Prakrit Suktaratnamala

Author(s): Puranchand Nahar
Publisher: Puranchand Nahar
Catalog link: https://jainqq.org/explore/003239/1

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Jaina Vividha Sahitya Shastra Mala No 11. Prakrita-Suktaratnamala. ( Collection of Ancient Prakrit Popular Poems, with Sanskrit Equivalents and English Translation. ) COMPILED BY PURAN CHAND NAHAR. M.A.B.L.,M R.A.S, Vakil, High Court ; Examiner, Calcutta University ; Member, Asiatic Society of Bengal ; Behar and Orissa Research Society ; Sahitya Parishad, Calcutta ; Jaina Shvetambar Education Board, Bombay ; &c. CALCUTTA. 1919. Jain Education Intemetional

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Jaina Vividha Sahitya Shastra Mala No. 11. Prakrita-Suktaratnamala. (Collection of Ancient Prakrit Popular Poems, with Sanskrit Equivalents and English Translation.) COMPILED BY PURAN CHAND NAHAR, M.A.,B.L.,M.R.A.S., Vakil, High Court; Examiner, Calcutta University; Member, Asiatic Society of Bengal; Behar and Orissa Research Society; Sahitya Parishad,Calcutta ; Jaina Shvetambar Education Board, Bombay; &c. CALCUTTA. 1919. Price As. -18-1

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jaina - vividha sAhitya-zAstramAlA (11) prAkRta-sUktaratnamAlA / ( prAcIna subhASitAnAM saMgrahaH ) em. e., bI. el ityupAdhidhAriNA nAhAropanAmnA pUrNacandreNa saMgRhItA, saMskRtacchAyayA AGglabhASAnuvAdena ca vibhUSitA / kalikAtA / vIrasaMvat 2445 mUlyamardharUpyaH /

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BY KIND PERMISSION DEDICATED TO The Hon'ble Justice Sir Asutosh Mookerjee, kt. Saraswati, Shashtra-Vachaspati, Sambuddhgama-Chakravarti, C.S.I.,M.A.,D.L.,D.Sc.,Ph.D., F.R.A.S.,F.R.S.E.,F.A.S.B. The Preserver of Vernacular Languages of HINDUSTAN BY One of his humble admirers. The Compiler.

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PREFACE. It is now more than 25 years since the Prakrita Subhasitas first attracted my notice and I began collecting them more for the sake of pleasure they gave me than with any idea of publication which occurred as an after-thought. I do not iutend' to enter into a lengthy discussion of the history and development of Prakrit language. Bat this can be said with a strong degree of probability, that the language existed side by side with Sanskrit, if not earlier to it. That Prakrit was the medium of every-day life and conversation is vouchsafed by the fact that the whole of the earlier texts of the Jain Shastras were written and their religious preachings carried on in this language for the better understanding of the mass. As time went on, however, Sanskrit was generally adopted by the medieval Jain writers, in annotations and commentaries on Jain Sutras, biographies of Tirthankars and Saints and other works on philosophy and religion. Sanskrit and Prakrit seem to have reached the last stage of development on the eve of the Mabomedan invasion and the commencement of their decay synchrodises with the advent of the foreign hordes in India which gave & violent shock to the existing order of society. Language, along with other things, suffered

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[ 2 ] much from the disorganising effects of the foreign invasion and Sanskrit, especially, losing all State-patronage was almost deprived of its vitality and survived only in the distant courts of Indian Chiefs, while Prakrit became the fruitful mother" of the present vernacular languages, viz; Hindi, Bengali, Guzrati, Marathi etc. The study of Prakrit is specially indispensable to the Hindi and Bengali philologists, who, in the course of their etymological researches, will often come across many current words of every-day use which though at first appearing to be of Sanskritic origin have really come direct from Prakrit. Some are of opinion that Prakrit is a corruption from Sanskrit, but the very terms ''Prakrita" and Sanskrita" speak contrariwise. For the word "Prakrita" is derived from "Prakriti" which means "the original or source", while the term "Sanskrita" is derived from the root "kri" with the particle "samo prefixed to it and conveys the meaning.--"purified". This may justly lead us to the conclusion that Prakrita was the popular lana guage and the source which being purified by the erudite and scholastic Brahmins, came to be stereotyped into "Sanskrita" in the hands of the cultured classes. And we are confirmed in our conclusiou if we look into the Sanskrit dramas. There the persons of rank and learning invariably speak in Sanskrit ; while the females, uncultured folks, servants and other low-class people use some form or other of Prakrit.

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[ 3 ] I regret that I did not keep notes of the various sources from which the verses had been taken. For then I could have presented to the reader a proper index with references, which, I consider, is a necessary appendage to such a collection. But nevertheless I should point out that many of the verses are very old. For example verse 147 of the collection finds place in Vasudeva Hindia work of great antiquity. Verses 18 and 19 have been quoted by Acharya Devasuri in his Padmaprava Charitam, (S. 1254=1198 A, D.) The verses are arranged according to their subjects, and it is needless for me to point out that the idea of moral life runs through most of them. I take this opportunity of offering my sincere thanks to Pandit Hargobindasji, Lecturer in Prakrit in the Calcutta University, for his valuable services in revising the whole of the text and Sanskrit rendering and arranging the Subhasitas according to their subjects. He has also added a few grammatical notes on important words which find place in foot-notes bere and there with the abbreviations H. D. and H. P. The former stands for Vargas and Slokas from 'Desinamamala' of Hemchandra, edited by Pischel and Buhler, Bombay 1880 (Bombay Sanskrit Series) and the latter refers to Padas and Slokas of Eighth Adhyaya of Siddha Hemchandra Grammar being an Appendix to his "Kumarpala Charita' edited by S. P. Pandit, Bombay 1900 (Bombay Sanskrit Series).

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[ 4 ] Now comes another pleasant duty of recording my acknowledgment of assistance I have received in the course of preparation of this collection from my friend and scholar Babu Tarakanta Bhattacharya, M. A., B. l., Vakil, Alipore, wbich enabled me to publish these pages with greater confidence. In spite of his manifold duties, be revised the whole translation, making suggestions, and re-writing it where necessary, and his help will ever be remembered. 48, INDIAN MIRROR STREET, ) Calcutta, June 1919. SS P. C. Nahar.

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viSayAnukramaNikA. viSayaH gAthAMka: .... ...... 3-17 1 prAkRtakAvyam .. 2 sajanaH ... ... 3 durjanaH ... ... ... 4 mUrkhaH ... 5 saMgatiH ... ... 6 dezATanam 7 durlabham ... ... 8 kAlaH ... 6 daivam ... 10 prakRtiH ... 11 samudraH .. 12 vaibhavam ... 13 apatyam .. 14 strI ... ... ... ... 18-26 " 27-26. 30-36 40-45. 46-53 54-57 ... 58-63 71-82. ... 86-14

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15 anityatA ... ... ... 16 mRtyuH ... ... .... 17 indriyam ... ... 18 karma ... ... ... 16 dharmaH ... ... ... 20 ahiMsA ... ... ... ... 21 satyam ... ... ... .... 22 brahmacaryam / 23 madhyastha: ... ... 24 guruH ... 25 muniH ... 26 tulanA ... 27 prakIrNa: ... ... .... 65-103 ..' 104-193 114-121 122-127 ... 128-137 ... 138-146 150-153 .... 154-156 ... 160-161 ... 162-164 ... 165-167 ... 168-183 ... 184-227

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prAkRta-sUktaratnamAlA / prAkRta-kAvyam / Prakrita Poetry amiyaM pAiya-kavvaM paDhiuM souM ca je na jANaMti / kAmassa tatta-vattaM kuNaMti te kaha na lajjaMti ? // 1 // amRtaM prAkRtakAvyaM paThitu zrotu ca ye na jAnanti / kAmasya vArttA' kurvvanti te kathaM na lajante ? // 1 // Nectar-like is Prakrita Kavya : how is it, that those who kuow not how to read or listen to it and yet hold discourse on the theory of love, are not ashamed? muttA-halaMva kavvaM sahAva - vimalaM suvanna saMghaDiyaM / soyAra- kaNNa-kuharammi pADiyaM payaDiyaM hoi // 2 // muktAphalamiva kAvyaM svabhAvavimalaM suvarNasaMghaTitam / zrotRkarNakuhare pAtitaM prakaTitaM bhavati // 2 // * suvarNa - muktApane hema, kAvyapace mu- suSTha, varNA :- akArAdyakSarANi /

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praakRt-suukrtnmaalaa| Poetry is like a pearl, pure by its very nature and when composed of sweet-sounding letters (in case of pearl, set in gold ) and dropped into the orifices of the ears of the audience (in case of pearl, worn on the ears) manifesta its excellence. sjjnH| The Virtuous. chinau sIsaM aha hou baMdhaNaM cayau savvahA lcchii| paDivana-pAlaNe supurisANa jaM hoi ta hou // 3 // chidyatAM zIrSamatha bhavatu bandhanaM tyajatu sarvathA lakSmIH / pratipanna-pAlaneSu puruSANAM yadbhavati tadbhavatu // 3 // The good always fulfil their promises, come what may viz : they may be beheaded, imprisoned or utterly depri. ved of their wealth. abhaNatAvi najati supurisA guNagaNehiM niyaehiM / kiM bullati maNIo jAo sahassehi dhippaMti ? // 4 // abhaNanto'pi zAyante supuruSA guNagaNairnijaiH / kiM kathayanti maNayo yAH sahasrAnte // 4 //

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sjnH| The good even though silent, are known by their ex. cellent virtues, do the gems which are eagerly prized (lit held, accepted) by thousands advertise (lit : speak) their qualities? vihalo je avalaMbai Avai-paDiyaM ca jo samuddharai / saraNAgayaM ca rakkhai tisu tesulaMkiyA puhavI // 5 // vihvalo yamavalambate ApatpatitaM ca yaH samuddharati / zaraNAgataM ca rakSati tribhistairalaMkRtA pRthivii||5|| The world is adorned with these three : viz : one who extends his helping hand to a person who is over-whelmed with fear, secondly, a person who raises one from the slough of peril and lastly one who protects the man who has sought shelter of him. avayAra-parevi pare kuNaMti uvayAramuttamA nUNaM / surahei caMdaNadumo parasu-mukhaM chijamANovi // 6 // apakArapare'pi pare kurvantyupakAramuttamA nUnam / surabhayati candanadrumaH parazumukhaM chidyamAno'pi // 6 // The great do surely good even to him who is bent on doing evil to others, a sandal-wood tree imparts its sweet scent even to the blade of an axe in the act of hewing it.

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prAkRta- sUktaratamAlA / alasAyaMteNavi sajjaNeNa je akkharA samullaviyA / te pattharesu TaMkullihiyavva na hu annahA huMti // 7 // alasAyamAnenA sajjanena yAnyakSarANi samullapitAni / tAni pASANeSu TollikhitAnIva na khalvanyathA bhavanti // 7 // The words spoken by a good man even in an idle mood, never turn out inaccurate like something engraven on a piece of stone by a chisel. mittI parovayAro susIlayA ajjavaM piyAlavaNaM / dakkhiNNa-viNaya cAyA suyaNANa guNA nisaggeNa // 8 // maittrI paropakAraH suzIlatA''rjavaM priyAlapanam / dAkSiNyavinayatyAgAH sujanAnAM guNA nisargeNa // 8 // Friendship, benevolence, good conduct, sincerity pleasing words, generosity, modesty and self-sacrifice these qualities are innate in the good. vAyA sahassamahiaM siNeha - nijjhAiaM sayasahassaM / sabbhAvo puNa ujju-jaNassa koDiM visesei // 6 // vAk sahasramadhikaM snehanidhyAtaM ca zatasahasram / sadbhAvaH punarajujanasya koTiM vizeSayati // 6 //

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sajjanaH / To a good and simple person, words count as thousand fold, affectionate look a hundred thousand fold aud friendship ten million times. ikkeNapi viNA mAnuseNa sabbhAva- neha bharieNa | jaNa - saMkulAvi puhavI savvA sunnavva paDihAI // 10 // ekenApi vinA manuSyena sadbhAva snehabhRtena / janasaMkulApi pRthivI sarvA zUnyeva pratibhAti // 10 // The world, even abounding with men, appears like a vacant place, if there lives not a single person endowed with good feeling and affection (c.f. the milk of human kindness.) chandaM jo aNuvaTTai mammaM rakkha guNe payAsei / so niuNa mANUsANaM devANavi dullaho hoi // 11 // chando yo'nuvartate marma rakSati guNAn prakAzayate / sa nipuNamanuSyANAM devAnAmapi durlabho bhavati // 11 // The person, who acts as he pleases, keeps a secret inviolate and manifests virtues, is rarely to be found among the clever persons and even among gods. udayammivi atthamaNevi dharai rattattaNaM divasanAMho / riddhI AvaIsu atulazciya NUNa sappurisA // 12 //

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praakRt-suukrtnmaalaa| w wwmarware udaye'pyastamane'pi dharati raktatvaM divasanAthaH / RddhiSvApatsu ca tulyA eva nUnaM satpuruSAH // 12 // The sun retains its redness both while rising and setting ; surely the good and virtuous conduct themselves with equanimity in prosperity and adversity. khIraM piva haMsA je *ghuti kevalaM samiddha-guNe / dose vivajayaMtA te jANa sujANae purise // 13 // kSIramiva haMsA ye pibanti kevalaM samRddhaguNAn / doSAn vivarjayantastAn jAnIhi sujJAyakAn puruSAn // 13 // Know him to be a wise person, who, like a swan drinking milk out of a mixture of milk and water (or other inferior things,) takes excellence and discards faults. para-guNa-gahaNaM chaMdANuvattaNaM hiamakakkasaM vayaNaM / nizca sa-dosa-gahaNaM a-maMta-mUlaM vasIkaraNaM // 14 // paraguNagrahaNaM chando'nuvartanaM hitamakarkazaM vacanam / nityaM vadoSagrahaNamamantramUlaM vazIkaraNam // 14 // - - ___+ See H. P. IV. 10 and 1, 84 c. f. ambatve ca rasajJAyA mizcayoH kSauranaurayoH / vividha pibati dauraM nauraM haMso vimuJcati /

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sajjanaH / Acknowledgment of others' good qualities, a heart capable of following the wishes of others, salutary and sweet words, admitting one's own defects : these are the secrets to enchant others without any incantation. a- parikSiya-kaya- kajjaM siddhapi na sajaNA pasaMsaMti / suparikhiyaM puNovi hu kiyaMpi na jaNei vayaNijjaM // 15 // aparIkSitakRtakAryaM siddhamapi na sajjanAH prazaMsanti / suparIkSitaM punarapi khalu kRtamapi na janayati vacanIyam // 15 // The virtuons do not praise even the success of an act not tested before, and well-tried thing though accomplished, does not receive censure ( ht. prodnce speech, looked upon with blame). bhaddapaNeva hoavvaM pAvara bhaddANi bhao / saviso haSNae sappo bheruDo tattha muJcai // 16 // * bhadrakeNaiva bhavitavyaM prApnoti bhadrANi bhadrakaH / saviSo hanyate sarpo dvIpI tatra mucyate // 16 // One should be of an amiable disposition; for a goodnatured person attain prosperity: a poisonons serpent (if found) is killed but a verunda (a species of leopard) is released. *See H. D. VI, 108.

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praakRt-suuktrtnmaalaa| MANNA c.f. bhaddeNa hoi savvaM bhaddo pAvei savvao bhaI / haNio kaNho sappo bheru'Do tattha muttao diTho // bhadraNa bhavati sarva bhadraH prApnoti sarvato bhadram / hataH kRSNaH sarpo dvIpI tatra mukto dRSTaH // ko kira kulAhimANo mAhappaM porisaM ca kiM tassa / saraNaM samAgao jassa mauvva no bhamai sacchaMdaM? // 17 // kaH kila kulAbhimAno mAhAtmyaM pauruSaM ca kiM tasya / zaraNaM samAgato yaM mRta iva no bhramati svacchandam ? // 17 // Of what worth are the pride of birth, greatness and prowess of a person who can not afford protection to a man who seeks shelter with him ( lit : if the man who takes refuge with him, cannot walk about freely like a dead one.)

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durjanaH / The Wicked. khaMDIkaovi pajAliovi cunnIkaovi cunnavva / jIhA-phalaMciovi hu jaNei dAhaM ahI ! pisuNo? // 18 // khaNDIkRto'pi prajvAlito'pi cUrNIkRto'pi cUrNa iva / jihvAphalAJcito'pi khalu janayati dAhamaho! pizunaH // 18 // A slanderer, even when cut to pieces or burnt or ground into powder, produces a burving sensation by means of his tongue. alameva vicchuANaM muhameva ahINa taha ya maMdassa / didvibiyaM pisuNANaM savvaM savvassa bhayajaNayaM // 16 // alameva bRzcikAnAM mukhamevAhInAM tathA ca mandasya / dRSTidvikaM pizunAnAM sarvaM sarvasya bhayajanakam // 16 // The sting of scorpions, the mouth of serpents as well as the wicked look of the Calumniator and all that appertains to a slanderer, cause fear to all. raMjaMti jAva kajjaM kaya-kajA dujaNavva duumNti| je, te kArima-nehA hA hA dhI! nigviNA purisA // 20 //

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10 prAkRta- sUktaratnamAlA / raJjayanti yAvatkAryaM kRtakAryA durjanA iva dunvanti / ye, tAn kRtrimasnehAn hA hA dhig ! nirghRNAn puruSAn // Fie to the pitiless man who fawns upon a person while his object is not accomplished but proves troublesome like an wicked person when he has attained his object and whose affections are not genuine. para patthaNA - pavanna' mA jaNaNi ! jaNesu erisaM puttaM / mA uyarevi dharijasu patthaNa-bhaMgo kao jeNa // 21 // paraprArthanApana' mA janani ! janayedvazaM putram | modare'pi dhara prArthanAbhaGgaH kRto yena // 21 // O mother, do not give birth to such a son as is an adept at begging of others, not hold in your womb, one, who does not fulfil another's request. varamagmimmi paveso baraM visuddheNa kammuNA maraNa N / mA gahiya vvaya bhaMgo mA jIyaM khaliya- sIlassa // 22 // varamagnau pravezo varaM vizuddhena karmaNA maraNam / mA gRhItavratabhaGgo mA jIvitaM svalitazIlasya // 22 //

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durjanaH / 11 It is preferable to enter the fire, it is better to die of starvation (lit: pure-acts) than that a vow taken should be violated or that one should continue to live after one has failed to carry out his vow. dINa-dariddA para-vasaNa- dubbalA ayasa- rakkhaNa-samatthA / je eyArisa- purisA, dharaNI ! dharatI kayatthA si // 23 // dInadaridrAH paravyasana durbalA ayazorakSaNasamarthAH / ya etAdvazapuruSAH dharaNi ! dharantI kRtArthA'si // 23 // O Earth! thou art blessed by giving accomodation to persons, who are miserable, poor, weak i.e. unable to help others in distress and who contiune their ill fame i.e. thou art fortunate by giving shelter to such per sons. ailajjA aimANaM ainIyAloyaNaM ca aibhIru / purisalsa mahiliyAe na sIla-suddhassa liMgAi // 24 // atilajjA'timAno'tinIcAlokanaM cAtibhIru (tvam) / puruSasya mahilAyAM na zIlazuddhasya liGgAni // 24 // Shyness, pride, down-cast looks and timidity, to an excess, are the characteristics of the fair sex and not of men of pure morals.

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praakRt-suuktrtnmaalaa| malamaila-paMkamailA dhUlImailA na te narA mailA / je pAva-paMka-mailA te mailA jIva-logammi // 25 // malamalinapaGkamalinA dhUlImalinA na te narA malinAH / ye pApapaGkamalinAste malinA jIvaloke // 25 // Persons, who are covered with filth or soiled with mud or covered with dust, are not unclean, but those who are covered with the stains of sin, are truly unclean in the world. jo kuNai parassa duhaM pAvai taM ceva so aNaMta-guNaM / labhaMti aMbayAI na hu niMba-tarummi vaviyammi // 26 // yaH karoti parasya duHkhaM prApnoti tadeva so'nantaguNam / labhyanta AmrANi na khalu nimbatarAvupta // 26 // He who inflicts pain on others, has to suffer misery infinitely multiplied. Mangoes are not to be had by sowing a neemba-tree (Lat, melia azadiracta.) bhAra-kkhamevi putte jo niya-bhAraM Thavittu nishcinto| na ya sAhei sa-kajja so mukkha-siromaNI bhnnio|| 27 // bhArakSame'pi putra yo nijabhAraM sthApayitvA nizcintaH / na ca sAdhayati khakArya sa mUrkhaziromaNirbhaNitaH // 27 //

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durjanaH / 13 He who does not perform his own duty (i.e. who does not renounce the world) after freeing himself from anxiety by entrusting his worldly affairs to his able son, is termed the greatest of fools. jaha kacchullo kacchu kaMDuamANo duhaM muNai sukkhaM / mohAurA maNussA taha kAmaduhaM suhaM binti // 28 // yathA kacchramAn kacchU' kaNDUyamAno duHkhaM jAnAti saukhyam / mohAturA manuSyAstathA kAmaduHkhaM sukhaM bruvanti // 28 // Just as the inflammation and pain caused by scratching a scabby itch, are considered by a person agreeable, so too a person afflicted with spiritual ignorance and consequent addiction to worldly and sensual enjoyments reckon the pain ultimately resulting from the gratification of lust as a pleasure. sambhAveNa vahati saMyamabharaM je bhattie sattie nANujjoya tavovahANa-vihiNA titthunnaIkAriNo / kuvvatANa guNINa mANamaNisaM hIlaMti je bAlisA appANaM narayAnale muhu muhuM pADaMti mUr3hA muhA // 26 // sadbhAvena vahanti saMyamabharaM ye bhaktyA zaktyA jJAnodyotatapaupadhAnavidhinA tIrthonnatikAriNaH / kurvato guNinAM mAnamanizaM helanti ye bAlizA AtmAnaM narakAnale muhurmuhuH pAtayanti mUDhA mudhA // 26 //

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prAkRta- sUktaratnamAlA / The ignorant foolish persons who look down upon the sagea endowed with good qualities, who bear the weight of self restraint with devotion and ability and who duly cause the light of true knowledge to shine in the world perform austerities, religious observances and introduce improvements in the sacred shrines, repeatedly hurl themselves into the fires of hell. 14 saMgatiH / Company. aMjaNaM cakkhu saMgeNa mAlA-saMgeNa suttaye / tahA sajjaNa-saMgeNa savva vatthUNa goravaM // 30 // aJjanaM cakSuHsaGgana mAlAsaGgana sUtrakam / tathA sajjanasaGgena sarvavastUnAM gauravam // 30 // Just as the glory of collyrium is in its contact with the eyes, of a thread in its contact with the garland (on the breast) so does the greatness of all things rest with an association with the good. * An universal article of eastern toitet used in ancient time to the edges of eye-lashes to darken and improve them. The custom is still prevalent in some parts of India.

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saMgatiH / aMbassa ya niMbassa ya dunhaMpi hu saMgayAI mUlAI / saMsaggIya viTTo aMbo nibattaNa' patto // 31 // Amrasya ca nimbasya ca dvayorapi khalu saMgate mUle / saMsargeNa vinaSTa Amro nimbatvaM prAptaH // 31 // The roots of a mango tree a and neem tree (Lat. melia axadiracta) having come together the mango tree was destroyed, befng transformed into a neem tree by the influence of contact. suciraMpi acchamANo verulio kAca maNIa ummIso / na uvei kAca bhAvaM pAhaNNa-guNeNa niyaeNa // 32 // suciramapyAsInaM vaiDUryaM kAcamarayonmizram / nopaiti kAcabhAvaM prAdhAnyaguNena nijena // 32 // A baidurj a gem (lapis lazuli ) mingled with glass and kept in contact for a long time, never attains the qualities of glass on account of the superiority of its own qualities. 15 suciraMpi acchamANo nala-thaMbho piccha icchu-vADammi / kIsa na jAyai mahuro jai saMsaggI pamANaM te ? // 33 // suciramapyAsIno nalastambhaH pazyekSuvATe / kasmAnna jAyate madhuro yadi saMsargaH pramANaM te 1 // 33 //

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praakRt-suuktrtnmaalaa| If you hold good the influence of company, why then does the stalk of reeds ( Lat, Arunds karka, Rox ) not become sweet even when associated for a long time with suger-cane in the field ? jo jAdissaM saMgaM karei so cAvi tAdiso hoi * / kusumehiM saha vasaMtA tilAbi taggaMdhiyA huMti // 34 // yo yAdRzaM saGga karoti sa cApi tAdRzo bhavati / kusumaiH saha vasantastilA api tadvandhikA bhavanti // 34 // A mau beomes such as the company be keeps, even til (naturally scent-less) if kept in touch of flowers becmes impregnated with their smell. jaha-naI-mahurasalilaM sAyara-salilaM kameNa saMpattaM / pAveI loNa-bhAvaM melaNa-dosANubhAveNa // 35 // evaM susIlavaMto asIlavaMtehiM meliA sNto| pAvai guNa-parihANI melaNa-dosANusaMgeNa // 35 // yathA nadImadhurasalilaM sAgarasalilaM krameNa saMprAptam / prApnoti lavaNabhAvaM melanadoSAnubhAvena // 36 // * "jI jArisaM mittaM kareha avarena tArisI hoi" iti vA pAThaH /

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sNgtiH| evaM suzIlavAn azIlavadbhirmilitaH san / prApnoti guNaparihANi melanadoSAnubhAvena // 36 / / Just as sweet water of a river gradually acquires saltishness by virtue of contact with sea water(lit: evil effect of combination) so likewise a well-behaved person being associated with the wicked, surely loges his good qualities by the evil effects of company. jIvo aNAi-nihaNo tabbhAvaNa-bhAvio ya sNsaaro| khippaM so bhAvijjai melaNa-dosANubhAvaNaM !! 37 5 jIvo'nAdinidhanastadbhAvanAbhAvitazca saMsAraH / kSipraM sa bhAvyate melanadoSAnubhAvena // 37 / / A being is something which has neither begivning pur end and the world is pervaded by his thoughts. He is very soon influenced by the evil effects of company. varaM halAhale bhuttaM varaM aggi-pavesaNaM / varaM sappehiM saha vAso mA pamAyANa saMgamo // 38 // varaM halAhalaM bhuktaM varamagnipravezanam / varaM sapaiH saha vAso mA pramAdAnAM saMgamaH // 38 //

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18 praakRt-sukrtnmaalaa| It is better to swallow poigon, to enter into fire or live in company of snakes ; but it is not desirable to keep company of those who have gone astray, sA sAI taM ca jalaM patta-viseseNa aMtaraM gru| ahi-muha-paDi garalaM sippi-uDe muttiyaM hoI // 36 // sA svAtistaJca jalaM pAtravizeSeNAntaraM guru / ahimukhapatitaM garalaM zuktipuTe mauktikaM bhavati // 36 // The water (raia-water) falling, when the Svati (the star Arcturus) is in the ascendant, produces different effects on diff@rent things ; if it drops in the mouth of a snake, it becomes venom, while falling into the hollow of a mother-of-pearl shell, it is transformed into a pearl. % EX CIA

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dezATanam / Travelling. dIsai viviha-carisaM jANijjai suynn-dujnn-viseso| * dhuttehiM na vaMcijjai hiMDijjai teNa puhavIe // 40 // dRzyate vividhacaritra jhAyate sujanadurjanavizeSaH / dhUtairna vaJcayate hiNDyate tena pRthivyAm // 40 // He, who travels the world, can observe various characters, can know the distinguishing traits of the good and the wicked and is not cheated by rogues. vatthu-visesa-nirikSaNa-viyakkhaNo hoi so naro nUNaM / AhiMDiUNa diTThA bahurayaNA jeNimA puhavI // 41 // vastuvizeSanirIkSaNavicakSaNo bhavati sa naro nUnam / AhiNDya dRSTA bahuratnA yeneyaM pRthivI // 41 // The man, who has travelled over and seen the world of manifold treasures, becomes surely experienced by the observations of things and their characteristics. * 'appANaM ca kalibbaI' iti vA pAThaH / + c. f. 'bahuramA vsundhraa'|

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praakRt-suukrtnmaalaa| najjati citta-bhAvA taha ya vicittAu des-bhaasaau| aJcanbhuyAI bahuso dIsaMti mahiM bhamaMtehiM // 42 // jJAyante citrabhAvAstathA ca vicitrA dezabhASAH / atyadbhutAni bahuzo dRzyante mahIM bhramadbhiH // 42 // Persons, who travel the world learn strange thoughts as well as diverse languages of various countries and see many wonders. attho jaso akittI vijA vinANayaM puriskaaro| pAeNaM pAvijjai puriseNa ya anna-desammi // 43 // artho yazazva kIrttirvidyA vijJAnaM puruSakAraH / prAyeNa prApyate puruSeNa cAnyadeze // 43 // Waalth, fame, renown, learning, science and the fruits of manly exertions are almost always achieved by a person in a foreigo conntry (i.e. not in his native land.) jaNaNI ya jamma-bhUmI niya-cariyaM synn-dujjnn-viseso| maNa- imANUsa paMca videsevi hiyayammi // 44 // jananI ca janmabhUmirnijacaritra sjjndurjnvishessH| . manaiSTo manuSyaH paJca videze'pi hRdaye // 44 //

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deshaattnm| Even in a foreign country, these five things should be treasured up in one's heart viz :-one's mother, one's mother country, one's own character and the distinguisbing traits of the good and bad people and the person after one mind i.e.a friend. duparizcaya-gharaNi-gharo jo na niyacchei mahi-yalaM mnnuo| so kUva-duro iva sArAsAraM na jANei // 45 // duSparityaja-gRhiNIgRho yo na pazyati mahItalaM manujaH / sa kUpadardura iva sArAsAraM na jAnAti // 45 // The person, who does not see the world by reason of the pain of separation from wife and home, cannot distinguish substance from a trash, like a frog in a well. AN . la KA - TO

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durlabham / Difficult to Attain. cattAri paramaMgANi dullahANiha jaMtuNo / mANusataM suI -saddhA saMjamovi ya vIriyaM // 46 // catvAri paramAGgAni durlabhAnIha jantoH / manuSyatvaM zruti zraddhA saMyamo'pi ca vIryam // 46 // In this world, four eminent parts are difficult of attainment in living beings viz-birth as a human being, faith in Shruti (sacred text ), self-control and moral courage. mANussa-vitta-jAI kula-ruvArogga AuyaM- buddhI / savvANuggaha- siddhi-saMyama logammi dullahA lahiuM // 47 // mAnuSyakSetrajAtayaH kularUpArogyAyurbuddhayaH / sarvAnugrahasiddhisaMyamA loke durlabhA labdhum // 47 // Birth as a human being, good country high caste, noble descent, beauty, health, longivity, intelligence, success in acquiring universal favour, spiritual selfrestraint all these are difficult of attainments in this world.

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durlabham / dANaM dariddassa pahussa khaMtI icchA-niroho maNa- iMdiyassa / paDhame vae iMdia-niggaho a cattAri eANi sududdharANi // 48 // dAnaM daridrasya prabhoH kSAntiricchAnirodho manaindriyasya / prathame vayasIndriyanigrahazca catvAryetAni sudurddharANi // 48 // Munificance of a poor man, forgiveness of a master control of desires of mind, repression of sensual desires of early manhood (lit: first years of life) these four are difficult of attainment. nava atha navi a hohI pAeNa ti-huaNammi so jIvo / jo juvvaNamaNupatto viyAra rahio sayA hoi // 46 // nApyasti nApi ca bhaviSyati prAyeNa tribhuvane sa jIvaH / yo yauvanamanuprApto vikArarahitaH sadA bhavati // 46 // There is not and will not, scarcely, be a living being in all the three worlds, who having attained puberty, is always devoid of passion. maccha-payaM jala- majjhe AgAse pakkhiyANa paya-paMtI / mahilANa hiyaya-maggo tinnivi viralA payaMpaMti // 50 // * "loe na dausaMti" iti pAThAntaram /

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24 praakRt-suuktrtnmaalaa| matsyapadaM jalamadhye AkAze pakSiNAM padapaGktiH / mahilAnAM hRdayamArgastrINyapi viralAH prajalpanti // 50 // The abodes of the fish in water, the foot-prints of the birds in sky and the way to the heart (i.e. inner nature) of women : these three things are said to be rare. kiviNANa dhaNaM nAgANa phaNamaNI kesarA ya sIhANaM / kula-bAliANa sIlaM katto dhippaMti amuANaM? // 51 // kRpaNAnAM dhanaM nAgAnAM phaNamaNI kesarAca siMhAnAm / kulabAlikAnAM zIlaM kuto gRhAnte'mRtAnAm ? // 51 // The wealth of misers, the jewel in the hood of serpents. the mane of lions, the chastity of high-born girls : these cannot be seized as long as their possessors are alive i.e, until they die. sulahA sura-loa-sirI ega-cchattAvi meiNI sulahA / dulaho puNa saMsAre jiNiMda-vara-desio dhammo // 52 // sulabhA suralokadhIrekacchatrApi medinI sulabhA / durlabhaH punaH saMsAre jinendravaradezito dharmaH // 52 //

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durlabham / It may be easy to obtain heavenly fortune or a kingdom extending over whole world (lit: under one umbrella) but it is not so easy in this world to receive the (teachings of the) religion propagated by the great Jinas. tappaMti tavamaNege javaMti maMte tahA suvijaao| viyaraMti dasaNaM puNa devA dhannANa viralANaM // 53 // tapyante tapo'neke japanti mantrAMstathA suvidyAH / vitaranti darzanaM punardevA dhanyAnAM viralAnAm // 53 // There are many indeed who practise austerities, mutter charms, acquire sound learning, it is however only the blessed few, who are favoured with a sight of the gods.

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samayaH / Time. jaM kalle kAyavvaM taM ajjaM ciya karehu turamANA / bahu-vigdho hu muhutto mA avarahaM paDikkhehu // 54 // yat kalye kartavyaM tadadyaiva kurudhvaM tvaramANAH / bahuvighno hi muhUrto mA'parANhaM pratIkSadhvam // 54 // Hasten to do that to-day which you are to do tomorrow. Time ( lit : moments ) is full of obstacles : do not therefore wait for the next day. divasa - nisA ghaDi mAlaM AU-salilaM jiyANa ghicUNaM / caMdAica-baillA kAlarahaTTa' bhamAIti // 55 // divasanizAghaTImAlAyAmAyuH salilaM jIvAnAM gRhItvA / candrAdityabalIvardI kAlAraghaTTa' bhramayataH // 55 // The rahat (a) of time, holding ( lit : seizing ) the water of the lives of living beings, perpetually turning round and round (lit : travelling); the day and night, being its vessels and the bullocks, being the moon and the sun. (a) Time is here compared to a 'Rahat'. It is a rough contrivance. usually found in Western India for drawing water from a well, consisting of a round, wheel-shaped wooden frame provided with earthen vessels (ghatimal) securely tied round its rim and put into motion by a pair of bullocks.

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samayaH / neraiANavi dukkhaM jhijjara kAleNa kiM puNa narANaM / tA Na ciraM tuha hohI dukkhamiNaM, mA samuvviyasu // 56 // nairayikANAmapi duHkhaM kSIyate kAlena kiM punarnarANAm / tasmAnna ciraM tava bhaviSyati duHkhamidaM, mA samudvijasva // 56 // Even the misery of those abiding in hell, ends in course of time; what to speak of men living in this world? Your sufferings will not, therefore, last forever and hence be not anxious. kara- culua-pANieNavi avasara dina eNa mucchio jii / pacchA muANa sundari ! ghaDa-saya dinneNa kiM teNa 1 // 57 // karaculukapAnIyenApyavasaradattena mUrcchito jIvati / pazcAda mRtAnAM sundari ! ghaTa-zatena dattena kiM tena ? // 57 // O beautiful one! Even a handful of water, if given in time, restores ( lit: imparts life ) an insensible person to consciousness ; but of what consequence are hundred jars of water, if given after death.

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daivam / Destiny. jaM ciya vihiNA lihiaM taM ciya pariNamai sayala-logassa / iya jANevi hu dhIrA vihurevi na kAyarA huMti // 58 // yadeva vidhinA likhitaM tadeva pariNamati sakalalokasya / iti jJAtvA khalu dhIrA vidhure'pi na kAtarA bhavanti // 58 // Knowing that whatever is written by destiny, comes to pass to all persons, the wise though in a difficulty, never become depressed. *tattillo vihi-rAyA jANai dUrevi jo jahi vasai / jaM jassa hoi juggaM taM tassa biijayaM deha // 56 // tatparo vidhirAjo jAnAti dUre'pi yo yatra vasati / yad yasya bhavati yogya tattasya dvitIyakaM dadAti // 56 // * tattila = tatpara: (H: D. V, 3. )

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daivam / 26 Destiny is a zealous king, knowing that some one although lives far apart from the other, provides him with the company of such other, (lit gives him the second as worthy of being united with him). [Allusion is perhaps to marriage jammo kaliMga dese pANiggahaNaM maruya desa- majjhammi / maraNaM samudda-tIre ajjaMpi bhavissae kiMpi // 60 // janma kaliGgadeze pANigrahaNaM marudezamadhye | maraNaM samudratIre'dyApi bhaviSyati kimapi // 60 // Born in Kalinga (Orissa), married in a desert country (Rajputana) and breathing his last on a sea-shore; who knows what destiny has in store for a person in future? jA uNa karasaha ciMtA kesuvi sA nUNa duha-phalA ceva / hoavvamahoavvaM ca annahA kuNai no ciMtA // 61 // yA punaH kasyaciJcintA keSvapi sA nUnaM duHkhaphalaiva / bhavitavyamabhavitavyaM cAnyathA karoti no cintA // 61 // Anxiety of a person for any matter, surely brings on misery ; for anxiety cannot change that which is sure to happen as also that which would ever occur i.e. anxiety can bring no relief to a person and hence 2ould not be indulged in.

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praakRt-suuktrnmaalaa| mu pate vasaMta-mAse riddhi pAvaMti sayala-vaNarAI / jaM na karIre pattaM tA kiM doso vasaMtassa ! // 62 // prApta vasantamAse RddhiM prApnuvanti sakalavanarAjayaH / yanna karIre patra tat kiM doSo vasantasya ? // 62 // On the approach of spring, the whole vegetable kingdom acquires wealth (of leaves, flowers &c); if leaves do not appear in the shoot of a Karir tree; is it the fault of spring ? (Karir-Lat. Cappan's sphylla Rox, a thorny plant, growing in a desert and fed upon by Camels.) vAeNa baleNa parakkameNa maMtosahAijuttIhi / viusehivi kavihivi ya na * tIrae annahA kaa||63 // vAdena balena parAkrameNa mantrauSadhAdiyuktibhiH / vidvadbhirapi kavibhirapi ca na zakyate'nyathAkartum // 6 // The inevitable cannot be warded off by controversial discussions, strength, prowess, incantatives, medicines or arguments or by the learped or by poets (by the charm of their poetry) i.e. anything contrary to fate can not be done. * saurae- akAte ( H. P. IV, 86.)

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prkRtiH| Nature. kuviyassa Aurassa ya vasaNAsattassa aayrttss| mattassa maraMtassa ya sambhAvA pAyaDA hu~ti // 64 // kupitasyAturasya ca vyasanAsaktasyAtmaraktasya / mattasya mriyamANasya ca khabhAvAH prakaTA bhavanti / / 64 // The natural disposition of the angry, the sick, the licentions, the selfish, the drunkard and the dying are disclosed i.e. tbey generally cannot keep secret their real motives. caMda-kalA churi-muDi coria-ramiyaM ca thIjaNe mNto| ee govijaMtA jati diNe pAyaDA hu~ti // 65 // candrakalA kSurImuNDitaM cauryarataM ca strIjane mantraH / ete gopyamAnA yAti dine prakaTA bhavanti * // 65 // * "parabhadraM kalA cAndI corikAkrIr3itAni ca / prakaTAni tIye hina succhanna sukatAni ca // "

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32 prAkRta- suktaratnamAlA | The digit of the moon, a shorn head, intercourse by stealth, counsel with females; these things, even if concealed, are disclosed in time. agaNijjaMtI nAse vijjA daMDijjaMtI nAse pajA / kuTTijjatI nAse bhajjA bahu bollaMti nAse lajjA // 66 // agaNyamAnA nazyedvidyA daNDyamAnA nazyetprajA / kuTyamAnA nazyed bhAryA bahu kathyamAnasya nazyellajA // 66 // Learning, if neglected, vanishes; subjects flee, if punished ( without fault ) ; a wife absconds, if beaten and modesty disappears, if too much talking is indul. ged in. AkaDiDhaUNa nIraM revA rayaNAyarassa appei / nahu gaccha maru-dese savve bhariyaM bharijjati // 67 // AkRSya nIraM revA ratnAkarAyArpayati na tu gacchati marudeze, sarve bhRtaM bharanti // 67 // The river Nerbudda gathering water (from its source as well as from both its banks) carries it to the ocean but does not run (lit: go) to the desert Everybody is active to fill that which is ( already ) filled up. ( c. f. To carry coal to Newcastle )

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smudrH| Ocean. rayaNa-niraMtara-bhario tahavi hu rayaNAyarassa mjaayaa| teNaM jAi uvamANaM paDhamaM jalahI gahIrANaM // 68 // ratnanirantarabhRtastathApi khalu ratnAkarasya maryAdA / tena yAtyupamAnaM prathamaM jaladhirgabhIrANAm // 68 // The ocean, though always full of gems, never quits its proper limits and therefore merits foremost the comparison of the profound i. e. the quality of profoundness is in the first place attributed to the ocean. (The idea is that of an upstart suddenly coming into possession of an immense fortune and becoming vain and arrogant. Also compare the expression "the deep" as applied to the ocean. ) sAhINAmaya-rayaNo amaramaroraM ca bhuvnnmkrNto| ullAsirIhi na lajasi laharohiM taraMgiNInAha ! // 66 // svAdhInAmRtaratno'mara*maroraM ca bhuvanamakurvan / ullAsinIbhirna lajase lhriibhistrngginniinaath!||66|| * aroraM-adaridram /

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prAkRta-sUktaratnamAlA / O lord of streams! how is it that thou art not ashamed of thy blithesome and sprightly waves when thou dost not make the world immortal and opulent with the nectar and treasures in thy possession? 34 rayaNAyara-tIra paiDiyANa purisANa jaM ca dAlidaM / sA rayaNAyara-lajjA na hu lajjA iyara- purisANaM // 70 // ratnAkaratIrapratiSThitAnAM puruSANAM yacca dAridryam / sA ratnAkaralajjA na tu lajjetarapuruSANAm // 70 // The poverty of persons living near the shores of the ocean ( lit : mine of gems ) signifies the shame of the ocean and not the disgrace of the common people.

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vaibhavam / Wealth. viguNamavi guNaDDhaM rUvahINaMpi ramma jaDamavi maimaMtaM maMda-sattaMpi sUraM / akulamavi kulINaM taM payaMpaMti loA nava-kamala-dalacchI jaM viloei lacchI // 71 // viguNamapi guNADhya rUpahInamapi ramyaM jaDamapi matimantaM mandasattvamapi zUram / akulamapi kulInaM taM prajalpanti lokA navakamaladalAkSI yaM vilokayati lakSmIH // 71 // People call him, whom Lakshmi (Goddess of wealth) with eyes like the petals of a fresh lotus, looks upon with favour (i, e. who is rich), accomplished, even if devoid of any accomplishment; handsome, even if destitute of beauty; intelligent, even if a fool; brave, even if a coward and high-born even if born in a low family.

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praakRt-suuktrnmaalaa| jA vihavo tA purisassa hoi ANA-paDicchao loo| galiodayaM ghaNaM vijjulAvi dUraM paricayai // 72 // yAvad vibhavastAvat puruSasya bhavatyAjJApratyeSako lokH| galitodakaM dhanaM vidyu dapi dUraM parityajati // 72 // As long as a person retains his wealth so long only do the people wait ou him for his commands. Even lightening forsakes at a distance, a cloud drained of its moisture. jAI rUvaM vijA tinnivi nivaDaMtu kaMdare vivre| atthucciya parivaDDhau jeNa guNA pAyaDA huMti // 73 // jAtI rUpaM vidyA trINyapi nipatantu kandare vivre| artha eva parivarddhatAM yena guNAH prakaTA bhavanti // 73 // Let caste, beauty and learning fall ( perish ) into caves and boles: may wealth only increase by which good qualities are made manifest. succiya suhaDo so ceva paMDio so vidvtt-vinnaanno| jo nia bhua-daMDajjia-lacchIi uvajjae kittiM // 74 // sa eva subhaTaH sa eva paNDitaH so'rjitavijJAnaH / yo nijabhujadaNDArjitalakSmyopArjayati kIrtim // 74 //

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vaibhavam / He is the best warrior, the scholar and the person who has acquired scientific knowledge, who wins fame by the prosperity earned by his own arms. na gaNaMti kulaM na gaNaMti pAvayaM puSaNamavi ya na gaNaMti / issarieNa hi mattA taheva paraloyamihaloyaM // 75 // na gaNayanti kulaM na gaNayanti pApaM puNyamapi cana gaNayanti / aizvaryeNa hi mattAstathaiva paralokamihalokam // 75 // Persons, intoxicated with the pride of wealth or power, do not heed his lineage or sin or religious merit as well as tbis world or the next. vaMcA mitta-kalate navikkhae mAya-piya-sayaNe ya / mArei baMdhavevi hu puriso jo hoi dhaNa luddho|| 76 // vaJcayate mittrakalatrANi nApekSate mAtA-pitR-svajanAMzca / mArayati bAndhavAnapi khalu puruSo yo bhavati dhanalubdhaH // 76 // The person who is avaricious deceives (his ) friend and wife, does not care for ( his ) father, mother and relatives and puts to death even ( his ) kinsmen. sola-variso puriso lacchiM bhujei jo u jaNayassa / eso nUNaM putto riNa-saMbaMdheNa saMpatto // 77 // SoDazavArSikaH puruSo lakSmI bhuGkte yastu janakasya / eSa nUnaM putra RNasaMbandhena saMprAptaH // 77 //

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38 prAkRta-sUktaratnamAlA / The son, who, attaining majority (lit : sixteen years of age) enjoys the fortune of his father, becomes surely a debtor to him. tAya-viDhattA * lacchI nUNaM puttassa hoi sA bhaiNI / hoi parassa paritthI sayaM vidvattA tao juttA // 78 // tAtArjitA lakSmInU naM putrasya bhavati sA bhaginI / bhavati parasya parastrI svayamarjitA tato yuktA // 78 // The fortune earned by a father surely comes as a sister to the son. A person's fortune is like another's wife to a second person. Therefore one's own earnings only are proper to be enjoyed. puriseNa mANa dhaNa vajjieNa accata-jiNNa-vihaveNa / te desA gaMtavvA jattha savAsA na dIsaMti // 76 // puruSeNa mAnadhanavarjitenAtyantajIrNavibhavena / te dezA gantavyA yatra savAsA na dRzyante // 76 // A man, deprived of all respect and wealth, should go to a country (to reside there) where none of his countrymen are to be seen. * vidattA - bharjita (H. P. IV, 258. )

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vaibhavam / vaNiANa vaNijammi mAhaNANaM muhammi a / khattiANaM sirI khagge kArUNaM sippa kammasu // 80 // vaNijAM vANijye brAhmaNAnAM mukhe ca / kSattriyANAM zrIH khaDDa kArUNAM zilpakarmasu // 80 // The wealth of a trader lies in commerce, that of a Brahmin in his mouth (i. e. he acquires riches or fame by delivering learned discourses) that of a Kshatriya in his trusty sword and that of an artisan in his craft. kiM tIe sirIe, sudarIvi jA hoi anna-desammi / jAi na mittehiM samaM jA ya na diTThA amittehiM // 81 // kiM tayA zriyA, sundaryapi yA bhavatyanyadeze / yAtina mittraiH samaM yA ca na dRSTA'mittraiH // 81 // 38 Of what worth is that wealth, which though beautiful, is in another country and does not benefit (lit: does not accompany ) one's friends, nor is seen ( and therefore envied ) by his enemies. kiM tIe sirIe pIvarAe channAe geha-nihiAe / vipphurai jae na jao miyaMka kiraNujjalA kittI // 82 // kiM tayA zriyA pIvaryA channayA gehanihitayA / visphurati jagati na yato mRgAGkakiraNojjvalA kIrttiH // 82 //

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40 praakRt-suuktrtmaalaa| Of what consequence is that wealth, even if immense, lying concealed in a house by which a fame, resplendent as the moon-beams, does not diffuse itself through the world. apatyam / Child. AvaI-gayaMpi suhae hAsei ya garuya-sogamahiyaMpi / maramANaMpi jiyAvai avaJca-saMjIvaNI jIvaM // 83 // Apadgatamapi sukhayati, hrAsayati ca guruzokamadhikamapi / niyamANamapi jIvayati, apatyasaMjIvanI jIvam // 3 // A child, like a medicine which restores the dying to life, gladdens a person involved in peril, diminishes even a heavy load of grief and restores life even to a dying man. dhAvata-khalaMta-par3atayAI dhUlIi dhuusrNgaaii| dhannANa ramati gharaMgaNammi do-tinni DibhAI // 84 // dhAvatskhalatpatanto dhUlyA dhUsaritAGgAH / dhanyAnAM ramante gRhAGgaNe dvitrA DimbhAH // 84 //

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aptym| Those are blessed, in the yard of whose houses two or three children play, run, miss their steps, fall down and become covered with dirt ( have their body grey with dust ). ko nAma guNa-*maraTTo sohAga-*maDappharo ya ko tesiN| kA vA suhAsiyA vA piyANa jesiM suo natthi ? // 85 // ko nAma guNagarvaH saubhAgyagarvazva kastAsAm / kA vA sukhAsikA vA priyANAM yAsAM suto nAsti ? // 8 // Of what worth is the pride of accomplishments or the pride of good fortune or the happy position of those lovely women who have no sop ? O * See H. D. VI, 120.

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strii| Woman. devANa dANavANa ya maMtaM maMtaMti maMta-niuNA je / ittho-cariammi uNo tANavi maMtA kahiM naTThA / 86 // devAnAM dAnavAnAM ca mantraM mantrayanti mantranipuNA ye| strIcarite punasteSAmapi mantrAH kutra naSTAH // 86 // Even the counsels of those who are expert in deliberation and who counsel gods and demons are of po avail in upravelling the character of women, sAyara-jala-parimANaM sura-giri-mANaM tiloa-saMThANaM* / jANaMti buddhimaMtA mahilA-cariyaM na yAti // 87 // sAgarajalaparimANaM suragirimAnaM trilokIsaMsthAnam / jAnanti buddhimanto mahilAcaritaM na jAnanti // 87 // The wise know the depth of the ocean, the height of the Meru hill ( lit, the bill of gods ) tlie configuration of the three worlds, but are ignorant of the nature of women. * Another reading " ravicariyaM gahacariyaM tArAcariyaM ca rAhucariyaM ca " i. e. the motions of the sun, the planets, the stars the planet Rahu.

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strI / vaMcijjara nia-sAmI dijai jIyaMpi, kijae jissA / kajje garuamakajjaM hA hitthI sAvi vihaDei // 88 // vaJcyate nijasvAmI dIyate jIvitamapi, kriyate yasyAH / kArye gurvakAryaM hA hA strI sApi vighaTate // 88 // For the sake of a woman, one deceives his own master, gives even his life and does sinful things. Alas! With all these a woman, ( not being satisfied ) breaks with her protector. mArai piya-bhattAraM haNai suaM taha viNAsae atthaM / niya - gehaMpi palIvai nArI rAgAurA pAvA // 86 // mArayati priyabhartAraM hanti sutaM tathA vinAzayatyarthama / nijagehamapi pradIpayati nArI rAgAturA pApA // 86 // A sinful woman inflamed with passion, kills her own dear husband, her own son, destroys wealth and burus her own house. divA kAgANa bIhesi rattiM tarasi nammayaM / kutitthANi ya jANAsi acchINaM DhaMkaNANi ya // 60 // divA kAkebhyo bibheSi rAtrau tarasi narmadAm / kutIrthAni ca jAnAsyakSNAmAcchAdanAni ca // 60 // * Cf. divA vibheti kAkebhyo rAvau tarati narmadAm / kutaurthAni ca jAnAti jalajaM tvacirodhanam // 43

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praakRt-suukkrtnmaalaa| mA You fear a crow in daylight, but cross the river Nerbuda at night (to meet your lover ); you both know how to veil other's eyes and to have reconrse to wicked means. jaM citte ciMteuM jaM na suviNevi picchiuM skkN| lIlAvaINa lIlA-vAvAro tammi kajammi // 11 // yazcitte cintayitu yanna svapne'pi draSTu zakyam / lIlAvatyA lIlAvyApArastasmin kArye // 1 // What is incapable of being thought of in the mind or of being seen even in dreams, can easily be accomplished by wanton women in their ainorous sport. tAvacciya neha-tarU siNiddha-baMdhUNa vaDDhae nic| nArI-vayaNa-diDha-nisiya-parasu-dhArAo na havaMti // 12 // tAvadeva snehataruH snigdhabandhUnAM vardhate nityam / nArIvanadRDhanizitaparazudhArA na bhavanti // 12 // The tender (lit : young ) tree of affection of friends ever grows, only so long as it does not feel the keen edge of the axe of woman's words. jammaMtIe sogo vaDdatIe ya vaDDhae ciMtA / pariNIAe daMDo juvai-piA dukhio nizca // 13 // jAyamAnAyAM zoko vardhamAnAyAM ca vardhate cintaa| pariNItAyAM daNDo yuvatipitA duHkhito nityam // 3 //

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strI / 45 The father of a young girl, is ever miserable, feeling grief the moment she is born, his anxiety increasing as she grows, paying fine ( dowry &e ) when she is married. niya - ghara - sosA para geha-maMDaNI kula-kalaMka-kalI-bhavaNaM / jehiM na jAyA dhUA te suhiyA jIva-logammi // 64 // nijagRhazoSA paragehamaNDanI kulakalaGkakalibhavanam / yeSAM na jAtA duhitA te sukhitA jIvaloke // 64 // In this world of life, they are happy who have no daughter born to them, a daughter who destroys ( lit : dries up) her own home and adorns another's, who brings disgrace ( shame ) to her father's lineage (family) and who is the abode of discord (receptacle of the shame of her family and of quarrels.)

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anityatA / Transitoriness. savvassa aNiJcattaM juvvaNa-dhana-sayaNa-attha-dArANaM / dehassa jIviyassa ya ikkaMpi na picchae nizca // 65 // sarvasyAnityatvaM yauvanadhanasvajanArthadArANAm / dehasya jIvitasya caikamapi na dRzyate nityam / / 65 / / Everything is transitory; one's youth, riches rela tives, property and wife as well as one's body and life : not even one ( of these ) is found ever-lasting. juvvaNaM rUva-saMpattI sohaggaM dhaNa-saMpayA / jIviyaM vAvi jIvANaM jala- bubbua-saMnihaM // 66 // yauvanaM rUpasaMpattiH saubhAgyaM dhanasaMpat / jIvitaM cApi jIvAnAM jalabudabudasaMnibham // 66 // Youth, excellence of beauty, good-luck, abundance of wealth and even lives of beings are short-lived like bubbles of water. dANa-mANovayArehiM sAma-bheAiehi ya / na sakkA sA nivAreDaM telukkeNa aNiJcayA / / 67 // dAnamAnopacAraiH sAmabhedAdikaizca / na zakyA sA nivArayitu' trailokyenAnityatA // 67 //

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anitytaa| There is nothing which is not capable of being warded off by even the three worlds (Heaven, Earth and Hell), by the offering of presents and adoration or by policies of conciliation and division, and that is transi. toriness. savvattha niraNukosA nivvisesaM phaarinnii| sutta-matta-pamattANaM egA jaggi aNiccayA // 18 // sarvatra niranukrozA nirvizeSaM prhaarinnii| suptamattapramattAnAmekA jagatyanityatA // 8 // In this world there is only onething which is everywhere cruel, which strikes without any distinction and spares not even one while asleep or intoxicated or insane, and this is transitoriness. jala-lava-taralaM jIyaM athirA lacchI vibhaMguro deho| tucchA ya kAma-bhogA nibaMdhaNaM dukkha-lakkhANaM // 6 // jalalavataralaM jIvitamasthirA lakSmIvibhaGgaro dehaH / tucchAzca kAmabhogA nibandhanaM duHkhalakSANAm // 6 // Life is unstable like a drop of water, wealth is unsteady and the human body is fragile, (a) the grati. fication of sensual passion is unsubstantial and is the cause of ippumerable miseries ( lit : lacs of miseries ) (a) c. f. "This tenement of clay" &c. "Dust thou art to dust" &c.

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48 prAkRta - sukaratnamAlA / udao bhuvaNakkamaNaM atthamaNaM ceya ega divasammi / sUrassavi tinni dasA kA gaNaNA iyara-logassa 1 // 100 // udayo bhuvanAkramaNamastamanaM cetyekadivase / sUrasyApi tisro dazAH kA gaNanetaralokasya ? // 100 // Where even the sun passes through the three stages in one day viz: rise, progress and setting, the common run of men must be left out of reckoning (i. e. the common people must inevitably undergo these stages) caMdassa khao na hu tArayANa riddhIvi tassa na hu tANa / guruA caDaNa paDaNaM kA kahA nicca-paDiyANaM ? // 101 // candrasya kSayo na tu tArakANAmRddhirapi tasya na tu tAsAm / gurUNAM caTanapatanaM kA kathA nityapatitAnAm ? // 101 // It is the moon who wanes and wanes and not the stars, it is the great only who rise up and fall down; of what consequence are the ever-fallen ? ) ( lit : what reckoning can be made of the ever-fallen ? ) aMbaya-phalaM supakkaM siDhilaM viMTaM samubbhaDo pavaNo / sAhA melaNa-sIlA na yANimo kaja-pariNAmo // 102 // AmraphalaM supakvaM zithilaM vRntaM samudbhaTaH pavanaH / zAkhA mocanazIlA na jAnImaH kAryapariNAmam // 102 //

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anityatA / A ripe mango, a loosened stalk, a high wind, a branch of a tree liable to be broken, of these we know the end; but we do not know the end of our deeds. lacchI sahAva-cavalA taovi cavalaM ca jIviyaM hoi / deho taovi cavalo uvayAra- vilaMbanA kIsa ? // 103 // lakSmIH svabhAvacapalA tato'pi capalaM ca jIvitaM bhavati / dehastato'pi capala upacAraviDambanA kasmAt 1 // 103 // Fortune is fickle by its very nature; existence in the world is more unsteady and body is still more incons tant, why then should we trouble for adornment ( of the body ) ? ac 4 46

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mRtyuH| Death. ajjhavasANa nimitte AhAra veaNAya praaghaae| phAse ANApANU sattavihaM jhijae AuM // 104 // adhyavasAnena nimittena AhAreNa vedanayA parAghAtena / sparzanApAnaprANena saptavidhaM kSIyata AyuH // 104 // The duration of life is cut off in seven ways viz: by personal exertion, (e.g. suicide), accidents, poisonous food, mortal pain, fatal blow by some weapon, by touch (e. g. of a poisonous snake ) and lastly by a natural death. sUla-visa-ahivisa-muia-pANIya-satthaggi-saMbhamehiM ca / dehaMtara-saMkamaNaM karei jIvo muhutteNaM // 105 // zUlaviSAhiviSamuditapAnIyazAstrAgnisaMbhramaizca / dehAntarasaMkramaNaM karoti jIvo muhUrtena // 105 // Living beings transmigrate in a moment succumbing to the effect of the. poison of cholic (i. e. cholic pain ) or the poison of a snake or the prick of a poisonous needle or poisonous drinks or deadly arips or fire or fear,

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mRtyuH| jaMkallaM kAyavvaM nareNa ajjava taM varaM kaauN| mancU akaruNa-hiyao na hu dIsai AvaDatovi // 106 // yatkalye kartavyaM nareNAva tadvaraM kartum / mRtyurakaruNahRdayo na khalu dazyata Apatannapi // 106 // It is preferable that a man should do to-day that which he ought to do to-morrow; for the hard-hearted death is not seen even when approaching (. lit : on the point of falling ). deviMdA samahiDDhIyA dANaviMdA ya vissuyaa| nariMdA je a vikkaMtA maraNaM vivasA gayA // 107 // devendrAH samahardhikA dAnavendrAzca vishrutaaH| narendrA ye ca vikrAntA maraNaM vivazA gtaaH||107|| The Kings of gods, possessing immense riches, the celebrated danavas, the mighty lords of men - all are subject to the sway of death. mAya-piya-putta-baMdhU sayala-kusalAiAI kArati / na maraMtassuvayAraM tila-tusamittaMpi hu jaNaMti / / 108 // mAtApitRputrabandhavaH sakalakuzalAdikAni kArayanti / na mriyamANasyopakAraM tilatuSamAtramapikhala janayanti // 10 //

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prAkRta-sUktaratnamAlA / Oue's mother, father, sons, kinsmen can secure for him all kinds of good but can never do the least good to a dying person (lit: to the extent of a til or husk ). 52 dhIreNavi mariyavvaM kAryArieNAvi avassamariyavvaM / dupi hu mariyavve varaM dhIrateNa mariyavvaM // 106 // dhIreNApi martavyaM kAtareNApyavazya martavyam / dvayorapi khalu martavye varaM dhIratvena martavyam // 106 // The courageous as well as the timid must surely die as both are mortal,-it is better to die as a courageous man. aja' paraM parAriM purisA ciMtaMti attha-saMpattiM / aMjali-gayaMva toaM galaMtamAuM na pecchati // 110 // adya parutU parAri puruSAzcintayantyarthasaMpattim / aJjaligatamiva toyaM galadAyurna pazyanti // 110 // A person thinks of his wealth and property to day, to-morrow and day after; but does not see years ( lit : duration of life) trickling down like water contained in the palms of the hand.

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mRtyuH / hI ! saMsAra-sahAvAcariyaM nehANurAya-rattAvi / je puvvaNhe diTThA te avaraNhe na dIsaMti // 111 // hI ! saMsArasvabhAvAcaritaM snehAnurAgaraktA api / ye pUrvAhna dRSTAste'parAhna na dRzyante // 111 // Alas! Such is the nature of the ways of this world: those whom we have seen in the forenoon with affection and attachment to us, are not seen in the afternoon and the world is so transitory that our dear person whom we have met in the forenoon, may perish before afternoon. sA natthi kalA, taM natthi osahaM, natthi kiMpi vinnANaM / jeNa dharijai kAyA khajjaMtI kAla-sappeNaM // 112 // 53 sA nAsti kalA, tannAstyauSadhaM, nAsti kimapi vijJAnam / yena dhiyate kAyA khAdyamAnA kAlasarpeNa // 112 // There is no art, no medicine, no science by which a body may be saved ( lit : caught hold of ) from the jaws of the death-serpent. dIhara - phaNiMda-nAle mahIyara kesara - disA-maha- dalille / o ! piyai kAla-bhamaro jaNa-mayaraMdaM puhavi - paume // 113 // dIrghaphaNIndranAle mahIdharakesaradigmahAdale / A: ! pibati kAlabhramaro janamakarandaM pRthivIpadma // 113 //

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praakRt-suuktrtmaalaa| Alas! Death, like a bee, drinks the honey of the people of the world which is like a lotus whose stalk is the infernal serpent, going deep (lit: long ) and whose filaments are the mountains and whose petals are the ten quarters. chAyA-miseNa kAlo sayala-jiyANaM chalaM gvesNto| pAsaM kahavi na mucai, tA dhamme ujjama kuNaha // 114 // chAyAmiSeNa kAlaH sakala-jIvAnAM chalaM gaveSayan / pAvaM kathamapi na muJcati tasmAd dharma udyama kuruta // 114 // Death, under pretence of a shadow, looking into the tricks of all living beings, never forsakes their sides ; therefore you should exert yourselves to religion. na sA jAI na sA joNI na taM ThANaM na taM kulN| na jAyA na muA jattha savve jIvA aNaMtaso // 115 // na sA jAtirna sA yonina tat sthAnaM na tat kulam / na jAtA na mRtA yatra sarve jIvA anantazaH // 115 // There is no caste, no womb, no place, no family. where all living beings have not been born or died eternal times.

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mRtyuH / bAlassa mAya-maraNaM bhajjA-maraNaM ca juvvaNAraMbhe / vuDDhassa putta-maraNaM tinnivi garuAI dukkhAI // 116 .. bAlasya mAtRmaraNaM bhAryAmaraNaM ca yauvanArambhe / vRddhasya putramaraNaM trINyapi gurUNi duHkhAni // 116 // The loss of one's mother in childhood, of one's wife at the beginning of youth and of one's son in old age these are severe griefs. 55

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indriyam / Senses. iMdiya-cavala-turaMgA duggai-maggANudhAvirA nizcaM / ummagge nivaDatA nirubhai nANa- rassIhiM // 117 // indriyacapalaturaGgA durgatimArgAnudhAvitAro nityam / unmArge nipatanto nirudhyante jJAnarazmibhiH // 117 // The senses like restive steeds are always careering along the path of ruin and are checked by the reins of knowledge when straying into evil ways. jaha aggI lavovi hu pasarato dahai gAma-nayarAI / ikkikkamiMdiryapi hu taha pasarataM samagga-guNe // 118 // yathA'gnerlavo'pi khalu prasarat dahati grAmanagarANi / ekaikamindriyamapi khalu tathA prasarat samagraguNAn // 118 // A single organ of sense, if unchecked, like a spark of fire burning villages and cities when spread, can (like wise) burn all good qualities i. e. just as a spark of fire reduces to ashes whole villages and towns so too a single organ of sense when enjoyed to excess has the power to destroy all virtues.

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indriyam / nayaNe kahijja pemmaM nayaNe dosaMpi pariphuDaM kahai / nayaNe kahijja kAmaM nayaNe veraggamuvadisai // 116 // nayane kathayataH prema nayane doSamapi parisphuTaM kathayataH / nayane kathayataH kAma nayane vairAgyamupadizataH // 116 // __Love is eloquently spoken by the eyes, ( 1 ) one's guilt is also revealed by the eyes, presion is expressed in the eyes and indifference t:) the world is likewise advertized by the eyes. sallaM kAmA visaM kAmA kAmA aasii-visovmaa| kAmA patthepramANA a akAmA jati duggaI // 120 // zalyaM kAmA viSaM kAmAH kAmA aashiivissopmaaH| kAmAn prArthayamAnAzcAkAmA yAnti durgatim // 120 // Sensual desires are painful thorns, they are poison and are like deadly poisonous snakes--those hankering after desires unwillingly go to hell. vAvArANaM guruo maNa-vAvAro jiNehiM pnnnntto| jo nei sattami vA ahavA mukkhaM parANei // 121 // vyApArANAM gururmanovyApAro jinaiH prajJaptaH / yo nayati saptamI vA'thavA mokSaM parANayati // 121 // (1) cf. "tell-tale glance."

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praakRt-suukrtmaalaa| Of the operations, the mental operations are said by the Jinas to be the most consequential--operations which lead a person to the seventh ( hence the greatest ) hell or to salvation (the highest bliss. ) savo puvva-kayANaM kammANaM pAvae phl-vivaagN| avarAhesu guNesu a nimittamittaM paro hoi // 122 // sarvaH pUrvakRtAnAM karmaNAM prApnoti phalavipAkam / aparAdheSu guNeSu ca nimittamAtraM paro bhavati // 122 // Men bear the consequences of all deeds done previously : in good or evil others are mere agents. katthAvi jIvo balio katthavi kammAI huMti bliyaaii| jIvassa ya kammassa ya puvvanibaddhAI verAI // 123 // kvApi jIvo balikaH kvApi karmANi bhavanti balikAni / jIvasya ca karmaNazca pUrvanibaddhAni vairANi // 123 // In some cases a living being rises superior to the influence of karma, sometimes the Kurma * becomes stronger : the living beings and the Karma wage a perpetual warfare with each other ( lit : the enmity of a soul and its deeds continues through a perpetual series of births. ) * Lit : action : from a Jain point of view-the certain conse quence of acts done in a former life or lives.

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indriym| 56 sayameva kuNasi kammaM teNa ya bAhijasi tuma ceva / re jIva! appa-vairiya! annassa ya desi kiM dose? // 124 // khayameva karoSi karma tena ca bAdhyase tvameva / re jIva! Atmavairin ! anyasya ca dadAsi kiM doSam ? // 124 // O thou soul ! Thou dost do deeds which turn out to be fetters to bind thyself, thou thus provest the enemy of thy own; why then sbouldst thon lay the fault at another's door? ThANaM uJcayayaraM majhaM hINaM ca hINataragaM ca / jeNaM jahiM gaMtavvaM ciTThAvi ya tArisI hoi // 125 // sthAnamuJcataraM madhyaM hInaM ca hInataraM ca / yena yatra gantavyaM ceSTApi ca tAdazI bhavati // 125 // Postions are of four kinds, namely (1) the higb (2) the middle (3) the low and (4) the lowest : and (human) exertion is ( to be applied ) in accordance with the position to be attained. naccaMtA kIDaMtA kamma kuvvaMti nigghiNA jIvA / pacchA tassa vivAge ruti kaluNaM mahA-dukkhA // 126 // nRtyantaH krIDantaH karma kurvanti nighRNA jIvAH / pazcAt tasya vipAke rudanti karuNaM mahAduHkhAH // 126 //

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60 prAkRta-sUktaratnamAlA / Beings, being cruel do deeds while dancing, playing (i. e. easily); but piteously cry in great misery when they have to suffer the effect of those past deeds afterwards. dhArijai jalanihIvi kllolotthNbhi-stt-kul-selo| na hu anna-jamma-nimmia-suhAsuho kmm-prinnaamo||127|| dhAryate jalanidhirapi kllolottmbhisptkulshailH| na tvanyajanmanirmitazubhAzubhaH karmapariNAmaH // 127 // A man may hold back the ocean surrounded by seven kula ( mountains ) on which the waves incessently break; but none cau avoid ( lit ; hold back) the consequences of good or evil deeds performed in another birth. dhammeNa kula-ppasUI dhammeNa divv-ruuv-sNpttii| dhammeNa dhaNa-samiddhI dhammeNa suvitthaDA kittI // 128 / / dharmeNa kulaprasUtidharmeNa divyruupsNpttiH| dharmeNa dhanasamRddhidharmeNa suvistRtA kIrtiH // 128 // Religion (religious merit acquired in a previous birth ) is the cause of birth in a good family, excellent beauty ( lit : excellence of heavenly beauty ), immense wealth and widespread fame.

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indriyam / bAvattarI - kalA - paMDiyAvi purisA apaMDiyA caiva / savva-kalANaM pavaraM jai dhamma-kalaM na jANaMti // 126 // dvAsaptatikalApaNDitA api puruSA apaNDitA eva / sarvakalAnAM pravarAM ye dharmakalAM na jAnanti // 126 // A person, versed in the seventy-two elegant arts, is but a dunce if he does not know the greatest of all arts, viz, the art of religion. kiM jaMpieNa bahuNA jaM jaM dIsai samattha-jiya- loe / iMdiya- maNAbhirAmaM taM taM dhammaM - phalaM savvaM // 130 // kiM jalpitena bahunA yad dRzyate samastajIvaloke / indriyamano'bhirAmaM tat tad dharmaphalaM sarvam // 130 // It is needless to dwell at any length,-whatever pleasing to the senses, are found in this world of life, are all the fruits of religious merit. tassa na havai dukkhaM kayAvi jassatthi nimmalaM puNNaM / aNNa-gharatthaM davvaM bhujai aNNo jaNo jeNa // 131 // tasya na bhavati duHkhaM kadApi yasyAsti nirmalaM puNyam / anyagRhasthaM dravyaM bhuGkte'nyo jano yena // 131 //

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praakRt-suukrtnmaalaa| One who has a store of pure religious merit, bas never to undergo misery, but by virtue of his merit enjoys the good things of this life, belonging to another as if they belonged to him, maMda-gamaNaM mUyattaM sohaNaM koha-moha-niggahaNaM / iMdiya-dappa-ccheo dhammiya-jaNa-maMDaNaM eyaM // 132 // mandagamanaM mUkatvaM zobhanaM krodhamohanigrahaNam / indriyadarpacchedo dhArmikajanamaNDanametat // 132 // A slow gait, an admirable silence, the crushing of anger and worldly and sensual affection, the destruction of the pride of senses--these are the ornaments of the virtuous, saMsArammi asAre natthi suhaM vAhi-veyaNA-paure / jANato iha jIvo na kuNai jiNa-desiyaM dhammaM // 133 // saMsAre'sAre nAsti sukhaM vyaadhivednaaprcure| jAnaniha jIvo na karoti jinadezitaM dharmam // 133 // Living beings ( people ) do not follow (lit: do ) the religion shown by the jinas, even knowing that there is no happiness in this frail world which is full of disease and pain.

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indriyam / bhava-saya-sahassa-dulahe jAi-jarA-maraNa-sAgarottAre / jiNa vayaNammi guNAyara ! khaNamavi mA kAhisi pamAyaM // 134 // bhavazatasahasudurlabhe jAtijarAmaraNasAgarottAre / jinavacane guNAkara ! kSaNamapi mA kArSIH pramAdam // 134 // Oh, thou mine of good qualities, do not for a moment be heedless of the words of Jina (who has conquered the eight Karmas or deeds) which one rarely gets the opportunity of hearing even in a hundred thousand births and which helps one to cross the ocean of births, decrepitudes and deaths. so dhamme paDibuddho vigghovahaovi jo samujjamai / tayabhAve savovi hu dhammahigArI bhave iharA // 135 // sa dharme pratibuddho vighnopahato'pi yaH samudyacchati / tadabhAve sarvo'pi hi dharmAdhikArI bhaveditarathA // 135 // 63 He is truly versed in religion, who follows it even when smitten by misery and pain, otherwise every one is religious in any other case. jA jA vaccai rayaNI na sA paDiniattai / ahammaM kuNamANassa ahalA jaMti rAio // dhammaM ca kuNamANassa sahalA jaMti rAio // 136 //

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64 prAkRta- sUktaratamAlA / yA yA vrajati rajanirna sA pratinivartate / adharma kurvANasyAphalA yAnti rAtrayaH // dharma ca kurvANasya saphalA yAnti rAtrayaH // 136 // The nights that are gone, never come back, the nights that are spent in doing evil deeds are wasted but the nights passed in doing meritorious deeds, are usefully spent. aNavaTThiyassa dhammaM mA hu kahijjA suvi piyassa / vicchAyaM hoi muhaM vijjhAyaggiM dharmatassa // 137 // anavasthitasya dharma mA khalu kathayet suSThapi priyasya / vicchAyaM bhavati mukhaM vidhyAtAni dhamataH // 137 // Do not tell anything of religion to a person whose mind is wavering although he is very dear to you. The face of a person blowing a fire into flames loses its beauty. kiM tAe paDhiyAe paya- koDIe parAla bhUyAe / jaM ittiyaM na nAyaM parassa pIDA na kAyavvA ? // 138 // kiM tayA paThitayA padakoTyA parAbhUtayA / yadetAvanna jJAtaM parasya pIr3A na kartavyA ? // 138 //

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ahiMsA / nana Of what worth is the reading of millions of burden of Padas if this much is not learnt that one should not inflict pain on others? savve jIvAvi icchaMti jIviDaM na marijjiraM / tamhA pANivahaM ghoraM niggaMthA vajjayaMti NaM // 136 // sarve jIvA apIcchanti jIvitu' na martum / tasmAt prANivadhaM ghoraM nirgranthA varjayanti // 136 // All living beings long to live and not to die; hence ascetics avoid the sinful taking away of life i. e. abstain from killing living beings. jo jIva-vahaM kAuM karei khaNamittamappaNo tintiM / cheaNa-bheaNa-pamuhaM naraya-duhaM so ciraM lahai // 140 // yo jIvavadhaM kRtvA karoti kSaNamAtramAtmanastRptim / chedana-bhedana- pramukhaM narakaduHkhaM sa ciraM labhate // 140 // 65 One who enjoys self-satisfaction even for a moment by killing a living being, is subjected eternally to the niseries of hell beginning with mutilation, rendering asunder etc.

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66 prAkRta-sUktaratnamAlA / jai jIviyassa ikkassa kAraNe haNai jIva-koDIo / tA kiM sAsaya-bhAvaM tamittha paDivajjae kahavi ? // 141 // yadi jIvitasyaikasya kAraNe hanti jIvakoTIH / tataH kiM zAzvatabhAvaM tadatra pratipadyate kathamapi 1 // 141 // Even if ten millions of living beings are killed for the life of a single person, the life of the latter can in no way attain the state of eternity. dijjA hi jo maraMtassa sAgaraMtaM vasuMdharaM / jIviyaM vAvi jo dijjA jIviyaM tu sa icchA // 142 // dadyAddhi yo mriyamANAya sAgarAntAM vasundharAm / jIvitaM vApi yo dadyAjjIvitaM tu sa icchati // 142 // If the whole world bounded by ocean or life be offered to a dying person, he would prefer life. * TuTattaM mUkataM bahirattaM caiva cakkhu-hInattaM / duhiyattaM dubbhagattaM jIva-hiMsA- phalaM neyaM // 143 // chinnakaratvaM mUkatvaM badhiratvaM cApi cakSurhonatvam / duHkhitatvaM durbhagatvaM jIvahiMsAphalaM jJeyam // 143 // * See H. D. IV 3.

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ahiNsaa| These are known to be the fruits of the killing of living beings viz: a broken arm, dumbness, deafness, blindness, grief and misfortunes. daThUNa pANi-nivaha bhIme bhava-sAyarammi dukkhattaM / avisesA aNukaMpa duhAvi sAmatthao kuNai // 144 // dRSTvA prANinivahaM bhIme bhavasAgare duHkhArtam / avizeSAdanukampA dvidhApi sAmarthyataH kuryAt // 144 / / Seeing living beings suffer misery in the terrible sea of life, a person should according to his ability, extend his pity, without any distinction, in both ways viz : by deed and will. khaNa-mitta-sukkha-kajje jIve nihaNaMti je mhaa-paavaa| haricaMdana-vaNa-saMDaM dahati te chAra-kajjammi // 145 // kSaNamAtrasaukhyakAyeM jIvAn nighnanti ye mahApApAH / haricandanavanaSaNDaM dahanti te kSArakAyeM // 145 // Those vile sinful persons who for the sake of a womentary pleasure, kill animals are like those who bura a part of Harichandana forest ( u yellow and fragrant sort of sandal wood ) for the sake of obtaining its soda.

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praakRt-suuktrtnmaalaa| jIva-dayAe rahio jIvo annaM karei jo dhmm|| Aruhai chinna-kanna so kharamerAvaNaM muttuM // 146 // jIvadayayA rahito jIvo'nyaM karoti yo dharmam / Arohati cchinnakarNa sa kharamairAvaNaM muktvA // 146 // He, who devoid of compassion for animals, practises another virtue, is like one who rejects Airavata ( Indra's elephant) and mounts an earless ass ( lit: having its ears torn ). haMtUNa para-ppANe appANaM jo karai s-ppaannN| appANaM divasANaM karaNa NAsei appANaM // 147 // hatyA para-prANAnAtmAnaM yaH karoti saprANam / alpAnAM divasAnAM kRte nAzayatyAtmAnam // 147 // He, who adds to his vitality ( lit : makes himself full of life ) by killing others ( lit: destroying the life of others) destroys his soul ( lit : himself ) for the sake of ( living ) a few days more. mukkhatthIhiM kareavvo dhammo jiiv-dyaamo| jAi jIvo ahiMsaMto jao amaraNaM payaM // 148 // mokSArthibhiH kartavyo dharmo jiivdyaamyH| yAti jIvo'hiMsan yato'maraNaM padam // 148 //

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ahiMsA | xe Those who desire salvation should follow a religion which is permeated with (the spirit of) compassion for living beings, for a living being attains immortality only by abstaining from the killing of all animate nature, bhava- jalahI - tarI tullaM mahalla-kallANa- duma-amaya - kullaM / saMjaNiya- lagga - siva-sukkha samudayaM kuNaha jIva- dayaM // 146 // bhavajaladhitarItulyAM mahAkalyANad mAmRtakulyAm / saMjanitasvargazivasaukhyasamudayAM kuruta jIvadayAm // 146 // Be compassionate to living beings-compassion which confers all the happiness, welfare and heaven, which is like a vessel in the ocean of life and which is like an undying channel for conveying the ambrosial fluid.

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stym| Truth. aliyaM na bhAsiyavvaM atthi hu saJcaMpi jaM na vattavvaM / saJcaMpi taM na saJcaM jaM para-pIDAkaraM vayaNaM // 150 // alIkaM na bhASitavyamasti khalu satyamapi yanna vaktavyam / satyamapi tanna satyaM yatparapIDAkaraM vacanam // 150 // One should not speak untruth. There is also a kind of truth which should uot be spoken. Truth which gives pain to others is no truth. lAua-bIaM ikkaM nAsai bhAraM guDassa jaha sahasA / taha guNa-gaNaM asesaM asaJca-vayaNaM viNAsei // 151 // alAbubIjamekaM nAzayati bhAraM guDasya yathA sahasA / tathA guNagaNamazeSamasatyavacanaM vinAzayati // 151 / / Just as a single seed of bitter pumpkin spoils a jarful of treacle, so too a false speech destroys all good qualities. mohaMdhayAra-paDiyA pAviukAmA durNt-dukkhaaii| naTThA nAsaMti paraM tucchA micchovaesehiM // 152 // mohAndhakArapatitAH prAptu kAmA durantaduHkhAni / naSTA nAzayanti paraM tucchA mithyopadezaiH // 152 //

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stym| 71 l'hose (vile) insignificant persons who, desirous of getting immeasurable misery, become afflicted with the darkness of mundane enjoyments and are themselves lost, make others lost by their false advices. iha-loeJciya jIvA jIhA-cheaM vahaM va baMdha vaa| ayasaM dhaNa-nAsaM vA pAvaMti a aliy-vynnaao|| 153 // ihaloka eva jIvA jihvAcchedaM vadhaM vA bandhaM vaa| ayazo dhananAzaM vA prApnuvanti cAlIkavacanAt // 153 // By falsehood, people, even in this world, suffer loss of tongue, ( referring to the ancient Hindu punishment of cutting the tongue of one who spoke a lie ) death, imprisonment, infamy, and loss of wealth.

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brahmacaryam / Chastity. merU gariho jaha pavvayANaM erAvaNo sAra-balo gayANaM / siMho baliTThojaha sAvayANaM taheva sIlaM pavaraM vayANaM // 154 // melAriSTho yathA parvatAnAmairAvaNaH sAravalo gajAnAm / siMho baliSTho yathA zvApadAnAM tathaiva zIlaM pravaraM vratAnAm // 154 // Just as Meru is the highest of mountains, Airavata the most powerful of elephants, the lion the strongest of wild animals, so too is chastity, the greatest of religious vows. dhannA te ciya purisA jayammi jIyaM ca tANa sukayatthaM / je mutti-ramaNi-rattA viratta-cittA para-sthIsu // 155 // dhanyAsta eva puruSA jagati jIvitaM ca teSAM sukRtArtham / ye muktiramaNIraktA viraktacittAH parastrISu // 155 // Blessed indeed are those persons and their meritorious lives who are in love with the bride of liberation (ie, salvation ), and whose minds are turned away from others' wives.

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brahmacaryam / jo dei kaNaya- koDiM ahavA kAreDa kaNaya- jiNa-bhavaNaM / tassa na tattiya puNNaM jattiya baMbha-vvae dharie // 156 // yo dadAti kanakakoTimathavA kArayati kanakajinabhavanam / tasya na tAvatpuNyaM yAvad brahmavrate dhRte // 156 // The religious merit that one acquires by giving away ten millions of gold or by erecting a golden temple dedicated to a Jina, can not vie with that gained by a vow of continence. mailai vimalaMpi kulaM hIlijjai pAgaeNavi jaNeNa / paDai duraMte narae puriso para - nAri-saMgeNa // 157 // malinayati vimalamapi kulaM hIlyate prAkRtenApi janena / patati durante narake puruSaH paranArIsaGgena // 157 // By intercourse with another's wife, a man casts a dark stain even upon his pure lineage, is looked down upon even by an insignificant person and falls into an endless hell. ucchi' viTTha' piva para nAriM pariharati sappurisA / sevaMti sArameyavva niMdiyA je durAyArA // 158 // 73 ucchiSTa' viSThAmiva paranAroM pariharanti satpuruSAH / sevante sArameyA iva ninditA ye durAcArAH // 158 //

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prAkRta-sUktaratamAlA / Good men avoid another's wife like a crumb spit out of the month and dung while the despicable and licentious persons have intercourse like a dog. 74 bahuso ciMtijjaMtaM Avai - paDiANa kula-ppasUANaM / maraNaM viNA Na saraNaM ramaNINaM ramaNa-viraheNaM // 156 // bahuzazcintyamAnamApatpatitAnAM kulaprasUtAnAm / maraNaM vinA na zaraNaM ramaNInAM ramaNaviraheNa // 156 // To ladies of high descent, when their honour is in danger in the absence of their husbands, there is no other refuge than death, however much they may think (over the matter to find out means of escape from the peril ).

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madhyasthaH / Umpire. rattA picchaMti guNe, dose picchaMti je virudhaMti / majjhatthacciya purisA dose a guNe a picchaMti // 160 // raktAH pazyanti guNAn doSAn pazyanti ye virundhanti / madhyasthA eva puruSA doSAMzca guNAMzca pazyanti // 160 // Devoted ones see only the good qualities and those who have antipathy see only the faults; it is only the impartial who see both good and bad qualities i. e. the bright and dark sides of a thing. vimalammi dappaNe jaha paDibiMbai pAsa vatti-vatthu-gaNo / majjhatthammi tahA naNu saMkamai samagga-dhamma- guNo // 169 // vimale darpaNe yathA pratibimbati pArzvavartivastugaNaH / madhyasthe tathA nanu saMkrAmati samagradharmaguNaH // 161 // As in a clear mirror all the things lying on either side, are reflected, so all the qualities are reflected in the mediator i. e. only one who is neutral, can judge impartially all the good and bad qualities.

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guruH| Preceptor. bahiraMtaraMga-bheA vavahArAhI na diti tassa duhaM / guru-vayaNAo jeNaM suha-jhANa-rasAyaNaM pattaM // 162 // bahirantaraGgabhedA vyavahArAdhayo na dadati tasya duHkham / guru-vacanAd yena zubhadhyAnarasAyanaM prAptam // 162 // The external conduct and the internal mental anxiety do not affict pain to him who has obtained the great medicine of right meditation from the counsel of his spiritual preceptor. * Tolunva TalaTalaMto ahayaM, vitraann-naann-nilenn| devuva vaMdaNijo kao mhi guru-suttahAreNa // 163 // zalabha iva bhrAmyannaha, vijJAnajJAnanilayena / deva iva vandanIyaH kRto'smi gurusUtradhAreNa // 163 // Rolling about ( metaphorically wandering aimlessly about ) like a piece of stone, I have been made worthy of salutation like a god by my spiritual preceptor, who can thus be compared to a stone-mason ( lit; carpenter ) and who is the abode of science and knowledge. - See H. D. V. 4 .

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guruH| Just as a stone-mason, an adept in his art, chisels a rough piece of stone, rolling about here and there, into the image of a god, which is thenceforth reverently worshipped, so too I devoid of knowledge who previously wandered about aimlessly, have been transformed into a person worthy of reverence, by my spiritual preceptor, the receptacle of true knowledge. sura-nara-suhAI sayalAI teNaM diNNAI nivvui-suhaM ca / paramattha-baMdhaveNaM diNNo jeNesa jinn-dhmmo|| 164 // suranarasukhAni sakalAni tena dattAni nirvRtisukhaM ca / paramArthavAndhavena datto yenaiSa jinadharmaH // 164 // The person, versed in spiritual kpowledge who has taught the religion of (i. e. preached by) the Jinas, has at same time given all the happiness of the gods and men as well as that of salvation. MITE

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muniH / Sage. vaMdijamANA na samukkasaMti hIlijjamANA na samujjalaMti / daMteNa citteNa carati dhIrA muNI samudAia-rAga-dosA // 165 // vandyamAnA na samutkarSanti helyamAnA na samujjvalanti / dAntena cittena caranti dhIrA munayaH samuddhAtitarAgadveSAH // 165 // Ascetics, who have their worldly affection and malice uprooted, are not elated when saluted nor enraged when insulted but conduct themselves with serenity by reason of a subdued mind. bAlAbhirAmesu duhAvahesu na taM suhaM kAma- gaNesu rAyA ! | viratta-kAmANa tavo-dhaNANaM jaM bhikkhuNo sIla-guNe rayANaM // 166 // bAlAbhirAmeSu duHkhAvaheSu na taM sukhaM kAmagaNeSu rAjan ! | viraktakAmAnAM tapodhanAnAM yadbhikSUNAM zIlaguNe ratAnAm // 166 // Oh king the happiness, that is met with among anchorites (lit: beggars) who have taken an aversion to sensual pleasures, whose sole wealth is austerity and who are engaged in the practice of the virtue of continence, is something immeasurably superior to the pleasure that is derived from the gratification of the passions appearing pleasing to youths but bringing sufferings in the end.

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muniH / 76 te dhannA te sAhU tesiM pasaMsA surehiM kijjti| jesiM kuDuba-majhe puttAI liMti pavvajaM // 167 // te dhanyAste sAdhavasteSAM prazaMsAH suraiH kriyante / yeSAM kuTumbamadhye putrAdayo lAnti pravrajyAm // 167 / / They are blessed, they are sages and they are praised by gods, from among the members of whose family, sons and others renounce the world i. e. enter the order of an ascetic and free themselves from all worldly attachments. SARAN

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tulanA / Comparison. akka-surahINa khIraM kakkara- rayaNAI pattharA dovi / eraMDa - kappataruNo rukkhA puNa aMtaraM garuaM // 168 // arka - surabhyoH kSIraM karkara-ratna pASANau dvAvapi / eraNDa-kalpatarU vRkSau punarantaraM guru // 168 // The milky juice ( sap ) of swellow wort ( Lat : calotropis gigantia ) and the milk of a cow-both are milk ; pieces of quartzstones and gems -- both are stones, the castor-oil plant (Lat: Pelma christi or Ricinus communis) and the Kalpa tree (a mythological tree which gives every thing desired)-both are trees; but the difference between these pairs of things are great. vAyasa - sANa - kharAI nivAriyAvi hu havaMti asui-ruI / haMsa - kari-siMha- pamuhA na kayAvi paNulliyAvi puNo // 166 // vAyasabhvAnakharAdayo nivAritA api khalu bhavantyazucirucayaH / haMsakarisiMhapramukhA na kadApi praNoditA api punaH // 166 // Animals like crow, dog or ass, though forbidden, turn to filthiness (lit: become of impure or uncleanly taste) while animals like swan, elephant, lion and others never incline towards filthy things although persuaded to do so.

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tulnaa| rano ANA-bhaMge ikkucciya niggaho havai loe| savvannu-ANa-bhaMge aNaMtaso niggahaM lahai // 17 // rAjJa AjJAbhaGga eka eva nigraho bhavati loke / sarvajJAjJAbhaGge'nantazo nigrahaM labhate // 170 // Only a single punishment is inflicted in this world, on a person violatiog the commands of the king : in breaking the commandments of the wise (lit: omniscient) a person is subjected to eternal punishment. sevijjai sIha-guhA pAvijjai muttiyA va gj-dNto| jaMbua-ghare labbhai khura-khaMDaM camma-khaMDaM vA // 171 // sevyate siMhaguhA prApyate muktA vA gjdntH| jambukagRhe labhyate khurakhaNDaM carmakhaNDaM vA // 171 // If the den of a lion is visited, one is likely to get pearls (from elephant's skull ) and ivory, whereas in the burrow of a jackal, only pieces of hoofs and skin would be found. baoNti mukkha-vihaMgA neha-vihINeNa bajha-dANeNa / cheANa baMdhaNaM puNa naNNaM sbbhaav-bhnniyaao|| 172 // vadhyante mUrkhavihaGgAH snehavihInena bAhyadAnena / chekAnAM bandhanaM punarnAnyat sadbhAvabhaNitAt // 172 //

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praakRt-suuktrtmaalaa| An iguorant bird is caught by a bait of a few grains of corn offered without affections, the entrapping of the wise, however, is not to be effected by anything other than the manifestation of good faith. maraNa-sama natthi bhayaM dArida-samo paribhavo ntthi| paMtha-samA natthi jarA khuhA-samA veaNA natthi // 173 / / maraNasamaM nAsti bhayaM dAridrayasamaH paribhavo nAsti / pathisamA nAsti jarA kSatsamA vedanA nAsti // 173 / / There is no terror like death, no humiliation like poverty, no fatigue (lit : decrepitude ) like that of walking on foot, (lit: way-faring), no pain like that of hunger. lavaNa-samo natthi raso vinANa-samo baMdhavo natthi / dhamma-samo natthi nihI koha-samo vairio natthi // 174 / / lavaNasamo nAsti raso vijJAnasamo bAndhavo nAsti / dharmasamo nAsti nidhiH krodhasamo vairI nAsti // 174 / / There is no flavour (lit : taste ) like that of salt, no kinsman like science, no treasure like religion and no enemy like anger.

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tulanA / ko cakkavaTTi - riddhiM caiuM dAsattaNaM samahilasai ? / ko vara - rayaNAI muttu parigiNhai uvala-khaMDAI ? // 175 // kazcakravartiRddhiM tyaktvA dAsatvaM samabhilaSati ? | ko vararatnAni muktvA parigRhNAtyupalakhaNDAni ? // 175 // Is there any one who, discarding the wealth of an universal monarch longs for slavery or collects pieces of stones, rejecting precious gems ? ratidhA dIhaMdhA jAyaMdhA mAya-mANa kovaMdhA / kAmaMdhA lohaMdhA ime kameNaM visesaMdhA // 176 // rAtryandhA divasAndhA jAtyandhA mAyAmAnakopAndhAH / kAmAndhA lobhAndhA ime krameNa vizeSAndhAH // 176 // Blind at night, day-blind, blind from birth, blinded with hypocrisy, pride and anger, blind with lust and blind with avarice-these are in the ascending scale of blindness. Arogga- sAraaM mANusattaNaM sacca sArao dhammo / vijjA nicchaya- sArA suhAI saMtosa-sArAI // 977 // ArogyasAraM manuSyatvaM satyasAro dharmaH I vidyA nizcayasArA sukhAni saMtoSasArANi // 177 // 83

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praakRt-suuktrtmaalaa| The best health consists in manliness, the essence of truth is virtue ( religion ), certitude constitutes the substance of learning and all happiness is the essence of contentment. causuvi gaIsu savve, navaraM devANa samahio loho| neraiyANaM koho, mANo maNuyANa ahiyyro||178 // mAyA tiriyANahiA, mehunn-aahaar-mucch-bhy-snnnnaa| saMbhave kameNahiyA, maNussa-tiriyamara-nirayANaM // 176 // catasRSvapi gatiSu sarve, kevalaM devAnAM samadhiko lobhaH / nairayikANAM krodho, mAno manujAnAmadhikataraH // 178 // mAyA tirazcAmadhikA, maithunAhAra-mUrchA-bhaya-saMjJAH / saMbhaveyuH krameNAdhikA manuSya-tiryagamara-nirayANAm // 16 // All passious do not equally prevail in the four orders of creation , gods indulge most in avarice, bellish beings in anger, men in pride and lower animals in deceit. ___Moreover lust, greed after food, attachment to sensual pleasures and fear are greater in order in human beings, animals, gods and hellish beings respectively. i.e. human beings have more sexual passion, animals pass their time more in eating, gods are attached to their enjoyment of pleasures most and those living in hell are always in fear of some pain.

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tulnaa| chuhiyANa bhoyaNammiva rAo ramaNIsu hoI kaamiinnN| neho puNa viralANaM jo maraNevi niyattae neva // 180 // kSudhitAnAM bhojana iva rAgo ramaNISu bhavati kAminAm / snehaH punarviralAnAM yo maraNe'pi nivartate naiva // 180 // The licentious feel (a momentary) passion for women, as the hungry for food; but few have such love as does not cease even in death. na hi savvahA aNunA savva-niseho ya pavayaNe atthi / AyaM vayaM tulijA lAhAkaMkhivva vaanniyo|| 181 // na hi sarvathA'nujJA sarvaniSedhazca pravacane'sti / Aya vyayaM tolayellAbhAkAGkSIva vANijakaH // 181 // lo religious treatises there is neither an absolute enjoinment nor any universal prohibition. One should, therefore, like a merchant desirous of gain, measure the profit and loss ( before doing a thing). jo navi dukkhaM patto jo navi dukkhassa niggaha-samatyo / * jo navi duhie duhio taM kIsa kahijae dukkhaM ? // 182 // * Another reading. "dukkha tamma kahijjai jo hoDa dukkha-pheDaNa-samatyo" duHkhaM tasya kathyate yo bhavati duHkhanAzanasamarthaH / Sorrow should be told to him who is able be remove it.

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prAkRta- sukaratnamAlA / yo naiva duHkhaM prApto yo nApi duHkhasya nigrahasamarthaH / yo nApi duHkhite duHkhitastaM kasmAtkathyate duHkham ? // 182 // Why should one's misery be spoken to a person, who has neither himself experienced misery nor is able to prevent it nor sympathises with the miserable ? dhanna' dhaNANa mUlaM jAyA mUlaM suhANa sayalANaM / viNao guNANa mUlaM dappo mUlaM viNAsANaM // 183 // dhAnyaM dhanAnAM mUlaM jAyA mUlaM sukhAnAM sakalAnAm / vinayo guNAnAM mUlaM darpo mUlaM vinAzAnAm // 183 // Agriculture ( lit: paddy ) is the source of wealth ; woman ( of high descent ) is the cause of all happiness, modesty is the foundation of all good qualities and vanity is the root of destruction.

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prkiirnnH| Miscelleneous. sAmI avisesanna aviNIo pariaNo para-vasattaM / bhajjA ya aNaNurUvA cattAri maNussa-sallAI // 184 // khAmyavizeSajJo'vinItaH parijanaH paravazatvam / bhAryA cAnanurUpA catvAri manuSyazalyAni // 184 // An indiscriminate master (lit: a master who does not know the difference of the good from the bad ), illbehaving relatives, dependence on others, a wife of unlike disposition these four are the thorns in the way of humanity. nimmala-kulammi jammo juvvaNa-samao videsa-gamaNaM ca / piya-viraho aiguruo na ya yANe kaja-pariNAma // 185 // nirmalakule janma yauvanasamayo videzagamanaM ca / priyaviraho'tiguruna ca jAne kAryapariNAmam / / 185 // Noble birth, youth, residence in a foreign country, absence of dear ones--these are intensely trying things and one does not know to where they will lead.

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88 praakRt-suuktrtnmaalaa| vallI nariMda-cittaM vakkhANaM pANiyaM ca mhilaao| tattha ya vaccaMti sayA jattha ya dhuttehiM nijati // 186 // vallI narendracittaM vyAkhyAnaM pAnIyaM ca mahilAH / tatraiva brajanti sadA yatraiva dhUtairnIyante // 186 // A creeper, a king's mind, a religious discourse a fluid and a woman-these can always be led by rogues at their will. jai kevi puvva-purisA aMdhalayA aMdha-kUvae pddiyaa| tA kiM sacakkhUNaM jhaDatti tattheva paDiavvaM ? // 187 // yadi ke'pi pUrvapuruSA andhA andhakUpe ptitaaH| tataH kiM sacakSuSAM jhaTiti tatraiva patitavyam ? // 187 // If some blind ancestors fell into a dark well, does it follow that a person with his ( mental ) eyes open should instantly fall into the same (well)? jai gilai galai udaraM jai na gilai galati nynnaaii| aivisamA kaja-gaI ahiNA chucchudarI gahiyA // 188 // yadi gilati galatyudaraM yadi na gilati galato nayane / ativiSamA kAryagatirahinA chucchundarI gRhItA // 188 //

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prkiirnnH| If a spake seizing a mole swallows it, his stomach rots and if he does not, his eyes rot; ob, inconsistent are the sequence of things (lit: ways of things). airoso aitoso aihAso dujaNehiM sNvaaso| aiubhaDo ya veso paMcavi gurupi lahuyaMti / / 186 // atiroSo'titoSo'tihAso durjanaiH saMvAsaH / atyuddhaTazca veSaH pazcApi gurUnapi laghayanti // 186 // Too much anger, too much joy, association with the wicked, a very grotesque dress--these five demean even the weighty. akkhANasaNA kammANa mohaNI taha vayANa baMbha-vayaM / guttINa ya maNa-guttI cauro dukkheNa jIyaMti // 10 // akSANAmazanA karmaNAM mohanIyaM tathA vratAnAM brahmacaryam / guptInAM manoguptizcatvAro duHkhena jIyante // 10 // Of the senses, hunger, of the deeds (karmas ) the worldly delusiou ( mohinya ), of the vows, the vow of continence, of the spiritual checks, the control of mind : these four are conquered with difficulty.

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60 prAkRta-sUktaratnamAlA / appa - hiyaM kAyavvaM jai sakkA para-hiyaMpi kAyavvaM / appa - hiya-para-hiyANaM appa-hiyaM caiva kAyavvaM // 169 // AtmahitaM kartavyaM yadi zaktAH parahitamapi kartavyam / AtmahitaparahitayorAtmahitameva kartavyam // 111 // The welfare of one's self should be done first and if possible other's good also: of the good of one's self and of others the former should first be done. Cf. * Self-preservation is the first law of nature" "Every man for himself * etc. dahai sayaNa - viogo dahai anAhattaNaM para- viese / dahai ya abhakkhANaM dahai akaja kayaM pacchA // 162 // dahati svajanaviyogo dahatyanAthatvaM paravideze / dahati cAbhyAkhyAnaM dahatyakAryaM kRtaM pazcAt // 162 // The loss of a kinsman, helplessness ( without a protector or guardian) in a foreign country and false accusation consume a person with sore grief while an evil deed causes repentance afterwards. kAlo sahAva-niyaI puvva-kayaM purisakArao ceva / samavAe sammattaM egaMte hoi micchattaM // 163 //

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prakIrNaH / kAla: svabhAva-niyatI pUrvakRtaM puruSakArazca / samavAye samyaktvamekAnte bhavati mithyAtvam // 163 // Time, nature, destiny, antenatal deeds and self-exertion-these when combined, are truth (proper conception) but while separate are incorrect. kAlammi aNAIe jIvANaM viviha-kamma-vasagANaM / taM natthi saMvihANaM saMsAre jaM na saMbhavai // 164 // kAle'nAdike jIvAnAM vividhakarmavazagAnAm / tannAsti saMvidhAnaM saMsAre yanna saMbhavati // 164 // In this world, where the living beings are under various effects of Karmas (past-deeds) from eternal time, there is nothing impossible which may not happen to them. dAsattaM dei riNaM acirA maraNaM vaNovi saMpanno / savvassa dAhamaggI diti kasAyA bhavamaNataM // 165 // dAsatvaM dadAti RNamacirAd maraNaM vraNo'pi saMpannaH / sarvasvadAhamagnirdadati kaSAyA bhavamanantam // 115 // 61 Debt produces slavery, a serious wound soon causes death, fire consumes everything ; but Kashayas (anger, pride, deceit and avarice) bring about endless births (or endless transmigration)

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2 prAkRta- sUktaratnamAlA / savvaM vilaviyaM gIaM savvaM nahIM viDaMbaNA / savve AbharaNA bhArA savve kAmA duhAvahA // 166 // sarvvaM vilapitaM gItaM sarvaM nATya' viDambanA / sarvANyAbharaNAni bhArAH sarve kAmA duHkhAvahAH // 166 // All lamentations are so many songs, all dances are so much vexation, all ornaments are so much burden, all lustful desires bring on pain ( in the end ), cayaMti mittANi naraM kayagdhaM, cayaMti pAvAI muNiM jayaMtaM / cayaMti sukANi sarANi haMsA, caei buddhI kuviyaM maNussaM // 167 // tyajanti mitrANi naraM kRtaghna, tyajanti pApAni muniM yatamAnam / tyajanti zuSkANi sarAMsi haMsAH, tyajanti buddhiH kupitaM manuSyam // Even friends abandon an ungrateful man ; sins forsake an ascetic, careful in saving the lives of living beings; swans forsake dried up tanks and intelligence quits an angry person. buddhI acaMDa bhayae viNIyaM, kuddhaM kusIlaM bhayae akittI / saMbhinna-cittaM bhayae alacchI, sacce ThiyaM saMbhayae sirI ya // 168 // buddhiracaNDaM bhajate vinItaM, kruddhaM kuzIlaM bhajate kIrttiH 1 bhinnacittaM bhajate'lakSmIH satye sthitaM saMbhajate zrIzca // 168 //

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prkiirnnH| N Intelligence (knowledge) is to be found in one who is well-behaved and modest ; disgrace persues the steps of the irascible (enraged) and ill-behaved ; poverty dogs the step of the broken-hearted and the goddess of wealth follows one who is truthful ( lit : resting on truth ). kohAhibhUA na suhaM lahaMti, mANasiNo soya-parA hvNti| mAyAviNo huMti parassa pessA, luddhA mahicchA narayaM uviti||16|| krodhAbhibhUtA na sukhaM labhante, mAninaH zokaparA bhavanti / mAyAvino bhavanti parasya preSyA lubdhA mahecchA narakamupayanti / Those over.powered with anger, never attain to bappivess, the proud have to suffer from sorrow, the hypocrites are destined to the service of others, while the avaricious, indulging in inordinate desires, go to hell. koho pIiM paNAsei mANo vinny-naasnno| mAyA mittANi nAsei loho svv-vinnaasnno|| 20 // krodhaH prItiM praNAzayati mAno vinayanAzanaH / mAyA mitrANi nAzayati lobhaH sarvavinAzanaH // 20 // Anger destroys love, pride destroys modesty, hypocrisy destroys friendship, while avarice destroys every thing.

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64 prAkRta- sUktaratnamAlA / jahA lAho tahA loho lAhA loho pavaDDhae / do - mAsa-kaNayaM - kajjaM koDIevi na niTThiaM // 209 // yathA lAbhastathA lobho lAbhAllobhaH pravardhate / dvimASakanakakArya koTyApi na niSThitam // 209 // Avarice is regulated by gain ( lit : as is gain, so too is avarice) and increases with gain; the desire confined to 2 masas of gold is not satisfied with a crore of gold coins i, e. even with the acquisition of so much gold no contentment follows. suvanna rUppassa ya pavvayA bhave siyA hu kailAsa - samA asaMkhayA / narassa luddhassa na tehiM kiMcivi, icchA hu AgAsasamA aNatayA // 202 // suvaNNaraupyasya ca parvatA bhaveyuH kathaJcit khalu kailAzasamA asaMkhyakAH / narasya lubdhasya na taiH kiJcidapi, icchA khalvAkAzasamA'nantA // 202 // Let there be innumerable heaps of gold and silver, huge as the Kailash mountains; an avaricious person is not satisfied with such heaps; for human desire is endless as the firmament.

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prajIrNaH / luddhA narA aMdhayarA havaMti, muddhA narA kAma-parA havaMti / buddhA narA khaMti - parA havaMti, missA narA tinnivi AyaraMti // 203 // lubdhA narA andhatarA bhavanti, mugdhA narAH kAmaparA bhavanti / buddhA narAH kSAntiparA bhavanti, mizrA narA trINyapyAcaranti // 203 // . The covetous turn blind (i. e, does not attend to anything except amassing wealth), the illiterate give themselves up to sensual pleasures, those who are wise, are given to forgiveness and those whose natures partake of all these three characters practise all these three----earn_money, gratify their lust and practise forgiveness. koho visaM, kiM amayaM ahiMsA, mANo arI, kiM hiyamappamAo / mAyA bhayaM kiM saraNaM tu saccaM, loho duhaM, kiM suhamAhu tuTThi // 204 // krodho viSaM, kimamRtamahiMsA, mAno'riH kiM hitamapramAdaH / mAyA bhayaM, kiM zaraNaM tu satyaM, 65. lobho duHkhaM, kiM sukhamAhustuSTim // 204 //

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praakRt-suuktrtnmaalaa| rvwr What is poison-anger. What is ambrosia-abstinence from injuring any living being. Who is one's enemypride. What is one's welfare-abstinence from doing evil acts. What is fear-hypocrisy. What is one's shelter-truth. What is misery-avarice and what is happiness-contentment. ko ittha sayA suhio kassa ya lacchI, thirAI pimmaaii| ko miJcuNA na gahio ko giddho Neva visaesu ? // 205 // ko'tra sadA sukhitaH kasya ca lakSmIH sthirANi premANi / ko mRtyunA na gRhItaH ko gRddho naiva viSayeSu ? // 205 // Who is in this world ever happy, whose wealth and affection are stable, who is not seized by death and who is not a vulture in respect of worldly pursuits ? maja visaya-kasAyA niddA vigahA ya paMcamI bhnniyaa| ee paMca pamAyA jIvaM pAuMti saMsAre // 206 // madya viSaya-kaSAyau nidrA vikathA ca paJcamI bhnnitaa| ete paJca pramAdA jIvaM pAtayanti saMsAre // 206 // Intoxicating drinks, attachment to worldly concerns wicked passions ( viz : anger, pride, deceit and avarice ), sleep and idle talk which comes as the fifth in the list, these tive things throw living beings into a continuity of births.

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prakIrNaH / jo kuNai niyamabhaMgaM jovi a kArei kahavi dubbuddhi / te dovi huti duha lakkha bhAyaNaM bhIma-bhava - gahaNaM // 207 // yaH karoti niyamabhaGgaM yo'pi ca kArayati kathamapi durbuddhim / tau dvAvapi bhavato duHkhalakSabhAjanaM bhImabhavagahanam // 207 // diipi Whoever breaks a vow and whoever causes by any means evil designs to be accomplished, both become target to misery and are subjected to the trouble of taking births. ROTEIN na dhamma- kajjA paramatthi kaja' na pANi-hiMsA paramaM akaja' / na pemma- rAgA paramotthi baMdho na bohi-lAbhA paramatthi labbhaM // 208 // na dharmakAryAt paramasti kAryaM na prANi-hiMsAtaH paramamakAryam / na prema - rAgAt paramo'sti bandho na bodhilAbhAtparamasti labhyam // There is no work better than the religious deeds, no act more uuworthy than that of killing living beings, no bondage greater than that of the attachment of love and no gain better than that of the association with the wise. abhUsaNo sohai baMbhayArI, akiMcaNo sohai dikkhadhArI / lajjA- juA sohai eka- pattI, buddhI-juo sohai rAjamaMtI // 206 //

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8 prAkRta-sUktaratnamAlA / abhUSaNaH zobhate brahmacArI, akiJcanaH zobhate dIkSAdhArI / lajjAyutA zobhata ekapatnI, buddhiyutaH zobhate rAjamantrI // 206 // A man leading a life of continence looks handsome without ornaments, a person initiated in religious practices shines in poverty, bashfulness adorus a woman having one husband, and intelligence becomes the minister of a king. te paMDiA je virayA virohe te sAhuNo je samayaM caraMti / te sattiNo je na calati dhammA te baMdhavA je vasaNe havaMti // 210 // te paNDitA ye viratA virodhe te sAdhavo ye samatAM caranti / te satvavanto ye na calanti dharmAnta bAndhavA ye vyasane bhavanti // 21 // They only are to be reckoned learned who are not given to quarrels, they only are saints who observe equality in the treatment of shastras (lit: who practise tranquility), they only are true beings who do not go astray from religion and they only are friends who extend their helping hand in danger. ailAliyAvi aipAliyAvi vihaDaMti sesayA sayaNA / huti sahijA vihure kuviyAvi sahoarA ceva || 211 / / atilAlitA atipAlitA api vighaTante zeSAH svajanAH / bhavanti sahAyA vidhure kupitA api sahodarA eva // 211 //

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- prkiirnnH| Other relations, though properly pursed and taken care of, inay become refractory, it is only one's own brother, who even if angry with his brother, becomes a protector to him in times of trouble. abhayaM supatta-dANaM aNukaMpA uciya-kitti-dANaM ca / dohiMvi mukkho bhaNio tinnivi bhogAi diti // 212 // abhayaM supAtradAnamanukampocitakIrtidAnaM ca / dvAbhyAmapi mokSo bhaNitastroNyapi bhogAdikaM dadati // 212 // Of the five kinds of giving viz: giving assurance of safety, charity to a worthy person, gift out of compassion, fit and proper gift, gift for fame, the first two give even emancipation and the remaiving three give worldly enjoyments. viNao Ahavai siri lahei viNao jasaM ca kitti ca / na kayAi dugviNIo sukaja-siddhiM viyANAI // 21 // vinaya Ahvayati zriyaM labhate vinayo yazazca kItiM ca / na kadApi durvinItaH sukAryasiddhiM vijAnAti // 213 / / Modesty brings wealth and a modest man acquires fame and glory, the immodest never kuow how to accomplisli good deeds,

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praakRt-suuktrtnmaalaa| viNayAo hu nANaM nANAo desaNaM tao crnnN| caraNAhito mokkho mokkhe sukkhaM aNAbAhaM // 214 // vinayAt khalu jJAnaM jJAnAd darzanaM tatazcaraNam / caraNAd mokSo mokSe saukhyamanAbAdham // 214 // Knowledge is surely acquired from modesty, right intention comes from knowledge and leads to right conduct and froin right conduct one can attain salvation where there is unimpeded happiness. mehANa jalaM caMdANa caMdimA taru-varANa phl-nivho| sa-ppurisANaM jIviaM sAphalaM sayalaloANaM // 215 // meghAnAM jalaM candrANAM candrikA taruvarANAM phalanivahaH / satpuruSANAM jIvitaM saphalaM sakalalokebhyaH // 215 // The rain-water, the moon-light the fruits of good trees and the lives of good men-these prove nseful to the world. kiM kiM na kayaM ko ko na patthio kaha kaha Na NAmiyaM siisN| dubbhara-uyarassa kae kiM na kayaM kiM na kAyavvaM ? // 216 // kiM kiM na kRtaM kasko na prArthitaH kasya kasya na namitaM zIrSam / durbharodarasya kRte kiM na kRtaM kiM na kartavyam ? // 216 //

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prakIrNaH / For the sake of sustaining the body, ( lit; for the sake of the belly which cau with difficulty be filled), what is not done, who is not beyged of, to whom obeisance is not paid (lit: before whom the head is not bowed in respectful salutation ), in short what is not done or should not be done? pAeNa miha-bhattaM jaNei jIvANa gADha-rAgiddhiM / tatto bhava-parikhuDDhI tA paramattheNa kaDuamiNaM // 217 // prAyeNa miSTabhaktaM janayati jIvAnAM gADharAgarddhim / tato bhavaparivRddhistasmAt paramArthena kaTukamidam // 217 / / For the most part sweet food increases strong attachment in the living beings but as it increases rebirths, in reality it is bitter, guru-moh-klh-nidaa-pribhv-uvhaas-ros-bhy-heuu| majaduggai-mUlaM hiri-siri-mai-dhammanAsakaraM // 218 // gurumohklhnidraapribhvophaasrossbhyhetuH| madya durgatimUlaM hrIzrImatidharmanAzakaram // 218 // Wine leads to intense spiritual ignorance, quarrel, sleep, disrespect, derision, anger and fear. It is the roob of all misfortuves and is the destroyer of modesty, pros. perity, intellect and virtue.

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102 praakRt-suuktrtnmaalaa| 3 maIo tara-tama-jogeNa huMti maI-vibhavA / mA vahau kovi gavvaM 'ahamego paMDio itthaM // 216 // A sarvajJamatestaratamayogena bhavanti mativibhavAH / mA vahatu ko'pi garva 'ahamekaH paNDito'tra' // 216 // There are various gradations in the kingdom of intellect from omoiscience down to the meanest understanding : be not therefore vain enough to think that you are the only learned person in the world. pAti jae ayasaM ummAyaM appaNo guNa-bhaMsaM / uvahasaNijA a jaNe huMti ahaMkAriNo jIvA // 220 // prApnuvanti jagatyayaza unmAdamAtmanazca guNabhrazam / upahasanIyAzca jane bhavantyahaMkAriNo jIvAH // 220 // The proud meet with disgrace in this world, become insane, have their good qualities destroyed and becouie the laughing stock of the world. iha eva kharArohaNa-garihA-dhikkAra-maraNa-pajate / dukkhaM takara-purisA lahaMti nirayaM para-bhavammi // 221 // ihaiva kharArohaNagarhAdhikAramaraNaparyantam / duHkhaM taskarapuruSA labhante nirayaM parabhave // 221 //

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prkiirnnH| A thief undergoes these punishments in this world vizs riding an ass, censure, reproach, and even capital punishment and goes to hell in the next world. avijANiya patthAvaM para-cittamalakkhiUNa jaM bhnni| kiM pAvayaraM tattovi huja anna pi logammi ? // 222 // avijJAya prastAva paracittamalakSayitvA yadbhaNitam / kiM pApataraM tato'pi bhavedanyadapi loke ? // 222 // What else is more sinful in this world than what is said (ou au unknown subject ) without considering the occasion or observing other's heart ? sambhAvI sambhAviya-jaNammi, uvayAriyammi uvyaarii| dhuttesu mahA-dhutto viyakkhaNo savvahA hoi // 223 // sadbhAvI sadbhAvitajane, upkaarinnyupkaarii| dhUrteSu mahAdhUrtI vicakSaNaH sarvathA bhavati // 223 // A wise person deals honestly with the honest, mani. fests beneficence to the benevolent, shows himself to be the greatest of rogaes to the crafty. sayaNo dujjaNo viddesio ya lohio thaa| gahilo vimhio bhIrU sakkho nUNaM na kijjai // 224 //

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prAkRta- sUktaratnamAlA / svajano durjano vidveSI ca lobhI tahA / grahilo vismito bhIruH sAkSI nUnaM na kriyeta // 224 // 104 A kinsman, a vile person, a malicious person, a greedy person, an obstinate person, one filled with am azement and a coward-these should never be cited as * witnesses ( before a judge ). mA hoha suaggAhI apattiyaM jaM na diTThi - paJcakkhaM / paJcakkhammiya diTThe juttAjutta' viyArijA // 225 // mA bhavata zrutagrAhiNo'pratyayaM yanna dRSTipratyakSam / pratyakSe ca dRSTa yuktAyuktaM vicArayet // 225 // Do not be credulous (lit: be not a person who instantly believes what he has heard) for what is not seen with one's own eyes, is not to be believed in ( lit: is not credible or trustworthy). When even seen with one's own eyes, one should consider well (before adopting any course ) the propriety of the thing. hayaM nANaM kiyA-hINaM hayA annANao kiyA / pAsaMto paMgulo daDDho dhAvamANo ya aMdhao // 226 // hataM jJAnaM kriyAhInaM hatA'jJAnataH kriyAH / pazyan paGgudagdho dhAvamAnazcAndhakaH // 226 //

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prkiirnnH| 105 Koowledge without action is destroyed so is the action of one without knowledge : a lame man though seeing, was burnt and so was a blind person though ruauing ( lit: kuowledge, being inactive is useless, so action devoid of knowledge leads to ruin ). saMjoga-siddhIi phala vayaMti, na ega-cakkaNa raho pyaai| aMdho ya paMgU ya vaNe samecA te saMpauttA nayaraM paviThThA // 227 // saMyogasiddhayA phala vadanti, naikacakraNa rathaH prayAti / andhazca paGgazca vane sametya tau saMprayuktau nagaraM praviSTau // 22 // Success is said to be the fruit of union : a car can not go with only one wheel ; a blind man and a lame man happening to miss their way in a forest ( on meeting each other ), were able to reach ( lit : enter ) the town ( by dint of their concerted action ). * samApta * "

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INDEX TO FIRST LINES. zloka gAthAMka. zloka gAthAMka amiyaM pAiya kavvaM 1 aMjaNaM cakkhu saMgeNa 30 alameva vicchuANa 16 abassa ya nibassa ya 31 alasAyaMteNavi sajaNeNa 7 aMbaya-phalaM supara 102 aliyaM na bhAsiyavvaM 150 airoso aitoso 18 avayAraparevi pare ailajA aimANa ___ avi jANiya patthAvaM 222 ailAliyAvi aipAli 211 zrA akkasurahINa khIraM 168 AkaDDhiUNa nIraM akkhANasaNA kammANa 160 Arogga sAraaM mANu 177 agaNijati nAse vijA 66 AvaIgayapi suhae 83 ajaM paraM parAri 110 A savvaNNu maio 216 ajjhavasANa nimitte aNavaTThiyassa dhamma 137 attho jaso akittI ikkeNaMpi viNA mANuseNa 10 aparikkhiya kayakarja 15 idiyacavalaturaMgA 117 appa hiyaM kAyavvaM 161 / / iha eva kharA rohaNa 221 abhayaMtAvi najati , iha loe cciya jIvA 4 5 153 abhayaM supatta dANa 212 u abhUsaNo sohai baMbhayArI 206 ucchidraM viTTha piva 158 104

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zloka gAthAMka zloka gAthAMka udao bhuvaNakamaNaM 100 ko nAma guNa maraho 85 udayammivi atthamaNevi 12 kohAhibhUA nasuhaM lahaMti 166 koho pII piNAsei 200 * evaM susIlavaMto meM koho visaM kiM amayaM 204 ravaMDIkaovi pajAliovi 18 katthAvi jIvo balio 123 khaNa mitta sukkha kajje 145 karaculuapANieNavi 57 khIraM piva haMsAje 13 kAlammi aNAIe 164 ga kAlo sahAvaniyaI 163 guru moha kalaha niddA 218 kiMkiMna kayaM koko kiMjaMpieNa bahuNA 130 ca kiM tAe paDhiyAe 138 causuvi gaIsusavye 178 kiM tIe sirIe pIvarAe 82 caMdakalA churimuDi 65 kiM tIe sirIe sundarIvi 81 caMdassa khao na hutAra 101 kiviNANa dhaNaM nAgANa 51 cattAri paramaMgANi kuviyassa Aurassa ya 64 cayaMti mittANinaraM 197 ko itya sayA suhio 205 cha ko kira kulAhimANo 17 chaMdaM jo aNuvaTTai ko cakkavaTTIriddhiM 175 chAyAmiseNa kAlo 114

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zloka gAthAMka zloka gAthAMka chijau sIsaM aha hou 3 jA jA vaJcai rayaNI 136 chuhiyANa bhoyaNammiva 180 jA vihavo tA purissa 72 jIvadayAe rahio 146 jaMkalle kAyava 14 jIvo aNAinihaNo 37 jaMkalaM kAyava juvvarNa rUvasaMpattI 16 jaM citte ciMteu jo kuNai niyama bhaMga 207 jaM ciya vihiNA lihi jo kuNai parassa duhaM 26 jai kevi pujvapurisA 187 jo jAdissaM saMgaM 34 jai gilaigalai udaraM 188 jo jIva vahaM kAuM 140 jai jIviyassa ikkassa jo dei kaNaya koDiM . 156 jaNaNI ya jamma bhUmI jo navi duHkkhaM patto 182 jammaM tIe sogo 3 Ta jammo kaliMgadese 60 TuTattaM mUkatta jalalavataralaM jIyaM 16 Tolubva TalaTalaMto jaha aggIi labovi 118 Tha jaha kacchullo kacchu 28 / ThANaM uccayayaraM jaha naI mahurasalilaM 35 jahA lAho tahA loho 201 jAi rUvaM vijjA 73 tattilo vihirAyA jAuNa kassai ciMtA 61 tappaMti tavamaNege 143

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zloka gAthAMka zloka gAthAMka tassa na havai dukkhaM 131 tAya viDhattA lacchI dhannaM dhaNANa mUlaM 183 tAvaJciya nehatarU dhannA teJciya purisA 155 te dhannA te sAhU dhammeNa kulappa suI 128 te paMDiA je virayA 210 dhArijjai jalanihIvi 127 dhAvaMta khalaMta paDatayAMi 84 dahaNa pANi nivahaM 144 dhoraNavi mariyavvaM 106 dahai sayaNa vioge 192 dANaM daridassa pahussa khaMtI 48 dANa mANovayArehiM 17 naM gaNaMti kulaM na gaNaMti 75 dAsattaM dei riNaM 165 nacaMtA kIDatA 126 dijAhijo maraMtasla 142 najaMti citta bhAvA 42 divasanisA ghaDimAlaM 55 na dhamma kajjA paramatthi 208 divA kAgANa bIhesi 10 nayaNe kahijja pemma 116 dINa daridA paravasaNa 23 navi atthi navi a hohi 46 dIsai viviha carittaM 40 na sA jAI na sA joNI 115 dIhara phaNiMda nAle 113 na hi savvahA aNunA 181 duparicaya gharaNi gharo 45 nimmala kulammi jammo 185 devANa dANavANaya 86 niya ghara sosA para geha 64 deviMdA samahiDDIyA 107 neraiANavi dukkhaM 56

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zloka gAthAMka zloka gAthAMka bhava saya sahassa dulahe 134 bhArakkha mevi putte 27 patte vasaMta mAse 62 . para guNa gahaNaM chaMdANuvattaNaM 14 ma para patthaNApavannaM 21 maMda gamaNaM mUyattaM 132 pAeNa miha bhattaM 217 macchapayaM jala majhe pAvaMti jae ayasaM 220 majjaM vilaya kasAyA 206 puriseNa mANa dhaNa vajieNa GE maraNa samaM natthi bhayaM 173 malamaila paMkamailA 25 mailai vimalaMpi kulaM 157 bajhaMti mukkha vihaMgA 172 mANussa khitta jAI 47 bahiraMtaraMga bheA 162 mAya piya putta bandhU 108 bahuso ciMtijjataM 156 mAyA tiriyANahiA 176 bAlassa mAya maraNaM 116 mArai piya bhattAraM 89 bAlAmirAmesu duhAvahesu 166 mAhoha suyaggAhi 225 bAvattarI kalA paMDiAvi 126 mittI parovayAro 8 buddhI acaMDaM bhayae viNIyaM 168 mukkhatthIhiM kareanvo 148 muttA halaMva kavvaM merU gariho jaha pavvayANaM 154 bhahaeNeva hoavvaM 16 mehANa jala' caMdANa 215 bhava jalahI tarItullaM 146 mohaMdhayAra paDiyA 152 bha

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zloka gAthAMka zloka gAthAMka varaM halAhalaM bhuttaM 38 raMjaMti jAva karja 20 vallI nariMda citta 186 vAraNa baleNa parakameNa 63 rattA picchaMti guNe rattidhA dIhaMdhA vAyasa sANa kharAI 166 rano ANA bhaMge 170 vAyA sahassamahiyaM rayaNa niraMtara bhario 68 vAvArANaM guruo 121 rayaNAyara tIra paiTThiyANa 70. viguNamavi guNaDDhe 71 viNao Ahabai siri 213 viNayAo hu nANaM 214 lacchI sahAva cavalA 103 vimalammi dappaNe jaha 161 lavaNa samo natthi raso 174 vihalo jaM avalaMbai lAua bIaM ikkaM 151 luddhA narA aMdhayarA havaMti 203 saMjoga siddhIi phalaM vayaMti 227 saMsArammi asAre 133 vaMcai mitta kalate 76 sabbhAvI sabbhAviya 223 vaMcijai ni sAmI 88 sambhAveNa vahati saMyamabharaM 26 vatthu visesa nirikSaNa 41 sayaNo dujaNo vidde 224 vaMdijamANA na samukkasaMti 165 sayameva kuNasi kamma 124 varamaggimmi paveso 22 sallaM kAmA visaM kAmA 120 vaNiANa vaNijammi 80 savvaM vilaviyaM gIaM 196

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zloka gAthAMka zloka gAthAMka savvattha niraNukkosA 18 sulahA suraloa sirI 52 savvassa aNiJcataM 15 suvana ruppassa ya pavvayA 202 savve jIvAvi icchanti 136 sura nara suhAI sayalAI 164 savvo puvakayANaM 122 sUla visa ahivisa muia 105 sA natthi kalA 112 sevijai sIha guhA 171 sAmI avisesana 184 so dhamme paDibuddho 135 sAyara jala parimANaM 87 sola pariso puriso 77 sA sAI taMca jalaM 36 sAhINAmaya rayaNo 66 succiya suhaDo so ceva 74 hatUNa para ppANe 147 suciraMpi acchamANo 32 hayaM nANaM kiyA hoNaM 226 " " " 33 hI saMsAra sahAvAcariyaM 111 *asilocat

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pRSTham paMkti: 12 of of wo wo wo & & &w 2 + " & * & it w 11 15 16 16 16 23 27 36 30 18 47 58 56 60 61 61 12 E 10 63 18 6 8 m 1 15 Pry zuddhipatram / azuddham prodnce contiune befug beomes 35 36 munificance forever can not lightening nothing ( heDiMga ) indriyam ( heDiMga ) indriyam jaM indriyam ( heDiMga ) zuddham produce continue being becomes 36 35 munificence for ever cannot lightning one thing karma Action. karma dharma: Religion. dharmaH je dharmaH ahiMsA Non-injury.

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To be hud of :1. The Publisher Beneras City. ( U. P. ) 2. Gulab Kumari Library. KUMAR SING HALL, 46, Indian Mirror Street, CALCUTTA 3. Messrs. s. C. Auddy & Co. Book-sellers & Publishers. 58 & 12, Wellington Street, CALCUTTA. Printed by Mahabir Prasad Poddar, at THE BANIK PRESS. 60, Mirzapur Street Calcutta. AND Published by V. J. JOSHI, Hory. Manager, THE JAINA VIVIDHA SAHITYA SHASTRAMALA OFFICE, BENERAS CITY.