरितां कामिजनोपायनप्रसक्तदृशम् || आसंयामासीनां विलोकयामास विकरालाम् ||३०|| अवलोक्य साविधाय क्षितिमंडललीनमौलिना प्रणतिम् ॥ परिपृष्ट कुशलवार्त्ता समनुज्ञातासनं भेजे || ३१ ॥ अथ विरचितहस्तपुटा सप्रश्रयमासनं समुत्सृज्य ॥ इदमूचे विकराला मवसरमासाद्य मालती वचनम् || ३२ || विदधासि हरिमकौस्तुभमहारं रवि मगजनाथममरेंद्रम् ॥ अद्रविणं द्रविणपतिं नियतं यतिगोचरे पतितम् || ३३ || अयमेव बुद्धिविभवः
Ends
३०० श्रुत्वासि घटपुत्रः प्रियाप्रियं प्रीतिमान् स्मितप्रथनम् || निजगाद चारुभाषिणि गीतिकसमयसंमितं कथितम् || ३०८ ॥ अभिनय सा तथेति प्रययौ पद्मावती निजं भवनम् ||
अकरोच्च विदितकार्य युक्तावसरे मनो
योगशास्त्रस्य टीकाटिप्पनकम् ............ Begins
॥ अहं ॥ योगशास्त्रस्य टीकाटिप्पनकम् || सोढेति कथं सहिष्यते सरस्यामिति
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तुल्यता || अध्यात्म्ये अध्यात्मशास्त्रोपनिषन्नानि अर्थपरिसमाप्तिकं वाक्य | पदमुच्यते || ५ || मंगलं महाश्रीः || ५ || ५ || शुभं भवतु लेखकपाठलकपाठकियोरेव ||
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३६
Name of Work.
योगशास्त्रविवरणम् - द्वितीयप्रकाशस्य ||
| Begins
॥ अहं । गृहिधर्म्माय कल्पत इत्युक्तं । गृहिधर्म्मश्च श्रावकधर्म्मः ॥ Ends
यथापवर्ग || ४० || १९५ || ५ || इति परमार्हतश्रीकुमार पालभूपाल - शुश्रूषिते आचार्यश्री हेमचंद्र विरचिते अध्यात्मोपनिषत्रात्रि संजातपट्टबंधे श्री - योगशास्त्रे स्वोपज्ञं द्वितीयप्रकाशविवरण || ४ || ग्रंथाग्रं || ३१०० || मंगलं महाश्रीः || भद्रं ॥
आसी चंद्रकुलांबरैकतरैणिः श्रीमान देवाभिध
स्तद्वंशे प्रभुमानतुंगगणभृत् प्राज्यप्रभावः प्रभुः || तत्राजायत बुद्धिसागरगुरुः प्रद्युम्नसूरिस्ततस्ताच्छष्योजनि देवचंद्रगणभृद् गच्छाग्रणीविश्रुतः ॥ १ ॥ श्रीदेवचंद्रस्य मुनीश्वरस्य जातौ सुशिष्यौ जगति प्रशिष्यौ । श्रीमान देवः प्रथमो गणेशः श्रीपूर्णचंद्रो गणभृत्तथान्यः॥ २ ॥ यः सैद्धांतिकमौलिभूषणमणिर्विद्वज्जनाग्रे सरः संतोषोत्तमरनर जिततनुः श्रीमानदेवः प्रभुः ॥ यच्चेतः कलयापि नो विलिखितं [तः] सहापलीलावती - वेल्लल्लोचनचारुवीश्चितसर[शर] श्रेणीभिरात्मोद्भवः ।। ३ ॥ श्री पूर्णचंद्रसूरे गौर्वादिगो वृंदनाशिनी ॥ ब्रह्मनिघोपि सोत्र्याद्वो यासूत परमं वृषम् || ४ | श्रीमानदेवसूरेः पट्टेजान मानतुंगसूरिगुरुः ॥ विधिरिव भवांतकारी नरकद्वेषी स विष्णुरिव ।। ५ ।।
| Author's name.
हेमचन्द्रः
No. of No. of lines on leaves. each
page.
५-६ ५३-५६ | १२९२ संपूर्णम्
२४२
No. of letters in each
line.
Age.
Remarks.
( 22 )

Page #168

सासा सर्वासा भामहत्तो गुरोको
(
अन्यच्च ।। धर्कटवंशसुधानिधिचंद्रः श्रेष्ठी गणियाको निस्तंद्रः॥ तस्य गुणधी (6) समजनि जाया दक्षसतेव सदैव विमाया ॥ ६॥ तस्यांगजेका सुमहत्तरा या प्रभावतीसंज्ञमहत्तरायाः || पार्श्वे गृहीत्यंच महाव्रतानि प्रद्युम्रसूरेः सुगुरोः करेण || || जगश्रीरुदयश्रीश्रीचारित्रश्रीमहत्तरा(:) क्रमेण तासां सर्वासां पादपद्ममधुव्रता || ८|| सा निर्मलमतिगणिनी रम्यां श्रीयोगशास्त्रसद्वृत्तेः ।। द्वैतप्रकाशखंडस्य पुस्तिका लेखयामास || ९ ॥ श्रीमानतुंगसूरेः पट्टस्थितपद्मदेवसूरीणाम् || तां प्रवचनरसपात्रं प्रददौ पुण्याय पुण्यतराम् ।। १० ॥
क--संवत् १२९२ वर्षे कार्तिक शदि ८रवौ धनिष्ठानक्षत्रे योगशास्त्रवृत्तिद्वितीयप्रकाशस्य लिखितेति || शुभं भवतु || ३७ | शब्दानुशासनवृत्तिः -पाद ४.....
| हेमचंद्रः Beging| || अहं ।। वृद्धिरारैदौत् आकार आर् ऐकार औकारश्च प्रत्येक वृद्धि संज्ञा भवंति मार्ट | याच्यं | दाक्षिः | कारयति । कार्थ Ends
क्षीरीयति दानाय || ७ ॥ इत्याचार्यहेमचंद्रविरचितायां सिद्धहेमचंद्राभिधानस्वोपज्ञशब्दानुशासनवृत्तौ चतुर्थाध्यायस्य तृतीयः पादः समाप्तः।। कर्ण च सिंधुराजं च निर्जित्य युधि दुर्जयम् ||
श्रीभीमेनाधुना चक्रे महाभारतमन्यथा ॥ ३ ॥ ३८] त्रिषष्टिशलाकापुरुषचरित्रान्तर्गतसप्तमपर्व ..
हेमचंद्रः Begins, | |अहं ।।ई || नमः सर्वज्ञाय॥
२०८
४-६.५२-५६
संपूर्णम् ।
23)
।
३०६
४-७५५-६५ १३१८ संपूर्णम्

Page #169

Name of Work.
No. of | No. of Author's name.]
| No. of lines on letters leaves.| each | in each
page. | line.
Age. |
Remarks.
( 24 )
अथ श्रीसुव्रतस्वामिजिनेंद्रस्यांजनातेः॥ हरिवंशमृगांकस्य तीर्थे संजातजन्मनः ||3|| बलदेवस्य पद्मस्य विष्णोर्नारायणस्य च ॥
प्रतिविष्णो रावणस्य चरितं परिकीर्त्यते || २ || Ends - पर्वतधरिषेणचक्री ।। ३२॥ इत्याचार्यहेमचंद्रविरचिते त्रिषष्टिशलाकापुरुषचरिते महाकाव्ये सप्तमपर्वणि हरिषेणचक्रवर्तिचरितवर्णनो नाम द्वादशः सर्गः ॥---त्रयोदशः सर्गः॥
समाप्तं चेदं सप्तमं पर्व ग्रंथाग्रं ३८८८ संवत् १३१८. ३९ नेमिनाथचरित्रम्-मागधी ......
गुणवल्लभः | २७६ | ४-६ ६०-६५ / ... | संपूर्णम् Begins
॥ नमः श्रीमदरिष्टनेमये ।। अज्जवि जस्स पवत्तइ धम्मो नीईय भरहवासम्मि ||
तं पढम जिणवरं पणिवयामि निदलियदुरिहुहं [दरिओहं ।।१॥ |Ends
सघुवित्तमरयणगणे वल्लवो भणइ नणं नीई विणयं धम्म कामं सिर्वपि हु कल्लाणं साहब सिरिनेमिजिणचरियं ---पावइ सासयं ठाणं ।। इति नवभवप्रतिबद्धुश्रीमन्नेमिजिनाख्यानकं शतकाधिक पंचसहस्रं समाप्त ।। मंगलं महाश्रीः॥ | पञ्चसंग्रहटीका .....
मलयगिरिः | २६९ | ५-६ ६२-६६ / ... | संपूर्णम् Begins। ॥ नमो वीतरागाय ।।

Page #170

४१
२९२
४-५ ५२-५५ ... | अपूर्णम्
अत्रे -- मदाह --समस्तविज्ञातजगत्स्वभावम् ।। विध्वस्तनिःशेषकतीर्थमानं प्रणम्य वंदे जिनवर्द्धमानम् ||...
यथार्थवाद विवृणोमि पंचसंग्रहमतिनिपुणगभीरमल्पबुद्धिरपि Ends
तंदयत्यः ग्रंथाय ४६३१ ॥७॥ इतिश्रीमलयागरिविरचितायां पंचसंग्रह. टीकायां बंधव्यमरूपणाद्वारे तृतीयं समाप्तमिति ||
प्रवचनसारोद्धारवृत्तिः-द्वार ६-१४२ ....... ................ सिद्धसेनादेवा- |Beging
करः | इदानी करणति सप्तषष्टं द्वारमाह पिंडविसोही समिई Ends| इदानीं लोगसरूवंति त्रिचत्वारिंशदधिकशततमं द्वारमाह गाथात्रयं माघवईएतलाउई---- | उपदेशमाला ..... Beging
। नमः सर्वज्ञाय || सयदेवयं च वैदे यासुपसाएणासिखियं नाणं ||
अन्नं पवयणदेवी संतिकरितं नर्मुसामि ॥१॥ | Ends
अक्खर मेनस्स जइवि दायारं सोव्ववइ लब्लके टुहपउरे दारुणे नरए ||५४२।। उपदेशमालाप्रकरणं समानमिति ॥ -धर्मोपदेशमाला ....
यशोदेवसूरिः Begins
।। नमो जिनाय || सिज्म उमज्झवि सयदेवि तुज्झ भरणाउ सुंदराज्झति ।। धम्मोवएसमाला विमलगुणा जयपडायव ।।१।। जिणसिद्धसूरिउवज्झायसाहमयदेविघनाणाणि || धम्मोवएसमालं थोडण भणाभि सुयविहिणा ||२||
१८०
४-६५०-६५/ ... | संपूर्णम्
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Page #171

No.
Name of Work.
INo.of | No. of | Authors name.J.NO. of | lines on letters
leaves. each in each
page. | line.
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जिनभद्रगणिः
( 26 )
Ends
सइभएण जमाली पुवोगहिय हवइ गोविंदो । संसाम्गि सागभिक्ख गोठामहिलाभिनिवेसे ॥१०॥ धर्मोपदेशमालाप्रकरणं सम्मत्तं ॥ -क्षेत्रसमासप्रकरणम् ......... Begins - नमिउण सजलजलहरनिभस्स णं वद्धमाणजिणवसभम् ।।
समयखेतसमासं वोछामि गुरुवएसेण ॥१॥ Endsजंबूद्दीवोल्लक्खं खेतसमासस्स पढमउद्देसो ।। पढणे जाणसमतो ताण समत्ताइ टुक्खाई || ९०॥ क्षेत्रसमासप्रकरणं समाप्तमिति || -संग्रहणी......... Beginsनिठवियअठकम वीर नमिउण तिगरणविमुद्धम् ।।
नाणमणंतमहत्थं तासंगहणिनामेण ||॥ Ends
बेमि यव सुयहरेहिं तहेव सुयदेवया एक ॥९॥ -कर्मस्तवः Begins| ॥ नमिउणजिणवारद॥
........
जिनभद्रगणिः
[जिनवल्लभः] | ... | ... | ... | ... |

Page #172

...............
Endsदिसड वरनाणलंभं दंसणमुद्धि समाहिं च ||४|| कर्मस्तवः समाप्तः॥ -कर्मविपाकः .......
[जिनवल्लभः] |Begins
ववगयकम्मकलंक वीरं नामिडण कमगइकुसलम् ॥
वो कम्मविवागं गुरुवहठं समासेणं ||१|| HEnds
एय गाहाणसय छावटि एक पढिउण || जो गुरु पुछा नाही कम्मविवागं तु सोअइरा ।। १६.॥ कर्मविपाकः समाप्तः || मंगलं महाश्रीः ।। -सत्तरिका प्रकरणम्-वा षष्ठः कर्मग्रन्थः-मागधी
चंद्रमहत्तराचाBegins
र्यकृतगाया ७० सिद्धपएहि महत्थे (त्थ) बंधोदयसंतपगडिठाणाए [f] ||
तत्र प्रक्षिसगाबोछ मण संखवं निस्संदि[] दिठिवायस्स ||१||
थाकर्ता देवेंद्राEnds,
चार्यः जो एन्थ [जत्थम] पडिपुत्रो अत्यो अप्पागमेण बंधोति [बद्धोति ।। त खमिउण बहुमुया पूरे उणं परिकहि || 06 || सत्तारका सम्मत्ता ।।। -सयगं
जिनवल्लभः Beging
अरिहंते वंदिता अनुत्तरक्कमे पणमिउण || | बंधसयगे निबद्धं संगहमिणमो पवक्खामि ||१॥ Endsइय कम्मपगडि पगयं संखेबुदिठानिनुय महत्थम् ॥ जो उवढं जा बहुसो सोही बंधमोक्नत्यम् ।। सयगं सम्मन्नं ।। १३९ ।।
( 27 )

Page #173

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| No. of No. of
No. of | lines on | letters Author's name.
| leaves.| each in each
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Age.
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जिनवल्लभगणिः ...
| संपूर्णम्
(28)
-आगमिकवस्तुप्रकरणम्-मागधी ......... Begins
॥ निछिनमोहपासं पसरियविमलोभ [विमल] केवलप्र[प]यासम् ॥ पणयजणपूरियासं पणमित्तु जिणपासम् ||१|| वोछामि जीवमग्गणगुणता[ठा]णुवउंगजोगलेसाई ।।
किंचिगुरूवएसा सन्नाणसुड्डाणहे उत्ति ॥२॥ |Endsजिणवल्लहोवणीय जिणवयणामयसमुद्दबिटुमिमम् ।। हियकंखिणा वुहजणा निसुणत गुणंतु जाणंतु ।। ८६|| इत्यागामिकवस्तुप्रकरणं समाप्तम् ।। -नवपयम्-मागधी Begins
॥ नमिउण वद्धमाणं मिळं सम्म वयाइ संलेहा ॥
नवभेयाई वोछ सदाणमणुग्गहठाए || ३ ॥ Ends
इइ नवपयं तु नेयं लिहिये सीसेण कक्वसूरिस्स || गणिणा जिणचंदेण सरणठिमणुग्गहट च ॥ सैलेहणा सम्मत्तम् || १४०॥ नवपयं सम्मत्तम् ।। -सत्तवाणा-मागधी....... Beginsवंदामि सव्वन्नजिणिदवाणी प्रसनगंभीरपसत्थसस्था । जुनीजुया जे अभिनन्दयन्तो नंदति संता तहत कुर्णता ॥३॥
जिनचंद्रगणिः ... कक्कसूरिशिष्यः
... | ... | संपूर्णम्

Page #174

.....
१६४/ ... | ... | ... | संपूर्णम्
Ends
सावियाणति सत्तमं ठाणं ॥ कर्मग्रन्थ-मागधी....... धम्मिलचरित्र-मागधी....
मध्ये|| भणियं धाम्मल तुमई--जंबुद्दीवे दीवे भरहे वासे भरुयछ नाम नयर तच्चय [तत्थय राया जियसत्तूनामा भज्जा य से धारिणी नाम तत्थय नयरे वईकुल ----
कल्पसूत्रम्-मागधी Begins
॥ तेणें कालेणं तेणं समएण Ends
भुज्जो २ उवदंसे इत्ति बेमि ।। पज्जोसवणाकप्पो सम्मत्तो॥ -कालिकाचार्यकथा-मागधी
महेश्वरसूरिः Begins
|| पडिसिद्धमि कुणतो आणाए दव्वखेतकालस्स || सिज्झइ विसुद्धभावो कालियसूरिव्व जं भाणियम् ||१|| Endsनित्यं सकालकः ।। ५२ ॥ इति श्रीपालीलगछे महेश्वरसूरभिर्विरचिते कालिकाचार्यकथा समाप्ता ।। नृपविक्रमकालातीत सं० २३६५ वर्षे भाद्रपदेकल्पसूत्रम्-मागधी ........
...... Begins
॥ई नमः सर्वज्ञाय ॥ | तेणं कालेण तेणं समएण समणे भगवं महावीरे पंचहत्तुतरे हुत्था तंजहा
( 29 )
| ... | ... | ... | १३६५ संपूर्णम्
|
५१ / ... | ... | ...

Page #175

No.
४६
४७
Name of Work.
Ends
बहूणं देवाणं बहूणं देवीणं मज्झगए चेव एवमाइक्खड़ एवं भासइ एवं पनवेइ एवं परूवेई पज्जोसवणाकप्पो नामं अड्डयणं सअठं सहेउअं सकारणं समुत्तं सअत्थं सउभयं सवागरणं भुज्जो २ उवदंसे इत्ति बेमि ||
अड्डमड्डा [ज्झ] यणं समत्तं पज्जोसवणा कप्पो सम्मत्तो ॥
इत्येवं ग्रंथसंख्या षोडससतानि पंचत्यधिकानि १६०५ इ० ग्रंथसंख्या ।। मंगलं महाश्रीः ||
कालिकाचार्यकथा - श्लोकबद्धा — मागधी.
Begins
अत्थित्थ भरहे वासे कमला केलिमंदिरं || तिलयं भूपुरंधीण धारावासं महापुरं ॥ १ ॥
Ends
सुपत्रेण निम्मिया सूरिणा भावदे [ ए ]ण एसा संखेवउ कहा | १०० ॥ इति श्रीभावदेवसूरिकृतं कालिकाचार्यकथानकं समाप्तमिति ॥
भयहरस्तोत्रम् — मागधी.......
Begins
नमिऊण पणयसुरगणचूडामणिकिरणरंजिअं मुणिणो || चलणजुअलं महाभयपणायणं संथवं वोच्छं || १॥
Ends
जयो पासि [स] जिणो || २२ || भयहरणं समाप्तम् ॥
- परमपमोया - मागधी.
Author's name.
भावदेवसूरिः
No. of leaves.
मानतुंगाचार्यः |
:..
१३
No. of lines on each page.
No. of letters in each
line.
:
Age.
:
Remarks.
......
( 30 )

Page #176

[नन्दिषेणमुनिः] .... | ... ... | ..... ......
सिद्धसेनसूरिः
|Begins
॥ जइआ समणभयन्वो महावीरे जिणुनमे ॥ लोगनाहे प [स] यंबुद्धे लोगं चिय विबोहिणे ॥१॥ Ends
अह्माणं देउ निव्वुई ।। २०॥ इयपरमपमोया ॥ -अजितशांतिस्तवः-मागधी ..... Begius,
॥ अजियं जियसव्वभयं संतिं च पसंतसव्वगयपावम् ।। जगगुरुसंतिगुणकरे दोवि जिणवरे पणिवयामि ॥१॥ Ends
आयरं कुणह || ४० ॥ अजितशांतिस्तवं समाप्तम् ॥ -एकवीसठाणम्-मागधी .... Begins।। नमो वीतरागाय || चवणविमाण नयरी जणगा जणणीय रिक्खा ॥ रासीउ लछण पमाण आउं वनंतर दिक्ख तव भिक्खा ॥२॥ नाण ठाणं गणहर मुणि अज्जियसंख जक्ख देवीः ।। सिद्धिठाणं च कमेण वसहिमो जिणवरिंदाणं ||२|| Endsइयं एक्ववीस ठाणा उद्धरिया सिद्धसेणसूरीहिं ।। चउवीसजिणवराणसस[णं असेस] साह[हारणाभणिय [या] || ६५ ।। एक्ववीसठाणं सम्मत्तम् ॥ -दूसमकंडिका-मागधी Begins--
॥ नमो वीतरागाय ॥ नमि उण जिणवराणं णिज्जियसमणाणणिम्ममत्ताणं ।। वोछंदूसमगंडी गुरूवएसाणुसारेण ॥१॥
( 31 )

Page #177

Name of Work.
Author's name.
| No. of No. of No. of lines on letters leaves. each in each
page. | line.
Age.
Remarks.
सिद्धसेनसूरिः | ... | ...
...
... |
)
धर्मदासगणिः
| ... | ... | ... | ...
( 6
Ends
आरंभोजावछच्चेव | दूसमकंडिकी समाता गाहा ८३ ग्रंथाम १०३ -सासयजिणथूई-मागधी ........... Begins,
सासयजिणणाहभवणाणि |Ends
भरहाइमणुयमहिया मोहारिमलमहिय महेय ।। सिरिसिद्धसणसूरीहि संथुया सिवमुहं हिंतु [दित] || ३४ ॥ -उपदेशमाला-मागधी ......... Beging | नमिण जिणवरिंदे इदनारदच्चिए तिलोयगुरू ।। |Ends
गाहाणं सव्वग्गं पंचसया चेव बायाला ।। ५४२ ।। -श्रावकप्रतिक्रमणसूत्रम्-मागधी ...... Beginsकरेमि भंते सामाइयं सवं जोर्ग पचक्खामि सिद्धांतविचाराः.............. Endsशिष्यांभोजदिवाकरस्य पुरतः श्रीधर्मघोषप्रभोः सिद्धांतं विमलाख्यसूरिगणभृत्सिष्येण संशृण्वता || स्मृत्यर्थ गणिचंद्रकीतिकृतिना केचिद्विचारावराः संत्येते परिपिंडिता[:] परिलससिद्धांतरत्नाकरात् ॥ इति निःशेषसिद्धांतविचाराः सहस्रद्यमानाः समाप्ताः॥
१४
चंद्रकीर्तिगणिः
८१
५६ ...
अपूर्णम् इ.

Page #178

४९ | सिद्धांतोद्धारद्वितीयखण्ड:
...चंद्रकीर्तिगणिः | ११० ४६ | ५६-६४| १२१२ | संपूर्णम् Begins| व्यवहारे सप्तमस्य समर्थितानि अष्टमे तु उच्चारणं पासवणं Endsदढगलिधोयपोती सदसवत्थंति भणिय होइरालगकंग ॥
संवत् १२१२ आषाढवदि १२ गुरौ लिखितेयं सिद्धांतोद्धारपुस्तिका लेखकदेवप्रसादेनेति ||
ग्रंथाग्रं १६७० द्वितीयखंडं ।। शिष्यांभोजवनप्रबोधनरवे: श्रीधर्मघोषप्रभोः [भो] वक्त्रांभोजविनिर्गताः कतिपयाः सिद्धांतसत्का अमी ।। पर्यायागणिचंद्रकीतिकृतिना संचित्य संपिंडिताः
स्वस्य श्रीविमलाख्यसूरिंगणभृसिष्येण चिंताकृते ।। ५० | धर्माभ्युदयनामकमहाकाव्यम्-संघपतिचरितमित्यपरनामकम् ...... उदयप्रभसूरिः | ३८० ३-५ ... | संपूर्णम् |Begins
॥ई नमः सर्वज्ञाय ||
अहँ लक्ष्मी स्तुमः श्रेष्ठपरमेष्ठिपदम दम् यत्परः किंकरायंते सुरासुरनरश्रियः ॥५॥ Endsनित्यं व्योमनि--सौरभ्यप्रसरं चिरंकलयतात् किंजल्कलक्ष्मीपदस्||६२।।
इति श्रीविजयसेनसूरिशिष्यश्रीमदुदयप्रभमुरिविरचिते श्रीधर्माभ्युदयनानि श्रीसंघपतिचरिते लक्ष्मयके महाकाव्ये श्रीवस्तुपालतीर्थयात्रोत्सववर्णनो नाम
पंचदशः सर्गः ॥ --- सरीरं ३ ५१ | अनुष्ठानविधिः
...... | १२४ | ३-५ ४० ... | संपूर्णम् |Beging| ॥र्ट नमो वीतरागाय ॥
( 33 )

Page #179

Name of Work.
No. of No. of
No. of lines on letters Author's name.
| leaves.| each in each
| page. | line.
ge. | Remarks.
नमिउण तिलोयगुरुं लोयालोयपयासयं वीरम् ।।
विभ्भमविणासहेतुंणुष्टाणविधि पत्रख्खामि ॥३॥ | Ends
पारे यव्वंति ॥७॥
इय एसो अठोत्तरपोसहविही सम्मत्तो॥छ॥ श्लो०१०४६ ॥ ५२ कर्मविपाका .... Ends
कम्मविवागं तु सो अइरा ॥ छ॥ १६८ || कर्मविपाकः समाप्तः॥ ५३ | भगवतीसूत्रम् ...... ५४ उपदेशपदानि.
गर्गमहर्षिः
।
२५
३ ३०-३५ / ... | अपूर्णम् त्रु.
| ५-१६० ५-७ ५५-६९ | ... | अपूर्णम् त्रु. हरिभद्रसूरिः | २८-५ ५ ६० ... | अपूर्णम् ।
( 34 )
Endg
लेसुदेसेण उवदेसपयाइ है समख्खाया---या उद्धरिउणं मंदमतिविबोहणठाए जाइणिम[म्म]यहरियाए रइता एतेउ धम्मपुत्तेण
हरिभदायरिएणं भवविरह इच्छमाणेणं ॥
हरिभद्रसूरि रि:] कृतिः॥ ७॥ गाथानां १०४०. ५५ | त्रिषष्ठिशलाकापुरुषचरित्रस्याष्टमं पर्व......
हेमचंद्रसूरिः । २३४ | ३-५ ८१-८५/ ... | संपूर्णम् |Begins
।। अहं ।। ऊँ नमो विश्वनाथाय जन्मतो ब्रह्मचारिणे ॥ कर्मवल्लीवनछेदनेमये रिष्टनेमये ॥१॥ Endsविस्मयाय त्रिलोक्याः। १२८

Page #180

५६
५७
५८
तस्यैव दशमं पर्व
|Ends
संवत् १३२४ वर्षे मार्गवादि १३ स्वावद्येह श्रीमदुज्जय [[य] न्यां श्रीमहावीरचरित पुस्तकं सा देवसिंहेन मातुः श्रेयोर्थ लिखायितम् ॥ पाक्षिकप्रतिक्रमणसूत्रस्य चूर्णिवृत्ती
Begins
|| नमः सरस्वत्यै ||
शिवशमैकनिमित्त नत्वा ॥
वक्ष्यामि सुखबोधाय पाक्षिकसूत्रस्य वृत्तिमिमाम् || १ ||
Ends
सेसं देवसियं पूर्ववत् कुर्च्छति यावत्समाप्तमिति ॥
अनुप [प] भेदेन छंदसा ग्रंथाग्रं चत्वारि शतानि ॥ पाक्षिक प्रतिक्रमणचूर्णवृत्तिग्रंथा ३१०० एकत्रिंशत् शतानि ॥ संवत् १२९६ वैशाखमुदि ३ गुरौ इह वीजापुरे श्रीनागपुरीयश्रावकैः पौषधशालायां सिद्धांतशास्त्र पूज्यश्रीदेवेंद्रसूरि श्रीविनयचंद्रसूरि उपाध्यायश्रीदेविभद्रगणिव्याख्यानतः संसारासारतां विचित्य सर्वज्ञोक्तशास्त्रं प्रमाणमिति मनसा विचिन्त्य श्रीनागपुरीयवरहूडिया संताने सा० आसदेव सा० नेमडसुत सा० राहडजयदेव सा० सहदेव तत्पुत्र सा बोढागोसल सा० रोहडस्त जि-णचंद्र धणेसर - लाहडदेवचंद्रप्रभृतीनां चतुर्विधसंघस्य पाठनार्थं वाचनार्थं च आत्मश्रेयोर्थ लिखापितं ॥
ज्ञाताधर्मकथाद्यंगचतुष्टयसूत्रवृत्तयः.
|Begins
टी० || नमो जिनागमाय ॥ उ नमो गणाधिपतये || नत्वा श्रीमन्महावीरं प्रायोन्यग्रंथवीक्षितः ॥ ज्ञाताधर्मंकथांगस्यानुयोगः कश्चिदुच्यते || १ ||
हेमचन्द्रसूरिः
अभयदेवसूरिः
२६६
७८ ४-७
३३०
४-७
८० १३२४ | संपूर्णम्
१२०
१२० - १९८४ | संपूर्णम्
१३०
( 35 )

Page #181

No.
Name of Work.
मू० || नमो सुयदेवाए ||
तेर्ण कालेनं तेणं समएणं चंपाय जयंरी पुनभद्दचेइ || डी० श्री वर्द्धमानमानम्य व्याख्या काचिद्विधीयते ॥ उपासकदशादीनां प्रायोग्रंथांतरेक्षिता ॥ ९ ॥
Ends
मू० || सयं संबुद्वेणं पुरषोन्तिमेण पुरिससीहेणं धम्मक हा सुयक्कंधो सम्मत्तो दहि वग्गेर्हि नायधम्मका सम्मत्ता || ५ || ग्रंथसंख्या ४०६४ || टी० || पुंडरियमहारिसिव्व जहा ॥
इत्येकोनविंशतितमं ज्ञातं विवरणतः समाप्तम् || ९ || निर्वृतिककुलनभस्तल चंद्रद्रोणाख्यसूरिमुख्येन || पंडितगणेन गुणवत्प्रियेण संशोधिता चये [ यम् ] १० ॥ एकादशसु [श ] तेष्वथ विंशत्यधिकेषु विक्रमसमानां || अणहिलपाटकनगरे विजयदशम्यां च सिद्धेयम् ॥ प्रत्यक्षरं निरूप्यास्या ग्रंथमानं विनिश्वितम् || अनुष्टुभां सहस्राणि त्रीणि सप्तशतानि च || मू० अनुत्तरोववाइयदसाणंता सम्मन्नतो | नवमं अंगं सम्मतं ॥
टी० शेषमंतकृदशांगवदिति ॥
अनुत्तरोपपातिकाख्यातं नवमांगप्रदेशविवरणं समाप्तमिति ॥ शब्दाः केचन नार्थतोपि विदिताः केचित्तु पर्यायतः
तत्र श्रनुगते : समूह्य भणतो यज्जातमागः पदम् ।
Author's name.
No. of No. of lines on
leaves.
each
page.
No. of letters
in each line.
Age.
Remarks.
( 36 )

Page #182

शीलांगसुरिः । ४२९
५
११८ | १३२० संपूर्णम्
वृत्तावत्र तकन्जिनेश्वरवचोभाषा विधे कोविदैः संशोध्य विहितादरैजिनमतोपेक्षा यतो न क्षमा ॥१॥ प्रत्यक्षर निरूप्यास्य ग्रंथमानं सुनिश्चितम् ।। वृतीनां तिसणां श्लोकसहस्रं त्रिशताधिकम् ।। मंगलं महाश्रीः ।।
संवत् १९८४ माघ सुरवी अोह श्रीमदणहिलपाटके महाराजाधिराजश्रीविजयसिंघदेवकल्याणविजयराज्ये ज्ञाताधर्मकथा यंगतात्तिलिखितेति ।। ५९ | सुगडांगवृत्तिः सूत्रनियुक्तिसहिता ...... | Begins
टी.|| ई नमः सर्वज्ञाय || स्वपरसमयार्थसूचकमनंतगपर्ययार्थगणकलितम् || सूत्रकृतमंगमतुलं विवृणोमि जिनानमस्कृत्य ॥ १ ॥ नि०|| नमो जिनाय ॥ तित्थयरे जिणवरे सतकरे गणहरे य नामिण ||
मुयगडस्स भगवर्ड निज्जुति कित्तइस्सामि ।। ३ ।। Ends
टी. चरणदिउ साहुनि समाता चेयं सूत्रकृतद्वितीयांगस्य टीका कृता चेयं श्रीशीलांगाचार्येण वाहरिगाणसहायेन | यदवाप्तमत्र पण्य टीकाकारण मया समाधिभृता ।। तेनापतनतमस्को भव्यः कल्याणभाग्भवतु । सर्वग्रं १३८०० नि० मुयगडस्त चि [बि ] इउ सुयक्कंधो सम्मनो । सम्मत्तं च सुथगडनिहाणं बिइमंगं ।। ग्रंथतःश्लो ।। २६५ ॥
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Page #183

Name of Work.
INo. of | No.of Author's name.||
| No. of lines on letters | leaves. each | in each
page. | line.
ge. | Remarks.
विजयसिंहसूरिः
२७१,
५-७
१३६/ ... | संपूर्णम्
( 38 )
संपज्जिताणं विहरइ बेमि || नालंदरजं सम्मत्तं । सम्माणि महज्झयणाणि चोदससयाणि || सम्मत्तं सुयगडं सूत्तं । गाहाए एकवीससयाणि सर्वजातसूत्रे श्लोका २६२५ । सर्वसंख्याजातश्लोक १६६०० ।।
संवत् १३२० वर्षे भाद्रपदवदि २ रवावयेह वीजापुरे ॥ | भुवनसुन्दरीकथा-मागधी Begins ।। नमः सर्वज्ञाय || पढमं चिय पढमजिणस्स नमह नहमणिमड रमणीयम् ।। अंकुरियमोख्वपायवबीयनिहाणं व पयकमलम् ॥॥ सिरिपा(य)लितकइ बप्पहट्टिहरिभद्दमूरिप्पमुहाण || किंभणिमो उणज्जवि न गुणहिँ समो जए सुकई ।। Endsसिवमलयमक्षयसुहं मोख्खंनिरावाहं एत्थ समप्पइ सिरिभ्यणसुंदरीनामवरकहा एसा । फ[] डवियडसललियक्षरगाहाहि विणिम्मिया रम्मा || इह आसि जयपसिद्धो निम्मलनाइल्लकुलसम्मुभ्भुउ । तवसीलसंजमरर्ड समुद्दसूरिति आयरिई ।। नियहत्थदिक्षिएणं सीसेणं तस्स अणुवर्म गुणस्स।

Page #184

सिरिविजयसीहनामेण सूरिणा विरइया एसा ॥ संवत् १३६५ रत्नादेवीये मूल्ये लेई साधने ओरावी
२०१, ४-५ | १३९ / ... | संपूर्णम्
२८२ | ४-६ | १४०- १३०३
संपूर्णम्
जम्बुद्वीपप्रज्ञप्तिसूत्रम्-मागधी ... Begins, ।। नमः सर्वज्ञाय || नमो अरहंताणं ||
तेणं कालेणं तेणं समएणं मिहिलानयरी होत्था रिद्धिस्थिमियसमिद्धा वण्णउ तीसेणं मिहिलाए नयराए Ends
आणेयव्वाउ || जंबुद्दीवपण्णकरणाणं चुण्णी सम्मत्ता ।। जंबुद्दीवपण्णत्ती सम्मत्ता ॥ ७॥ शुभं भवतु ॥ आचारांगसूत्रम्-टीकानियुक्तिसहितम् ......
..टी० शीलांगसूरिः Beging
सू० ॥ नमो वीतरागाय || मयं मे आउसंतेणं भगवया एव मख्खायं इहमेगेसिं नोसण्णा भवति नि०| वंदित्तु सव्वसिद्धे जिणेय अणउंगदायए सवे ।। आयारस्स भगवतो णिज्जुनिं कित्तइस्सामि || १॥ टी०॥ नमः सर्वविदे॥ जयति समस्तवस्तुपर्यायविचारापास्ततीथिक । विहितैकैकतर्थिनयवादसमूहवशात् प्रतिष्ठितं ।। बहुविधभंगिसिद्धसिद्धांतविधूनितमलमलीमस ।। तीर्थमनादिनिधनगतमनुपममादिनतं जिनेश्वरैः । आचारशास्त्रं मुविनिश्चितं यथा जगाद वीरो जगते हिताय यः ।। तथैव किंचिद्दतः स एव मे पुनातु धीमान् विनयापिता गिरः ।।
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Page #185

Name of Work
Author's name.
| No. of | No. of No. of lines on letters leaves. each in each
page. | line.
Remarks.
शस्त्रपरिज्ञाविवरणमतिबहुगहनं च गंधहस्तिकृतम् ।। तस्मात् सुखबोधार्थ गृहाम्यहमंजसा सारम् ।।
)
( 0
सू० कलीभावाप्पथविमुच्चति त्ति बेमि विमोती सम्मत्ता | अष्टमध्ययनं ॥ समाप्तमाचारः प्रथममंगमिति ।। ७ ।। उद्देशतो ग्रंथानं ।। ५५५४ ।। एक्वारसतितिदोदो दो उद्देशएहि नायव्वा सनय अठमनवमा एक्कसरा इंति अज्झयणा ।। ६७ ॥ सर्वगाथासंख्या || ३६७ || आचारनियुक्तिः समाप्ता ।। टी. साधुर्मोक्षसाधनायालमिति तात्पर्यार्थः ॥ आचार्यश्रीशीलांकविरचितायामाचारटीकायां द्वितीयःश्रुतस्कंधःसमाप्तः ।। समाप्तं चाचारांगमिति आचारटीकाकरणे यदाप्तं पुण्यं मया मोक्षगमैकहेतु तेनापनीया शुभराशिरुचैराचारमार्गप्रवणोस्तु लोकः ।। ग्रंथाग्रं || १२३००॥ आचारांगवृत्तिः १२३०० आचारसूत्र २५०० नियुक्तिः ४०० ।। संवत् १३०३ वर्षे मार्गवदि १२ गुरौ अयेह श्रीमदणहिलपाटके महाराजाधिराजश्रीवीसलदेवराज्ये महामात्यश्रीतेजःपालप्रतिपत्नी श्रीआचारांगपुस्तकं लिखितमिति कल्याणमस्तु श्रीजिनशासनप्रवचनाय ।। |-मंगलं महाश्रीः॥

Page #186

Q
६३
६४
६५
६६
उत्तराध्ययनसूत्रस्य लघुवृत्तिः
|| ॐ नमः प्रवचनाय ||
|Begins
प्रणम्य वित्रसंघात घातिनस्तर्थिनायकान् ॥ सिद्धांच सर्वसाधूंच स्तुत्वा च श्रुतदेवताम् || १ ॥ बहर्थांद्वृद्ध कृताङ्गंभीराद्विवरणात् समुद्धृत्य || अध्ययनानामुत्तरपूर्वाणामेकपाठगतानाम् || ३ ॥ अर्थातराणि पाठांतराणि सूत्रे च वृद्धटीकातः ॥ बोद्धव्यानि यतोयं प्रारंभी गमनिकामात्रः || ४ || Ends
गतो'ने अभिप्रेतानि इतिः समाप्तौ ब्रवीमीति पूर्ववत् इतिसूत्रार्थः नि --- योग उपधानादिव्यापार स्तदनतिक्रमेणेति यथायोगमित्युत्तराध्ययनटीकायां सुखबोधायां षत्रिंशमध्ययनं समाप्तम् || अस्ति विस्तारवानित्यादि
भगवतीसूत्रम् .
श्राद्धदिनकृत्यवृत्ति:..
|| ॐ नमः सर्वज्ञाय ॥
गोभिर्येन जगचयेपि निखिलद्रव्यप्रकाशः कृतः
Ends
Begins
संचितनाथो दिनकृत्यवृत्तौ ॥ १ ॥
इति श्रावक दिनकृत्यवृत्तौ विधिशयनादिद्वार टूव्यावर्णनो नामाष्टमः
प्रस्ताव: तत्समानौ समाप्ता चेयं श्राद्धदिनकृत्यवृत्तिः ॥ दर्शनशुद्धिनामकशास्त्रम् - सटीकम् - मू० मा० टी० सं०.
|Begins
टी० || नमः सर्व्वज्ञाय ||
चंच चंद्र मरीचि चारुरुचिरा विश्वभरा राजते
नेमिचन्द्रसूरिः
......
देवेन्द्रसूरिः
४४०
३५६
.मू० चन्द्रप्रभसूरिः २८३ टी० विमलगणिःधर्मघोष सूरिशिष्यः
४-६
१५०| १३५२ | संपूर्णम्
३-५ १२०-१३१
३-५
१४० |
५-६ १६०
१७०
:
÷
संपूर्णम्
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Page #187

Name of Work.
| No. of INo. of | No. of lines on letters leaves. each in each
page. | line.
Age.
Remarks.
and
२-५४/
३-६/
४५ ... | अपूर्णम्
(3)
मू०-पत्रभवं नवतीरं दुहदवनीरं शिवंबतरुकीरम् || कंचणगोरसररिं नमिउण जिणेसरं वीरम् ||१॥ वोच्छं तुच्छमएणं अणुग्गहत्थं समत्थभब्वाणम् ॥
सम्मत्तस्स सरूवं संखेवेणं निसामेह ॥ २॥ Ends
टी-विषयविमुखतापादिकां बोधिकां च ॥ १३॥
मू०-जाणंतु कुणंतु लहंतु सिवसुहं सासयं हुत्ति ॥ ६७ पज्जोसवणाकप्पो-सटीकः मू० मा. टी. मा० ....... Begins
संबंधे सेत्तमासिय फासत्ता आगतो ताहे वासो जोग्ग उवहिं उप्पा एत्ति वासो जोग्गं च खेत्तं च पडिलेहोत एतण संबंधण पज्जोसवणाकप्पो संपत्तो दारा चत्वारि अधिकारो वासा जोगोणखेत्तेण उवधिणाय जाय वासासु मज्जाय।
नामनिप्पनो पज्जोसवणा कप्पो. Ends-- वाले सुत्ते सूई कुडसीसगछए अपछिमए णोणठि तवस्सी आगहि तासि अहउत्त विसेसा ॥ ६७ ॥ पज्जोसवणा कप्पो सम्मत्तो ।। कहेज्जति समोसरणेवि काहिज्जति ।
पज्जो सवणाकप्पो अठमज्झयणं परिसमाप्तम् ।। ६८ | कल्पसूत्रम् .........
....
| १०५, ३-६/
१ ... | संपूर्णम्

Page #188

कालिदासः
...
२-१२९ | ३-६ ७५-१४२ ३
४४ ४२
... | अपूर्णम् ...
|Begins
।। नमः सर्वज्ञाय ||
तेणं कालेणं तेणे समएणं समणे भगवं ।। Endsभज्जी उवदंम सेत्ति बेमि ॥ ७॥ पज्जोसवणाकप्पो सम्मत्तो अठुमज्मयणं दसासुयखंधस्स । एकैकाक्षरगणनया ग्रंथमानमिदं । एक: सहस्रो द्विशतीसमेतः श्लिष्टस्तथा षोडशभिविदंत ।।
कल्पस्य संख्या कथिता---१२१६ शुभं भवतु || ६९ रघुवंशकाव्यम्-सर्ग १३ ......... ७० सावधपन्नत्ती..... Begins ।। नमो अरहताण। अरहंते वंदित्ता सावगधम्म दुवालसविहपि ।। वोछामि समासणं गुरूवएसाणुसारेणम् ।।१। Ends
तहेव सुयदेवया एय ४०५ ।। सावयपन्नत्ती सम्मत्ता ॥ ७१-ध्यानशतकम्,-मागधी........ Beginsवीरं सुक्कज्माणग्गि-दढकम्भिधणं पणमिउणम् ।।
जोइसरं सरणं ज्झाणमज्झयणं पवक्खामि ॥१॥ Ends
ज्ञयं णेयं भेयं च---पंचोत्तरेण गाहासएण ज्झाणसय समुदिठम् ।। जिणभदखमासमणेहि कम्मविसोही करंजलणो। ज्झाणसयं सम्मत्तम् ।।
( 43 )
जिनभद्रगणि- २४३- | क्षमाश्रमणः
३
४५| ... | संपूर्णम

Page #189

No.
Naine of Work.
No. of | No. of
No. of lines on letters Author's name. I leaves. each in each
page.] line. I
ge.
Remarks.
हरिभद्रसूरिः
।
५२
२-३, ३०-३५ ... | संपूर्णम्
( 44 )
७१ | धर्मावन्दुः ........ Begins
ई नमः सर्वज्ञाय॥ प्रणम्य परमात्मानं ससुद्धृत्य भ्रतार्णवात् ।। धर्मबिन्दं प्रवक्ष्यामि तोयबिटुमिवोदधेः ॥ १॥ Endsवंद्यस्त्रिजगतीश्वर इति धर्मबिन्दौ धर्मफलविधिः । अष्टमोध्यायः समाप्तः ।। कृतिराचार्यहरिभद्रस्येति ।।
मंगलं महाश्रीः॥ ७२] उपदेशमाला-मागधी ...... |Begins
॥ नमो वीतरागाय ।। सिद्धूमकम्ममविग्गहमकलंकमसंगमक्खयं वीरम् ।। पणमामि सुगइपचलपरमत्यपयासणं वीरम् ॥१॥ जिणवयणकाणणाज चिणिउण सुवण्णमसरिसगुणम् ॥
उवएसमालमेयं रणम वरकुसुममालं व || २॥ Endsजावजिणसासणमिणं जावय धम्मो जयंमि विष्फुरह॥ ताव पठिज्जउ एसा सब्वेहि सया महत्थीहिम् ।। ५०५ ॥ श्रीहेमचंद्रसूरिविरचिता उपदेशमाला समाप्त। ।।
हेमचन्द्रः
४७
४-५४१-४५/ ...
संपूर्णम्

Page #190

....
७३ | उपदेशमाला-मागधी
धर्मदासगणिः | १६ | १० | ... | संपूर्णम् |Begins
नमिडण जिणवरिंदे इंदनरिंदच्चिए तिलोयगुरू ।। Ends
| गाहाणं सब्वग्ग पंचसया चेव बायाला || ५४२ ।। ७४ | चउसहिप्रकरणम्-एकवीसठाणा वा-मागधी ................ सिद्धसेनसूरिः | १९२, ३-५, ५४ ... | संपूर्णम् |Begins
चवणविमाणनयरीजणया जणणीय रिक्खरासीउ। लंकणएमाणआउं वनंतरदिक्खतवभिक्खा ॥३॥ नाणठाणं गणहरमुणिअज्जियसंखजख्खदेवजि ॥ सिद्धिठाणं च कमेण वसाहिमो जिणवरिंदाणम् ॥२॥ |Ends
इय इक्कवीस ठाणा उद्धरिया सिद्धसेणसरीहिं ।। चउवीसजिणवराणं असेससाहारणा भणिया ।। ६४॥ इति चउसठि समाप्ता । -सप्तस्थानानि-मागधी........
... | ... | संपूर्णानि Begins वदामि सम्वन्नजिर्णिदवाणिं पसनगंभरिपसत्थसत्ता ॥
जुतीजुयाई अभिनंदयंता नंदति सत्ता तहतं कुणंता ॥१॥ Ends
जहारिहं रक्खणवद्धणंति २६ बिंबाणंति पढमं ठाणं सम्मत्तं ---महाफलंति १२ चेइ हराणंतिं बीयं ठाणं सम्मतं ।
३२ जिणसासणपोत्थयाणति तइयं ठाणं सम्मत्तं । ३० साहूणति चउत्थं ठाणं सम्मतं । १० संजईणंति पंचमं ठाणं सम्मत् । ३० सावयाणति छठं ठाणं सम्मनं। १० सावियाणंति सत्तमं ठाणं सम्मत्तं
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Page #191

No.
- मूलशुद्धिप्रकरणम्
Begins
सामत्थेण व अत्थेणं सुद्धबुधीए
Ends
महामईणं व महइतसत्थं पज्जुनसूरीवयणं पसत्थम् ॥ २२ ॥
मूलशुद्धिप्रकरणं समातम् ||
-गाहाको सम्
Begins
Name of Work.
निज्झारिय जरामरणं वंदित्ता जिणवरं महावीरम् ॥ छपन्नगाहाऊ वोछं सुयणस्स जोगाऊ || १ ||
(Ends
विउलबुद्धी जणं सि [व] सोहग्गयं लहइ || १५८ ॥ गाहाको समातम् ॥
- नवपयपगरणम् ..........
|Begins
नमिऊण वद्धमाणं मिर्छ सम्मं वयाई [इ] संलेहा ॥ नवभेयाइ वोळं सद्वृाणमनुग्गहाए || २ ||
Ends
इय नवपयं तु लिहियं सीसेहिं कक्कसूरिस्स ॥ गणिणा जिणचंदेणं सरणठमनुग्गहरं च ॥ १० ॥ नवपदपगरणं सम्मत्तम् ॥
- जीवदयाप्रकरणम् - मागधी
Author's name. No. of
leaves.
प्रद्युम्नसूरिः
जिनचंद्रसूरिः कक्कसूरिशिष्यः)
:
...
No. of No. of lines on letters each in each page. line.
÷
:
:
:.
...
:
Age.
...
:
Remarks.
संपूर्णम्
संपूर्णम्
संपूर्णम्
संपूर्णम
( 46 )

Page #192

|Beging| संसयतिमिर......जीवदयापगरणं वोछम् ॥ २॥ Ends
अवरह पडिक्वाहि ॥ ११॥ जीवदयाप्रकरणं समाप्तम् ।। -धर्मोपदेशमाला-मागधी. | Beginsसिज्मउ मज्झवि सुयएवि तुज्झ भरणाउ सुंदरा ज्झत्ति।
धम्मोवएसमाल विमलगुणा जयपडायच ।। २॥ Ends - माला उवएसाणं एवं जो पढइ भावइर्ड कंठे ।।
सो पावइ निव्वाणं अचिरेण विमाणवासं च ।। १०४ ।। -देवइचरियम्. Begins--
नमिउण चरणजयलं नेमिजिर्णिदस्स लोगनाहस्स ।। देवयसुयाणुचरियं नामग्गहणं पवख्खामि ॥१॥ Endsइय देवमुरिचरियं जो पढइ सुणइ भावए निचम् ।। सो पावइ परमफलं किं बहुणा एत्थ भणिएणम् ।। १००।। सिरि अंगारे जालिं एहिं जो मन्नइ उवयारु । खंतिप्रभावि मुख्खि गर्ड राणउ गयसुकुमालु ।। १०१ ॥ देवइचरियं सम्मत्तम् ।। -क्षेत्रसमासः-मागधी Begins
नामउण सजलजलहरनिभस्स गं वद्धमाणजिणवसभम् ॥ | समयखेत्तसमास वोछामि गुरूवएसेणम् ॥ ३॥
( 47 )

Page #193

Name of Work.
No. of | No. of
INo. of | lines on letters Author's name. I leaves, each in each
| page. | line.
se.
Remarks.
( 48 )
Ends
लोगो चउद्दसरज्जउँ ८६ खेत्तसमास: समाप्तः॥ -नाणाइत्तम्. Begins
नमिजण जिण जगजीवबंध धम्मकरणकरवट्टम् ।।
वोठं धम्मगइणं धम्माविसेसं समासेणम् ॥ १॥ | Ends
तिहि वज्जइ तिहिं पाविज्जइ सुख्खं जो जाणे सइ तिनि तियसो जाए सह मोख्खि ।। ८३ ।।
नाणाइत्तं सम्मत्तम् ।। -पञ्चकल्याणकम्-मागधी Beginsतित्थं पवयणसुयदेवयं च नमिउण सब्वभावेणम् ।।
कल्लाणपंचएहिं आइजिणिंदं नमसामि ॥१॥ Ends
चवणजम्मणनिख्खमणकेवलं पंचमं च निव्वाणम् ॥ कल्लाणपंचयं तुह जिमिंद ईदेहिं निम्मवियम् || ५१ ॥ पंच कल्लाणाणि सम्मत्ताणि ॥ -गौतमपृच्छा-मागधी Beginsनमिण तित्थनाहं जाणंतो तय गोयमो भयवम् ।। अबहाणबोहणत्थं धम्माधम्मफलं वोछम् ।।।

Page #194

(
1-सुभासियाणि | Begins
देविंदनरिंदनमंसियस्स Endsविसुद्धभावेण तुम्हे सरणं उवेह ॥ ४०॥ सुभासियाणि समानानि ।। -संघयणी.... Begins,
नमिउण जिणममोह जगपुज्जं जगगुरुं महावीरम् ॥ 1 जंबुद्दीवपयत्थं वुच्छं सुत्तं सुपरि (सुपर) हेउ ।।१।। Ends
इय संघयणी एसा जंबद्दीवमि दसपयत्थाणम् ।। उद्धरियमयवईए रइया हरिभद्दसूरीहिम् ।। २८ ॥ संघयणी सम्मना ।। -श्रावकविधिः-मागधी |Begus
जत्थ पुरे जिणभवणं समयविउ साहुसावया जत्थ ||
तत्य सया वरिसयवं पवरजलं इंधणं जत्थ ॥४॥ Ends
अतिदारुदख्खधणपालय जिणचंदचलणबिंबेसु ॥ जो कुणइ परमभत्ति नित्थिन्नो तेण संसारो ।। २२ ।। श्रावकविधिः समासः॥ -दाणविही |Begins
धम्मोवग्गहदाणं धम्मटियाण नारनाह ॥ जे खंतिमवज्जवनियमपरा मुत्तिबंभधरा ||१||
49 )

Page #195

No.
Name of Work.
Ends
णाणधम्मो मणेठाई || २५ ||
दाणविही सम्मत्ता ॥
- संयममञ्जरी - मागधी
Begins
नमिऊण नमिरतियसिंदर्विदासरि मउडलीढपावीढम् ||
पासजिणेसर संजमसरूपसंकित्तणं काहम् ॥ १॥
Ends
सवणह भूसणगयवसण संजममंजरी एह || कहइ महेसरसूरिविरुकनि सुणंतु सुमेहम् || ३५ ॥ संजममञ्जरी समाप्ता ॥
- प्रश्नोत्तररत्नमालिका - प्रश्नोत्तररत्नपद्धतिर्वा . Begins
प्रणिपत्य जिनवरेद्रं प्रभोत्तररत्नपद्धतिं वक्ष्ये || नागनरामरवंयं देवं देवाधिपं प्रथमम् || १ ॥
Ends
रचिता सितपटगुरुणा विमला विमलेन रत्नमालेव || प्रश्नोत्तरमालेयं कंठगता कं न भूषयति ॥ २९ ॥ समाप्ता चेयं प्रश्नोत्तर रत्नमाला ॥
- धर्मलक्षणम्.
Begins
धर्म्मार्थं क्लिश्यते लोको न च धर्मं परीक्षते || कृष्ण नीलं सितं रक्तं कीदृशं धर्मलक्षणम् ॥ १ ॥
Author's name.
महेश्वरसूरिः
विमलचन्द्रसूरिः
No. of leaves.
:
...
No. of lines on each page.
:
:
No. of letters in each
line.
:
Age.
:
:
Remarks.
संपूर्णम
( 50 )
परि, ४५

Page #196

७५
96
७७
Ends
एक दशविध धर्मः सर्वज्ञैः परिकीर्तितः ॥ ज्ञान्वा चैव हि कृत्वा च गर्छति परमां गतिम् ॥
धर्मलक्षणं समानम् ||
- शान्तिस्तवः
Begins
शांति शांतिनिशांतं शांतं शांताशिवं नमस्कृत्य || स्तोतुः शांतिनिमित्तं मंत्रपदैः शांतये स्तौमि || १॥ कालिकाचार्यकथा - मागधी.......
Begins
|| अत्थि इह जंबुद्दीवे भारहे धारावासं नाम नयरं तत्थ वईरसीहो
नाम राया
Ends
गर्ड सटाने सूरें दो सूरी चित्र कालेणं जाणित्ता निययं ॥ आउपरिमाणं संलेइण विहेऊण अणसणविहिणा दिवं पत्तो ||
श्रीमत्कालिकाचार्यकथा समाना ॥
दशवैकालिकसूत्रस्य निर्युक्तिः
Begins
|| नमः सर्व्वज्ञाय || सिद्धिगमुवगाणं वृहत्संग्रहणी Begins
|| नमो वीतरागाय ॥
निविय अठकम्मं वीरं नमिऊणतियरणविमुद्धम् || णागमनं तमहत्थं ता [संगह ] णित्ति नामेणम् || १ ||
मानदेवसूरिः
......
जिनभद्रगणिः
:
७४
%
३-५
४०
२-३ ४०
na
2
...
:
( 51 )

Page #197

No.
Name of Work.
INo. of No. of Author's name.]
No. of lines on letters | leaves.| each in each
| page.] line.
Remarks.
( 52 )
चोठिइभवणोगाहणाय सुरनारयाण पत्तेयम् ।। नरतिरियदेहमाणं आउपमा [णा] णि वोच्छामि ॥२॥ Endsजं उद्धरियं सुयाउ पुवायरिय कथमहवसमईए॥ बेमि यव सुयहरेहिं तहेव सुयदेवया एर्ड || ४१९ ।। वृहत्संगृहणि[:] समाप्ता ||
नमस्कारनियुक्तिः |Begins
उप्पत्ती निख्खवो पयं पयत्थो परूवणा एत्थ ॥
अख्खवए सिद्धिकमो पर्डयणफलं नमोक्वारो ||१|| Endsइह लोगंमि तिदंडी सादिव्वं माउलं रावणमेव ॥ परलोए चंडपिंगलहडियजख्खो य दिठता || १३९ ॥ नमस्कारनियुक्तिः समाप्ता ॥ -चउवीसत्थर्ड | Begins
चउवीसगछयस्स Ends
चंदाइव गहाणं पहापगासेइ परिमियं खेत्तम् ।। केवलियनाणलंभो लोगालोग पगासेइ ।। ६५ ।। चउवीसत्थर्ड सम्मत्ता ।।

Page #198

-वंदणनियुक्तिः Beginsवंदण चिइ किइकम्म पूयाकम्मं च विणयकम्मं च ॥
कायचं कस्स व केण वावि काहेव कइ खुत्तो ।। १॥ Ends
एवं कियकम्मविहिं जुजुता चरणकरणमाउत्ता । साहू खवंति कम्म अणेगभवसंचियमणंतम् ।। १९४ ।। वंदणनियुक्तिः समाप्ता । -पच्चख्खाणनियुक्तिः Begins
पचख्खाणं पचख्खार्ड Ends,
जं चरणगुणठिर्ड साहू || पच्चख्खाणनिज्जुनी सम्मत्ता ॥ -कुसलानुबंधज्झा [ज्झ] यणम् Begins
सावज्जजोगविरह Ends
इय जीवपमायमहारिवीरभदं तमेयमसूयणं----सुहाणम् ।। ६२ ।। कुसलानुबंधज्झायणं सम्मत्तम् ।। -आउरपच्चख्खाणम् Begins
देसेक्वदेसविरः Endsदेसउँखयं सव्वदुख्खाणम् ।। ६०॥ आउरपच्चक्खाणं सम्मत्तम् ।।
( 53 )

Page #199

Name of Work.
No. of | No. of Author's name.]
No. of lines on letters leaves. each fin each
page. | line.
.
Remarks.
(54)
-खेत्तसमासो Begins
नमिउण सजलजलहर Ends
जंबूदीवो नाम खेत्तसमासस्स पढमउद्देसो ।। पढणे जाणे सम्मत्तो ताण समत्ताइ दुख्खाई ।। ८६ ।।
खेत्तसमासो सम्मत्तो । ७८ | चंदावेसूयम्-[द्वादशभावनाप्रकरणम् ]...... Begins-- पढमचि [बि] यसरणय संसारो एगयाय अन्नत्तम् ।। असुइत्तं आसेवसंवरोय तह निज्जरा नवमा ।।१।। लोगसहावो बोहीए दुल्लहं धम्मसाहर्ड अरहा ।। एया उराय वारस जहक्वहं भावणायार्ड || २ ॥ Ends
तहय ---- वासवहीणं मरणपुण-भवजम्मणदोगाइ विणिवायगमणाणम् ।। १७४॥
चंदावेसूयं सम्मत्तम् ॥ ७९ नरदेवकथा-मागधी Ends
दाणुतुल्लु नवि अत्थि इत्थु तिहुयणिचिंतामणि इति दाने नरदेवकथा समाप्ता ।। -रतिसुंदरीकथा-मागधीः |Begins| शीलसुहमबाह । होहइ मुणिर्ड ।। इति शीलवते रतिसुंदरीमहासतीकथानकम् ॥
३-२१
४
५६] ... |
Ends

Page #200

८०
८१
८२
रोहिणिचरियम् — मागधी
Begins
अथ तपःकथानकमुच्यते || ॐ नमः सर्व्वज्ञाय || नमिऊण महावीरं सयलंतरवेवारवरवीरम् || वुच्छं जयवित्थरियं रोहिणिचारयं जिणुदिटम् ॥
Ends
इय रोहिणीयचरिए निवकुमरकुमारिपुव्वभवसारो ॥ सम्मत्ताए चउत्थो पत्थारो दिनभवपारे || १०००३ ||
कर्म्मस्तवः - मागधी.
|Begins
नमिऊण जिणवरिंदे तिहुयण
Ends
दंसणशुद्धि समाहिंच || ५७ ॥ कर्म्मस्तवः ॥
- कम्मविवाग .........
|Begins
ववगयकम्मकलंकं वीरं नमिऊण कम्मगइकुसलम् ॥
वोछं कम्मविवागं गुरूवइठं समासेण || १ | उपदेशमाला - मागधी
-धर्मोपदेशमाला — मागधी
Begins
सिज्झउ मज्झवि सुयणावे तुज्झ भरणार्ड सुंदराज्झति ॥ धम्मो समालं विमलगुणा जयपडायच्च ॥ १ ॥ Ends
माला उवएसाणं एवं जो पढइ भावई कंठे ॥ सो पावर निव्वाणं अचिरेण विमाणवास च ॥ १०४ ॥
1-सत्तठाणा
गर्गमहर्षिः
धर्मदासगणिः
६४
४-६
:
...
:
४५
:
...
अपूर्णम्
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Page #201

No.
८३
-मूलश्रुद्धिप्रकरणम् -पंचकल्याणकम् - क्षेत्रसमासः - विवेकमंजरी
Begins
Name of Work.
सिद्धिपुरसत्थवाहं नमिऊण चरमजिणनाहम् || सवणसुहा रससरियं वोछामि विवेक मंजरिअम् ॥ १ ॥
Ends
सिरिभिल्ल मालनिम्मलकुलसम्भवक दुअरायतएण ॥ इअ आसडेण रइअं वसुजलहिदिणेसवरिसंमि || १४४ || विवेक मंजरी सम्मत्ता ॥
योगशास्त्रम् - प्रकाशाः ४
Begins
|| नमो दुर्वाररागादिवैरिवारनिवारिणे ॥
-पावपडिघायपगरणम्.
|Begins
॥ सब्वन्नुणं देविंदर्विदपूयाणं जहाठयवत्थुवाईणस् ॥
Ends
परमसंबोहीए सुहिणो भवति जीवा ॥ ३० ॥ इइ पावपडिघायगुण बीजाहाणम् ॥ अतिचारप्रतिक्रमणम् — मागधी.
Author's name.
आसड:
हेमचन्द्रः
No. of leaves.
:
No. of lines on each
page.
No. of letters in each
line.
÷
Age.
:.
Remarks.
२२० ३-६ ४० १३६८ संपूर्णम्
( 56 )

Page #202

८४
Begins
वंदित्तु सव्वसिद्धे धम्मायरिएय सव्वसाहूय || इछामि पडिकमिउ सावगधम्मा इयारस्स ॥ १ ॥ Ends
एवमालोइय निंदिय गरिहिय दुर्गछिय तिविहेण ॥ पडिकं तो वंदामि जिणे चउवीसम् || ५० || - धर्मलक्षणम्
-उपदेशरत्नमाला - गौतमपृच्छा - मागधी
योगशास्त्रविवरणम् - पञ्चमप्रकाशात्
Begins
अत्रांतरे परैः प्राणायाम उपदिष्टो यमनियम Ends
तेन जिनबोधिलाभप्रणयी भव्यो जनो भवतात् ॥
इति परमातश्री कुमारभूपाल शूश्रूषिते आचार्यहेमचंद्रविराचते अध्यात्मोपनिषन्नानि संजातपट्टबंधे श्री योगशास्त्रे द्वादशप्रकाशे स्वोपज्ञं द्वादशप्रकाशविवरणं समाप्तम् ||
| - गौतमपृच्छा
- जीवोपालंभप्रकरणम्
Begins
|| धम्मोवएसजुत्तं उवलंभं तस्स जीवदेहम्मि ||
Ends
गछसि पुण सासर्य ठानम् ॥ २५ ॥
जीव उपालंभप्रकरणम् ||
हेमचन्द्रः
२६२
३-६ ५०-५४
:
संपूर्णम्
( 57 )

Page #203

No. of No. of
No. of | lines on letters Author's name. leaves. each in each
page. line.
Age.
Bemarks.
Name of Work.
(58)
-क्षेत्रसमासः Ends
छत्तीससहस्सा तइयमेहला मेरुजोयणलख्खो॥ चालीसजोयणुचा चूला जिणभवणकयसोहा ॥ ९ ॥ खेत्तसमासपगरण समाप्तम् ।। -दानविधिः -श्रावकविधिः -नवकारप्रकरणम् -श्रावकप्रतिक्रमणसूत्रम् Begins
|| नमो अरिहताणं १ नमो सिद्धाणं २ नमो आयारयाणं ३ नमो उवज्झायाणं ४ नमो लोए सव्वसाहूणं ५॥
एसो पंचनमुक्वारो सव्वपावप्पणासणो ॥
मंगलाणं च सव्वेसि पढमं हवइ मंगलम् ॥ |Ends
एवमहं आलोइ अनिदिय गिरिहिय दुगंछिय संमं ॥ तिविहेण पडिक्वंतो वेदामि जिणा चउवीसम् || ५०॥ -अतिचारगाहा
नमोस्तु वर्द्धमानायेति स्तुतिः । -प्रभोत्तररत्नमाला........ Begins
प्रणिपत्य जिनवरेंद्र प्रभोत्तररत्नपद्धतिं वक्ष्ये ॥ नागनरामरवंयं देवं देवाधिपं प्रथमम् ॥१॥ कः खलु नालंक्रियते दृष्टादृष्टार्थसाधनपटीयान् ॥ कंठस्थितया विमलप्रभोत्तररममालिकया ॥२॥

Page #204

)
Ends
रचिता सितपटगुरुणा विमला विमलेन रत्नमालेव ।। प्रभोत्तरमालेयं कंठगता कंन भूषयति ॥ २९ ॥ समाप्ता चेयं प्रभोत्तररत्नमाला || -धर्मलक्षणम् -कल्याणिकस्तवनम् -अजितशान्तिस्तवः -वहरसामिसिद्धिप्रकरणम्-मागधी-गद्यबद्धम् Beging| अहु जणनि सुणेज्ज हो कत्र धरेज्ज हो वहरसामि मुणिवरचरिर्ड ।। Ends
लइय दिख्ख गुणवतिए || वहरसामिसिद्धिप्रकरण समाप्तम् || -वइरसामिचरियम् |Begins
कडविहि दसेहिवि पढमसंधि---उज्जयणिनयर विहरत्तु वरीस हु गणहकगुणमहं तु ॥ Endsमुणिवरवरदिति जिणवरभति वदरतामि गणहर चरिर्ड साहिज्जर्ड भावि मुव्वग्गपाविजि [जं] तिहुयणु गुणभरिउ॥ वहरसामिचरितं समाप्तम् || -चउसरणम् ....
वीरभद्रसाधुः । ... Begius|| अहं नमः॥ सावज्जजोगविरई १उक्वित्तण २ गुणवउअपडिवत्नी३ ॥ खलिअस्स निंदणा १ वणतिगिछ ५ गुणधारणा चेव ॥१॥
( 6
... | ... | ...

Page #205

Name of Work.
| No. of | No. of
No. of | lines on letters Author's name. I leaves. each in each
page. line.
Remarks.
)
( 0
Endsइय जीवपमायमहारिवीरभदं तमेवमज्झयणम् ॥ झाएस तिसंझमवंझकारणं निइ सुहाणम् ॥ ६३ ॥ इति चतुःशरणप्रकीर्णकम् || रत्नत्रयकुलकम्-मागधी .......
मुनिचन्द्रसूरिः Begins
चंददसमज्ज [म्म लं कं [कं] पियनीसेसकुगइपायालम् ॥ मंगलकमलमरालं वंदे वीरं गुणविशालम् ||॥ Ends रयणं णनयं कुलयं मिण रइयं मुणिचंदरिणा संमम् ॥ भब्वा भविता पुण हवंति सविसुद्ध संमत्ता ॥ १ ॥ रत्नत्रयकुलकं समाप्तम् || -शत्रुजयस्तुतिश्लोकाः सप्त, धर्मरत्नशास्त्रम्-सटीकम् मू० मा० टी०सं० ..
... मू० शान्तिसूरिः २७९ / ६-८८२-८५ ... | संपूर्णम् Beginsटी० ॥ नमः प्रवचनाय॥ सइज्ञानलोचनविलोकितसर्वभाव नि:सीमभीमभवकाननदाहदावम् || विश्वाचित प्रवरभासुरधर्मरत्नरत्नाकर जिनवरं प्रयतः प्रणौमि || श्रीधर्मरत्नशास्र बहुर्थ स्वल्पशब्दसंदर्भम् ।। स्वपरोपकारहेताविवृणोमि यथाश्रुतं किंचित् ॥ २॥ इह हि हेयोपादेय
Accm. ४५

Page #206

धर्मदासगणिः | २५३
५।
५०
... |
मू० नमिण सयलगुणगणरयणकुलहा विमलकेवलं वीरम् ।। धम्मरयणत्थियाण जणाण वियरेमि उवएसम् ॥१॥ मू० तेसि इमो भावत्यो नियमइविहवाणुसारभणिर्ड || सपराणुग्गहहे उ समासः संत सूरीहिम् || ४३ ॥ ----चिठति सही सुहं पत्ता ॥ १८ ॥ टी. निर्वाणसुखप्रांतिरिति ।। इति श्रीधर्मरत्नवृत्तिः समाप्ता ||
---धर्मरत्नप्राप्तिर्जगतोपि तेनास्तु ॥ १२ ॥ ९००० ८६ | उपदेशमाला
-थिरावलिया Begins,
जय जगजीवजोणी वियाणर्ड जगगुरू जगाणंदो ।
जगणाहो जगबंधू जयइ जगपिआमहो भयवम् ||१॥ Ends जेअंते भगवते कालियसुय आणुगिए धीरे ॥ ते पणमिउण सिरसा नाणस्स परूवणं वोच्छम् ।। ५० ॥ एवं थिरावलिया सम्मना । -एक्कवीसठाणा ....... -संग्रहणिः Begins
नमिउण -प्रतिक्रमणसूत्रम् Beging| वंदित्तु सब्वसिद्धे
( 61 )
सिद्धसेनदिवाकरः

Page #207

No.
- नवपदप्रकरणम् -पच्चख्खाणणिज्जुती
Begins-
पञ्चख्खाणं पञ्चख्खार्ड पञ्चख्खेयं च आणुपुब्बीए || परिसा कहणवि हीया फलं च आईय छम्भेया ॥ १ ॥
Ends
सव्वेसिपि नयाणं बहुविहवत्तत्र्वयं निसामित्ता ||
तं सव्वनयविसुद्धं जं चरणगुणठिउँ साहू || ९४ ॥ इति पच्चख्खाणणिज्जुत्ती ॥
- काउसगनिज्जुत्ती
Begins
Name of Work.
आलोयणपडिकमणे मीसविवेगे तहावि उस ग्गे || तवछेयमूलअणवठयाय पारं चिए चेव || १ |
Ends-
तम्हार्ड निम्ममेण मुणिणा उवलद्धसुत्तसारेणम् || काउसग्गो उग्गो कम्मखयठाय कायव्व ॥ ७२ ॥ काउसगनिज्जुत्ती सम्मत्ता ||
- जीवविचारः
खेत्तसमासः
Begins
नमिऊण सजलजलहर - कर्मविपाक :
Author's name.
कक्कसूरिः
No. of leaves.
No. of No. of lines on letters each in each page. line.
A
Age.
:
Remarks.
(62)

Page #208

|-पिंडविशुद्धि Begins
दोविंदवदवदियपयारविंदोभवदिय जिणदेवे वोछामि मुविहि यहियं पिंडविसोहि समासेण ||॥ Ends
इच्चेयं जिणवल्लहेण गणिणा जंपिंडनिज्जुत्तिर्ड किंची पिंडविहाणजाणणकए भव्वाणि सव्वाणिण || वृत्तं सुत्तनिउत्त मुद्धमइणा भत्तीय सत्तीयते सर्व भब्वममछरा सुयहरा बोहितु सोहिंतु यम् ॥ १०३ ॥ -संवेगमंजरी -धर्मलक्षणम् Begins, धर्मार्थ क्लिश्यते लोको न च धर्म परीक्षते ॥ कृष्णं नील सितं रक कीदृशं धर्मलक्षणम् ||१॥ Endsएष दशविधो धर्मः सर्वज्ञैः परिकीर्तितः॥ ज्ञात्वा चैव हि कृत्वा च गच्छति परमां गतिम् ।। -धर्मलक्षणं समाप्तम् || -उपदेशरत्नमालिका -आत्मानुशासनम्
योगशास्त्रस्य प्रकाशाः४..... -पन्नवणसूत्रसारोद्धारः ... Begins| तेणं कालेणं तेणे समएर्ण चंपाए नगरी पुन्नभद्दचेइप वण्णतो
( 63 )
हेमचन्द्रः
३१७ | ...

Page #209

No.
..
Name of Work.
Ends
अंतो मुहुत्तद्धाउघा चेव काल करेति ॥ पत्रवणसूत्रसारोद्धारः समाप्तः ||
- चैत्यवन्दनभाष्यस्य द्वादशाधिकाराः उपदेशमाला
Begins
|| नमिऊण जिणवरिंदे इंदनारंदाचेए तिलोयगुरू ||
Ends
पंचसया चेव बायाला || ५४२ ॥
-धर्मोपदेशमाला..
Begins
|| सिझ्झ मझ्झवि सुयदेवि तुझ्झ भरणार्ड |
Ends
अचिरेण विमाणवासं च ॥ १०४ ॥
-सत्तठाणा
Begins
वंदामि सब्वन्नु जिदिवाणि पसन्नगंभीर पसन्थसत्ता || जुत्ती ज्जुयाइं अभिनंदयंता नंदति सत्ता तहतं कुणंता ॥ १ ॥
Ends
सावियाणंति सत्तमं ठाणं सम्मत्तम् ॥
- मूलशुद्धिप्रकरणम्
Begins
**********
सामत्थेणं व अत्थेणं सुबुद्धबुद्धीए
Author's name.
धर्मदासः
प्रद्युम्नसूरि :
No. of leaves.
२४८
:
:
No. of No. of lines on letters each in each page. line.
४-६ ४५-५०
:
:
:
Age.
१२९०
....
Remarks
संपूर्णम्
संपूर्णम्
संपूर्णम्
संपूर्णम्
(64)

Page #210

Ends
महामईणं व महत्थसत्थं पज्जुन्नसूरीवयणं पसत्यम् ।। २२ ॥ मूलशुद्धिप्रकरणं समाप्तम् ।। -पञ्चसूत्रम् Begins।। नमो वीयरागाणम् ॥
सवणूणं देविंदपूआण· · · · · · गुणविहाणसूत्तम् ' • • • • • • साहुधम्मपारभावणासूत्तम्' • • • पव्वज्जागहणविहिसूत्तम्' • • • • पवज्जापालनसूत्तम् • • • • • •
पव्वज्जाफलसूत्तम . . . . . . Ends
तिलोगणाहबहुमाणेणं निस्सेयरस साहिगति ----पव्वज्जाफलसूनम् पंचम सम्मत्तम्
-आराधनापञ्चकम् Begins।। मणिरहकुमारसाहू कामगयदोवि मणिवरोभय • • • • •
प्रथमा आराधना . . . . . . . . . वयरगुप्ति मुणि आराधना . . . . . . .
चतुर्थी आराधना . . . . . . . . . Ends
अञ्चंत सासयं चिय भुजांत अणोवमं सोख्ख ॥ ९८॥ पंचमी आराधना संमत्ता । पंचैकत्रा गाथा ३३९ -कमस्तव:
( 65 )

Page #211

No.
- कर्मविपाकः
-शतकम्
Name of Work.
|Begins
अरहंते भगवंते अणुत्तरपरक्कमे पणमि ऊणम् | वंव [ध ] सयगे निबद्धं संगहमिणमो पवख्खामि ॥ १ ॥
Ends
इय पगडिपगयं - सत्तरीप्रकरणम् Begins
सिद्धए एहिं महत्थं बंधोदय सत्त पगडि ठाणाणम् ॥ वोछं सुाण संखेवं निस्संदं दिठिवायस्स || १ |
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एसा य कम्मपयडी - मोक्खं अचिरेण गर्छति || ८६ ॥
| सत्तरी सम्मत्ता ॥
| - आगमिक वस्तुविचारणारसारप्रकरणम् — मागधी
- मोख्खं || १०८ || शतकम् ॥
निठविय
*****************
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निछिन मोहपासं वोछामि जीवमग्गणगुणठाणुव गजोगलेसाए
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इत्यागमिकवस्तुविचारसारप्रकरणम् ||
-संग्रहणिः -
|Begins
Author's name.
जिनवल्लभः
[चन्द्रमहत्तराचार्यः]
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each page.
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693575
( 66 )

Page #212

६/६७-७० १२१४ संपूर्णम्
-कल्याणपञ्चकम्-मागधी Beginsनित्य पवयणसयदेवयं च नमिउण सञ्चभावेणम् ||
कत्राणपंचएणं आइजिणिदं नमसामि ॥१॥ Euds
भहसुभहसुज्जापा सोमणतो पियर्दसणे मुदंसणे अमोहे य मणबुद्धे जसोहरे ॥ ५२ ।। पंचकल्याणकानि समानानि ||
-एकवीसठाणा ८९| भविदत्ताख्यानकम्-मागधी .............
महेन्द्रसुरिः | १४४ Begins
---वीतरागाय ।। पंबिंदियनिरवेख्वं पंचनमोक्वारहे उयं तहय ।। पंचमगइसाहण पंचमनाणं नमसेटु ।।१॥ Endsमिलियाणं च दसाणवि एत्य कहाणाण होइ वित्रेयम् ।। गाहाणं माणेणं दोणिसहस्साई गंथग्गम् || २०००||
इति महेंद्रसरिविरचितं पंचमीफलमाहात्म्यसंसूचकं भविदत्ताख्यानकी समामम् || . ' 'संवत् १२१५ वर्षे मार्गसुदि ५ शके || १. महावीरचरित्रम्-मागधी ...... | Begins
॥ नमो वीतरागाय || पणमह पढ मजिणंदं भवियायणकमलबोहणदिणिंदम् ॥ कोदुसासणकंद पणयासुरअमर----॥१॥ सिरिसिद्धनराहिवकुलनवयलविमलपुण्णिमाई
( 67 )
५-६
६० ११९०
संपूर्णम्

Page #213

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वाससयाणं एक्कारस --संवत् १९९० श्लोक ३००० लोकसंव्यवहारनामकांकम् - साहित्यशास्त्रम् — संस्कृते
वस्सविगयाणं अगुपाली सेसंबहुरंमि एयं वद्धंति
Begins
-- ~ विमुक्ताश्च यांति भुवनं समंताचे केपि नमः संदां [सदा] तेभ्यः ॥ १ ॥ Ends
'लोकसंव्यवहार नामक्यं वयं [कांकं ] कृतिराचार्यरविगुप्तस्य ॥
संग्रहणिः सटीका
साहसिकत्वं गुणइति यल्लघवः कल्पयंति तद्युक्तम् ॥ गुंजाफले सुदृब्धा प्रबालकाशा पुलिंद्राणाम् ||
-- तवोपतस्थे ९७ -
कल्पसूत्रम्.. Begins
तेर्ण कालेन तेणं समएणं समणे भगवं महाषीर Ends
" समीसरणे कट्टिज्जति पज्जोसवणाकष्पी ॥ संवत् १३०० वर्षे कार्तिकवाद १३ शनौ --
पञ्चाशक सूत्रम् .....
Ends
विरहं होइ कम्माणम् ४४ तपोविधानप्रकरणं एकोनविंशतितमं समाप्तम् ॥ कल्पसूत्रम्
Author's name.
रवि गुप्ताचार्यः
......
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३३ ४-६
·१११ १४०
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४०
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Remarks,
अपूर्णम्
अपूर्णम् त्रु.
( 68 )

Page #214

९६
९७
९८
९९
पर्युषणाकल्पटिप्पनकम्
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प्रणम्य वीरमाश्चर्य से वधिं विधिदर्शकम् ||
श्रीपर्युषणाकल्पस्य व्याख्या काचिद्विधीयते || १ ॥
-- देवसेनगणिः- श्रीधर्मघोषसूरे [:] बोधित शाकंभरीनृपतिः तच्छि
ष्ययशोभद्रसूरिः तत्पादपद्ममधुपः
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शेषं पूर्ववत् इति निशीथचूर्णौ दशमोदेशके भणितम् ॥
स्वपरबाधाय || ६ ||
श्री पर्युषणाकल्पटिप्पनकं समाप्तमिति ॥
कल्पसूत्रम् .....
कालिकाचार्यकथा — मागधी
|Begins
नमो वीत नामनयर वइरसी होनाम राया
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|Begins
अणसणविहिणो दिवं पत्तो कालिकाचार्यकथा सटीका
अत्थि इहेव जैबुद्दीवे दीवे भरहे वासे धारा
|| नमो वीतरागाय ॥
अयं च सांप्रतक्रमादागतोल्पातिशयश्चेति प्रतिपादनार्थं श्लोकमाह ।
Ends
सूरीपरंपरेण जावसंयं किंतु साइसउपायं |
वोछिनो कालदो सेर्ड सूररीणामार्याणां परंपरा |
अणसणविहिणो दिवं पत्तो । इति श्लोकार्थः । मं० ३७०
देवसेनगाणः
४९
४-६ १५०-५३
१६५ व २-६ ४०-५३ ल्गितप
त्राणि
२६ ४ ४०
२७
.
:
:
संपूर्णम्.
संपूर्णम्.
( 69 )

Page #215

No.
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धर्मोपदेशमाला
|Begins
सिझ्झ मझ्झवि सुयएवि तुझ्झ भरणार्ड सुंदराइझति ॥ धम्मोवएसमाला विमलगुणा जयपडायच्च ॥ १ ॥
Begins
*******
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माला उवएसाणं एयं जो पढइ भावइर्ड कंठे ॥
सो पावर निव्वाणं अचिरेण विमाणवासं च ॥ १०४ ॥
जीतकल्पसूत्रम् - सटीकम् मू० मा० टी० संस्कृते मागध्यां च
मू० || नमो वीतरागाय ॥
सिद्धिसहयार माया वणिभवदवमयणपाडेभडाणकमो ॥
कीरं सारं नीरं वीरं नमिउं महावीरम् || १ ॥
वोच्छं पंचगपरिहाणिपगरणं
डी० || नमो सुदेवा ||
कयप्पवणयपणामी वोच्छं पछित्तदाणसं खेवम् ॥
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मू० गुणेसु १०२ जीतकल्पसूत्रं समाप्तम् || गा० २०२ डी० परिछियगुणम्मि ९७ इति कारणे परिसमाप्तौ
शब्दानुशासनस्याष्टमोध्यायः -- वा प्राकृतव्याकरणम् – सटीकम्
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अथ प्राकृतं । अथशब्द आनंतये
Anthor's name.
......
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No. of leaves.
७६-८६
१८१
हेमचन्द्रः- द्वयोः २-२२३
No. of | No. of lines on letters each
page.
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:
| in each Age.
line.
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टी० अपूर्णम्
४५ | १२२४ | संपूर्णम्
( 70 )

Page #216

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अभ्युदयश्चेति । इत्याचार्य श्री हेमचंद्रविरचिते शब्दानुशासनवृत्तौ अष्टमाध्याय चतुर्थपादप्रकाशिकाना
|| संवत् १२२४ वर्षे भाद्रपद शुदि ३ बुधे
उपदेशरत्नकोशटीका
|Begins
- - - - त्वाश्रीवर्द्धमानाय निःसीमज्ञान चक्षुषे जितांतरारि वेगाय
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सर्वानुष्ठानानामिति गाथार्थः || ६२ ॥ इति श्रीदेवभद्रा
उपदेशमाला
पत्रयणसंदोह
Begins
नमिण वद्धमाणं ववगयमाणं सुरेहिं कयमाणम् || चडगइनिवाणं ताणं सत्ताण भवियाणम् || १ || पवयणलवाड केई उवलहिणं गुरू सगासार्द्धं ॥ कहियामि संगहेडं भवियाणमनुग्गहठाई || २ | Ends
आग्गिच्चावेवरिठाय ।
पवयणसंदोहस्स छठे पयं सम्मत्तम् २५० पिंडविशोधिप्रकरणम् — मागधी
*******.
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देविंदवदवंदि यपयारविंदो भवंदिय जिनदेवे || छामि सुविहियं पिंडविसोहिं समासेणम् || १ |
जीवविचारप्रकरणम् आउरपच्चख्खाणम्
देवभद्राचार्यः
धर्मदासः
जिनवल्लभः
२५०
२२९
:
:
:
2
४४
:
:
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संपूर्णम्
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Page #217

No. |
Name of Work.
me Author's name.
| No. of | No. of No. of lines on letters leaves. each in each
page. | line.
Age. | Remarks.
नन्दिषणः
.......
..........
(72)
Begins
देसेक्वदेसविर Ends वयं सव्वदुख्खाणं ।। ६० ॥ आउरपचख्खाणम् ॥ -अजितशान्तिस्तवः........ Begins
अजियं जियसव्वभयं Endsनह हुंति तस्स रोगा पुवपन्ना विनासंति ||३८||
अजितशान्तिस्तवः..... Begits।। सकलार्थसिद्धिसाधनहरिचंदनचारुचरणपरिचरणे || कांचनकजसंचरणौ निरुपाधिज्ञानवरचरणौ ॥१॥ Endsसंप्रति सुविहितयतिपतिसूरिश्रीहीरविजयगुरुराज्ये ॥ श्रीसकलचंद्रवाचकबालकमुनिशांतिचंद्रेण ।। ३९ ॥ इति श्रीअजितशांतिस्तवनम् ।।
संवत् १६५१ अकब्बर--- १०६ । कर्मविपाकः
शान्तिचन्द्रगणिः
८
३-४ २०-२६/१६-५१/ संपूर्णम्
३२
४
२८
... |
...

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.......... | ९३] ३-५/२६-३२/ ... | ....
2 )
१०७ | शालिभद्दचरित्तम्................
Begins, मुरवरकयसम्माण [मरवरकयमाणं] नठ हि] नीसेसमाणं भवजलहिमुजाणं सतहत्यप्पमाणम् ।। वियरियवरदाणं छिन्नकम्मारिनाणं पयडियवरनाणं वदिउं वद्धमाणम् ॥१॥ वोठामि सालिभदस्स पवित्त वरमंगलं चरियम् Ends
जेय वख्वाणयंती नरसुरवरसोख्खं भुजिउ जति मोख्खम् ।। १७७ ।। इति सालिभद्दचरितं समाप्तम् ||
सुकोसलाख्यानकम् |Begins
अह पत्तो वीसइमो जिणं तेरे Endsमयदेवी हरउ अह्माणम् १०१ मुकोसलाख्यानक समातम् ।।
सुबाहुचरियम् Begins
नमिउण महावीरं ससुरासुरमणुयवंदियं सिरसा ।। वोछं सुबाहुचरियं गुरूवएसाणुसारेण || १ ।। Endsएयं सुबाहुचरियं गुणसद्धिएण धीरेण सिद्धं तु ता सण मोख्वम् ।। २२८ अजितशान्तिस्तवनम्-मागधी पावपडियायपगरणम् Begins
सवणुणे १०८ क्षेत्रसमासः-वा जंबुद्वीपसमासप्रकरणम्
(
७७ ।
।
३०
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Page #219

Name of Work.
Age.
Remarks.
No. of | No. of Author's name.
No. of | lines on letters 4. leaves.
each in each
page. | line. वामदेवः- । जिनेश्वरसूरि- १०२ ६-८५०-५६)
शिष्यः
संपूर्णम् । | अन्तिमपत्रा
भाव:
पञ्चसंग्रहदीपकम् ...... Begins
।।उँ नमः सर्वज्ञाय || सिद्धं शुद्धं जिनाधीशं नेमीशं गुणभूषणम् ॥ नत्वा ग्रंथं प्रवक्ष्यामि पंचसंग्रहदीपकम् ||१॥ नेमिचंद्रमुद्रिण यः कृत: पंचसंग्रहः ॥
स एव श्लोकबंधेन प्रव्यक्तीक्रियते मया ॥ २ ॥ |Ends
नानाशास्त्रविचारकोविदमतिः श्रीवामि[मदेव: कृती
चक्रे शास्त्रमिदं------ ११० सुभाषितरत्नकोशः | Begins, || ॐ नमो वीतरागाय ॥ मानुष्यार्यक्षेत्रदेशोन्वयायुनीरोगत्वाचार्यबुद्धयादिसंपत् ॥ संसारेस्मिन् मानवानां दुरापा सामग्रीयं धर्ममाग्गै समग्रा ॥१॥
(74)
मुनिदेवाचार्यः ।
५९ | ६-८ ५०-१५९/ ... | अपूर्णम्
दाanArr--
हारकमहापंडिताचार्यराजगुरुश्रीविमलुन्मणिदेवविरचिते सरस्वतीसर्वस्वकोशाभिधाने सुभाषितरत्नकोशे धर्माधिकारः प्रथमः १९ | योगशास्त्रस्य प्रकाशाः४.......
हेमचन्द्रः । १४१ -प्रभोत्तररत्नमाला ..
विमलचन्द्रसूरिः Begins| प्रणिपत्य जिनवरेंद्र प्रभोत्तररत्नपद्धति वक्ष्ये ॥
४
१८
...
संपूर्णम

Page #220

११२
(Ends
प्रश्नोत्तरमालेयं कंठगता कं न भूषयति ॥ २८ ॥
प्रश्नोत्तररत्नमाला समाप्ता ॥
विवेक मंजरी
|Begins
सिद्धपुरसत्थवाहं नमिऊण चरमजिणणाहम् || सवणमुहारससरियं वोछामि विवेगमंजरिअम् || १॥
|Ends
सिरिभिल्ल माल निम्मलकुलसम्भवकदुअरायतएण ॥ इय आसडेण रइयं वसुजलहिदिणेसवरिसंमि || १४४ ॥ विवेकमंजरी सम्मत्ता ॥
| - संगृहणीरत्नम् - वा त्रैलोक्यदीपिका - मागधी. Begius
|| नमोवीतरागाय ॥
नमिउं अरिहंताइ ठिइभवणोगाहणा य पत्तेयम् ॥ सुरनारयाण बुछं नर तिरियाणं विणा भवणम् || २ || उववायचवणविरहं संखं इगसमइयं गमागमणे ॥
Ends
मलहारिमसूरीण सीसलेसेण सूरिणा रइयम् ॥
संघयणिरयणमेयं नंदउ जा वीरजिणतित्थम् || ३१८ ||
-उपदेशमाला
सुदंसणाचरित्तम् — मागधी.
Ends
अरहंतसिद्ध आयरियसुहयउ (व) झ्झाय साहुभत्तीए ॥ जं परममंगलं मंगलाणं होउ सव्वाणं श्रीसु
आसड:
चन्द्रसूरिः
717
२२३
:
:
२-५ ५०-६० १२४४
संपूर्णम्
च.
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Page #221

Name of Work.
No. of No. of Author's name.No. of | lines on letters " leaves. each in each
page. line.
Age.
Remarks,
-
... | संपूर्णम्
)
(2
-वंदणचुण्णी ...
यशोदेवसूरिः Begins
इछामि पडिक्कमिड इरियावाहयाए इत्यादि जावत्तस्स मिछामि दुक्कडति एयस्स वख्खाणं इछामि अभिलसामि Endsइछं तस्स मिछामि दुक्कडंति सुगमो य इमो ॥ ७॥ सिरिजसोदेवसूरिरइया वंदणय [स्स] चुणी सम्मत्ता ।। ग्रंथायं ००७ -पच्चख्खाणसरूवम् ..
यशोभद्रसूरि Begins तवझ्झाणानलनिदइटुटुकम्मिधणं जिणं नमिडं ॥
पच्चख्खाणसरूवं भणामि सुत्ताणुसारेण ॥ |Ends
भणियं जसभहसूरीहि २८ पच्चख्खरगणणाए गथपमाणं सयाणि चत्तारि ॥ नयणवसुरुद्दमाणो विक्कमनिववत्थरो एत्थ २९ संवत् १२४४ वर्षे---- लिंगानुशासनविवृत्तिः .........
हेमचन्द्रः Begins
॥ नमो जिनाय॥ ---सिद्धहेमचंद्रव्याकरणनिवेशितानि लिंगानि लिंगानि ||
आचार्यहेमचंद्रो विवृणोत्यह नमस्कृत्य ॥४॥ ११४ । हैमव्याकरणस्य दुर्गपदावलि.................
हेमचन्द्रः
२२२ नान्त्य- ३-५ पत्रम्
४२ ...
। २९६ /
६।
६० । १२६४ | अपूर्णम्

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हेमचन्द्रः
। १४२
५।
५०
... | अपूर्णम्
(
|Begins
सर्वशं सर्वदेवाय प्रणम्य विवृणोम्यहम् ॥ हैमव्यारण ---वृति दुर्गपदावलिम् ||१॥ ---प्रतिप नाय वृत्तिकारः श्लोकमेकमकार्षीत् प्रणम्य परमात्मानमित्यादि इहहि Ends
पूर्वनिपातोभवतीत्यादिफल ।। इत्याचार्यहेमचंद्रानुस्मृते सिद्धहमनाभि शब्दानुशासने अवचर्णिकायां तृतीयस्याध्यायस्य प्रथमः पादः ।।
संवत् १२६४ श्रावण सुदि ३ रवौ ११५ / शब्दानुशासनलघुवृत्तिः ..
Beginsप्रणम्य परमात्मानं श्रेयःशब्दानुशासनम् ॥ आचार्यहेमचंद्रेण स्मृत्वा किंचित् प्रकाश्यते ॥१॥
अहं अर्ह इत्येतदक्षरं परमेश्वरस्य Ends
अपिहित पिनद्धं अपिनद्ध ।। इत्याचार्यहेमचंद्रविरचितायां सिद्धहेमचंद्राभिधानस्वोपज्ञशब्दानुशासनलघुवृत्तौ तृतीयाध्यायस्य द्वितीयः पादः ११६ । शब्दानुशासनम् ..........
|Begins| | अहे सिद्धिः स्याद्वादात् लोकात् Ends
समर्थः पदविधिः ॥ इत्याचार्यहेमचंद्रानुस्मृते सिद्धहेमचंद्रनानि शब्दानुशा
सने सप्तमाध्यायस्य चतुर्थः पादः ११७ शब्दानुशासनम् ....
Begins| || अहं सिद्धिः स्याद्वादात्
77 )
हेमचन्द्रः
।
८३
४
४८
... | अपूर्णम्
हेमचन्द्रः
। १२२/
४
५०
... | अपूर्णम्

Page #223

Name of Work.
No. of No. of Author's name.
No. of lines on letters "leaves. | each in each
| page. | line.
e. |
Remarks.
७०
४
४९ | १२९२ | अपूर्णम्
(
१७
३
५० | ... | संपूर्णम्
8 )
Ends
बहुलमेतन्निदर्शनम् ॥ इत्याचार्यहेमचंद्रानुस्मृताभुरादयो णितो धातवः समाताः | शब्दानुशासनम् ....
हेमचन्द्रः | Begins
भू सत्तायां पा पाने प्रा गंधोपादाने Ends
परस्मै भाषा बहुलमेतन्निदर्शनम् इत्याचार्यहेमचंद्रानुस्मृताश्चरादयोगितोधातवः समाप्ताः ।। संवत् १२९२ ज्येष्ठसुदि भवभावना-मागधी ................
हेमचन्द्रः | Begins
॥ नमो वीतरागाय ॥ नमिउण नमिरसुरवर Endsभवभावणा वररयणावलीए कीरः अलंकारो
इति श्रीहेमचन्द्रसूरिविरचिता भवभावणा समाता ॥ | कविशिक्षा ..........
जयमंगलाचार्यः Begins,
॥ नमो विनराजाय ॥ प्रबोधमानंदपरंपराणां हेतुं समुल्लासिततत्त्वसेतुम् || युष्माकमत्युज्वलमानसांतामीसुधा सुंदरमातनोतु ||१॥ नानार्थकविशिक्षाणां संग्रहादसमादिह ॥ मया प्रकाश्यते तत्त्वं श्रीमत्पार्श्वप्रसादतः ॥ २॥
१९
५
५२
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Page #224

औचित्यं श्लाघ्यते तत्र कविताजीवितोपमम् || कवयस्तदजानंत (:) कथं स्यु (:) कीर्तिभाजनम् ॥ ३ ॥ छंदसां निर्णयं कृत्वालंकाराणां निरूपणम् ॥ अक्लिष्टपदसंबंधात् काव्यं कुर्वीत कोविदः || ४ || यान्येव दूषणान्याहुस्तानि स्युः भूषणान्यपि ॥ समासोयं कवींद्राणां विज्ञेयः कवितैषिणा || ५ ॥ प्रतिभाविस्फुरद्बुद्धिरनुप्रासपरं पदम् ॥ बनीयात् प्रथमं रूपे रमते मानसे यतः || ६॥
तत्र प्रसत्तिगुणभाब्धिकाव्ये प्रयत्नो विधेयः ॥
न पुनर्यमकचित्रादौ तथा लोलटः यमकानुलोमतः ॥ ७ ॥ तदितरवक्रादिभेदो इति रसविरोधिन्यः ||
अभिमानमात्रमेत हरिकादिप्रवाहो (यम्) || ८ | • तथाह माघकाव्ये
श्रियःपतिः 'हरिः । १ ।
तथा पुरंदरादीनि स्थानानि वर्णितुं शिक्षणीयानि तथा व्यर्थान्यपि पदानि छंदः सिद्धये भवतीति कथं पदयोर्द्वयोः सलावण्यता विधेया ।
यद्भामहः ।
नाकवित्वमधर्माय मृतये दंडनाय वा ||
कुकवित्वं पुनः साक्षान्यून माहुर्मनीषिणः १ ॥
तथा रूढयौगिकमिश्राणां नाम्नां वक्तव्यता ज्ञेया । तथा सर्व सर्वस्योपमा भ्वादिभिरुत्प्रेक्षा परान्योक्तीनां तु वैपरीत्येन वा एवान्योक्तयः तद्भावसंबंधतदाधारतत्संग्याधारादिभिः प्रयुक्तश्लेषचतुर्द्धा शब्दानेकार्थभूः | १ | शब्दखंडनभूः | २ | गुणसाम्यभूः । ३ । क्रियासामान्यभूः । ४ । क्रमेणोदाहृतः ।
व्योमवन्नगरं भाति लसत्कन्या मनोहरम् ||
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Page #225

Name of Work.
No. of | No. of
No. of | lines on letters Author's name. I leaves. each in each
page. | line.
Age. | Remarks.
रामचन्द्रमहा- | १२/
कविः
६
५० | १३०६ | संपूर्णम्
( 08 )
आकीर्णमृषिभिश्चित्रालंकृतं गुरुबंधुरम् ||१|| हरन् सर्वांभोजिश्रियमविरतं सिंधुपतिना कृतार्थ स्तुन्वानो निसि शि]तमास विद्योतमसमम् ।। सुधांशुस्त्वद्वंशे त्वमिवे जयसिंहक्षितिपते Ends
अनुल्लसत्यां नद्यार्थयुक्तावभिनवत्वतः।। अर्थसंकलनातत्वमभ्यसेत् संकथास्वपि ३ ॥
इति श्रीजयमंगलाचार्यविरचितकविशिक्षेयं समाप्ता ।। २१ । निर्भयभीमनामा व्यायोगः....... |Begins
तपोभिर्दुस्तपैर्येन संतप्यात्मानमूजिताः॥ जिता रागादयस्तस्मै कस्मैचित्पणिदध्महे ||१॥
नांद्यते सूत्रधारः भो भो स्फुरति भाग्यप्रगल्भाः सभ्याः। नेपथ्ये | भाव प्रगुणमाखलं भरतकुलं श्रीमदाचार्यहे मसूरिशिष्यमहाकवेः रामचंद्रस्य भूयांसः प्रबंधास्ततः किं समृद्धरसानुबंधबंध संधि [धी] कृत्य संरंभामहे सूत्र कथमयमस्मदंतेवासी विशारदः प्रबंधविशेषजिज्ञासाभर) पुनरुच्चैस्तरं निर्भयभीमनामानं व्यायोगमधिकृत्य प्रवर्तध्वम्. Ends
प्रेयस्तरं ब्रूहि नः पुरुषः इदमस्तु | भूयांसः सत्कवीनां रसरचनपरा: काव्यवाच: प्रवाचः प्रत्याशं यांतु हेलाविफलितसुजना टुर्जना नाशमीयुः ॥ धर्मः पुष्णातु वृद्धिं कुरुकुलकमलारामचंद्रः सुधाद्रां []

Page #226

४
१९ १३१८ | संपूर्णम्
प्राप्य स्वातंत्र्यलक्ष्मीमनुभवतु मुर्द शास्वती भीमसेनः ।। समाप्तोयं निर्भपभीमनामा व्यायोगः कृतिरिय प्रबंधशतकमहाकवे। रामचंद्रस्य। यांदृशं पुस्तके दृष्टं तादृर्श लिखितं मया ॥ यदि शद्धमशुद्ध वा मम दोखो [षो] न दीयते ||
संवत् १३०६ वर्षे भाववा वदि दरवावयेहश्रीमहाराजकुलधीउदयसिंहदेवक
ल्याणविजयराज्ये निर्भयभीमनामा व्यायोगो लिखित इति शुभं भवतु १२२| न्यायावतारवृत्तिटिप्पनम् ....
१२० Begins नत्वा श्रीवीरमेकांतवांतविध्वसभास्करम् ।।
वृत्ती न्यायावतारस्य स्मृत्यै किमपि टिप्यते ॥१॥ Endsकामजल्पविषये वीरो जिनः पातु वः || संवत् १३१८ न्यायप्रवेशपञ्जिका ....
पार्श्वदेवगणिः | ११९ | Begins
मू० हरिभद्रसूरिः ।। नमो नमोहेभ्यः॥ दुर्वारमारधारि [मारहरि] कुंभतटप्रभेदकठीरवं जिनपतिं वरदं प्रणम्य ।। ग्यायप्रवेशकमिति प्रथिते सुशास्त्रे प्रारभ्यते तनुधियापि हि पंजिकेयमा • • • हरिभद्राख्यसूरिनहि न शिष्ट इाते न्यायप्रवेशकाख्यशास्त्र विवरणकरप्रवर्त्तमान इष्टदेवतानमस्कारार्थ---श्लोकद्वयं चकार सम्यगित्यादिव्याख्या Endsलोक इति ॥ ग्यायप्रवेशपंजिका समाप्नति ।।
(18)
१ .-६० | १३१८ | संपूर्णम्

Page #227

No.
१२४
१२५
न्यायप्रवेशशास्त्रस्य सद्वृत्तेरिह पंजिका ॥ स्वपरार्थे दृब्धा स्पष्टा पार्श्वदेवगणिनाम्ना || १॥ ग्रहरसरुद्रैर्युक्ते विक्रमसंवत्सरे तु राधायाम् ॥ कृष्णायां च नवम्यां फाल्गुनमासस्य निष्पन्ना ॥ २ ॥
संवत् १३१८ उपदेशमाला - धर्मोपदेशमाला..... - शीलोपदेशमाला
Begins
.....
Name of Work.
आबालबं भयारिं नैमिकुमारं नमित जयसारम् ॥ सीलोवएसमालं वृच्छामि विवेगकरिसालम् || १॥
-सत्तठाणा -पंचकल्लाणा
- क्षेत्रसमासः
- विवेकमंजरी -योगशास्त्रम्
Ends
ईय जयसिंहमुणीसरविणेयजयकित्तिणा कये एयम् || सीलोवयसमालं आराहए लहइ बोधिफलम् ॥ ११५ ॥
पञ्चसूत्रम् - प्रतिक्रमणसूत्रम् -धर्मलक्षणम्
Author's name.
.... ..
जयकीर्तिसूरिः
......
No. of No. of lines on leaves. each page.
६४ ६५-१९६
:
१९७ -
⠀⠀⠀
...
No. of letters
in each
line.
⠀⠀⠀
Age.
:: :
Remarks.
......
संपूर्णम्
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Page #228

१२९
| उपदेशरत्नमाला -गौतमपृच्छा
उत्तराध्ययनलघुवृत्तिः १२७ । मृगावतीकथा ......... १२८ | पल्योपमोपवासविधिः ......
Ends
श्रीमदृषभजिनेन भाषितः पल्योपमोपवासविधिः समाप्तः संवत् १२१० : दशकालिकवृत्तिः ..... Ends
भवांबुधेः समुल्लंघ्य ते यांति पदमव्ययमिति ॥
संवत् १२०० १३०
| ---- मालपगरणकहा..... Ends
सालिभद्दसूरीण सिस्सेहिं ३ सिरिजिणभद्दमुर्णिदेहि सुहयकरोविवरणानुसारण----मालपगरणकहा समासर्ड एसा ४ चत्तारि साहियवारसवरिस एम विक्कमर्ड निपनोमव--------- १ त्रिषष्टिशलाकापुरुषचरित्रम् .... १३२ कल्पसूत्रम् .........
णिमिपवज्जसूत्तम्..... |Beging
चइजण देवलोगा उववन्नो माणुसम्मि लोयम्मि || उवसंतमोहणिज्जा Ends
एवं करेंति सुबुद्धा पांडिया पविचख्खणा || विजय भोगेसु जहा से नेमिरायरिसित्तिबे मि ।। णिमिपब्वज्जमुत्न सम्मत्तम् ।। ६२॥
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No.
Name of Work.
No. of | No. of Author's name.
| No. of | lines on letters | leares. | each | in each
page. | line.
Age,
Remarks.
..........
(84)
| केसीगोयमिज्जम् ........... Ends -
संथुया ते पसीयंत भय किसिगोयमानि बेमि ।।
नमिराजर्षिके शीगोयम अध्ययन कतिचित् केसीगोयमिजं सम्मत्तम् ।। १३५ | सुप्पणीढाणकुलयम् .......................
Beginsजिणे सिद्धे नमंसित्ता सव्वसाहू य भावर्ड ॥ वोछ सुयाणुसारेणं मुप्पणीढाणसुत्तमम् ।। १ ।। Ends
असासय सम्वमिणं मुणंतो गरूवएस सथर्य कुणता ।। सु [मु] चंति दुख्खाण परंपराए नमंति दीठ न य संपराए ॥९॥
कुलयं सम्मत्तम् || १३४ सम्माराहणाकुलयम् ......... |Begins
दाणाइचउविहधम्म मेक्वकाल च देसिउं लोए ।।
करुणाए च उवयणं सम्म नमिठ महावीरम् ||३|| Endsहोठ बहुजपिएणं पुश्वमुणीणं सरितु [न्तु] चरियाइम् ।। भाराहणाए तह रमसु जलह लहुं लहसि सिद्धिपयम् ।। ७० ॥
आराहणाकुलय सम्मत्तम् ।। -आराधनाकुलकम् ..... Begins, । आलोयणा वयाण
अभयदेवसूरिः
...
... | ... | ... | ......

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( 8
|Endsइय आराहणाकुलय रइयं सिरिअभयदेवसूरीहिम् ॥
भवियाणणुग्गहह सरणठं अप्पणो तय || ८६ ॥ २३७ धम्मोवएससरूवम् ........
Beginsनमिङ जिणवरवीर धीरिमहेउं खलंतखवगस्त ||
धम्मोवएससरूव कवयं उस्सग्गियं वोच्छम् ||१॥ Ends
लोक्वेक्वल्लमल्लोय ॥५४॥ -चउसरणपयन्ना -भवभावना -जीवाणुसिद्धि कुलयम् |Begins
पणमियमियं कवयण सिरिवीर Ends
तस्स नस्सइ लज्जमोहो २५ जीवाणसिद्धिकुलयं समाप्तम् १३८
धनपालपञ्चाशिका-सावचूरिः ऋषभपञ्चाशिका वा Begins
मू० जय जंतुकप्पपायव वंदाय पंकयवणस्स ।। सयलमुणिगामगामिणि तिलोयचूडामणि नमो ते ||१||
टी. नमस्तुभ्यंजंतुकल्पपादय जगति विष्टपे Ends
मू० इय ज्झाणग्गिपलीचियकम्मिधण बालबद्धिणावि मए । थुउ भवभयसमुद्दबोहित्य बोहिफलो || ५०॥ टी० आत्मनोभिधां दर्शयति धनपाल इति ।। संवत् १२६५
)
धनपालः
|
२९ | ... | ... | १२६५ संपूर्णम्

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No.
१३९ १४०
१४१
कल्पसूत्रम् — कालिकाचार्य कथासहितम् ..
क्षेत्रसमासः
-सत्तठांणा -मूलशुद्धिप्रकरणम् -पंचकल्याणकम्
- शालिभद्रचरित्रम्
Begins
सुरवरकयबद्दुमाणं
Ends
सोख्ख भुंजिउं जंति मोख्खम् || १७९ || सालिभद्दचरितं सम्मत्तम् ॥
- थेरावलि
Begins
Name of Work.
जयइ जगजीवजोणीवियाण
Ends
णाणस्स परूवणं वोत्थम् || ५० || थेरावलि सम्मत्ता ॥
-गाथाकोसः
|Begins
निज्जुरियजरामरणं वंदित्ता जिणवरं महावीरम् || छप्पन्नगाहा वुच्छं सुयणस्स जोगार्ड || १ ||
Ends
परलालह घुटंति || ६४ || गाथाकोसः || समयसारपहूडो सटीक मू० मागध्यां टी० संस्कृते
Author's name.
No. of leaves.
No. of lines on
each
page.
१३० |५६-१७८ ....
................. टी० अमृतचन्द्रः | १८९ 6-19
No. of letters
in each
line.
⠀⠀
१००११२
Age.
::
Remarks.
संपूर्ण म
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१४२
१४३
१४४
१४५
१४६
Begins
टी० || उ नमः परमात्मने ॥ - प्रथ
नमः समयसाराय स्वानुभूत्याचकाशते ॥ विश्वभावाय भावाय सर्व्वभावान्तरछिदे || १ ॥
मू॰ वंदित्तु सत्र्वसिद्धेनुवमचम [व] णोव [ग] मं गई पत्ते ॥ वो छामि समयपाहुडमिणमो सुअकेवलीभणियम् || १ || Ends
उदितममृतचंद्र ज्योतिरेतत्समंताज्जलतु विमलपूर्ण निःसपत्नस्वभावम् || इति समयसारब्याख्यायामात्मख्यातौ नवमकः यस्मा .. नकिंचित्कलः इत्यात्मख्यातिनामसमयसार व्याख्या समाप्ता ॥
महानिशीथसूत्रम् .
|Begins
॥ ॐ नमो तित्थस्स उ नमो अरहंताणं । सुयं मे आउस तेणं भगवया एवमख्खायं इह खलु छउमत्थसंजम किरियाए वढ्ढमाणे
Ends
भवइ || ५ || चत्तारि सहस्साईं पंचसयार्ड तहेव चत्तारि सिलोगा चिय
महानिसीहंरि पाएण ग्रंथाग्रं ४५५४ महानिर्शार्थं समाप्तम् ॥
आल्ही आभिणि सेयत्थ पुत्थिया सिरिमहा निसीहस्स || रूपलसुखावियाए लिहाविया तेरसत्तरसे ||
तदेव
तदेव
विषष्टिशलाकापुरुषचरित्रस्य प्रथमं पर्व
वृहज्जातकम्
|Begins
॥ उ नमः सूर्याय || मूर्त्तित्वे परिकल्पितः शशिभृतोवर्मा पुनर्जन्मना
हेमचंद्रः वराहमिहिरः
२४३
२३९ २२०
५१२
६०
५
५८ | १३१७
S
३-६ ४८
::::
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No.
१४८
Ends
चत्वार्यस्मिन् वृत्तसंख्याशतानि ४ इति बृहज्जातकं समाप्तम् || १४७ निसीहसूत्तम् ......
१४९
Name of Work.
Begins
|| नमः सर्वज्ञाय | जे भिख्खु हत्थकम्मं करइ करेंतं वा सादिज्जइ
Ends
अहीएमतिरित्तं तेण परं छम्मासा || ४ || णिसीहे वीसइमो संवत् १२१७ लग्गकुंडलिका
|Begins
|| अवितहसव्वाएसं नमिडं च [3] वीसंमं जिणवरेसुम् । बुछामि समासेणं लग्गंगरूव एसेणम् || १ ||
Ends
२८ इयतिविहसुद्धिजुत्तं ती एविउत्तं च वत्तियं लग्गम् ॥ जं किंचि इह अजुत्तं सोर्हिति तं विउता ॥ १२८ ॥ लग्गकुंडलिका समाप्ता ॥
प्रवचनसारोद्धारः - सटीक मू० मा० टी० सं०
Begins
मू० नामऊण जगादिजिणं वोछं भव्वाण जाणणानिमित्तम् ॥ पवयणसारुद्धारं गुरूवएसा समासेणम् || १ || टी० ॐ नमः ||
सन्नद्धैरपि यत्तमोभिरखिलैर्न दृश्यते कुत्रचिचंचरकालकलाभिरप्पनुकुलं यन्नीयते न क्षयम् ॥
Author's name.
हरिभद्रसूरिः
No. of No. of lines on leaves. each page.
७६
१७
• मू०नेमिचन्द्रसूरि : २४९ डी० सिद्धसेनसूरिः
:
No. of letters
in each line.
:
:
६४
Age.
Remarks.
१२१७ संपूर्णम्
:
संपूर्णम्
संपूर्णम्
( 88 )

Page #234

| तेजोभिः स्फुरितैः परैरपि हठादाक्रम्यते यत्र त.
जैन सर्वजगत्प्रकाशनपटुज्योतिभिरं नंदतात् ॥१॥ यो ध्यानेन निमूलकाषमकरद्वेषादिविद्वेषिणोयस्त्रैलोक्यविलोकनैकरसिक ज्योतिः किमयातनोत् ।। यः सदतमशेषमर्थमवदत् दुर्वादिवित्रासहहेवार्यः शिवतातिरस्तु स विभुः श्रीवर्द्धमानस्सताम् ॥ २॥ स्वगुरूणामादेशं चिंतामणिमोदरं समासाद्य || श्रेयस्कृते करोमि प्रवचनसारस्य वृत्तिमिमाम् || ३ ॥
इह हि शिष्टाः Ends
मू० धम्मधरुद्धरणमहावराहजिणचंदमूरिसीसाणम् ।। सिरिअम्मएवमरीण पयपंकवराएहिम् ।। ६०९ ॥ सिरिविजयसेनगणहरकणिजस देवसूरिजिठेहिम् || सिरिनेमिचंदसरािहे सविणयं सिस्स भणिएहिम् ।। १६० ।। समयरयणार्ड रयणाणविव समुत्थदाराइ ।। निउणनिहालणवं गहिर्ड संजत्तपहिं वा ।। ६११॥ पवयणसारोद्धारो रइर्ड सपराविबाहकज्जमि जं किचि इह अजुत्तं बउसुआ तं विसोहंतु ।। ६१२॥ जाव जई भुवणनयमेयं रविससिममेरुगिरिजुत्तम् ।। पवयणसारुद्धारो ता नंदउ बउ पढिज्जतो ।। ६१३ ॥ टी. इह यद्यपि यद्भवितव्यं तदेव भवति तथापि शभाशभफलत्वाच्छोभनार्थे प्रशंसा विधेयेति दर्शनार्थमायशसा दर्शनार्थमाशंसां कुर्वन्नाह यावदेतद्विजयते भवनत्रयं स्वर्गमर्त्यपाताललक्षणं रविशशिमेरुगिरियुक्तं दिनकरतुहिनकरसुरगिरिपरिगतम् तावदर्य प्रवचनसारोद्धारग्रंथो बुधैस्तत्त्वावबोधबंधुरबद्धिभिः ग्यमानो नंदतु शिष्यपशिष्यपरंपराप्रचारितरूपां समृद्धिमासादयतु ।। | इति श्रीसिद्धसेनमारविरचिता प्रवचनसारोद्धारवृत्तिः समाप्ता ।।
( 68 )

Page #235

Name of Work.
| No. of ] No. of
No. of lines on letters Author's namo. leavesench lin each
| page. | line.
| Bemarks.
३४
संपूर्णम्
(06 )
७५७-६० | १३९२ | संपूर्णम
२० पारठासंठिए ...........
यशोदेवः Begins
॥ई नमो वीतरागाय ॥ नमह नयनमिरनरवइसरसिरुहवियासणम् ॥
भवणपणयं नियतमतिमिरनियरं वीरजिणदिणेसरं सिरसा ॥३॥ Ends
पारठासंठिए संमत्ता पहावल्लिपुरीए एसा फग्गुणचउमासे पज्जुन्नसूरिणो धम्मनत्तुएणं तु सुयाणुसारेण गणिणा जसदेवेणं उद्धरिया एत्य पढमपई २३
पूजाविधानं समाप्तमिति १५१ | आचारविधिः ....
। १७२/ Begins,
स श्रीवीरजिनो जीयाद्यस्य पादनखांशवः॥ विकाशे भव्यराजीव राजेसू [राजिष्व] रुणभावनः ॥१॥ Ends
आचाराविधिग्रंथं विधिग्रंथविधिनात्र लेखयामास ॥१०॥
भासते || १८ ॥ १५२ उपदेशमाला
धर्मदासगणिः | १७८ | Begins
॥ नमिण जिणवरिंदे इंदनारदचिए । Endsइय धम्मदासगणिणा......पंचसया चेव बायाला || ५४२ ॥
६| ६२ / ...
संपूर्णम्

Page #236

। उपदेशमाला
मलधारिहेमच.] ... | ... | ... | ... | संपूर्णम् Begins
न्द्र सूरिः सिद्धमकम्ममाविग्गहमकलंकमसंगमख्खयं धीरम् ॥
पणमामि सुगइपच्चलपरमत्यपयासणं वीरम् ॥५॥ Ends
उवएसा भब्वेहिं सया सुहत्थीहिम् ५०५ इति मलधारिश्रीहेमचंद्रसरिविरचितं उपदेशमालाप्रकरणं समाप्तम् ।।
योगशास्त्रस्य प्रकाशाः४... वीतरागस्तोत्रम् ..........
हेमचन्द्रः । संग्रहणिः क्षेत्रसमासः धर्मोपदेशमाला विवेकमंजरी Ends
इय आसडेन रइयं वसजलहिदि सचरियमि || ४४॥ | इगुणत्तीसीभावना Endsवज्जति जाणमाणा अयाणमाणा य वज्झति ।।
श्रावकविधिः-मागधी Begins। जत्थ पुरि जिणभवणं ।। Endsतेण संसारो २१
पव्वज्जाविहाणपगरणम् Begins
संसारविसमसायर कम्मरयणपमज्जणं धीर २५ पबज्जाविहाणपगरणम्
6 )
(

Page #237

Name of Work.
No. of No. of
INo. of | lines on letters |Author's name.]
| leaves. | each in each
page. | line.
.| Remarks.
धनपाला
(92)
हेमचन्द्रः
-संयममंजरी Begins
नमिउण नमिरतिय -ऋषभपञ्चाशिका Begins| जय जंतुकप्पपायव चंदाय वराय पंकयवणस्स ।। Ends
बोहित्थं बोहिफलो ॥
इति श्रीऋषभदेवपंचाशिका पंडितधनपालविरचिता समाप्ता || १५३ वृहत्संग्रहणि: .......
-उपदेशमाला ......... -श्रावकदिनकृत्यम् Begins -
वीर नमिउण तिलोयभाणु Ends
तं मज्झमिछामिह दुक्कउंति ॥ ३४॥ १५४ प्रतिक्रमणम् .......
Begins-- | नमो वीयरागाण सव्वन्नृणं देविंदपूइयाणं Ends
पडिक्कतो वंदामि जिण चउ दीस ५० | -धर्मलक्षणम् -उपदेशरत्नमालिका
१०२
५७०-७५ / ....

Page #238

१५५
१५६
१९७
- क्षेत्रसमासः |Begins
|| सिरिनिलय केवलिणं अवितहवयणं नमित्तो वीरजिणम् ॥ नरखित्तविआरलवं बुछामि सुआउ सपरहिअम् || १ ||
Ends
इअ नरखित्तंविआरो सोमतिलयसूरिणा समासेन || लिहिउ सपरसि हिउ सोहेअव्वो सुअहरेहि ॥ ३३ ॥ इति क्षेत्रसमासः समाप्तः ॥
भवभावना
- कल्याण मंदिरस्तोत्रम्
- वीतरागस्तोत्रम्
-ऋषिमंडलम्
|Begins
भत्तिभर मिरसुरवर किरीड
Ends
समणहं काउसोलहइ सिद्धिसुहम् || २१० ॥ त्रिषष्टिशलाकापुरुषचरित्रस्य - चतुर्थ पर्व
धर्मोपदेशमाला
वीरचरियम्... Begins
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वर जिणेसरसूरि सीसिं । सुविहियह
नम् ॥
कम्मपयडि - सावचूर्णि — मागधी
Begius
सिद्धोनिद्धुयकम्मो सहम्मपणापगो तिजग
. सोमतिलकसूरिः
१०८ वीरचरियं सम्म -
हेमचन्द्रः
......
जिनेश्वरसूरिः
:
२९३
४७
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:
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७०
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:::
संपूर्णम्
अपूर्णम्
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इय कम्मपयडिगाहा इयत्ति एवं कम्मपयाडेपगयं कम्मपगइ अधिकारं
ऋषिमंडलस्तवः
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इसि मंडलस्स गुणमंडलग्ग तवनिय मंडलधरस्स
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परिसाए दिनु बोर्हि मज्झय सिद्धिवसर्हि उवविहित १७१ ऋषिमंडल स्तवः
समाप्तः
परिग्रहप्रमाणप्रकरणम्
संसारसिंधूत्तमजाणवतं
Name of Work.
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मोख्खफलेणं गिरिधम्मसालो ६६ परिग्रहप्रमाणं समाप्तमिति ||
- जिनस्तुति :
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इति वर्णमाननामा घुरंकपितृमातृकीर्त्तनाज्जिनपाः ॥
श्री चंद्रगुप्तसूरिभिरभिष्टुता : शिवसुखं दद्युः || २५ ॥
- द्वादशव्रतनिरूपणम्
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___७२/ ३-४६८-७२/ ...
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| भोख्खफलेणं गिहधम्मसाला ८१ • शालिभद्रचरित्रम्-मागधी ....
पुंडरीकस्तवः-मागधी Begins
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भइरेणं साहुसव्वख्खारम् १९८ पुंडरीकस्तवः सुकोसलचरितम्-मागधी Beging
नामजण चलणजुयलं Endsइह लोए उत्तसोख्खम् ९० देवचरित्न सम्मत्तम् जोगसयम् -मागधी Begins
नमिउण जोगिणाई Endsसिद्धीए सया अविरहोय १०१ जोगसयं सम्मत्तम्
अजितशान्तिस्तवः-मागधी Begins
अजियं जियसब्वभयं Ends
उवसग्गवारणोएसो १६१ उपदेशमाला .....
Begins। ॥ नमिण जिणवरिंदे इंदनरिंदच्चिए तिलोयगुरू । Endsगाहाणं सग्वगं पंचसया चेव बायाला || ५४२॥
(
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Name of Work.
| No.of | No. of
No. of lines on letters Author's nameti
leaves. each in each
page. | line.
Age.
Remarks.
हेमचन्द्रः
(96)
-भवभावना ..... |Begins
|| नमिण नमिरसुरवर ॥ Ends
भवभावणावररयणावलीए कीरर्ड अलंकारो इति श्रीहेमचंद्रसूरिविरचिता भवभावना समाप्ता॥ कर्मस्तवः -कर्मविपाकः -सयगम् -सत्तरी
ऋषिमंडलम्
-ज्झाणसयम् १६२ दशवैकालिकसूत्रम् १६३ वीतरागस्तोत्रम् ... १६४ | भक्तामरस्तोत्रवृत्तिः ...... |Begins
॥ई नमो वीतरागाय ॥ वृत्ति भक्तामरादीनां स्तवानां वच्मि यथोचितम् ॥ संक्षेपान्मुक्तिलाभाय मुखबुद्धिप्रबुद्धये ॥१॥ Endsपुष्पकलिता च कठे गलप्रदेशे वियते ।। श्रीखंडेलगछसंबंधिश्वेतांबरश्रीशांतिसूरिविरचितमानतुंगाचार्यकविकृतभकामराख्यसूत्रवृत्तिः परिसमाप्ता ।।
m
हेमचन्द्रः शान्तिसूरिः । २९
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१३९ |
४
५० १२०९ /
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१६९/ उपनियुक्तिः |Begins
॥ नमः सर्वज्ञाय ।।
दुविहोवक्कमकालो सामाचारी अहाउयं चेव ।। |Ends
एप्ता अणुग्गहत्था फुडवियडविसुद्धवंजणा इणमो एक्वारसहि सएहि अठहिं अहिएहि संगहिया १९५६
घनियुक्तिः समाप्ता ॥ १६६ पिंडनियुक्तिः ...............
Begins
॥ नमः सिद्धेभ्यः॥ पिंड उग्गर्म उप्पायणेसणा संजोयणाप्पमाणेयं Endsनिज्जरफला अज्झत्थविसोहि जुत्तस्स ॥ ७॥
संवत् १२०९ कार्तिक वदि १२ सोमे १६७ दसवेयालियणिज्जुतीर्ड..
Begingनमः सिद्धिगतिमुवगयाणं कम्मविसुद्धाण सम्वसिद्धाणम् ।।
णमिउणं दसकालियणिजति कित्तइस्सामि || १॥ |Ends
तं सवणयविसद्धं जं चरणगुणठिर्ड साहू ४४१ ॥ चूलियज्झयणनिज्जुत्ती सम्मत्ता ॥
दसवेयालियणिज्जुत्ती सम्मत्तार्ड | १६८ महावीरस्तोत्रम्-मागधी ....
|Begins| घरिसिद्धहजाउ जिणु चटवीसवउंज्जवीर
( 26 )
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Name of Work.
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page. line.
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(98 )
Ends
भवजलहि । सासयसुह संपत्तु ३० श्रीमहावीरस्तोत्रं समाप्तम् ।। दशवैकालिकसूत्रम्-मागधी ..........
पाक्षिकसूत्रम् .................. १७१ । पारिठासंठिअण-सुयणरयणा वा .........
यशोदेवसूरिः | २५९ / ९३२-३९ | १२८९
उद्योतनसूरिBegins
शिष्यः-मुनिचंद्रनमह नयनमिर नरवइसरसिरुहवियासणम् ।।
धर्मसहोदरः भुवणपणयं नियतमतिमिरनियर वीरजिणदिसरं सिरसा ||१|| --- इय नमिउं वीरजिणं थोउण सरस्स ईच भावेणम् ।।
भवियजण बोहणत्थं उवएसं किंचि वोछामि || ३ ॥ Endsइइ वलिक्वारेणं कन्वकरणणि जायवसणेणम् ॥ एसा कहिया रइया तेणय णोणुसरणथम् ।। २० ॥
पारिठासंठिए संमत्ता वड्डावल्लीपुरीए एसा फग्गुणचउमासे पज्जुन्न सूरिणो धम्मनत्तुएणं तु सुयणुसारेण गणिणा जसदेवेणं उद्धरिया एत्थ पढमयई २३ पूजाविधानं समाप्तमिति ॥
संवत् १२८९ ।। १७२ | पाण्डवचरित्रम्-एकादशसर्गात्
२३४ | ... | ... | ... | Endsविहिरेफार्पितमहिममहाकाव्यमेतद्धिनोतु ॥ २८ ॥ इति मल्लधारिश्रीदेवप्रभसूरिविरचिते पांडवचरित्रष्टादशः सर्गः ॥

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५। ५५ | १२१६ | संपूर्णम
१७३ | आगमिकवस्तुविचारसारप्रकरणम्-वा षडशीतिप्रकरणम् - सटीकम् जिनवल्लभगणि: | ६९। | Begins
टी. नत्वा जिनं विधास्ये विवृति जिनवल्लभसूणि तस्य [मुनिस्तस्य ।। आगमिकवस्तुविस्तरविचारसारप्रकरणस्य ॥१॥ मू० निच्छित्रमोहपासं पसरियविमलकेवलपयासम् ।। पणयजणरियासं पण मित्तु जिणपासम् ||२|| वोछामि जीवमग्गणगुण ठाणुवउंगजोगलेसाई ।। Ends
मू०जिणवल होवणीयं जिणवयणामयसमुद्दबिंदुमिमम् ॥ हिय कैखिणा बुहजणा निमुणतु गुणंतु जाणंतु ॥ ८६ ।। इत्यागमिकवस्तुविचारसारप्रकरणम् टी.वर्षे शतकादशके द्वासप्तत्याधिके नभोमासे || सितपंचम्या स्तेये समर्थिता वृत्तिकेयमिति ।। इति षडशीतिप्रकरणवृत्तिः॥ संवत् १२१६
-श्रावकधर्मः.. १७४ Begins
| || नमिउण वद्धमाणे सावगधम्म । Ends
भवविरहं होई कम्माणम् -कर्मविपाक: -कर्मस्तुवः -आगमिकवस्तुविचारसारप्रकरणम् ......
.जिनवलभगणिः | ... | |Begins| निछिनमोहपास पसरियविमलकेवलपयासम ||
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सुणंतु गुणंतु जाणेतु ८६ इत्यागमिकवस्तुविचारसारप्रकरणं कृतिरियं
जिनवल्लभगणेः ||
कर्मादिविचारसारः
|Begins
सयलंतरायवी रं
परेविवोहिंतु सोहिंतु १५२ दशवैकालिकसूत्रम्
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पाक्षिकसूत्रम् Begins
अण्णाण मोहदलणी जणणी सयनाण भवियलोगस्स || सिरसा सहरिसभावो पणमामि सुयाय सुयदेवि ॥ १ ॥ तित्थंकरेइतित्थे अतित्यसिद्धे
|Begins
Name of Work.
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सामत्थए वंदामि || क्षामणकसूत्रं समातमिति ॥
- पवज्जाविहाणसूत्तम्
संसार विसमसायर
Ends
कम्माइविचारसार लवम् || १ ||
- थिरावलि |Begins
जिधम्मे आय कुणह || २४ ||
पव्वज्जाविहाणं सम्मत्तं ॥
जयइ जगजीव ॥
Author's name.
जिनवल्लभः
No. of No. of lines on each leaves. page.
१५०१८८
७२
१५३
S
No. of letters
in each
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Age.
५० १२९०
::
: :
::
Remarks.
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|Ends
परूवर्ण वोत्थं ॥५०॥ थिरावलिया सम्मत्ता ॥ -पिंडविशुद्धिः ........
जिनवल्लभगणिः ... Beginsदेविंदवंदवंदियपयारविदेभिवंदिय जिणदेवे ॥
छामि सुविहियं पिंडविसोहि समासेण || १॥ -शोभनस्तुतिः .......
..... शोभनाचार्यः Begins
भन्यांभोजविबोधनकतरणे विस्तारिकांवलिरंभासामज नाभिनंदन महानष्टापदाभासुरैः ।। भन्या वंदितपादपद्म विदुषां संपादय प्रोज्झितारंभासामजनाभिनंदनमहानष्टापदाभासुरैः ॥ १ ॥ Ends
सरभसनतनाकनारीजनोरोजपीठालुठत्तारहारस्फुरद्रश्मिसारक्रमांभोरुहे परम वसुतरांगजारावसन्नाशितारातिभाराजिते भासिनी हारतारा बलक्षेमदा ॥
क्षणरुचिरुचिरारुचंचत्सटासंकटोत्कृष्टकंठोटे संस्थिते संकंटाद्भव्यलोकं त्वमंबांबिके
परमवसुतरां गजारावसन्ना शितारातिभा राजिते भासि नीहार तारा बलक्षेमदा || ९६ ॥
इति विचित्रयमकबंधेन शोभनस्तुतयः संपूर्णाः ॥ १७८ क्षेत्रसमासः ............ ......
१७३ / ... | ... | |Begins। नमिउण सजलजलहरनिभस्स ॥ Endsलोगो चउदसरज्जुई ८६ खेतसमासो सम्मत्तो ।।
गौतमपृच्छा Beging नमिण तित्थनाहं जाणंतो तहय गोयमो भयववं ।।
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No. of No. of
No. of lines on letters Author's name. leaves. each in each
page. | line.
Age.
Remarks.
| ... | ... | संपूर्णम्
( 102 )
-आउरपच्चाख्खाण |Begins। देसेक्वदेसविरर्ड Ends
खयं सव्वदुख्खाणम् ॥ ६॥ अउरपञ्चख्खाणं सम्मत्तम् ।। -अजितशांतिस्तवः.....
जिनवल्लभः Begins
उल्लासिक्वमनख्वनिग्गयपहादंडछलेणांगणं वंदारूण दिसंत इब्व पयर्ड निब्वाणमग्गावलिम् ।। कुंदिटुज्जलदंतकतिमिसउ नीतनाणं कुरुक्वेरे दोवि दाहिज्ज सोलसजिणे थोसामि खेमंकरे ॥१॥ Ends
इय विजयाजियसत्तपुत्त सिरिअजियजिणेसर तह अइराविससेणतणइ पंचमचक्कीसर तित्थंकर सोलसमसंतिजिण वल्लह संतह कुरु मंगलमवहर सदरियमखिलंपि थुर्ण तह ।। १७॥ -प्रभोत्तररत्नमालिका ........
विमलचंद्रसूरिः Begins
कः खलु नालंक्रियते दृष्टादृष्टार्थसाधनपटीयान् ॥ कंठस्थितया विमलप्रक्रांतरत्नमालिकया ॥१॥ Ends
कंठगता के न भूषयति ।। २८॥ -धर्मलक्षणम् Begins| धर्मार्थ क्लिश्यते लोको न च धर्म परीक्ष्यते ।।
... | ... | ... | ...
संपूर्णम

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...
... | ... | ... | संपूर्णम
३४
... | ... | ... | संपूर्णम्
Endsगच्छन्ति परमां गतिम् ॥ धर्मलक्षणं समाप्तम् ॥ -उपदेशमाला ......
..धर्मदासगणिः | Beginsनमिउण जिणवरिदे इंदनारदच्चिए तिलोयगुरु ॥
उवएसमालमिणमो बुछामि गुरूवण [ए] सेणम् ||१|| Ends
गाहाणं सब्वग्गं पंचसया चेव बायाला || ५४२ ।। १७९ प्रशमरतिः
उमास्वाति- | Begins
वाचकः नाभेयाद्याः Endsजिनशासनाण्णवादाकृष्टा धर्मकथिकामिमाम् ||
श्रुत्वा रत्नाकरादिव जरत्कपर्दिकामद्धता भन्या ३१०----महत्सासनं जयाति ३१३ ॥ -अर्हत्प्रवचनव्याख्या.... Begins
अथातोर्हत्प्रवचनं व्याख्यास्यामः तद्यथा तोमे षद्जीवनिकायाः १८० | गौडवधकाव्यम्-मागधी .....
वाक्पतिः |Begins
॥ नमो जिनराजाय ॥ पढम चिय धवलकर्डववीअमबरुहगोअरं नमह || हरिजढरानि - मुखितनालसुत्नं पिवसर्यभुम् ||१॥ Endsकरायलंछणस्स ववप्पइरायस्स गउडवह ॥ नामेण कहावीढं रइयं चिय तह समत्नं च ॥
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APPENDIX II.
BÂNA; TIIS PREDECESSORS AND CONTEMPORARIES. The circumstance that Bana can be assigned with absolute certainty to the first half of the seventh century of the Christian era lends great importance to the introductory verses of the Harsha Charita, in which reference is made to other known and unknown poets.* I will first transcribe the passage, marking the various readings in my MSS. of the text, and in a copy of the commentary which I have procured from Jeypore, and then offer some remarks as to the conclusions which may be drawn from it:
ओं श्रीगणेशाय नमः ओं इच्छादिशक्तिनिचयप्रसरक्रमेण विश्वावभासनविधौ प्रथितप्रभावा । याध्यायिनां हृदयकोकनदप्रतिष्ठा रूपं प्रकाशयति नौमि सरस्वतीं तां ।। १ नमस्तुंगशिरश्चम्बिचन्द्रचामरचारवे । त्रैलोक्यनगरारम्भमूलस्तम्भाय शंभवे ।। २ हरकण्ठग्रहानन्दमीलिताक्षीं नमाम्युमाम् । कालकूटविषस्पर्शजातमूछोगमामिव ।। ३ नमः सर्वविदे तस्मै व्यासाय कविवेधसे । चक्रे पुण्यं सरस्वत्या यो वर्षमिव भारतं ॥४ प्रायः कुकवयो लोके रागाधिष्ठितदृष्टयः।
कोकिला इव जायन्ते वाचाला: कामचारिणः ॥५ • The following paper is extracted from the Introduction to my edition of Bana's Kadambari." I have onnitted the analysis of the Harsba Charita itself, given there, as we may shortly expect the results of a more thorough exami. nation of that work from the pon of Dr. Führer.
'ऑ श्रीगणेशाय नमः.० औ नमः सर्वज्ञाय. 'ओं इच्छादिशक्रिनिचयप्रसर B,C, and Com. omit i and this rerso. For प्रसर, Breads प्रचय. प्रतिष्ठा Both Mss. write प्रतिष्टा. 'हरकण्ठग्रहानन्द. A हरकंटाग्रहामन्द. (sic.) 'स्पर्शजात. ० स्पर्शाज्जात. 'दृष्टयःA मुर्तयः 'कामाचारिणः. B, C, and Com. कामकारिण.
14

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सन्ति श्वान इवासंख्या जातिभाजो गृहे गृहे । उत्पादका न बहवः कवयः शरभा इव ॥ ६ अन्यवर्णपरावृत्त्या बन्धचिह्ननिगृहनैः । अनाख्यातः सतां मध्ये कविश्चौरो विभाव्यते ॥ ७ श्लेषप्रायमुदीच्येषु प्रतीच्येष्वर्थमात्रकं । उत्प्रेक्षा दाक्षिणात्येषु गौडेष्वक्षरडंबरः ॥ ८ नवोर्थो जातिरग्राम्या श्लेषोक्लिष्ठः स्फुटो रसः। विकटाक्षरबन्धश्च कृत्स्नमेकत्र दुष्करम् ॥९ कि कवेस्तस्य काव्येन सर्ववृत्तान्तगामिनी । कथेव भारती यस्य न प्राप्नोति दिगन्तरम् ।। १० उच्छासान्तेप्यखिन्नास्ते येषां वक्त्रे सरस्वती । कथर्माख्यायिकाकारा न ते वन्द्याः कवीश्वराः ।। ११ कवीनामगलदो नूनं वासवदत्तया। शक्त्येव पाण्डपुत्राणां गतया कर्णगोचरम् ॥ १२ पदबन्धोज्ज्वलो होरी कृतवर्णक्रमास्थतिः। भहारहरिचन्द्रस्य गद्यबन्धो नृपायते ॥ १३ अविनाशिनमग्राम्यमकरोत्सातवाहनः । विशुद्ध जातिभिः कोशं रत्नैरिव सुभाषितैः ॥ १४ कीर्तिः प्रवरसेनस्य प्रयाता कुमुदोज्ज्वला । सागरस्य परं पारं कपिसेनेव सेतुना ॥ १५ सूत्रधारकृतारम्भैर्नाटकैर्बहुभूमिकैः । सपताकैर्यशो लेभे भासो देवकुलैरिव ॥ १६ निर्गतासु न वा कस्य कालिदासस्य सूक्तिषु । प्रीतिर्मधुरसाासु मञ्जरीष्विव जायते ।। १७ समुद्दीपितकन्दर्पा कृतगौरीप्रसाधना। हरलीलेव नो कस्य विस्मयाय बृहत्कथा ॥ १८ आढयराजकृतोत्साहैर्हृदयस्यैः स्मृतैरपि ।
अग्राम्या. A writes अग्रास्या. So also below v. 14. So before it writes incorrectly उदीश्यषु. and प्रतीश्येषु. °न प्राप्नोति दिगन्तरं. ० न व्यामोति जगत्रयं. Com. 10 कथमाख्यायिककारा : &c. The Calcutta Edition omits all that precedes this line and prefixes the interpolated verse चतुर्मुखमुखाम्भोजवनहंसवधूर्मम मानसे रमतां दीर्घ सर्वशुक्ला सरस्वती. "पदबन्धोज्ज्वलो हारी कृतवर्णक्रमस्थिति:- Cale. Ed. पदबद्धोज्ज्वतोहारिकृतकण्ठकमस्थिातः, अविनाशिनम् Cale. Ed. कुविनाशनम्. "सातवाहनः Hal's first MS. शालिवाहनः: 11 सूत्र, A सूत, मूमिकै; A भूषिक:. "भासो A भासा " सार्दासु A सान्द्रासु. " कृतोत्साहै :. Calc. Rd. कृतोच्छासै::

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जिहान्तःकृष्यमाणेव न कवित्वे प्रवर्तते ॥ १९ तथापि नृपतेर्भक्त्या भीतो निर्वहना[णाकुलः। करोम्याख्यायिकाम्भोधौ जिहाप्लवनचापलम् ।। २० सुखप्रबोधललिता सुवर्णघटनोज्ज्वलैः। शब्दराख्यायिका भाति शय्येव 'पिपादकैः ॥ २१ जयति ज्वलत्प्रतापज्वलनप्रकारकृतजगद्रक्षः।
सकलप्रणयिमनोरथसिद्धिश्रीपर्वतो हर्षः ।। २२ The enumeration it will be seen begins from Vy as a, who has his place at one and the same time, alongside of the tutelary deities
नमः सर्वविदे तस्मै व्यासाय कविवेधसे ।
चके पुण्य सरस्वत्या यो वर्षमिव भारतम् ।। invoked-and as the exemplar of all good poets
किं कवेस्तस्य काव्येन सर्ववृत्तान्तगामिनी ।
कथेव भारती यस्य न प्रामात दिगन्तरम् ॥ It may be fanciful : but in these, and in the numerous other references to the Mahâbhârata to be found in the Harsha Charita and Kadambari, can we not recognise the language of a time when the name and the fame of the Katha Bharatt-India's Tale of Troy divine'-as put together by Vyâsa, was as yet comparatively a fresh wonder in the world?
From Vyasa Bana goes to the great body of 'story-tellers' or rhapsodists, Åkhyâyikâkârâs. Most writers have followed Hall in what I venture to suggest is the erroneous idea that in v. 7 Bâņa alludes to a poet called Chaura.* The context shows that the author is speaking of poets who are such only in name (
F TTTT:); and in this verse he in effect says that the plagiarist, however skilful his juncture may be, finds no honour among learned men and is esteemed chaurathief. This is the natural construction, and it has the support of the commentary, the note in which runs as follows:-अन्येति कविश्चौरःसहृदयानां मध्ये नाख्यातः कथितोपि न ज्ञायते न आ समंतात् ख्यातोपि तु किंचित्प्रथितो वा अन्ये पूर्वकविनिबद्धविलक्षणा ये वर्णा अक्षराणि तेषां रचनेन वधचिन्हं श्रीलक्ष्मी. प्रभृतिरचनालिंगं अन्ये तु भाषालंकारप्रभृतिबंधचिन्हमाहुः अथ च सतां साधूनां मध्ये चौरो लक्ष्यते कीदृक् न ना अनाकापुरुषः अख्यातोऽप्रसिद्धः केन अन्यः प्राक्तनच्छायव्यतिरिक्तस्रासकृतः पाण्डिमादिर्वर्ण : मुखरागविशेषस्तत्परि. So also Hall's second Ms. with आद्य for आढय. "सवर्णघटनोज्ज्व लैः. A सुवर्णघाटिनोज्ज्वल:. प्रतिपादकैः.
• Hall, loc. cit., p. 54. See Buhler's paper in Ind. Stud. XIV., p. 406. In his Kashmir Report Bühler shows that the only work over ascribod to this mythical Chaura is a composition of Bilbaqa's.

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वर्तनव यद्वा शूद्रत्वे सात द्विजादिवर्णाश्रयेण स्वजात्युचितस्य स्वभावस्य त्य
कुमशक्यत्वाद्भावप्रकटनमवश्यमेव । भवति यतो बंधः शृंखलादिकृतो ग्रंथिस्तचिह्न त्वदूषणादि
The reference to the Akhyâyikâkârâs, with which Bana begins his enumeration of poets presumably nearer his own time than Vyâsa, is extremely interesting in view of the question of the origin of Kadambari. In later books on Rhetoric, the Akhyâyîkî is defined as resembling the Kathậ, with the difference that the genealogy of the poet, and sometimes an account of other poets, are given. And the Harsha Charita, which has very obviously suggested the definition, is given as an example of the class. When, for the better understanding of this definition we turn back to the description of Kathâ, we find that species of composition distinguished as a narration in prose, with here and there a stray verse or two, of matter already existing in a metrical form.* The existing collections of metrical fables, such as the Kathasarit sågar a of Soma deva and the Vļihat kath & of Kshemendra are later than Bâņa by several centuries; but Hall and Bühlert have shown that implicit confidence is due to Somadeva's and Kshemendra's statements to the effect that their books are translations into Sanskrit and abridgments of an older work. I shall show in the sequel that the Kathâ-sarit-sagara contains one form of the original of Bâna's Katha Kadambari : and, when we bear in mind that Kadambari is given as the stock example of a Kathå, it is clear that by Akhyâyikâ in the present passage Bâna refers to metrical stories, such as furnished him with the theme of his own romance.
The poets next mentioned by name, or singly, are-(1), the author of & Vâsavadatta; (2), Bhattâraharichandra; (3), Satavahana; (4), Pravarasena, or, perhaps, the author of a work in praise of Pravarasena; (5), Bhâsa ; (6), Kalidasa; (7), the author of a Vșihatkathâ. I do not take A dhyardja in the verse that follows as a proper name. Before examining our list in detail, it may be well to ask how we are to regard the list itself. It it be fair to judge from a casual note, I it would
* The otherwise praiseworthy translation of the Sahityadarpana by Pramada data-mitra in the Bibl. Ind. is defective here. The text is :
कथायां सरसं वस्तु पद्यैरेव विनिर्मितं क्वचिदत्र भवेदार्या क्वचिद्वक्त्रापवक्त्रके
आदौ पचैनमस्कारः खलादेर्नकीर्तनम्, This, it is obvious, does not mean “In the Katha, which is one of the species of poetical composition in prose, a poetical matter is represented in verse, and, sometimes," &c., but rather as I have given the sense above. + Hall loc. cit., pp. 22-24. Bühler, Ind. Ant., Vol. I., p. 302.
"In Bâna's Harsha Charita, Introd. v. 15, Bhåsa is lauded on account of his dramas: indeed his name is even put before that of Kalidasa."--Note on p. 205 of English translation of Indian Literature.

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seem that the distinguished scholar Weber leans to the theory that we have here an attempt to classify, in order of merit, some of the writers who preceded Bâņa. I can see no grounds for such a supposition, and the particular instance which Weber has in view does not, when closely examined, in any way bear it out. For Bhâsa and Kalidasa are not here compared as rival writers of dramas. If Bana's reference were all that remained of the fame of the prince of Indian poets, we should never have known that he wrote a play.
But, while the list is not in order of merit, it is not necessary to contend, on the other hand, that it is strictly in order of time. We can be certain that the poets referred to lived before, or at the same time with, Båna; but we cannot be certain of more than this. What I wish to emphasise is the internal evidence the verses seem to furnish that they are not the tribute of cold respect, or even of warm though disinterested admiration, for authors, the pride of their time, but already sinking into oblivion to the men of Båna's day. I may be mistaken ; but it appears to me that the passage breathes in every line the impulse of a mighty revival in the last phase of which Båna himself bore part. With his own eyes, so to say, he had seen the fame of other poets go out, as the star of the incomparable author of the Vasavadattâ rose abovo his country's intellectual horizon: he stood near the time when Bhasa won eternal fame by those plays of his--a form of composition unknown before, and best described by an epithet (EUR **) recalling one of their special characteristics: the joy the people took in Kalidasa acted as a deterrent rather than an incentive to one who lived, while as yet the fame of that new poet was yet fresh in the hearts of all men. I shall make my meaning clear if I say that the tone of the passage appears to me to resemble that which the poets who stood nearest our owu Elizabethan writers lored to use of that glorious company, rather than that of a grave deliberate panegyric on the classical ornaments of the long story of a nation's literature.
It is commonly taken for granted that the Vasa va datt 4,* with which this list opens, is the extant romance by Subandhu of that name. This was the opinion of the commentator of that Våsavadattå, sivardma Tripathin, who quotes the present couplet, and refers it expressly to his author. The commentator of the Harsha Charita, who as a rule occupies himself more with verbal explanations than with anything else, does not say anything on the point. Hall expresses no doubt on the subject; though he would also seem to have held, on the ground of internal evidence, that his Subandhu was posterior to Bharabhati,t who it is certain now, must in his turn be placed
• Hall's Introduction to Vásayudatta, p. 9. + Ibid., p. 14.

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after Bâņa. It is impossible not to wish to agree with Hall in his estimate of the relative positions of Bhavabhûti and his Subandhu. For that after the graceless string of extravagant and indecent puns presented by the present Vasavadattâ had been received with approval into the national literature, a reversion should have been possible to the chastity, alike of sentiment and of diction, of Bâna and Bhavabhuti, would be a literary miracle almost incredible. The matter is not on which to dogmatize, but I may call attention to the following considerations as tending to show that the Vâsavadatâ which excited Bâņa's passionate admiration was not the worthless production now extant under that name. In the first place, then, it seems probable that this Vasavadatta was like Bâna's own Kadambarî, a metrical or prose version of one of the tales of the rhapsodists mentioned in the verse immediately preceding. It will be shown in the sequel how closely Bâna himself followed, for the incidents of his story, his, original. Now the Kathâ-sarit-sâgara does contain a tale of Vâsavadattâ, which the author of the Ratnâvali took as the ground-work of his play, and this tale is not identical with, or in any way similar to, Subandhu's romance. Secondly, Hall appears to be right in pointing out that there is little reason to suppose that Subandhu had need to be beholden to any previous author, for his narrative. "Kâtyâyana the grammarian, is
"According to the Rajatarangini, Bhavabhuti was patronized by Yasovarma, king of Kanoja. This Yašovarma was subdued by Lalitâditya, king of Kasmira, who acquired by his conquests a paramount supremacy over a large part of India. The mention of this circumstance enables us to fix the date of Bhavabhûti. Lalitâditya reigned, according to General Cunningham, from 693 A.c. to 729 A.C. The chronicle of Kâémira mentions another poet named Vâkpatirâja, who lived at the court of Yasovarma. A work in Prâkrit entitled Gaudavadha Kávya by this same Vakpatirâja has recently been discovered by Dr. Bühler. In it, the exploits of Yasovarma and his defeat of a Gauda king are narrated. In giving his own history, the poet tells us that "certain excellences still shine in his works like drops of poetic nectar churned from the ocean of Bhavabhuti." From this it would appear, that Vakpatirâja was either a pupil of Bhavabhuti, or one of those who derived benefit from his company. If the poem then was written in the latter part of Yasovarma's réign, Bhavabhuti must have lived in the first part. So that, our poet flourished at the end of the seventh century. And the date thus determined agrees with all that is known of the chronological relations of Bhavabhuti with other writers. In the first place, Bâna's omission of his name from the long list given by him at the beginning of his Harsha Charita is now intelligible. Bâna flourished in the first half of the seventh century."-Bhandarkar's Introduction to Malati Madhava, p. ix.
"The romance of Vasavadattâ, referred to in the Malati-Madhava, as in like manner that found detailed in the Kathâ-sarit-sagara-and which had previously [?] been dramatized in the Ratuâvali-resembles in scarcely a feature, barring the common appellation of their respective heroines, the one with which we are at present engaged." (Hall's Introduction to Visavadattâ, p. 2.) Bhandarkar has pointed out to me that Bhavabhuti's reference to a tale which he puts on a line with those of Sakuntalâ and Urvasi, and which is evidently not Subandhu's story, goes far to establish the existence of some such Vasavadattâ as that to which I believe Bâna refers here.

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the earliest author known by whom a tale of Vasavadatta appears to be indicated. To discourage the surmise that Subandhu was beholden to this, or to any other ancient composition, there is however, the argument of entire silence, in all Hindu literature yet discovered, that he was thus indebted. The object which he proposed to himself was, it is justly inferred, of a nature to render choice of plot a matter of very secondary import. His aim, as slight observation may suffice to convince, is the illustration of certain powers of the Sanskrit language; and this, through the medium of such imagery, as was in his time, counted most tasteful, and such allusions to Indian lore as were then held especially in esteem. At the least it is accordingly just as probable that he devised, as that he borrowed, the hungry array of incidents which he has employed as a vehicle for the execution of his purpose." I should prefer to say that Subandhu's purpose left him free to borrow from any available sources such incidents as seemed suitable; and it is in that light that I should explain certain coincidences between his narrative and that of our author.
Bhattarahari chandra is still no more than a name to us and the reference made to his work is ambiguous, Bâna's aim unfortunately being rather to illustrate the simile beween the composition in question and a good king, than to convey information of the kind we want. The note in the commentary is पदानां सुप्तिङतानां बंधः प्रकृष्टा रचना रीतिरित्यर्थः स्वमंडलावष्टंभश्च हारी हृद्यो हारयुक्तश्च अहारीति वा न कस्यचिदपि यो हरति कृता वर्णानामक्षराणां क्रमेण भामहादिप्रदर्शितनीत्या [त्या] स्थितिरवस्थानं यत्र कृतयुगवद्वर्णानां द्विजादीनां क्रमेण मन्वादिस्मृतिकारप्रकाशितमार्गेण स्थितिः पालनं यस्मिन्सतीति च भहारेति पूजावचनं. In the beginning of Mahevara's Visva prakása, the author traces his lineage to one Harichandra who was a physician at the court of Sahasanka If there were any other reasons for identifying this Sahasânka with the king (Ś a & a n k a) who slew Harsha's brother, we might find our Harichandra here: and regard him as one of the authors in virtue of whose writings Sri Sd has dnka, like Śrillarsha, stands among the poets. The honorific epithet Bhaṭṭâra was much in use among the earlier Jains as a designation of those who abandoned the
* भासो रामिलसौमिलो वररुचिः श्रीसाहसांकः कवि
मैंठो भारविकालिदासतरलाः स्कंधः सुबंधुश्च यः । दंडी बाणदिवाकरौ गणपतिः कांतच रत्नाकरः सिद्धा यस्य सरस्वती भगवती के तस्य सर्वेपि ते ॥
Rajasekhara in the Sârngadhara-paddhati: quoted in Aufrecht's paper on that work in the 27th volume of the Zeitschrift der Deutschen Morgenländischen Gesellschaft.

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worldly life. The Svetambara Jains have a mahâkâ vyam on an historical subject called Dharma & ar m d bh y û day a, by Bhattar a. k a II a rich andra, which presents many points of resemblance with Kalidasa's Raghuvamsa. I have not yet been able to procure the Dharma & arm dlhú day a, * and cannot say whether these resemblances are vulgar plagiarisms, or are to be accounted for in the way in which I attempt below to account for the resemblance between Kalidûsa and other writers of his time.
Satavahana's Koshat was at first taken to be a vocabulary : but it has long been seen that Kosha is used here in the technical sense which it bears already in Dandin's Kâryâdarsa. I It is more difficult to say with any certainty whether the work to which Båna refers, or any part of it, has come down to us. There is in existence a Prakrit anthology of love poems called the Sapta é a ta ka m of Hâla, which there is fair reason, as has been generally recognised, for holding to be the Kosha of our verse. Hålaş is given by Hemachandra as a synonym of Satavahana. In his commentary on Håla's Saptaśatakam Gangadhara-bhatta identifies Hala with Sâlivâhana, as the Bombay MS. reads the name. A circumstance which seems to support the traditional view is noticed now, as is believed, for the first time. It is difficult to understand how the Kosha, which won for Såtavdhana undying fame, and-what has perhaps stood him in better stead,-a place in this list of poets, can have been a collection of the kind of which the Sârngadhara-paddhati may be put forward as a type. The poet may, and the Indian poet often did, stoop to collect into a 'treasury' the verses of others : but no title to immortality can be drawn from work which can be done as well by the intelligent critic.
* Bodl. Cat., p. 187.
+ The note in the commentary is अविनाशिनं प्रसिद्धमनश्वरं च अग्राम्य वैदग्ध्ययुक्त अग्रामभवं च जातिः स्वभावोक्तिरूपोलंकारः कोशः समुच्चयो गंजश्च सुभाषितः सूक्तिभिः शोभनं च भाषितं प्रभावर्णनं येषां तैः. I should have mentioned earlier that the commentary gives very little help here. Sankara, as Bhâo Daji, loc. cit., p. 39, as already noticed, evidently knew no more than he could gather, or thought he could gather, from his text.
Hall, p. 14. The technical meaning of the word is thus given in the Sahitya-darpana in the same context in which the definitions of Katha and Akbyâyika, which we have already had occasion to consider, stand
कोषः श्लोकसमूहस्तु स्यादन्योन्यानि]पेक्षकः।
व्रज्य[वर्ग] क्रमेण रचितः स एवातिमनोरमः ।। The commentary explains बज्या by सजातीयानामेकत्र सनिवेश:.Compare a title like The Golden Treasury.
& St. Petersb. Dict., sub roce Elas. See also Aufrecht's Cataloguo, p. 195.

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In other words, it is not unreasonable to suppose that the poems brought together in the Kosha were original. Now there are, I submit, grounds for supposing that Hâla's Saptaśatakam is a collection of this kind : and not, as the eminent scholar Weber holds, a collection of verses by different hands. In his essay "On the Saptasatakam of Håla,” Weber discusses this question as follows:-"That the work is a collection, and not the production of a single author is clear not only from the author's own words in the third verse, but, more particularly, from the circumstance that the scholiast, though unfortunately he does not carry the practise beyond the beginning of the commentary, gives with each verse the name of its author. These names moreover are given in prakrit,* a circumstance which makes it tolerably certain that they belong to the text. Unfortunately they break off with the 15th verse. The names given up to that are: Hålassa (the compiler himself! +) 4, 13, Vodieassa 5, Chullohassa 6, Maarandasenassa 7, Amararâ. assa 8, Kumârillassa 9, Sirirâassa (Śrfrâja) 11, Bhimasâmino (Bhimasvamin) 14. Of all these names only one, Kumârila, is familiar to us in another connection, namely, as that of the eminent teacher of the Mîmâņsa philosophy. ... Besides these, Bhâo Dâji mentions. the following as given also by Kulanâtha: Kavirâja, Vishộudatta, Ratirâja, Paramararasika, Nâsîra, Avarâî, Kavva, Usala, Jalaharadhvani, Kesava. These must, I suppose, be given in parts of the commentary which have not come into my hands. Among these names, too, which it must be noted have a somewhat strange and suspicious look, but which like the previous ones are in prâksit, so as, like them, to raise the presumption that they belong to the text, there is again only one familiar to us in another connection, namely, that of Kavirâja, known to us as that of the author of the Râghầvapapdavîyam, who however cannot, on account of the date, be thought of here." The "author's own words” to which Weber refers in the beginning of this pas. eage are found in the third verge of the Saptasatakam, and run as
"In prakritischer Genetiv form." I omit the last word, as I do not understand that Weber lays any stress on the circumstance that the names are, as always, in the genitive case. May I in passing, with all respect, deprecate the attack on Bhào Daji's 'curious style'--for what is obviously a printer's error-as proceeding from the learned German whose own style is the despair of the English translator.
+ There would be nothing surprising in the fact of a compiler of an antho. logy including verses of his own." Sårpgadhara, the compiler of the anthology often in the various divisions of the work inserts efforts of his own. These bave no poetical merit. In the 14th century Sarasvati's lips had long been closed." (Anfrecht's paper in the magazine of the German Oriental Society.) I have noticed the same circunstance in a Subhashitavali of Vallabhdeva in my possession.
15

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( 114 ) follows in the original pråksit, and in Gangadharabhatta's Sanskrit gloss* :
सत्तसआई कइय[व]छलेण कीडीअमझ्झारम्मि ।।
हालेण वीरइआई सालंकाराण गाहाणं ॥ ३ ॥
प्रेक्षावत्प्रवृत्तये स्वग्रंथस्य संक्षिमसांसाररूपतां चाह ।। सत्तेति । सप्तशतानि कविवत्सलेन कोटेमध्ये । हालेन विरचितानि सालंकाराणां गाथानां। मझ्झारो मध्यः। कविगाथासंग्रहेण तत्कीर्तिस्थापनात् । कविवत्सलेन हालेन शालिवाहनेन सालंकाराणां गाथानां कोटेमध्ये सप्तशतानि विराचतानि संगृहीतानीत्यर्थः । गाथालक्षणं तु॥ पढमं बारहमत्ता बीए अहा[दा] रएहि संजुत्ता। जहपढमं तह तीअं दहपंच अवि हसिआ गाहा इति पिंगलोक्तं बोध्यम्
It appears to me to be at least doubtful whether this verse has been correctly understood to mean that Hâla in the works of which he is speaking has a collected"+ seven hundred poems by different authors. I venture to suggest that facial has its ordinary acceptation here ; and that that the verse really means that of the thousands of gâthâs which (y. 2) are the admiration of men of discrimination, Hüla is the author of no less than seven hundred, namely, these which are given in the book that follows. If I am right, we have an easy explanation of the fact that the commentator's list of authors breaks off with the 15th verse, and of the perhaps even more significant fact that the names he gives are unknown, and wear the appearance of unreality which Weber so justly notes.
The contents of the Saptasatakam, it must be added, do not in any way militate against such an hypothesis. The verses are all in the same metre, a circumstance in which Weber sees an indication of the antiquity of the collection : but which may as naturally, it is obvious, be referred to the predeliction for a particular kind of verse entertained by an individual author. Weber has noticed places where the verses, which as a rule have no very close relation to each other, are brought more nearly together,
* I quote from the MS. in the Bombay Government collection deposited in the Elphinstone College, which Weber also used.
+ Weber has apparently felt the difficulty of giving this meaning to reA , a word which everywhere else is consistently used, in this connection, in the sense of composed.' At p. 4 of the Essay he translates the word by zusammengestellt (collected): at p. 73 by zurecht gestellt (arranged). It is not unimportant that ar e is applied to the verses themselves (GRETCUF) and not to some such collective title as कोष:.
t The Threr in the midst of which are Hala's seven hundred verses may have been a collection made by his order.
& Compare Kshemendra's remarks as given in foregoing Report, p. 11.

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either by the carrying over from one verse to one or more following verses of the same situation (vv. 70 and 71, 80 and 81, 129 and 130, 135 and 137), or by the recurrence of a catch word in several verses that stand together (vv. 118-20, 122-125, 156 and 157, 162 and 163, 259–264, 267–269, 308-310, 315 and 316, 324 ard 325, and 329 and 330).
The locale of all the verses appears to be the same, while the slightly varying themes on which all the seven hundred verses ring the changes are no more inconsistent with a common origin than the love plaints of Heine's Buch der Leider, or the various shapes one sorrow takes in Tennyson's In Memoriam. The matter is again not one on which to dogmatise : but if this be, as I believe it is, the character of the Saptaśatakam of Hala, we may perhaps be permitted to see in that circumstance corroboration of the traditional identification of Hala with the Satavahana, who by his “Treasury” won for himself a fame that could not perish.
The question of Satavahana's date I do not wish to enter upon. I content myself with pointing out, as Bhào Dâji and Weber have already done, * that the author of the Katha-sarit-sågara makes him a contemporary of Guņådhya, the author of the Vșihatkatha. This is found also in Kshemendra's Vsihatkathâ.t Somadeva makes Guñadhya the minister of king Satavahâna of Pratishthana. That the Satavahana and the author of the Vsihatkathả to whom reference is made here by Bâna were contemporaries is at all events then not out of keeping with the view I have endeavoured to support of the general character of this passage.
कीतिः प्रवरसेनस्य प्रयाता कुमुदोज्ज्वला ।
सागरस्य परं पारं कपिसेनेव सेतुना ।। “The glory of Pravarasena flashed, bright as the lotus, to the further shore of the sea by means of the Bridge,' just like the army of a pes."
There can, I take it, be no reasonable doubt that the reference here, as Weber first recognised, is to the extant Prakrit poem the Setu. ka vya or Set 1 bandha. But it appears to me to be quite as certain that Bâņa knows nothing of the tradition which ascribes that poem to Kalidasa. There is no authority for the omission of the next following couplet with regard to Bhâsa, so as to bring the couplet in which Kalidasa is mentioned by name in juxtaposition with our verse. And it appears to me to be impossible to admit that verses
• Essay, p. 2. + Bubler's paper in Indian Antiquary, Vol. I., p. 307.
Max Müller ("India: What can It teach us," p. 315,) pointed out this difficulty to Dr. Bho Dji. I may add that there appears to be no doubt that the proper reading in what I may call the Kalidasa verse is Nirgatásu na vi kasya

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)
15 and 17 both refer to Kalidasa. He is obviously adduced in the latter of the two verses for the first time. This being so, I think it is impossible, with our present light, to say what amount of truth there is in the legend which makes Pravarasena the patron and not the author of the Setu-bandha. In that detail the legend is not, in itself, indeed inconsistent with Båna's reference to the book, as it is quite possible that here, as in his allusion to the Vasabadattâ, our author, unfortunately for os, did not think it necessary to mention a name, as that of the author of the book, which in his day seemed as if it would never die. But when the legend goes on to ascribe the poem to Kalidasa, it is in direct conflict, as it appears to me, with Båna's statement, and cannot therefore be accepted. Pravarasena, moreover, is in no way the subject of the Setu-bandba: so that he must be mentioned here either as the author of the poem, or as the patron of the poet. When we look at the context, and remember that Båna's theme is the triumph of good poets, we can hardly, I think, resist the conclusion that it is the author's fame, and not that of any patron, which this famous bridge carried over sea.
It does not, of course, follow that the Pravarasena who wrote the Setu-bandha is not the king of Kashmir* with whom, in his presumed character of patron of the work, and friend of Kalidasa, he has been identified by Bhâo Dâji and Max Müller. The commentator on the Setu-bandha was a king: and there is no reason why the Setu-bandha should not have been written by a king. But if I am right in regarding with suspicion the legend referred to above, it will be seen that the motive, as well as some of the arguments for the identification in question, must be held to have lost much of their force.
I will only add that Sankara evidently knows nothing of the tradi. tion which assigns the Setu-bandha to Kalidasa. His note is :प्रवरसेनः कश्चित्कविःप्रवे प्लते रसो येषां ते प्रवरसाः वानराः तेषामिनः स्वामी प्रवरा च सेना यस्य स सुग्रीवश्च कुमुदवत् कैरववत् यद्वा कुः भूमिः तस्या मुद्धहर्षः तयेति कुमुदेन वानरसेनापतिना च सेतुः प्राकृतकाव्यपंथः सेतुश्च.
and not Nisargastravamsasya as the Calcutta Ed. has. But the vê here does not connect this verse with the verse immediately preceding (the Bhasa verse), and still less of course with the verse preceding that, which we are now considering. It resumes the whole argument, as to the fame of the true poet of which Kalidasa's glory is one of the last examples cited.
"How Pravarasena distinguished himself we are no longer informed. Among the various kings so called were two of Kashmir, the former of whom was grandfather of the second. The latter, according to Kalbana, dethroned, and afterwards rebabilitated Pratâpasila or Siladitya, son of Vikramaditya. Raja. tarangni, chap. 3, él. 332 and 333, p. 33 of the Calcutta edition. But the time and country of this Siladitya are still to be determined. If his paternity is rightly stated by Kalbana he was not of Gujerat. That he ruled over MAlava is very much more likely."-Hall, Introduction to Vasavadatta, p. 14.

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Bhasa's fate has been a cruel one. Referred to here as the chief, if not the first, of the illustrious line of Indian dramatists, and looked up to by Kâlidâsa himself as his master, he has left not a line of his writing-unless we admit his authorship of a few verses attributed to him in the Sárngadhara Paddhat i, and other late anthologies, which has survived. It is as if Chaucer were known to us only as the poet whom Spencer called, 'the well of English undefiled,' or as if Shakespeare's fame rested on Milton's sonnet.
I wish to suggest that the manner in which the nâṭakas of Bhâsa are characterised in the verse may perhaps point to the conclusion that Bâna recognised these compositions as novelties, in the revival of Sanskrit letters which he is celebrating. The argument is not one that can be pressed, since the significance of the epithets may spring rather out of the desire to justify the simile employed: but the point is perhaps worth consideration. Weber has already suggested that it may possibly have been the representation of Greek dramas at the courts of the Grecian kings in Bactria, in the Panjab, and in Guzerath which awakened the Hindu faculty of imitation, and so gave birth to the Indian drama. On this theory the introduction of the technical terms which Bâna uses here, must have been contemporaneous with, or followed closely upon, the introduction of the drama itself. But that is what we should expect in the aesumed case of the introduction from abroad by a côterie of learned men of a foreign kind of literature. And the difficulty which has always been felt of explaining the technical terms of Hindu dramatic criticism may be due to the fact that these early pedants went, for a terminology of the new art, to the text-books of an art that had existed from time immemorial-the art of building. The sutra dhá ra of the drama is not to be explained by conjuring up an earlier form of plays in the shape of puppet-shows, the strings of which were pulled by him, or even, with Webert and Lassen, by referring the title to the work of erecting
Sankara's note on the Kâlidâsa verse is as follows: निर्गता उच्चारितमात्रा: आस्तां तावदर्थावगतिः आपात एव गतिध्वनिवत् किमपि श्रोत्रहारिण्यः
यदुक्तं
अपर्यालोचितेप्यर्थे बंधसौंदर्यसंपदा ।
गीतवद्धृदयाहारं तद्विदां विदधाति यत्
तत्काव्यमित्यादि तथा निर्गताः सर्वदेशप्रतीताः अन्यत्र निर्गताः अभिनवोद्भिन्नाः न वा कस्येत्यनेनैतदुक्तं आस्तां तावत्काव्यतत्वविदः सहृदयाः विवेक्कारो येपि शास्त्राप्रहितबुद्धयो दुर्दुरूढमत्सरप्रायाः तेषामापे या हृदयमाल्हादयंति तथा चोतं
अणि परमथाण [ मत्थाण] वि हरेइ वाआ मणं कइन्माणण । अणाणण [अण्णा ] ज कुवलभवणं अलद्धगंधाण वि सुहाइ || इति मधुराश्च ताः सार्द्राः सरसाः अन्यत्र मधुना मकरंदेन किंजल्केन रसेन चार्शः सुगंधयः
History of Indian Sanskrit Literature; note on p. 275.

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the theatre, a work which we have no reason to suppose was actually laid on the sutradhara of the stage. The term, with others, was taken orer bodily from one art into the other : and in its new acceptation applied to that one among the actors who was to the production of a play what the real sutradhâra was to the building of a house.
Sankara's note on the Bhasa verse is as follows: सत्रधारः पूर्वरंगस्य प्रवक्ता स्थापकः स्थपतिश्च भूमिकाः पात्राणि रामाद्यनकार्यावस्थाभमयः उपभो. गनिमित्तान्युत्पत्ति (उपर्युपरि?) स्थानानि पताका अर्थप्रकृतिः उक्तं च
बीजं बिंदु: पताका च प्रकरीकार्यमेव च
अर्थप्रकृतयो ह्येताः पंच सर्वप्रयोगगा इति यन तु पराये स्यात्प्रधानस्योपकारक
प्रधानवच कल्पेत सा पताकेति कीर्त्यते वैजयंतीच पताका. Next comes Kalidasa :
निर्गतासु न वा कस्य कालिदासस्य सूक्तिषु ।
प्रीतिर्मधुरसार्दासु मञ्जरीष्विव जायते ।। " And so soon as Kalidasa's sweet sayings went forth from him, was there any one who did not rejoice in them as in honey-laden flowers."
The colourless character of the description here given of Kalidasa's works is much to be regretted. But the negative evidence of the verse as it stands is not unimportant. It is difficult for us now to imagine a time when the supremacy that has for a thousand years been assigned to Śakuntalâ among India's dramatic works was withheld from, or only grudgingly bestowed on, Kalidasa. A poet, however, like a prophet, is not honoured in his own country or in his own time; and we have it on Kalidasa's own authority that his plays were received with a certain amount of prejudice by the literary critics, who, in those days as ever, loved to say that the old is better.'* There is a good deal of other evidence for the comparatively late date now sought to be assigned to Kalidasa; and on a review of that evidence it is difficult to resist the conclusion that the explanation of the nature of Bâņa's references to the younger poet, and to Bhâsa respectively, is that at the time he wrote Kalidasa's plays had either not been written, or were still far from occupying the prominent place in the nation's literature they
* सूत्र | अभिहितोस्मि परिषदा कालिदासग्रथितवस्तुमालविकाग्निमित्र नाम नाटकमस्मिन्वसन्तोत्सवे प्रयोक्तव्यमिति तदारभ्यतां संगीतकम् ।
पारि० मा तावत् प्रथितयशसा भासकविसौमिल्लकविमिश्रादीनां प्रबन्धानतिक्रम्य वर्तमानकवेः कालिदासस्य क्रियायां कथं परिषदो बहुमानः । सूत्र | अयि विवेकविश्रान्तमाभिहितम् | पश्य ।
पुराणमित्येव न साधु सर्व न चापि कव्यं नवमित्यवद्यम् । सन्तः परीक्ष्यान्यतरद्भजन्ते मूढः परप्रत्ययनेयबुद्धिः ॥

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afterwards attained. When the inherent excellence of these compositions is remembered, I think it must further be granted that the second of these alternatives is equivalent to saying that Kalidasa was either a contemporary of our author, or was his elder by little more than a generation. This is an hypothesis to which I shall recur after offering remarks on the last of the works to which Båņa refers :--
समुद्दीपितकन्दर्पा कृतगौरीप्रसाधना ।*
हरलीलेव नो कस्य विस्मयाय बृहत्कथा । Soma deva, the author of the Kath d-8 arit-s âgara (about the beginning of the 12th century), and Kshe mendra, the author of a Vrihatkat ha (the second and third quarters of the 11th century), both tell us that their works are abridgments and translations into Sanskrit of the Vțihatkatha of Gun d dh ya. This last work has not yet been foundt extant. For long the only evidence that it had ever existed was Somadeva's assertion, which was, however, it may be pointed out in passing, clearly entitled in itself to greater weight than scholars like Wilson, Brockhaus and Lassen were disposed to attach to it. If there is one matter more than another in which the personal statement of an author deserves implicit credence, it is surely where we find him acknowledging his indebtedness to an earlier work, which he could have had no conceivable notice for inventing. Wilson was misled by the unmistakable signs of relationship between certain tales in the Katha-sarit-sdgara and independent works which it was impossible to place later than Somadeva. As Weber first pointed out,
• The noto here is : बृहत्कथा कस्य न विस्मयायापि तु सर्वस्यैव गर्वविनाशाय भवतीत्यर्थः अद्भुतकथावर्णनाद्वा आश्चर्याय समुद्दीपितो वृद्धि नीत: कंदर्पो यस्यां कामजननानां बहूनां वृत्तांतानां वर्णनात् उद्बोधितः स्मरो ययति वा काव्यसेवया हि शृंगाररसः समुद्भवति तथा चोकं
ऋतुमाल्यालंकारप्रियजनगांधर्वकाव्यसेवाभिः।
उपवनगमनविहारैः शृंगाररसः समुद्भवति ॥ यद्वा समुद्दीपितः प्रकाशितः ख्याति नीतः कंदो नरवाहनदत्तो यस्यामिति स हि कामांश इत्यागमः कृतं गौर्य विद्याभेदस्याराधनं यस्यां सा हि नरवाहनदत्तेनेशारूपाराधितति यदा गौरी प्रति पूरयति गौरीप्रसाधनं परिकरबंधः यथा प्रस्तारो यस्य गौरीप्रेरितेन हि हरेण तया तस्यां परिकरबंधः कृतो यथा सातीव पिप्रिये हरलीलापि समुत् सहर्षा दग्धकामा च कृतं गौर्याः प्रसाधनं मंडनं यस्यां व कामं प्रति तादृग्द्वेषः क्व च कांतां प्रति प्रसाधनामिात कृत्वा विस्मयमाश्चर्यम्.
+ I had written that the original Vrihatkhatha of Gunadhya, in the Paisacha dialect "was not extant," but, as these sheets are passing through the press I learn from Bhandarkar that word of the existence of a copy has been brought to him, and that he hopes soon to secure it. 1 Indischen Streifon, Vol. I., p. 358.

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Kadambart itself is another example of the same phenomenon. I have shown that the author of the Sahityadarpaņa knew that Kadambari was a redaction into prose of a tale already existing in a material form, and it is clear now that the coincidences Wilson has the credit of first observing should have been accepted by that scholar as supplying corroborative evidence of the truth of Somadeva's assertion. He preferred, however, to believe that Somadeva had borrowed from these earlier prose-writers, and that his assertion about a Vșihatkathâ, presumably prior both to him and to them, was intended to conceal his debt; and in this he was followed by other eminent scholars. The utmost respect for one of the most honoured and honourable pioneers in these studies need not prevent the obvious moral being pointed that it may sometimes be the safer course to accept statements like that made by Somadeva until their inaccuracy can be demonstrated, instead of regarding them from the beginning as tainted with fraud.
In a list of Sanskrit works prepared for Captain Wilford, and presented by him through Colebrooke to the Asiatic Society, there is an entry with regard to the Vșihatkathê by Kshemendra. This work Bühler had the good fortune to recover ;* and to him we owe the discovery that Kshemendra, like Somadeva, calls his work a traslation into Sanskrit of a work written in the Paiśâcha language by Gunadhya. "Śarva proclaimed it first : Kâņabhati heard it from the Gana (Pushpadanta-Vararuchi), and told it to Gunâdhya, who delivered it in his turn to his pupils and to Satavahana. The story which had thus come to be written in the Paiśâcha language, gave trouble to the readers. For this reason it has been rewritten in Sanskrit.”+ While as yet uncertain as to Kshemendra's date, Bühler was able to show from a comparison of the two books, whose contents are identical, that it was extremely improbable that the one was, in any way, & modification of the other, and that therefore the only reasonable supposition was that both really drew, as they said they did, from an older work in one of the low vernaculars. In the course of his brilliant researches in Kashmir, Bühler was later, able to fix Kshemendra's date as prior, by some seventy years, to that of Somadeva. He had already argued that it was impossible to admit that "the connected and clear story" given by Somadeva had been constructed out of the "short and undefined outlines," found in Kshemendra ; and, it being now clear that Kshemendra in his turn could not have copied from a poet who flourished two generations later than himself, no doubt remained as to the existence in the tenth century of a Vpihatkatha by
• There is a copy of part of the work in the Bhao Dâji collection. + Indian Antiquary, Vol. I., p. 307.
Bühler's Kashmir Tour, p. 47.

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Gunadhya. Is this the work to which Bâņa refers P* It appears to me that there are strong reasons for holding that it is, and that the reference is made to an almost contemporaneous redaction by Gunadhya of stories that for many centuries previous had been more or less current. To connect the Vșihatkathâ of Gunâdhya with Bana's reference all that is required is to show that Bảna was familiar with that collection of tales.f
But & comparison of the tale taken from Gunadhya by Somadeva with Båņa's version is sufficient to corroborate, in the fullest manner, the theory to which all the external evidence already points, namely, that we have in it the original from which Bâna took his plot, reserving to himself the poet's right to make such modifications as he thought fit. No reason can be assigned why the dry and colourless narrative of the fablists should have deviated as they do from the tale that had entranced the world in Kâdambari,' if we embrace the old hypothesis of the relation between the two. And the differences are of the kind which genius imposes on the stuff it is working in. They correspond to the changes made in popular legends, to suit their immediate purpose, by the Greek dramatists. It would be as reasonable to see in the few lines in which Homer lightly touches on tales known, as he has them, to all men, an abridgment, notwithstanding the sigual discrepancies, of the Agamemnon of Æschylus, or the Electra of Sophocles, as to contend that Somadeva has wilfully altered the features of the work which must, on any other hypothesis, be presumed to have been serving him for model. I And the same observation will, I am confident, be found to apply equally to the work of Kalidasa.
* " Gunadhya's Vrihatkathâ goes back to the first or second century of our era " Bühler's Kashmir Tour, p. 47. "Tbe Vrihatkatha of Gunadhya belongs to about the sixth century."-Weber, English Translation of Sanskrit Literature, p. 213, note. I trust that discrepancies between ominont authorities of which this is only one of many examples it would be easy to give, may be some excuse if I am caught tripping, as I am painfully aware may at any moment bo my fate, in the course of this difficult excursion.
+ There follows in the Introduction to Kadambari a long extract from the Kathasaritsagara containing the same story, which is hore omitted. I Compare Somadeva's own words :
यथा मूलं तथैवैतन्त्र मनागप्यतिक्रमः।
ग्रन्थविस्तरसंक्षेपमात्रभाषा च विद्यते ।। I have printed r ear THTETET with the MS. in the Bhao Daji collection, and with Brocktaus. Hall reads "on the authority of a very exccllent manuscript" pula paraTa H
ga; and translates.—"It is mere. ly an epitome of the larger work, and in the familiar languago." Bühler (Indian Antiquary, Vol. I., p. 303,) gives his support to this way of taking the passage. But it is surely doubtful whether, in Somadova's time, bhá s lů could have the meaning here ascribed to it; and there seems no very good reason, in this
16

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Last in this passage comes the poet Ådhyartija or Ådyaraja, of whom nothing else appears to be known, and who is, I suspect, as much the fruit of a misapprehension as the Chaura of v. 5. Here Bina' says that the brave deeds of famous kings are in his heart, well remembered, but that on that very account, strange as it may seem (19), his tongue cannot sing forth their praises, being drawn back into his throat by the very recollection of his subject. Nevertheless, he will attempt to speak in prose of the deeds of Harsha, &c. There may be an intentional ambiguity in ûdhyaraja (ådyarâja) as referring both to'kings of song' and to kings of the earth: but I doubt if the supposed reference to a poct called by that name has any foundation.
I must be content with little more than a reference to other works that were either written by Bana, or have been ascribed to him. The Oh and i k d-data ka is a century of verses in honour of Chandika, which is referred to by certain Jain commentators on the Bhakt å marastotra of u anatunga, and a copy of which was discovered by Bühler.* That scholar has acutely pointed out a line in this composition which, as frequently happens, is in all probability the sole foundation for the ridiculous story of the Jain commentators with regard to its origin. The tradition, however, as handed down by these commentators, may, it is considered, preserve this much of sober fact, that the Chandik dia tak a of Bảna, the Sar y a-s a ta ka of May úr a, and the Bh a k t â marastotra of Manatung a are three opposing poems written by devotees of one or other of the great forms of religion which flourished side by side under Harsha's protection.t
In the third volume of the Indian Antiquary (p. 219), Telang has called attention to the close resemblance in subject matter, and occasionally even in expression between a drama styled Parvat iparinaya, which is ascribed to Båņa, and parts of Kalidasa's Kum dras a m bh a v a. Telang "does not venture to ascribe the Parvatipariņaya to Kalidasa": and has considerable hesitation in accepting even as possible what he regards apparently as the only alternative, namely, that the author of the play took Kalidasa's poem as the basis for his own work. It will be a sincere gratification to me if a scholar who has done and will do so much for the elucidation of moot points in the history way of taking the passnge, why vidyate should be in the singular. With our own reading I shonld explain the word as meaning an exposition (perhaps a rendering or translation) of no more than an abridgment of the complete book.'
• Hall, Introduction to Vasavadattá,' pp. 8 and 49. Bühler, On the Chandikašataka of Banabhatta in the Indian Antiquary, Vol. I., p. 111.
+ There are many references in the Harsha Charita to the worship of the sun. Mayura is among those mentioned there as the friends and coevals of Bana. It is not impossible that he may afterwards have given a daughter in marriage to his frieni washirbitavali by Vallabhadeva, which I acquired last year, then in verses attributed the joint authorship of Baga and Mayūra.

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of Sanskrit literature, shall find anything in the considerations I have urged in this paper to lead him to regard, with me, the undeniably close connexion, which he has the merit of having established between these two poems, as only another illustration of the fact that the brother poets of the golden age of letters in India, like the great dramatists of Greece, did not disdain to borrow in substance their plots from a common source. I venture also to think, though here there may be more reason for doubt, that the almost verbal coincidences which Telang has singled out go to show that the Pârvatspariņaya was written while as yet the fame of the Kumarasambhava had not overshadowed the common original of the two works in other words, that Bâņa and Kalidasa were almost if not altogether contemporaries.
Pandit Durga Prasada informs me that in a commentary by GuRavina ya gani on the Nalachampú, the following passage occurs in the sixth uchchhvâsa :
तदाह मुकुटताडितकनाटके बाण: ॥
आशाःप्रोझितदिग्गजा इव गुहाः प्रध्वस्तसिंहा इव द्रोण्यः कृत्तमहाद्रुमा इव भुवः प्रोत्खातशैला इव | बिभ्राणाः क्षयकालरिक्तसकलत्रैलोक्यकष्टां दशां
जाताः क्षीणमहारथाः कुरुपतेर्देवस्य शून्याः सभाः ।। From this it would appear that a play by Bâņa, called M u ku t at û dita ka, may be still in existence.
Lastly, there is a statement in the Kavya-Prakaśa to the effect 'that for oue of his works Bâņa got from king Harsha neither fame, nor divine favour, but a third 'fruit' of poetry, namely, money; and on this ground Hall, followed by Bühler, would ascribe the Ratnávali, which professes to be the work of a king Harsha, to Bâņa. The hypothesis, it will be noticed, is a double one-first, that the statement in the KâryaPrakása refers to the Ratnâvali; and, secondly, that the statement is to be accepted. There appears to be a consensus of authority among the commentators of the Kavya-Prakasa as to the former point; a close comparison of the Ratna valî with Bâma's other work would probably be conclusive as to the latter.
Is it possible to form any conjecture as to what it was which, in the Oth-7th century, gave the impulse to the great burst of song,' the memory of which has never died out of the literary consciousness of the learned among the Hindus? Here I approach ground strewed with the ashes of smouldering fires and will walk warily. I have indeed only one argument to offer in this controversy : and will premise it with the remark that the most ardent patriotism need not, as it should not, make a Hindu scholar resolved to shut his eyes to anything tending to show that, notably at this time, some of his country's poets

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were touched, if no more than touched, by a live coal from off the altar which is the sacred birthplace of the poetry and philosophy of the whole western world. When down-trodden Greece made prisoner her conqueror she could boast that she carried the first seeds of literary culture to a rude and unlettered people, which, however far their own efforts in that field might carry them, must always trace their first beginnings in it to Athens. The India of the Rig Veda knows no such dependence on foreigners for the intellectual and spiritual life that flows through her frame.
I cannot here enter into any detailed examination of the discussion as to the existence and extent of Greek influence in the works of such of tbe Indian mediæval writers as have come down to us. I proceed to state very briefly reasons which appear to me to go to show that Båņa was, in a fashion and to a degree which I cannot pretend to define, subject to an influence whose all-pervading power is, when we think of it, almost as much of a miracle as the spread of Christianity itself.
In the first place, then, I do not think it is possible any longer to resist* the available proof that Indian astronomy as taught by Aryabhata (A.D. 476) and Varahamihira (died A.D. 587), and as known to Kalidasa and to Båņa, is of Greek origin. That being taken for granted, it is clear that in the absence of direct evidence it is more probable than not that Greek influence, whether exerted directly or through some intermediate channel of communication, was not confined to that branch of literature where it has left traces of its presence too clear to be explained away, and that what might elsewhere have been explained away as mere coincidences may fairly, as the facts stand, be held to wear a very different aspect. Can we point to anything in our author which
* If this position is premature it is time that some defender of the authochthonous origin of the system replied to the arguments of European scholars in the matter. But is it too much to say that Sh. Pandit, for example, virtually gives up the fight when he takes refuge in the hypothesis that diametron may be a Greecized from of jâmitra. (Preface to Raghuvamsa, p. 43.) Is this not equivalent to playing with the two words as if they were two counters with regard to which nothing is known but their present form and the meaningless inscription they bear. Diametron is a pure Greek word, formed after the analogy of hundreds of other words, from a verb used by Homer, and itself occuring in the vocabulary of Plato and of Aristotle. In Sanskrit jâmitra is a hybrid word, of no assignible origin within the language itself, and geen first in the works of these astronomers, unless we are to take its presence in Kálidâsa as evidence that it had existed in Sanskrit for hundreds of years before. When Sh. Pandit then goes on to say that " whether however jamitra is obtained from diametron or diametron from jâmitra, the two words having the same astrological sense must have had a common origin," he really concedes all that is asked. For it is quite certain that jâmitra cannot be the origin of diametron.
+ “It was however Greek influence that first infused a real life into Indian astronomy. This occupies & much more important relation to it than has hitherto been supposed: and the fact that this is so of tself implies that Greek

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must be regarded either as a fortuitous coincidence in style between two literatures that never really touched, or the effect, however remote, of the one upon the other ? Before setting out what appears to me to be something of the kind desiderated, I will make two preliminary re. marks. In the first place there is of course no question here of such a complete conquest by one literature of another, or rather complete trang, ference of one and the same breath of letters from one country to another as is presented in the familiar instance of Greece and Rome. Vyasa did not put together the Mahâbhârata because he had learned to know and admire the Iliad and Odyssey. Kadambari is not modelled on anything in Greek literature as the odes of Horace are modelled on the strains of Sappho or Alcæus. The influence was partial and indirect, not direct and all-absorbing: and analogies to the Sanskrit romance are to be looked for not in the plays of Æschylus and Euripides, but in the Greek that was spoken and read and was popular, in the years that immediately preceded the final expulsion of the Greeks as a political power from the peninsula.
In the second place, wherein does the difference lie between Kadambari regarded as a work of art, and the tale which we have seen good reason to believe is in one sense the source of the work. The one is a tale pure and simple, such as are to be found in all languages, existing only for itself, deriving all its interest from the rapid but at last extremely monotonous array of more or less extraordinary incidents. In our book these incidents, or such of them as did not seem unsuitable, are made the mere framework of a representation of human passion which for us is all that animates the superstructure on which it is based. These dry bones live; but it is because breath has entered into them, sinews and flesh have been laid upon them, and they have been covered up with skin. It is hard to put the difference in words: but if the reader will turn from the description in our book of Kâdambari's love to the lines in which that subject is disposed of in the Kathâ-sarit-sågara, he will, I doubt not, feel it for himself.
With this preface I proceed to select and translate from the popular Greek literature of the fourth and fifth centuries after Christ passages for whose resemblance in general tone, and sometimes even in expression to our book I ask the consideration of my fellow scholars. Let it be only further premised that if a resemblance which cannot be regarded as a mere coincidence is established, it does not appear to be open to argument that Greece is the debtor and not the creditor. The whole page of Greek literature from Homer to the Byzantine
influence affected other branches of the literature as well, even though we may be unable at present to trace it directly elsewhere."-Weber's Indian Literature, p. 251.

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historians pleads against such an hypothesis. It is not of course questioned that in the country where men "spent their time in nothing else, but either to tell, or to hear some new thing," there were many curious enquiries into the wisdom and learning of the East. And with such help as the Greeks themselves give us, it is possible in their philosophy to put our finger on ideas that are non-Hellenic. But, these are details that do not affect the general question. From its glorious beginnings down to the time when it overflowed the boundaries of the Greek world, Greek literature was a purely native growth.
The date assigned to Achilles Tatius is 450 A.D. In his romance containing the love story of Leucippe and Cleitophon, I have marked, on a cursory inspection, the following analogies to descriptions, sentiments, and ideas that are of constant occurrence in Bâna, while no trace of them is found in the story of Kâdambari as Bâna read it in the Vṛihatkathâ of Gunâdhya. I quote from the Trübner Edition of the Erotici Scriptores:
"The maiden's chiton covered her breast down to her middle; the lower part of her body a chlaina concealed. The chiton was white, the chlaina purple, her body gleamed through her garments.
Her breasts peeped forward but a little: the girdle that drew together her dress and breasts confined the two in such fashion that the dress became a glass for the body." (P. 39.)*
"I looked at the Love who was represented as leading the bull,† and said, Child as you are, you rule over heaven and earth and sea." "
(P. 39.)
"Her mouth a rosebud when the rose begins to open its petals. As I looked I was straightway undone : for beauty pierces sharper than any dart, and through the eyes finds its way into the heart. It is by the eye that the stroke of love enters. A tumult of emotions held me, praise, astonishment, fear, shame, boldness. I praised her, stature; stood awe-stuck at her beauty, feared her heart; gazed unabashed; felt shame to be so moved: fain would I have induced my eyes to turn away from the maiden; but they would not. They laid hold of the
* अतिधवलप्रभापरिगतदेहतया स्फटिकगृहगतामिव दुग्धसलिलमग्नामिव विमलचेलांशुकान्तरितामिवादर्शतल संक्रान्तामिव शरदभ्रपटला तर स्कृताभिवा रिस्फुटविभाव्यमानावयवां.-(Kadambart, p. 128.) An interesting paper might be written on the conception of female beauty among Sanskrit medieval writers, in which it would not, I think, be difficult to trace a greater analogy between Greek and Sanskrit thought on that subject than can be easily explained by independent similar appreciation of an identical type in the two countries.
+ The subject is a picture of the rape of Europa.

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tackle of beauty,* and by its help, offered a stout resistance: and, in the end they conquered." (P. 42.)+
""How then,' said I, 'may I light upon this oracle: tell me how to begin: for you are one of the initiated while I am a novice; you have experience of the service of the god. What should I say? What do ?
How can I obtain my love? I know not my way here.' 'Seek not,' said Clinias, instruction in this matter from another; the god is his own interpreter, and a cunning interpreter to boot. I Newborn infants need not to be taught to feed-of themselves they know what pleasing table is spread for them in their mothers' breasts. And the young man into whose heart the seed of love has for the first time dropped may be trusted to bring it to the birth without assistance.'" (P. 49.)S
"Being then minded to incline the heart of the girl to love, I began to talk to Satyros, taking my cue from the bird. For my love chanced to be crossing at the moment with Kleio, and had stopped to look at
* " She knows her man; and while you rant and swear,
____Can draw you to her by a single hair."-Dryden. + उच्छसितैः सह विस्मृतनिमेषेण किंचिदामुकुलितपक्ष्मणा जिमिततरलतारसारोदरेण दक्षिणेन चक्षुषा सस्पृहमापिबन्तीव किमपि याचमानेव त्वदायत्तास्मीति वदन्तीव खं हृदयमर्पयन्तीव सर्वात्मनानुप्रविशन्तीव तन्मयतामिव गन्तमीहमाना मनोभवाभिभूतां त्रायस्वति शरणमिवोपयान्ती देहि हृदयेवकाशमित्यर्थितामिव दर्शयन्ती हाहा किमिदमसांप्रतमति हेपणमकुलकुमारीजनोचितमिदं मया प्रस्तुतमिति जानानाप्यप्रभवन्ती करणानां स्तम्भितेव लिखितेवोकीर्णव संयतेव मूर्छितेव केनापि विधतैव निष्पन्दसकलावयवा तत्कालाविभूतनावष्टम्भेनाकथितशिक्षितेनानाख्येयेन स्वसंवेयेन केवलं न विभाव्यते किं तद्रपसंपदा किं मनसा कि मनसिजेन किमभिनवयौवनेन किमनुरागणेवोपदिश्यमाना किमन्येनैव केनापि प्रकारेणाहमापि न जानामि कथंकथमिति तमतिचिरं व्यलोकयम्-(Kadambare, p. 141.)
गत्वा च प्रविश्य कन्यान्तःपुरं ततः प्रति तद्विरह विधुरा किमागतास्मि किं तत्रैव स्थितास्मि किमेकाकिन्यस्मि किं परिवृतास्मि किं तूष्णीमस्मि किं प्रसुतालापास्मि किं जागर्मि किं सतास्मि कि रोदिमि किं न रोदिमि किंदुःखमिदं किं सुखामिदं किमुत्कण्ठेयं किं व्याधिरयं किं व्यसनमिदं किमुत्सवोयं किं दिवस एषः किं निशेयं कानि रम्याणि कान्यरम्याणीति सर्व नावागच्छम् | अविज्ञातमदनवृत्तान्ता च क गच्छामि किं करोमि किं शृणोमि कि पश्यामि किमालपामि कस्य कथयामि कोस्य प्रतीकार इति सर्वं च नाज्ञासिषम्-(Kadambart, p. 147.)
More literally is (in each heart) a self-taught master of his craft. The Greek avrodidakros is the Sanskrit अशिक्षित.
इदं च मनस्यकरवम् । अनेकसुरतसमागमलास्यलीलोपदेशोपाध्यायो मकरकेतुरेव विलासानुपदिशति | अन्यथा विविधरसासङ्गललितेष्वीदृशेषु व्यतिकरेष्वप्रविष्टबुद्धरस्य जनस्य कत इयमनभ्यस्ताकृती रतिरसनिस्यन्दमिव क्षरन्त्यमृतमिव वर्षन्ती मदमुकुलितेव खेदालसेव निद्राजडेवानन्दभरमन्थरतरत्तारसंचारिण्यनिभूतभूलतोलासिनी दृष्टिः । कुतश्चेदमतिनैपुण्यं यचक्षुषैवानक्षरमेवमन्तर्गतो हृदयाभिलाषः कथ्यते-(Kadambart, p. 143.)

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the peacock. And fortune willed it that just at that moment the bird should unfurl all his beauty, and spread the glorious' show of his plumage. This,' said I, the bird does not without a certain art of its own. It is a lover. When it wishes to attract its mate it bedecks itself thus. Look, there she is beside the plane tree,'and I pointed out the female bird - it is for her he now shows his beauty.' . . . Satyros perceived my intention and the drift of my words. 'Love truly has power,' said he, to send its flame even into the hearts of birds. Not only into the hearts of birds,' said I, it is no wonder that he can do that, since he himself has wings. But he darts his flame into the hearts of creeping things, plants, nay, as I think, even of stones. Does not the magnesian stone love iron. If she but see it she draws it to herself, as having within her something of the nature of love. Consider whether the coming together of the stone and the iron be not the kiss of the loved and the lover? As to plants, the children of the wise have a story which they would call a myth, if it were not that the children of husbandmen say the same thing. The story is this : Every plant loves some other plant, but on none does love lie heavier than on the palm tree.* They say that some palm trees are male, some females. The male then loves the female, and if she chance to be put far away in the order of planting the lover pines. The husbandman becomes aware of the sorrow of the tree, and mounting where he can see all around, he marks in what direction the palm tree bends. For it leans towards its love. Seeing this the husbandman cures the tree's complaint; he cuts the shoot from the female palm, and grafts it into the heart of the male. He thus refreshes the soul of the tree. Before it was ready to die, but now it takes fresh life and stands erect, rejoicing in the embrace of its love. This is the marriage of plants.'”+ (P. 56.)
uts it into the hepaint; he cuts the neeing this
* As certain of our own poets have said : and none more beautifully than Heine
Ein Fichtenbaum steht einsam, Im Norden auf kabler Höh'. Ihn schläfert: mit weisser Decke Umhüllen ihn Eis und Schnee. Er träumt von einer Palme, Die fern im Morgenland Einsam und schweigend trauert
Auf brennender Felsenwand. + नास्ति खल्वसाध्यं नाम भगवतो मनोभुवः | क्वार्य हरिण इव वनवासनिरतःस्वभावमुग्धो जनः । क्व च विविधविलासरसराशिर्गन्धर्वराजपुत्री महाश्वेता | सर्वथा न हि किंचिदस्य दुर्घटं दुष्करमनायत्तमकर्तव्यं वा जगति । दुरुपपादेष्वर्थेष्वयमवज्ञया विचरति । नायं केनापि प्रतिकूलयितुं शक्यते | का वा गणना सचेतनेषु | अपगतचेतनान्यपि संघदृयितमलं यद्यस्मै रोचते | तत्कमदिन्यपि दिनकरकरानुरागिणी भवति । कमलिन्यपि शशिकरद्वेषमुज्झति |

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It would be easy to multiply examples from this author, and to add others, at least as striking from his contemporaries, but I hold my hand. The argument is not one which can be made any stronger by an indefinite multiplication of individual instances, if the first fail to convince. Nor indeed has it been my object to convince others of the truth of an hypothesis which is still to my own mind little better than an hypothesis that may be worthy of consideration. I have desired here merely to call attention to what appears to me to be a marked resemblance, and to the conclusion which it is possible to draw from that resemblance, if it be once granted, as I think it must, that the writers of the Indian renaissance period were not outside the all-embracing influence of Greek letters.
निशापि वासरेण सह मिश्रतामेति । ज्योत्स्नाप्यन्धकारमनुवर्तते । छायापि प्रदीपाभिमुखमवतिष्ठते । तडिदपि जलदे स्थिरतां व्रजति । जरापि यौवनेन संचारिणी भवति । किं वा तस्य दुःसाध्यमपरम् |- (Kadambari, p. 157 . )
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શ્રી જિનશાસના ય હો !!! II શ્રી ગૌતમસ્વામીન નમ: II II શ્રી સુધમસ્વિામીને નમ: II જિનશાસનના અણગાર, કલિકાલના શણગાર પૂજ્ય ભગવંતો અને જ્ઞાની પંડિતોએ શ્રુતભક્તિથી પ્રેરાઈને વિવિધ હસ્તલિખિત ગ્રંથો પરથી સંશોધન-સંપાદન કરીને અપૂર્વજહેમતથી ઘણા ગ્રંથોનું વર્ષો પૂર્વેસર્જન કરે છે અને પોતાની શક્તિ, સમય અને દ્રવ્યનો સવ્યય કરીને પુણ્યાનુબંધી પુણ્ય ઉપાર્જન કરેલ છે. કાળના પ્રભાવે જીણી અને લુપ્ત થઈ રહેલા અને અલભ્ય બની જતા મુદ્રિત ગ્રંથો પૈકી પૂજ્ય ગુરુદેવોની પ્રેરણા અને આશીર્વાદથી ઈ7/22 ( સી.૨૦૫માં પ૪ ગ્રથોનો સેટ નં-૧ તથા સી.૨૦૭મો 39 ગ્રંથોનો સેટ ની 2 સ્કેન કરાવીને મર્યાદિત નકલી પ્રીન્ટ કરાવી હતી. જેથી આપણો વ્યુતવારસો બીજા અનેક વર્ષો સુધી ટકી રહે અને અભ્યાસુ મહાત્માઓને ઉપયોગી ગ્રંથો સરળતાથી ઉપલબ્ધ થાય, પૂજ્ય સાધુ-સાધ્વીજી ભગવંતોની પ્રેરણાથી જ્ઞાનખાતાની ઉપજમાંથી તૈયાર કરવામાં આવેલ પુરાકીનો સેટ ભિન્ન-ભિન્ન શહેરોમાં આવેલા વિશિષ્ટ ઉત્તમ જ્ઞાનભંડારીને ભેટ મોકલવામાં આવ્યા હતા. આ બધાજપુસ્તકો પૂજ્યગુરુભગવંતોને વિશિષ્ટ અભ્યાસ-સંશોધના માટે ખુબજરુરી છે અને પ્રાય? અપ્રાપ્ય છે. અભ્યાસ-શોધનાર્થે જરૂરી પુસ્તકો સહેલાઈથી ઉપલળ બનતીમજ પ્રાચીન મુદ્રિત પુસ્તકોનો વ્યુત વારસો જળવાઈ રહે તે શુભ આશયથી આ થીનો જીર્ણોદ્ધાર કરેલ છે. જુદા જુદા વિષયોના વિશિષ્ટ કક્ષાના પુસ્તકોની જીર્ણોદ્ધાર પૂજ્ય ગુરૂભગવતીની પ્રેરણા અને આશીર્વાદથી અમો કરી રહ્યા છીએ. તો અભ્યાસ તથા સંશોધન માટેવવશુઉપયોગ કરીને શ્રુતભક્તિના કાર્યને પ્રોત્સાહન આપશો. લી.શાહ બાબુલાલ સરેમા જોડાવાળાની વેદના મંદિરો જીર્ણ થતાં આજકાલના સોમપુરા દ્વારા પણ ઊભા કરી શકાશે....! આ પણ એકાદ ગ્રંથ નષ્ટ થતા બીજા કલિકાલસર્વજ્ઞ કે | મહોપાધ્યાય શ્રી યશોવિજયજી ક્યાંથી લાવીશું...???