Risht Samucchaya

Author(s): Durgadevacharya, A S Gopani
Publisher: Bharatiya Vidya Bhavan
Catalog link: https://jainqq.org/explore/002800/1

Page #1

सिं घी जैन ग्रन्थ मा ला संस्थापक
मुख्य संपादक ख० श्रीबहादुरसिंहजी सिंघी आ० श्री जिन विजय मुनि
*-*-*-*(ग्रन्थाङ्क २१)
दुर्गदेवा चार्य कृत
रिष्ट समुच्चय
अध्यापक अ० स० गोपाणी, एम्. ए., पीएच्. डी., द्वारा संपादित
SRI DALCHAND JI SINGHI
Itivji
comREवत
श्री डालचालजी सिंधी
संरक्षक एवं संचालक श्री राजेन्द्र सिंह सिंघी तथा श्री नरेन्द्र सिंह सिंघी *-*-*-*-*-*-*-*-*-*-*-***444----***प्रकाशक +4++++++++++*******
भारतीय विद्या भवन चौपाटी रोड,
मुंबई, नं०७ वि. सं. २००१]
[मूल्य रू. ७-८-०
मुद्क-रामचंद्र येसू शेडगे-निर्णयसागर प्रेस २६।२८, कोलभाट स्ट्रीट, कालबादेवी, बंबई,

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सिं घी जैन ग्रन्थ मा ला
*****[ग्रन्थाङ्क २१]************************
दुर्गदेवाचार्यरचित
रिष्ट स मु च य
ISRI DALCHAND JI SINGH
tirit
卐
श्री डालचदजी सिंघी HE
SINGHI JAIN SERIES ******[ NUMBER 21]****
DURGADEVA'S RISTASAMUCCAYA

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कलकत्ता निवासी
साधुचरित-श्रेष्ठिवर्य श्रीमद् डालचन्दजी सिंधी पुण्यस्मृतिनिमित्त
प्रतिष्ठापित एवं प्रकाशित
सिंघी जैन ग्रन्थमाला
[ जैन आगमिक, दार्शनिक, साहित्यिक, ऐतिहासिक, वैज्ञानिक, कथात्मक - इत्यादि विविधविषयगुम्फित ; प्राकृत, संस्कृत, अपभ्रंश, प्राचीनगूर्जर - राजस्थानी आदि नानाभाषानिबद्ध; सार्वजनीन ! पुरातन वाङ्मय तथा नूतन संशोधनात्मक साहित्य प्रकाशिनी सर्वश्रेष्ठ जैन ग्रन्थावलि. ] प्रतिष्ठाता श्रीमद्-डालचन्दजी- सिंघीसत्पुत्र
स्व० दानशील - साहित्यरसिक - संस्कृतिप्रिय श्रीमान् बहादुर सिंहजी सिंधी
नियामक एवं प्रधान-सम्पादक
श्री जिन विजय मुनि
आचार्य - भारतीय विद्या भवन - बम्बई

संरक्षक एवं संचालक
श्री राजेन्द्र सिंहजी सिंघी
तथा
श्री नरेन्द्र सिंहजी सिंघी
悲
व्यवस्थापक तथा प्रकाशक
भारतीय विद्या भवन
बम्ब 品

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दुर्गदेवाचार्यरचित रिष्ट स म च य
[प्राकृतमूल-संस्कृतच्छाया-आंग्लभाषानुवाद-विस्तृत
प्रस्तावना-टिप्पणी-शब्दकोषादि समन्वित]
संपादक डॉ. अमृतलाल सवचन्द गोपाणी, एम. ए., पीएच्. डी. (प्राध्यापक-सिंघी जैन शास्त्रशिक्षापीठ, भारतीय विद्या भवन) प्रो० एच्. डी. वेल न कर, एम्. ए.
लिखित प्रस्तावनालंकृत
प्रकाश क श्री जयन्तकृष्ण ह० दवे, एम्. ए., एलएल. बी.,
ऑनररि रजिष्ट्रार
भा र ती य विद्या भ व न
बंबई
विक्रमाब्द २००१] * प्रथमावृत्ति; पं च शत प्रति * [१९४५ ख्रिस्ताब्द
[मूल्य रू० ७-८-०]

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SINGHI JAIN SERIES
A COLLECTION OF CRITICAL EDITIONS OF IMPORTANT JAIN CANONICAĽ, PHILO
SOPHICAL, HISTORICAL, LITERARY, NARRATIVE AND OTHER WORKS IN PRAKRIT, SANSKRIT, APABHRAMSA AND OLD RĀJASTHĀNIGUJARĀTI LANGUAGES, AND OF NEW STUDIES BY COMPETENT
RESEARCH SCHOLARS
ESTABLISHED IN THE SACRED MEMORY OF THE SAINT-LIKE LATE SETH
SRI DĂLCHANDJİ SINGHI
OF CALCUTTA
BY HIS LATE DEVOTED SON DANAŠILA-SĀHITYARASIKA-SANSKRITIPRIYA ŚRĪMĀN BAHADUR SINGHJI SINGHĪ
DIRECTOR AND GENERAL EDITOR
ŚRI JINA VIJAYA MUNI (HON. DIRECTOR-BHARATIYA VIDYA BHAVAN - BOMBAY)
SOLELY PATRONIZED AND CONDUCTED BY
SRI RAJENDRA SINGH SINGHI SRI NARENDRA SINGH SINGHI
AND
PUBLISHED BY
BHARATIYA VIDYA BHAVAN
BOMBAY

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THE
RISTASAMUCCAYA
OF
DURGADEVA
*
CRITICALLY EDITED WITH EXHAUSTIVE INTRODUCTION, ENGLISH TRANSLATION, SANSKRIT CHAYĀ, NOTES, APPENDIX, INDICES ETC.
BY Dr. A. S. GOPANI, M.A., Ph. D. (Professor, Singhi Jain S’āstra S'iksāpīth, Bhāratiya Vidyā Bhavan)
FOREWORD BY Prof. H. D. VELANKAR, M. A.
अमृतं तु विद्या
PUBLISHED BY J. H. DAVE, M. A., LL. B., Hon. Registrar BHARATIYA VIDYA BHAVAN
BOMBAY
V. E. 2001)* First Edition, Five Hundred Copies *
[1945 A. D.
[Price Rs. 7-8-0]

Page #7

॥ सिंघीजैनग्रन्थमालासंस्थापकप्रशस्तिः॥ अस्ति बङ्गाभिधे देशे सुप्रसिद्धा मनोरमा । मुर्शिदाबाद इत्याख्या पुरी वैभवशालिनी ॥ बहवो निवसन्त्यत्र जैना ऊकेशवंशजाः । धनाढ्या नृपसम्मान्या धर्मकर्मपरायणाः॥ श्रीडालचन्द इत्यासीत् तेष्वेको बहुभाग्यवान् । साधुवत् सच्चरित्रो यः सिंघीकुलप्रभाकरः॥ बाल्य एवागतो यश्च कर्तुं व्यापारविस्तृतिम् । कलिकातामहापुर्यां कृतधर्मार्थ निश्चयः ॥ कुशाग्रीयस्वबुद्धयैव सद्वृत्या च सुनिष्टया । उपाय॑ विपुलां लक्ष्मी कोट्यधिपोऽजनिष्ट सः ।। तस्य मन्नुकुमारीति सन्नारीकुलमण्डना । अभूत् पतिव्रता पत्नी शीलसौभाग्यभूषणा ॥ श्रीबहादुरसिंहाख्यो गुणवाँस्तनयस्तयोः । अभवत् सुकृती दानी धर्मप्रियश्च धीनिधिः ॥ प्राप्ता पुण्यवता तेन पनी तिलकसुन्दरी । यस्याः सौभाग्यचन्द्रेण भासितं तत्कुलाम्बरम् ॥ श्रीमान् राजेन्द्रसिंहोऽस्य ज्येष्टपुत्रः सुशिक्षितः । यः सर्वकार्यदक्षत्वात् पितुर्दक्षिणबाहवत् ॥ नरेन्द्रसिंह इत्याख्यस्तेजस्वी मध्यमः सुतः। सूनुवीरन्द्रसिंहश्च कनिष्ठः सोम्यदर्शनः॥ सन्ति त्रयोऽपि सत्पुत्रा आप्तभक्तिपरायणाः । विनीताः सरला भव्याः पितुर्मार्गानुगामिनः ॥ अन्येऽपि बहवस्तस्याभवन स्वस्रादिबान्धवाः । धनैर्जनैः समृद्धः सन् स राजेव व्यराजत ॥
अन्यच्चसरस्वत्यां सदासक्तो भूत्वा लक्ष्मीप्रियोऽप्ययम् । तत्राप्यासीत् सदाचारी तचित्रं विदुपां खलु ॥ १३ नाहंकारो न दुर्भावो न विलासो न दुर्व्ययः । दृष्टः कदापि तद्गेहे सतां तद् विस्मयास्पदम् ॥ १४ भक्तो गुरुजनानां स विनीतः सज्जनान् प्रति । बन्धुजनेऽनुरक्तोऽभूत् प्रीतः पोष्यगणेष्वपि ॥ देश-कालस्थितिज्ञोऽसौ विद्या-विज्ञानपूजकः । इतिहासादि-साहित्य-संस्कृति-सत्कलाप्रियः ॥ समुन्नत्यै समाजस्य धर्मस्योत्कर्षहेतवे । प्रचाराय च शिक्षाया दत्तं तेन धनं धनम् ॥ गत्वा सभा-समित्यादौ भूत्वाऽध्यक्षपदान्वितः । दत्वा दानं यथायोग्यं प्रोत्साहिताश्च कर्मठाः ॥ १८ एवं धनेन देहेन ज्ञानेन शुभनिष्टया । अकरोत् स यथाशक्ति सत्कर्माणि सदाशयः ॥ अथान्यदा प्रसङ्गेन स्वपितुः स्मृतिहेतवे । कर्तुं किञ्चिद् विशिष्टं स कार्य मनस्य चिन्तयत् ॥ पूज्यः पिता सदैवासीत् सम्यग-ज्ञानरुचिः स्वयम् । तस्मात् तज्ज्ञानवृद्धयर्थं यतनीयं मयाऽप्यरम् ॥ २१ विचार्यैवं स्वयं चित्ते पुनः प्राप्य सुसम्मतिम् । श्रद्धास्पदस्वभित्राणां विदुपां चापि तादृशाम् ॥ २२ जैनज्ञानप्रसारार्थं स्थाने शान्ति नि के त ने । सिंघीपदाङ्कितं जै न ज्ञान पीठ मतीष्ठिपत् ॥ २३ श्रीजिनविजयः प्राज्ञो मुनिनाम्ना च विश्रुतः । स्वीकतुं प्रार्थितस्तेन तस्याधिष्ठायकं पदम् ॥ तस्य सौजन्य-सौहार्द-स्थैयौदार्यादिसद्गुणैः । वशीभूय मुदा येन स्वीकृतं तत्पदं वरम् ॥ कवीन्द्रेण रवीन्द्रेण स्वीयपावनपाणिना । रसँ-नांगाङ्के-चन्द्राद्धे तत्प्रतिष्ठा व्यधीयत ॥ प्रारब्धं मुनिना चापि कार्य तदुपयोगिकम् । पाठनं ज्ञानलिप्सूनां तथैव ग्रन्थगुम्फनम् ॥ तस्यैव प्रेरणां प्राप्य श्रीसिंघीकुलकेतुना । स्वपितृश्रेयसे चैषा प्रारब्धा ग्रन्थमालिका ॥ उदारचेतसा तेन धर्मशीलेन दानिना । व्ययितं पुष्कलं द्रव्यं तत्तत्कार्यसुसिद्धये ॥ छात्राणां वृत्तिदानेन नैकेषां विदुषां तथा । ज्ञानाभ्यासाय निष्कामसाहाय्यं स प्रदत्तवान् ॥ जलवातादिकानां तु प्रातिकूल्यादसौ मुनिः । कार्य त्रिवार्षिकं तत्र समाप्यान्यत्र चास्थितः ॥ तत्रापि सततं सर्व साहाय्यं तेन यच्छता । ग्रन्थमालाप्रकाशाय महोत्साहः प्रदर्शितः ॥ नन्द-निध्य-चन्द्राब्दे जाता पुनः सुयोजना । ग्रन्थावल्याः स्थिरत्वाय विस्तराय च नूतना ततः सुहृत्परामर्शात् सिंधीवंशनभस्वता । भा वि द्या भ व ना येयं ग्रन्थमाला समर्पिता ॥ आसीत्तस्य मनोवाञ्छाऽपूर्वा ग्रन्थप्रकाशने । तदर्थ व्ययितं तेन लक्षावधि हि रूप्यकम् ॥ दुर्विलासाद् विधेर्हन्त ! दौर्भाग्याच्चात्मबन्धूनाम् । स्वल्पेनैवाथ कालेन स्वर्ग स सुकृती ययौ ॥ ३६ इन्दु-ख-शून्य नेत्राब्दे मासे आषाढसज्ञके । कलिकाताख्यपुर्यां स प्राप्तवान् परमां गतिम् ॥ ३७ पितृभक्तैश्च तत्पुत्रैः प्रेयसे पितुरात्मनः। तथैव प्रपितुः स्मृत्यै प्रकाश्यतेऽधुना पुनः॥ इयं ग्रन्थावलिः श्रेष्ठा प्रेष्ठा प्रज्ञावतां प्रथा । भूयाद् भूत्यै सतां सिंघीकुलकीर्तिप्रकाशिका ॥ विद्वजनकृतालादा सच्चिदानन्ददा सदा । चिरं नन्दस्वियं लोके श्रीसंघी ग्रन्थपद्धतिः ॥ १०
३०

Page #8

॥ सिंघीजैनग्रन्थमाला संपादकप्रशस्तिः ॥
1
स्वस्ति श्रीमेदपाटाख्यो देशो भारतविश्रुतः । रूपाहेलीति सन्नाम्नी पुरिका तत्र सुस्थिता ॥ सदाचार-विचाराभ्यां प्राचीन नृपतेः समः । श्रीमच्चतुरसिंहोऽत्र राठोडान्वयभूमिपः ॥ तत्र श्रीवृद्धिसिंहोऽभूद् राजपुत्रः प्रसिद्धिभाक् । क्षात्रधर्मधनो यश्च परमारकुलाग्रणीः ॥ मुञ्ज-भोजमुखा भूपा जाता यस्मिन् महाकुले । किं वर्ण्यते कुलीनत्वं तत्कुलजातजन्मनः ॥ पत्नी राजकुमारीति तस्याभूद् गुणसंहिता । चातुर्य रूप लावण्य सुवाक्सौजन्यभूषिता ॥ क्षत्रियाणी प्रभापूर्ण शौर्योद्दीप्तमुखाकृतिम् । यां दृष्ट्द्वैव जनो मेने राजन्यकुलजा ह्यसौ ॥ पुत्रः किसनसिंहाख्यो जातस्तयोरतिप्रियः । रणमल इति चान्यद् यन्नाम जननीकृतम् ॥ श्रीदेवी हंसनामाऽत्र राजपूज्यो यतीश्वरः । ज्योति भैषज्यविद्यानां पारगामी जनप्रियः ॥ आगतो मरुदेशाद् यो भ्रमन् जनपदान् बहून् । जातः श्रीवृद्धिसिंहस्य प्रीति-श्रद्धास्पदं परम् ॥ तेनाथाप्रतिमप्रेम्णा स तत्सूनुः स्वसन्निधौ । रक्षितः, शिक्षितः सम्यक्, कृतो जैनमतानुगः ॥ दौर्भाग्यात् तच्छिशोर्बाल्ये गुरु-तातो दिवंगतौ । विमूढः स्वगृहात् सोऽथ यदृच्छया विनिर्गतः ॥

9
२

३
४
५.
तथा च
भ्रान्त्वा नैकेषु देशेषु सेवित्वा च बहून् नरान् । दीक्षितो मुण्डितो भूत्वा जातो जैनमुनिस्ततः ॥ ज्ञातान्यनेकशास्त्राणि नानाधर्ममतानि च । मध्यस्थवृत्तिना तेन तत्त्वातत्त्वगवेषिणा ॥ अधीता विविध भाषा भारतीया युरोपजाः । अनेका लिपयोऽप्येवं प्रत्र - नूतनकालिकाः ॥ 'तेन प्रकाशिता नैके ग्रन्था विद्वत्प्रशंसिताः । लिखिता बहवो लेखा ऐतिह्यतथ्यगुम्फिताः ॥ स बहुभिः सुविद्भिस्तन्मण्डलैश्च सत्कृतः । जिनविजयनाम्नाऽसौ ख्यातोऽभवद् मनीषिषु ॥ तस्य तां विश्रुतिं ज्ञात्वा श्रीमद्गान्धीमहात्मना । आहूतः सादरं पुण्यपत्तनात् स्वयमन्यदा ॥ पुरे चाहमदाबादे राष्ट्रीयशिक्षणालयः । विद्यापीठ इति ख्यातः प्रतिष्ठितो यदाऽभवत् ॥ आचार्यत्वेन तत्रोच्चैर्नियुक्तः स महात्मना । रस-मुनि-निधीन्हेव्दे पुरा तत्वा ख्य मन्दिरे ॥ वर्षाणामष्टकं यावत् सम्भूय तत् पदं ततः । गत्वा जर्मनराष्ट्रे स तत्संस्कृतिमधीतवान् ॥ तत आगत्य सँलो राष्ट्रकार्ये च सक्रियम् । कारावासोऽपि सम्प्राप्तो तेन स्वराज्यपर्वणि ॥ क्रमात् ततो विनिर्मुक्तः स्थितः शान्तिनिकेतने । विश्ववन्द्यकवीन्द्रश्रीरवीन्द्रनाथभूषिते ॥ सिंधी पदयुतं जैन ज्ञान पीठं तदाश्रितम् । स्थापितं तत्र सिंघीश्रीडालचन्दस्य सूनुना ॥ श्रीबहादुरसिंहेन दानवीरेण धीमता । स्मृत्यर्थं निजतातस्य जैनज्ञानप्रसारकम् ॥ प्रतिष्ठितश्च तस्यासी पदेऽधिष्टातृ सञ्ज्ञके । अध्यापयन् वरान् शिष्यान् ग्रन्थयन् जैनवाङ्मयम् ॥ तस्यैव प्रेरणां प्राप्य श्रीसिंघी कुलकेतुना । स्वपितृश्रेयसे ह्येषा प्रारब्धा ग्रन्थमालिका ॥ अथैवं विगतं तस्य वर्षाणामष्टकं पुनः । ग्रन्थमालाविकासाय प्रवृत्तिषु प्रयस्यतः ॥ बा-रन- नवे द्वेदे मुंबईनगरीस्थितः । मुंशीति बिरुदख्यातः कन्हैयालालधीसखः ॥ प्रवृत्तो भारतीयानां विद्यानां पीठनिर्मितौ । कर्मनिष्ठस्य तस्याभूत् प्रयत्नः सफलोऽचिरात् ॥ विदुषां श्रीमतां योगात् संस्था जाता प्रतिष्ठिता । भारती य पदोपेत विद्या भवन सञ्ज्ञया ॥ ३०
२८
२९
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हूतः सहकाराय सुहृदा स मुनिः कृतौ । ततः प्रभृति तत्रापि सहयोगं प्रदत्तवान् ॥ तद्भवनेऽन्यदा तस्य सेवाऽधिका ह्यपेक्षिता । स्वीकृता नम्रभावेन साऽप्याचार्यपदाश्रिता ॥ नन्द-निध्य-चन्द्रान् क्रमे विहिता पुनः । एतद्ग्रन्थावली स्थैर्यकृत् तेन नव्ययोजना | परामर्शात् ततस्तस्य श्रीसिंघी कुलभास्वता । भा विद्या भ व ना येयं ग्रन्थमाला समर्पिता ॥ प्रदत्ता दशसाहस्री पुनस्तस्योपदेशतः । स्वपितृस्मृतिमन्दिरकरणाय सुकीर्तिना ॥ दैवादल्पे गते काले सिंघीवर्यो दिवंगतः । यस्तस्य ज्ञानसेवायां साहाय्यमकरोत् महत् ॥ पितृकार्य प्रगत्यर्थं यत्नशीलैस्तदात्मजैः । राजेन्द्रसिंहमुख्यैश्च सत्कृतं तद्वचस्ततः ॥ पुण्यश्लोक पितुर्नाम्ना ग्रन्थागारकृते पुनः । बन्धुज्येष्ठशे गुणश्रेष्ठो ह्यर्द्धलक्षं प्रदत्तवान् ॥ ग्रन्थमालाप्रसिद्ध्यर्थं पितृवत्तस्य कांक्षितम् । श्रीसिंघीबन्धुभिः सर्वं तद् गिराऽनुविधीयते ॥ विद्वज्जन कृताह्लादा सच्चिदानन्ददा सदा । चिरं नन्द्रत्वियं लोके जिनविजयभारती ||
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१८ १९
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३९ ४०

Page #9

सिंघी जैन ग्रन्थमाला
02 अद्यावधि मुद्रित ग्रन्थनामावलि ४० १ मेरुतुझाचार्यरचित प्रबन्धचिन्तामणि मूलग्रन्थ. २ पुरातनप्रबन्धसंग्रह. ३ राजशेखरसूरिरचित प्रबन्धकोश. ४ जिनप्रभसूरिकृत विविधतीर्थकल्प. ५ मेघविजयोपाध्यायविरचित देवानन्दमहाकाव्य. ६ यशोविजयोपाध्यायकृत जैनतर्कभाषा. ७ हेमचन्द्राचार्यकृत प्रमाणमीमांसा. ८ भट्टाकलङ्कदेवकृत अकलङ्कग्रन्थत्रयी. ९ प्रबन्धचिन्तामणि-हिन्दी भाषान्तर. १० प्रभाचन्द्रसूरिरचित प्रभावकचरित. 11 Life of Hemachandracharya : By Dr.G. Bihler. १२ सिद्धिचन्द्रोपाध्यायरचित भानुचन्द्रगणिचरित. १३ यशोविजयोपाध्यायविरचित ज्ञानबिन्दुप्रकरण. १४ हरिषेणाचार्यकृत बृहत् कथाकोश. १५ जैनपुस्तकप्रशस्तिसंग्रह-प्रथम भाग. १६ हरिभद्रसूरिविरचित धूर्ताख्यान. १७ दुर्गदेवकृत रिष्टसमुच्चय,
» संप्रति मुद्यमाण ग्रन्थनामावलि ____ १ खरतरगच्छगुर्वावलि. २ कुमारपालचरित्रसंग्रह. ३ विविधगच्छीयपट्टावलिसंग्रह. ४ जैनपुस्तकप्रशस्ति संग्रह, भाग २, ५ विज्ञप्तिलेखसंग्रह. ६ उद्दयोतनसूरिकृत कुवलयमालाकथा. ७-८ उदयप्रभसूरिकृत धर्माभ्युदयमहाकाव्य तथा कीर्तिकौमुदी आदि अन्यान्य अनेक प्रशस्त्यादि कृतिसंग्रह. ९ जिनेश्वरसूरिकृत कथाकोषप्रकरण. १० मेघविजयोपाध्यायकृत दिग्विजयमहाकाव्य. ११ शान्त्याचार्यकृत न्यायावतारवार्तिकवृत्ति. १२ महामुनि गुणपालविरचित जंबूचरित्र (प्राकृत), १३ जयपाहडनाम निमित्तशास्त्र. १४ कोऊहलविरचित लीलावती कथा (प्राकृत). १५ अब्दुल रहमानकृत सन्देश रासक (अपभ्रंश काव्य). १६ गुणचन्द्रविरचित मंत्रीकर्मचन्द्रवंशप्रबन्ध. १७ नयचन्द्रविरचित हम्मीरमहाकाव्य. इत्यादि, इत्यादि.
09 मुद्रणार्थ निर्धारित एवं सज्जीकृत ग्रन्थनामावलि १ भानुचन्द्रगणिकृत विवेकविलासटीका. २ पुरातन रास-भासादिसंग्रह. ३ प्रकीर्ण वाङ्मय प्रकाश. ४ भद्रबाहुसूरिकृत भद्रबाहुसंहिता. ५ सिद्धिचन्द्रोपाध्यायविरचित वासवदत्ता टीका. ६ जयसिंहसूरिकृत धर्मोपदेशमाला. ७ देवचन्द्रसूरिकृत मूलशुद्धिप्रकरणवृत्ति. ८ रत्नप्रभाचार्यकृत उपदेशमाला टीका. ९ यशोविजयोपाध्यायकृत अनेकान्तव्यवस्था. १० जिनेश्वराचार्यकृत प्रमालक्षण. ११ महानिशीथसूत्र. १२ तरुणप्रभाचार्यकृत आवश्यकबालावबोध. १३ राठोड वंशावलि. १४ उपकेशगच्छप्रबन्ध. १५ सिद्धिचन्द्रकृत काव्य प्रकाशखण्डन. १६ वर्द्धमानाचार्यकृत गणरत्नमहोदधि. १७ प्रतिष्ठासोमकृत सोमसौभाग्यकाव्य. १८ नेमिचन्द्रकृत षष्टीशतक (पृथक् पृथक् ३ बालावबोध युक्त). १९ शीलांकाचार्य विरचित महापुरुष चरित्र (प्राकृत महाग्रंथ). २० चंदप्पहचरियं (प्राकृत). २१ नम्मयासुंदरीकथा (प्राकृत). २२ नेमिनाह चरित्र ( अपभ्रंश महाग्रंथ ). २३ उपदेश पदटीका ( वर्द्धमानाचार्यकृत). २४ निर्वाणलीलावती कथा (सं. कथा ग्रंथ). २५ सनत्कुमारचरित्र (संस्कृत काव्य ग्रंथ). २६ राजवल्लभ पाठककृत भोजचरित्र. २७ प्रमोदमाणिक्यकृत वाग्भटालंकारवृत्ति. २८ सोमदेवादिकृत विदग्धमुखमण्डनवृत्ति, २९ समयसुन्दरादिकृत वृत्तरत्नाकरवृत्ति. ३० पाण्डित्यदर्पण. ३१ पुरातनप्रबन्धसंग्रह-हिन्दी भाषांतर, ३२ भुवनभानुचरित्र बालावबोध, ३३ भुवनसुन्दरी चरित (प्राकृत कथा) इत्यादि, इत्यादि.
*
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DEDICATED TO
ACHARYA SHRI JINA VIJAYAJI MUNI WITH PROFOUND RESPECT
A. S. GOPANI.

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Page #14

Babu Shri Bahadur Singhji Singhi
General Editor's Preface
Foreword
Preface
Abbreviations Introduction
CONTENTS
(1) Critical Apparatus (2) Presentation of the Text (3) Durgadeva and His Works
A)

(i) Durgadeva
(ii) Kumbhanagaranagaka and Lakṣminivasa
(iii) Date of Composition (iv) Durgadeva's Other Works
(4) Maranakanḍikā (5) The Risṭasamuccaya-A Critical Study
(a) Arghakanda (b) Mantramahodadhi
(v) Appreciation and Estimate
(i) The Ristasamuccaya (ii) Analysis of the Contents (iii) The Dialect of the RS (iv) Metre
(v) The RS-A Comparative Study The RS and the AV
The RS and the AA The RS and the ON The RS and the MBh The RS and the VP The RS and the MatP The RS and the YS
The RS and the MP
The RS and the Three Samhitas
(a) The RS and the KS (b) The RS and the C'S (c) The RS and the SS

5-6
6-7
7-8
8-9
8-9
9
9-12
1-3
3-5
5-12
12-14
14-41
14-18
18-20
20-25
25-26
26-41
(1-14)
(15-16) I-II
III-V
VI-VIII
1-71
27
27
28
28
28-29
29-30
30-31 31 31-35 32 33-34
34-35

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(6) The RS with special reference to the SRS' and UBPK
The RS and the VS The RS and the YS The RS and the YR
The RS and the KJ The RS and the DS Conclusion
(7) Ristas-A General Discussion
(i) The Idea of the Rista-its Origin and Development
D)
(ii) Individual Ristas and General
Ristas
Ristasamuccaya, the Text
English Translation of the Risṭasamuccaya
Notes
Appendix

Gāthārdhasūcī
Word-Index of the Text
Index of the Appendix
Index of the Introduction etc.
Bibliography
Addenda et Corrigenda
(A) The Idea of the Ristas (especially General) as found in Non-Indian Literatures
(B) The Idea of the Ristas as found in Vedic Literature
** *

35
3 ជុំ
36-37 37-38
38-39
39-40
40-41
41-55
55-71
55-57
57-71
58-69
69-71
१-४६
47-68
69-94
95-110
111-118
119-134
135-150
151-170
171-174
175-176

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Babu Shri Bahadur Singhji Singhi
My dear, sincere, and noble friend, Babu Shri BAHADUR Singui SINGni, who, under my special inspiration, had founded this Singu Jain Series in 1931, in sacred memory of his saintly father, Babu Shri DalCIIANDJI Singh and realizing whose uncommon devotion to the cause of learning as well as his ideal munificence, I also dedicated with my heart the dynamic and the precious portion of my remaining life to the Series, seeing whose fairly satisfactory and prompting progress in course of last twelve years who had, to find it in more advancing and comprehensive form in future, cherished an intense desire which resulted in associating the Series with the BHARATIYA VIDYA BHAVAN, according to a scheme outlined by me in the latest works published last year in it, is now no more to see the publication of this work! Full one year has now passed since the sad demise of that noble man. This is the first work of the Series that is being published after he departed from amongst us. In his revered memory, I am penning few Jines here.
ON THE 7TH OF July, last year (1944) Babu Shri BAHADUR SINGHJI Singui left his mortal coils at the comparatively early age of listynine. His loss has been widely felt. His aged mother received this rude shock so ill that she did not long outlive him. His wortlıy sons have lost an affectionate and noble father, the industrialists and businessmen of the country one of their pioneers, the large number of his employees a benevolent master, scholarslip one of its best patrons and the poor people of his native district a most generous donor. To me his loss is personal. My contact with him was a turning point in my life. Whatever I have been able, during the past fifteen years, to achieve in the field of scholarship is due directly to him. The financial assistance with which he backed up my activities was the least of his contributions. But for his love of scholarship with which he inspired me, this chapter of my life would have been entirely different.
* f. H.

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( 2 ) Babu Shri BAHADUR SINGHJI SINGHI was born in Azimganj, Murshidabad, in Vikram Samvat 1941, in the ancient family of the Singhis, who were of old the treasurers of the Mughal emperors. The family had passed through many vicissi. tudes of fortune and in the 17th century it migrated from Rajputana to Bengal, but thanks to the energy and enterprise of Singhiji's father, Babu Shri DALCHANDJI SINGHI, the family firm became a very flourishing concern.
Babu Dalchandji Singhi, was born in Azimganj (Murshidabad) in the Vikrama Samvat 1921 ( 1865 A. D.), and died in Calcutta on the 30th December, 1927. Owing to financial difficulties, Dalchandji Singhi had abruptly to cut short his educational career and join the family business at the early age of 14. The family had been carrying on business in the name of Messrs Hurisingh Nehalchand for a long time though, in those days, it was not at all a prominent firm. But having taken the reins of the firm in his own hands, Babu Dalchandji developed it on a very large scale; and it was mainly through his business acumen, industry, perseverance and honesty that this comparatively unknown firm of “Hurisingh Nehalchand" came to be reckoned as the foremost jute concern with branches in almost all the important jute centres of Bengal. The fruits of Dalchandji Singhi's toils were immense, and the reputation of the firm in commercial circles was, indeed, unique.
Having thus brought his jute business to the most flouri. shing condition, Babu Dalchandji Singhi diverted his attention to the mineral resources of India and spent many lacs of rupees in prospecting the coal fields of Korea State (C. P.), limestone deposits of Sakti State and Akaltara, and the bauxite deposits of Belgaum and Sawantwadi and Ichalkaranji States. His scheme for the Hiranyakeshi Hydro-Electric Project and manufacture of aluminium from bauxite ores, the first of its kind in India, is yet to be developed. His mining firm, Messrs Dalchand Bahadur Singh is reputed to be one of the foremost colliery proprietors in India. While so engaged in manifold business, he also acquired and possessed vast Zamindari estates spreading over the districts of 24-Perganas, Rangpur, Purnea, Maldah, etc.
But the fame of Babu Dalchandji Singhi was not confined to his unique position in commercial circles. He was equally

Page #18

well-known for his liberality and large-heartedness, though he always fought shy of publicity attached to charitable acts and often remained anonymous while feeding the needy and patronizing the poor. A few instances of his liberality are given below.
When Mahatma Gandhi personally visited his place in 1926, for a contribution to the Chittaranjan Seva Sadan, Babu Dalchandji Singhi gladly handed over to him a purse of Rs. 10,000.
His War contribution in the first world-war consisted in his purchasing War Bonds to the value of Rs. 3,00,000; and his contribution at the Red Cross Sales, held in March 1917, under the patronage of H. E. Lord Carmichael on Government House
ounds, Calcutta, amounted to approximately Rs. 21,000, in which he paid Rs. 10,000 for one bale of jute which he had himself contributed. His anonymous donations are stated to have amounted to many lacs.
In his private life Babu Dalchandji Singhi was a man of extremely simple and unostentatious habits. Plain living and high thinking was his ideal. Although he had been denied a long academic career, his knowledge, erudition and intellectual endowments were of a very high order, indeed. His private studies were vast and constant. His attitude towards life and the world was intensely religious, and yet he held very liberal views and had made a synthetic study of the teachings of all religions. He was also well.versed in the Yoga-darśana. During the latter part of his life he spent his days mostly in pilgrimage and meditation. Noted throughout the district and outside for his devoutness, kindness and piety, he is remembered even now as a pride of the Jaina community.
During the last days of his life, Babu Dalchandji Singhi cherished a strong desire to do something towards encouraging research in important branches of Jaina literature and publishing their editions scientifically and critically prepared by eminent scholars. But fate had decreed otherwise; and before this purpose of his could become a reality, he expired.
However, Babu BAHADUR SINGHJI SINGHI, worthy son of the worthy father, in order to fulfil the noble wish of the late

Page #19

Dalchandji Singhi, continued to lielp institutions like the Jaina Pustaka Pracăraka Mandala, Agra; the Jaina Gurukula, Palitana; the Jaina Vidyābhavana, Udaipur, etc.; and also patronized many individual scholars engaged in the publication of Jaina literature. Besides, with a view to establishing an independent memorial foundation to perpetuate the memory of his father, he consulted our common friend, Pandit Sri Sukhlalji, (formerly a Professor of Jainism in the Benares Hindu University), an unrivalled scholar of Jaina Philosopliy, wlio had also come in close contact with the late Babu Dalchandji Singhi, and whom the latter had always held in very high esteem. In the meanwhile, Babu Bahadur Singhji Singhi incidentally met the late Poet, Rabindranath Tagore, and learnt of his desire to get a chair of Jaina studies established in the Viśva Bhārati, Shantiniketan. Out of his respect for the Poet, Babu S'ri Bahadur Singhji readily agreed to found the ciiair (provisionally for three years) in revered memory of his dear father, and pressingly and cordially invited me to organize and conduct the same. I accepted the task very willingly, and felt thankful for the opportunity of spending even a few years in the cultural and inspiring atmosphere of Viśva-Bhārati, the grand crcation of the great Poet, Rabindranath.
During the period of 10 years of my principalship of the GUJARAT PURATATTVA MANDIR, Ahmedabad, and even before that period, I had begun collecting materials of historicai and philological importance, and of folk-lore etc., which had been lying hidden in the great Jaina Bhandars of Patan, Ahmedabad, Baroda, Cambay, etc. I induced my noble friend Babu Bahadur Singhji Singhi, also to start a Series which would publishi works dealing with the vast materials in my possession, and also with other allied important Jaina texts and studies prepared on the most modern scientific methods. Hence the inauguration of the present Singhi Jaina Series.
At an early age Babu Bahadur Singhji joined the family business and by pushing ahead with his father's enterprises, succeeded in making the firm the foremost in the mining industry of Bengal and Central India. Besides he also acquired vast zamindaries and had interests in many industrial and banking concerns. This early preoccupation with business aflairs prevented his having a college education. But Singhiji was

Page #20

( 5 ) studious and introspective by nature. He devoted all his spare time to study and cultural development. He acquired an excellent command over several languages. Art and literature were the subjects of his choice. He was very fond of collecting rare and invaluable specimens of ancient sculpture, paintings, coins, copperplates and inscriptions. His manuscript collection contained a large number of rare works of historical and cultural importance, among which mention must be made of a unique manuscript of the Koran which was handed down from Baber to Aurangzeb and bears the autographs of all of them. His numismatic collection, especially of Kushan and Gupta coins, is considered the third best in the world. He also had a good and large collection of works of art and historical importance. Singhiji was a Fellow of the Royal Society of Arts (London), a member of the Royal Asiatic Society of Bengal, the Bangiya Sahitya Parishad, the Indian Research Institute and a Founder-Member of the Bharatiya Vidya Bhavan. He was also the President of the Jain Swetambara Conference held in Bombay in 1926. Though he had made no special study of law he was well up in legal matters. On one occasion in the Calcutta High Court when he found that even his distinguished lawyers were not properly representing his case he himself pleaded out the case successfully, much to the surprise of the opposite party who was a manager of a big European firm.
Though a highly religious and leading figure in the Jain Community he had an outlook which was far from sectarian. More than three-fourths of the six lakhs and over of his donations were for non-Jain causes. More often than not he preferred to give his assistance anonymously and he did not keep a list of his donations even when they were made in his name.
To the Hindu Academy, Daulatpur, Rs. 15,000/.
to the Taraqi-Urdu Bangala 5000/.
to the Hindi Sahitya Parishad 12,500/.
to the Vishuddhanand Sarasvati Marwari Hospital 10,000/.
to several maternity homes 2,500/.
to the Benares Hindu University 2,500/.
to the Jiaganj High School 5,000/.
to the Jiaganj London Misson Hospital 6000/.
to the Jain Temples at Calcutta and Murshidabad 11,000/.

Page #21

( 6 )
to the Jain Dharma Pracharak Sabha, Manbhum 5,000/. to the Jain Bhavan, Calcutta, 15,000/.
to the Jain Pustak Prachar Mandal, Agra, 7,500/.
to the Agra Jain Temple 3,500/.
to the Ambala Jain High School, 2,100/.
for the Prakrit Kosh 2,500/.
to the Bharatiya Vidya Bhavan 10,000/.
At the Singhi Park Mela held in Decembar, 1941, at his Ballyganj residence in which Viscount Wavell, then Commander-in-Chief and Lord John Herbert, Governor of Bengal and Lady Herbert participated, he donated Rs. 41,000/. for the Red Cross Fund.
*
Really speaking, he did not in the least hanker after name and fame even though he was a multi-millionaire and a big Zamindar, and even though he was a man of superior intellect and energy. He was by nature taciturn and a lover of solitude. Art and literature were the pursuits of his choice. He was very fond of seeing and collecting rare and invaluable specimens of ancient sculpture, painting, coins, copperplates, inscriptions, manuscripts, etc. He spent all his spare time in secing and examining the rarities which he had collected in his room as well as in reading. He was seldom seen outside and he rarely mixed with society and friendly circles. Wealthy persons like himself usually have a number of fads and hobbies such as seeing the games and races, visiting clubs, undertaking pleasure trips etc., and they spend enormously over them, but Singhiji had none of these habits. Instead of wasting money on such things, he spent large sums on collecting ancient things and valuable curios and on the preservation and publication of important literature. Donations to institutions and charities to individuals were, for the most part given by him anonymously. I know it from my own experience that these gifts, donations and charities reach a very high figure at the end of every year. But he was so modest that on his being requested so often by me he did not show the least inclination to part with the names and whereabouts of the individuals and institutions that were the recipients of such financial aid from him. By chance I came to know of a very recent example, just now, indicative of this characteristic of his nature. In the year 1941 he shifted,

Page #22

(
7 )
like other innumerable inhabitants of Calcutta, his headquarters to Azimganj (Dist. Murshidabad) when the fear of the Japanese invasion was looming large, and decided to stay there with his whole family during war time. Taking into consideration the present grievous condition of the country as well as the excessive scarcity of the grains in Bengal, he had stocked grains in large quantities with a view to distributing them gratis according to his capacity. Thereafter the problem of food became rather more serious and the prices had risen inconceivably high. Babu Bahadur Singhji Singhi could have earned four to live lacs of rupees if he had, like many other miserly merchants, sold of the hoarded lot of grains, taking undue advantage of the prevailing conditions. But he resisted the temptations, and had been daily distributing freely the grains among thousands of poor people who showered blessings on him; and he enjoyed a deep self-satisfaction. This is the most recent example that puts us in adequate knowledge of his silent munificence.
Really he was a very silent and solid worker and he had no desire to take active part in any controversies, social or political, though he had sufficient fitness and energy to do so. Still however he was skilful enough to do what was proper at the particular time. The following incident will best illustrate this statement. It was in the fitness of things that a wealthy multimillionaire like him should give an appropriate contribution in the war funds. With this view he arranged in the second week of December, 1941, an attractive show, styled Singhi Park Mela in the garden of his residential place at Calcutta in which all the local people and officers of name and fame, including the Governor of Bengal, Sir John Arthur Herbert and lady Herbert as well as the Commanderin-chief (now the Governor-General) Viscount Wavell, had also taken part with enthusiasm. This show fetched thousands of rupees which were considered substantial financial help to the war funds.
As mentioned above, the series was started, in 1931 A. D. when I worked as a Founder-Director of the Singhi Jain Chair in Viśvabhārati at Shantiniketan, at Singhiji's request. It was, then, our aspiration to put the SINGHI JAIN CHAIR and the SINGHI JAIN SERIES on a permanent basis and to create a centre at

Page #23

(S
)
Viśvabhārati for the studies of Jain cult in deference to the wishes of the late Poet Rabindranath Tagore. But unfortu. nately I was forced to leave this very inspiring and holy place on account of unfavourable climatic conditions etc. which I had to face during my stay of about four years there. I shifted, therefore, from Viśvabhārati to Ahmedabad where I had formerly resided and worked in those glorions days when the GûJARAT VIDYAPITH and the PURĀTATTVA MANDIR had been established as a part of the movement for national awakening and cultural regeneration, I went there in the hope that the reminiscences of those days and the proximity of those places would serve as sources of inspiration in my literary pursuits.
During this period my aim of life ad centred round the Singhi Jain Series and I devoted every iota of my energy to its development and progress.
In Junc, 1938, I received, to my agreeable surprise, a letter from my esteemed friend Sri K. M. Munshi-who was, then, the Home Minister of the Congress Ministry of the Bombay Presidency. In that letter he lead mentioned that Sheth Sri Mugalal Goenka bad placed a liberal sum of two lacs of rupees at his disposal for the establislıment of a good academic institution for Indological studies and he had asked me to come down to Bombay to discuss and prepare a scheme for that. Accordingly, I came here and saw Muushiji. Knowing that he had a servent desire of founding at Bombay an institution of the type of the Purātattva Mandir, I was extremely delighted and I slowed my cagerness to offer for that such services as might be possible for me. We, then, began to draft out a scheme and after some deliberations and exchange of ideas the outline of the BHARATIYA VIDYA BHAVAN was settled. Accordingly, on the auspicious full moon day of the Kārttik of 1995 (V.S.) the opening ceremony of the Bhāratiya Vidyā Bhavan took place amidst the clappings and rejoicings of a magnificent party which was arranged at the residence of Munshiji. The brilliant achievement and the wide publicity which the Bhavan has been able to secure during his last five or Six years' short period bear eloquent testimony to the inexhaustible fund of energy and unsurpassed skill of Munshiji. As I am inseparably linked up with it from the very conception,

Page #24

(9
)
I also feel the same amount of joy and interest at the Bhavan's progress as Sri Munshiji, its Founder. President and therefore I have been always offering my humble services in its various undertakings and activities.
On the other hand, the Singhi Jain Series is the principal aim of my remaining life and the results of my thinking, meditation, researches and writings have all been devoted to the development of the Series. As life passes on, the time of activity is also naturally shortened and therefore it is quite appropriate, now, for me to chalk out lines of its future programme and permanence.
As Babu Bahadur Singhji Singhi, the noble founder and the sole patron of the Series, had placed the whole responsibility of the Series on me from its inception, he had also the right to expect that more and more works may more speedily and splendidly be published. I have neither seen nor come across any other gentleman who can match with him as regards generosity and unbounded zeal for the revival of ancient literature. On the works of the Series he had spent through me more than 75,000 rupees during his life.time. But he had not even once asked me, during this long period of a dozen years, as to low and for what works the amount was spent. Whenever the account was submitted to him, he did not ask for even the least information and sanctioned it casting merely a formal glance on the account sheets. But he discussed very minutely the details regarding things such as the paper, types, printing, binding, get-up, etc. as well as internal subjects like Preface and others, and occasionally gave very useful suggestions thereon with deep interest. His only desire being to see the publication of as many works as possible in his life-time, he was always ready to spend as much, after it, as required. He did not labour under a delusion that the things should be done in this or that way when he was no more.
As these were his ideas and desires concerning the Series and as every day that passed left me all the more convinced of the fickleness of my advanced life too, it was imperative for us to draw out a scheme for its future programme and management. Just at this time a desire dawned in the heart of S'rī
t A. 4.

Page #25

( 10 )
Munshiji, to the effect that if the Singhi Jain Series be associated with the Bhāratīya Vidya Bhavan, both the institutions would not only be admirably progressing but the Series would get permanence and the Bhavan, unique honour and fame by its hereby becoming an important centre for the studies of Jain culture and the publication of Jain literature. This wellintentioned desire of Munshiji was much liked by me and I conveyed it in a proper form to Singhiji who was, besides being a Founder-Member of the Bhavan, also an intimate friend of Munshiji since long. Eventually he welcomed this idea. I also came to a final decision of associating the Scrics with the Bhavan, having consulted my most sincere friend, life-long companion and co-worker, Pt. Sukhlalji, who is a well-wisher and an active inspirer of the Series, and who is also an esteemed friend of Babu Bahadur Singhji. Luckily we all four met in Bombay in the bright half of Vaisakh (V. S. 1999) and auspicious day we all sat together and unanimously resolved, at the residence of Munshiji, to entrust the Series to the Bhavan.
on one
According to that resolution, the publication of the Series thereafter began under the management of the Bharatiya Vidya Bhavan under my sole supervision and direction.
In addition to transferring all sorts of copyright of the Series, Singhiji also donated a liberal sum of Rs. 10,000 which will be spent on erecting a hall, to be named after him, in a prominent place in the Bhavan. In appreciation of this generous donation of Singhiji, the Bhavan has also resolved to style permanently the Department of Jain Studies as the "Singhi Jain Sastra Sikṣāpiṭha".
*
In the mean time we considered to purchase for the Bhavan a well-equipped library of a retired professor living in Calcutta and consequently I was entrusted with the work of making a proper move in the matter. I then went to Calcutta for this very purpose and started negotiations through Singhiji with the professor whose demand was somewhere about Rs. 50,000/-. Singhiji asked me just casually as to what arrangement had been made for meeting with the costs. I promptly replied that there was no cause for worry so long

Page #26

( 11 )
as donors like himself were there. He smiled at it with a suppressed sense of satisfaction and also remarked that he had to assume the role of a negotiator for a buyer who he himself was eventually to be. He considered seriously my candid utterance and made up his mind from that moment, lucky of course for the Bhavan, to donate the Library to the Bhavan. He invited the professor concerned to his residence and talked in my presence about the approximate cost of the whole collection which appearing rather more to him and to me, the bargain could not be struck. He himself thereafter suggested to me to go in for the Nahar collection and promised with his usual preparedness to make complete arrangements in due course of time for the same. As was natural with him, he disallowed me at the same time from making known his intentions to any From close association with him I very well knew this aspect of his sobre mind. This taciturnity of his mind was so much developed that even his sons who are equally able and worthy did not get a clue to his intentions till they were put into practice. But to our great mishap he did not live long enough to present this literary treasure to the Bhavan himself; but his eldest son and my beloved friend, Babu Shri Rajendra Singh has fulfilled his father's wish though he was totally ignorant of it and has got this unique collection for the Bhavan and spent Rs. 50,000/- for the purpose.
one.
Singhiji began to take keen interest in the progress and development of the Bharatiya Vidya Bhavan, seeing that it had at last become the centre of research and literary activities of Shri Munshiji and mine. In his last visit to Bombay he had also expressed to me his sincere desire to come and stay occasionally with us in the building of the Bhavan at Andheri when it is made over to us after the war.
At this time he also expressed with great enthusiasm his generous desire in clear terms as to how increasing progress of the Series can be achieved and how more works can be brought out with added speed. He also told me to make an arrangement, as I wished, regarding as much publication as possible of the works in the Series till I and he were alive, whishing me not to worry at all concerning the expenses. He mentioned that

Page #27

( 12 ) he would not feel satisfied even if the present rate of the publication which is three to four works annually be raised to two works per month. What a noble zeal and a domincering passion for the advancement of learning and literature !
Having been fully reinvigorated by this unequalled enthusiasm and liberality I came to Bombay and was immersed in making plans of a large-scale production of the works in the Series and its extension in pursuance of his eager desire.
By the end of 1943 his health began to decline. In the first week of January, 1944, when I went to him at Calcutta in connection with the work of the Bharatiya Itihasa Samiti I found him extremely unwell. Notwithstanding his ill-health he talked to me for more than a couple of hours on the day of my arrival there. The first thing he did in the course of this lengthy, though very sweet talk, was to give me a mild reproof for undertaking the long and tedious journeys to Calcutta, Benares and Cawnpore in spite of my ill health. He discussed with absorbing interest the details of the Samiti's proposed History of India, a subject of great interest to him. I could see that he was at that time quite forgetful of his physical ailments. Our talks then drifted to the subject of the History of Jainism in which connection also he expressed his opinion about the material to be utilised for such a work. At the termination of our talks, which this time lasted for over three hours, I found him much exhausted and drooping in spirits.
On the 7th January his health took a turn for the worse. On IIth January I went to take leave of him, which he, full of emotions, gave with a heavy heart, exclaiming “Who knows whether we shall meet again or not?" I requested him to take heart and remain buoyant and assured him that he would be soon restored to normal health. But while I was stepping out of his room, my eyes were full of tears and his last words began to eat into my heart. Ill-luck prevented our sccond meeting. That lofty and generous soul finally lest its mortal habitat at mid-day on 7th July, 1944. May his soul rest in peace!

Page #28

( 13 ) Singhiji's worthy sons Though the heavy loss caused by his sad demise is irreparable for me and the Jain community at large, still it is, indeed, a matter of real consolation that he has left behind him equally illustrious and worthy sons. His sons, Babu Rajendra Singhji, Babu Narendra Singhji and Babu Virendra Singhji are treading in the foot-steps of their revered father. It gives me a great pleasure to record here that during the past year on the Series alone they have spent about Rs. 20,000/-. They also handed over a some of Rs. 5000/- to the Indian Research Institnte of Calcutta for the publication of the Jain works in Bengali language. In last January these Singhi brothers spent in the sacred memory of their late father and their grandmother wlio had passed away soon after her son, a big sum of about two lacs for social purposes and for helping the poor with food, clothes, etc.
I have already mentioned how Babu Rajendra Singhji made a generous donation of Rs. 50000/- for the purchase of the famous Nahar Collection of Indological works which now forms a most precious part of the Bhavan's library. Babu Narendra Singhji has donated Rs. 3000/- for the foundation of a Jain Bhavan at Calcutta for which Babu Bahadur Singhji liad already contributed Rs. 15000/-. He liberally gave Rs. 5000 at the ocasion of the celebration of the “Viraśāsana Mahotsava' in November 1944 wliich was held by the Digambar Jain Samăj. Further he has shouldered the responsibility of continuing now under his patronage to help the work of social and religious upliftment among the Sarāk tribe of Bengal which was started by his illustrious father and for which the latter had spent thousands of Rupees. Babu Rajendra Singhji and Babu Narendra Singhji have also very generously promised to continue to meet all the expenses of the Singhi Jain Series and requested me to bring out as many works as possible, at whatever cost so that this unique Series founded and cherished by their late lamented father may continue to bring to light the invaluable treasures of Jain literature and culture.

Page #29

( 14 ) In recognition of his unique assistance the Bharatiya Vidya Bhavan has decided to perpetuate Singhiji's menory by naining its indological library as Babu Bahadur Singhji Singhi Library. Further, one of its main halls will bear his name as Babu Bahadur Singhji Singhi Hall. The Bhavan's Jain Department will also be known as the Singhi Jain shastra Shikshapith.
9. AUGUST 1945 BHĀRATĪYA VIDYA BHAVAN, ' JINA VIJAYA MUNI
BOMBAY

Page #30

General Editor's Preface. I feel highly pleased in presenting before the scholars this work called the Ristasamuccaya as the twenty-first volume of the Singhi Jaina Series carefully edited by Prof. Dr. Amritlal Savchand Gopani, my beloved pupil and learned colleague, with an exhaustive Introduction which abounds in information culled from all available original sources and which evinces his diligent and deep study of the subject.
Prof. Gopani had submitted this work as a thesis for the Ph. D. degree to the university of Bombay which has approved it and awarded him the Ph. D. degree for the same. In stating this I feel doubly glad because firstly, he worked for his thesis under my supervision, direction and guidance and and secondly, he is the first of my pupils to get the Doctorate.
Prof. Gopani had originally selected “ Nāņapañcanikahūa critical study" for his thesis and he has also prepared most of the same work with that view. Along with it he had also started working at my instructions on editing other works among which the Rislusamaccaya, a hitherto unpublished work was also one. Formerly I intended to publish it by instalment in Bharatiya Vidyour English bi-annual. But as his study and editing of the work progressed, he came across many things worth knowing and expounding, concerning the subject. This acquirement of novel material tempted him to devote more seriously to the problem of the subject and go through the whole relevant literature relating it with a spirit of research. As a result lie amassed so much original informations of various types that while putting the same in a systematic form, they assumed the size of the present voluminous work. Seeing that it has assumed an accomplished form, I decided to publish it as an independent work in the BHARATIYA Vidya SERIES.
In 1944, Babu Shri Bahadur Singhji Singhi, the founder of the Singhi Jain Series, made up his mind at my instance to hand over the management of the Series to the Bharatiya Vidya Bhavan. While accepting the terms and conditions of

Page #31

( 16 ) the agreement, the Bhavan authorities resolved that all the Jain works undertaken to be published by the Bhuvan, should be published in the Singhi JAIN SERIES if they conformed to the standard and spirit fixed and maintained by the Series. Accordingly, this work is now published in the Sinchi Jain SERIES.
The Ristasamuccaya is an important, precious, typical work of Durgadeva, it Digambara Jain author. It seems that the author had obtained greater proficiency in Jyotis, Nimitta etc. as he was more interested in them. The author's deep knowledge of the subject becomes manifest from the perusal of Arghakanda, another available Prakrit work of the same author, giving informations from the astrological view-point, regarding that aspect of the science of astrology which trests of the rise and fall of the prices of various commodities.
Prof. Dr. Gopani has ably shown in this work his painstaking nature, deep study, and original grasp as evidenced through his collection of facts and data from the Vedic, Buddhistic and Jain literature as well as European such as Greek, Roman and Early Christian and marshalling them in a due order. When I saw it in such a finished form I just felt why he should not submit it to the University of Bombay as a thesis for the Ph. D. degree which he did in pursuance of my advice and succeeded in getting the same. I take this opportunity of warmly congratulating him at his success and of blessing him with good wishes that he may be able to add his might to beautifying the noble and lofty ideal of the Series by producing more splendid works in future.
Gurupūrnimă, ĀSĀDHA, V. S. 2001
JINA VIJAYA MUNT. . 24th July, 1945.

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FOREWORD This new critical edition of Durgadeya's Ristasamuccaya is being published by the authorities of the Bharatiya Vidya Bhavan, Bombay, which is rendering an important service to our ancient Literature and Culture in various ways. It is prepared by Prof. Gorani, a member of the staff of the Bhavan, and bears clear evidence of the type of the work that is being done there.
Durgadeva was a Digambara Jaina; he was a pupil of Sunyamadeva and lived at Kumbhanagara in North India, during the reign of a king called Lakşminivāsa. He composed tlie present work in Sam. 1089. Prof. GOPANI has well shown how this same Durgadeva had also written two other works on allied topics, namely the Arghakūnda in 149 stanzas and the Mantrabalahi in 36 stanzas. Both these are in Prakrit like the present work i. e., the Ristrusamuccaya, and are compo. sed in the Gathā metre. Ristro is a presage of oncoming death and the Ristasamnecrayja is a compendium of the ristas, which may be based on various signs seen in one's own body, or on the different events connected with the natural phenomena, or on the nature of the dreams seen in sleep, or on a number of other artificial devices such as the number and nature of the letters which constitute the question about a rista put by a Questioner.
The subject is a very interesting one and one is really pleased to find that Prof. GOPANI has expended patient and intelligent labour on its elucidation both in the Introduction and in the Notes. He lias briefly attempted to trace the origin and development of it from earliest times both in the Jain and the Non-Jain traditions. In his Introduction, he has carefully compared the contents of the Ristasamuccayc with those of similar older texts on omens and portents and has concluded that the Risqasamuccaya represents an original tradition and that it is the only representative today of this tradition (pp. 40-41 ).
1 R

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The text is carefully prepared after consulting three different Mss., the variants being given in the foot-1101es below the text. Full English translation is offered with suficient explanatory Notes. The Appendix contains extracts from similar older works, whether Sanskrit or Prakrit, Jain or NonJain and is followed at the end by five useful Indices and exhaustive Bibliography. I am sure that the publication will be highly appreciated and will bring credit both to the Editor and to the Publishers.
Shastri Hall, Bombay No.7.
5th October, 1944.
H, D, Velankar.

Page #34

PREFACE
The Rinascomicccnya is a small work containing 261 stanzas in Jaina Sauruseni Prakrit by Durgadeva, a Digambara Jaina writer of the liest half of the cleventh century A. D. When I was working in the Oriental Institute at Baroda (1935-6), editing of this work was one of my undertakings. Somehow it was to be loft unfinished. Afterwards I joined the Bharatiya Vidya Bhavall it Andheri where I got ample scope and convenience to work again at it and the result is now before the leaders in is book form.
The Ristosomuccuya of Durgadeva has been catalogued hy Aufrecht and referred to by the Jaing Granthārali.
Durgaderit is it master hand at the art of condensing. Nis treatise in the Jaint or non--Jaina literature is uptill now known to have so bly summarised in so short a compass a vast topie like that of prognostics portending death. He is a matterof fact writer making it detinite statement of his beliefs and conclusions sometimes following and many times going against the established theories. He has impressed me more as an iconoclastic chronicler than is a passive compiler. Looking to his varied gifts and wide range of his experience I have begun to believe liumly that he was in possession of sure traditional kuowledge of which we have but scanty information.
Cave offered here the detailed results of my studies of three important Mss. of this work that were available to me. The constitution of the text which I have done with maximal faithfulness Wits very much troublesome in view of grammatical and metrical corruptness, material inaccuracies, scribal errors and lacune. Looking to the limited material at my disposal I had no other alternative but to offer emendations which I have placed in brackets and which claim to be only tentative. I have attached i Sanskrit Cháyä and an English Translation to ensure ENSV delsta line of the text. All the Tatjants 310 toted in the foot-otex. Insertion of representative parallel passages in the Appendix cathered from various published and unpublished

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( IV )
works of Jaina and non-Jaina literatures is especially made to give to readers a correct, comprehensive and comparative estimate of the idea of omens and portents. Notes in which comparison and contrast are made at proper places are in a way explanatory. The Gathärdhasuci and the Indexes of the Introduction, text and also of the parallel passages, which are complementary to each other, have been added at the end. They are followed by an exhaustive Bibliography which provides material to the future workers on the subject. It is hoped that the readers will certainly appreciate their efficiency and importance. The Introduction aims at setting forth various views and theories of omens and portents which were once in vogue in all the cultures namely Greek, Roman, Christian, Mohanimedan, Vedic, Jaina and Buddhistic. The Science of the Unknown, that of Omens and Portents and also that of the Rituals have much in common between them. A critical study of the thoughts and beliefs concerning prodigies and portents prevalent in different times and climes reveals some interesting basic principles running right through all of them, governing and shaping the origin and development of omens and portents. As this was quite essential I have treated in general all these aspects in the Introduction. It also deals with the description of the Ms. material and of the method adopted in the constitution and construction of the text. Personal details of the writer and his other works, analysis of the subject, the estimate of the Ristasamuccaya with special reference to literature of its type, grammatical and linguistic characteristics, and metrics, have all been critically studied and explained.
I take this opportunity of expressing my heartfelt gratitude to the Editorial Board of the Bharatiya Vidya Bhavan for undertaking to publish this work. I am also thankful to the curator of the Bhandarkar Oriental Research Institute, Poona, to the Director, Oriental Institute, Baroda, and lastly to Pandit Nathuram PREMI, the enthusiastic Secretary of the Sarasvati Digambara Jain Bhandar at Bombay for their kindness in promptly lending me the Mss. I must also record my deep sense of obligation to Mm. Dr. G. H. Oza, Mm. Vidhushekhar BHATTACHARYA, Dharmanand Kosambiji, and Prof. P. V. BAPAT for imme. diately replying to my letters and offering helpful suggestions and to Pandit Jugalkishoreji MUKHTAR for sending to me, through

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(V) Acharya Jinavijayaji, the transcript of the last eight stanzas which were very corrupt. I cannot adequately express in words my most heartfelt thanks to Acharya Jinavijayaji, Director, Bharatiya Vidya Bhavan, but for whose able guidance, prompt help in procuring the Mss. and inspiring counsel, I would not have been able to do full justice to the work. For occasional hints I also feel indebted to my friend and colleague Prof. Dr. A. D. PUSALKAR, Assistant Director, Bharatiya Vidya Bhavan, Last but not least to Prof. H. D. VELANKAR my sincere thanks are due for writing a foreword to this book in spite of his indifferent health and manifold activities, literary and professional.
In conclusion, I crave indulgence of my readers for the errors and shortcomings of which none is more conscious than myself as this is my first modest attempt at editing. Bharatiya Vidya Bhavan, 1
Bombay 7, Yth Foundation Day,
A. S. Gopani. Kārttiki Pūrnimā,
V. S. 2001

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Abbreviations
etc.
AA Aitarcia Aranyaka, Ed. A, B. KEITII, Oxford, AB 1909. Aitareya Brālumana. Ach
Anti-christ by E. Renan, Paris, 1876. ACSS Arhatcūļāmaņisārasaţika of Bhadrabāhu, Maha
vira Granthamālā, no. 6, Pub. S. K. KOTECHA,
Dhulia, 1992 (V. S.). AGS Äsvalāyana Grhyasūtra. AMg Ardhamāgadhi. Apabh Apabhramśa. Aps's Āpastamba Srautasūtra. ĀS : Aranbhasiddhi of Udayaprabla, Pub. Bhimsi
Maneck, Nirnayasagar, Bombay, 1918. AV Atharvaveda. BDS Bauhāyana Dharmusülra. BI Bibliotheca Indica, Calcutta. BORI Bhandarkar Oriental Research Institute, Poona.
BT Brattippamila, JSS, Vol. I, no. 1, P. 157. BV (Eng) Bharatiya Vidya (English biannual). BV (Guj-Hindi) Bhūratiya Vidyā ( Gujarātī–Hindi quarterly).
Catalogus Catalogorum of Aufrecht, Caraka Samhita of Carak, Ed. J. T. ACHARYA,
Nirnaya-sagar, Bombay, 1935. DP Das aprakirņaka, Āgamodaya Samiti Series, no.
46, Surat, 1927. DS Dharmasindlu. of Kashinath Padiye, Trans. Kanji
Valji SHASTRI, Nirnayasagar, Bombay, 1920. GGS Gothila Grliyasūtrui. GL Gāthülerksance of Nanditudlya, Ed. Prof. H. D.
VELANKAR, Annals, BORI, Vol. XIV, Pts. I-II,
pp. 1–38. GPS Granimatik der Prübrii-sprachen, by R. Pischet,
Grundriss, 1, 8. Strassburg, 1900. HGS Hiranyakcsin Gyhyasūtra. HN Historia Naturalis of Pliny, Ed. E. A. SCHWANBECK,
Bonn, 1846. IA Indian Antiquary. IE Indian Ephemeris of L. D. Swamikannu Pillar,
Madras, 1922.
དྷ ཝ རྩོ དྷུ ཙི ཛི = བློ༴ ༔ ༔ ༔ ཕྱི ཚེ ཛཱི བ
CC CS

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IG
IWD
JAOS
JO
JG
JSS
JSSI
Kaus
KD
KJ
KS
LS'S
Mat P
MBh
MK
MP
NJC
ON
Plu
PP

( VII )
Imperial Gazetteer of India, Oxford, 1908, New Edition.
Irish Witchcraft And Demonology of St. John D. SEYMOUR, Dublin, 1903.
Journal of the American Oriental Society.
Jātakacandrikā of Yajñikanātha, Trans. H. M. JANI and M. K. JOSHI, Ahmedabad, 1939. Jaina Granthavali, Pub. Svetambara Jain Conference, Bombay, 1909.
Jain Sahitya Samsodhaka (quarterly), Ed. Muniraja Jinavijayaji, Bharat Jain Vidyalaya, Poona. Now defunct.
Jaina Sahityano Sankṣipta Itihasa of M. D. DESAI, Bombay, 1933. Kausika Sutra. Kavidarpana, Ed. Prof. H. D. VELANKAR, in the Annals, BORI, Vol. XVI, Pts. I-II. Kalajñāna, of Sambhunatha, Ms. in the Baroda Oriental Institute, Mss. Library, Acc. no. 9726. Sub,
Kasyapa Samhita of Vrddhajīvaka, Nepal Sanskrit Series, no. I, Nirnayasagar, Bombay, 1938.
Latyayana Srautasutra. Matsyapurana, Anandasrama Sanskrit Series, no. 54, Poona, 1907.
Mahabharata, Chitrashala Press, Poona, 1932, 1st Edition. Maranakandika, Unpublished work referred to by Durgadeva in the RS. Milindapanho, Ed. V. TRENCKNER, James G. Furlong Fund, no. 5, 1928.
Narapatijayacarya of Narapatikavi, with the commentary of Harivamsakavi, Vyankateshvar Steam Press, Bombay, 1991 (V. S.). Oghaniryukti of Bhadrabahu, Agamodaya Samiti, no. 17, Surat, 1976 (V. S.).
Plural.
Prakrit Paingala, Ed. Chandra Mohan GHOSH, BI, Calcutta, 1900.

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( VIII)
PSU Pravacanasäroddhāra of Nemicandra, Devachand
Lalabhai Jain Pustakoddhāraka Fund, Surat. PY Prākrit Vyakarana of Hemacandra, Ed. Dr. P. L.
Vaidya, Ārhatamataprabhākara Series, no. 6,
Poona, 1928. ON Quoest Naturalis of Seneca. 11 RBEW Report of the Bureau of Ethnology, Washington
by Dorsey. 18 RBEW Report of the Bureau of Ethnology, Washington,
1899, by E. W. Nelson. RS Ristasamuocaya of Durgadeva (the present work). RV Rgveda. ŠB Satapatha Brāhmana, SGS S'ānkhāyana Grhyasatra. Sing Singular, SRS Samvegarangasala of Jinacandra (unpublished
work). SS Susruta Samhitā of Suśruta, Ed. J.T. ACHARYA
& N. R. ACHARYA, Nirnayasagar, Bombay, 1938. TAS Tattvārthadhigamasūtra of Vācaka Umāsvāti,
Ed. J. L. JAINI, Bibliotheca Jainica, Vol. II, Arrah, 1920. Upamitibhavaprapancākathi of Siddharşi, Ed.
H. JACOBI, BI, Calcutta. VP Väyupurāna, Anandāśrama Sanskrit Series, no.
49, Poona, 1905. VRS Vasantarājasakuna of Bhatta Vasantarāja with
the commentary of Bhānucandra Gaṇī, Pub,
Shridhar Jatashanker, Jaipur, 1940 (V.S.). VS Vārahi Saṁhita of Varāhamihira, Trans. Balade
vaprasad MISHRA, Vyankateshvar SteamPress,
Bombay, 1997 (V. S.). YR Yogaratnākara, Ed. K. R. NAVARE, Nirnaya
asager, Bombay, 1932. Yogasästra of Hemacandra, Trans. Pannyasa Kesaravijaya Gaṇī, Vijayakamalakesara Series,
no. 5, Bombay, 1980 (V. S.), 4th edition. YS Yogasūtra of Patañjali, Ānandāśrama Sanskrit
Series, no. 47, Poona, 1932.

Page #40

Page #41

थिय। मोजीह इस विपदिय ॥ इइ दिय देय दे। दियइतगण दियाबङ्ग विहसळा प्रसार दिडीएलवम वियर सिनिरिह समुइया जिय माणस अजमद वापस इज मोसोमा दव्वं दो गुरुत हया पश्यं बस । वजा विताउनु गादेवारसमुद्र यसले । त्य ऐणदेव कूपविधि। या मागणारचं निज साह विमही इन सात तक इमेचे सहा माजा रामहीम नीति कस लोया के वीर था। जो सिद्धे तमपारती र सुनिहीतर विद्या रंग जे सादे वा सिरिसेजमा शिवायासीद्राजा उद तस्तचारुवरिजनाएं बुध मसी सादे सबा हा परानीसागमा । नामा सिडिझपन विजे वागी सरोयन जी तो देर श्येविरुद्धम शा से तंग हळे फुडे।ाधमा जिए दिहनि चियपदेवद्वेतिआवजई। मरुख रपा अवे हिंसरिसा जाव मही साम ही जाना ये वसुरानो निप शचंद कत्ताराम तावडे महीयले मिविदि हंदु मस्तसजसे वर सहसा वालीन व्यसी इसे जुते । सावण कथारसि। दिग्रहम मूलरिरकंमि|||| सिरिकंतनय राणा सिरिल हिनिवा सपिभिवरजमि। सिरितिनादत्तव। मुणिन्न विसर इतिविशखश्यं शाखसम॥॥॥दिव यस वस्तु छाया४ नाडी पानिमित्त इस एतप्पउंग१० विज्ञाहिं ११ कालगमे ।।। द्वा रगाधेयं ॥ गुहखादप्प लाऊडाइसुपवर विज्ञा सतीए) अवयारिश्रावि दिवया कावि ॥ २ मा हिजबुद्धि । नव रवि दिला द अनिल मणास विज्ञा । विज्ञां तद्देव यादव णिं ॥ ३ विताइ पुर्ण नरवर ववमत्तिनाया। रविस सिगह एसा अहुत र दस सहसा ॥४ जावे साहियाग्रह संपन्नमि कालमि। गुहाइली वितकुमारिया वा मनिचेतिति सम्मत निञ्चलाला नवरकिरी र साहस यंचिय सरका) अरिक नमपा गुणे दिव बरारानं नचिनं नसाद तिमिमरण काला रं
तहाविहा
तर सदस
Mea
Last Folio of the P. Manuscript of the Ristasamuccaya.
विजगण्

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INTRODUCTION
1. Critical Apparatus The following Ms. material has been used in this editio. princeps of the Risțasamuccaya (RS):
B: This is a photo-copy of the Ms. written in Devanāgarī script revealing a predominating influence of Jaina Saurasenī Prākrit. It was procured on loan from the Oriental Institute, s Baroda. Its acc. no. is 13190 under subject “Jaina" in the Sanskrit section and its extent is 11 folios or 20 pieces. It is styled Kūlajñāna'. The original Ms. of which this photo-copy is made was written by one Muni Śrī Samudra at Medinīpura and was in possession of Pandit Sumaticandra Gaņi as is clear from 10 the last line". It is complete in 259 stanzas. Its handwriting is good and uniform throughout though there are some lacuna here and there. The copyist seems to be cautious but he has inherited, no doubt, some mistakes from the copy before him. For the most part, the scribal errors are metathetical, haplogra-is phical and orthographical. Its first page has twelve lines while all the remaining (except the last which has got ten) have thirteen lines each. Roughly thirty-seven letters are accommodated in each line. At many places especially from stanza 11 right upto 20, from 162 upto 176, from 200 to 208 the Ms. is not 20 at all legible. It begins with 3 79: si fart i quriagugih Rocurace Puma faaeghat I and ends with Arifahrenad Horarà 995450 AH
P: This is a second Ms. obtained on loan from the Government collection preserved at the Bhandarkar Oriental
1 This very title appears in the entries of the BỊ, CC and JG.
2 xfat shtatlaritycar un fefed gataflagao 1 d. gafariamori .. 3 The numbering of stanzas has been wrongly done here in this Ms. It is corrected in the edition,

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THE RISTASAMUCCAYA Research Institute, Poona. It is titled the Ristasamuccaya'. Its accession number as stated on the cloth cover is 392 of 1879-80 (new no. 35). It has got five folios or ten pages written on both the sides. Each page, except the last which has s got twelve lines exclusive of Dvāragāthi and six additional stanzas, contains eighteen lines of approximately sixty letters each. The Ms. is in a fairly good order, is in Devanāgari script, is. legible throughout and the text is largely under Jaina Māhārāștri influence. There are less scribal errors but lacuna 10 are the same. The total number of stanzas comes upto 258.
The Ms. opens with H: »ft i quaerigrafitoardurapilafatehtati and closes with सिरिसंतिनाहभवणे मुणिभवियसम्मउले रम्मे ॥ There are seven more gathās at the end the first of them being a Dviragüthâ.
But they seem to have been added later as they reveal a different 15 hand altogether. In the margin there are marginal notes in Sanskrit at three places. This Ms. belongs to a different family as it shows at many places strong influence of Jaina Māhārāștrī Prākrit. It is also not a direct copy of B as stanza 28 which is
a quotation in Sanskrit in B is not to be found there in this Ms. zo Moreover, on the strength of marginal notes and the Dvāragāthā
and six additional stanzas it can be said with a fair amount of certainty that both the Mss. represent different families. In other words, this Ms. is a rendering in Māhārāștrī Prākrit of the original with marginal notes, Dvāragāthā and additional 25 stanzas inserted thereto later on.
S: This Ms. styled S was kindly procured for me by Acharya Jinavijayji: from Ailaka Pannalalji Digambara Jain Sarasvati Bhavan (Bombay) through Pandit Nathuramji PREMI. I am most thankful to both of them.
Its title is sifteaza and the number is 1527. It contains 203 stanzas in Jaina Sauraseni Prākrit. It is quite a new paper Ms, written by Jagaram, a Digambara Jaina, in 1981 (V. S.) in 10 folios measuring 1' x 6.7". Each page has ten lines invariably and each line contains about 44 letters. The script is 35 Devanāgarī and the handwriting uniform and beautiful.
It is well preserved, is quite new (it is only nineteen 1 It is so entered in the printed catalogue of the Mss. of the BORI, Poona. Though there is a difference of titles in both the entries, the subject treated is the same.
2 Some stanzas have not been numbered while some have been doubly numbered. This onomaly has been removed in the edition.

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INTRODUCTION
20
years old) and in good order. It has lacuna in stanzas 15, 16, 20, 190, 193, and 194. The copyist is possibly careful but his. copy appears to have inherited some mistakes from the original. It opens with fo ll BTA: M : l qondagischstescura procuraramartar i and ends at CH R E Jet gernegui ace II 903 The mantra is 5 considered and numbered as a stanza (see stanza 71 ). Stanzas 125 and 127 are not found in this Ms.
There are orthographical peculiarities but they are trifling to be noted here. The Ms. preserves Saurasení characteristics as it employs द for त and इअ and त्ता (as in पक्खालिअ and बंधित्ता) for त्वा. 10 A.Mg. influence is there but it is rarely seen while Apabh. influence is abundant as in such forms as अहवइ for अथवा, जेम for यथा, जि for एव and चएवि for त्यक्त्वा. The forms like छाया in Nom. and Acc. both in sing. and plu. are, doubtless, indicative of strong Apabh. influence. It makes use of ot for initial and non-initial - and gratis is almost always resorted to.
The Ms. was of special service to me, though it contained scribal errors more than B and P. In short, it always helped me exactly at places where B and P disappointed me regarding meaning and legibility.
There were two other Mss. which also were obtained from the aforesaid Bhāņdār. The peculiarity of one contained in having a slip-shod Gujarati gloss over a line which was often misleading. Every word was an error and thus it gave me no help in editing. Moreover, it was incomplete. The other Ms. 25 was entirely of the P group and for this reason I did not utilize it. I came to know that Pt. Jugalkishoreji Mukhtar had got a manuscript of this work. I therefore approached him through Acharya Jinavijayji to whom he wrote that he would be sending a transcript only of those stanzas which were found 30 corrupt or illegible by me. I sent him, consequently, those stanzas a transcript of which was immediately and kindly supplied to me by him but it solved no difficulty of mine as I could see from the transcript of those stanzas sent to me that it belonged definitely to the P group.
2. Presentation of the Text I had to work with the scanty material afforded by these three Mss. which belong to different families. This little material also was not wholly without defects. Variants which should be called genuine or crucial are very few. Most of the

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THE RISTASAMUCCAYA
readings are nothing but linguistic transformations, scribal lapses or their possible inferences. The portion which was illegible in B was legible in P and S thus the difficulty in presenting the text of this part could be avoided. But as the edition of this 5 text is appearing only for the first time and as there was no commentary available, I had no opportunities to benefit myself of the suggestions from other sources. Lastly, the fact that no other work of this author has up till now seen the light of the day increased my troubles all the more in understanding and 10 appreciating the text and the author's characteristics in a better
manner.
4
The above-mentioned circumstances forced me to handle the text with utmost carefulness and conservatism. By collating I was able to get rid of most of the scribal, metathetical, ortho15 graphical and haplographical errors. I have also tried in my humble way, wherever practicable, to fill up common lacuna the possible arguments regarding which are given, when imperative, elsewhere, especially in the Notes. I have based the text on B and S as they have preserved some of the outstanding chara20 cteristics of Jaina Sauraseni Prakrit in which the text was originally composed. I had to fill up the illegible and the incomplete portion of B and S from P as I said before. Thus it would at once strike that the edition presents an admixture of the characteristic features of both the Prakrits, namely, Jaina Śauraseni 25 and Jaina Mähäräṣṭri. When there was a radical difference in all the three Mss. (which was very rare) I selected a reading that appealed to me more and consigned the others to the footnotes. Where the text was corrupt and obscure so much so that it baffled my wits, I have put a question mark. When I found an agreement 30 in all the Mss. on common errors I had to risk emendations and make additions which are placed in brackets, small and square, in the text and which are merely tentative. They are made more or less to remove the errors of the scribes and not to improve on the author. But when the Mss. united 35 on a doubtful reading which was not the slip of the scribe, I have sometimes kept it as it is from the standpoint of metrical exigencies. Metre was to be first looked to. Even a better reading had to be discarded if it violated the scheme of the Metre. Initial or and a or (for) were selected by majority as 40 no Mss. preserved one or the other uniformly. Common scribal errors were plentiful and I had, therefore, to emend

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INTRODUCTION
the text freely in order to remove them. I have explained the reasons of my emendations and additions in the Notes wherever it was desireable. While rendering the stanzas into Sanskrit in the chāyā, I have kept the Sanskrit idioms, usages and conventions before my mind. English translation is strictly literal. Thus I 5 have tried my best to present a faithful record of the text-tradition from the three available Mss. and have exerted my utmost to do justice within the scope and limitations of the material.
3. Durgadeva and His Works Wo know practically nothing about Durgadeva and his works. No epigraphic and literary references throw any light 10 on this hitherto unknown writer. Under these circumstances we have merely to rely on the internal evidences and on what has been said by the author himself in this compendium.
(i) DurgadEVA: Three names having Durga as the first counterpart are known in Jaina literature. In the CC there is 15 a reference to the Şaştisamvatsara composed by one Durgadeva. This very book has also been alluded to by Mm. Meghavijaya in his Varşaprabodha' which describes it to have been written in the form of a dialogue between Pārtha and Durgamuni. After a careful perusal it can be definitely said that this Durgamuni is zo not our Durgadeva who is the author of the RS. In the AS, we come across a referece to Durgasimha who is also found different from our author. Mr. Desar in his book mentions one Durgasvāmi as a pupil of Dellamahattara and a guru of Siddharşi, the famous writer of the UBPK. This also cannot be identified with our 25 author. In the BȚ,4 there is a very reliable reference to the Kālajñāna, Arghakūnda and Mantramahodadhi as the works of Digambara Durgadeva. The above-mentioned Kalajñūna is nothing else but the RS. These details obtained from the B? regarding Durgadeva and his two more works are quite convin-30 cing. It settles two facts, namely, Durgadeva was a Digambara Jaina and he had written, besides the RS, two more works
1 p. 680. 2 Trans. Popatlal Sakarchand Shah, Kikabhat's Pole, Ahmedabad, 1939. 3 JSSI, para 248.
4 JSS, Vol. 1, No. 4; p. 157. Note that the B?, CC and JG refer to it as the Kālajñana while the printed catalogue of the Mss. of BORI refers to it as the Ristaxamuccaya.
5 See footnoto 1 on page 1 and 1 on page 2 of the Intro.

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THE RIŞTASAMUCCAYA on the allied subjects. Durgadeva calls himself the pupil of Samyamadeva, who was the pupil of Samyamasena whose guru was Mādhavacandra. Durgadeva undertook the composition of the RS in pursuance of the directions received from Samyamas deva.
(ü) KUMBHANAGARANAGAKA AND LAKSMĪNIVĀSA: Durgadeva had finished this epitome at Kumbhanagaranaga ruled over by Lakşminivāsa, in a fine temple of śāntinātha, on the eleventh of the bright half of Srāvaņa when the moon was in the constellation 10 called Mūla, in the year 1089.3 My suggestion that Kumbhanagara cannot be anything but Kumher or Kumbher or Kumbheri near Bharatpur has been supported in clear terms by Mm. Dr. G.H. OJHA who further adds that Lakşmīnivāsa referred to in the
text may be an ordinary chieftain and also agrees with me in my is belief that Durgadeva must have written this work in Jaina
Saurasenī Prākrit as Kumher or Kumbher or Kumbheri is near the Śūrasena country where there is every possibility of Sauraseni being used“. Kumbhanagaranaga cannot stand for Kumbhala
garh as the fortress was built after Durgadeva's times'. Nor can zo it be Kumbhalavihāra founded by Kumbho Rāņā in a fort named Macinda". Thus I firmly hold that Kumbhanagara of the RS is the modern Kumher or Kumbher or Kumbheri' near
1 See st. 254 of the text. 2 See st. 255. 3 See sts. 260 and 261.
4 In his letter of 28th, March, 1941 Mm. Dr. G. H. OJHA, writes to me as follows from Ajmer :
"As for the Kumbhanagaranaga, as the book is written in Jaina Sauraseni Prakrit, the name may be identified with Kumbher near Bharatpur as it lies very near the Šūrasena country. As regards the king named Lakşminivāsa, he was probably some petty chief of Kumbhanagaranaga.” 5 The same letter quoted above goes on as under :
"I am definite that it does not stand for Kumbhalagarh for this fort was built by Mahārāṇā Kumbha of. Mowār in 1458 A. D. whereas the book was written in the 11th century A. D."
6 JSSI, para 830.
7 See Sambodhaka, pub. Bhaskar Vaman Bilat, Dhulia, Vol. 12, No. 1; p. 103. In the Notes, p. 94, Vol. 11 is a misprint for Vol. 12, No. 1. This Kumbher is a headquarter of a Tahsil of the same name in the state of Bharatpur which is divided into two districts or Nizāmats, namely, Bharatpur and Dig. The Dig district has got five Tahsils, such as, Dig, Kāman, Kumbher, Nagar and Pahāri. Kumbher is about eleven miles away north-west of

Page #48

INTRODUCTION
Bharatpur which falls about the precincts of the Śūrasena country. In the days of Durgadeva, the city would have been Jocated at the foot of a hill on which our author finished the RS in a temple of Säntinātha, an abode of bliss for men and monks. The name of Lakşmīnivāsa is not to be found in the dynastic lists. s He may be a petty chieftain', either a Jāt or a Jādon Rajput. It should be remembered at this juncture that the present rulers of Bharatpur who are Jāts of the Sinsinwār clan claim to have descended from Madan Pāl, a Jādon Rajput and the third son of Tahan Päl who ruled at Bayānā in the eleventh century? 10
(ii) DATE OF COMPOSITION: According to the author's own statement contained in St. 260, the RS was finished on the eleventh of the bright half of Srāvana when the moon was in the Mūla constellation in the year 1089. According to IES, it was friday, Jnly 21, 1032 A. D. and the constellation was Jyeșthā is for seventy-two minutes after sunrise; the remaining part of the day was occupied by Müla, if we take the year to be one of the Vikrama Sarnvat. Curiously enough, the same constellation, namely, Müla falls on the eleventh of the bright half of Srāvana in the year 1089 of the Śaka Samvat also, the corresponding English 20 date being Saturday, July 29, 1167 A. D.4 As the day was wholly occupied by Müla in the year of the Saka Samvat one would like to take the Samvat mentioned in the stanza as the Saka Samvat but we shall see just now that the Samvat used here in the stanza is the Vikrama Samvat and not the Saka Samvat. 25 The fact that the constellation Jyeșthā ruled for seventy-two minutes after sunrise and not Mūla, if we take the year to be one of the Vikrama Samvat, can be satisfactorily explained by taking the stanza to mean that the exact moment of the completion of the RS was occupied by Mūla; in other words, 30 Durgadeva finished the RS at any time of the day after seventy-two minutes, the period of Jyeșthā, had passed after Bharatpur city. The town is surrounded by a mud wall and a ditch. It is said to be taking its present name from its founder, Kumbha, a Ját of the village of Sinsini about six miles to the north-west (See IG, Vol. 16, p. 22). Round the city, & fort was built by one Badansingh (Seo Mahārāstrāya Jñāna. kośa, Vol. 11, pp. 558-559).
1 Soe footnote 4 on page 6 of the Intro. 2 IG, Vol. 8, pp. 74-75. 3 Vol. JII, p. 67. 4 op. cit. p. 337.

Page #49

THE RISTASAMUCCAYA sunrise. There is another consideration also and it is this that there is some possibility of error in calculating and on this ground we can neglect so short a period as seventy-two minutes
and suppose Mūla to be occupying the whole day. Thus the s custom of naming the constellation of the day after that constellation which is at the time of sunrise will also not be violated. The reasons for taking the year mentioned as one of the Vikrama Samvat are many. In the first place it was customary with the authors to mention the word Saka, if they meant Saka Samvat'. 10 Thus in absence of any specific hint, the usually accepted Samvat is the Vikrama Samvat. Secondly the author's use of the Pūrnimānta months not only strengthens my inference that he was a Northerner but it also proves that the Samvat used by him
is the Vikrama Samvat and not the Sakaļ. Thirdly, it was the 1s Vikrama Samvat that was current in the Western and Northern
India. Swamikannu PILLAI's statement to the effect that in the Śaka Era the months used were generally Amūnta but Pūrni mānta in Northern India has got to be interpreted only contextually in view of Kailaora's decisive conclusion on inscriptional 2o evidence that the months used in the Saka Samvat were almost always Amänta'. Thus the year 1089 used by our author is to be taken as the year of the Vikrama Samvat and we should have no objection in believing that the actual moment of the completion of the RS fell within the period of Mūla which 25 occupied the whole day excepting initial seventy-two minutes.
(iv) DURGADEVA'S OTHER Works:(a) Arghakānda: I have mentioned before that Durgadeva had written the Arghakānda also". The line अर्घकांडं दुर्गदेवीयं अ. १०-१४७ occurring in the BT bears it out". Moreover, the first two stanzas of the Ms. prove
1 Acharya Jinavijaya: Kuvalayamālā, BV (English), Vol. 2, Pt. 1, p. 87; 26th stanza:
सगकाले वोलिणे वरिसाण सएहि सत्तहि गएहिं । एकदिणे णूणेहिं रइया अवरण्हवेलाए ॥
(Ms. of the Kuvalayamālā). 2 See Notes on st. 235, p. 89 as well as IE, Vol. I, Part I, p. 53,
3 IE, loc. cit; Acharya Jinavijaya: Kuvalayamala, BV (English) Vol. 2 ; Pt. 2, p. 218
4 IE, loc. cit. 5 1A, 1896, pp. 271f. 6 See footnote 4 on page 5 of the Intro. 7 Ibid;

Page #50

INTRODUCTION
beyond doubt his authorship of it'. It also is in Jaina Sauraseni Prākrit, and contains 149 stanzas, devoted to the description of different astronomical and astrological circumstances and conditions leading to the rise and fall in prices of various commodities, articles of food, drink and daily use, of animals and others. 6 It passingly, refers also to certain astronomical occurrences foreboding famine or foretelling abundance of provisions etc. The schemes of Udpurisa and Samvaccharapurisa have also been found briefly outlined.
(b) MANTRAMAHODADHI: The line PHETCU: To faciatsigi-10 देवकृतः मं० गा० ३६ occurring in the said BT leaves no doubt regarding Durgadeva's authorship of the work?. It also makes clear that Durgadeva was a Digambara Jaina and that the work was written in Präkrit. I had no access to this work and hence I am unable to make any statement concerning it. Still, however, is it should be said in this context that the mantras as they are found in the RS and which are about eight in number, and which have a Jaina as well as, to a small extent, a Brāhmanic background, reveal original colour. Thus it is my inference that so far as the mantras also are concerned, Durgadeva is a 20 representative of a distinct tradition.
(v) APPRECIATION AND ESTIMATE: The author himself had had some glimpses of his fast approaching end and therefore he was in a hurry to dash off this work which was completed in course of three days, as he states. So we may safely take 26 this as his last production in which his views on omens and portents had finally stabilized. As previously said, the BỊ recognizes Durgadeva as a Digambara Jaina and the Digambara Jaina writers almost exclusively employ Jaina Sauraseni Prākrit in their literary compositions. This consideration which is entirely » well-grounded tempted me to believe that Durgadeva also must 1 नमिऊण वढमाण संयमदेवं नरेंदथुअपावं ।
वोच्छामि अग्घक भणि('वि')याण हियं पयत्तेण ॥१॥ विरगुरुपरंपराए कमागया एत्थ सयलससत्थं । SEU H(*' )Hot Area giorgau 112 11
(From the Ms, of the Arghakanda) ? See line 27 on page 5 of the Intro. 3 See st. 243 of the text. 4 See st. 253 of the text. 5 See line 28 on page 5 of the Intro, 6 e. g. Kundakunda. cf. his Pravacanasāra, Samayasăra etc.

Page #51

10
THE RISTĀSAMUCCAYA have composed the RS in Jaina Sauraseni Prakrit and this is why I have kept the Baroda Ms. as my model in basing the text as it has honestly preserved the Saurasenī specialities.
As said before Durgadeva calls himself thc pupil of is Samyamadeva who was the pupil of Samyamasena whose guru was Madhavacandra'. Durgadera undertook the composition of this little work in pursuance of the directions received froni Samyamadeva'. It is unwarranted to say anything about the
gaccha to which he belonged in absence of any remarks by no him regarding that point. Still, however, I am personally of a firm opinion that he, doubtless, did not belong to that high order of Digambara monks who observe rigid discipline and practise very hard austerities. From the viewpoint of spiritual excellence as well as intellectual acquisitions he was far inferior to Kundakunda 15 or Samantabhadra or Pūjyapāda. Nor was he a Digambara layman, pure and simple. But he stood somewhere between the two. In other words he was something like a Yati or a Bhat. tāraka. There was a regular class of such Yatis or Bhattārakas who stood midway between the two extremes of a monk and a żo layman as a connecting link. They were in possession of definite
traditions. There were also well-organised gaćchas of these Yatis or Bhattārakas but it is unsafe to say to which such a gaccha Durgadeva belonged. He has simply given the names of his guru and grand guru. It seems quite convincing that he zs had studied much and his intellect roamed over a wide range of
learning which he efficiently compressed in 261 Sts. This much is also certain that he had seen and studied the MK
1 See st. 254. 2 See st. 255.
3 The word nie in st. 258 can also be rendered into rafat which is & Jaina technical term and means that class of people who have accepted partial monkhood. It is just the opposite of सर्वविरति. The देशयतिs or the देशविरति were allowed certain conveniences which were denied to the facts. These
farfars were popularly known as the afas among the Svetămbara Jains and as 1848, and are among the Digambara Jaing. Thus we can state that Durgadeva was neither a monk in the strict sense of the term nor a layman, pure and simple, though it should also be noted in this connection that the use of the word of is almost always used with reference to the Svetämbaras. This and the use of FTHETITH and f a t as well as the absence of any mention, direct or indirect, of the fundamental doctrines of the Digambaras can be employed as arguments to prove that the author was perhaps & Svetāmbara Jaina though I personally hold the opposite view.
4 See sts. 253 and 255.

Page #52

INTRODUCTION in all its aspects? It is not definitely known what this MK is and by whom it is composed. Its very title is sufficiently suggestive of its being a booklet on Death. Durgadeva seems to have made a capital out of this. At the same it is also true that he has not simply copied down just s after the manner of a plagiarist but he has also expressed his original remarks at many places.
Samyamadeva the guru of Durgadeva was quite proficient in logic and philosophy. He had obtained perfect mastery in the science of ephemeris and had an admirable command on voca-10 bulary. He was not only an erudite scholar but a politician of a high order and in the art of debates he was a master wrangler.? Even though he had been such a sound scholar he was meek also and this added value to his scholarship
Durgadeva had had the luck to learn at the feet of such 15 a master. He was of a spotless character. His intellect was purified by the water of knowledge. His guru had gone through the whole canon and it is but natural that he might have handed over the traditional canonical knowledge without reserve to Durgadeva who was a deserving pupil. Saṁyamadeva seems 20 to have lovingly initiated him in a variety of scriptures and sciences. Secret of the science of disputation was also obtained by Durgadeva who succeeded in levelling down the disputants by his convincing logic and impressive orations, thereby in a way enlightening and turning round the people who were misguidedø. 25 All these varied gifts and covetable aoquisitions brought him fame and name. Durgadeva, like his guru, was very humble
1 See sts. 16 and 139 as well as section 4 of the Intro.
2 See st. 287. This is also corroborated by the following lines of the Arghakānda :
आसी एस्थ महीयले सुविदिदो सत्थत्थपारंगओ नामेणं सिरिसंपमा विबुहो वाइन्भगंधकरी ।। १४८॥
(from the Ms.), 3 See st. 254. 4 Compare the following line of the Arghakända :
x x x x x नामेणं सिरिदुग्गएष सुकई चारित्तचूडामणी ।
X
X
X
11388(from the Ms.).
5
X X Soe st. 258.

Page #53

THE RISTASAMUCCAYA
even though he was, as he describes himself, 'a versatile genius holding command on a number of subjects. We become aware of this princely characteristic of his temper when he says that those who are skilled in the Science of Omens and Portents 8 should correct what has been said by him out of ignorance or arrogance and then publish it'. He was fully conscious of such shortcomings especially in view of the fact that the composition was hurried off in course of only three days. At the same he
was also quite confident of the sterling merit of his production Nand therefore he says that it is bound to remain reputed as long
as there is Meru, moon or sun?. Thus in conclusion we can settle four points without any controversy, namely, (1) Durgadeva was a Digambara Jaina writer, (2) he has used Prākrit language in almost all his three compositions known to us, (3) he was a writer of treatises and not of big works and lastly (4) he was a writer of mystic sciences, magic, commercial astrology etc. There is no literary and epigraphic evidence available that can throw more light than this regarding Durgadeva, his life and works.
4. Maranakandikā 16 The RS makes it abundantly clear that Durgadeva had seen and studied the MK in all its aspectså. Not only that but he has also made a free use of it, as he did of other works also bearing on the subject, in composing the RS us is clear from his own statement. I got a clue to this work 25 from the Anekāntas and got the Ms. froin Delhiť. But to my surprise I found no difference between the MK and the RS excepting some very negligible variants and positional differences of the stanzas. Also the entry in the Anckānta
gave me to understand, as I believed, that the MK was by *a different and an earlier writer. In it the sts. 3 to 15 of
the RS have not been found. It consists of 146 sts. The last stanza of the MK tallies with the 162nd of the RS and there
1 See st, 256. 2 See st. 259. 3 See sts, 16 and 139 of the text. 4 Ibid., also soo Notes on st. 16, p. 73 and p. 91. 5 1941, October, Vol. 4, no. 9, p. 499.
6 Digambara Jaina Sarasvati Bhavan Pañcăyati Mandir, Masjid Khajur, Dolbi. The Ms. no. is a 16.

Page #54

INTRODUCTION
the work ends. The last line' as found in it runs as follows:
fat eft hurtfall HATAT 1 The remaining portion, from stanza 163 to 261, of the RS has been omitted in the MK. Considering the difference in titles of the MK very minor', this anomaly can be satisfactorily explained anly in two ways by either taking the s MK as a work by an earlier writer or that Durgadeva composed it stopping at 146th stanza and giving the name of the MK to that portion. Subsequently he might have enlarged it upto 261 sts. and might have given the title of the RS to the whole portion. In taking up the second suggestion, the only objection 10 is that an author himself would not praise his own book by using such adjectives as apo etc. though in literature examples are not wanting where the authors would have pursued further their juvenile literary efforts and shaped the same into perfection later, I for my part believe that the MK is by an earlier writer and is Durgadeva made a capital of it, though not at all to an extent of a plagiarist. In this case we will have to take the last line of the MK (the Ms. of which I got from Delhi) as an error of the scribe or some such error. The copyist, who might have come across some loose folios containing the initial portion zo of the RS ( upto 162 stanzas ), would have given it the title of the MK, on the basis of the third stanza", having fallen in a fix regarding the title because the word Ristasamuccaya occurs for the first time in stanza 253 of the RS. Moreover, the MK as such should not abruptly end at 146th stanza 25 (162nd of the RS) leaving unfinished what was undertaken in st. 136 (149th of the RS). This also throws doubt regarding its being a genuine MK. Thus I would close my remarks on the MK by succinctly stating that some ancient, typical and authoritative trend of thought and tradition lies se embedded in the MK which Durgadeva, our author, seems
The second half of the third stanza of the MK uses the word मरणकरंडिया:
FIT (MK, st. 3)
परमरणकरंडियाए रिटुगणं भासियं सुणह ॥ ३॥ 2 Amateur (RS, st. 16), prist (RS, st. 139) and # praotically mean one and the same thing,
3 See st. 16 of the text. * पुवायरियकमेण य लद्धणं दुग्गएवविबुहेण । बरमरणकरंडियाए रिगणं भासियं सुणह ॥३॥
(from the Ms, of the MK).

Page #55

14
THE RISIASAMUCCAYA to have tried to represent in particular in the RS availing also at the same time of other kindred works in general. I thus definitely believe that the MK is by a different and an earlier writer and it must be an exhaustive treatise dealing with & the advent of Death in all its aspects.
5. The Ristasa muccaya-A critical study
(i) THE RISTASAMUCCAYA: The RS (A Collection of Omens and Portents) is a small work containing 261 stanzas in Jain Sauraseni Präkrit which is not wholly devoid of the influence of other dialects, namely, AMg. and Apabh. As is clear from the colosophon, the author finished its composition in Kumbhanagaranaga
which seems to have situated, in those days, near about the territories forming part of Sūrasena country. This leads us to hypothesize that the author must have used Sauraseni. This supposition finds corroboration from the Baroda Manuscript and is the Digambara Jain Saravsati Bhavan Manuscript which reveal outstanding special features of the Saurasenī. Moreover, as the author is a Jaina writer, his usages are not entirely exempt from the AMg. traces and also from those of the Apabh. that had, in those days, taken a definite shape. The work contains a brief but ze perfect exposition of the presages of death (Ristas). It claims a unique position, in Jain and non-Jain literatures, so far as it has compressed, within so short a space, knowledge and informations regarding so vast a subject as the Rişta. He has collected every possible detail, concerning his theme, from all available sources and is has presented it in such a vivid and lifelike manner that the reader, without losing interest and patience for a moment, gets what he wants. This shows the author's remarkable power of epitomising. Going against the established theories, he has, at more than one place, given his independent views and conclusions with so asmuch self-confidence that we cannot help feeling that he was not
simply a slavish imitator but he was in possession of a distinct tradition the cause of which was dearer to his heart. This is his forte that entitles him to a credit as a first-class original
compilor. We are tempted to believe, though temporarily, that 35 the author is not a faithful compilor when he goes away for no obvious reasons from the other traditional paths of conventions and usages. Had he shown these iconoclastic tendencies at few places only we would have emphatically brushed them aside

Page #56

INTRODUCTION
saying they were the slips of the author but when we feel clearly that it is the deliberate attempt of the author, we must change our opinion and declare that he had inherited a certain tradition which is lost to us and of which he is the only representative to-day.

15
After a conventional homage to Virajina and an incidental description of the excellence of the human existence as well as of the religion of the Jinas, the author, like a businessman, enters directly into the subject throwing some observations on the impious character of eight addictions and a quaternary of 10 passions. The prefatory stage which also includes a reference to a heavy number of diseases and their kinds ends at the 16th stanza. The author broadly divides the Ristas into three main groups, namely, पिण्डस्थ, पदस्थ and रूपस्थ. Under the first category, the author brings the cracking of fingers, the motionlessness of 15 eyes, the loss of the sense of taste, the incessant and causeless falling of the drops from the eyes and the inability to see one's own tongue etc. etc. The second category includes the seeing of the moon and the sun in various forms, the feeling cold of a burning lamp, the appearance of the moon with three curves or with no curve and with no sign of a deer etc. etc. He mentions the निजच्छाया, परच्छाया and the छायापुरुष in the third category and dwelling on them at length he offers his various decisions if the shadow is seen devoid of any limbs, principal or subordinate. After this the author comes to the description of Dreams which 25 are classified as and. Assigning various interpretations to the implications of the dreams, the author straightway handles the Re, after alluding a little to the (resembling somewhat with the ) which consists of such things as the greenish appearance of all the directions etc. and the one that is again subdivided into a (analogous to the f) which is evidenced in the inaudibility of even the least noise etc. and that refers to the appearance of one's face, in water and the allied objects, in a wrong or reverse order etc. etc. The exposition of the g is comparatively much 3 absorbing. He enumerates eight types of the E, namely, अङ्गुलिप्रश्न, अलक्तप्रश्न, गोरोचनाप्रश्न, प्रश्नाक्षरप्रश्न, शकुनप्रश्न, अक्षरप्रश्न, होराप्रश्न and लप्रश्न. The author says that he, who sees the disc of the sun on the earth after placing hundred times the forefinger of the right hand charged with the mantric power, lives for six months. That is

5

Page #57

16
THE RISTASAMUCCAYA
a. Then follows the elaborate description of team and schaal for which the reader should refer to sts. 152–159 in particular. The T RE means that one who asks a question regarding
the duration of the life of the diseased, should leave off that very s question but he should again put the same question in different
words after the foreteller has uttered the mantra 3 a aa aa qrailca FIT EIET W in his mouth. Then the foreteller should double all the letters and quadruple the syllables and the total
should be divided by seven. The sick person dies if no remainder nois left and lives if it is left. Incidentally we come across a fanciful division of the whole kingdom of letters into eight Āyas (here the author is a bit inconsistent regarding the terminology. See especially sts. 163 and 166) and another subdivision into आलिङ्गित, दग्ध, ज्वलित and शान्त. The sick person lives if there 15 is a majority of ana letters in the question; and dies, if it is not so. I have so far not come across any reference to this last subdivision which shows that the author was in possession of a distinct tradition. He, then, proceeds to 1979 where also he
goes sometimes against the VRS even and thus shows the 20 novelty of his knowledge. In this particular connection, I must mention that the words Feest and sequut are somewhat difficult to be explained. The words can either be aggrafera or her which are again subdivided into TH or 3TH. fafe, gis, 579, fe etc. represent the first type and E, H , #31 etc. belong to the 23 second. The da alarma is described in the following way. At the end of the first watch of the night or at the time of dawn, one should move through the city carrying under his left arm the image of Ambikā that is washed, anointed and worshipped, muttering the mantra 35 St i fs arafor ata qe qe arftafe art il 30 It speaks good if he hears good words and forebodes ill to him for whom this is seen, if he hears bad words. The E CT is also exactly of this kind but there the whole process of carrying the image and uttering the mantra is not to be undergone. The author
proceeds further and gives his opinion that a sick man, doubtless, 35 dies if all the three constellations, namely, HTETET, FH787 and नामनक्षत्र are pierced by malefics. In no other schemes, गर्भनक्षत्र is given a place (because, perhaps, of the fact that it is difficult to put a right finger on the mata) and this shows the originality of the author's traditional knowledge. The author goes on and discusses about various effects likely to result from the constella

Page #58

INTRODUCTION
tion of the name falling on the different parts of the S'anicakra, Here also he goes against all the established theories and traditions for which the reader should refer to the Notes. He gives a scheme of the Avakahadācakra which is definitely different from the recognized one. He, then, rounds off this technical :5 subject by narrating as to how long a particular sick person will live if he fell a prey to a disease in a particular constellation. In this respect also he differs and has his own say to say. He finishes this original composition giving a colophon in which the line of his preceptors, date and place of composition are referred, 10
A cursory glance may perhaps reveal the slipshod nature of the author's style but a careful study proves the reverse. The handicaps encountered while condensing are best known only to those who do it; and it is generally accepted that the art of compiling is one of the rarest. Our author's 1s appreciation chiefly rests on this. The subject itself is such that there is no scope for the author to bring into play his poetic genius or knowledge of literary artifices even if he has got it. Still he has done what he should do and we feel at every step that he goes on with ease and force-all his own. The subject zo of omens and portents is vast and as old as the Vedas. The insignificance which is likely to attach to the subject is ably disproved by WEBER's having been attracted to it. There are two distinct traditions of this science, namely, Brāhmanic and Jaina.. The Buddhists have not developed this. The origin 25 of the Brāhmanic tradition goes back to the Vedic times and that of the Jaina to the Drstivāda. Both the traditions widely differ with regard to the implications of the phenomena and the abnormalities, though they both deal with the same perversities, natural, physical and mental.
Durgadeva has presented the Jaina tradition in the RS as will be seen from a comparative study of the RS and the non-Jaina works which are almost always at variance with the RS. The RS has much in common with the Jaina works like the ON, UBPK, SRS and YS', though a comparative study of as them all reveals some minor differences here also
1 WINTERNITZ, A History af Indian Literature, Calcutta, 1927, Vol. I, p. 191, footnote 5.
2 See sub-section V of section 5 of the Intro. 3 Ibid.,
30

Page #59

18
THE RISTASAMUCCAYA The Dvaragatha which is found only in P at the end and which seems to have been added later on there and which is referred to in the Notes will give us an idea as to how our author has treated the subject. The SRS' deals with its theme s in entire accordance with the scheme outlined in this Dvāragatha which is also found in the SRS'.
To see how our author has condensed his subject in the RS, following a plan of his own, the reader should refer to
section 6 of the Intro. 10. (ii) ANALYSIS OF THE CONTENTS: I have attempted below an analysis of the contents of the RS.
Stanza 1 contains an homage to Vira Jiņa. St. 2 states that existence as a human being is difficult to be obtained. St. 3 declares that Jainism is the only eternal truth. St. 4 15 mentions that a human being is generally overcome with addictions. St. 5 enumerates addictions which are eight, namely, gambling, honey, wine, meat, prostitution, hunting, stealing and concubinage. St. 6 lays down an additional fact that á human being is full of various diseases the number of which, 20 according to St. 7 comes upto five crores, sixty-eight lacs, ninety-nine thousands, five hundreds and eighty-four. Sts. from 8 to 11 describe exhaustively seven objects producing
death. They are poison, snake bite, weapon, fire, water, : falling from a precipice and diseases. Sts. 12 and 13 emphati25 cally say that those people are rare who undertake the twofold Samlehaņā. St. 14 gives a guarantee that he, who takes a vow to fast unto death, necessarily comes to know the Ritthas beforehand. St. 15 refers to the Ārāhaņāpatākā. St. 16 informs us that Durgadeva had based this treatise of the Ritthas 34 on the excellent MK as he came to know it traditionally. St. 17 divides the Ritthas into three main groups such as the Piņdattha, Payattha and Rūvattha. The Piņdattha Rittha
is fully discussed in 24 Sts. from 17th to 40th. Sts. from . 41. to 67. are devoted to the exposition of the Payattha 35 Rittha. St. 68. defines the Rūvattha Rittha which is subdivided into the Niyachāyā, the Parachāyā and the Chāyāpurisa the natures of all of which are dealt with respectively from
1 See Notes on st. 261, p. 94. 2 See section 6 of the Intro.

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INTRODUCTION
69 to 84, 85 to 94, and 95 to 106 Sts. Twenty-three Sts. from 107 to 129 are confined to the explanation of the Dreams which are broadly of two types, e. g. Devadakahia and Sahaja though they both are essentially the same as said in St. 114. The Paccakkha Rittha is treated in five Sts. from 130 to134, while the Linga Rittha, the two main features of which are Sariravisaya and Jalaidansana, has been touched in Sts. 135 to 142 and 143 to 147 respectively. Ninety-five Sts. from 148 right upto 242 are solely reserved for the fullest enunciation of the Panha Riṭṭha which again is eightfold:
Sts. 148-152 discuss the Angulipanha.
Alattapanha.
Sts. 153-157 Sts. 158-159 Sts. 160-171 Sts. 172-179
Goroaṇāpanha. Panhakkhara. Sauna.
Sts. 180-184
Sts. 185-192 Sts. 193-219 Sts. 220-240 Sts. 241-242
در

33
دو
""
"3
دو
""
""
""
""
">
""
32
""
در
92
در
Sahajasadda. Akkharapanha. Horäpanha. Laggapanha.
19
10
These two are fur
Devayajaniasadda.ther sub-divisions of the Sauna.

15
""
Sts. 220-223 (topics dealt with in twenty-one Sts. from Sts. 220 to 240 have been given, it seems, a general name of the Horapanha) inform us about the knowledge of the Rittha 28 through the Nadicakka and the Bhuañagacakka. Forebodings of death through the Sanicakka are referred to in Sts. 224-226. Sts. 227-236 give a judgment as to how many days a particular Air such as a, i, u, e or o remains in force. St. 237 records an opinion that one does not live if his constellation, zodiacal sign, a group and the date are all pierced by the wicked planets. A scheme of the Avakahaḍacakka is outlined in Sts. 238-240. The knowledge of the Rittha through the Lagga is briefly sketched in Sts. 241 and 242. Nine Sts. from 243 to 251 have got a tacit opinion of the author as to what period ass particular disease lasts if one is attacked by it in a particular constellation. St. 252 asks a question as to why fasting unto death should not be resorted to if one is in possession of the sure knowledge of his death through the Ritthas? In St. 253 the author frankly says that this treatise styled the
20

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THE RISTASAMUCOAYA
Ritthasamuccaya 'was conceived and composed in course of only three days. St. 254 pays a tribute to Samjamadeva, Samjamasena and Māhavacanda the author's guru, grand
guru and the great grand-guru respectively. St. 255 lets s us know that the author undertook to compose it as per
instructions from Samjamadeva-his guru. St. 256 requests those who are experts in the Science of the Ritthas to correct what has been said inadvertently out of ignorance or arrogance. Accomplishments of Samjamadeva are beautifully 1o pictured in St. 257 and those of Duggaeva, the author, in St.
258. St. 259 praises Jainism and announces a firm conviction that the epitome will continue to last as long as there are moon, sun and the stars. St. 260 gives us the date, and St. 261
the place, of the composition. 16 (iii) THE DIALECT OF THE RS: I attempt to give below
some of the typical and salient features of the dialect used here in the RS. I do think that I will have to revise my judgments and conclusions when a critical text of this work
appears in the field based on a variety of Mss. hailing from 20 different parts of India.
TREATMENT OF VOWELS: The Skt. words excepting r, s, lr, ai and au are generally retained. A long vowel before a conjunct is, as a rule, shortened. There are found some marked changes
which are given below :-ofā: uddesamitta = uddesamātra (st. 25 148), jattiamitta=yāvanmātra (159), lavamitta= lavamlītra (253); of u: purisa = puruşa ( 69 ), of ? : viddhi = vrddhi (186).
SAMDHIS: Some outstanding examples of vowel samehi are discussed here :-taheva = tathāteva (24), munivarinda = munivaratindra ( 49). Such illustrations indicate that when two 30 dissimilar vowels came together there was generally a tendency to drop the first vowel. There are also cases of PiSCHEL'S samdhi-consonant' as in samjaviyameijaghadiyū (201).
TREATMENT OF INTERVOCALIC CONSONANTS: The general tendency of the Prākrit dialect used in the RS is more 35 towards eliminating the non-initial, non-conjunct consonants.
Intervocalic (non-initial, non-conjunct) ki is elided leaving the constituent vowel behind or sometimes making room for ja-sruti: anea = aneka (18), aneja = aneka ( 68 ), tiarana = trikarana (72), paraloa = paraloka (8).
1 GPS, p. 239.

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INTRODUCTION
21 Intervocalic g is also dropped leaving the constituent vowel behind or making room for ja-sruti: juala=yugala (1), rojagahija = rogagshita (160). Sometimes it is retained also as in bhiguvāda = bhrgupāta (10). : The treatment accorded to c in the text is that of elimi- 5 nating it: loana = locana (20).
Intervocalic j is for the most part omitted; only rarely jc-sruti appears : Dhua - bhuja (97), manuatta = manujattva ( 2 ); the ja-sruti is seen in such examples as raijani = rajani ( 58).
Intervocalic ţ is regularly changed to d: kadi = kați ( 90 ), 10 koại = koți (7), sampuda=scomputa ( 39 ).
Intervocalic t is sometimes dropped: aikadhiņa = atikathina (19), jūardyūta (5); and it is pretty often changed to d: idi=iti (130), edesim=cteşām (178), jadi =yadi (1 54), judi= yuti (11), dhidi = dhrti (36), rasadala=rasātalo (127). With-15 respect to this feature of intervocalic t, it should be mentioned here that the Mss, widely differ. But as I have made it clear before, it can be accounted for in this way that the text of the Poona Ms. is under Māhārāştrī influence'.
Intervocalic al is for the most part dropped: khaggãi = 23 khad gādi (83), Duggacva = Durgadeva ( 16 ); sometimes ya-sruti also appears as in pāja = poida (1).
Initial or conjunct » is sometimes changed to ņ and sometimes not: (a) maccanta = nrtyan (128), najjati =jñāyate. (103), nara=nara (133), nāum=jñātvā (121); (b) nāsagga = 25 ruisāgra (98), niddittha = nirdista (107), obhinna=bhinna (83); but medial n is always changed toņ: ūņa=ūna ( 61 ), tiyasanäha= tridasanatha (59), bhoana=bhojana (62).
Intervocalic p is either dropped or changed to v: palāva = pralāpa ( 48 ), sampuda = samputa (39); initial p is usually 30 retained: pruna=punoh (145); sometimes dropped also as in und= punaḥ (126).
Intervocalic lh is usually changed to h: 'naha= nakha (27), "sihi= sikhin (59); intervocalic th is changed to dh: aikadhiņa= atikațhina (19); intervocalic this changed to h : 35 vikahū==vikathe (110); intervocalic dh is almost always changed to h as in bahuvihui° = bahuvidhu (4), mahu = madhu (5), ruhira = rudhira (26); but dh in kabandha remains unchanged
1 See sections 1 and 2 of the Intro.

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22
THE RISTASAMUOCAYA (80); intervocaliç bh is changed to h as in laha=läblic ( 106 ), sulid = śubha (106). Curiously enough, there is agreement regarding the change of intervocalic dh to h among the Mss.
as there is disagreement concerning t among them. $: Non-initial y is usually retained : kasāya = kasāya ( 24), payatta=prayatna ( 13 ); sometimes, though very rarely, it is dropped also as in aisaa = atisaya ( 39 ); initial y is pretty often changed to j: jai =yadi ( 19 ), jatta = yatna (14), juala = yugala
(1), judi = yuti ( 11 ). 1. Usually r is retained: anuratta = anurakta (6), virala = virala ( 12 ); it is hardly that non-initial r is changed to l as in calanao = carana ( 101 ).
Intervocalic v is retained: anavaraya= anavarata (34), pavaņa =pavana ( 32 ), lavaņa=lavana ( 24 ); note jiyai = jāvati 15 ( 20 ) and also jiai =jīvati ( 66 ).
Of the three sibilants, only the dental s is used: kasāya = kaşāya ( 24 ), visaa= vişaya ( 9 ), sasi = sasin ( 41 ), sittha = sista (105).
THE TREATMENT OF CONJUNCTS: I have mentioned below zosome of the typical examples of the conjunct consonants, medial and initial: uddha=ürdhva (25), gujjha= guhya (141 ), thaddha = stabdha ( 20 ), nivviyappa = nirvikalpa (42), puvvattha= pūrvastha (87); according to Hemacandra, pūrva should be
purava in Sauraseni'; phasa = sparsa (9), barbha=brahman 20( 146 ), vanka = vakra ( 88 ), vidiya= dvitiya ( 181 ), sara = svara
( 161 ), sāņa = svāna (179), simbha= sleşman (11); appaņo= åtmartaḥ ( 64 ) is an example of assimilated non-initial conjunct while kasaņa=krsna ( 156 ) and rayana=ratna ( 1 ) are obtained through simplification by anaptyxis.
PARTICLES ete: a ( 15 ), ya ( 6 ); aha ( 81 ); alava ( 256 ); iya (38), tti (17); ittha ( 33 ); iha ( 4 ); « ( 20 ), tu (111), du ( 22 ); warim ( 213 ); evaṁ (111); kim ( 151 ); ciya (250); jai ( 100 ); nań (227); tattha ( 71 ); taha (7); ta (19), to (8); navari (2); pi ( 42 ) and vi ( 226 ) after an anusvāra; puņu (69), 33 ūna ( 126 ); lahu ( 32 ); sammaṁ ( 70 ); 12 ( 23 ).
NUMERALS : ikkao ( 126 ), igao ( 153 ); cyjärasa ( 247 ); cau ( 51 ), cauro ( 225 ), cāri ( 51 ); cha ( 52 ); tinni ( 92 ); daha (52); dunni ( 76 ), do ( 92 ); pañca ( 93 ), panagaṁ ( 81 ), panaraha ( 156 ); bārasao ( 231 ).
1 PV, 4, 270.

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INTRODUCTION
23
TYPICAL WORDS: calla = calana ( 25 ); chidda or chidda = chidra (52; 47 ); chūbhai = kşipati ( 182 ); jhadappa = spandana ( 25 ); duraya (? 213); pavvodavvă (? 52); rakkhoha (? 166 ); rukkho ( ? 206 ); häda=ghāta ( 226 ).
DECLENSION : Morphological plan of the dialect of the RS : is discussed here; Masculine nouns; Singular: Nom. jivo (2), hüde ( 226 ); Acc. deham ( 86 ); Instr. palūvena ( 48 ); Dat. jassatthe (100); Abl. nirmā ( 74 ), samasaulo (114), homavihio (111); Gen. olevassa (117); Loc. ghamme ( 97 ), 'purisammi ( 106 ), osamnyamhi (183): Plural: Nom. dasaņā ( 27 ), diaha 10 ( 244 ), dina ( 244 ); Acc. diyahā ( 88 ), diyahe ( 103 ); Instr. puvasūrihin ( 31 ), munindehiṁ ( 41 ); and very rarely without an anjsvārni especially when it comes at the end of a line; Gen. rayarabhavānam ( 177 ), sāņāinaṁ ( 179 ); Loc. sesesuṁ ( 209 ). Neuter Nouns ; Singular : Nom. jivian ( 3 ); Acc. gehan ( 62 ); 16 Abl. gehão ( 126 ), 'rūvao ( 197 ). Plural: Nom. nayaņāim ( 21 ); Acc. sumiņāin ( 108 ). Some typical forms of the feminine nouns are noticed below :-Nom, plu. kodio (7); Acc. sing. angasohi (109), tajjani ( 151 ), paờimă ( 182 ) and muñcanti ( 90 ).-all these are Apabh. forms; Acc. plu. disāu ( 132 )--10 an Apabh. form; Gen. sing. padimãe ( 119 ); Loc. sing. nisãe (108); Loc. plu. janghāsu (119). Some outstanding forms of the consonantal stems are to be found in appaņo ( 64 ) etc. The following are the typical examples of the pronominal forms: ( Masculine ) Nom. sing. jo ( 47 ), so ( 14 ); Acc. sing. iya ( 183 ); 25 Gen. sing. jassa (77), tassa ( 76 ); Loc. sing. tammi (110); Nom. plu. cde ( 176 ), savve ( 186 ); Gen. plu. lāņa ( 9 );( Neuter) Nom. sing. jam (18), taṁ (112); Plural: Nom. plu, edāim (5), taiṁ ( 5 ); Gen. plu. cdesiṁ ( 178 ).
VERBAL DERIVATIVES : Only noteworthy participles are: noticed below: (a) present participles : dhūmanta ( 80 ), dhūmāyanta ( 55 ), pajalanta ( 59 ), bhamamāņa ( 50 ); bhuñjanta (24); (b) present passive participles: kațțijjanta ( 82 ), kahijjamāna ( 40 ), bhanijjamāna ( 42 ); (c) past passive participles: ojutta (110), niddițyha (35), ovajjia ( 86 ); (d) potential passive as participles or the necessitative forms such as nāyavva (18) etc. are also found; (e) gerunds: kicca ( 161 ), thicca (15), nhävitta ( 182 ), pakkhālitta ( 137 )--all these are AMg. forms; ahimantiūna. ( 63 ), ghittūna ( 182 ), jiniūņa (15), laddhūnam (16) & these are Maharastrī forms; ahimantia ( 43 ), upvattia ( 158 ),

Page #65

24
THE RIŞTASAMUCCAYA pakkhälja ( 125 )-all these are Sauraseni forms; kärcvi ( 146 ), javium ( 160 ), nõuń (121 ), bandhevi (128 ), mantevi ( 70 ), samalahevi ( 182 )—all these are Apabh. forms,
CONJUGATION : We come across the following conjugational • forms in the RS: Present 1st. per. sing. bhanāmi (1); 3rd. per.
sing. jiyai ( 20 ), jivai ( 128 ), bhamadei (35), havei (6), hoi (4); 3rd. per. plu. kunanti ( 62 ), havanti (34), hunti ( 27 ); Imperative 2nd. per. sing. udara ( 43 ); 3rd. per. sing. acchar (106), sovau. (109); 2nd. per, plu, kunijjaha ( 91 ), cintaha 10( 155 ), joeha ( 72 ), nisāmeha ( 42 ), viāneha ( 25 ); Potential
3rd. per, sing. have ( 42 ; 149 ); Present (passive ) 3rd. per. sing. najjati ( 103 ), disai ( 85 ), thannae (Prākritized form of the Skt.) (68), bhanijai ( 46 ); 3rd. per. plu. labbhanti ( 204 );
Imperative (Passive ) 3rd. per. sing. nisuņijja ( 40 ). 16 Sometimes Loc. is used for the Instr, as in asuhe (184), kim jampie ittha ( 218 ), jampie bahave ( 151 ); irregular forms such as ghittūna (182 ) and ungrammatical forms such as die (220), jīvam (171 ) and 'mahurattaenam (111) are also to be met with. Sometimes the initial consonants are also seen to zo have been eliminated as in uddhii (? 225 ), ina (126) and hāde (? 226 ).
THE PLACE OF THIS DIALECT AMONG THE PRĀKRITS : This grammatical survey will enable us to fix the place of the dialect of
the RS among various Prākrits. It must be mentioned at the 25 outset that it has inherited many characteristics common to
Prākrits such as the loss of vowels ?, Ir, ai and au, general tendency towards eliminating the intervocalic consonants, tendency to assimilate the conjunct when not simplified by anaptyxis and reduction of the sibilants as well as of the nasals to 30 one. Words like mitta etc. are to be found in almost all the dialects. Forms like judi, bhiguvāda, some of the gerunds and particles such as tā and nam smell of Saurasenī.
• Treatment of intervocalic consonants is very uncertain though for the most part the inclination is towards eliminationas phenomenon quite usual in the Māhārāștri Prākrit. It should be noted in this context that Kālidāsa's Saurasenī, unlike Bhāsa's, omits intervocalics. The softening of t and conjugational forms like udara are exclusively the peculiarities of Sauraseni. The deutal nasal is more often cerebralized whether it is initial, emedial or conjunct. This is a Saurasenī feature. The treat

Page #66

INTRODUCTION
ment of aspirated consonants th, dh, etc. agrees pretty often with the Māhārāştri. In AMg.r is many times changed to l; in our text r is sometimes retained or is also changed to l which is more in keeping with Saurasenī.
In morphology, the Nom. sing. termination of a-stems is : o which agrees with Māhārāștrī as well as with Sauraseni and at times e which is a feature of AMg. and sometimes it has no termination which is a peculiarity of Apabh. The Loc. sing. has C, --ammi or-armi and -amhi. E and -ammi are, normally found in AMg. and Māhārāştri. -Ammi is not impossible in Saurasenī. 10 Our text has-amhi also which is shared by the Girnār edict of Asoka. The pronominal form such as edesim which is the Gen. plu, of etad is Saurasenī with vengeance. The present 3rd. per. sing. termination is more often Sauraseni than Māhārāştri. The forms of gerund belong either to AMg. or Sauraseni or Apabh.is Sanskrit influence is also seen sometimes working as in tammuhe which indicates that the parallel Sanskrit phrase was present there in the mind of the author. Labbhanti for labhyante and bhannae for bhanyate are the Prākritised forms of Skt.
Thus it can be seen from the foregoing remarks that the z dialect of the RS is essentially a Jaina Sauraseni Prākrit in- : fluenced sometimes by AMg. and at more places by Apabh. . (iv) METRE: In this treatise, the metre employed by the author is the Gāhā which is the most ancient and one that is
y used in the Prākrit literature. It is called the Mātrā-25 vrtta as it is based on the Mātrā-a theoretical unit. It is of the type called Aryā in Sanskrit ( na marie-commentary on KD, II, 4 which is regulated by the number of the Mātrās called the syllabio instants in each quarter. One Mātrā is allotted to a short vowel and two to a long. It has four quarters ( though so it is more commonly called a Dvipadī) the first and the third of which have each got twelve Mātrās, the second eighteen and the fourth fifteen! The last letter of the first half and the second half is to be considered long, that is to say, it should be considered as one having two Mātrās. The uneven gaņas in a 3 Gāthī should not have a J6779#f=T (ISI). The twenty-first, the twenty-fourth and the fifty-first Mātrā should be always
1 of. GÅ TE HELT STENS HETTI जह पढमं तह तीअं दहपंचविहूसिआ गाहा ।।
PP, p. 108; 54.

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26
THE RIŞTASAMUCCAYA short'. The caesura usually occurs after twelve Mātrás. There are three principal varieties of a Gāthā according to GL (See sts. 17-20 ), namely, Pathyā, Vipulā and Capalā and according to KD there are further more three sub-varieties of the s last two (II, 8). Among the metres which can be derived
from the Gāthā, by the addition or omission of a few Mātrās, three, namely, Gīti, Udgīti and Upagiti are more noteworthy (See GL, sts. 26, 27 and 28 ). They were also styled as the
Udgātha, Vigāthā and Gātha (op. cit. sts. 63, 64). According 10 to the same source, there are two other types, also, named Gähiņi and Khandhao (op. cit. st. 65 ).
In the present work, the author has tried only the Gātha metre. At the end of the work, he has used the remaifea
(See sts. 257, 258 and 259 ). At eight places he has employed 15 the varieties of the Gāhā metre, namely, the Mukhavipula
(sts. 1, 154 and 212 ), the Udgātha, better called the Gīti, ( sts. 63, 173 and 187 ), and the Gātha, also called the Upagīti (sts. 228 and 233 ). The emendment of the st. 228, in the
first half, is quite necessary but we can dispense with the 2009 and also take the stanza to be an example of the Gātha,
The st. 233 ought not to have been emended because it can, as it is, represent the variety of the Prākrit metre Gālā, called the Gātha. So also the author can be justified, as far as the st. 63 is concerned, if we take the metre attempted there to 25 be the Udgātha. The stanza, then, is not at all defective metrically. There are only two stray cases of the Gaņa-fusion as is evident from the sts. 56 and 172. It is clear from the emendations made in the text that almost all of them are based on the considerations of context, grarnmar, construction 36 and subject-matter. Thus it can be said with justification that
the author has shown good command on the use of at least one prevalent Prākrit metre called the Gähā.
(v) THE RS-A COMPARATIVE STUDY: I have attempted below a comparative study of the RS with the well-known 35 representative works of the Jain and non-Jain literatures.
1 cf.
TT TT SEAT FOTOg ugati तह गाहे बिअअद्धे छटे लहुअंविआणेहु ॥
PP, p. 110; 56.

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INTRODUCTION
The RS and the AVI The earliest distinct reference to dreams and omens as a part of portents is found in the AV. It is also shown there how to ward off their evil influence. Thus, pathological condition, its implication and the means to get rid of it have all been touched in the AV. This shows the antiquity of the s science of omens and portents. The idea which is in germinal form here is worked out in its various detail by the subsequent observers of all the schools as it happened with respect to all other sciences.
The RS and the AA The AA goes a step further than the AV and declares in that he, who feels the sun like the moon and also feels that the sun does not send the rays, lives but for a short period. He dies shortly, according to the AA, who sees the sun as if it were a hole; who sees the shadow full of deformed and destroyed limbs; who sees, in a mirror or water, that his is head is not reflected as it should be; or a virgin also sees, in the mirror or water, a distorted reflection of his head. If one does not hear the sound just resembling that of a burning fire, after having closed the ears, he dies soon. According to it. death comes soon in the case of one who notices that the fire is 24 blue-coloured. The AA treats these phenomena under the Pratyakşadarśana which is just analogous to the Pratyakşa Rişta of the RS ( st. 131 ). The AA deals with the dreams also. One, who sees a black man in the dream, dies soon. He is attacked with premature death if he goes southward in the dream 25 surrounded with donkeys and hogs. All these phenomena have been clearly described, with insignificant variations in matters of detail, in the RS, which, besides saying about the prematureness of the death, makes a specific mention of the periods also (sts. 59; 46; 75-84; 143; 38; 142; 126; and 123 ). It cannot as be said whether the RS has inherited the tradition of the AA or not because the latter does not give the time-limit of death. But so far as the pathological conditions and their untoward effect are concerned, both RS and AA have much affinity between them.
35
1 For the passage concerned, see App. I, p. 97. 3 Se. App. II, p. 97.

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THE RISTASAMUCCAYA
The RS and the ON1
The ON is an old authoritative Jaina work supposed to have been composed by Bhadrabahu. It takes a passing notice of the good omens such as a sound of the conch and the kettle drum, an appearance of an umbrella and a banner, a sight of a monk, white flower, curds and a flag. All these have been referred to as good omens indicating success (109 and 110). The ON is next to the Jain canon in importance. Thus a reference to omens and portents, in the ON, is, by all means, most significant. As far as the above omens and their meaning are concerned, the RS (st. 189) is in complete accord with the ON.
28
The RS and the MBh
Certain phenomena which can prognosticate coming dangers have been found described in the S'antiparvan of the Mahabharata (MBh) also. But the RS widely differs from it regarding their implication and interpretation. Let us see that. The RS curses one who cannot see the lamp and the moon (st. 140) with immediate death in contradiction to the MBh which liberally grants the scope of a year's life (XII, 317; 9). The man whose life's duration is to be settled should see the shadow 20 of another man whose limbs are perfect and proportionate and while so doing if he finds certain limbs destroyed or distorted, in the shadow, he lives for specific periods mentioned for specific phenomena (RS, sts. 86-94; 96-106). But the MBh summarily puts the whole aspect, mentioning that he, who sees the shadow 25 deformed or deprived of a particular organ of the body, lives only for one year whether the deformed or destroyed organ may be head or heart (XII, 317; 10-11). The RS states to the effect that he who sees a hole either in the moon or the sun, continues for a year here (sts. 45, 46) while the MBh endows him a a six months' life (XII, 317; 13, 14). If the teeth become dark without any reason, he lives at the most for seven days, according to the RS (st. 34), but the MBh prescribes the worst for him (XII, 317; 15).
The RS and the VP
The RS assigns different periods if one sees disfigured
1 See App. III, p. 97.
2 See App. IV, pp. 97 f.
3 See App. V, p. 98.

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INTRODUCTION
29
limbs in a shadow (sts. 74-85); but the VP makes a general statement that one, who sees a distorted shadow, lives for four or five months (19; 7). The RS contains a view that he who does not see his face well in water stays for six months on this earth (st. 143) but the VP narrows down 5 the limit to not more than a month (19;9). The RS allots three days' life to one whose hands and feet soon dry up after water is applied to them (st. 31 ), but the VP liberally grants ten days' life though it should be noted that it refers to heart and feet and not to hands and feet (19; 11); the YS prefers 10 the golden mean and gives him six days' life (5; 165). The RS makes a specific mention of a week's life in the case of one who does not feel the smell of a lamp (st. 139 ) but the VP vaguely states that death is imminent in his case (19; 21). A month's life is in store for him, informs the RS, who is led is dancing, to the southern direction in the dream (st. 128 ), but here also the VP points simply to the impending danger of death without referring to a definite period (19; 25). He lives for a week and no more if he cannot hear, mentions the RS ( st. 29), but the VP, taking notice of this phenomenon, simply says that 20 it is one of the two greatest evils, the second being the inability of the eyes to see the light (19; 28). According to the RS, he is about to lose his life whose eyes are stationed upwards without motion (st. 25); the VP interprets this as indicative of the unbalanced humours (19; 30).
The RS and the MatP1 The chaps. 242 and 243 of the MatP deal with evil signs prognosticating death, especially dreams and omens, good and bad. The RS and the MatP are uniform, almost cent per cent, in their treatment though they both are representatives of different traditions. The RS condemns the a dreams in which the vomit (st. 122), the falling of the moon and the sun (st. 124), the destruction of the limbs (st. 127) and the going towards the south (st. 128) are seen. They are also referred to as bad in the MatP (242; 9 and 11). But at the same time, it is interesting to note that with respecta to the realization of dreams both are entirely different. The RS enunciates a principle that the dream dreamt in the first watch, second watch, third watch and the fourth watch of the night
1 Soe App. VI, pp. 98 f.

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30
THE RISTASAMUCCAYA comes to materialize in course of ten years, five years, six months and ten days respectively (st. 115) while the MatP lays down, in clear contrast, that it will be realized in course of a year, six months, three months and one month respectively (242; 17, 18). 5 It further states that the dream dreamt just before sunrise shall
yield fruits during ten days ( 242; 19) while the RS is completely silent with reference to the dream of the dawn.
A little difference apart, both RS and MatP resemble each other in point of good and bad omens. The RS commends 10 the sight of white mustards, umbrella, banner, curds (st. 189) and the courtezan (st. 190) as auspicious and so does the MatP (243; 17, 18, 19, 20). A little technical difference is made manifest by the RS which recognizes the sight of a Niggantha
(monk) as a good omen (st. 189) while the MatP enuinerates 15 Munda (a variety of a monk) among inauspicious omens
(243; 3). The destruction of an umbrella and a banner is alluded to by the RS as bad (st. 191 ) but the MatP goes a step further and brands the falling down also of the same as ovil
(243; 12). There is between them one more funny difference 20 which is evidenced thus: in the RS the sight of a woman in menses (st. 178 ) and in the MatP the sight of a dirty man has been counted among bad omens ( 243; 3).
The RS and the YS? The YS also hints at the portents technically called the Arişğas by it (3, 22; page 147). It takes a passing 25 notice and does not care to attach any significance but that they foretell death. So the effect, good or bad, of a certain prodigy is not to be found therein. In the YS, the whole realm of portents is broadly divided into three groups, namely, physical, mundane and divine. The knowledge of them z all gives us simply an insight into the whenness of the death
(loc. cit.). The first group generally consists of such abnormal occurrences as the inability to hear a peculiar indistinct sound when the ears are closed and the incapacity to see when
the eyes are steady (loc. cit.). According to the RS, the first 35 event hastens him to death in course of seven days (st. 139 ) and
the second brings sudden death (st. 140). The second group, in the YS, refers to such phenomena as the sight of the
1 See App. VII, pp. 99f.

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INTRODUCTION
Yamapurusas or the dead fore-fathers and the third section enumerates such portents as the seeing of the Svarga or the Siddhas. The common result of such abnormal experiences, visual or auditory, is, according to the YS, death. The phenomena falling under the second and the third group have also been referred to in the RS with this essential modification that the sight of the Yamapuruṣas or the Siddhas takes place in the dream and different interpretations have been put on all of them (st. 126). The Rūpastha Riṣṭa is divided into Pratyakṣa and Linga in the RS. The second is again sub-divided into Sarira-10 viṣaya and Jaladidarśana. Śarīraviṣayaka Linga Rista of the RS (sts. 130 and 136) just resembles the Adhyatmika or the physical Rista of the YS.
The RS and the MP1
The MP is as respectable as the Buddhist Canon. It is equally authoritative also. It is in the form of questions put is by a king named Milinda and answered by Nagasena. It refers to the phenomenon of dreams only casually. Thus there is no possibility of comparing the RS with the MP. It simply says whether good or bad will follow from the dreams dreamt. The Buddhist works are almost silent on the subject of omens and 20 portents. Both RS (st. 108) and MP (297-301) agree regarding the fact that the dreams take place also on account of the excess of wind, bile and phlegm but they should not be relied on.
31
The RS and the Three Samhitas
The Samhitas are the oldest and the authoritative, 25 available works on medicine. Every treatise on medicine, small or great, old or new, suitably deals in brief or at length, with omens and portents as it does with diagnosis prognosis, etiology, treatment and nursing. It was essential for the physician to know the coming danger of disease and death. One of the many pleas put forth in these Samhitas was also to get a working knowledge of the evil signs which alone could prevent a physician from falling into disrepute. Thus it was in fitness of things for the compilers of the. Samhitas to acknowledge and assign an adequate place to the Ristas. Through 35 the Ristas which are outward manifestations of the internal pathological changes, the physician could correctly form his 1 See App. VIJI, p. 100.

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5
THE RISTASAMUCCAYA
judgment about his possible success or failure if he chose to treat the patient. It should be broadly mentioned that the Samhitas mostly treat of the dreams of the patients and the omens seen by the physician while going to see and examine the patient as well as seen by one who might have been sent to call the physician. Other aspects of the portents are left untouched I have first compared the RS with the KS.
in the Samhitas.
32
(a) The RS and the KS: It is stated in the RS that he lives for a week if water placed on his bosom dried up at the end of the day, in the dark-half; and in the bright-half if the reverse happens, meaning thereby, that if the water soon dries up (st. 60). This phenomenon is referred to in the KS but with important modifications. According to it, he lives for half a month if the water on the bosom dries up first, after bath, when all other limbs are still wet (pp. 59-61; 7). 15 The RS declares that he, as good as a dead man, lives for a month, who is led, in the dream, to the south, dancing and with red flowers on the person (st. 128). The KS does not clearly specify the duration but refers to it in context of a disease of hysteria. It advocates a theory that one gets 20 hysterical if he dances in the dream in the company of goblins placing red flowers and garments on the body and anointing it with red sandal-wood paste (pp. 59-61; 14, 15). In the opinion of the RS, he lives, indeed for a month, who is led, in the dream, to the southern direction, on (the back of a) 25 buffalo, donkey or camel, having been anointed with ghee or oil (st. 123). This statement of the RS finds ample support in the theory of the KS which formulates to the effect that a man, who dreams that he is shaven, ends his life with fever if he is driven to the south (sitting) on the dog, or donkey or if he is pulled by them (pp.59-61; 22-23). The RS describes that there is no go but death for a sick man if a man, who has undertaken to see the omens for his sake, sees a menstruating woman, while deciding his fate through omens (st. 178). In this connection, the KS mentions an uncouth man instead of a woman 35 in menses (pp. 59-61; 28). The RS takes a weeping crowd to be a bad sign (st. 178) but it is controverted by the KS according to which it is considered auspicious (pp. 59-61; 33).
1 See App. IX, pp. 100 f.

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INTRODUCTION (b) The RS and the CS: The RS presents a tradition that he lives for half a year to whose all limbs the flies persistently stick (st. 138). This theory is echoed in the statement of the CS which, though no definite period is mentioned, agrees in the main outline (2; 21-22) and substance with it. Both the RS (st. 64) and the CS (3) tally with each other regarding the phenomenon of extremely white teeth the only consequence of which is immediate death. The RS advances a principle according to which one dies in course of a week at the most if he cannot hear the 10 indistinct ringing sound in the ears when they are closed with fingers (st. 38). This is materially supported by the CS which warns the physician not to undertake the treatment of that sick man in whose case the aforesaid symptom occurs, knowing him to be as good as dead (4; 20). He is for 15 a month here and no more, enunciates the RS, if he is led southward in the dream (riding) on a buffalo, donkey or a camel (st. 123). This theory is endorsed by the CS which adds that he dies of tuberculosis and omits to mention the duration of his life here ( 5; 8). Regarding the nature of the dreams, all the ze works on omens and portents are almost unanimous. Thus the falling of the moon and the sun, in the dream, is considered inauspicious in the RS which also states that the man, thus dreaming, will live for a month and a little more (st. 124). The CS does not bother about fixing the limit of life but simply mentions 25 its ominousness (5; 35). The RS informs that his life here is not more than a month who goes in the dream, southward, dancing and placing red flowers on the body (st. 128 ). The CS also sup. ports the theory materially though it does not give the time-limit (5; 37). The RS assigns different periods to the deformities or 38 destructions of separate limbs as they are reflected in the shadow (sts. 75-107); while the CS makes a simple statement, dismissing elaborate and cumbrous discussion, to the effect that the shadow reflected in a moonlight, sunlight, light of the lamp or a mirror should be considered such as signifies death if it be 35 deformed or devoid of a certain limb or if there is partial destruction of the limb (7; 4-9). Both RS and CS agree respecting the phenomenon of exhaling a cold breath. The RS announces imminent death as a result (st. 134) and so does the
1 See App. X, pp. 101 ff.

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THE RIŞTASAMUCCAYA CS (7; 24). The RS is clear on the point that he is destined to live for a month and no more if a fat man becomes lean all of a sudden or vice versa ( st. 22). The substance of this théory is also to be found in the CS which, as usual without giving 3 a particular limit, advises the physician to reject the case as it is cent per cent likely to prove fatal (8; 10). The RS notes that he, who exhales a cold breath (st. 134), soon dies. This pathological condition has also been recorded in the CS (11; 20),
The trembling of body (without any reason) has been referred no to as evil by both; the RS (st. 22) and the CS (11; 10) are unanimous in granting one month's life. A simple sight of the serpent or cat and the hearing of bad words such as 'destroyed', 'broken' etc. as well as of the sound of the destruction of a banner are all considered by the RS as inauspicious (sts. 178; 187; 15 191; 192). This is wholly justified by the CS also (12; 28-30).
According to the RS, the emitting of cold wind from the mouth, nose and anus (st. 32), the loss of smelling power (sts. 133; 139) and the extinction of bodily lustre (st. 20) are all bad signs which betoken danger immediately or after some specifically mentioned za time. These physical abnormalities have also been mentioned as evil in the CS (12; 51, 52). In the category of good omens, the RS records the curds, king, banner, sandal-wood, white flower (such as jui), white mustard, white garment, the blowing of a
conch and the beating of a kettle-drum (st. 189). The woman 25 with a boy brings good (st. 190). All these have been referred to as such by the CS also (12; 71-86). There is found no essential difference between these two except in the appearance of a weeping crowd which is interpreted, curiously enough, as bad by the RS (st. 178 ) and as good by the CS, like all other so works on the subject ( 12 ; 86).
(c) The RS and the SS: The RS presents a theory that he lives, indeed, for a month who, anointed with ghee and oil, moves, in the dream, towards the south (sitting) on the buffalo, donkey or a camel (st. 123). The same is the case, according as to the RS, regarding him also who, in the dream, falls in a pit full of blood, pus, fat, oil or ghee (st. 129). The RS propounds a theory that he, who sees, in the dream, the falling of the sun or the moon, lives a little more than a month (st. 124). He is destined to live for two months, informs the RS, who vomits in
1 See App. XI, pp. 103f.

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INTRODUCTION
1
the dream (st. 122). All these four abnormal experiences of the dream have been referred to as inauspicious, with negligible variations in the SS, which also is, like the KS and the CS, silent on the point of specific time-limit (29; 55, 56, 59, 63, 64). There is essential harmony between the two, regarding the s significance of the appearance of a monk and a white garment, though the RS deals with them under good omens (st. 189) and the SS under good dreams ( 29; 76, 77).
The RS and the VS? There is some essential radical difference between the RS and the VS regarding the ominousness or otherwise of 10 the beasts and birds going from south to north or east to west and vice versa at the time of starting or deciding the result of a particular event. The RS states, in unambiguous terms, that if a female cuckoo or a jackal that goes from the south to the north, making noise, indicates that the sick person 15 will survive the attack and live (sts. 173–174). The VS does not support this ( 86; 37). The RS mentions that a horse, going to the north from the south signifies good (sts. 173–174); while this is controverted by the VS which states that a horse going to the east or seen in the east is auspicious (86; 45). 20 According to the RS, a pigeon going to the south, making noise, betokens death to the sick person (sts. 173–174). The VS does not lend support to the theory (86; 21). An owl, going to the north, destroys the life of a sick person, declares the RS (st. 175). This is corroborated by the VS (86; 21, 37). In the 25 opinion of the RS, a cock going to the north prognosticates death of the sick (loc. cit.). The VS goes against this theory ( 86; 38). Both RS and VS resemble each other in the evil nature of the crow's flight to the north (RS, loc. cit.; VS, 86; 21). A mungoose robs the sick person of his life, according to the 30 RS, if it is seen going to the north (loc. cit.). But the VS modifies the statement by saying that it is bad if it is seen in front (86; 41). With respect to the bad implication of the deer's going to the north, both agree (RS, loc. cit.; VS, 86; 23). According to the RS, even the sight of a hare is bad (st. 176 );35 while according to the VS, the sight of a hare in the west only is undesirable ( 86; 22).
1 See App. XII, p. 104.

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36
THE RISTASAMUCCAYA
The RS and the YS"1
The RS mentions the life of one, who suddenly becomes fat or lean, to be for a month (st. 22), while the YS' gives him seven months' more life (5; 141). The RS declares that he, whose hands and feet dry up soon, lives only for s three days (st. 31); but the YS" allows him three days more (5; 165). It is stated in the RS that he is to live on this earth for four months if he loses his memory and the power of walking (st. 36) while the YS' gives him only ten days' life (5; 163). According to the RS, he lives for a day only, if he does not see his tongue and for three days, if he does not see his nose (st. 37), but according to the YS', he meets with an instantaneous death if such be the case (5; 167). The RS informs us that he lives for seven days if he does not hear (st. 38) but the YS' differs and gives him one month's life 15(5; 158-162). The RS emphatically declares that he, who says that the blazing sun is cold, dies soon even if the lord of gods protects him (st. 59), while the YS' is lenient and allows him to stay for two months on this earth (5; 156, 157). The RS (st. 62) and the YS' (5; 187) unanimously declare that his end 20 is fast approaching if the crows put bones etc. in his cooking place or bed room. If a sick man does not see his own shadow, he lives according to the RS for ten days (st. 75) while the YS' curses him with instantaneous death (5; 172). The RS and the YS' widely differ in every detail regarding their statement on 2 the 'shadows' (See RS, sts. 71-94; YS', 5; 168-172; 211-215; 218-224). He has to live for two months on this earth, according to the RS, if he is devoured by the crows or vultures in the dream (st. 122), while according to the YS' he meets with immediate death for the same reasons (5; 137). He lives for 30 a month, says the RS, if he is carried in the dream towards the southern direction on a buffalo, donkey or camel (st. 123) but the YS' pronounces an immediate end (5; 137). The RS opines that he lives for a month if he sees, in the dream, himself besmeared (st. 123) while the YS' generously allows him six months' s life (5; 151). If in the dream he vomits, he lives, according to the RS, for a couple of months (st. 122) but the YS' represents a view that grants him seven months' more life (5; 140). The RS grants him a week's life if his tongue cannot feel the taste
35
1 See App. XIII, pp. 101 ff.

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INTRODUCTION
37
(st. 141 ) while the YS' gives him one month's life on the same ground (5; 158-162). Regarding one's life or death, on the ground of Upaśruti, the RS (sts. 180–192) and the YS (5; 188196) are practically unanimous. There is a difference, between the RS (sts. 194–198) and the YS (5; 129-134), regarding s the conception of the Kālajñānacakra. The former enjoins to imagine bright half on the left hand and the dark half on the right hand while the reverse is found in the YS'. Both differ, though slightly, with respect to the basic idea of the Saņicakka. The RS puts four asterisms on the bosom ( st. 225) while the YS'10 does five (5; 198). The RS places two on the head and two on the private parts (st. 225) but the YS does three on the head and one on the private parts ( 5; 198). As far as this Cakka is concerned, the RS recognizes twenty-seven asterisms while the YS' does twenty-eight. There is substantial uniformity betweenis the RS (sts. 241, 242) and the YS" (5; 201–207) regarding the Panhalagna.
The RS and the YR The YR is a standard popular work on medicine. It is quite modern and of a compilatory character. The Bharşajyaratnāvali and the Bhāvaprakāśa also, like the YR, are equally 20 authoritative and respected by the physicians. There is a reference to omens and portents, collectively called the Kālajñāna, on page 7, foretelling the advent of death.
The RS embodies a principle that one, who sees four discs of the sun or the moon in the corners between quarters, 25 lives for four ghatikās and he lives for four days at the most if he finds them in the four quarters (st. 51). All the works on omens and portents are conspicuous by the absence of this reference of the RS. The RS specifically alludes to the fact that if one sees a hole northward, eastward, southward and westward in the 30 disc of the sun or the moon reflected in water, he continues in this world for a month, six months, three months and two months respectively (st. 52). The YR agrees completely with the RS so far (7; 1). The RS gives two limits, of ten days or fifteen days, if one finds a hole in the middle of the reflected disc (loc. cit.). 35 The YR, like the KJ, states that there is no go for him but to remain on this earth only for ten days at the most (loc. cit.).
1 See App. XIV, p. 108.

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38
THE RISTASAMUCCAYA
Thus it gives no option. The YR allots five days to him whò sees a smoky envelope round the image (loc. cit.) and the KJ, being somewhat miserly, restricts the duration to only one day (56). The RS does not recognize this side of the phenomenon. 5 The YR curses him with sudden end if he comes across the dise aflame (loc. cit.). This is missing in both the RS and the KJ. In the opinion of the RS he, who cannot see his tongue, nose, middle of eyebrows and eyes, lives for a day, three days, nine days and five days respectively (sts. 37, 38); and if he cannot hear 10 the indistinct sound, he lives for a week (st. 38). This idea has been metaphorically expressed in the YR. According to it the life should come to a termination in the case of those who cannot see the Arundhati, Dhruva, Viṣṇupada and Matṛmandala which mean tongue, nose, the middle of the eyebrows and the is eyebrows respectively (7; 2, 3). He, who does not hear the indistinct sound in the ears, when the ears are shut, also goes to the abode of Yama (7; 4). These very points are further elucidated, in stanza 5 which clearly mentions the specific duration, just similar to that of the RS, that was at first in sts. 20 2-3 vaguely and generally hinted at. He, who suddenly transforms, meaning thereby, if a fat man becomes lean and a lean man becomes fat, does not live more than a month, states the RS (st. 22). This portent is referred to in the YR but there it has assigned six months' life (7; 6). Both the RS (st. 28) and the 25 YR (7; 9) are unanimous on the impending danger of death as a result of the tongue becoming causelessly black. The RS itself is not consistent regarding the duration of life consequent on the teeth growing black without any apparent reason. At one place (st. 27), it states one month's life while at the other place (st. 3034), it narrows down the period to a week only. The YR scents sudden death therefrom and thus differs from the RS (p. 6).
The RS and the KJ
The KJ which is by one Sambhunatha is uptill now unpublished. I had come across its manuscript in the Manuscript Library of the Oriental Institute, Baroda. The KJ treats 3s of omens and portents as its title suggests. The reference is to the numbers of the stanzas.
In the opinion of the KJ, he dies soon if his nose is cold
1 See App. XV, pp. 108 f.

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INTRODUCTION
39
meaning thereby that if the breath exhaled be cold (39). The RS supports the statement (st. 32). He has one month's life in store, says the RS, if he trembles (st, 22) but this is contradicted by the KJ which advises him to prepare for the worst (41). The loss of gait, taste and smell, the RS enunciates, indicate s that he is to live for four months, one month and seven days respectively (sts. 36, 24, 133). Immediate death is the only outcome of all these three unnatural happenings (41), declares the KJ dissentingly. The RS clearly formulates a theory that he lives for one month, six months, three months, two months, 10 ten days or fifteen days respectively if he sees a hole in the reflected image of the sun or the moon, in the four directions and in the centre (sts. 51, 52). It has not mentioned the order of the directions. The KJ resembles the RS so far (56) but it has given the order also, beginning westward from the south. The ja RS differs from the KJ in giving an option of fifteen days for the last aspect of the phenomenon (loc. cit.). The KJ reveals that he ends in a day if he sees the image enveloped by smoke (loc. cit.) but the RS is silent on the point (loc. cit.). The viewpoint of the RS is that if one is attacked with a disease in Bharaṇī, 20 it stays on for many days (st. 244); in Kattiyā, for seven days (st. 244); in Addā, for many days (st. 245); in Mahā, for a month (st. 246); in Puvva-phaggunī, for seven days (st. 246); in Hattha, for eleven days (st. 247); and in Sayabhisā, for twenty days (st. 249). But according to the KJ, if the disease falls on 25 the above-mentioned asterisms, it unfailingly culminates into death (57).
The RS and the DS The RS declares that he, who sees the falling of the moon or the sun in the dream, lives for more than a month (st. 124). The DS agrees with the RS so far as the bad nature of that so dream is concerned but it mentions no specific duration (388389). The RS pronounces a judgment of one month's life if he dreams in the dream that he is besmeared with ghee or oil (st. 123); the bad nature of the dream is fully snpported by the DS (loc. cit.). One, who goes, sitting on the back of a buffalo, as donkey or a camel, dies in course of a month, says the RS (st. 123). The DS simply hints at the evil nature of such a dream and says no more (loc. cit.). One, who falls in a pit of blood, fat,
1 See App. XVI, pp. 109f.

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40
THE RISTASAMUOCAYA
pus eto., lives for a month-informs the RS (st. 129). This type of the dream is described as inauspicious in the DS (loc. cit.), though it does not give, like the RS, a time-limit. The RS advances a theory that he, who is not able to see his nose, meets s with his end in course of three days at the most (st. 37). The
DS simply mentions without entering into further detail that he will die (loc. cit.). It is stated in the RS that he lives for a week if he does not hear the noise in his ears when they are closed
(st. 38). This portent, except its time-limit, is fully lent support 10 to by the DS (loc. cit.). The RS presents a theory that he lives
for six months at the most and no more if he cannot see his face in order in the reflection (st. 143). The DS merely points to its ominousness and neglects the details (loc. cit.). The RS assigns various periods to various abnormalities seen in the shadow 15 (sts. 74-106). All these statements have been summarily put
down in the DS, simply saying that he, who sees holes in the shadow, does not live long (loc.cit.). In the RS, it is mentioned that the dream, which is dreamt in the first watch of the night, comes
true in course of ten years; in the second watch, in course of 20 five years; in the third watch, in course of six months; and in the
fourth watch, in course of ten days (st. 115). Regarding this aspect of the phenomenon of dream as described in the RS, the DS has altogether a different say to say. It mentions a year, eight months, three months and a month for the four watches 25 respectively, adding further that a dream dreamt at the dawn yields fruit after ten days and a dream dreamt exactly at the sunrise is realized immediately (loc. cit.). This view of the DS is shared with some modifications by the MatP! ( 242nd Adhyāya, sts. 17, 18, 19).
Conclusion:-This comparative study of the RS leads us · za to one positive conclusion that it disagrees with most of the works on omens and portents aud thus it represents an original tradition to know which we have no other source but the MK. It has recorded almost all the abnormal phenomena which have been noted separately by other works on the di same subject. Devices to know their interpretations have not been found in entirety in any single book. Its division of the Riştas into the Padastha, Piņqastha and Rūpastha, elaborate schemes of the Nijacchāyā, Paracchāyā and Chāyāpuruşa, a novel
1 See App. VI, pp. 98f,

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INTRODUCTION
classification of the Pratyakşa and Linga Rista, a newly conceived Avakahaďācakka, a singular formula of the Saņicakka, a brief plan of the Āyas-all these features impose an original character on the RS. It has inherited a really distinct tradition of which the RS is the only representative to-day. In matters of inter- 5 pretations it has almost always to differ mostly from non-Jaina works and slightly from the Jaina works.
15
6. The RS with special reference to the SRS' and UBPK
I did not attempt a comparision of the RS with the SRS' - and UBPK in sub-section V of section 5 of the Introduction firstly because I wanted to make a special study of the SRS' and so UBPK in light of the text and secondly because I got the passage concerned of the SRS rather late so that I had no choice left to incorporate the passage of the SRS' in the Appendix. Thus I am presenting my comparative studies, so far as these two are concerned, in a special section.
The reason of a special study of both these works lies in the fact that there is a striking similarity between the traditions represented by these two works as also by the YS' on one hand and that contained in the RS on the other. They all are Jaina works and thus they have a common origin for their basic 20 conceptions. The Jaina tradition concerning the science of omens and portents dates back as far as the Drstivāda which is extinct. As I have made clear in the Notes', the Rişțas were referred to in the canonical works only incidentally and for this reason very briefly. The Jaina culture is noted for its 25 assimilative and accommodative characteristics which are clearly reflected in the development by the Jainas of the secula sciences also, unlike the Bauddhas, though their main goal consisted of arfer and nothing else.
Thus the Jainas wrote a good number of works also on 30 medicine, astrology, astronomy, politics, law etc. advancing original theories and interpretations. Thus they were representatives of distinct and original traditions.
Such a distinct tradition regarding omens and portents is also held forth in the Jaina works published and unpublished 35 among which the UBPK, MK, SRS', RS and YS' are chief.
1 p.71.
6

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THE RIŞTASAMUCCAYA The SRS' is a work by Jinacandra, the guru of Abhayadeva, the Navāngavṛttikāra, who belonged to the Candrakula. This Jinacandra flourished in the eleventh century A. D'. Some
portion of the SRS has separately appeared in a printed form'. $ The present passage. entitled the Bigaraiare of the SRS',
containing 263 sts. in Prākrit, is found written in about eight folios, from 85 to 92 of the Ms. of the SRS' which is there at Jesalmere in the Bhāņdār of Yati VỊddhicandraji.
I should also make clear at this time that there are two 10 distinct traditions also among the Jainas, namely, a Svetāmbara
tradition and a Digambara one. It seems that the first is represented by some such works as the UBPK, SRS and YS' and the other by the RS and perhaps the MK on which the RS, as
shown before, has specially drawn. It should also be remarked 15 in this context that there is not so much marked difference between these two Jaina traditions as there is between them and non-Jaina traditions. This becomes manifest mainly through the employment of different terminologies only in the RS on one hand and the SRS and the YS' on the other. 20 The Dvāragāthā and six other stanzas found at the end of P3 are the same verbatim as they are found in the SRS (sts. 5–11). Moreover these seven stanzas found at the end of P reveal a different hand and seem to have been added later on as I have previously said in the Introduction'. Thus 25 it is definitely clear that these seven stanzas and those found in
the SRS' have a cominon origin in the Svetāmbara tradition while the classification of the RS follows a different scheme altogether. This is almost all the difference that exists: between the two Jaina traditions. 30 Now I am coming to the discussion of the scheme of
classification adopted in the RS and the SRS'. The Ristas which are called the fourt, FM and 5987 in the RS (see sts. 18–107) have been treated in the SRS under the strear, ATEIT, srne, ya silarant, and facer (see sts. 54, 57, 58, 61, 104, 169, 179, 183, 35 187, 190, 191, 193, 194, 198, 208, 219, 221, 222, 224, 227, 235,
1 JSSI, para. 294. 2 Pub. Jinadattasüri Jõānamandira, Surat. 3 See Notes, p. 94. 4 See the first out of the two passages attached at the end of this seotion. 5 See the description of the Ms.styled Pin section 1 of the Introduotion.

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43
244-249 and 257-262 from the passage of the SRS' appended at the end of this section). The Riştas to be known through dream, dealt in the RS (sts. 108–129) have been discussed in the amar of the SRS' (sts. 127, 128, 135, 137, 139, 140, 143, 146, 147, 149, 165 and 166). The divisions of omens and portents into 5 the in and farm in the RS (sts. 130–147) being analogous to the vety and forurey seem superficial. They have been referred to in the SRS under the sea. The safe of the RS (sts.150–152) is treated in the SRS' under the aparar (sts. 6–11). The कालज्ञानचक्र has been split up in the RS under the अलक्तकप्रश्न (sts.॥ 153-157) and 3727198 (sts. 158, 159), while in the SRS it is outlined under the shear (sts. 208–214). The FAT312 detailed in the RS (sts. 161-169) is entirely a novelty. The sketched in the RS (sts. 172-192) is referred to in the SRS under the later ( st. 27). The gets which is a sub-division of is the 1979 in the RS (sts. 180–192) has again been divided into the manafaa and has there while in the SRS' it has been treated under the ygfag (st. 35 ) where also it has been sub-divided into the squiroga and 647 (loc. cit.). Thus the nomenclatures of the RS and the SRS differ though the subjects treated cover 20 almost the same field. The divisions of the 37 according to the SRS are in complete accord with the YS". The area of the RS (sts. 193–198 ), another novel feature, reproduces the scheme of the कालज्ञानचक्र of the SRS' with some variation. The अलक्तकप्रश्न, aitaa and Tan are merely the superficial schemes. In one, 25 the material used is 31671and in other, itaal. Elaborate description of the Faits started by the author in sts. 161-169 in the RS is again taken up in sts. 199–219 and it is here that we see a fusion of the two classes of the Ayas, one comprising of the आलिङ्गित, ज्वलित etc. and the other of the ध्वज, धूम etc. The aa first class is found exhaustively described only in the ACSS and the second in the UBPK and the NJC". In the arrangement of the RS, so far as this portion is concerned, there is some discrepancy. The author begins to describe the fes 37ST292 and गोरोचनाप्रश्न and having finished them he brings in the प्रश्नाक्षरप्रश्न, 35
1 See App. XIII, p. 106, st. 191. 2 See Notes, pp. 82-83.
3 See the second out of the two passages attached at the end of this section. - 4 See Notes, pp. 80-82,

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The
5
leaves it unfinished and resumes it in sts. 199-219. This description of the twofold Ayas is not to be found in the SRS' and therefore the whole portion of the RS dealing with the is a special feature of the RS. (sts. 224-226), the 241-242) and the tally with the and the are concerned (sts. 112-113; 118-119). The Y scheme of the RS (sts. 227-237) is entirely different from that 10 which is outlined in the SRS' under the artar and thus it should also be called a characteristic feature of the RS.
(sts. 220-223), the (sts. 238-240), the (sts. scheme (sts. 243-251), in the RS, of the SRS' so far as the
44
From the above description of the arrangement and the treatment of the subject in the RS and thk SRS" both, we can see that though the subject dealt with is the same, the RS 15 definitely follows another plan of classification different from that which has been accepted in the SRS'. So far as devices are concerned, the RS is comparatively more exhaustive than the SRS', though the presentation is much more lucid in the latter. The RS has interpretative similarity (which we shall now 20 examine) with the UBPK, the SRS', and the YS' rather more than it has with the non-Jaina works. Thus the RS and the SRS have a common origin in the Jaina tradition so far as the interpretative aspect is concerned while they both have a different origin, the former having in the Digambara tradition and the 25 latter in the Svetambara one so far as nomenclature is concerned.
With regard to the cracking of fingers, both the RS and the SRS' have got the statement to the same effect, that is to say, they declare the ominousness of the phenomenon with regard to him in whose case it occurs (RS, st. 19; SRS', st. 224). 30 Ceaseless breath brings about immediate danger of death, according to the RS (26) but the SRS' grants him a week's life (222). The blackness of teeth without any reason brings about death in course of a month, according to the RS (27) while the SRS' simply states that his end is near (219). Both the RS (28) 35 and the SRS (221) agree with each other so far as the imminent danger of death is concerned due to sudden blackness of tongue. One, who does not hear the (ringing) noise in his ears, lives here for seven days-declare both the RS (29; 38) and the SRS (184). There is complete uniformity between the RS (30) and the SRS' (104) regarding the phenomenon of the appearance of

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45
a black spot, for which there is no reason, on the tip of a tongue which does not let him live for more than a month. The RS pronounces four months' life in the case of one who loses patience and memory (36), but the SRS' differs and allows six months for the same (235). If one cannot see his eyebrows, though looking :: with attention, he lives only for nine days-state both the RS (37) and the SRS' (199).
There is entire harmony between the statements of the RS ( 46 ) and the SRS' (183) on the point of abnormal phenomenon which restricts the life here only to one year if one sees 18 a hole or holes in the discs of either the sun or the moon or the stars. There is further agreement between them pertaining to the duration of one year's life if one sees the sun, moon or stars devoid of lustre (RS, 47; SRS, 193). There is some difference between the RS and the SRS regarding the is phenomenon of a sun's revolution; the former is of the opinion that if one sees the disc of the sun, revolving in the sky, he stays here for three months, indeed (50), while the latter prescribes instantaneous death for the same phenomenon (195). There is a marked similarity between the RS and the SRS z regarding the seeing of the falling of the sun or the moon on the ground. Both are unanimous in announcing that one, who sees this, lives for twelve days (RS, 53; SRS, 194). According to the RS, one lives for half a year if he sees something like a line of collyrium in the centre of the moon or the sun 23 (56), but the SRS', recording a different tradition declares only twelve days' life (179), though it should be remembered that the phenomenon responsible for that is one of partial blackness in the case of the RS and that of total darkness in the case of the SRS. Both the RS and the SRS perfectly agree 3 in point of immediate death in the case of one who calls night a day and day a night (RS, 58; SRS, 227, 228). If bones are found in one's kitchen, bed-room or house, he dies soon-state both the RS (62) and the SRS' (27). . There is a striking similarity between the RS and as the SRS' which state in clear terms that if a sick man does not see his own shadow, he lives here for only ten days (RS, 75; SRS', 54); and for two days if he sees two shadows (RS, 76: SRS, 54). There are three types of the great, namely the fat3141, Forn and 3141969 through which one can form the idea of the

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46
THE RISTASAMUCCAYA duration of life. It is called the feath if one employs his own shadow to come to a decision regarding the limit of his life. But if he uses other's shadow for the same purpose, it is called the
परच्छाया. The छायापुरुष is that type of the छाया in which the man, 6 perfect in all limbs, first of all, charges his own shadow with the māntric power and then sees it just to have an idea of other's death. These have been briefly described in the RS (sts. 75-85; 86-95; 96-107) and the SRS' (sts. 54, 244-250; 257-263; 56-60)
with this difference that through the ganger described in the 10 latter one can also know about foreign travels or sicknesses, or
father's death, or loss of wealth or the death of the nearest relatives. It should also be remembered in this connection that the RS, indeed, states that one can know good or bad, profit or
loss or any other thing which he wants to know, through the 15 grige, but the scheme is not to be found there as it is in
the SRS' (sts. 56-60). This is an outstanding difference besides other variations of the duration of life due to one's abnormal perceptions of the threefold shadow'. There is complete unity between the RS and the SRS' in the announcement of six months' zo life if the graigta sees his own self without head, in the sky (RS,
100; SRS, 59). But they differ with regard to non-perception of heart which, according to the RS, limits the life only to eight months (103) while, according to the SRS, results in immediate death (58). According to the RS if the mau sees his reflec25 tion quite perfect, the man, for whom it is seen, lives for a long time (105) while the SRS simply states that the phenomenon bids fair to one for whom it is seen ( 57).
It is really noteworthy that there is no uniformity between the RS on one hand and other works on omens and wo portents on the other regarding the limit of time during
which dreams would come to be fulfilled. It is also so between the RS and the SRS'. According to the RS, one who gets a dream in the first watch of the night, sees it fulfilled in course of ten years, in the second, in course of five years, in the third, 3: in course of six months and in the fourth, during ten days (115).
But according to the SRS', the dream dreamt in the first watch is realized in course of a year, in the second, in course of three months, in the third, in a couple of months, in the fourth, during
two months and at the time of dawn, in course of seven or ten 4 days (165–166). It is interesting to compare this statement of

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INTRODUCTION
47 the SRS with those of the MatPl and the DS" between which there is more agreement. It should also be mentioned that there is some discrepancy in the statement of the SRS inasmuch as it makes no difference between the times indicated for the third and the fourth watches. According to the RS, s one who dreams a dream of vomit, lives only for a couple of months (122), while in the SRS no time-limit has been given but it is merely denounced as a bad dream the result of which is death (149; 160). There is one fundamental difference between the RS and the SRS' with regard to the topic of 10 dreams. The former gives the time limit within which a dream, good or bad, is realized by one who had had it; while the latter simply says that the death is imminent or that there would be
eat monetary trouble or that he would die of fever, leprosy, sprue etc. etc. but does not give a specific duration. According is to the RS, he, who goes, in a dream, to the southern direction, anointed with ghee or oil, seated on a donkey, lives only for a month (123) while the SRS mentions merely the immediate danger of death without giving specific time-limit (127; 143). He lives for more than a month, states the RS, who sees in 20 a dream the eclipse of the sun or the moon or their falling on a ground (124). The SRS' recognizes the eclipse and the falling, in a dream, as two separate phenomena and pronounces death, as a result of the former, from pestilence and from the disease of the eyes as a result of the latter (140). The 25 association of a red flower or cloth and singing and dancing, in a dream, have all been counted by the RS as bad prognostications the inevitable result of which is death in course of a month (128). So far as death, as a result of these indications, is concerned the SRS also is with the RS though it does 30 not give the time-limit (128; 137; 147). He lives for a month who falls, in a dream, into the pit full of blood, fat, pus, skin, ghee or oil, states the RS (129). This phenomenon of abnormal dream and its common consequence of death minus a statement of one month's duration are shared by the SRS' (146 and 160 ). 25 After noting the unnatural dreams we are now in a position to observe that the RS has got definite statements with regard to the time during which one may pass away as a result of his
1 See App. VI, p. 99, sts. 17-19. 2 See App. XVI, p. 110, lines 10-11.

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having seen bad dreams while the SRS' is uniformly silent on the point of time-limit. This shows that the RS, though it is similar in most of the respects to the SRS rather than to any other works, Jaina or non-Jaina, has inherited a tradition, different from that inherited by the SRS", the origin of which may perhaps be found in the MK.
48
The RS declares his life to be soon ending if he sees all the directions greenish (132) while the SRS' grants him three days' life, the difference to be noted being this that he should be seeing everything yellow (198).
There is a noticeable difference, between the RS and the SRS', in connection with the phenomenon of the flies attaching persistently to the whole body. The former blesses him with six months' life (138) while the latter curses him with 15 instantaneous death (190).
Also with regard to the device of seeing a face in water, oil etc. there is a definite disagreement between the RS and the SRS' the former granting a lease of six months' life if a sick person is not able to see well the reflection of his face in water, 20 oil etc. (143; 147) and the latter prescribes immediate death for the same abnormal experience (61).
The scheme of the also differentiates the RS from the SRS". As I have said before in the beginning of this section, it is split up into the (sts. 153-157) and 25(158, 159) and also is again referred to with special variation at the time of describing the (193-198). The essential difference is constituted of the fact that the RS says to imagine bright half on the left hand and dark half on the right (156; 195). This is clearly contradicted by the SRS' (208; 210) which is 30 substantially followed up by the YS' also'. Moreover, according to the RS, the person lives for as many days, months or years as there are black dots on the joint of the finger (159). This of the RS is, indeed, different from that found in the SRS' and the YS'. But the outlined in sts. 193-198 of 35 the RS under the is, no doubt, exactly similar in signi ficance to that of the SRS and the YS", if we are to let go a minor difference which becomes evident when the RS enjoins to imagine bright half on the left hand and dark half on the right (195), while the SRS' and the YS' state just the reverse. 1 See App. XIII, pp. 104-105; sts. 129-134.

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With regard to the two types of the s, there is only nominal difference between the RS on one hand and the SRS' and the YS' on the other. The RS divides the whole kingdom of words into the देवताजनित and सहज ( 180 ), while the SRS' divides it into the अर्थान्तरव्यपदेश and रूपक ( 35 ). The division of the SRS' is s adopted by the YS' also'. Thus we can see that they all are one in substance and significance.
With respect to the
also, none of the AS, RS, SRS', YS' and NJC is cent per cent similar to each other. At the outset it should be made clear that the RS recognizes 10 only twenty-seven constellations and not twenty-eight (224-225). This is shared by the SRS" (112-113) and the NJC. The AS accepts twenty-eight, perhaps including the .3 The YS' follows the AS. Thus on this point there is a divergence of tradition also between the SRS' and the AS as well as YS' 15 though all three belong to one and the same Śvetämbara Jaina tradition. In point of significance of a certain constellation falling on a certain part of the , there is a wonderful unity between the RS (226) and the NJC. In the matter of the the RS (242) has not at all to differ from the SRS" (118-119).
Thus we could see from the above comparison that the origin of the tradition contained in the RS is definitely different from that of the tradition held forth in the SRS', though the former is, on many points, in entire accord with the latter rather than with any of the non-Jaina works. I think 25 the MK and the RS have a background of Digambara Jaina tradition while the AS, SRS' and YS' have Svetambara Jaina tradition as their background.
1 See App. XIII, p. 106; st. 191.
2 See Notes, p. 87.
3 See Notes, p. 88.
4 See App. XIII, p. 106, sts. 197-198.
49
Now I am coming to the UBPK. There is some similarity between the descriptions of the Ayas as found in the 30 RS and UBPK. It is obvious that the treatment of the Ayas in the RS is more in harmony with that of the same in the ACSS and UBPK than in the NJC in which the
5 See Notes, p. 88.
6 See the second passage attached at the end of this section.
7 See Notes, pp. 82-83.
7

20

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classification of the Ayas into ज्वलित, आलिङ्गित etc. is not to be found. Moreover, if a particular Āya is on a particular Aya, the phenomenon indicates good or bad. This aspect of the theory of the Ayas is nowhere to be met with in the NJC as it is in the RS and UBPK. Thus so far as the Ayas also are concerned, the RS is under compliments of some such Jaina works as the ACSS and UBPK rather than with any non-Jaina works.
(1) From the SRS'
देवय १ सउण २ उवस्सुइ ३ छाया ४ नाडी ५ निमित्त ६ जोइसिओ ७ । सुविणग ८ अरिह ९ जंतप्पओग १० विजाहिँ ११ कालगमो ॥५॥
॥ दारगाहा ॥
अंगुट्ठ- खग्ग- दप्पण- कुड्डाइसु पवरविजसत्तीए । अवयारिया विहीए तहाविहा देवया का वि ॥ ६ ॥ साहेजा पुच्छियत्थं नवरं विहिणा दढं सुइभूओ । निञ्चलमणा सरेजा विजं तद्देवयाहवणिं ॥ ७ ॥ विजा एत्थं पुण ओं नरवीरे ठठति मंति नायव्वा । रवि- ससिगहणे एसा अट्टत्तरदससहस्साणं ॥ ८॥ जावेण साहियव्वा अह संपत्तमि कज्जकालंमि । अंगुट्ठाइसु लीयइ अट्ठोत्तरसहस्सजावेण ॥ ९॥ तत्तो कुमारियाओ वंछियमत्थं नियंति निन्भंतं । सम्मत्तनिच्चलाणं णवरं वंछियकरी एसा ॥ १० ॥ अहव सयं चिय सक्खा अक्खेत्तमणा गुणेहिँ खवगस्त । तं नत्थि जं न साहइ केत्तियमिह मरणकालं तु ॥ ११ ॥
॥ देवयादारं ॥ x x
x जस्स सयणीय-गेहे महाणसे वा ठविति किर कागा। चम्म रज्जु वालं ह९ वा सो वि लहु मरिही ॥ २७ ॥
॥ सउणदारं ॥ - X
X एगो अत्यंतरववएस तस्स रूवगो इयरो। पढमो चिंतागम्मो फुडकहियत्थो चिय परो उ ॥ ३५ ॥
॥ उवस्सुइदारं ॥ xxx छाया जस्स न दीसति वियाण तज्जीवयं दस दिणाणि । छायादुगं च दीसति जइ ता दो चेव दिवसाणि ॥ ५४ ॥
x

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अयि सुहाsसुहकर नेमित्ती निष्पकंप्पमध्याणं । धारेंतो थिरचित्तो छायापुरिसं निरूवेजा ॥ ५६ ॥ तर जइ ता तमक्ख सब्वंगं पेसए तथा कुसलं । तपायाणं पुण जइ अदंसणं ता विदेसगमो ॥ ५७ ॥ उरूण जुगे रोगं गुज्झे उ विणस्सए पिया नूणं । उरे अत्थविणासो हियए मच्चू अदीसंतो ॥ ५८ ॥ दक्खिण- वामभुअअदंसणे उ जाणाहि भाय-सुयनासो । सीसे उ भदीसंते छम्मासे उ भवे मरणं ॥ ५९ ॥ सव्वंगमदीसंतंमि जाणहि सज्जमरणं तु । एवं छायपुरिसतो आऊकालं वियाणेज्जा ॥ ६० ॥ जो न जल • दप्पणाइसु नियच्छायं निभइ नियइ वा विगिहूं । समवत्ती तस्स फुडं समीववत्ती परिब्भमति ॥ ६१ ॥
॥ छायादारं ॥
X
X
X
जस्स य जीहग्गंमि [य]दीसति कसिणो अदिपुण्वो य । अनिमित्तो चि बिंदू सो वि न मासापरं जियइ ॥ १०४ ॥ ॥ निमित्तदारं ॥
x
X
X
जंमि सणी नक्खत्ते तं नक्खत्तं मुहंमि दायव्वं ।
चत्तारि दाहिणकरे पाएसु य तिन्नि तिन्नि भवे ॥ ११२ ॥ चारि वाहत्थे हियए पुण पंच तिन्नि सीसंमि । लोयणजयलंमि दुगं गुज्झे य दुगं विणिद्दिहं ॥ ११३ ॥
X
X
X
पिट्ठोदये विलग्गे कूरा लग्ग-त्थ- हिदुग-दसमट्ठि (ठि) या । ज हुंति भट्ट-छट्टमरासीसु निसाहिवो होति ॥ ११८ ॥ तो रोगी मरह धुवं अहवा लग्गाहिवो गहो अत्थं । उवणमइ तो वि मरणं रोगी सज्जो (ज) वि खणं नेइ ॥ ११९ ॥ ॥ जोइसदारं ॥
X
X
X
तिल्ल-मसिलित्तअंगो विलुलियकेसो य विसणो (ण्णो ) सुत्रिणे । खर - करहगओ जमदिसिगामी जइ तो वि लहु मरणं ॥ १२७ ॥ रत्तवढ - खवण- याणं सुविणे दंसणमवस्मरणाय । रक्तवसणो य सुमिणे गायंतो निच्छियं मरइ ॥ १२८ ॥
X
X
X
सुविणे चि गजालं जलणं तर्पितस्स पुण ( णो ) जस्स । नग्गस्स तह घएणं सव्वंगभंगजुत्तस्स ॥ १३५ ॥
X
X
X
रतंबर- कुसुमधरो कडिजह इत्थियाहिँ समाणो । जो सो गमिहि [इ] पुण रत्तपित्तदोसेण पजंतं ॥ १३७ ॥

51

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THE RIŞTASAMUCOAYA नेहं सह चंडालेहिं पि य सुमिणे पमेहदोसाओ । जो पुण जले निमजति सो रक्खसदोसओ मरिहि ॥ १३०॥ जो पुण मत्तो तन्वं तओ य पेएण निजए सुविणे। उम्मायदोसतो सो अंते पाणे परिचाहि ॥ १३९ ॥ नयणामएण मरिही ससि-सूरनिवायदंसणे सुमिणे । सुव(वि)णे ससि-रविगहणाण दंसणे पुण अ मारीए ॥१४॥
रत्तकुसुमस्स पुरिसस्स सुमिणए मुंडियस्स नग्गस्स । चंडालेहिं दक्खिणदिसाएँ नयणं पुणो जस्ल ॥ १४३ ॥
X
गत्ताए समसाणेसु य सयणं पडणं च छार-पंसूसु । जल-पंकखुप्पणं सिग्यवेगसोएण हरणं च ॥ १४६ ॥ तह रत्तकुसुम-माला-विलेवणं वरविभूसणविमाणं । सुमिणमि गीय- वाइय- नविहीए य करणं च ॥१४७ ॥
अब्भवहरणं सुमिणे जस्स य पक्कनपमुहभक्खणं छड्डी। विरेयणं दम्म[य]-लोहप्पमुहाण लाभो य ॥ १४९॥
X सो सस्थो विहु मरणं अहवा दवाइयं महावसणं । पाउणिही रोगी पुण नियमा मरणं चिय तहा हि ॥ १५९ ॥ मरइ चिय रोगी पासिऊण इय परमदारुणे सुविणे । सुत्तो पुण संदेहं संपाविय को वि जीवह वि ॥ १६ ॥
___ x
xx रयणीऍ पढमजामे दिट्ठो सुविणो फलेइ वासाओ। बीए मासतिगाओ तइए पहरंमि मासद्गा॥६५॥ रयणीऍ चउत्थि(स्थे) पुण पहरे दिट्ठो दुमासिओ सुषिणो। गोसम्मि वासराणं दसह सत्तण्ह वा फलइ ॥ १६६ ॥
॥ सुविणगदारं ॥ xxx एवं सुविणगदारं दंसिय दंसेमि रिट्ठमिह जम्हा । न विणा रिटं मरणं न जीवियं दिट्ठरिट्ठम्मि ॥ १६९ ॥
xxx अंजणपुंजपगासं बिंबं मयलंछणस्स रविणो य । जो पेच्छइ सो गच्छई (इ) जमाणणं बारसदिणतो॥ १७९ ॥
एक्कं व दो व तिण्हि व रवि-ससिबिबेसु तारएसु() वा। जो पेच्छति छिड्डाई जाण तदाउ(ऊ) वरिसमेक्कं ॥ १८३ ॥ उभयकरंगुटुढे(टे)इयकन्नकुहरो नि(न) सुण(णे)ई जो य । नियकन्नाणं घोसं सो मरइ(ई) सत्तदिणमझे ॥ १८४ ॥

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INTRODUCTION
जायति मुणालसीयलमंगमकम्हा सउण्हमवि जस्स। . जमरायरायहाणी पंथपयट्टो लहुं सो वि ॥ १८७ ॥
जूया व मच्छिया वा निरंतरं जं भवंति पच्छा व। उवसप्पंति(ते) तं कालकवलियं कुसल कलसु लहुं ॥ १९० ॥ विजं पुरंदरधणुं धणियममेहे वि नहयले नयइ । सुणइ य गजियसई जो सो लहु जमपुरपवेसी ॥ १९ ॥
विध्छाए पेच्छंतो रवि-ससि-तारगाणं जियइ वरिसं । मह सम्वहा न पेच्छति अच्छइ छम्मासमेव जइ ॥ १९३ ॥ तह रवि-ससिबिंबाणं भूपडणं पास(से)इ अकम्हा । जो निस्संसयं वियाणसु बारस दिवसाणि तस्साउ ॥ १९४ ॥ जो पुण दो रविविबे पासइ नासइ स मासतियगेणं । रविबिंबमंतरिच्छे पेच्छति भमिरं अह लहुं ता ॥ १९५॥
X
जियह तिदिणं स सव्वं पासति पीयं पयत्थसत्थं जो। जस्स य कसिणं भिन्नं हवति पुरीसं स लहुमरणो ॥ १९८॥ बचक्खुलक्खा निरक्खमाणो वि नयतियं नियइ । भमुयाण जुयं जो सो नवदिवसभंतरे मरइ ॥ १९९ ॥
सुक्किलपक्खं दक्षिणपाणि परिकप्पिङ कमेण पुणो । हिटिम-मज्झिम-उवरिमपन्वाणि कणिट्टियाए य ॥ २०८ ॥ पडिवय-छट्टि-क्कारसि तिहीओं परिकप्पिओ पयाहिणओ। सेसंगुलिपम्वेसु तु भेसविहीओ (सेसतिहीओ) वियप्पेजा ॥ २०९ ॥ पंचमि दसमि(मी) पुन्निम तिहीओं ता जाव ठविय अंगुटे। एवं वामकरे पुण परिकप्पिय कसिणपक्खकमं ॥ २१०॥ ता जाव तदंगुढे उवरिमपव्वे अमावसाईए । एवं तीस तिहीओ परिकप्पित्ता जहाभणियं ॥ २११ ॥ तत्तो विचि(वि)त्तदेसे निबद्धपउमासणो महासत्तो। बद्धकरकमलकोसो पसन्नथिरमण-वई-काओ ॥ २१२॥ झाएजा(ज) कसिणवनं सुत्तं(मं) करकमलकोसमझगयं । सियवस्थछाइयप्पा सुवट्टलक्खो तहिं चेव ॥ २१३ ॥ उग्घाडिय करकमलं पलोह जीए कीऍ वि दिट्टीए। दीसति स कालबिंदू सो कालो नत्थि संदेहो ॥ २१४ ॥
दंता वि जस्स सहसा सुपुफिया सकराउला लुक्खा । सामा वा होति तमंतगंतिगं पत्थियं जाण ।। २१९ ॥
जीहा वि जस्स सामा सुक्का सूणा पमाणो अहिगा। हीणा वा बट्टा वा सरणं मरणं खु तस्सावि ॥ २२१ ॥

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THE RISTASAMUCCAYA
अनिमित्तं अविलंबी चक्खुस्सावो य लंबगो सासो । जइ ता कमेण दस सत्त वासरंते धुवं मरणं ॥ २२२ ॥
x
X
X
जस्संगुली सहसा फुडंति आयट्टणं विणा चेव । सो वि अवस्सं काही देवी देहंतरं तरसा ॥ २२४ ॥
X
X
X
घरसिजंता वि दर्द निस्सदा चेव जस्स कर-चरणा । जस्स निसि दियसि मोहो रेयं च सरंतमइरित्तं ॥ २२७ ॥ छीयण-कारण-मुत्तण किरियासु (सुं) कारणं विणा चेव । जस्स य अपुब्वसदो जायति यमकवलिओ सो वि ॥ २२८ ॥
X
X
X
अनिमित्तं चिय सत्ती सीलं चाओ सई बलं बुद्धी । छक्क मिणं विणियत्तइ छम्मासासन्नमरणं च ॥ २३५ ॥ ॥ अरिट्ठदारं ॥
X
X
X
तो पिट्ठीए सूरं काउं सूरोदए चिय सुनिउणं ।
स- पराउनिच्छकए नियछायं [णं] पलोएजा ॥ २४४ ॥
जइ संपुर्ण पासति भवरसं ता नत्थि मचुभयं ।
अह नियइ कन्नन्नं ता जीवइ (वेई ) [य] वरसतिगं ॥ २४५ ॥ करविरहे दसवरिसे अंगुलिविरहे य अट्ठ वरिसाणि ।
धाभावे सत्त उपासाण असणे तिनि ॥ २४६ ॥ नासाचिरहे वरिसं साभावे य जियइ तप्पणगं । सिरविकलछायदंसणे नरो जियइ छम्मासं ॥ २४७ ॥ गीवावर हे मासं चिबुगाभावे य जियह छम्मासं । एक्कारस चेव दिणणि दिट्ठिविरहे जियइ पुरिसो ॥ २४८ ॥ सच्छिड्डे पुण हियए दीसंते सत्त वासरे जियइ ।
अह छायदुर्ग पासति जमपासे ता पडइ खिप्पं ॥ २४९ ॥
॥ जंतप्पओगदारं ॥
X
x
X
अह अप्पणित अप्पणी कए परकए य परछायं । सम्मं तक्कयपूओ परमुवउत्तो पलोएजा ॥ २५७ ॥ जइ तं संपुत्रं चिय पासति ता नत्थि मरणमावरिसं । कम जंघ - जाणुविर ति-दु-एक्कगवरिसेहिं मरइ धुवं ॥ २५८ ॥ दसमासंतंमि तदूरुसंखए कडिखए नव-ट्ठहिं च मरइ । तदुदर अभावे मासेहिं पंचहिं छहिं वा ... ।। २५९ ॥ गीवाभावे चउ-ति-दु-इक्कगसंखेहिं मरइ मासेहिं । पक्खं कक्खाण खए बाहुखए दस दिणे जियइ ॥ २६० ॥ खंधखए अट्ठदिणा चउमासं जियइ हिययछिड्डत्ते । पहरदुगं चिय जीवति छायाऍ सिरोविहीणाए ॥ २६१ ॥

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INTRODUCTION
55
अह सम्वहा वि छायावोच्छेओ भवति जोगिणा कहवि । ता तक्खणमझे च्चिय खिप्पं अक्खइ खयं नूणं ॥ २६२ ॥ एमाइणो अणेगा जइ वि उवाया निदंसिया समए । भाउपरिमाणकए तह वि हु लेसेण कहियाई ॥२६३ ॥
इति श्री संवेगरंगशालाग्रन्थे ___ आयुर्ज्ञानाधिकारः॥
(2) From the UBPK विन्यस्ता ध्वजादयोऽष्टायाः। विरचितं नारीहृदयवर्तिनी कौटिलगोसूचिकात्रयं । ग्युरसृष्टा विगणय्य विगणय्याष्टकाः । पातितमनुक्रमं तच्छेषानुसारेणाङ्कनयं । ततोऽभिहितं मया । महादेवि ! समाकर्णय।
ध्वजो धूमस्तथा सिंहः श्वा बलीवद इत्यपि। खरो गजेन्द्रो ध्वाक्षश्च अष्टायाः परिकीर्तिताः ॥ एतेषां चाष्टानामप्यायानामष्टविधं बलं भवति । तद्यथा । कालवासरवेलानां मुहूर्त्तककुभोस्तथा ।
नक्षत्रग्रहयोश्चैव निसर्गबलमष्टमम् ॥ तत्रामी महादेवि!
ध्वजः खरस्तथा ध्वाक्षः प्रस्तुतेऽत्र प्रयोजने । समापन्नास्त्रयो ह्यायास्तषां बुध्यस्व यत्फलम् ॥ प्रथमाज्ज्ञायते चिन्ता द्वितीयात्तु शुभाशुभम् । तृतीयारकालनिर्देशं कुर्यादायादिति श्रुतिः ।।
तत्र
शुनि ध्वजे वृषे चैव जीवचिन्ता प्रकीर्तिता।
सिंहवायसयोर्मूलं धातुं धूमेभरासभे ॥ भतो ध्वजस्य प्रथमं पातादियं मयूरमञ्जरी वत्सा जीवं चिन्तयति । कालवेलादिभिश्च लक्षयामि तमपि जीवं पुरुषं तमपि राजपुत्रं तमपि हरिनामकमेषा चिन्तयति । तस्य चावश्यंभावी लाभो यतो धूमस्योपरि निपतितोऽत्र रासभः । तत्र चैवं कथ्यतेः
श्वानं लाभं च कुरुते रासभो ध्वजधूमयोः।
सिंहस्योपरि नाशं भीः शेषेषु तु स मध्यमः ॥ तस्य तु कालतोऽचैव लाभो भविष्यति । यतोऽत्र तृतीयो निपतितो ध्वांक्षः । तत्र चेदमुक्तम्:
ध्वजकुआरयोर्वषं मासो वृषभसिंहयोः । पक्षः श्वखरयोज्ञेयो धूमवायसयोर्दिनम् ॥
(6th Prastava, pp. 887-888). 7. Rist:as--A General Discussion (i) THE IDEA OF THE RISTA-ITS ORIGIN AND DEVELOPMENT : Of all the fears and certainties, the fear of Death, as its certainty, is the greatest. No one likes to die. The struggle for existence is evident in man and microbe. The history of every living organism is composed by the will to live. This :

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THE RISTASAMUCCAYA
being the only strongest motive force of the universe, the common end of every science, mental, moral and physical, is to know and knock out Death. Moral sciences discuss the nature
of Death and put forth their humble claim to elevate man s beyond its reach and grasp; while physical sciences, such as the science of medicine etc. spiritedly declare their only ambition of conferring elernal lease of life on man by gaining a sure and final victory on Death. Whether the promise of science
will be fulfilled or not is a different problem but this much is quite so true that every one, be it small or great, wants to know and remedy Death.
Not a single moment passes in the universe without a phenomenon. Every phenomenon, major or minor, is full of meaning and significance. In all times and climes, human 15 intellect has made strenuous efforts to interpret it. These interpretations of different nationalities have remained in a continual process of development as human mind evolved with the growing intensity and extent of human experiences. Thus
starting with an assumption that there is nothing like accident 20 in the universe, whatever happened was evaluated in terms
of good or bad for the humanity. Mantras were formulated, medicines were invented, tāntric rituals were elaborated, with the sole purpose of acquiring good und avoiding bad. Human mind that was thus busy finding every thing that contributed to 25 its advantage, focussed its attention on the daily events that
occurred in this material universe. Cracking of fingers, exhaling a cold breath, the sneezing of a horse or a cow, the sight of a serpent, the dream of death, the attack of a disease in a particular constellation, the vitiation of the Lagna at the time 30 of a query by the malefics were all minutely studied and scienti.
fically interpreted. The Solar and Lunar eclipses, abnormal appearance of the sun and the moon, the sight of a shadow and the hearing of auspicious and inauspicious words were also
scrutinized and a regular Science of Omens and Portents, 3s technically called Rişțas, was evolved and established. It was used to find out the possibilities of huppiness or misery, gain or loss, victory or defeat. In short, it was utilized for a diagnostic purpose and the remedy for evil was supplied by the Science of the Rituals that also was conceived on parallel lines. These two 4. Sciences, the Science of the Riştas and the Science of the Rituals were thus inseparably linked to serve the purpose of humanity.

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INTRODUCTION
The earliest reference to the Riştas is found in the AV, AA and the Drsțivāda of the Jainas. The crude idea becomes a little finer in the MBh and ON. It gets a distinct shape in the VP, MatP, YS and MP. The idea is described in details in such medical works as the KS, CS and the SS. The VS deals with s the General Ristas and the idea is found in its full-fledged, final form in the SRS' and YS'.
(ii) INDIVIDUAL RIŞTAS and General RisTAs: The Rişțas or the omens and portents are broadly divided into two parts, namely, Individual and General. The omens and portentsià through which individual's good luck or bad luck is known may be called Individual Ristas. Those prodigies which foretell national disasters, revolutions, epidemics, famines, wars and battles may be styled General Ristas or cataclysms.
Change is eternally going on in this universe. When is phenomenal changes are about to happen, they are often prognosticated by some peculiar signs. Earthquake is often preceded by the terrific chirping of the birds and crying of the animals. Omens, portents, popular superstitions and eclipses have all proved full of meaning. National calamities, battles andzo wars are almost always indicated by uncommon manifestations in the sky also. Solar and lunar eclipses indicate calamities for the most part. Total solar eclipses are rarely seen and when they occur they foretell the death of a king or of one occupying a higher social status. They are cent per cent 25 disastrous if both the eclipses-solar and lunar-take place in one and the same month. This unusual phenomenon had occurred in the year of Mahābhārata war and it has occurred in 1941 A. D. which witnessed a terrific war between Germany and Russia. The appearance of a comet also is ominous. Itao had appeared in 1941 A. D. as it did in the year of Mahā. bhārata war and unforeseen miseries befell Russia. A comet had appeared in 43 B. C. and Julius Caesar died as well as there was a revolution in Rome. It was again seen in 79 A. D. and a tough fight took place between the Aryans 35 and the Sakus. 632 A. D. witnessed its presence which resulted in the death of Mahomet-a muslim prophet. Its appearance in 1000 A.D. in Europe was followed by momentous changes. In 1066 A. D. it created unexpected adversities

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THE RISTASAMUCCAYA
in England. In 1910 A. D. it created Balkan wars and the death of King Emperor Edward VII.
58
Individual Ristas are not necessarily General Riṣṭas. The nation, as a whole, has nothing to do with the individual's exhaling a cold breath or the cracking of his fingers or the incessant falling of water particles from his eyes without any special reason. But the signs, symptoms and the predisposing causes of an earthquake or an epidemic have a direct relation with an individual. In this case, he may not get any warning or prognostication in the form of a bad dream or uncommon physical experiences. Still however he is one of the sufferers as he also forms a unit of the society or the nation. Moreover, if many individuals in a particular city get the same kind of omens or forebodings or get bad, though different, individual 1s indications, they are to be interpreted as signs of common miseries. Besides, if the prominent leaders of the nation get any previous prognostications individually, they do mean according to this science of omens & portents some common mischief or national disaster. The extent or the nature of 20 a misery should be determined by the type of such presages. Thus there cannot be any hard and fast distinction between the Individual Ristas and the General Ristas inasmuch as an individual is a unit of the nation, while a nation is composed of individuals. But, largely speaking, General Ristas are those 25 which are mostly the Ristas in the form of abnormalities or perversities of Nature resulting in general or common danger while the Individual Ristas are the out-of-the way experiences of an individual bringing about good luck or bad luck, as the case may be, to himself only. Thus the Science of 30 the Unknown, the Science of Omens and Portents and the Science of the Rituals also are all interrelated. I am briefly touching in the following pages the Science of the Unknown as it is found described in Non-Indian and Vedic literatures.
38
(A) THE IDEA OF THE RISTAS (ESPECIALLY GENERAL) AS FOUND IN NON-INDIAN LITERATURES:-(I) OMENS AND PORTENTS: Good luck or bad luck portended by prodigies is decided by the culture to which a particular individual happens to belong. The interpretations are made in accordance with different cultures 40 because the same phenomenon has been found variously

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explained. Moreover, the fact that no complete similarity or dissimilarity is seen between them all proves that there is constant action and interaction between different cultures, Cultural diffusion runs through and through.
The significance of a prodigy is self-evident though it is 5 not quite exempt from the impress of the tastes and sentiments of the people trying to interpret it. Sometimes the nature of the prodigy is also responsible for its origin and development'.
(II) THE PROVINCE OF THE UNKNOWN: The land of the unknown is almost always believed to have been shrouded in mystery 10 so much so that the skill of a very high order and the learning of the supreme type came to be viewed in course of time with something like awe and wonder mingled somewhat with fright. Michael-an Irishman of the 13th century is an example to the point. Heavenly bodies and the farthest regions of the earth's also were no exceptions.
59
(III) THE CONCEPTION OF OMENS AND PORTENTS: (a) General: What events should be considered prodigious and what value should be attached to them depends almost entirely on the condition of mind and the general outlook of the society.20 Examples are not wanting to show that a particular phenomenon in a particular society and at a particular time which might have been looked upon as most uncommon, would have passed down as quite a commonplace occurrence. Incidents happening frequently have lost their significance as prodigious and accidents 25 of the least intensity and importance pass of uncared for. Thus the treatment and the evaluation of a certain phenomenon are almost exclusively dependent on the social, political, religious, cultural and individual conditions then existing. A philosopher or a wise man will not be affected by ups and downs of fortune or by radical upheavals of nature while a fool will surely find fault with his own shadow and begin to believe that all accidents have been, as it were, devised for him. The Romans did not believe easily in anything, not even that a person was deads. It is in the very constitution of human mind that at some part of 35
1 T. CORYAT, Crudities, London, 1611, i, 114.
2 St. John D. SEYMOUR, IWD, pp. 52f.
3 E. W. NELSON, 18 RBEW, 1899, p. 442.
4 Seneca, QN, vi. 1.
5 Pliny, HN, vii. 53. Ed. E, A. SCHWANBECK, Bonn, 1846.

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its development it superimposes a mystical colour even on quite ordinary things. It magnifies the event; looks at it as if it were of a transcendental character and deduces unwarranted conclusions therefrom. It is difficult to say why and how this 5 occurs though on a close analysis we are in a position to state that the intense expectancy and the heightened anticipation are the predominant, underlying mental factors. This is proved by the politico-religious fanaticism of the oppressed Jews'.
60
The devil you don't know is almost always worse than the 10 devil you know because the former is far more terrific and appalling than the latter. This fear is largely mental than physical.
If we are not able to explain such phenomena on a rational basis, it is quite possible that fear may overtake us, 15 No other attitude is possible. There is a striking similarity between a religious attitude and the reasoning employed to explain such uncommon occurrences. It is sincerely believed that such instances are the works of an angry god. Any miracle can be performed with divine help. Testimony to 2 unshakable faith in the efficacy of such a help as well as in omens and portents is amply provided by the rulers beginning from Alexander the Great down to the Roman Empress of the first century of the Christian Era.
Any catastrophe is capable enough to produce mental 25 imbalance. Mystic events and cataclysms can, doubtless, frighten a man who is otherwise fear-proof. We take pity on him when we see that he is nonplussed by the unexpected situation. There is no royal road but to bend down before such a colossal force of nature and to hope for the good. There 30 is no wonder if man goes mad when great cities are being
1 Compare "Prior to the revolt iu Judea which broke out in 66 A.D. this expectancy gave life and a permanency to a host of terrifying rumours which in turn fanned the fervour into greater vagaries. Men dreamed only of signs and omens. The apocalyptic hue of jewish fancy stained everything with a bloody halo. Comets, swords in the sky, battles in the clouds, light breaking forth of itself from the depth of the sanctuary, victims at the moment of sacrifice bringing forth a monstrous progeny etc. etc." E. RENAN, ACh, chap. X.
2 Compare-It was natural for Teigne o' Neill, the Irish blacksmith, when he discovered that the rider of the horse was a ghost to recoil with a terrified prayer". SEYMOUR, IWD, pp. 72 ff.

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61
destroyed, renowned nations are just about to be soon wiped out and when the earth is shaking in its very foundation. Malakand tribes, who attacked the British in 1897 are the best illustrations. These tribes were overcome with divine awefulness, dreamt of celestial glory and greatness and hoped for prodigies?.
(b) (1) GREEK STANDPOINT: Empedocles believed and preached that every part of an animal's body had an existence by itself. In due course of time the crude interest began to be keener and more lively than before.
There is on record a reference to the effect that the 10 earthquakes and the eclipses occurred more often than before in the Peloponnesian war. Moreover when Xerxes led his army through Greece he had had definite prognostications of his defeat. The fact that the mare gave birth to a hare was explained by Herodotus as an indication to his flight for saving his life.15 Besides, when the Persian forces drew nearer to the temple at Delphi, they had a number of omens and portents. Many soldiers met with their doom under the steep rocks felled down by the lightning. Two days after the olive tree was destroyed by fire, a shoot sprang out of the stump. A salt fish went out of zo the frying pan, leaping. This last portent was interpreted to mean that Protesilans would rise from amongst the dead and would wreak vengeance on his enemy who had maltreated him and made him unhappy. Greeks well knew the Science of Astrology. They could predict the birth of men or monsters.es It was their patent theory that the birth will be of a monster if there was a disjunction of planets to which were assigned certain recognized houses in the zodiacal chart. They could definitely foretell that the native will be an animal if the planets were in the sign of an animal”.
(2) ROMAN STANDPOINT: The influence of the Greek theories, teachings and speculations is working largely on the Roman culture and civilization. Pliny makes reference to many races having only one eye in the forehead and Livy in his Annals gives a description of three marvellous births4.
35 1 W. L. S. CHURCHILL, Story of the Malakand Field Force, London, 1898, p. 38.
2 A. Bouche' LECLEREQ, L' Astrologie Grecque, Paris, 1899, pp. 399 f. 3 HN, VII, 2. 4 XXVII, 37; XXXI, 12.

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There were women who gave birth to elephants and serpents. The birth of more than three children was interpreted by the Romans as a sign of impending evil. When
Augustus was the king, the birth of four children worked infinite s mischief, through famine. A number of prodigies occurred
in the rule of Nero among which abnormal births are quite conspicuous. The offsprings had many heads each of which was a symbol of the dead emperor according to the Romans.
Natural absurdities like extraordinarily bright lights join the sky at night just giving the idea of a glaring day were also seen.
Once a little star fell from the sky, gathering in size as it neared the earth while it looked like a dazzling moon.
It eventually returned to its original habitat in the heavens 15 and completely disappeared. Stars moved to and fro;8 and a red circle suddenly enveloped the sun". In old antiquated times it rained sometimes milk, blood, flesh etc, in Rome'.
Even large flames spread in the sky. Farm-houses containing animals were all destroyed. This inauspicious 20 event was particularly interpreted as an evil omen forecasting a calamitous social war in Italy.
In Asia there were two peculiar mountains, around Indus, one of which attracted and the other repelled iron wherever it was. 25 No specific time has been prescribed for the occurrence of prodigies and portents though there is ample evidence to show that political crises and national calamities were almost always preceded or attended by some sort of extraordinary or marvellous events. Many out-of-the way events occurred in 30 the year, when Fabius Maximus was given tho consulship
for the third time. There was found a bloody sweat on the face of the statues. It rained stones near the temple. At Sinuessa, a cow gave birth to a colt etc. etc.
1 HN, VII, 3. 2 Cf. st. 124 of the text. 3 HN, II, 29-37. 4 Cf. st. 55 of the text. 5 lbid; 6 IN, II, 29-34; 57-59,

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Many other prodigies especially of fire also occurred when Rome was threatened by Hannibal.
The appearance of two moons' by day and a heavy rain of redhot stones are some of them. When it was raining at Capua, the moon appeared falling from the heavens.
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5
Another series of phenomena operated at the time of a Punic war. In the sky at Anagnia, flames of fire were seen at places and a meteor was also noticed. These abnormal events differ no doubt from those mentioned before though the characteristic of ominousness is the same in all of them. 10 These unnatural portents foreboded enormous evil for the people of the land where they happened. National disasters, political changes, civil wars, riots, attacks and invasions of a severe type-any of these as well as a sudden demise of a benevolent ruler or a great social or religious leader had5 similar echoes in the forces of nature then and there working. These troubles and woes which were in store for the humanity found reflected in Nature. Coming events cast their shadows before and the science of such shadows which gave the knowledge of or a clue to general disasters formed part of the science of the Riṣṭas or Omens and Portents. The severity of such disasters could be lessened by undergoing certain practices, observing some prescribed rules and regulations and reciting some sacred formula as laid down in the Science of the Rituals. Thus the Science of the Unknown, the Science 25 of the Prodigies and Portents and the Science of the Rituals are all interrelated and they all have a common philosophical and metaphysical background.
(3) THE EARLY CHRISTIAN STANDPOINT:-A dragon emitting water to wipe out the church was considered by the Romans 30 an incarnation of evil. The origin of this notion can be traced to the Babylonian culture and civilization3. The Antichrist was represented as some prodigy. In the days of Nero's misrule, appearance of meteors and the similar heavenly and physical abnormalities were noticed with special interest and as consideration*.

1 Cf. sts. 45 and 51 of the text; Shakespeare refers to the appearance of five moons in King John, 4, II.
2 Livy, Annals, XXII; XXX.
3 C. CLEMEN, Primitive Christianity, Eng. Trans., Edin., 1912, pp. 127-137. 4 Compare "Comets, eclipsos, mock suns, northern lights in which

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Christ himself had also predicted that a nation would rise in revolt against a nation. There would be eclipses and earthquakes, terrors and tyrannies and famines and epidemics and many uncommon signs will be manifest in the sky. The 5 prophecy came out perfectly true. The year 65 saw the terrors of an epidemic in Rome and in the same year a great conflagration burnt Lyons. Famine visited the land in 68 and the flood from Tiber devastated the land in 69. The cyclones and the tornadoes took heavy toll of humanity in Campania. It seemed that nature was out of hinge everywhere. A belief that a Messianic kingdom was soon to come took firm root in the minds of the public by these omens and portents as well as by the hiding of the sun and moon and the waving of swords in the sky'. These perversities of nature prognosticated to the jews the appearance of a Messiah for many centuries after Christ. These and the similar interpretations and explanations were current till the Middle Ages. Cromwell's death was heralded by a storm and dangerous omens foretold the fast approaching death of Charlie Mapie.
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20
(IV) BIRDS: Foretelling through birds is not only referred to in classical cultures, but the practice of interpreting omens and portents through them can be traced back to primitive times also. (1) Crow: With the Romans the crow was an inauspicious bird. English villager took the croaking of a crow 26 as an index to trouble.
(2) Raven: In some countries it is believed that the raven is present where there is a dead body, while in other it is believed that its cry meant ill luck. In rustic England raven has always been taken as a symbol of bad luck. In 30 the western part of Africa also a similar notion is prevalent where the raven is condemned as a man-eater. It is also believed there that an efficient magic medicine can also be
appear crowns, swords and the streaks of blood, fantastic forms of clouds in time of heat with traces of battles or strange beasts, drew eager attention and seemed never to have been so vivid in these tragic years. All the talk was of showers of blood, of wonderful thunderbolts, of rivers flowing upstream or of bloody torrents.. A thousand things not noticed in ordinary times came to have a high importance in the feverish excitement of the public mind."
RENAN, ACh, chap. XIV.
1 G. F. FISHER, The Beginnings of Christianity, Edin., 1878, p. 250. 2 RENAN, ACh, chap. XIV.

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65
manufactured out of it. The idea that no rain falls when it lays its eggs is in vogue there but in the minds of people of the western part of United States it is just the opposite view which is maintained. Their flocking brings war! Pliny records that when they cry as if their throats are choked up, 6 they are very ominous. Of all the birds, ravens are the only ones whose conduct is considered definitely suggestive. The flight of the ravens that took place when the guests of Meduo were killed is an instance to the point. Alexander and Cicero both had glimpses of their death through raven. It is also a remarkable that raven brought sometimes divine favour alsoʻ.
(3) Owl: There are passages, in Indian Literature especially in Hiraṇyakesin's Grhya-Sūtra, where the owl is addressed as below :-“Flying round the village from left to right, portend us luck by the cry, o Owl". The appearance of 15 an owl was considered inauspicious at the beginning of every fresh activity. An owl once went to the sanctuary of the Capitol when S. Palpelius was the consul and for this very reason the whole city was cleaned. Again, the cry of an owl on the left neutralized the good effect of the notes of other birds 20 during the consulship of Cassius“. The cries of the bubo and the strix were interpreted as ill-omened". One should not try to imitate them. The eagle-owl is an object of respect but it is hazardous to mimic the cry of it also. It is also interesting to note that the owl was the incarnation of divinity 25 was the accepted belief in one Samoan village. The eagle-owl was considered benefic and it was also described as “divine little bird", "servant of the world” etc. etc. It was taken to be a sign of good luck to a party going to wage a war, if an owl flew ahead of it while it stood for bad luck for the # party if it flew across the road or towards the reare Limbs of an owl were used as magic ingredients, even the feathers also. It is also usually considered an assosiciate of devils, goblins and witches. Many peculiar notions have clustered round an owl the
1 R. 1. BURTON, Mission to Galele, London, 1864, II, 246 f. : LV, X, 15. 3 SBE, XXX, 183, 4 Lucan, V, 295. 5 E, W, MARTIN, The Birds of the Latin Poets, s, v. 'Bubo', 'Strix' etc. 6 TURNER, Samoa, London, 1884, pp. 24-26.

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terror of which is sufficient to make the cow give bloody milk. Among some tribes, owl is frequently brought in to alarm the children while with the other it is taken to be a bird of magic or ill omen. Screech-owls are believed to be as bad as ghosts.
5
66
15
(V) SOME NOTABLE OCCURRENCES OF THE PHYSICAL WORLD: (1) AURORA BOREALIS: These are supposed to be the reflections of a huge fire which is under the cauldrons in which the dead bodies of the enemies are boilt by renowned warriors. The Eskimos take them as the ghosts who play with a football made up of a walrus skull1. Some take them to be the precursors of war. Thus there is a difference of opinions regarding the causes of this. Pliny holds that it is the result of natural causes recognizing at the same time the truth and value of a notion that it is usually assosiciated with unhappy occurrences. (2) EARTHQUAKE: The injurious nature of the earthquake is too obvious to be emphasized. It is clear how it destroys people and property. Owl or raven, eclipse or aurora borealis may or may not be necessarily ominous while the earthquake is definitely so. Many theories are advanced about its origin. 20 Pliny records a Babylonian belief that like the tide or eclipse it is an effect of certain planetary conjunction'. The Greeks held a view that it was due to a disturbance of air under earth as the thunder is due to that of air on earth. There is also an interesting theory in the face of scientific theories 25 that it was occasioned by a deity just to warn the people of the miseries to come.
(VI) MENTAL AND PSYCHIC PHENOMENA: Dream: Dream has always remained a subject of interest to astrologers and fortune-tellers. Its fruit or the result varies according to 30 the time, place and the nature of the dream. The Greeks and the Romans started many theories regarding dreams and their interpretation3. The dream of a person who is sick, unwell or full of worries is considered futile*. Teaching of the Science of Dreams goes to the credit of Prometheus. 35 Pliny has no faith in dreams and their implication.
1 E. W. HAWKES, The Labrador Eskimo (Anthropological Series of Geological Survey, no. 14), Ottawa, 1916, p. 137.
2 HN, II, 27.
3 Xenophon, Anabasis, III, 1; also A. G. KELLER, Homeric Society, London, 1913, pp. 150 f.
4 Cf, st, 108 of the text.

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The tradition ascribes the following words to Muhammad :
“A good dream is of God's favour and a bad dream is of the devil's; therefore when any of you dream a dream which is such as he is pleased with; then he must not tells it to any but a beloved friend; and when he dreams a bad dream, then let him seek protection from God both from its evil effect and from the wickedness of Satan; and let him spit three times over his left shoulder and not mention the dream to any one; then, verily, no evil shall come nigh him. Theo truest dream is the one which you have about day-break”?.
According to cultures, interpretations also vary. The dreamer will be monetarily benefited if in the dream he sees bees carrying honey but if he is stung in the dream by the same he will be unhappy. The dream of a hare indicates is trouble from enemies. Many eagles" in the dream always prognosticate plots and attacks while that of many fowls suggests fretting and fuming. If one crosses your path in the dream it means evil. If bees are seen entering the house, in the dream, the house should be taken as destroyed. To obviate the ze effect of a bad dream look into the eastern direction and invoke divin
The Science of Dream is as old as history. Its interpretations varied with the changing needs and conditions of times. Even the most primitive people took lively interest 25 in dreams and their interpretations. No doubt they were not able to give intellectual and convincing explanation and they could not reason out the whole process still however they did honestly and instinctively believe that something relating to the contents of the dream must come to pass in part or even 30 in toto. Certain sections of society formerly believed that the dream of moon foretold evils while that of the hawks suggested good but that of the boars implied inertia. Apparently it
1 I. Adaus, Persia by a Persian, London, 1906, p. 430; cf. st. 115 of the text; also compare the statements contained in the lines 4 to 7 on page 99 as well as in the lines 10 and 11 on page 110 of the text.
2 Cf. st. 122 of the text. 3 Mrs. Gurcu, County Folklore, II, London, 1901, pp. 202-208. 4 Cf, line 3 on page 99 of the text.
5 For comparison see line 20 on page 109 of the text and for contrast see line 21 on page 103 of the text.

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can be seen that such beliefs were based on the things dreamt of. One gets a dream of snakes if he has killed anything and no good is to be expected from such a dream.
Some consider dreams to be the revelations. Some s specific discipline is also enjoined to minimise or obliterate the effect of bad dreams but it appertains to the Science of the Rituals. Contrary to the view held by the Dacota, the Menominee maintained a theory that the dream of moon meant long life to the dreamer though they side by side believed 10 that the end was piteous. As time rolled on, some, namely Hidatsa, introduced limitations and remodelled the theory of dreams by stating that only those dreams which follow fasting, sacrifice or prayer were to prove as realities'. The nature and the sex of the unborn babe were determined by is the dream of a pregnant woman. If one dreamt of firearms, he was sure to come across them by day. The dream of a cherrywood pointed good to a fasting youth who dreamt it. The kafir was guided in his medical practice by the dreams he got. If one was to get horses or anything of that sort, zo he must previously get dreams related to them. On the night previous to an engagement, Maoris consulted dreams especially of the principal priest?. They sincerely believed that the dream made manifest what was unmanifest before.
It was a pet theory of the Hurons that the dream was a mental 25 expression of the cravings of the soul. There is a fantastic notion prevalent among the Japanese regarding Baku which is an animal entrusted with the work of eating dreams. It is a composite creature every limb of which represented that
of a certain animal. It was believed that a picture of it aguaranteed the safety of animals if it was kept in the house.
In the case of princes and princely persons, the Chinese placed a word representing that creature in their own alphabet in the wooden pillows to ward off the effect of the evil dream.
To save the dreamer from the malign influence of the dream, 35 it was quite sufficient, they thought, to place a word signifying
this animal in the pillow. If a nightmare haunted him or a bad dream molested, it was advisable to recite three times, after getting up in the morning this invocation “Devour, o
1 Dorsey, 11 RBEW, p. 516; also compare st. 108 of the text. 2 E. SHORTLAND, Maori Religion and Mythology, London, 1882, p. 36.

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Baku, devour my evil dream". The Baku will listen to this prayer which will be rewarded with good fortune. The Vedic texts also enjoin on the dreamer to wipe his face to keep away its untoward effect.
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(B) THE IDEA OF THE RISTAS AS FOUND IN VEDIC LITERATURE :— § The theory of divination has its root in mimetic magic. Forecasting of events is largely dependent on the course and movement of things. Still, however, future could not be entirely foreseen. This very fact was a causal factor in calling for divine help to decipher the phenomena which eluded the grasp of 10 human understanding. Between ordinary divination and the divination through divine help there is a fundamental difference. In the former it is the human agency that occupies predominant position while in the latter it is the divine favour which reveals the unknown. Thus mimetic magic, religious ceremonies and is rites have all a legitimate use and application in omens and portents.
There is a number of interpretations as there is a number of cultures. The Vedic texts are replete with such references. A future can be foreseen through the sacrificial fire and the z victim-the two indispensable elements of the sacrifice-which are believed to be connected with gods in the heavens. Birds and beasts also have been adequately recognized in them and used as means for fathoming future. The direction of the bridegroom could be settled from the first appearance of a 25 crow'. A bright flame or a smoky flame as also the conduct of a cow at the sacrifice could lend a diagnostic clue to the degree of a good luck of the sacrificer. The outcome of a war and the soul's condition after death could be divined from the behaviour of a fire. The RV also takes a passing notice: of the birds of oment. Owl has a distinct place in the Science of Omens and Portents. The sex of the unborn babe was inferred from the gender of the limb of the pregnant woman touched by a Brahmin boys.
30

1 KauS, xxxiv, 24.
2 GGS, iv. 8. 15; SB, iv. 5. 8. 11.
3 AGS, iv. 4. 2ff.
4 ii, 42 and 43; cf. also HGS, i. 17. 3.
5 KauS, xxxiii, 19; also see HENRY, La Magie dans l'Inde Antique, p. 67.

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Dream as a part of the Science of Omens and Portents is dealt with at a comparatively greater length in the Vedic literature1. Ten dreams prognosticating death are briefly related in the AA. Out of these ten, it is interesting to 5 compare the dream of a black man with black teeth, that of a boar, a black cow, a garland of nard, honey and lotus roots and that in which gold is spitted out, in which one goes or moves with donkeys and boars and finally that in which one goes in the southern direction10 with those referred to in 10 the RS and the other texts. It will be seen on comparison that the stereotyped inauspiciousness of the above-mentioned malefic dreams which is as old as the Vedas is to be found as such in all the cultures. To neutralize the evil effect of an inauspicious dream it is enjoined that one should either wipe 15 out his face or hear the Nagendramokṣa". Certain stars like Mūla, Aśleṣa and Jyeṣṭha are considered evil, in the AV and KauS1. The sun appearing as moon, the shadow looking topsyturvy in a mirror or water, the head scenting like a crow's nest and the madderlike sky-all these abnormal
70
1 RV, viii. 47. 15; OLDENBERG's note to x. 164.
2 iii. 2. 4; For evil dream, one should turn over on the other side, saying AV. vii. 100 and for expiating the dream of eating in sleep should say AV. vii. 101 (cf. CALAND, Altindisches Zauberritual, p. 151; PISCHEL, Album Kern, pp. 115 ff); Kaus, xlvi; see also J. Von. NEGELEIN, Der Traumschlussel des Jagaddeva (1912), p. 378.
3 Cf. st. 126 of the text; cf. DS, pp. 388 f. (for which see line 25 on page 109 of the text).
4 Cf. st. 123 of the text; cf. SS, 29, 56 (for which see line 34 on page 103 of the text).
5 See A4, iii, 2, 4; pp. 135ff (for which see line 22 on page 97 of the text). 6 Ibid; cf. DS, pp. 388f (for which see line 25 on page 109 of the text). 7 See AA, iii, 2, 4; pp. 135ff (for which see line 21 on page 97 of the text). 8 Ibid;
9 Cf. st. 123 of the text; cf. SS, 29, 56 (for which see line 34 on page 103 of the text).
10 Cf. st. 123 of the text; cf. VP, 19, 25 (for which see line 23 on page 98 of the text); cf. MatP, 242, 11 (for which see line 2 on page 99 of the text); cf. KS, pp. 59-61, st. 22 (for which see line 6 on page 101 of the text); cf. CS, Indriyasthana, 5, 37 (for which see line 1 on page 102 of the text); cf. Y'S', 5, 151 (for which see line 12 on page 105 of the text).
11 Cf. MatP, 242, 17 (for which see line 3 on page 99 cf the text). 12 See AV, pp. 83, 85; see KauS. xlvi. 25ff.

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experiences portend evil as is stated in the AA'. Blackness in any form is particularly associated with bad luck as also the terrific appearance. The object where either of them is found is condemned as a symbol of evil whether it be a beast or a bird. Hence a buffalo' and a boar or a vultures and ans owl are definitely bad. Perversities of the physical world such as earthquakes, eclipses, storms, tornadoes, lightning, hailstorm and meteors are all attended or followed by general calamities. It is also stated in the ABS and BDS that the birds are moving about in the guise of the Fathers. The Grhyasūtras 10 contain references to a different kind of prodigies such as the ant-heap, the scream of a jackal, a cow giving bloody milk and a cow drinking milk from another?. The existence of the Science of Omens and Portents in the days of the Vedas suggests also that of the foretellers who could forecast from is the bodily signs and the smoke of the dung®.
1 See A1, iii, 2, 4; pp. 138ff (for which see lines 6-15 on page 97 of the text); seo LS'S. iii. 3. 6 ff; seo Āps's. ix. 20. 10.
2 Cf. 178 of the text. 3 Cf, st. 176 of the text. 4 Ibid; 5 ii, 15. 4. 6 ii. 8. 14; also ii. 9. 10. 7 See S'GS. v. 11. 10; see IIGS. i. 16. 19; also i. 17. 6; see Kaus, cxii. 8 Seo AY, P, 81; seo also HENRY, La Magie dans l' Inde Antique, pp. 68ff,

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पण मंतसुरासुरमउलिरयणंवर किरणकंर्तिविच्छुरिअं । वीरजिणपायजुअलं नमिऊण भणामि' रिट्ठाई ॥ १ ॥ संसारंमि' भमंतो जीवो बहुभेयभिण्णजोणीसु । दुक्खेण' नवरि' पावइ सुहमणुअत्तं न" संदेहो " ॥ २ ॥ पत्तंमि अ मणुअत्ते पिम्मं लच्छी वि जीविअं अथिरं । धम्मो जिदिदिट्ठो होइ" थिरो निविअप्पेण " ॥ ३ ॥ पत्ते जिनिँदैधम्मे मणुओ" इह होइ वसणअभिभूओ" । बहुविहपमायमत्तो कसाइओ" चउकसाएहिं ॥ ४ ॥ जूअं - महु-मज्ज-मंसं" वेसा- पारद्धि-चोर परयारं" । एदाइँ " ताइँ" लोए वसणाइ जिनिर्देदिट्ठाई ॥ ५॥
24
श्रीदुर्गदेवरचितं
रिष्टसमुच्चयशास्त्रम् ।
1 S कंत ।
2 S °विच्छरिअं । 3B जुयलं । 4S णमिऊण । 5PS भणेमि । 6 S संसारम्मि । 7 S दुखेण । 8 S जवि । 9 B पावाइ | 10 S सुहु । 11 Sणं । 12 S से देहो । 13 B जिणंद | 14 S हो । 15 B न त्रिअप्पेण । 16 B जिणंद | 17 S मणुबो । 18 S अभिभूवो 19 B कसाइड । 20 S चक्कसाएहि । 21 S जूव । 22 S°मंस । 23 BS 'परपारं । 24 B एआई; P एयाई । 25 B तोहूँ । 26 B जिणंद |
I

ॐ नमः श्रीजिनाय ।
प्रणमत्सुरासुरमौलिरत्नवर किरणकान्तिविच्छुरितम् । वीरजिनपादयुगलं नत्वा भणामि रिष्टानि ॥ १ ॥ संसारे भ्रमञ्जीवो बहुभेदभिन्नयोनिषु । दुःखेन ननु प्राप्नोति शुभमनुजत्वं न सन्देहः ॥ २ ॥ प्राप्ते च मनुजत्वे प्रेम लक्ष्मीरपि जीवितमस्थिरम् । धर्मो जिनेन्द्रदिष्टो भवति स्थिरो निर्विकल्पेन ॥ ३ ॥ प्राप्ते जिनेन्द्रधर्मे मनुज इह भवति व्यसनाभिभूतः । बहुविधप्रमादमत्तः कषायितश्चतुः कषायैः ॥ ४ ॥ द्यूत- मधु-मद्य-मांसानि वेश्या - पापर्द्धि-चोर - परदाराः । एतानि तानि लोके व्यसनानि जिनेन्द्रदिष्टानि ॥ ५ ॥

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रिष्टसमुच्चयशास्त्रम्
[ श्लो० ६-११
धम्मंमि य' अणुरत्तो वसणेहि विवज्जिओ' धुवं जीवो । नाणारोयाकिण्णो' हवेइ इह किं विअप्पेणं ॥ ६ ॥ रोयाणं कोडीओ' हवंति' पंचेव' लक्ख अडसट्ठी । नवनवइ' सहस्साई पंच सया तह य" चुलसी अ" ॥ ७ ॥ एवंविहरोगेहि" य अभिभूदो" तो न चिंतए " धम्मं । परलो असाहण" इंदिअविसएहि अभिभूदो" ॥ ८ ॥ चक्खू " सोदं" घाणं जीहा फासं च इंदिआ पंच । रूवं सद्दं गंधं रस- फासे ताण विसए" य" ॥ ९ ॥ अन्नं" च जम्मपुषं दिहं मरणं असेसजंतूणं । विस-विसहर-सत्थ-ग्गी-जल-भिगुवादेहि" रोएहिं ॥ १० ॥ वाऊ" पित्तं सिंभं ताण जुदी" होइ" सन्निवाओ" अ । जीवस्स निविअप्पं" जीहाए ̈ खिप्पर तेहिं ॥ ११ ॥
29
धर्मे चानुरक्तो व्यसनैर्विवर्जितो ध्रुवं जीवः । नानारोगाकीर्णः भवतीह किं विकल्पेन ॥ ६॥ रोगाणां कोट्यो भवन्ति पञ्चैव लक्षाष्टषष्टिः । नवनवतिसहस्राणि पञ्चशतास्तथा चतुरशीतिश्च ॥ ७ ॥ एवंविध रोगैरभिभूतस्ततो न चिन्तयति धर्मम् । परलोकसाधनार्थमिन्द्रियविषयैरभिभूतः ॥ ८ ॥ चक्षुः श्रोत्रं घ्राणं जिह्वा स्पर्शश्चेन्द्रियाणि च । रूपं शब्दो गन्धो रस स्पर्शो तेषां विषयाश्च ॥ ९ ॥ अन्यच्च जन्मपूर्व दिष्टं मरणमशेषजन्तूनाम् । विष- विषधर-शस्त्र- अग्नि-जल - भृगुपातै रोगैः ॥ १० ॥

वायुः पित्तं श्लेष्मा तेषां युतिर्भवति सन्निपातञ्च । जीवस्यापि निर्विकल्पं जिह्वया क्षिप्यते तैः ॥ ११ ॥
1 Bit is missing. 2 B विवजिउ । 3P किन्नो । 4 P रोगाणं। 5 S कोडी | 6 S हवेइ । 7 B पंचे। 8 S णवणवदी । 9 S सहस्सा | 10 BP it is missing. 11 P चुलसीई S चुलसीदि । 12 B ° रोगेहिं; S °रोएहि य । 13 BP अभिभूओ । 14 S चिंतये | 15 Sहं । 16 BP अभिभूओ । 17 S चखू । 18 BP सोअं । 19 S विषए । 20 Sण 21 S अण्णं । 22 S 'जाल । 23 P ● भिगुवाएहिं । 24 P रोगेहिं । 25 B वाउ; S वाउं । 26 P जुई। 27 B हो भइ । 28 S सण्णिवभो । 29 P विनिन्विथप्पं; S विणिविअप्पए ।
30 S जीहाप ।

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लो० १२-१७] रिष्टसमुच्चयशास्त्रम्
दुलहम्मि मणुअलोए लद्धे धम्म अहिंसलक्खट्टे । दु (दो) विहसंलेहणाएँ विरला जीवा पवत्तंति ॥ १२॥ अभितर-बाहिरिया हवेइ संलेहणा पयत्तेण । अभितरा कसाए सरीरविसए हु बाहिरिया ॥ १३ ॥ इदि सल्लिहिदसरीरो भविओ जो अणसणेण वरमरणं"। इच्छइ सो इह भालइ इमाइं रिहाई जत्तेण" ॥ १४ ॥ आराहणापडायं" जो गिण्हइ परिसहे" य जिणिऊण । संसारम्मि अ ठिच्चा" वोच्छे" हं तस्स रिहाई ॥१५॥ पुवायरियकमागय लणं दुग्गएवैविवुहेण । घरमरणकंडियाए रिट्ठगणं भासि सुणह ॥ १६ ॥ पिंडत्थं च पयत्थं स्वत्थं होइ तं पि तिविअप्पं । जीवस्स मरणयाले रिट्ट नत्थि त्ति" संदेहो ॥१७॥
दुर्लभे मनुजलोके लब्धे धर्मे चाहिंसालक्ष्यार्थे । द्विविधसंलेखनायां विरला जीवाः प्रवर्तन्ते ॥ १२ ॥ अभ्यन्तर-बाह्या भवति संलेखना प्रयत्नेन । अभ्यन्तरा कषाये शरीरविषये खलु बाह्या ॥ १३ ॥ इति संलिखितशरीरो भव्यो योऽनशनेन वरमरणम् । इच्छति स इह भालयत इमानि रिष्टानि यत्नेन ॥ १४ ॥ आराधनापताकां यो गृहाति परिषहांश्च जित्वा । संसारे च स्थित्वा वक्ष्येऽहं तस्य रिष्टानि ॥ १५॥ पूर्वाचार्यक्रमागतं लब्ध्वा दुर्गदेवविबुधेन । वरमरणकण्डिकायां रिष्टगणं भाषितं शृणुत ॥ १६ ॥ पिण्डस्थं च पदस्थं रूपस्थं भवति तदपि त्रिविकल्पम् । जीवस्य मरणकाले रिष्टं नास्तीति सन्देहः ॥ १७ ॥
__1S मणुव। 2 B धम्मि अB P धम्मि य । 3S लक्खट्टे । 4 S अभ्यंत। 5 B सल्लेहण;S सलेहणा। 6S अभ्यंतरा। 7 B P इंदि। 8 B संबिहीअ'; Pसन्निहिअ । 9 B भविउ । 108 वमरणं । 11S जंत्तेण। 12P पडागं। 13 B गिन्हे P गिन्हा। 14 P परीसहे। 15 S it is missing. 16 P बुच्छे। 17 B पुवायरिभ। 18 S दुग्गए' is missing. 19 S घरमरणं। 20 B °कंडिपाए। 21 B भासियं। 228सुण्णह। 23 8 तिवियप्पं । 24 S मरणं। 25 B °याणे, P काले। 26S स्थि। 27 ति ।

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रिष्टसमुच्चयशास्त्रम् [श्लो. १८-२२ जं च सरीरे रिट्ठ उप्पज्जइ तं हवेइ पिंडत्थं । तं चि' अणेअभेअं नायवं सत्थदिट्ठीए ॥१८॥ जह किण्हं करजुअलं सुकुमालं पिय' हवेइ अइकढिणं । फुटंति अंगुलीओ ता रिटं तस्स जाणेह ॥ १९॥ थद्धं लोअर्णजुअलं विवण्णतणू वि कह[यसमसरिसं (सा)। परिसज्जइ" भालयलं सत्त दिणाई उ* सो जियई ॥२०॥ मउलियवयणं वियस निमेसरहियाइँ हुँति नयणाई ।। नहरोमाइँ सडंदि" य" सो जियह दिणाइँ सत्तेव ॥ २१ ॥ थगथगई कम्महीणो थूलो दु" किसो किसो हवई" थूलो। सुवइ कयसीसहत्थो मासिक्कं सो फुडं जियह ॥ २२ ॥ करबंध कारिजइ कंठस्सुवरम्मि अंगुलिचएण। न हु एइ गाढबंधं तस्साउ" हवेइ मासिक्कं ॥ २३ ॥
यञ्च शरीरे रिष्टमुत्पद्यते तद्भवति पिण्डस्थम् । तदेवानेकभेदं ज्ञातव्यं शास्त्रदृष्ट्या ॥ १८ ॥ यदि कृष्णं करयुगलं सुकुमारमपि च भवत्यतिकठिनम् । स्फुटन्त्यङ्गुल्यस्ततो रिष्टं तस्य जानीत ॥ १९ ॥ स्तब्धं लोचनयुगलं विवर्णतनुरपि काष्ठकसमसदृशम् । प्रविद्यति भालतलं सप्त दिनानि तु स जीवति ॥ २०॥ मुकुलितवदनं विकसति निमेषरहितानि भवन्ति नयनानि । नखरोमाणि शटन्ति च स जीवति दिनानि सप्तैव ॥ २१ ॥ थगथगायते कर्महीनः स्थूलस्तु कशः कृशस्तु भवति स्थूलः । स्वपिति कृतशीर्षहस्तो मासैकं स स्फुटं जीवति ॥ २२ ॥ करबन्धः कार्यते कण्ठस्योपर्यङ्गुलिचयेन ।
न खल्वेति गाढबन्धं तस्यायुर्भवति मासैकम् ॥ २३ ॥ ____1S चिय। 2 B अणेअभअं; S अणेयभेय। 3 S णायव्वं । 4 P किन्हं । 5S
नुवलं । 6 B the word is illegible. P सुऊमालं। 7 B पिन। 8 BS गंगुलीउ। 9S लोयण। 10 S °जुयलं। 11 B विवा; P विविन्न। 12 B निकह; S विकट्टए। 13 B °समरिसं; S °मरिसं। 14 P पसिज्जा S .. सिजा। 15S च। 16 B जिअह। 17 B मउलिअ । 18 B विअसइ । 19 P निम्मस, S णिमिस। 20S णयणाई। 21 B तह। 22 PS सईति । 23 B | 24 B जिअई। 25 S धगधगइ। 26 B ; Pउ। 27 P हवे; Sवि हवा। 28 B जिभइ। 29 S करवंध। 30 S अंगुलीचरणं । 31 P तस्साऊ S तस्साघु।

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लो०
रिष्टसमुच्चयशास्त्रम्
14
कड्ड - तित्तं' व कसायं अंब' महुरं तहेव' लवणं च । भुंजतो न' हु जाणइ तीस' दिणाई' च तस्साऊ' ॥ २४ ॥ न हु जाणइ नियअंगं उड्डा दिट्ठी ज्झडपपरिहीणा " । कर-चरणचणासो गयजीवं" तं विआणेह ॥ २५ ॥ वयणेण पडद्द" रुहिरं वयणेण" अ" निग्गमेइ" अइसासो । विस्सामेण विहीणो जाणह मच्चुं" लहुं" तस्स ॥ २६ ॥ अहर - नहा " तह दसणा कसणा" जह" हुंति” कारणविहीणा । मासब्भंतर" आउं" निद्दिहं तस्स सत्थम्मि" ॥ २७ ॥ मुह-जीहं चिअ किन्हें " गीवा लहु पडइ" कारणं नत्थि । भइ हिअए" सासो लहु मच्चू" तस्स जाणेह " ॥ २८ ॥ कर-चरणअंगुलीणं संधिपएसा * [य] णेह (व) फुहंति । न" सुणेइ कन्नैघोसं तस्साऊ" सत्त दिअहाई ॥ २९ ॥
० २४-२९]
कटु - तिक्तं च कषायमम्लं मधुरं तथैव लवणं च । भुञ्जन्न खलु जानाति त्रिंशद्दिनानि च तस्यायुः ॥ २४ ॥ न खलु जानाति निजाङ्गमूर्ध्वा दृष्टिः स्पन्दनपरिहीना । कर-चरणचलननाशो गतजीवं तं विजानीत ॥ २५ ॥ वदनेन पतति रुधिरं वदनेन च निर्गच्छत्यतिश्वासः । विश्रामेण विहीनो जानीत मृत्युं लघु तस्य ॥ २६ ॥ अधर-नखास्तथा दशनाः कृष्णा यदि भवन्ति कारणविहीनाः । मासाभ्यन्तरमायुर्निर्दिष्टं तस्य शास्त्रे ॥ २७ ॥
5 Sण । 6 B 10 B ज्झडपरि° ।
मुख-जिह्व एव कृष्णे प्रीवा लघु पतति कारणं नास्ति । रुद्धि हृदये श्वासो लघुं मृत्युं तस्य जानीत ॥ २८ ॥ कर-चरणाङ्गुलीनां सन्धिप्रदेशाश्च नैव स्फुटन्ति । न शृणोति कर्णघोषं तस्यायुः सप्त दिवसान् ॥ २९ ॥ 1 S कडुवं तत्त । 2 S अंबल । 3 S महेव । 4 S लवलं । तीसं । 7 S दिणायं । 8 B तस्साउं । 9 B निभ'; यि । 11 Sपरिहीणो । 12 Sवण | 13 B गयजीअं; P गयजीयं । एह । 15 B वयणमि; P वयणम्मि । 16Pय । 17 S नियमेइ । 18 Sमयं । 19 B लहं; P लड्डु । 20 B अहरनहो; S अहरणह । 21 B कसिणा । 22 B P 23 BP हवंति । 24 B कारवि । 26 PS भाऊ । पइ; P पडेइ | एसा ।
14 B P
1
25 B मसभितर S मासभंवरि ।
|
27 B सत्यंमि । 28 S चिय 31 Sहिए । 32 B मचो । 35 STI 36 S कण | 37 B तरसाउ ।
29 P किन्हें; S किन्ह । 30 B 38 S जाणेहिं । 34 S संविएसा -.

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रिष्टसमुच्चयशास्त्रम्
[ लो० ३०-३५
जीहग्गे (ग्गं) अइकसिणं' अण्णं तं होइ जस्स गुरुतिलयं' । मासिक्कं तस्साऊ निद्दिद्धं सत्थंइतेहिं ॥ ३० ॥ कर-चरणेसु अ' तोयं दिनं परिसुसइ जस्स निब्र्भतं । सो जीवह' दिअहतयं" इइ कहिअं" पुबसूरीहिं ॥ ३१ ॥ वयणम्मि" नासिआए" तह गुज्झे जस्स सीयलो" पवणो । तस्स लहु होइ मरणं पुत्रायरिएहिं निद्दि " ॥ ३२ ॥ देहं तेयविहीणं निस्सरमाणो " ह उट्ठए" सासो । पंचदस तस्स दियहे" निद्दिहं जीविअं इत्थ ॥ ३३ ॥ अनिमित्तं " जलबिंदु नयणेसु" पडंति जस्स" अणवरयं । दसणा हवंति कसणा" सो जीवइ" सत्त दिहाई ॥ ३४ ॥ दिट्ठीए चप्पियाए" ताराबिंबं न" जस्स भमडे" । दिजु अमज्झे मरणं निद्दिहूं" तस्स निब्र्भतं ॥ ३५ ॥
29
जिह्वाप्रमति कृष्णं खण्डितं तद्भवति यस्य गुरुतिलकम् । मासैकं तस्यायुर्निर्दिष्टं शास्त्रविद्भिः ॥ ३० ॥ कर-चरणेषु च तोयं दत्तं परिशुष्यति यस्य निर्भ्रान्तम् । स जीवति दिवसत्रयमिति कथितं पूर्वसूरिभिः ॥ ३१ ॥ बदने नासिकायां तथा गुह्ये यस्य शीतलः पवनः । तस्य लघु भवति मरणं पूर्वाचार्यैर्निर्दिष्टम् ॥ ३२ ॥ देहस्तेजोविहीनः निस्सरन् खलुत्तिष्ठति श्वासः । पञ्चदश तस्य दिवसान्निर्दिष्टं जीवितमत्र ॥ ३३ ॥ अनिमित्तं जलबिन्दवो नयनेभ्यः पतन्ति यस्यानवरतम् । दशना भवन्ति कृष्णाः स जीवति सप्त दिवसान् ॥ ३४ ॥ दृष्ट्या आक्रान्तया ताराबिम्बं न यस्य भ्राम्यति । दिनयुगमध्ये मरणं निर्दिष्टं तस्य निर्भ्रान्तम् ॥ ३५ ॥
1 S अइकसणं | 2P अन्नं; S भणहु । 3 S गुरुविंदं । 4 S मासेक्कं । 5 S णिदिहं । 6 B सह। 7S य । 8 S दीणं । 9 B जिइ । 10 B निअहतिअं; S दिवसत्रयं ।
11 B इभ कहि; S णिद्दिहं । 12 B वयणंमि । 13 S णासिभाए । 15 S णिहिं | 16 S णिस्सरमाणो । 17 B उदए; P उंदए । 19 B भदिहं S अणमित्तं । 20 S णयसु । 21 S तस्स | 23 S जियइ | 24 P दिट्ठीह । 25 S चप्पियए । 26 Sण । 28 B'जय'; S 29 Sणिद्दि त° । 30 S जिन्भतं ।
14 B सीभलो । 18 B दिहे । 22 B किसणा । 27 S भमाउछ ।

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श्लो० ३६-४०] रिष्टसमुच्चयशास्त्रम्
धिदिणासो सदिणासो गमणविणासो हवेइ इह जस्स। अइणि णिहणासो मासचउक्कं उ' सो जियई ॥३६ ॥ नहु पिच्छइ नियजीहा एयदिणं होइ तस्स इह आऊ । नासाऍ तिन्नि" दिअहा" नव दिअहा भमुहमज्झेण ॥३७॥ कांघोसे" सत्त य लोयणताराअसणे" पंच। दिअहाइँ हवइ आऊ इय भणिों " सत्थइत्तेहिं ॥३८॥ बद्धं चि" करजुअलं न हु लग्गइ संपुडेण निभंत । विहडेइ अइसएणं सत्त दिणाई उ सो जियइ ॥ ३९॥ इदि रिट्ठगणं भणियं पिंडत्थं जिणमयाणुसारेण । निसुणिज" हु" सुपयत्थं कहिजमाणं समासेण" ॥४०॥
धृतिनाशः स्मृतिनाशो गमनविनाशो भवतीह यस्य । अतिनिद्रा निद्रानाशो मासचतुष्कं तु स जीवति ॥ ३६ ॥ न खलु पश्यति निजजिह्वामेकदिनं भवति तस्येहायुः। नासया त्रीन् दिवसानव दिवसान् भ्रूमध्येन ॥ ३७ ।। कर्णाघोषे सप्त च लोचनताराऽदर्शने पञ्च । दिवसान् भवत्यायुरिति भणितं शास्त्रविद्भिः॥ ३८ ॥ बद्धमेव करयुगलं न खलु लगति सम्पुटेन निभ्रान्तम् । विघटयत्यतिशयेन सप्त दिनानि तु स जीवति ॥ ३९ ॥ इति रिष्टगणं भणितं पिण्डस्थं जिनमतानुसारेण । निश्रूयतां खलु सुपदस्थं कथ्यमानं समासेन ॥४०॥
1P थिइ। 2 P सुइ' S सय। 3 P°नासो; Sहीणो। 4S मयण। 5P भइनिह S अइणिहा। 6 B णिहसो; S णणासो। 7 S तु। 8 B जिअइ; P जीयह। 9Sण। 10 B मिच्छइ। 11 B निअ°; S णिय। 12 P एग। 13 P नासा Sणासाए। 14 B दिनि; S त्तिणि। 15 S दियहा। 16 PS दियहा। 17 P भउंह, S भवोह। 18 S कण्णा'। 19 P °घोसेण; S धोसेण। 20 B लोअण। 21S तारादसणे। 22 S दियहाइ। 23 S ओऊ। 24 B इअ। 25S भणियं । 26 B इनेहि; S इत्तेहि। 27 S वि। 28 B °जुअल; 'S 'जुवलं । 29 Sण । 30S संपुडे। 31 B लब्भंतं; S णभंतं। 32 P विहिडेइ। 33 S च। 34 B जिअइ; P जीयइ। 35 B इति; P इइ। 36 P भणिों। 37S णिसुणिज । 38 BI Pइ। 39 B रूवत्थं । 40 B समाणेणं ।

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रिष्टसमुच्चयशास्त्रम्
[ हो० ४१-४५
ससि - सुर-दीवयाई' अरिहरूवेण पिच्छए' जं जं' । तं उ भणिज्जइ रिहुं पयत्थरूवं' मुणिंदेहिं ॥ ४१ ॥ नाणभे अंविभिन्नं तं पि हवे इत्थ' निधियप्पेण' । नाणी सत्थमएणं भणिजमाणं निसामेह " ॥ ४२ ॥ पक्खालिऊण देहं सियवस्थैविलेवणो सियाहरणो । पुजित्ता जिणना" अहिमंतिअ निर्यमुहं पच्छा ॥ ४३ ॥ ॐ ह्रीँ नमो" अरहंताणं" कमले २ विमले २ उदर देवी (बि) इटिमिटि " पुलिंदिनी (नि) स्वाहा ॥
इअ" मंतेणं" मंतिय" नियैवयणं एयवीस" वाराओ । पुण" जोएउ पयत्थं रिहं जिणसासणे भणियं ॥ ४४ ॥ एक्को" वि जए चंदो बहुविहरूवेहिँ जो नियच्छेइ" । छिद्दोह " तस्स आऊ इगवरिसं होइ निभंतं ॥ ४५ ॥
शशि सूर्य - दीपकादीनरिष्टरूपेण पश्यति यं यम् । तत्तु भण्यते रिष्टं पदार्थरूपं मुनीन्द्रैः ॥ ४१ ॥ नानाभेदविभिन्नं तदपि भवेदत्र निर्विकल्पेन 1 नानाशास्त्रमतेन भण्यमानं निशामयत ॥ ४२ ॥
प्रक्षाल्य देहं सितवस्त्रविलेपनः सिताभरणः ।
पूजयित्वा जिननाथमभिमन्त्रय निजमुखं पश्चात् ॥ ४३ ॥
ॐ ह्रीँ नमो अरहन्ताणं कमले २ विमले २ उदर देवि इटिमिटि पुलिन्दिनि स्वाहा ॥
इति मत्रेण मन्त्रयित्वा निजवदनमेकविंशतिवारम् ।
पुनः पश्यतु पदस्थं रिष्टं जिनशासने भणितम् ॥ ४४ ॥ एकोऽपि जगति चन्द्रो बहुविधरूपैर्यः पश्यति । छिद्रौघं तस्यायुरेकवर्ष भवति निर्भ्रान्तम् ॥ ४५ ॥
1 S दीवयादी | 2 S पेच्छए । 3PS जि । 4 S°रुवे । 5 S णाणा' । 6 S °भेय° । 7 S ° विभिण्णं । 8 S एत्थ । नवअप्पे S णिग्वियप्पेण । 10 S जाणा । 11 S णिसामेह | 12 B सिअवस्थवस्थवि । 13 B सिआ। 14 S 'णाहं । 15 B निभ' ; S जिय' । 16 S णमो । 17 B अरिहंताणं । 18 S उदरे । 19 S वारष्टिमिटि । 20 S पुलिं हिणी । 21 P इय; S इह । 22 S मंतेण । 23 B मंतिभ; S य मंतिय । 24 B निअ; S जिय° । 25 P एगवीस | 26 S पुणु । 27 S पथि । 28 P भणिअं । 29 P इक्को | 30 S रूपेण । 31 B निअच्छे s पिच्छे । 32 S छिद्दोहं । 33 B निब्र्भतो; P निकते ।

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श्लो० ४६-५१]
रिष्टसमुचयाम्
तह सूरस्स य बिंब' णिएइ' छिद्द' अणेर्यंरूवेहिं । तस्स भणिज्जइ आऊ वरिसेगं सत्थइत्तेहिं ॥ ४६ ॥ रवि - चंद' तह' तारा विच्छाया बहुविहा य छिद्द य । जो णिय' तस्स भणियं वरिसेगं जीविअं" इत्थ" ॥ ४७ ॥ दीवयसिहा हु एगा" अगंरूवा हु जो नियच्छेद्द" । तस्स लहु होइ मरणं किं बहुणा इह" पलावेण ॥ ४८ ॥ उत्तमेंदुमं हि" पिच्छइ हिमद मियांणलेण" वा नूणं" । लहु होइ तस्स मरणं पयंपियं" मुणिवरिंदेहिं ॥ ४९ ॥ सत्त दिणाइँ णियच्छ" रवि-ससि-ताराण जो सुहं* बिंबं । भममाणं तस्साऊ" होइ तिमासं न" संदेहो" ॥ ५० ॥ रवि - चंदा पिच्छ" चउ (ऊ) सु" विदिसासु चारि" बिंबाई । चउघडिआ" चउदिणाहँ" चउद्दिसं तह" य चउछिद्दं" ॥ ५१ ॥
24
28
29
तथा सूर्यस्य च बिम्बं पश्यति छैद्रमनेकरूपैः । तस्य भण्यत आयुर्वर्षैकं शास्त्रविद्भिः ॥ ४६ ॥ रवि - चन्द्रौ तथा तारा विच्छायान् बहुविधांश्व छैद्रांश्च । यः पश्यति तस्य भणितं वर्षेकं जीवितमन्त्र ॥ ४७ ॥ दीपशिखां खल्वेकामनेकरूपां खलु यः पश्यति । तस्य लघु भवति मरणं किं बहुनेह प्रलापेन ॥ ४८ ॥ उत्तमद्रुमं हि पश्यति हिमदग्धमिवानलेन वा नूनम् । लघु भवति तस्य मरणं प्रजल्पितं मुनिवरेन्द्रैः ॥ ४९ ॥ सप्त दिनानि पश्यति रवि-शशि-ताराणां यः शुभं बिम्बम् । भ्रमन्तं तस्यायुर्भवति त्रीन् मासान्न सन्देहः ॥ ५० ॥ रवि - चन्द्रयोः पश्यति चतसृषु विदिक्षु चत्वारि बिम्बानि ।
चतस्रो घटिकाश्चत्वारि दिनानि चतसृषु दिक्षु तथा च चत्वारि छिद्राणि ॥५१॥
1B बिंबे । 2 P निएइ; S णियेइ । 3 BP च्छि । 4B अणेभ । 5 S रविचंद | 6 S तहा । 7 BP च्छिड्डा । 8 B नियइ; P णिश्रइ । 9 B भणिअं । 10 S जीवियं । 11 S एत्थ । 12 B एभा; S एया । 13 S अणेय° । 14.B निअच्छेइ P नियच्छेइ । P अइ । 16 S उत्तेम° । missing. 18 S हिमदर्द' 19 B मवा'; S ° दडवा' | णूणं । 22 B पयंपिअं । 23 B निअच्छइ; P नियच्छइ ।
15
।
साऊ । 26 B नस्थि; Sणं । चलुसु । 30 P घर 31 P 34BP चच्छि ।
27 S संदेहे । 28S पेच्छइ । घडिय; S इंडिय उ ।
वहा ।
रिष्ट० २

17 Bण; Sit is 20 P नलेण । 21 S 24 S सिहं । 25 S 29 B चउस; S 32 S दिई । 33 S

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रिष्टसमुच्चयशास्त्रम् [को० ५२-५४ मज्झम्मि तहा' छिडु मासेकं छत्ति तह य जुगलं च । जह कमसों सो जीवइ दह दिअहाई पचोदा (य पचं वा) ॥५२॥ बहुछिर्दू निवडतं रवि-ससि-बिंबं" निअच्छए" जो हु। भूमीए तस्साऊ बारस दियहाइ निदिहो" ॥ ५३ ॥ ताराओ" रवि-चंदं नीलं पिच्छेई जो हु तस्साऊ । दियहँचउकी दिह्रो इय भणि मुणिवरिंदेहि ॥५४॥ धूमायंतं पिच्छह रवि-ससिबिंब च" अहव पजलंतं। सो छह दिणाई जीवइ जल-रुहिरं चि" पमुखंत" ॥५५॥ चंद(ससि-)सूराण (ण) पिच्छ कजलरेह व मज्झदेसंमि । सो जीवइ छम्मासं सिहं सत्थाणुसारेण ॥५६॥ भिन्नं सरेहि पिच्छइ रवि-ससिविषं च अहव खंड च । तस्स छम्मास(मासं)आऊ इ" सिहं पुषपुरिसेहिं ॥ ५७॥
मध्ये तथा छिद्रं मासैकं षडिति तथा च युगलं च । यथाक्रमशः स जीवति दश दिवसांश्च पर्व वा ॥ ५२॥ बहुच्छिद्रं निपतन्तं रवि-शशिबिम्बं पश्यति यः खलु । भूम्यां तस्यायुर्दादश दिवसानिर्दिष्टम् ॥ ५३ ॥ तारा रवि-चन्द्रौ नीलो पश्यति यः खलु तस्यायुः । दिवसचतुष्कं दिष्टमिति भणितं मुनिवरेन्द्रैः ।। ५४ ॥ धूमायन्तं पश्यति रवि-शशिबिम्बं चाथवा प्रज्वलन्तम् । स षड़ दिनानि जीवति जल-रुधिर एव प्रमुञ्चन्तम् ॥ ५५ ॥ शशि-सूर्ययोः पश्यति कजलरेखामिव मध्यदेशे। स जीवति षण्मासान्छिष्टं शास्त्रानुसारेण ॥५६॥ भिन्नं शरैः पश्यति रवि-शशिबिम्बं चाथवा खण्डं च ।
तस्य षण्मासानायुरिति शिष्टं पूर्वपुरुषैः ॥ ५७ ॥ ___ 1 BP तहो। 2 B मासेक; P मासिकं । 3 B °ति। 4 P जुअलं। 5 B जहा। 6 B कस्सो। 7S दिवहाह। 8 B पन्चोदिग्वा; S पम्वोहन्या। 9P बहुच्छिईं; S बहुछिदं। 10S णिवडतं। 11S °बिंबा। 12S णियंछए। 13 S वरिस। 14 BP दिणाई। 15 P निट्ठो; S णिहिट्ठो। 16 S ताराउ। 178 णीलं। 18 B पिच्छह। 19 BP तस्साओ। 20 P दिनह। 21S धडके। 22 B इअ। 23 S भणियं। 24 S धूमाइत्तं। 25S विबं। 26 B it is missing. 27 BP दिणाई। 28 B चिअए; S चिय। 29 S पमुंचंति । 30% पेच्छा। 31 B रेहस्थ । 328 °देहस्सि। 33S भिण्ण। 34 BP सरेहिं । 35Bषंड:Sखर्ड। 36 Pच्छम्मास। 37 Sइय।

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लो० ५८- ६३ ]
रिष्टसमुच्चयशास्त्रम्
पणे निसा' दिअहं' दिअहं' रयणी' हु जो पयंपेह' । तस्स लहु होइ मरणं किं बहुणा इय' वियप्पेहिं' ॥ ५८ ॥ दिवसही पजलंतो न' मुणइ पभणेइ सीयलो" एसो । सो मरइ तंमि" काले जइ रक्खइ तियसैंणाहो" वि ॥ ५९ ॥ कुच्चस्सुवरिम्मि" जलं दीयंतं" दिणं (ण) तयं" च " परिसुसइ । सो जीवह सत्तदिणं किण्हे" सुक्कम्मि" विवरी ॥ ६० ॥ * भरिऊण तंदुलाणं" रज्झइ कूरं” [य] अंजली तस्स । ऊणे" अहिआपुण्णं" (पणे) जइ भत्तो होइ लहु" मच्चू" ॥६९॥ भोअण-सयण-गिहे " वा हड्डुं मिल्हंति" जस्स रिट्ठाऊ " । घाति" हु गहिएणं" कुणंति गेहं व" लक्ष्मन् ॥ ६२ ॥ + अहिमंतिऊण सुत्तं चलणं मविऊण तेण संझाए । पुणरवि पहायमविए" ऊणे सुत्तम्मि" जियइ" मासिकं ॥ ६३ ॥
80
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प्रभणति निशां दिवसं दिवसं रजनीं खलु यः प्रजल्पति । तस्य लघु भवति मरणं किं बहुनेति विकल्पैः ॥ ५८ ॥ दिव्यशिखिनं प्रज्वलन्तं न जानाति प्रभणति शीतल एषः । सम्रियते तस्मिन् काले यदि रक्षति त्रिदशनाथोऽपि ॥ ५९ ॥ कूर्चस्योपरि जलं दीयमानं दिनत्रयं च परिशुष्यति । स जीवति सप्त दिनानि कृष्णे शुके विपरीतम् ॥ ६० ॥ भृत्वा तण्डुलानां रध्यते कुरं चाञ्जलिं तस्य ।
नोऽधिकापूर्णो यदि भक्तो भवति लघु मृत्युः ॥ ६१ ॥ भोजन-शयन - गृहेषु वाऽस्थि मुञ्चन्ति यस्य रिष्टायुः । धावन्ति खलु गृहितेन कुर्वन्ति गेहं वा लघुमृत्यु ॥ ६२ ॥ अभिमच्य सूत्रं चरणं मापयित्वा तेन सन्ध्यायाम् । पुनरपि प्रभातमापित ऊने सूत्रे जीवति मासैकम् ॥
६३ ॥
4 S दियहं
।
5 B पर्यपड़ । 10 B सीअलो ।
9 Sσ I
11 S aft#!
1 Sणिसा । 2 S दियहं । 3 P दियहं; S रयणी । 6 P इभ । 7 B विभप्पेहिं । 8 BS पजलंतो । 12 B तिस° । 13P नाही । 17 S दिणत्तयं । 18 S च य । * This verse is numbered twice in B. 23 Sऊणं । 24 P अहिआपुत्रं; S अहिया णूणं ।
14 S कुच्चसु । 15 P ° उवरम्मि । 19 B किंन्ह; P किन्ह ।
20 P
21 B तंदुलानां ।
16 B दितं । सुमि । P फूर । S मच । 27 S भोयण' । 28 S सयणम्मि ह । S रिहा । 31 B भादंवि । 32 P गहिएण; S गहिए । 33 B ब; S it is missing. 34 B; S हुं । The second half of this verse is metrically defective, See Notes. 35S मज्झे । 36 B सुमि । 37 B जीभइ ।
22. B 25 S कु । 26P मुच्चू 29S मेलति । 30 B रिट्ठाउ
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रिष्टसमुच्चयशास्त्रम्
[ श्लो० ६४-६९
असिय- सियं-रत्त- पीया दसणा अन्नस्स अप्पणी अहवा । पेच्छइ' दप्पणयंमि' य' लहुमरणं तस्स निदिट्ठ' ॥ ६४ ॥ बीआए ससिबिंबं णिअइ तिसंग" च सिंगपरिहीणं । उवरम्मि" धूमछायं" अहखंड सो न" जीवेइ ॥ ६५ ॥ अहव मयंकविहीणं मलिणं" चंदं च" पुरिससारिच्छं । सो जिअइ" मासमेगं" इय" दिट्ठं पुत्रसूरीहिं ॥ ६६ ॥ एवंविह" तु भणियं" रिहं पुवागमाणुसारेण" । सुपयत्थं" निसुणिज्जउ" इहि" रूवथैवररिहं ॥ ६७ ॥ दीसेइ जत्थ रूवं रूवत्थं तं तु भण्णए रिहं । तं पि हु" अणेय भेयं" कहिजमाणं निसामेह " ॥ ६८ ॥ छायापुरिसं सुमिणं पञ्चक्खं तह य लिंगनिहि" । पण्डंगयं पुण भणियं" रिहं रिट्ठागमन्नेहिं" ॥ ६९ ॥
24
असित-सित-रक्त-पीतान् दशनानन्यस्यात्मनोऽथवा । पश्यति दर्पणे च लघुमरणं तस्य निर्दिष्टम् ॥ ६४ ॥ द्वितीयायां शशिबिम्बं पश्यति त्रिशृङ्गं च शृङ्गपरिहीनम् । उपरि धूमच्छायामहर्खण्डं स न जीवति ॥ ६५ ॥ अथवा मृगाङ्कविहीनं मलिनं चन्द्रं च पुरुषसदृक्षम् । स जीवति मासमेकमिति दिष्टं पूर्वसूरिभिः ॥ ६६ ॥ एवंविधं तु भणितं रिष्टं पूर्वागमानुसारेण । सुपदस्थं निश्रूयतामिदानीं रूपस्थवररिष्टम् ॥ ६७ ॥ दृश्यते यत्र रूपं रूपस्थं तत्तु भण्यते रिष्टम् । तदपि खल्वनेकभेदं कथ्यमानं निशामयत ॥ ६८ ॥ छायापुरुषः स्वप्नः प्रत्यक्षं तथा च लिङ्गनिर्द्दिष्टम् । प्रश्नगतं पुनर्भणितं रिष्टं रिष्टागमज्ञैः ॥ ६९ ॥
3 S अण्णस्स ।
1B असीअ; S असिआ । 2 B°स° । 4 B पिच्छे P पिच्छइ । 5 B दुष्पणंमि; P दप्पणम्मि । 6 B भ्र 7 S णिद्दिहं । 8 S दीयाए । 9 P नियइ; S णियई । 10 S तिसिगं । 11 B संग° । 12 P उवरंमि । 13 P धूमच्छायं । 14 S 15 B गिलणं; S मसिणं । 16 B व 17 P जीयह; S जीवइ । S° इक्कं । 19 B इअ । 20 S एवंचिहं । 23 Pइथं । 24 B णिसुणिज्जओ; S णिसुणिज्जउ । 26 B रूवट्ट | 27 B वरिडं । 28P भन्नए; S भणिजइ । णूअं; P दिएण णूयं । 31 S णिसामेह | 32 S णिद्दि । 34P भणिअं । 35 S रिट्ठागमणेहिं ।
21 P भणिअं ।
18B मे 22 S वायमाणुसारेण । 25 P इन्हि S एहि । 29B ह । 30 B दिएण 33BP एहिंग |

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लो० ७०-७४ ] रिष्टसमुच्चयशास्त्रम्
पक्खालिऊण देहं सिअवच्छादीहि भूसिओ सम्म । एगंतम्मि नियच्छ छाया मंतेवि' नियंअंगं ॥ ७० ॥ *ॐ हीं रक्ते २ रक्तप्रिये सिंहमस्तकसमारूढे कूष्मांडीदेवि मम शरीरे" अवतर" २ छायां सत्यां कुरु २ हौँ स्वाहा ॥
इय" मंति" सवंगो मंती जोएउ" तत्थ वरछाया । सुहदियहे पुचण्हे" जलहर-पवणेण परिहीणो ॥७१ ॥ समसुद्धभूमिएसे जल-तुस-अंगार-चम्मपरिहीणे । इअरच्छायाँरहिए तिअरणसुद्धी' जोएह ॥७२॥ नियछायं (या) परछाया छायापुरिसं च तिविहछाया वि। नायवा" सा पयडा जहागमं निविअप्पेण ॥७३॥ जा नरसरीरछाया" जोइजइ तत्थ इयविहाणेण । सा भणिया" निअछाया निअमा सत्थत्थदरिसीहिं ॥७॥ प्रक्षाल्य देहं सितवस्त्रादिभिर्भूषितः सम्यक् ।
एकान्ते पश्यतु छायां मत्रयित्वा निजाङ्गम् ॥ ७० ॥ ॐ ह्रीं रक्ते २ रक्तप्रिये सिंहमस्तकसमारूढे कूष्माण्डीदेवि मम शरीरे अवतर २ छायां सत्यां कुरु २ ही स्वाहा ॥
इति मत्रयित्वा सर्वाङ्ग मश्री पश्यतु तत्र वरच्छायाम् । शुभदिवसे पूर्वाहे जलधर-पवनेन परिहीनः ॥ ७१ ॥ समशुद्धभूमिदेशे जल-तुष-अङ्गार-चर्मपरिहीने। इतरच्छायारहिते त्रिकरणशुद्ध्या पश्यत ॥ ७२ ॥ निजच्छाया परच्छाया छायापुरुषश्च त्रिविधच्छायाऽपि । ज्ञातव्या सा प्रकटा यथागमं निर्विकल्पेन ॥ ७३ ॥ या नरशरीरच्छाया दृश्यते तत्रेदंविधानेन ।
सा भणिता निजच्छाया नियमेन शास्त्रार्थदर्शिभिः ॥ ७४ ॥ . 1S पखालिऊण। 2 S सिय। 3 P °वच्छाईहिं; S°वच्छाहिनवर। 4 B भसिता 5 B एअंतंमि; S एयंतम्मि। 6 B निअच्छउ; S णियच्छउ । '7 P मंतेण। 8 B निअ' S णिय। * In S this mantra has been considered and numbered as a verse. 9S it is missing. 10 S °कमारूढे। 11 PS सरीरे। 12 B P अवतर is only once here. 13 B इभ। 14 S मंतिय। . 15 B जोए । 16 BP °च्छायं। 17 P पुव्वन्हे। 18 BP °पएसे। 19 P जलं। 20% इयर। 21 P °च्छायाइ। 22 P तिरयण'S तियरण। 23 P°सुद्धीह। 24 P नियच्छायं; S णियछाये। 25 P °च्छायं; S °छायं। 26 BP °च्छायंमि। 27 S पायवा। 28 P जाम'; Sजा गर। 29 P °च्छाया। 30 B एअ। 31 B मणिआ। 32 P नियच्छाया; Sणियछाया। 33 P नियमा; S कहिया। 34 S सुत्तत्य ।

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रिष्टसमुच्चयशास्त्रम् [लो० ७५-७९ जिइ आउरो'ण' पिच्छई णियछाया तत्थ संठिओ गूणं'। ता जीवह वह दियहे इय भणियं सयलवरिसीहिं ॥७॥ दो च्छाया हुणियच्छई दुन्नि" दिणे होई तस्स वरजीयं । अद्धच्छायं पिच्छइ तस्स विजाणेह दो दियह ॥ ७६ ॥ जस्स न" पिच्छइ" छाया मंती वि य संणियच्छमाणों वि। तस्स हवई वरजीयं एगदिणं किं वियप्पेण ॥७७ ॥ वसह-करि-कार्य-रासह
महिसो(स)हयाँ (जे)[हिँ य] विविहरूवेहिं । जो पिच्छह" निअछाया लहु मरणं तस्स जाणेह ॥ ७८॥ अह पिच्छई निअछाय अहोमुहं परमुहं च विक्खित्तं । तस्स लहु होइ मरणं निद्दि सत्थइत्तेहिं ॥७९॥
यद्यातुरो न पश्यति निजच्छायां तत्र संस्थितो नूनम् । तर्हि जीवति दश दिवसानीति भणितं सकलदर्शिभिः ॥ ७५ ॥ द्वे छाये खलु पश्यति द्वे दिने भवति तस्य वरजीवम् । अर्धच्छायां पश्यति तस्य विजानीत द्वौ दिवसौ ॥ ७६ ॥ यस्य न पश्यति छायां मयपि च संपश्यन्नपि । तस्य भवति वरजीवमेकदिनं किं विकल्पेन ॥ ७७ ॥ वृषभ-करि-काक-रासभ-महिष-हयजैश्च विविधरूपैः । यः पश्यति निजच्छायां लघु मरणं तस्य जानीत ॥ ७८ ॥ अथ पश्यति निजच्छायामधोमुखां पराङ्मुखां च विक्षिप्ताम् । तस्य लघु भवति मरणं निर्दिष्टं शास्त्रविद्भिः ॥ ७९ ॥
† In B this verse is not to be found. iS sprat i 2 Pal 3S पेच्छइ। 4 P नियच्छाया। 5 P । 6 BS सो। 7 P दिमहे । 8 3 छाया। 9 Pह। 10 P नियच्छह। 11 S दोणि। 12 S हौ। 13 P °जी। 14S पेच्छद। 15 B दिअहं। 16 Sण। 17 S पेच्छह । 18 BPसंती। 19 B वि अ। 20 B सनिअच्छमाणो; P सनियच्छमाणो। 21S हवे। 22 B एअ' S एह। 23 B बिअप्पेण। 24 P काग। 25 B °महिसोग्व। 26 Bहयजी। 27 S पेच्छद। 28 P नियच्छाया; S णियछाया। 29S पेच्छह। 30P नियच्छायं; Sणियछायं। 31 B अहोमुह; P अहंमुई। 32P वक्खित्तं। 33S णिविलु।

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को. ८०-८५] रिष्टसमुचयनास्त्रम्
धूमंतं पजलंतं' छायाबिंब नियच्छए जो हु। तह य कबंध पिच्छई लहु मरणं तस्स नियमेण ॥८॥ नीला' पीया' किण्हा अह रत्ता जो णिअच्छए छाया। दियहतयं च चउकं पणगं च छरत्तियं" तस्स ॥ ८१॥ जो णियछायाबिंब" कटिजंतं निएइ पुरिसेहिं। कसणेहिं तस्साऊ एगदिणं होइ णिन्भंत" ॥ ८२ ॥ सर-सूल-सबलेहि य" कोत-णाराय-छुरिअॅभिन्नं वा। छिन्नं खग्गाईहिँ # *कयचुण्णं मुग्गराईहिं" ॥ ८३ ॥ सो जियई सत्त दियहां छायाधिबे(ब) णियच्छए गूणं । रोवंतं जो पिच्छह लहु मरणं तस्स णिदि" ॥ ८४ ॥ इदि भणिया"णियछाया" परछाया वि अ" हवेइ नियरूवी। किंतु विसेसो दीसह जो सिट्ठो सत्थइत्तेहिं ॥ ८५॥
धूमायन्तं प्रज्वलन्तं छायाबिम्बं पश्यति यः खलु । तथा ध कबन्धं प्रेक्षते लघु मरणं तस्य नियमेन ॥ ८० ॥ नीलां पीतां कृष्णामथ रक्तां यः पश्यति छायाम् । दिवसत्रयं च चतुष्कं पञ्चकं च षड्रात्रिकं तस्य ॥ ८१ ॥ यो निजच्छायाबिम्बं कृत्यमानं पश्यति पुरुषैः। कृष्णैस्तस्यायुरेकदिनं भवति निर्धान्तम् ॥ ८२ ॥ शर-शूल-सर्वलाभिश्च कुन्त-नाराच-च्छुरिभिभिन्नं वा। छिन्नं खड्गादिभिश्च कृतचूर्ण मुद्गरादिभिः ॥ ८३ ॥ स जीवति सप्तदिवसांश्छायाबिम्बं पश्यति नूनम् । रुदन्तं यः प्रेक्षते लघु मरणं तस्य निर्दिष्टम् ॥ ८४ ॥ इति भणिता निजच्छाया परच्छायाऽपि च भवति निजरूपा ।
किन्तु विशेषो दृश्यते यः शिष्टः शास्त्रविद्भिः ॥ ८५ ॥ 1 B पज्जलंत। 2 B निअच्छए; S णियच्छये। 3 S कवंधे। 4 S पेच्छइ । 5 B निभमेण; S णियमेण। 6S णीला। 7 B पीआ। 8 P किन्हा। 9 B दिनहतयं; S दियहतय। 10 S पुणपं। 11 B छरित्तियं; S छयरत्तयं। 12 B निभछायाबिंब; P नियच्छायाबिंबं। 13 P निएहिं S णिएहिं। 14 B कस्सणेहि अ; Sकस्सणेहि। 15 S तस्साउ । 16 B एअ°, S एय। 17 BP निभंतो। 18 BS °सम्वलेहि। 19 B अ। 20 B कुंत'; S सुकौत। 21 P च्छुरिअमि। 22S भिण्णं। 23 B छिण्णं। 24P S खग्गाइंहि। 25Sया। * From this onwards, some thirteen verses are missing in B. 26 Page 1 27 S मुग्गराईहि। 28 P जीयह। 29 P दियहे। 30 P च्छायाधिवे। 31 P निवच्छए। 32 P नूणं। 33 S पेच्छह। 34 P निर्टि। 35 Pइह। 36 P भणिया। 37 Pाया। 38 P °च्छाया। 39S जा विय। 40 S इयरूबां।

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१६
रिष्टसमुच्चयशास्त्रम्
[ लो० ८६-९१
अहरूवो हि जुवाणो ऊणाहियमाणवजिओ णूणं । पखालाविय देहे ( 'हं) लेविजइ सेयगंधेण ॥ ८६ ॥ * अहिमंतिऊण देहं पुवत्थमहीयलम्म' वरपुरिसा । सेह तस्स छाया' धरिऊणं आउरस्सेह' ॥ ८७ ॥ विंका अहवइ अद्धा अहोमुहा परमुहा हु जइ छाया' । पिच्छ (च्छे ) ' आउरो' सो दो" दियहा जिय" णिन्तो" ८८ हसमाणा रोवंती धावंती एयचरण- इगहत्था । कचिहुरेहि" रहिआ परिहीणा जाणु षाहेहिं" ॥ ८९ ॥ कडि - सिर- नासाहीणा " कर-चरणविवज्जिया तहा चेव" । रुहिर-वस- तेल- पूयं मुंचती" अहव सलिलं वा ॥ ९० ॥ अहवइ अग्गिंफुलिंगे" मुंचंती" जो" णिएइ परछाया " । तस्स कुणिजह" एवं आएसं सत्थदिट्ठीए ॥ ९१ ॥
अतिरूपो हि युवोनाधिकमानवर्जितो नूनम् । प्रक्षाल्य देहं लिप्यते श्वेतगन्धेन ॥ ८६ ॥
अभिमत्र्य देहं पूर्वस्थमहीतले वरपुरुषाः । दर्शयत तस्य छायां धृत्वाऽऽतुरायेह ॥ ८७ ॥ वक्रामथवाऽर्धामधोमुखां पराङ्मुखां खलु यदिच्छायाम् । पश्यत्यातुरः स द्वौ दिवसौ जीवति निर्भ्रान्तः ॥ ८८ ॥ हसन्तीं रुदतीं धावन्तीमेकचरणामेकहस्ताम् । कर्णचिकुरै रहितां परिहीनां जानु - बाहुभिः ॥ ८९ ॥ कटि - शिरस् - नासाहीनां कर-चरणविवर्जितां तथा चैव । रुधिर - वसा - तैल-पूयानि मुञ्चन्तीमथवा सलिलं वा ॥ ९० ॥ अथवाऽग्निस्फुलिङ्गान् मुञ्चन्तीं यः पश्यति परच्छायाम् । तस्य कुरुतैवमादेशं शास्त्रदृष्ट्या ॥ ९१ ॥
।
In Pthis
IP नूणं । * In P this verse is doubly numberd as 85.2P पुन्वुत्तमहिय लंमि । 3 Sपुंसो 4 P च्छाया । 5 S आउरते verse is numbered as 87 6 S it is missing. 7 P च्छाया। 9 S ऊद्वसा । 10 Pदा । 11 P जीयइ । 12 P निब्र्भतो । 14 P° चिहुरेहिं | 15 S वाहेहि । 16 S नाहीणो | 17 S चव । 19 P चुबती | 20 P अग्गि is missing. 21 P फुलिंगेहिं । 23 Sजा । 24 P लिएइ | 25P च्छाया । 26 S कुणेअह ।
8S पेच्छ । 13P कर। 18 P 'तिल । 22 S मुंचति ।

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१० ९२-९७ ]
रिष्टसमुच्चयशास्त्रम्
10
13
19
हसमाणीइ' छमासं दो दियहा तह य तिण्णि' चत्तारि । दो इग' वरिस छमासं एगंदिणं दुन्नि वरिसाई' ॥ ९२ ॥ दो दिया य दिणङ्कं छम्मासा ती (ते) सु पवरंठाणेसु " | एयं" दो तिण्णि" दिणे तह य दिणद्धं च पंचेव" ॥ ९३ ॥ लहुमेव तं दियहं" (तस्स जीयं) नायवं" एत्थ " आणुपुत्रीए । परछायाए" णूणं" णिद्दिद्वं" मुणिवरिंदेहिं" ॥ ९४ ॥ एवंविपरछाया " णिद्दिट्ठा" विविहसत्थदिट्ठीहिं" । एहि " छायापुरिसं कहिज्रमाणं णिसामेह ॥ ९५ ॥ मय-मयण - मायहीणो पुधविहाणेण जं नियच्छेइ । मंती णियँवरछायें" छायापुरिसो हु सो होइ ॥ ९६ ॥ * समभूमियले" ठिचा समचरणजुओ" पलंबभुअजुअलो" । बाहारंहिए घम्मे" विवज्जिए खुद्दजंतूहिं" ॥ ९७ ॥
हसन्त्यां षण्मासान् द्वौ दिवसौ तथा च त्रीचतुरः । एकवर्ष षण्मासानेकदिनं द्वे वर्षे ॥ ९२ ॥
द्वौ दिवसौ च दिनाष्टकं षण्मासांस्तेषु प्रवरस्थानेषु । एकं द्वे त्रीणि दिनानि तथा च दिनार्धं च पश्चैव ॥ ९३ ॥ लघ्वेव तस्य जीवितं ज्ञातव्यमत्रानुपूर्व्या । परच्छायायां नूनं निर्दिष्टं मुनिवरेन्द्रैः ॥ ९४ ॥ एवंविधपरच्छाया निर्दिष्टा विविधशास्त्रदृष्टिभिः । इदानीं छायापुरुषं कथ्यमानं निशामयत ॥ ९५ ॥ मद-मदन-मायाहीनः पूर्वविधानेन यां पश्यति । मत्री निजवरच्छायां छायापुरुषः खलु स भवति ॥ ९६ ॥ समभूमितले स्थित्वा समचरणयुगः प्रलम्बभुजयुगलः । बाधारहिते धर्मे विवर्जिते क्षुद्रजन्तुभिः ॥ ९७ ॥
23
32 S वो! 33 S
रिष्ट० ३

16P
बरिदेहिं ।
19 इसमाणए । 2P तिनि । 3 S इग्ग । 4 S छंमासं 1 6 S दोणि । 7S वरिसाइ । 8 SI 9S पचर। 10 Sथा ए । 12 P तिनि । 13 S पंचं वा । 14 S सुदिय । 15 S णेयब्वं इत्थ । 17 P छायाए । 18P नूणं । 19 P निहिं । 20 S 21 P एवंचिय | 22 P च्छाया । 23P निद्दिट्ठा | 24 P दिट्ठीए । 25 P. इन्हि । 26 P निसामेह । 27 Sज । 28 P निय° । 29Pच्छा | * The gap of thirteen verses in B stops here and the verses regularly begin in B from this onwards. 30 B कयमिश्रले । 31 B समचरणजुड; S समचरणमुद । 34 B धम्मे । 35 S खुवाहि ।

,
१७
।
।
5 S एवं ।
11 P

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रिष्टसमुच्चयशास्त्रम् [लो. ९८-१०३ नासग्गे थणमज्झे गुज्झें चलणंतदेसं-गयणयले। भाले छायापुरिसं भणिों सिरिजिणवारदेण ॥ ९८॥ निअछाया गयणयले णिएई पडिबिंबिया फुडं जाम । तावच्चिय" सो जीवई दिट्ठीए विविहसत्थाण* ॥ ९९॥ जह" पिच्छइ गयणयले छायापुरिसं सिरेण परिहीणं । जस्सत्थे जोइज्जइ सो रोई जियइ छम्मासं ॥ १०॥ चलणविहीणे दिट्टे वरिसतयं जीवि हवे तस्स । णयणविहीणे दिढे वरिसजु निविअप्पेण ॥१०१॥ जाणुविहीणे भणि इगवरिसं तह य जंघपरिहीणे । अट्ठावीसं मासे कडिहीणे" पंचदह ते वि ॥ १०२ ॥ अहेव मुणह मासे हिअयपरिवजिएणणं) दिटेण । णजति [य]निवियप्पे छ दियहे गुज्झरहिएण ॥ १०३ ॥ नासाने स्तनमध्ये गुह्ये चरणान्तदेश-गगनतले । भाले छायापुरुषो भणितः श्रीजिनवरेन्द्रेण ॥ ९८॥ निजच्छायां गगनतले पश्यति प्रतिबिम्बितां स्फुटं यावत् । तावदेव स जीवति दृष्ट्या विविधशास्त्राणाम् ॥ ९९॥ यदि प्रेक्षते गगनतले छायापुरुषं शिरसा परिहीनम् । यस्यार्थे दृश्यते स रोगी जीवति षण्मासान् ॥ १० ॥ धरणविहीने दृष्टे वर्षत्रयं जीवितं भवेत्तस्य । नयनविहीने दृष्टे वर्षयुगं निर्विकल्पेन ॥ १०१ ॥ जानुविहीने भणितमेकवर्ष तथा च जङ्घापरिहीने । अष्टाविंशति मासान् कटिहीने पञ्चदश तानपि ॥ १०२ ॥ अष्टैव जानीत मासान् हृदयपरिवर्जितेन दृष्टेन ।
ज्ञायते च निर्विकल्पेन षड् दिवसान् गुह्यरहितेन ॥ १०३ ॥ ___ 1 Sणासग्गे। 2S अंगुठे। 3 B चलणंउदेस; S चलणहेस। 4 B ताणि 37 Pता निय। 5 B छायपुरिसं; Pच्छायपुरिसं। 6S भणियं। 7 P नियच्छाया) Sणियछाया। 8 P निएइ। 9 B पहिबिंबिआ; S चडि विविआ। 10S फुड । 11 B तामचि; P तावंचिय। 12 B जोई; Sजोइ। 13 S दिहीए। 14 S विवि. हच्छाए। 15S जह। 16S पच्छद। 17 P च्छाया। 18 B जिअ, P जीयइ । 19 S वरस। 20 S जीवियं। 21 Bण लक्खण; P नलय। 22 B णजह P ण जीयह। 23 S जुयं। 24 S णिवियप्पेण। 25 S भणियं। 26 S इय° । 27.S विहीणे। 28 S अटेह। 29 S हियय। 30S परिवजिएण। 31 P निजति जुत्ते।. 32 B णिव्वयम; S णिग्वियप्पे। 33 B दिहS दिवहे।

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लोक १०४-१०९] रिष्टसमुच्चयशास्त्रम्
करजुहीणे जाणह दियहचउक्कं च बाहहीणेण । दो दियहें एगदिणं अंसयरहिएण जाणेह ॥ १०४॥ जइ दीसइ परिपुण्णं अंगोवंगेहि छायवरपुरिसं। . ता जीवइ बहुकालं इय" सिहं मुणिवरिंदेहि ॥ १०५॥ अच्छउ जीविय-मरणं लाहा-लाहं सुहा-सुहं तह य । अन्नं" पि जं जि" कजं तं जोयह छायपुरिसम्मि ॥१०६॥ एवं छायापुरिसो निहिहो" अन्नसत्थदिट्ठीए । रिटं रूवं सुमिणं कहिज्जमाणं" निसामेह ॥ १०७॥ अथ खमानि()। वाय-कर्फ-पित्तरहिओं" समधाऊ जो जवेई" इय मंतं । सुत्तो निसाएँ पेच्छह सुमिणाई" ताई पभणेमि ॥१०८॥
__ॐ ह्रीँ पण्हसवणे क्ष्मीं स्वाहा। काऊण अंगसोही सियभूसणभूसिओ हु भूमीए । जविऊण इमं मंतं सोवउ सियवत्थपिहियाए ॥ १०९॥
करयुगहीने जानीत दिवसचतुष्कं च बाहुहीनेन । द्वौ दिवसावेकदिनमंसकरहितेन जानीत ॥ १०४॥ यदि दृश्यते परिपूर्णोऽङ्गोपाङ्गैश्छायावरपुरुषः। तर्हि जीवति बहुकालमिति शिष्टं मुनिवरेन्द्रैः ॥१०५॥ आस्तां जीवित-मरणं लाभ-अलाभं शुभ-अशुभं तथा च । अन्यदपि यदेव कार्य तत्पश्यत छायापुरुषे ॥ १०६ ॥ एवं छायापुरुषो निर्दिष्टोऽन्यशास्त्रदृष्ट्या ।
रिष्टं रूपं स्वप्नं कथ्यमानं निशामयत ॥ १०७ ॥ अथ स्वप्नाः। वात-कफ-पित्तरहितः समधातुर्यो जपतीमं मत्रम् ।
सुप्तो निशायां पश्यति स्वप्नांस्तान् प्रभणामि ॥ १०८ ॥ ॐ हीं पण्हसवणे क्ष्मी स्वाहा । कृत्वाऽङ्गशुद्धिं सितभूषणभूषितः खलु भूमौ ।
जपित्वेमं मनं स्वपितु सितवस्त्रपिहितायाम् ॥ १०९॥ 1S करजुय। 2 S जाणहिं। 3 B दिअह । 4 BS व । 5 B वाह; S वाहु। 6 B दिअहे। 7 B एअ'; S एय। 8 P परिपुन्नं । 9 PS अगोवंगेहिं । 10 B छायवपुरिसो; S छायवरपुरिसो। 11 B अ। 12 BS °वरिदेहिं। 13 B जीविभ। 14 Sसुर्ण। 15 B जं। 16 P जोअह; S जोयं । 17 S णिहिटो। 18 PS अस्थ। 19 BS व Pएवं व। 20S सुविणं। 21 B कहिमाणं । 228 णिसामेह। 23-24 B °पित्त-कफ। 25 S रहित्तु । 26 B समधाओ; P समान 27 Sजवडी 28 BF.या 295 णिसा। 80 RPremi 31 B पिच्छए पिच्छए; P पिच्छए। 32 Bताएं; P ताई। 33 B पण्ण% Pप 34 B RUTI 35 S it is missing. 36 S Rapoi
। 30 BP समिण
च्छ ए। 32 Bताएं
04 B सिम। 35

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रिष्ठसमुच्चयशास्त्रम्
[ लो० ११०-११५
उपवास-मोपणजसो आरंभविवज्जिओ' हु' तद्दियहे' । विकहा- कसायहीणो अच्छित्ता तम्मि दियहस्मि ॥ ११० ॥ जाइकुसुमेहिँ जविओ' सिज्झइ मंतो हु दहसहस्से हिं । एवं च होमविहिओ " गुग्गुलै-महुरत्तएणं तु ॥ १११ ॥ दुविहं तु होइ" सुमिणं देवदैकहिअं" च तह य सहजं " च । जस्थ जविज्जइ मंतो देवदेकहियं" च तं होह ॥ ११२ ॥ इयरं " मंतविहीणं सिमिणं" जं" लहइ को वि भिंत" । चिंताएँ परिहीणं समधाउंसरीरसंठाणो" ॥ ११३ ॥ * दुबि पि एवं कहिज्ज़माणं तु तं णिसामेह " । विबिहाग मंजुत्तीए समासदो" विविह भंगेहिं ॥ ११४ ॥ दिह वरिसाणि तयद्धं” छम्मासं तं” मुणेह दह" दियहा" । जहकमसो नाय" सिमिणत्थं" रयणिपहरेहिं ॥ ११५ ॥
32
उपवास - मौनयुक्त आरम्भविवर्जितः खलु तद्दिवसे । विकथा- कषायहीन आसित्वा तस्मिन् दिवसे ॥ ११० ॥ जातिकुसुमैर्जपितः सिध्यति मन्त्रः खलु दशसहस्रैः । एवं च होमविधितो गुग्गुल - मधुरत्रयैस्तु ॥ १११ ॥ द्विविधस्तु भवति स्वप्नो देवताकथितश्च तथा च सहजश्च । यत्र जप्यते मन्त्रो देवताकथितश्च स भवति ।। ११२ ।। इतरो मन्त्रविहीनं स्वप्नं यं लभते कोऽपि निर्भ्रान्तम् । चिन्तया परिहीनं समधातुशरीरसंस्थानः ॥ ११३ ॥ द्विविधमप्येकरूपं कथ्यमानं तु तं निशामयत । विविधागमयुक्तया समासतो विविधभङ्गैः ॥ ११४॥ दश वर्षाणि तदर्ध षण्मासांस्तं जानीत दश दिवसान् । यथाक्रमं ज्ञातव्यः स्वप्नार्थो रजनीप्रहरैः ॥ ११५ ॥
।
21 Bज । 22 P
1 B उवट्ठा । 2 B ° ववज्जिउ; S ° विवजितु । 3 Bit is missing. S वह । 4 B तद्दिअहे; S दियहे । 5 BP अच्छिता । 6 B दिअहम्मि | 7 S जवि । 8B9P एयं । 10 S 'जवितु । 11 S गुग्गल° । 12 S it is missing.. 13 B देविंद ; P देवय° | 14 S कहियं । 15 S सहयं । 16 B देविंद; P देवय' । 17 B कहिअ । 18 Bव । 19 B इअरं । 20 B सुविणं निर्भर्त । 23 B चिताए; S चेताए । 24 S समधाऊ° । BP ° संठाण । *In B this verse is doubly numbered as 112. 26 B एअ। 27 Bai 28 B णिसामेह; P निसामेह । 29 B विविहागुम । 30 BP समासओ । 31 S. °भंगेहि । † In B 113 and 114 are missing and this verse is numbered 48 115, 82 S तद्धं । 33 S it is missing. 34 B द; S त । 35 B दिमा: S दिया। 36 S णेयस्थं । 37 B समिणत्थं; S सिविणत्थं ।
25
.

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को० ११६-१२१]
रिष्टसमुचयशास्त्रम्
कर-चरण-जाणु-मत्थय - जंघं' -सय- उपरंवज्जिया पडिमा । जो रयणीऍ पसुत्तो' णियच्छए' जिणवरिंदस्स ॥ ११६ ॥ अह जो जस्स य' भत्तो सो(स) हवे (व)इ देवस्स निविअप्पेण' । छत्ते' ('तं) परिवारं वा" तस्स फलं तं निसामेह" ॥ ११७ ॥ * करभंगे चउमासं चरणेहिं मुणिज तिण्णि" वरिसाई " | जाविहीणे वरिसं सीसम्मि य" पंच दियहाई” ॥ ११८ ॥ जंघासु दुण्णि" वरिसं अंसभंगम्मि एयैमासं तु । उरविणासे दिट्ठे" पडिमाए अट्ठ मासे य* ॥ ११९ ॥ छत्तस्स" रायमरणं भंगे दिट्ठम्मि" होइ" निभंतो" । परिवारस्स" य मरणं णिअच्छिए" होइ" परिवारे " ॥ १२० ॥ एवं" नियडा-निय" णाउं" देवादिया परिवारं । देविमहं वाईणं" कुणेड़" इह" झत्ति आएसं ॥ १२१ ॥ कर-चरण-जानु-मस्तक- जङ्घा- अंसक - उदवर्जितां प्रतिमाम् । यो रजन्यां प्रसुप्तः पश्यति जिनवरेन्द्रस्य ॥ ११६॥ अथ यो यस्य च भक्तः स भवति देवस्य निर्विकल्पेन । छत्रं परिवारं वा तस्य फलं तन्निशामयत ॥ ११७ ॥ करभङ्गे चतुरो मासांञ्चरणैर्जानीत त्रीणि वर्षाणि । जातुविहीने वर्ष शीर्षे च पश्च दिवसान् ॥ ११८ ॥ जङ्घा द्वे वर्षेऽसकभङ्ग एक मासं तु ।
38
उरविनाशे दृष्टे प्रतिमाया अष्ट मासांश्च ॥ ११९ ॥ छत्रस्य राजमरणं भङ्गे दृष्टे भवति निर्भ्रान्तम् । परिवारस्य च मरणं दृष्टे भवति परिवारे ॥ १२० ॥ एवं निकट - अनिकटं ज्ञात्वा देवादिकादिपरिवारम् । देवीमखवादिनां करोतीह झटित्यादेशम् ॥ १२१ ॥
1 BP जंघ । 2 B उभर | 3P रयणी । 4S सुत्तो । 5 B निखच्छरः P नियच्छए । 6 S पय । 7 P निव्वियप्पेण; S णिब्वियप्पेण । 8 S छत्त। 9 S परिवार । 10 S जुवा | 11 S णिसामेह | *In B this verse and the next one are interchanged. 12 P चउम्मासं । 13 P तिनि । 14 S वरिसाइ 15 S जाण्णु । 16 Pउ । 17 S दियाइ । 18 P दुनि; S दुणि। 19 B असर्य । 20 S लिंगम्मि | 21 P एग। 22 B उअर ; P ऊयर । 23 B दट्ठे | 24 Pभ । 25 B छत्तसय । 26P दिट्ठमि 27 B होई । 28 S णिन्तो । 29 B परिकरस्स । 30 P नियच्छिए; S नियच्छिए । 31 B होई । 32 S परिवारो । 33 S it is missing. 34S बिडाणियडं । 35P नाउं; S जातु । 36 B देवदभाइ S देवदआएकरे । 37 P° बाई S वारणं । 38 S ऊणोयदि। 39 B दुह ।
।

२१

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२२
रिष्टसमुच्चयशास्त्रम्
[ लो० १२२-१२७
जइ सुमिणम्मि विलिजइ' खजइ काएहिँ अहव गिद्धेहिं । अहवा कुणेड़ छद्दी मासजुयं जीवए' सो' ' ॥ १२२ ॥ दक्खिर्णदिसाएँ' णिज्ज दि' महिस- खरो - हेहिं" जो हैं सुमिणम्मिँ । घय-तिल्लेहिँ विलित्ते" मासिक्कं" सो दु" जीवेह ॥ १२३ ॥ रवि-चंदाण" गहणं अहवा भूमीइ" णिय" पडणं वा । जो सुमिणम्मि णियच्छ" सो जीवइ समहिॐ" मासं ॥ १२४॥ *कर-चरणतलं च तहा पक्खालिअ” लायिऊण लक्खरसं । निवाविअ धुप्पं तो लहु फिट्टइ" जाण सत्तदिणं ॥ १२५ ॥ कसणपुरिसेहि" णिज्जइ" सुमिणम्मि" य" कहिऊण गेहाओ " । सो" ऊण" इर्फमासं जीवह णत्थि त्ति" संदेहो ॥ १२६ ॥ जो भिज्ज सत्थे खन्भं" सत्थेण" अहवइ मरेइ । सो जीवइ वीस दिणे सिमिणंमि” रसादले " जाओ ॥ १२७ ॥
यदि व विलीयते खाद्यते काकैरथवा गृधैः ।
अथ वा करोति छर्दि मासयुगं जीवति स तु ॥ १२२ ॥ दक्षिणदिशायां नीयते महिष - खर- उष्ट्रैर्यः खलु स्वप्ने । घृत-तैलैर्विलिप्ते मासैकं स तु जीवति ॥ १२३ ॥ रवि - चन्द्रयोर्ग्रहणमथवा भूमौ पश्यति पतनं वा । यः स्वप्ने पश्यति स जीवति समधिकं मासम् ॥ १२४ ॥ कर-चरणतलं च तथा प्रक्षाल्य लागयित्वा लाक्षारसम् । निष्पाद्य धूपं ततो लघु भ्रंशते जानीहि सप्त दिनानि ॥ १२५ ॥ कृष्णपुरुषैर्नीयते स्वप्ने च कृष्ट्वा गेहात् ।
स पुनरेकं मासं जीवति नास्तीति सन्देहः ॥ १२६ ॥ यो भिद्यते शस्त्रेण शस्त्रेण च म्रियते ।
स जीवति विंशतिं दिनानि स्वप्ने रसातले यातः
॥
5
10 S महि |
1 S विणिजइ । 2 B कुप्पेइ । 3B जुअं । 4 S जीवय । 7 S दखिण' । 8P दिसाइ | 9 B निअइ; P नियइ । 11 S खरोहि । 12 Pउ । 13 P सुमिणंमि; S सुमिणंते । 14 P बिलित्तो । 15 S मासेकं । 16 B उ; P हु। 17 P चंदा | 18 BS भूमी | 19 B it is missing. P होइ । 20 S सुमिणंमि । 21 B निअच्छइ; P नियच्छइ । 22 B सहिर्भः S समहियं । * This verse is missing in S. 23 P पक्खालिय । 24 P निब्वाविय । 25 B फिट्ट । 26 BP ° पुरिसेहिं । 27 P निज्जइ । 28 S सुमणम्मि । 29 B भ 30 S गेहातु । 31 S सा । 32 S जण । 33 S एक्क° । 34 BP नत्थि । 35 B it is missing. f This verse is not to be found in S. 36P वोज्झं । 37 P सत्तेण । 38P सुमिणम्मि । 39 P रसायले ।

१२७ ॥
S स्सो । 6 BP

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मो० १२८-१३२] रिष्टसमुच्चयशास्त्रम्
सिमिणम्मि' अणचंतों णिज्जई बंधेवि रत्तकुसुमाई। कालदिसाए जीवई' मासिकं सो फुडं मडओ ॥ १२८ ॥ रुहिर-वस-पू-तय-य-तिल्लेहि य" पूरियाइ“ गत्ताए"। जो हु णिबुडुह सुमिणे मासिक" जीवए सो दु" ॥ १२९ ॥ इदि" भणिों सुमिणत्थं निद्दिट्ट जेम" पुवसूरीहिं । पञ्चक्खं स्वत्थं कहिज्जमाणं निसामेह ॥ १३०॥ जं दीसइ दिहीए रिडं अह किं पि तस्स ए गूणं"। तं भन्नई" पचक्खं रिटं से देवपरिहीणं ॥ १३१ ॥ सयलदिसाउणियच्छई हरिहरिया एत्थ सो लहुं मरह । सेयं भणेइ पीयं दियहँतयं जीवए सो दु" ॥ १३२॥
स्वप्ने च नृत्यत्रीयते बद्भा रक्तकुसुमानि ।। कालदिशायां जीवति मासैकं स स्फुटं मृतकः ॥ १२८ ॥ रुधिर-वसा-पूय-त्वच-घृत-तैलैश्च पूरितायां गर्तायाम् । यः खलु निमज्जति स्वप्ने मासैकं जीवति स तु ॥ १२९ ॥ इति भणितः स्वप्नार्थों निर्दिष्टो यथा पूर्वसूरिभिः । प्रत्यक्षं रूपस्थं कथ्यमानं निशामयत ॥ १३० ॥ यद् दृश्यते दृष्ट्या रिष्टमथ किमपि तस्यैवं नूनम् । तद् भण्यते प्रत्यक्षं रिष्टं तस्य दैवपरिहीनम् ॥ १३१ ॥ सकला दिशः पश्यति हरिद्धरितोऽत्र स लघु म्रियते । श्वेतं भणति पीतं दिवसत्रयं जीवति स तु ॥ १३२ ॥
1 P सुमिणमि। 25 य। 3 P नचंतो। 4 P निजइ। 5 S बंधेवि। 68 कुसुमाइ। 7 8 जीव। 8S मासेकं। 9S मरह। 10 B भअ; S भय। 11 P तह, S तहा। 12 S °तिलेहि । 13 B अ । 14 B भरिभाए; P पूरियाए। 15S गत्ताई। 16 B निबुझ्द; P नि-वडइ । 17 S मासेकं। 18 BP उ। 19 P इइ। 20 S भणियं। 21 P सिमणत्थंS सिमिणत्थं । 22 S णिद्दिढ़। 23 B जेव, Pजहा। 24 S णिसामेह। 25 S तग्ग। 26 B नूणं । 27 B भइण; S भणियं । 28 S पथक्ख। 29 B निअच्छह; P नियच्छइ। 30 B हरिहरिआ। 31 P इत्थ । 32 BS खहु । 33 B मरई। 34 B से। 35 B पी। 36 B दिनह। 37 BP

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रिष्टसमुच्चयशास्त्रम् [श्लो० १३३-१३७ समधाउ(क) विण गेण्हई सुगंधगंधं सया' णरों जो दुः। दिणसत्तएण" मधू णिहिट्ठो तस्स णियमेण* ॥१३॥ ण"हुदीसइ सरि (सि) सूरो मेरु विर्य चलेइ वियस वयणं। सासं मुएइ सीयं लहु मरणं तस्स निद्दिढें ॥१३४॥ इय" कहियं पञ्चक्खं लिंगं च भणिजमाणयं सुणह । बहुभेयसत्थदिडं दुवियप्पं तं पिणियमेण ॥ १३५ ।। पढमं सरीरविसयं विदियं च जलाईंदसणे दिदं । जाणेह लिंगरिडं निहिं मुणिवरिंदेहिं ॥ १३६ ॥ पक्खालित्ता देहं संलेविय चंदणेण सहिमेण । मंतेण मंतिऊणं पुण जोयह वरतणुं तस्स ॥ १३७ ।।
armnaamanner
समधातुरपि न गृह्णाति सुगन्धगन्धं सदा नरो यस्तु । दिनसप्तकेन मृत्युनिर्दिष्टस्तस्य नियमेन ॥ १३३ ॥ न खलु दृश्यते शशी सूर्यो मेरुरिव चलति विकसति वदनम् । श्वासं मुञ्चति शीतं लघु मरणं तस्य निर्दिष्टम् ॥ १३४॥ इति कथितं प्रत्यक्षं लिङ्गं च भण्यमानं शृणुत । बहुभेदशास्त्रदिष्टं द्विविकल्पं तदपि नियमेन ॥ १३५ ॥ प्रथमं शरीरविषयं द्वितीयं च जलादिदर्शने दिष्टम् । जानीत लिङ्गरिष्टं निर्दिष्टं मुनिवरेन्द्रैः ॥ १३६ ॥ प्रक्षाल्य देहं संलिप्य चन्दनेन सहिमेन । मत्रेण मन्त्रयित्वा पुनः पश्यत वरतनुं तस्य ॥ १३७ ॥
- 1 B समिधाड; Sगंधादु । 2 Ba। 3 Bणे; Sणं। 4 B गिडद P मिहा। 5 B सुगंधं । 6 B it is missing. S गंधस्स। 78 या। 8 P नरो। 9 B दुहह; Pउ | 10 B दिन। 11 S सत्ताएण। 12 S मिचू। 13 P निदिहो; बिलुि। 14 B निअमेण; P नियमेण । 15 P न । 16 B इसइ। 17 BP it is missing. 18 B स्रोदिआ; P सूरोविय। 19 BP मेरू। 20 B विभ। 21 B विभसए। 22 B सिर्थ। 28S णिदिई। 24 B हम। 25 B कहि। 26S लिंग। 27S | 28 B भैन। 29 B दुविभप्यं। 30 B मिअमेण; P नियमेण । al Bबिहिब, P बिहयं । 32 B जलाई। 33 BS जाणेर। 34S गिरिडं । 358 वरिंदेहि। 36 B सेलेबिभ। 37 PजोहS जो।

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मे १३८-१] मायाराम
कहाँ गहाय लक्ष्मी स्वाहा। लग्गंति मक्खियाओं जस्स पयत्तेण सयलंअंगेसु । सो जीवह छम्मालं इय' भणिों मुणिवारदेहिं ॥ १३८॥ महु सुबई सतणुसदं दीवयंगंधं च णेव गिण्हेई"। सो जिबह" सत्त दियहे इय" कहि मरणकंडीए ॥१३९॥ सिहि" चंदयों मै पिच्छई सुवाल]कुसुमाई भणइ रत्ताई। ण" णिएइ" तुंगछाया लहु मरणं तस्स निद्दिढ ॥ १४०॥ जीहा जलं न मेलइ ण"[य] मुणइ रसं ण फासए" अंगं"। सो जीवह सत्त दिणे गुज्झे जो खिवइ नियहत्थं ॥ १४१॥ पिच्छेह" अण्णवण्णं पदीवयसिहाएँ सो हुँ गयजीवो"। दाहिणादिसाइ छाया" ण पेच्छए णियसरीरस्स ॥ १४२॥
ॐ ह्रीँ कादाय लक्ष्मी खाहा । लगन्ति मक्षिका यस्य प्रयत्नेन सकलानेषु । स जीवति मासानिति भणितं मुनिवरेन्द्रः ॥ १३८ ॥ न खलु शृणोति खतनुनन्दं द्वीपकगन्धं च नैव गृह्णाति । म जीवति सम्न विवसानिलि कथितं मरणकण्डिकायाम् ॥ १३९ ॥ शिखि-चन्द्रको व मश्यति सुधवलक्कुसुमानि भणति रक्तानि । न पश्यति तुझाच्छावां द्रधु मरणं तस्य निर्दिष्टम् ॥ १४०॥ जिह्वा जलं न मेलयति न च जानाति रसं न स्पृशत्यङ्गम् । स जीवति सप्त दिनानि गुह्ये यः क्षिपति निजहस्तम् ॥ १४१ ॥ पश्यत्यन्यवर्ण प्रदीपशिखायां स खलु गतजीवः । दक्षिणदिशायर्या छायो न पश्यति निजशरीरस्य ॥ १४२ ॥
1 BP लक्ष्मी। 2 In S there are वी वी क्षः before साहा। 3 B मक्खिआयो। 4 B पदाण। 5 PS समल। 6P छम्मासं। 7 B ईना.88 माणि। लहु। 10S सुणसु। 11 B सवण। 12 BS दीवह। 13 P ने। 14P शिन्देह। 15 P जीयहS जिग्रह। 16 B दिआहे; S दियहा। 17 B RI 18 Sकहिय। 19 B सहि। 20 B चंदिया; S 'चंदण। 21Sणो। 22S पेच्छा। 23 B सुजलन; P सुदलन। 24 B °कुसमाइं; P कुसुमाई। 958 माह। 26P न। 27 P लिएछ। 28 B तुगच्छाया P Qगच्छायाँ। 29.8 बिपी। 30 31 P न। 82 P न। ३३ दीसए। 34 B
AS 35 B विनं। 36 B S णिय। 37 BP पिच्छद। 38B बर्णवणं; Pा । 8 Pई दी। 40Sण) 41 RTIS जो।
RS गीतो। 43 BP विसाम। 44P छाया। 45P न। 46 BP विए। 47 B निw P विय।
रित.

Page #139

२६
रिष्टसमुच्चयशास्त्रम् [ लो० १४३-१४८
जुण्ण (जाणु) पमाणंतोए' रोह (ई) मंतेवि नियमुहं नियई । ण' हु पिच्छ' जो सम्मं छम्मासं सो हु' जीवेइ ॥ १४३ ॥ संमणि' सयमवि" वरतंचयैभायणं सुरमणीयं । अहिमंतिय" तिल्लेणं णियँमुहं णिअइ" संझाए " ॥ १४४ ॥ उवरम्मि" देविवत्थं" पच्छा पुण झंपिऊण " कुंडीए । तस्सुवरि" देविजावं" सयमेवं जाइकुसुमेहिं ॥ १४५ ॥ कारेवि खीर भोज्यं" भूमीसयणेण बंभसहिएण । धरिऊण आउरं पुण" पहायवेलाएँ" लोयेज्जा" ॥ १४६ ॥ जड़ पिच्छद्द" ण" हु वयणं मज्झे" तिल्लस्स" आउरो नूणं" । सो जीवइ छम्मासे" इइ" भणि" दुविहेवरलिंगं ॥ १४७ ॥ नाणी विभिन्न पह" सत्थाणुसारै दिट्ठीए ।
25
28
32
सुिह भणिजमाणं रिट्ठ उद्देसमित्तेण ॥ १४८ ॥
43
जानुक प्रमाणतोये रोगी मन्त्रयित्वा निजमुखं पश्यति ।
न खलु पश्यति यः सम्यक् षण्मासान् स खलु जीवति ॥ १४३ ॥
सम्मा स्वयमपि वरतान्रभाजनं सुरमणीयम् ।
अभिमन्त्रय तैलेन निजमुखं पश्यति सन्ध्यायाम् ॥ १४४ ॥
उपरि देवीवस्त्रं पश्चात्पुनराच्छाद्य कुण्ड्याः । तस्योपरि देवीजापं स्वयमेव जातिकुसुमैः ॥ १४५ ॥ कारयित्वा क्षीरभोज्यं भूमिशयनेन ब्रह्मसहितेन । धृत्वाऽऽतुरं पुनः प्रभातवेलायां लोकयेत् ॥ १४६ ॥ यदि प्रेक्षते न खलु वदनं मध्ये तैलस्यातुरो नूनम् । स जीवति षण्मासानिति भणितं द्विविधवरलिङ्गम् ॥ १४७ ॥
नानाभेदविभिन्नं प्रश्नं शास्त्रानुसारदृष्ट्या ।
निशृणुत भण्यमानं रिष्टमुद्देशमात्रेण ॥ १४८ ॥
1. P जुन्नय; S जणुय' । 2 BS 'पमाय° । 3S भोय । 4 B णिभ° ; P निय° । 5. B णिभइ; P नियइ । 6P न। 7S पेच्छइ । 8 S दु । 9 P समजिऊण; S सम्मणि । 10 S सुयमवि । 11 S रतंवय । 12 B सुरमणीअं । 13 B अहिमंतिअ । 14 S तेलेण । 15 B णिभ; P निय° । 16 P नियइ; S णिय । 17 P सज्झाए; S संस्साय । 18 उवरंमि । 19 B देविवस्थ; S देववत्थं । 20 S संपिऊण । 21 S तस्सवदि । 22 देहजाव; S देवजावं । 23 P°भुजं । 24 B आऊरं; P आयरं । 25 S चिय । 26 पहाए; S पहाव' । 27 B वेलोए; S वेलाप । 28 B लोइज्ज; P लोबिज्ज । 29 पेच्छइ । 30P न । 31 S गज्झं । 32 S तेलस्स । 33 S णूणं । 34B छम्मा
S छम्मासं । 35 S it is missing here. 36 S भणियं । गाणा । 39B भय° । 40B विभिण्णं; S विभिण । 'शुसारि । 43P निह ।
37 S दुविहं । 38 41 P पन्हं
42

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को० १४९-१५४ ] रिष्टसमुच्चयशास्त्रम्
२७. अंगुलि तह आलत्तय गोरोयण' पण्हअक्खरेसु उणं । अक्खर होरा लग्गं अहवियप्पं हवे पण्हं ॥१४९॥ सयअट्ठोत्तरजवि मंतं वरमालईएँ कुसुमेहिं । जिणवद्धमाणपुरओ सिज्झइ मंतो ण" संदेहो ॥ १५०॥ ॐ ह्रीँ अहं नमो अरहंताणं । हाँ अवतर २ स्वाहा ॥ अहिमंतिय" मंतेणं दाहिणहत्थस्स तजणी णूणं"। सयवारं दिढुवरिं धरेह किं जंपिए बहवे ॥ १५१ ॥ पुण जोयावह भूमी रविबिंबं जो णिएइ भूमीए । सो जीवइ छम्मासं अंगुलिंपण्हं समुद्दिढ ॥ १५२॥ अहिमंतिय" सयवारं कंसयवरभायणम्मि आलत्तं । इगवण्णगोमएणं" अहहियसएण जविऊण ॥ १५३ ॥ पक्खालिये करचरणादी जदि पुण आउरस्स सम(सं)लेवे। * [ x x x x x ]॥ १५४ ॥
अङ्गुल्या तथाऽलक्तकेन गोरोचनया प्रभाक्षरैः पुनः । अक्षरहोरालगैरष्टविकल्पो भवेत्प्रश्नः ॥ १४९ ॥ अष्टोत्तरशतजपितो मत्रो वरमालत्याः कुसुमैः । जिनवर्धमानपुरतः सिध्यति मत्रो न सन्देहः ॥ १५०॥ ॐ ही अहं नमो अरहन्ताणं । ही अवतर २ स्वाहा ॥ अभिमय मत्रेण दक्षिणहस्तस्य तर्जनी नूनम् । शतवारं दृष्ट्युपरि धरत किं जल्पितेन बहुना ॥१५१॥ पुनर्दर्शयत भूमिं रविबिम्बं यः पश्यति भूमौ ।। स जीवति षण्मासानङ्गुलिप्रश्नः समुद्दिष्टः ॥ १५२ ॥ अभिमन्य शतवारं कांस्यवरभाजनेऽलक्तम् । एकवर्णागोमयेनाष्टाधिकशतेन जपित्वा ॥ १५३ ॥ प्रक्षाल्य करचरणादीन् यदि पुनरातुरस्य संलेपयेत् ।
[ x x x x ] ॥ १५४ ॥ ___1B गोरोअण। 2 P पन्ह; S पण्हं। 3 S अक्खरेस। 4 P it is twice here.S अखर। 5 B विअप्पं । 6 B पहं; P पन्हें। 7S समेयेटोत्तरजवियं । 8 P मालई; S °मालइए। 9S कुसुमेहि। 10S °वट्टमाण। 11 P न । 12 B अहंत; Sit is missing. 13 s it is missing. 14 B अरिहंताणं । 15S it is missing. 16 S अहियमंतिय। 17 P vणं । 18 S धरेहि। 19s जैपिये। 20S अण। 21 B जोआवह। 22 B णिए; P नियएड। 23 B भमिए।
मासं। 25B अंगुली। 26 B°पुण्ह; P°पन्हं । 27 Bअहिमंति। 28 B सयवीरं। 29 B°भायणमि। 30 B इगवण'; Pइगवन्नं। 31 P गोमएण । 32 B अहि। 33 B जविउण; S बिंदूण। 34 B पक्खालि। 35 B °णादि: Pणाइय। 36 P जहS यदि। 37 B समलेवो। * See Notes.

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रिष्ठसमुच्चयशास्त्रम् [को० १५५-१६० परमं गोमुत्तेणं पुणोवि खीरेण रोयगहियस्स। पक्खालिय' करजुअलं चिंतह दिर्ण-मास-वरिसाई ॥१५॥ पणरह' बामकरम्मि य पणरह चिंतेह दाहिणे हत्थे। मुक्कं पक्खं वामे तह चिंतह दाहिणे कसणं ॥ १५६ ॥ पडिवयआइंदिणाई उभयंकरे[य] कणिहिआईसु"। चिंते जह" पयडाई रेहाणुवरि पयत्तेण ॥ १५७ ॥ करजुअलं° उबहि" पच्छा गोरोयणाई दिधाएं । अहिमंतिय सयवारं पच्छा जोएह करंजुअलं ॥ १५८ ॥ जत्थ करे अह" पव्वे जत्तिमित्ता" य कसणबिंदू य । तत्तिय दिणाइ मासा वरिसाइँ जिएइ सो" मणुओ॥१५९॥ रोयगहियस्स कोई जइ पुच्छह तो चएवि तं वयणं । काराविजई पण्हं" इयमंतं तंमुहे जविडं ॥ १६०॥
प्रथमं गोमूत्रेण पुनरपि क्षीरेण रोगगृहीतस्य । प्रक्षाल्य करयुगलं चिन्तयत दिन-मास-वर्षाणि ॥ १५५ ॥ पञ्चदश वामकरे च पञ्चदश चिन्तयत दक्षिणे हस्ते ।। शुक्ल पक्षं वामे तथा चिन्तयत दक्षिणे कृष्णम् ॥ १५६ ॥ प्रतिपदादिदिनान्युभयकरयोश्च कनिष्ठिकादिषु । चिन्तयेद्यथाप्रकटानि रेखाणामुपरि प्रयत्नेन ॥ १५७ ॥ करयुगलमुद्धृत्य पश्चाद्गोरोचनया दिव्यया । अभिमख्य शतवारं पश्चात्पश्यत करयुगलम् ।। १५८ ॥ यत्र करेऽथ पर्वणि यावन्मात्राश्च कृष्णबिन्दवश्च । तावन्ति दिनानि मासानि वर्षाणि जीवति स मनुजः ॥ १५९ ।। रोगगृहीतस्य कोऽपि यदि पृच्छति तदा त्यत्तवा तद्वचनम् ।
कार्यते प्रश्न इमं मत्रं तन्मुखे जपित्वा ॥ १६० ॥ 1 B रोम। 2 B गहिअस्स । 3 B पक्खालिअ । 4 S °जुवलं। 5 B दिणपक्ख'
6S वरिसाइ। 7 P पनरह। 8B अ। 9P पनरह। 11S परिवय। 125 °आय°। 13 B °दिणांई; S दिणेइ। 14P उयह S उहय। 15 P कणियाईसु; S कणिट्टयाइसु। 16 B चिंतेह; S चिंतिजह। 17 B BS it is missing. 18 S पयडायं । 19 B रेहांगु। 20 S जुवर्क। 21P अवष्टिय; S उच्चहिय। 22 B गोरोअणाए; S गोरोयणे । 23 BS दिवाए। 248 जोवेह। 25 P It is missing. 26 S 'जुवलं। 27 S जहजह। 28P जतिया, Sजेत्तिय। 29 S °मत्ता। 30 B it is missing. 31 P कसिण। 32 Bit in
missing. 33 B तित्ति; S तेत्तिय । 34 BP दिणाई। 35S मासां। 36B लिए P बीएछ। 37 B it is missing. 38 B रोगद्धिमस्स। 39 B वदित 40S पुणु कारिजद। 41 P पन्हं। 42 B ६अ। 43P विओS जपिर।

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को. १६१-१६६ ] रिष्टसमुचयशास्त्रम्
*हीँ वद वद वाग्वादिनी सत्यं ही वाहा ॥ अक्खरपिंड बिउणं मायापिंडं च चउगुणं किच्चा । भूलसरेहि य भाओं मरइ समे जियई विसमेसु ॥११॥ दूअक्खराइ दूणह भायं लोएहि देह पुण तेसु । जीवह" विसमेण" रोई समेसु मरणं च सुण्णेण" ॥ १६२॥ अ-क-च-ट-त-प-य-स" वग्गा" आयाणं संकमो हु वग्गेहिं। धर्य-अग्गि-सीह-साण-वसह-खर-गर्य-हँखंजुत्तों य ॥१६३ ॥ जलिया" लिंगिय दड्डा संताया हुंति" एत्थ नियमेण । चउभेया नायचा ते आया सत्य दिट्ठीए ॥ १६४॥ आलिंगियाँ य पुरओ मुक्का दहा य रविजुया जलिया। सेसाया पुण संता समरेहगया तहच्चेव ॥ १६५॥ ढंख-गय-वसह-रासह-हुअवह-हरि-रक्खोह(१)-साणता। दो दो आय सवाया णायचा ते पयत्तेण ॥ १६६॥
ॐ हीं वद वद वाग्वादिनि सत्यं ही स्वाहा ॥ अक्षरपिण्डं द्विगुणं मात्रापिण्डं च चतुर्गुणं कृत्वा । मूलस्वरैश्च भागो म्रियते समैर्जीवति विषमैः ।। १६१ ॥ व्यक्षराणि(?) द्विधाकृत्य भागं लोकैर्दत्त पुनस्तेषु। जीवति विषमेण रोगी सभैर्मरणं च शून्येन ॥ १६२ ॥ अ-क-च-ट-त-प-य-शा वर्गा आयानां सङ्क्रमः खलु वगैः । ध्वज-अग्नि-सिंह-श्वान-वृषभ-खर-गज-काकयुक्ताश्च ॥ १६३ ।। ज्वलिता आलिङ्गिता दग्धाः शान्ता आया भवन्त्यत्र नियमेन । चतुर्भेदा ज्ञातव्यास्त आयाः शास्त्रदृष्ट्या ॥ १६४ ॥ आलिङ्गितांश्च पुरतो मुक्त्वा दग्धांश्च रवियुतावलितान् । शेषायान्पुनः शान्तान् समरेखागतांस्तथा चैव ॥ १६५ ॥ काक-गज-वृषभ-रासभ-हुतवह-हरि-रक्षौघ(१)-श्वानान्ताः ।
द्वौ द्वावायौ सपादौ ज्ञातव्यौ तौ प्रयत्नेन ॥ १६६ ॥ 18 अखर। 2 PS विउणं । 3 S it is missing. 4 B मूलसरेहिं । 5 Bअ। 6S भावो। 7 B जिभइ; P जीयह। 8S दूअखराइ। 9 P दूह। 108 भाइ । 11S लेएहि। 12 S पुणु। 13 B जीवई। 14 BP इगेण। 15 S समेण 16P सुमेणं। 17 B °यश। 18 B वण्ण; P वन्नी। 19 P धम; S धगय । भरगी। 21S साणे। 22S विसह। 23S हय। 24 B वगय; Sखर।
Sदेख। 26S जत्ता। 27 B जलिआ; S जलिय। 28 B लिंगेय । 29 8 दढ। 30 BP संत। 31 B होति। 32 Pइत्थ। 33 B निअमेण; S नियमेण । 34S चउमेया। 35S णायवा। 36 B संस्थ'; S सव्व। 37 B मामि P मालिंगियाइ। 38 S पुरदो। 39 Pइ; Sप। 40 P रविवार 41S वेवं। 42Sgख । 43 S हुयवहु। 44 B नामग्या।
20R

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३०
रिष्टसमुच्चयशास्त्रम्
[ लो० १२६७-१७१
गय' वसहे [वि]य' चलणे' मेसो पुरदो' वि होइ नाय । मेसाई' मीणंता रासीओ इंति नियमेण " ॥ १६७ ॥ अस्सिणि-भरणी-कित्तियैचलणे" मेसो" हवेइ" इय" भणियं" । पुरदो" इय" नाय" रेवई परियंत रिक्खेहिं" ।। १६८ ।। दहुँ-जलिएसु" मरणं" ण" उ आलिंगि [आ] एसु" व" । संताएसु ̈ अ" जीवइ रोए " णत्थि त्ति संदेहो ॥ १६९ ॥ इ-वगाविदुद्ध" महि (हि?) यमय भायणम्मिँ पक्तिवियें । तस्सुवरम्मि" समानं" देह कवित्थस्स वरचुरणं" ॥ १७० ॥ पहसवणेण जावं अट्ठहिअंसयं कुणेइ तस्सुवरिं । ता लहु" पहायसमए जाए जीवं थिरं होइ ॥ १७१ ॥
29
35
36
47
24
40
गज-वृषभचरणेष्वपि च मेषः पुरतोऽपि भवेज्ज्ञातव्यम् । मेषादयो मीनान्ता राशयो भवन्ति नियमेन ॥ १६७ ॥ अश्विनी भरणी कृत्तिकाचरणो मेषो भवतीति भणितम् । पुरत इति ज्ञातव्यं रेवतीपर्यन्तक्षैः ॥ १६८ ॥ दग्ध - ज्वलितैर्मरणं न त्वालिङ्गितायैर्वर्तते । शान्तायैश्च जीवति रोगे नास्तीति सन्देहः ॥ १६९ ॥ एकवर्णागोदुग्धं मृत्तिकामयभाजने प्रक्षिप्य । तस्योपरि समानं दत्त कपित्थस्य वरचूर्णम् ॥ १७० ॥
प्रश्नश्रवणेन जापमष्टाधिकशतं करोति तस्योपरि । तदा लघु प्रभातसमये जाते जीवः स्थिरो भवति ॥ १७१ ॥

1 S खग । 2 BS it is missing. 3S चलणा । 4 S मेसा । 5 P
9S होंति ।
14 B देह
पुरओ । 6 S णेयव्वं । 7 BS मेसाइ । 8 B रासीउ; S रासीतु । 10 S नियमेण । 11 B कत्तिअ । 12 B दलणे । 13P मेसे । 15 B इक्ष । 16 BP भणिओ । 17 B पुरओ; S पुरुदो । 18 Bइअ । 19 S णायव्वं । 20 S रेवय° । 21 B परिअंत | 22 P °रिखेहि; S णायव्वं । 23P.
दढ'; S रिखेहिं दृढ'। 24 S ° जलियेसु । 25 S रमणं | 26 Pन । 28 B बट्टेइ; S विंदेइ | 29S संतायेसो | 30 S it is missing. 32P नस्थि । 33 B इअ । 34 P वन्न ; S वयण' । महिअ । 37 B सिअ; P सिय° । 38 B भायणमि । 39 B पक्खि विया । 40 B तस्सुवरंमि; S तस्सवरंमि 41 BP सनामं । S वरचु । 43 P पन्ह; S हं । 44 P अट्ठहियं; S अहियं ।
।
46 S लेहं ।
47 S °समये ।

27 B आलिंसु ।
31 BP रोइ । 3536 B पक्खिविभा; P 42 P वरचुर्ण; 45 S तस्स ।

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श्लो० १७२-१७७] रिष्टसमुच्चयशास्त्रम्
तह जोइजह सउणं' अडविभवं णायरं तहा सदं। *विविह(ह) सत्था(त्थ)णुसारं जं सिटुं चिरमुणिंदेहिं ॥१७२॥ सास(म)सिवा करटासो सारस वय हंस तह य कारंडों। सिउली सुय चम्मयडा वग्गुर पारेवया सियाला यं ॥१७॥ कालयडो दहिवण्णो" वामगया दिति" जीवियं तस्स। दक्खिणगया ससद्दा" मचं (चुं) रोहस्स" दंसंति ॥१७४॥ पिंगल सिही य ढिंको बप्पीह" य उल" तित्तिरो हरिणो। वामे गओ" ससद्दो णासई जीयं तु रोइस्स ॥ १७५॥ गिद्धू-लू( लु)य भारयडो सालहियक एडओ" य वग्यो य । गंडय ससओ य तहा दिट्ठा य ण" सोहणा एदें ॥१७६॥ णयरभवाणं मज्झे काओ साणो य रासहो वसहो। दाहिणगओं ससद्दो मरणं चिय देइ णियमेण" ॥ १७७॥
तथा दृश्यते शकुनमटविभवं नागरं तथा शब्दः । विविधं शास्त्रानुसारं यच्छिष्टं चिरमुनीन्द्रैः ॥ १७२ ॥ श्यामशिवा करटाश्वौ सारसो बको हंसस्तथा च कारण्डः । शकुनिका शुकश्चर्मचटा वल्गुलः पारावताः शृगालाश्च ॥ १७३ ॥ कालको दधिवर्णो वामगता ददति जीवितं तस्मै । दक्षिणगताः सशब्दा मृत्यु रोगिणो दर्शयन्ति ॥ १७४ ॥ पिङ्गलः शिखी च ढेकश्चातकश्च नकुलस्तित्तिरो हरिणः । वामे गतः सशब्दो नाशयति जीवं तु रोगिणः ॥ १७५ ॥ गृध्र-उलूको भारण्डः सारिकैडकश्च व्याघ्रश्च ।। गण्डकः शशकश्च तथा द्रष्टाश्च न शोभना एते ॥ १७६ ॥ नगरभवानां मध्ये काकः श्वानश्च रासभो वृषभः।।
दक्षिणगतः सशब्दो मरणमेव ददाति नियमेन ॥ १७७ ॥ ____1S सुयणं । 2 BP भव । * In S the phrase stands as विविहत्थाणुसारं । 1 See Notes. 3 B करयसो। 4 S कारेडो। 5 B सुअ। 6S ब्वमइडा। 7 B वरार। 8 B सिअलो; P सीयाला। 9 B अ; S या। 10 P दहिवन्नो। 11 B दंति। 12 P जीवि। 13 S दखिण। 14 B °ठीया; P °ठाया। 15 BP ससदा। 16 Sसब्वा। 17 S रोयस्स। 18 B अ। 19S ववीह । .20P हयः S यं। 21 P नउल। 22 B गउ। 23 P नासइ। 24 S रोयस्स। 25 B गिल्लूभ; S गिद्धलय। 26 P सालहियका। 27 P मेडओ। 28 S न्यो। 29 P ससट; S संस। 30 S it is missing. 31 P न। 32 BP एए। 33 P नयर । 34S काउ। 35 B गउ। 36 B चिअBS हिय । 37 B ससद्देण; P नियमेण ।

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२३
रिसवशाम्
[ क्रो० १७८-१८२
महिस ये मडयं च तहां मलिणे ('णा) जुबई' य' रोवणं' सप्पो' । उंदर' बिराल सूयर' एसिं" दंसणे मरणं ॥ १७८ ॥ हय-गय-गो-मैणुआणं" साणाईणं" तु छिक्कियं" एस्थ" । बज्जिज्ज" सङ्घ" लोए इय" कहियं मुणिवरिंदेहिं ॥ १७९ ॥ सहो हवेह" दुविहो देवयजणिओ" अ" तह य सहजो य" । देवदजणियविहाणं कहिजमाणं निसामेह ॥ १८० ॥ पक्खालियैनियैदेहो मुझेयवत्थाइभूसिओ" पुरिसो । -विदियैपुरिसेण सरिसो जोयह" सद्दं सुहं असुहं ॥ १८९ ॥ वित्तृणं * बिणिपडिमा पहाबित्ता" समलहे वि" पुज्जेषि" । सियैवत्थशंपिया" पुण" छूभइ बामाह" कक्खाए" ॥१८२॥
33
85
37
39
40
महिषश्च मृतक तथा मलिना युवती च रोदनं सर्पः । उन्दुरो बिडालः सूकर एतेषां दर्शने मरणम् ॥ १७८ ॥ हय-गज- गो-मनुजानां श्वानादीनां तु क्षुतमत्र । वर्जयेयुः सर्वे लोक इति कथितं मुनिवरेन्द्रैः ॥ १७९ ॥ शब्दो भवति द्विविधो देवताजनितश्च तथा च सहजश्च । देवताजनितविधानं कथ्यमानं निशामयत ॥ १८० ॥ प्रक्षालितनिजदेहः सुश्वेतवस्त्रादिभूषितः पुरुषः । द्वितीयपुरुषेन सदृशः पश्यति शब्द शुभ्रमशुभम् ॥ १८१ ॥ गृहीत्वाऽम्बाप्रतिमां स्नापयित्वा समालभ्य पूजयित्वा । सितवस्त्राच्छादितां पुनः क्षिपति वामायां कक्षायाम् ॥ १८२ ॥
1
1 S मदिसय । 2 S मरयं । 3 S जुए । 4Bअ 5 P रोयणं । 6S सप्पे । 7 S उद्देवर | 8 S विराल । 9 B सूअर | 10 P एएसि । 11S 'गा। 12 S वाणं । 13 P साणेईणं; S साणेएणे । 14 B छिक्कि; P छकियं । 15 P हृथ 16 S वजिज्जइ । 17 S सव | 18 Bइभ । 19 B हवेहूं | 20 B देवितुं 6 देव | 21 BS 'जणिउ । 22 Sय । 23 BI 24 P देवय° । 25 B ''जाण । 26 S मिसाइ । 27 B पक्खालिअ; S पखालिय° । 28 B निय
यि ।
29S सेय° । 30 BS भुसिउ । 31 B विदिअ; P बिई । 92 8 जोय | * In B there is far in place of and in P there is a regular gap of these two letters. 33P हात्ति | 34S समहेति । 88 पूजेवि; S पुजिवि । 36 B सिभ° । 37 B
पिभा । 38 B गुण; Sपुनु । 39 Po 41 Sए ।
हुम्भइ । 40 B वामाए; S याभाए ।

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लो० १८३-१८७] रिष्टसमुच्चयशास्त्रम्
रयणी' पढमजामे वोलीणे अह पहायसमयंमि ।
*इयमंतं च जवंतो वच्चउ णयरस्स मज्झम्मि'॥ १८३ ॥ ॐ ह्रीँ अम्बे कूष्मांडि ब्राह्मणि देवि वद"वद वागीश्वरि स्वाहा।
सुह-मसुहं वि असचं पढमं जं चवई कोवि तं लिज"। जीवइ सुहसद्देणं असुहे" मरणं न" संदेहो ॥ १८४ ॥ भणियं देवदकहियं सहज सई भणेमि सुह-ममुहं । निसुणिजह किं बहुणा पुर्वगयसत्था(त्य)णुसारेण ॥१८॥ अरहंताईसुराणं नामांगहणं च सिद्धि-बुद्धी य। .
जय-विद्धि-मिदु-राया सुहसद्दा सोहणा सच्चे ॥ १८६॥ नहो" भग्गो अमओ पडिओ" तह लंचिदो गओ" सडिदो। खिद्धो नीओ दट्ठो कालो हय चुण्णिओ ये बद्धो ये ॥ १८७ ॥
रजन्याः प्रथमयामे गतेऽथ प्रभातसमये । इमं मन्त्रं च जपन् बजतु नगरस्य मध्ये ॥ १८३ ॥ ॐ हौँ अम्बे कूष्माण्डि ब्राह्मणि देवि वद वद वागीश्वरि स्वाहा ।। शुभम्-अशुभमपि च सर्व प्रथमं यत्कथयति कोऽपि तल्लात । जीवति शुभशब्देनाशुभेन मरणं न सन्देहः ॥ १८४ ॥ भणितं देवताकथितं सहजं शब्दं भणामि शुभम्-अशुभम् । निश्रूयते किं बहुना पूर्वागतशास्त्रानुसारेण ॥ १८५ ॥ अहंदादिसुराणां नामग्रहणं च सिद्धि-बुद्धी च।। जय-वृद्धि-इन्दु-राजानः शुभशब्दाः शोभनाः सर्वे ॥ १८६ ।। नष्ठो भग्नश्च मृतः पतितस्तथा लुञ्चितो गतः शटितः।
भुक्तो नीचो दष्टः कालो हतश्चूर्णितश्च बद्धश्च ॥ १८७ ॥ 1B रयणीए; S रयणी। 2 S पढमे। 3S वोलीणो। 4 B °समयम्हि; S चिय सवं। * In place of this, S has got the following second half पढम जं चवइ कोधि तं लेहु सरमसम्मि ॥ 5 B इअ°। 6 P नयरस्स। 7 B मझमि। 8 B माम्बा S it is missing. 9S it is missing. 10 B ब्राह्मण। 11S वद । 12 B वागी। 13 PS चिय। 14 B चवई; S चचइ। 15 B लज्ज; S लेह । 16S असुहं। 17 Sण। 18 B भणि। 19 P देवय। 20 P कहिले। 21S स । 22 S मणेह। 23 S णिसुणिजइ । 24 BS पुवागय। 25 B अरिहंता S अरहताय । 26 Sणाम। 27 S जइ। 28 S विधि। 29 B मंदु। 30 सोहणे। 31 B नद्धो; Sणहो। 32 P य; s it is missing. 33S मंदो। 34 B पढउ; S पडिउ। 35 BP it is missing. 36 B लुविउ; P लुधिओ। 37 S गत्तु । 38 B भिडिओ; P सडिओ। 1 See Notes. 39 S णीदो। 40 B दिद्यो देहो। 41S यह। 42 P चुनिओ; S चुणिदो। 43 BP ह । 44 BA ।
रिष्ट. ५

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रिष्टसमुच्चयशास्त्रम् [श्लो० १८८-१९२ एवंविहा' ये सद्दा जे असुहा हुंति इत्थ जिलोए। ते असुहा निहिहा सद्दागमसत्थंइत्तेहिं ॥ १८८ ॥ छत्तं धयं च कलसं संखं च भेरि य राय निग्गंध"। जुइँकुसुमं सियवत्थं सिद्धत्था* चंदणं" दहियं ॥ १८९॥ ससुया" जुवई वेसा एयाण" सणोवि दंसणं चावि" । सुहदं" हवेइ नूणं सुअंउच्छयं (?) देयजुत्तं च ॥१९॥ हय-गय-वसहे सयडे य रहे" ये छत्त-धयदंडे" [यावि] । *गय-हट्टे देउल-पडिमा-पायार-पउलीए[य] ॥ १९१ ॥ असि-कुंतभंगसदो भग्गं दि(द) ण सोहणं होई । इदि कहियं सद्दगयं पण्ह वरपण्हँसूरीहिं ॥ १९२॥
~~~mmmmmmwww एवंविधाश्च शब्दा येऽशुभा भवन्यत्र जीवलोके । तेऽशुभा निर्दिष्टाः शब्दागमशास्त्रविद्भिः ॥ १८८ ॥ छत्रं ध्वजश्व कलशः शङ्खश्च भेरी च राजा निम्रन्थः । यूथिकाकुसुमं सितवस्त्रं सिद्धार्थाश्चन्दनं दधिकम् ॥ १८९ ॥ ससुता युवती वेश्यैतेषां स्वनोऽपि दर्शनं चापि । सुखदं भवति नूनं सुतोत्सवो(?) देययुक्तं च ॥ १९० ॥ हय-गज-वृषभाणां शकटस्य च रथस्य च छत्र-ध्वजदण्डयोश्चापि । गज-हट्ट-देवकुल-प्रतिमा-प्राकार-प्रतोलीनां च ॥ १९१ ॥ असि-कुन्तभङ्गशब्दो भग्नो दुष्टो न शोभनो भवति । इति कथितः शब्दगतः प्रश्नो वरप्रश्नसूरिभिः॥ १९२ ॥
.. 1 B एवं सुइया; S एसइया। 2 Bहु; S बहु। 3 B सुहंति । 4S पुत्थ । 5Pजीय% S जियः। 6S णिविद्वा। 7 B °सत्त। 8 B इत्थेहिं। 9Pमर्य। 10 S.."सं। 11S णिग्गथं । 12 B जइ। 13 B सिम। 14 S it is missing. 15S चंदणं च। 16 B सुरुवा। 17 B एदा; S जदाण। 18 S वि। 19P सुहद। 20S Yणं। 21 S सुय। 22 S "युत्तं । 23 S मोहय । 24S मय। 25S सयदे। 26 B अ। 27 B रेहे। 28 B अ। 29 B छन। 30 P °दंडे । * In place of this second half of the verse S has the following gap:गयहयदेव................."उलीण ॥ 31S °कोंत। 32 S णगं। 33 B दिटे। 34 P न; S it is missing. 35 S सहणं । 36 Pइह । 37 P कहि। 38 B परह; P पन्ह । 39S चपर। 40 P पन्ह'; S पह।

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को० १९३-१९८] रिष्टसमुच्चयशास्त्रम्
पक्खालिय' करजुअलं पुवविहाणेण कायसंसुद्धे । गोरोयणाएँ पच्छा उबद्दउ किं वियप्पेण ॥ १९३ ॥ एगंते सुहदेसे पक्खालिय पीढगस्स उवरम्मि"। बंधित्ता" पलियंक" णासग्गे इक्खणं ठिच्चा ॥ १९४ ॥ णासग्गे" करजुअलं' धारउ" वरसंपुढं च बंधेवि ।
वामकरे सियंपखं" दाहिणहत्थं (त्थे) च कसणं च ॥१९॥ पंचदहे वि तिहीओ चिंतित्ता" अंगुलीण संधीसु। चिंतह तेसु हयारं भिल्लि(भेलिजएँ जत्थ हत्थमि ॥१९६॥
* [ x x x x ]। तं पक्खं जाणेजइ वरैकजलरूवओ चेव ॥ १९७॥ अह जीए" संधीए विणिजए सो हु अक्खरो नूणं"। कसणो ता(सा) तस्स तिही अक्खररूवे समुद्दिट्टा ॥१९८॥
प्रक्षाल्य करयुगलं पूर्व विधानेन कायसंशुद्धः । गोरोचनया पश्चादुद्वर्तयतु किं विकल्पेन ॥ १९३ ॥ एकान्ते शुभदेशे प्रक्षाल्य पीठकस्योपरि । बद्भा पर्यत नासाग्र ईक्षणं स्थापयित्वा ॥ १९४ ॥ नासाप्रे करयुगलं धारयतु वरसम्पुटं च बद्धा । वामकरे सितपक्षं दक्षिणहस्ते च कृष्णं च ॥ १९५॥ पश्चदशापि तिथींश्चिन्तयित्वाऽङ्गुलीनां सन्धिषु । चिन्तयत तेषु हकारं भेल्यते यत्र हस्ते ॥ १९६ ॥ [ ................................. ]। तं पक्षं जानीयाद्वरकजलरूपतश्चैव ॥ १९७ ॥ अथ येन सन्धिना विनीयते तत्खल्वक्षरं नूनम् ।
कृष्णं सा तस्य तिथिरक्षररूपे समुद्दिष्टा ॥ १९८ ॥ 1S पखालिय। 2 S जुवलं। 35 °संसु। 4 B गोरोअणाए; S गोरोयणोए। 5 S उवहउ। 6 B विअप्पेणं। 7 B एअंते; S एयंते। 8 B पक्खालिअ; S पखालिय। 9 B पीढस्स; S पीढयस्स। 10 B उवरिम्मि। 11 S वधित्ता। 12 B पलिअंक। 13 P नासग्गे; S सग्गे। 14 B °जुअलो; S जुवलं। 15 B धरेह । 16 B सिम। 17S पखं । 18S दाहिणत्थं। 19S ...णं । 20 B तिहिउBS तिहीड। 21S चिंत्ताता। 22 S it is missing. 23 S it is missing. 24 BP भिल्लिजए; S णिलजए। 25 B हत्थंमि। * See Notes. 26 BP जाणेह । 27 S वर। 28 S °कजएल। 29 S °रुवओ। 30 S अहि। 31 B जाए। 32S संधिए। 33 S अखरो। 34 S Yणं । 35 BP कसणा। 36S स्स। 37 S भखर। 38 B समविट्ठो; P समुदिहो ।

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रिष्टसमुच्चयशास्त्रम् [श्लो० १९९-२०३ सियवस्थाइविभूसों पक्खालित्ता सयं सयं देहं । पुण खीरं भुंजित्ता बंभजुओं' सुअउ भूमीए ॥ १९९ ॥ सुग्गीवस्स य मंतं जवेवि अट्ठोयरं सयं तत्थ । *कलं धरेवि चित्ते सुवउ सियवत्थदत्तसयणे" वा ॥२०॥ ॐ नमो भगवदे" सुग्गीवस्स पण्हसवणस्स कमले २ विमले २ विपुले" २ उदर देवी(वि) सत्यं कथय २ इटिमिटि पुलिंदिनी(नि) वाहा॥
पच्छा पहायसमए दिणस्स नाली तयम्मि वोलीणे। संजवियमेयख(घ)डिया पढम(म) परमिट्ठिमंतेणं ॥२०१॥ पुणोवि जवेह नूणं वाराओं" एगवीस" सामिप्पं । सुग्गीवसुमंतेणं" इय भणियं मुणिवरिंदेहिं ॥ २०२॥ सुईभूमिअले"फलए समरेहाहि यं(य) विरामपरिहीणोणं)। कडिजउ भूमीए समं च रेहातयं पच्छाँ॥ २०३॥
सितवस्त्रादिविभूषः प्रक्षाल्य स्वयं स्वकं देहम् । पुनः क्षीरं भुक्त्वा ब्रह्मयुतः स्वपितु भूमौ ॥ १९९ ॥ सुप्रीवस्य च मनं जपित्वाऽष्टोत्तरशतं तत्र । कार्य धृत्वा चित्ते स्वपितु सितवस्त्रदत्तशयने वा ॥ २०० ॥
ॐ नमो भगवदे सुग्गीवस्स पण्हसवणस्स कमले २ विमले २ विपुले २ उदर देवि सत्यं कथय २ इटिमिटि पुलिंदिनि स्वाहा ॥
पश्चात् प्रभातसमये दिनस्य नाडीत्रये गते । सञ्जप्यैकघटिकां प्रथमं परमेष्ठिमत्रेण ॥ २०१॥ पुनरपि जपत नूनं वारानेकविंशति सामीप्ये । सुग्रीवसुमत्रेणेति भणितं मुनिवरेन्द्रैः ॥ २०२ ।। शुचिभूमितले फलके समरेखाभिश्च विरामपरिहीनम् ।
कृष्यताम् भूमौ समं च रेखात्रयं पश्चात् ॥ २०३ ॥ 1 B सिम। 2 P विहीसो; S विहसो। 3 S पखालित्ता। 4 BS it is missing. 5S पुणु । 6 B भंजित्ता। 7 B दब्भजुओ; P दठभजुउ । 8 S सुवउ । * See Notes. 9S धवि। 10 BP सुप। 11 B सिअ। 12 B °सयणि । 13 S व 14 BP भगवओ। 15 B पण्ण'; P पन्न। 16 P कमले कमले । 17 S विपुले। 18 S उदरे। 19 BP have got कथय only once. 20S गोली। 21 B संजविअ। 22 B 'मेअ। 23 B °खडिआ। 24 P मंतेण । 25 P जवेजह । 26 P वाराउ। 27 B एअवीस। 28 P मंतेण। 29 B सूह। 30 P भूमी। 31 P °यले। 32 B पुच्छ; P पुच्छा ।

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हो०
रिष्टसमुच्चयशास्त्रम्
* अट्ठट्ठरेह छिण्णे' जे [जे] लब्भंति तत्थ रेहाओ । पढमा (मं) हि रेहअंक' ठाविज्ज पयाहिणं तत्थ ॥ २०४ ॥ अग्गलं मग्ग (ज्झि )लं पट्टिगयाइ (इं) तहेव जाणित्ता (जा) । धय-धूम - सीह-साण-विसा खर-गय-वायसा आया ॥ २०५ ॥ रुक्खो (?) दु सीह-बसहे ठिओ कओ सोहणो समुद्दिट्ठो । इयरायाणं उबारें अ सोहणो किं वियप्पेण ॥ २०६ ॥ धूमो सयलायाणं उवरिम्मि मुणेह सयलकज्जेसु । वह बंध-रोय-सोअं कुणेह धणहरण-भय-णासं ॥ २०७ ॥ सीहो धयस्स उवारें होइ सुहो मरणदो हु धूमस्स ! इअरा[T]ण' उवरि गओ साहइ कूराणि कम्माणि ॥ २०८ ॥ सीहग्ग (ग्गी) गय लाहं" देंखेस्सुवरम्मि दीसए मरणं । साणो धयम्मि सुहओ सेसेसुं” मज्झिमो होइ ॥ २०९ ॥ वसहो धय-धूमगओ सुहओ मरणाय" होइ सीहम्म । सेसायाणं साहइ उवरित्थो" मज्झिमं अत्थं ॥ २९० ॥
० २०४-२१० ]
अष्टाष्टरेखाच्छिन्ना या या लभ्यन्ते तत्र रेखाः ।
प्रथमं हि रेखाङ्कं स्थापय प्रदक्षिणं तत्र ॥ २०४ ॥ अग्रिममध्यमपृष्ठगतानि तथैव जानीयात् ।
*वज - धूम - सिंह श्वान - वृषाः खर- गज- वायसा आयाः ॥ २०५ ॥ रुक्ष (?)स्तु सिंह - वृषभयोः स्थितः क्क शोभनः समुद्दिष्टः । इतरायाणमुपरि च शोभनः किं विकल्पेन ॥ २०६॥ धूमः सकलायानामुपरि जानीत सकलकार्येषु । वध-बन्ध-रोग-शोकान् कुर्याद् धनहरण-भय-नाशान् ॥ २०७ ॥ सिंहो ध्वजस्योपरि भवति शुभो मरणदः खलु धूमस्य । इतरायाणामुपरि गतः कथयति क्रूराणि कर्माणि ॥ २०८ ॥ सिंहोऽभिगतो लाभं ढेङ्कस्योपरि दिशति मरणम् । श्वानो ध्वजे शुभदः शेषेषु मध्यमो भवति ॥ २०९ ॥ घृषभो ध्वज-धूमगतः शुभदो मरणाय भवति सिंहे । शेषायानां कथयति उपरिस्थो मध्यममर्थम् ॥ २९० ॥
3P
* This is the last verse in S. 1P °च्छिन्ने । 2 P रेहाउ । 4 S एयाहिणं । 5 P सयालयाणं । 6 P वह बंधयरोय सोय । 7P नासं । हयराण । 9P कंमाणि । 10 B लाभं । 11 P देख' । 12 B सेसेउ । मरणाह । 14 P उवरत्थो ।

TE
अंगं । 8 P 13 B

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रिष्टसमुच्चयशास्त्रम् [श्लो० २११-२१५ मयगल-धूमम्मि सए परिट्टिओ' रासही सुहं देइ । सेसेसु अ मज्झत्थो सीहगओ होइ मरणे य॥ २११॥ सीहम्मि[य] वारणं धए[य] ठिओ देह जीवियं अत्थं । सेसेसु अ मज्झत्थो इदि भणियं पुत्वसूरीहिं ॥ २१२॥ दुरय-हरि-हुअवहम्मि" य परिडिओ वायसो सुहो दिहो। मज्झत्थो सेसेसु अ"साणस्सुवारें विणासयरो ॥ २१३ ॥ *रुद्धेसु नत्थि गमणं आगमणं होइ देसविगयस्स। रुद्धेसु मरइ सिग्धं सहजोणिगएK सुत्त(सत्तु)सहिएसु॥२१४॥ लाहो सहजोणिगए मित्तजुयाए फुडं होइ । सीहो गओ धयंमि गय-सीहाणं धओ तहा मित्तो ॥ २१५॥ धूमस्स य साण खरो विस-धूमा रासह-सुणाण । धूम धओ ढंखस्स य सेसाया तस्स इह सधे ।। २१६ ॥ धूमो सीह-धयाणं खर-वसहाणं च वायसो साणो। सीहस्स गओ सत्थो" इइ भणियं मुणिवरिंदेहिं ।। २१७ ॥
मदकल-धूमयोः शुनि परिस्थितो रासभः शुभं ददाति । शेषेषु च मध्यस्थः सिंहगतो भवति मरणे च ॥ २११ ॥ सिंहे च वारणो ध्वजे च स्थितो ददाति जीवितमर्थम् । शेषेषु च मध्यस्थ इति भणितं पूर्वसूरिभिः ॥ २१२ ।। दुरय-हरि-हुतवहेषु च परिस्थितो वायसः शुभो दिष्टः । मध्यस्थः शेषेषु च श्वानस्योपरि विनाशकरः ॥ २१३ ॥ रुद्धेषु नास्ति गमनमागमनं भवति देशविगतस्य । रुद्धेषु म्रियते शीघ्रं सहयोनिगतेषु शत्रुसहितेषु ॥ २१४ ।। लाभः सहयोनिगते मित्रयुताये स्फुटं भवति । सिंहो गजो ध्वजे गज-सिंहयोर्ध्वजस्तथा मित्रम् ॥ २१५ ॥ धूमस्य च श्वान-खरौ वृष-धूमौ रासभ-श्वानयोः । धूमो ध्वजश्च काकस्य च शेषायास्तस्येह सर्वे ॥ २१६ ॥ धूमः सिंह-ध्वजयोः खर-वृषभयोश्च वायसः श्वानः ।
सिंहस्य गजः शस्त इति भणितं मुनिवरेन्द्रैः ॥ २१७ ॥ ___ 1 B परिधिओ। 2 B रिसुहो। 3 B सेसेसू। 4 B सीहगउ। 5 B मणो। 6 Bअ। 7 B जिवि। 8 P य। 9 Pइइ। 10 P हुयवहमि। 11 P। * See Notes for the following six verses. 12 B गएसं। 1 B has got only three quarters in this verse and the last quarter is सहजोणिगसं. सुत्तसहिएसु। 13 B सस्थ। 14 B भणिों ।

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श्लो० २१८-२२४] रिष्टसमुच्चयशास्त्रम्
*[ x x x x x ] नाऊणं आएसं कुणेह किं जंपिए इत्थ ॥ २१८॥ रुद्धेसु अ मरणं रिउणा पट्टीए संठिए तह य । रिउपू(पु)रदाए' वड्डई रोओ रोइस्स निब्भंतो॥२१९॥ नव नव बिंदु तिवारं ठावित्ता भूयलम्मि' रमणीए । जं जस्स जम्मरिक्खं आईएं तं तहं दिजा ॥ २२०॥ तेरहम्म(मं) जम्माओ रिक्खं गद्ध (भ)स्स जंमि ठाणम्मि। तह नामस्स य रिक्खं नायवं जत्थ निवडेइ ॥ २२१ ॥ तिवियप्पं नक्खत्तं गहेहि पावेहि जस्स फुड विद्धं । तो मरइ न संदेहो इय" भणिअं"दुग्गएवेण ॥ २२२ ॥ तह वि हु" भुअंगचक्के अस्सिणिआई" हवेई (वंति)रिक्खाई। पावगहा मुह-पुच्छे णाडीए" सो लहुं मरइ ॥ २२३ ॥ जम्मि" सणी" णक्खत्ते तं वयणे देह सूरपुत्तस्स । चत्तारि पसत्यभुवे चलभुवि [य] च्छह सुरिक्खाई ॥२२४॥ [ xxxx ] ज्ञात्वाऽऽदेशं कुरुत किं जल्पितेनात्र ॥ २१८ ॥ रुद्धेषु च मरणं रिपुणा पृष्ठे संस्थिते तथा च । रिपुपुरत आये वर्धते रोगो रोगिणो निर्धान्तम् ॥ २१९ ॥ नव नव बिन्दंत्रिवारं स्थापयित्वा भूतले रमणीये। यद्यस्य जन्मर्भमादौ तत्तथा दत्त ॥ २२० ॥ त्रयोदशं जन्मादृक्षं गर्भस्य यस्मिन् स्थाने । तथा नाम्नश्चक्षं ज्ञातव्यं यत्र निपतति ॥ २२१ ॥ त्रिविकल्पं नक्षत्रं प्रहैः पापैर्यस्य स्फुटं विद्धम् । ततो म्रियते न सन्देह इति भणितं दुर्गदेवेन ॥ २२२ ॥ तथाऽपि खलु भुजङ्गचक्रेऽश्विन्यादीनि भवन्त्यक्षाणि । पापग्रहा मुख-पुच्छयोर्नाड्यां स लघु म्रियते ॥ २२३ ॥ यस्मिशनिनक्षत्रे तद्वदने दत्त सूरपुत्रस्य ।।
चत्वारि प्रशस्तभुजे चलभुजयोश्च षट् स्वृक्षाणि ॥ २२४ ॥ * The first half of this verse is missing in both B and P. 1B हरिदाए। 2 B वट्टइ। 3 B नव २। 4 B ठायत्ता। 5 B भूअलग्गि। 6P राइए। 7 B जम्माउ। 8 P गस्स। 9 B निविअणं। 10P इह। 11p भणियं। 12 Bह। 13 P अस्सिणियाई। 14 P हवेवि। 15 P नाडीए। 16P जमि। 17 B सणि। 18 P नक्खत्ते। 19 P पसत्थे। 20P चलभूखे।

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४०
रिष्टसमुच्चयशास्त्रम्
[ लो० २२५-२३०
वामभू(भु) यंमि' उ चउरो हियपयए चैव दोण्णि नयणेसु । सीसंमि तम्मि गुज्झे दो उद्धिह देह नियमेणं ॥ २२५ ॥ दुक्खं लाहं च (य) त्ता हादे* सघाउ तहेव' दुक्खं च । सुह पीदि अत्थ लाहो मरणं वि अ' पावगर्हजुत्तो ॥ २२६ ॥ अकचटतपजस' वग्गा" एएहिं होइ नामसंभूई । [ तह य] अइउएओ पंच सरा" णं आणुपुवीए ॥ २२७ ॥ नंदा भद्दा [य] जया रित्ता पुण्णा" [पंच] तिही नेआ " । पडिवर्यं बिदिया" तिदिया" चउत्थि तह पंचमी कमसो ॥ २२८॥ उदिदो" भमिदो" भामिदें संज्झागओ [य] मुणेह अत्थमिओ"| पंचदिणो णायें [व] नामसरो" होइ निम्तो " ॥ २२९ ॥ जम्मसरो" रिक्खादो" गभसरो वि अ" तहेव णाअघो" । दुसत्तरिदिअहं (ह) सरो णायचो " सत्थादिट्ठीए ॥ २३० ॥
वामभुजे तु चत्वारि हृत्पदके चैव द्वे नयनयोः । शीर्षे तस्मिन् गुह्ये द्वे बुद्ध्या (?) दत्त नियमेन ॥ २२५ ॥ दुःखं लाभो यात्रा घातः सर्वस्मात्तथैव दुःखं च । सुखं प्रीतिरर्थो लाभो मरणमपि च पापग्रहयुक्तः ॥ २२६ ॥ अकचटतपयशा वर्गा एतेभ्यो भवति नामसम्भूतिः । तथा च अइउएओपञ्चखरा नन्वानुपूर्व्या ।। २२७ ॥ नन्दा भद्रा च जया रिक्ता पूर्णा पश्च तिथयो ज्ञेयाः । प्रतिपद् द्वितीया तृतीया चतुर्थी तथा पञ्चमी क्रमशः ॥ २२८ ॥ उदितो भ्रमितो भ्रामितः सन्ध्यागतश्च जानीतास्तमितः । पचदिनो ज्ञातव्यो नामस्वरो भवति निर्भ्रान्तम् ॥ २२९ ॥ जन्मस्वर ऋक्षाद्गर्भस्वरोऽपि च तथैव ज्ञातव्यः । द्विसप्ततिदिवसखरो ज्ञातव्यः शास्त्रदृष्ट्या ॥ २३० ॥
3P नियमेण । 4 P हाए । 5 B तथ्थेव ।
1 B वामभूमि । 2 B उद्धिदि । 6P पह। 7 P चिय। 8 B गहे । 9 B अकचटतपयश | 10 B वया । 11 B सुरा । 12 P पुन्ना । 13 B निआ । 14 P पडिव | 15 P बिईया | 16 P तईया। 17 P उइओ । 18 P भमिओ । 19 P भामिय । 20 P संज्झागड | 21 P 'अत्थमिओ । 22 P नाय । 23 B णामसरो । 24 B णिब्भंतो । *26P रिक्खाउ । 27 P चिय । 28P नायन्वो ।
25 P जैमसरो ।
29 P दु
।
30 P दियहं ।
31 नायब्वं ।

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लो० २३१-२३६] रिष्टसमुच्चयशास्त्रम्
कत्तिय' मायसिरं चिों बारसदिअहाई तह य पुसस्स। उदएइ अयारसरों इइ कहियं सत्थइत्तेहिं ॥ २३१॥ पुस्संहारहदिअहे माहे तह फग्गुणस्स चउवीसा"। दीसेइ इयारसरो उइओ [त]ह सयलदरिसीहिं ॥ २३२ ॥ फरगुणद(छ)हदियहाई [तह य] मुणेह तह चित्त-वइसाहे। होई उआरे उदओ जिहस्स छहेव दिअहाई" ॥ २३३ ॥ चउवीस जिदिअहे" आसाढ(ढ) तह य सावणदिणाई । अट्ठारह णेआई एआरसरस्स" उदउ त्ति ॥ २३४ ॥ सावणसिअपक्खस्स य बारसदिअहाइँ" होइ उदउ" त्ति । भइवयं अस्सज(जु)यं उहा(ओआ)रसरस्सणाअबो॥२३५॥ एवं रासिसरो वि" णायवो होइ आणुपुवीए । तुलयाई सयलाणं रविसंकमणेण अविअप्पं ॥ २३६ ॥
कार्तिकमार्गशीर्षावेव द्वादश दिवसांस्तथा च पौषस्य । उदैत्यकारस्वर इति कथितं शास्त्रविद्भिः ॥ २३१ ।। पौषाष्टादशदिवसान माघं तथा फाल्गुनस्य चतुर्विंशतिम् । दृश्यत इकारस्वर उदितस्तथा सकलदर्शिभिः ॥ २३२ ॥ फाल्गुनषदिवसांस्तथा च जानीत तथा चैत्र-वैशाखौ । भवत्युकार उदयो ज्येष्ठस्य षडेव दिवसान् ॥ २३३ ॥ चतुर्विंशति ज्येष्ठदिवसानाषाढं तथा च श्रावणदिनानि । अष्टादश ज्ञेयान्येकारखरस्योदय इति ॥ २३४ ॥ श्रावणसितपक्षस्य च द्वादश दिवसान् भवत्युदय इति । भाद्रपदमश्वयुजमोकारस्वरस्य ज्ञातव्यः ॥ २३५ ।। एवं राशिस्वरोऽपि च ज्ञातव्यो भवत्यानुपूर्व्या । तुलकादीनां सकलानां रविसङ्क्रमणेनाविकल्पम् ॥ २३६ ॥
1 B कित्ति। 2 P चिय। 3 P दियहाई। 4 B पूसस्स। 5 B आरसरो। 6 P इन। 7 B कहि। 8 B सत्थयत्तेहिं। 9 B पुस। 10 P दियहे। 11 P चउग्बीसा। 12 B इआरस। 13 B दिअहाइ । 14 P उयारे। 15 P दियहाई। 16 Pचउध्वीस। 17 P छट्ठदियहे। 18 P नेयाई। 19 P एयारसरसस्स । 20 P "सिय। 21 P दियहाई। 22 B उदय। 23 P उवयारसहस्स। 24 P विय । 25 P नायवो। 26 P अवियप्पं ।
रिष्ट०६

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रिष्टसमुपयशास्त्रम् [लो० २३०-२४२ नक्खत्तं तह रासी' वग्गं तह[य] तिही[य] वियाह । पंचवि कूरगहेहिं विद्धाई णेह' सो जिअई' ॥ २३७ ॥ कोणेसु सरा देआ अट्ठ(ष्ट्ठावीसं उ तह य रिक्खाई।
इ." *अवकहडाचक्के चउदि(दि)साइ[सु] पयत्तेण ॥२३८॥ अवकहडा मटपरताणयभन(ज)खौ तह य तत्थ गसह(द)चला। मेसाइसरासीओ गंदाईतिहीउ सयलाउ" ॥ २३९ ॥
इ" अवकहडाचकं भणि सत्थाणुसारदिहीए। पण्हया(पहा)लस्स" य लग्गं भणिज्जमाणं निसामेह ॥२४०॥ दूअस्स" पण्हयाले लग्गं दि8 जुअंच पावेहिं । ता मरइ रोअंगहिओ इयरं पि असोहणं* कजं ॥ २४१ ॥ अहमठाणम्मि ससी जइ लग्गों" होइ पावसंदिहो। अहव जुओ" आएसह मरणं" रोएहि गहिअस्स" ॥२४२॥
नक्षत्रं तथा राशीन् वर्ग तथा च तिथींश्च विजानीत । पञ्चापि क्रूरग्रहैर्विद्धानि नेह स जीवति ॥ २३७ ॥ कोणेषु स्वरा देया अष्टाविंशतिस्तु तथा चाः। इत्यवकहडाचक्रे चतुर्दिशादिषु प्रयत्नेन ॥ २३८ ॥ अवकहडा मटपरता नयभजखास्तथा च तत्र गसदचलाः । मेषादिसुराशयो नन्दादितिथयः सकलाः ॥ २३९ ॥ इत्यवकहडाचक्रं भणितं शास्त्रानुसारदृष्ट्या । प्रश्नकालस्य च लग्नं भण्यमानं निशामयत ॥ २४०॥ दूतस्य प्रश्नकाले लग्नं दृष्टं युतं च पापैः। तदा म्रियते रोगगृहीत इतरमप्यशोभनं कार्यम् ॥ २४१ ॥ अष्टमस्थाने शशी यदि लग्नो भवति पापसन्दृष्टः । अथवा युत आदिशत मरणं रोगैहीतस्य ॥ २४२ ॥
___1 B राशी। 2 B विभाणह । 3 B पंचट्ठ । 4 B गाहेहिं । 5 P विद्धाहिं। 6 P नेह। 7 P जियइ। 8 P सुरा। 9 P देया। 10 P इय। * See Notes. 11P मठप। 12 P 'नघा। 13 P°बला। 14 P नंदाउ। 15P सयलाओ। 16 Pइइ। 17 P पन्हयालस्स। 18 P दूयस्स। 19 P पन्हयाले। 20 B दुहूँ । 21 B जं च। 22 P रोय। 23 B इयरं । 24 P यसोहणं। 25 B मार्ग । 26 B नुदो। 27 P मरण । 28 P राएहिं। 29 P गहियस्स ।

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हो०
रिष्टसमुचयशास्त्रम्
हजाणं' [ अह ]व दिणे पचेयं' इह कहेमि किं बहुणा । पुवसूरी (मुणी) हिं भणिए लवमित्तं जऍ अ जीवित्ता* ॥२४३॥ +दह दिअह अस्सिणि (णी) भरणीऍ हवंति पउरदिअहाई । सत्त दिण' कत्तियाए रोहिणिरिक्खे' य पंचैव ॥ २४४ ॥ दह दियह' मिगसिरम्मि अ' पउरदिणाई' हवंति अद्दाए । पक्खं पुणन्वसुम्मि' अ" दह दिअहे" जाण पुरसम्म ॥ २४५ ॥ परदिणे (णा) निद्दिट्ठे ('ट्ठा) असिलेसाए" महाइ" मासिकं " । xतह पुत्र फग्गुणीए सत्तेव एगवीसं" च उत्तराए" हु" ॥२४६॥ एयारस" हत्थंमि अ एगदिणं जाण तह य चित्ताए । साईइ" सत्त दिअहे" दह दिअहे" तह विसाहाए || २४७ ॥ अणुराहाए वीसं जिट्ठाऍ विआण" पउरदिअहाई" । मूलम्मि" चउद्दीसं पुवासाढाऍ एॐ" उ ॥ २४८ ॥
19
१० २४३-२४८ ]
नभजानामथवा दिनानि प्रत्येकमिह कथयामि किं बहुना । पूर्वमुनिभिर्भणितानि लवमात्रं जगति च जीवित्वा ॥ २४३ ॥ दश दिवसा अश्विन्यां भरण्यां भवन्ति प्रचुर दिवसाः । सप्त दिनानि कृत्तिकायां रोहिण्यृक्षे च पञ्चैव ॥ २४४ ॥ दश दिवसा मृगशिरसि च प्रचुरदिनानि भवन्त्यार्द्रायाम् । पक्षं पुनर्वस्वोश्च दश दिवसाखानीहि पुष्ये ॥ २४५ ॥ प्रचुर दिनानि निर्दिष्टान्यश्लेषायां मघायां मासैकम् । तथा पूर्वा फल्गुन्यां सप्तैवैकविंशति चोत्तरायां खलु ॥ २४६ ॥ एकादश हस्ते चैकदिनं जानीहि तथा च चित्रायाम् ।
स्वात्यां सप्त दिवसान् दश दिवसांस्तथा विशाखायाम् ॥ २४७ ॥ अनुराधायां विंशतिं ज्येष्ठायां विजानीहि प्रचुरदिवसान् । मूले चतुर्विंशतिं पूर्वाषाढायामेकं तु ॥ २४८ ॥
1P नजहाणं । 2 P पच । * See Notes. P has got हवंति पउरदियहाइं in place of the last quarter. † The whole first half is missing in P. 3B दित्त । 4B रक्खे | 5 B दिह । 6Pय । 7 B दिना । 4P प्रक्ख । 9 P पुणन्वसंमि । 10 Pय । 11 P दिय। 12 B पउद्दिणे । 13 B असलेसाए । 14 B महा 15 B माएसिकं । x See Notes. 16 P इगवीसं । 17 B उत्तरए । 18 Pदु । उत्तराए हु of the preceding verse has been wrongly included here in this verse in B. 19 B एआरस्स । 20 B साईए। 21 P दियहे । 22. P दियहे । 23 P वियाण | 24 P दियहाई । 25 P मूलंमि । 26 P एयं ।

४३

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४४
रिष्टसमुच्चयशास्त्रम्
[ लो० २४९-२५४
19
दह दिअह' उत्तराए सवणम्मि विआण' पंच वरदिआहे' । पक्खं धणिरिक्खे' वीसदिणा सयभिसाए य ॥ २४९ ॥ पुवस्स' भद्दवद्दा पउरदिणे उत्तराई' तह' वीसं' । इगवीसं" चिये रिक्खे" रेवइदिअहे समुद्दिट्ठे ॥ २५० ॥ एतावति दिणाई चिट्ठइ रोओ" इमेसु रिक्खेसु" । पडियरस" य रोइस्स" ये किं बहुणा इह पलावेण ॥ २५९ ॥ रि (दि) रिट्ठो वि पुणो जीवइ तावंति सो वि" दिअहाई" । * जो लेइ अणसणं चिअ" सो जीवइ तत्तिए" दियहे " ॥ २५२॥ इअ" दिअर्हेतएणं विअ" बहुविहसत्थाणुसार दिट्ठीए । लवमित्तं चिअ" रइय" ("यं) सिरिरिट्ठसमुच्चयं सत्यं ॥ २५३ ॥ जय जए" जियमाणो" संजमदेवो मुणीसरो इत्थ । तहवि हु संजमसेणो माहवचंदो गुरू तह य ॥ २५४ ॥
दश दिवसानुत्तरायां श्रवणे विजानीहि पश्च वरदिवसान् । पक्षं धनिष्ठ विंशति दिनानि शतभिषायां च ॥ २४९ ॥ पूर्वायां भाद्रपदायां प्रचुरदिनान्युत्तरायां तथा विंशति । एकविंशतिरेव रेवत्यां दिवसाः समुद्दिष्टाः ॥ २५० ॥ एतावन्ति दिनानि तिष्ठति रोग एष्वृक्षेषु | पतितस्य च रोगिणश्च किं बहुनेह प्रलापेन ॥ २५९ ॥ दृष्टरष्टोऽपि पुनर्जीवति तावतः सोऽपि दिवसान् । यो लायनशनमेव स जीवति तावतो दिवसान् ॥ २५२ ॥ इति दिवस येणापि च बहुविधशास्त्रानुसारदृष्ट्या । लवमात्रमेव रचितं श्रीरिष्टसमुच्चयं शास्त्रम् ॥ २५३ ॥ जयतु जगति जितमानः संयमदेवो मुनीश्वरोऽत्र । तथापि खलु संयमसेनो माधवचन्द्रो गुरुस्तथा च ॥ २५४ ॥
1 P दिह । 2 P वियाण | 3 P°दियहे । 4B धणिहूं। 5 B ° रक्खे। 6P पुन्वसु । 7 B उत्तराय । 8 B तह य । 9 B बावीसं । 10 B it is missing. 12 B रक्खे | 13 B रोगी । 14 B दिअहेसु । 15 B पडिमस्स ।
11 B निअ । 16 B रोयस्स । 17 P दिव । 18 P it is missing. 19 P दिय । *This second half and the whole following verse make the verse 252 in P. 20 P चिय | 21 B तित्तिए । 22 B दिअहो | 23P इछ । 24 P दियह' । 25 P विय । 26P चिय | 27 B रई अं। 28 P it is missing. 29 B जीयमाणा ।

Page #158

मो० २५५-२५८ ] रिष्टसमुच्चयशास्त्रम्
रइयं बहुसत्थत्थं उवजीबित्ता हु दुग्गएवेण । रिट्ठसमुच्चयसत्थं वयणेण [संजम] देवस्स ॥ २५५ ॥ जं इह किंपि वरि8 अयाणमाणेण अहव गोण' । तं रिट्ठसणिउणे' सोहेवि महीइ पयडंतु ॥ २५६ ॥ जो च्छदसण-तक-तक्किइम(मई) पंचंग-सद्दागमे ___ जो गी(णी)सेसमहीसनीतिकुसलो वाइन्भ(ईभ)कंठीरवो। जो सिद्धंतमपारतीरसुनिही तीरेवि पारंगओ
सो देवो सिरिसंजमाइमुणिवो आसी इहं भूतले ॥२५७ ॥ संजाओ इह तस्स चारुचरिओ नाणं"बुद्धोयं(धोया) मई __ सीसो देसजई सं(वि)बोहणपरो णीसेसबुद्धागमो। नामेणं सिरिदुग्गएव विदिओ" वागीसरायण्णओ" ।
तेणेदं रइयं विसुद्धमइणा सत्थं महत्थं फुडं ॥ २५८ ॥
nanaanaana
aurwww
रचितं बहुशास्त्रार्थमुपजीव्य खलु दुर्गदेवेन । रिष्टसमुच्चयशास्त्रं वचनेन संयमदेवस्य ॥ २५५ ॥ यदिह किमप्यपरिष्टमजानताऽथवा गर्वेण ।
तद्रिष्टशास्त्रनिपुणाः शोधयित्वा मह्यां प्रकटयन्तु ।। २५६ ॥ यः षड्दर्शन-तर्क-तर्कितमतिः पञ्चाङ्ग-शब्दागमः
यो. निःशेषमहीशनीतिकुशलो वादीभकण्ठीरवः । यः सिद्धान्तमपारतीरसुनिधि तीा पारंगतः
___ स देवः श्रीसंयमादिमुनिप आसीदिह भूतले ॥ २५७ ॥ सञ्जात इह तस्य चारुचरितो ज्ञानाम्बुधौता मतिः
शिष्यो देशजयी विबोधनपरो निःशेषबुद्धागमः। नाम्ना श्रीदुर्गदेवो विदितो वागीश्वरापन्नकः
तेनेदं रचितं विशुद्धमतिना शास्त्रं महदर्थ स्फुटम् ।। २५८ ॥
. 1 B रई। 2 B रिटुं । 3 P विरिष्टुं । 4 B अहग। 5 B वन्वेण । 6 P°सत्यं । 7 P निउणे। 8 B महीए। 9 B च्छंद। 10 P तकिय । 11B पंचग । 12 P इह। 13 P भूअले। 14 B नाम। 15 P नीसेस। 16 P नामा। 17 P विईओ। 18 P °यन्नओ। 19 B रईयं । 20 B मईणा ।

Page #159

४६
रिष्टसमुच्चयशास्त्रम्
[ ० २५९-२६१
जा' धम्मो' जिणदिट्ठणिच्छिदेयये (पए) बद्धं (बद्धे ) ति जावजइ जा मेरू सुरपायवेहि सरिसो (हिओ) जाव (वं) मही सा मही । जा नायं (१) च सुरा णभो तिपहुगा चंद-क-तारागणं तावच्छेउ महीअलम्मिं विदिट्ठे (यं) दुग्गस्स सत्थं जसो (°से) ॥२५९॥ संवच्छरंइगसहसे वोलीणे णवंयसीह संजुत्ते ।
सावणसुक्केयारसि" दिअहम्मि" [य] मूलरिक्खंमि" ॥ २६० ॥ सिरिकुंभनयरण [य] ए सिरिलच्छिनिवास निवईरज्जमि । सिरिसंतिनाहभवणे" मुणि भविॲ सम्मउभे (ले) रम्मे" २६१
इति रिष्टसमुच्चयशास्त्रं समाप्तम् ।
"
1 B जो 2P मो। 3P °निष्यि । 4B ° एवि । 5B महीस । 6P ओ । 7 P महीयलंमि । 8 B संवत्सर । 9P नव° । 10 B भएसि । 11 P दियहम्मि | 12 B रक्संम्मि । 13 B °सबद्द° । 14 B भुषणे । भवित्र
15 P
16B रंमि ।
यावद् धर्मो जिनदिष्टनिश्चितपदो वर्धते यावज्जगति यावन्मेरुः सुरपादपैः सहितो यावन्मही सा मही । जा नायं (?) च सुरा नभस्त्रिपथगा चन्द्र - अर्क - तारागणम् तावदास्तां महीतले विदितं दुर्गस्य शास्त्रं यशसि ॥ २५९ ॥ • संवत्सरैकसहस्रे गते नवाशीतिसंयुक्ते । श्रावणशुक्लैकादश्यां दिवसे च मूलर्क्षे ॥ २६० ॥ श्री कुम्भनगरनगके श्रीलक्ष्मीनिवासनृपतिराज्ये । श्रीशान्तिनाथभवने मुनि- भविक शर्मकुले रम्ये ॥ २६१ ॥

Page #160

English Translation of the Riṣṭasamuccaya
N. B.-Figures to the left indicate the numbers of the verses.
1
Om. Bow to Jina. I describe the Ristas (evil signs) having bowed to the pair of feet of Vira which shine on account of the splendour of the rays (shooting) from the costly gems of the crowns of gods and goblins bowing (to it).
2 There is no doubt that (this) soul gets, indeed, auspi cious humanhood with great exertion wandering in the world in a large variety of classes.
3 Even though (this) humanhood is obtained, love, Laksmi and life are transitory. Religion preached by the Jinas is undoubtedly permanent.
Even if Jinas' religion is resorted to, a human being is overpowered here with miseries as he falls prey to various types of carelessnesses and a quaternary of passions. 5 Objects of addictions in the world as taught by the Jinas are gambling, honey, wine, meat, prostitute, hunting, thief and other's wife.
6 A being is verily full of diverse diseases in this world even though he is devoted to religion and devoid of (aforesaid) addictions. There is no doubt as to that.
7
There are five crores, sixty-eight lacs, ninety-nine thou sands, five hundreds and eighty-four diseases.
8 Being attacked by diseases of this type and overtaken by sensuous pleasures, he does not think of religion in order to be happy in the next world.
9 Eye, ear, nose, tongue and skin are the five senses. Form, voice, smell, taste and touch are their objects.

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48
TRANSLATION OF
10
In the case of all beings, death is preceded by, it is preached, another birth. (It takes place) through poison, snake, weapon, fire, water, falling from a precipice and diseases.
11 (There are three humours namely) Wind, Bile and Phlegm. Their combination is called Sannipata (Pneumonia). Vitality or life is thrown out of order without fail by these (?).
Few people undertake Samlekhana which is twofold though they might have obtained human existence which is difficult to be obtained as well as a religion the characteristic mark of which is non-injury.
121
13 Samlekhana is of two types -external and internal. Samlekhana in the case of passions is called internal Samlekhana and it is styled external Samlekhanā if it refers to physical objects.
14 If one, who is fit to get emancipation and whose body is emaciated (on account of Samlekhana) wants to die an excellent death by fasting, he sees these Ristas here if due care is taken.
15
I describe the Riṣṭas of one who remaining in this world undertakes the vow of Aradhanāpatākā, having conquered troubles.
Listen to (these) Ristas which have been described by wise Durgadeva from an excellent collection called Maranakandika having got them by way of tradition handed down by ancient teachers.
There is no doubt that threefold Rişta can take place at the time of one's death, namely, the Rista referring to body or to external objects or to form.
18 Rişta taking place in a body is called Pinḍastha Rista. According to scriptures it is also to be known consisting of various types.
If a delicate pair of hands becomes black and very tough and if the fingers crack, know that it is a Rişta in his case. 20 If the pair of his eyes is stationary, if his lustreless body becomes woodlike and if the forehead sweats, he lives but for seven days.
16
17
19
21
He lives for seven days only, if his closed up mouth opens (at once), if his eyes do not wink, and if the nails and hair get rotten (or fall off).

Page #162

THE RIŞTASAMUCCAYA 22 It is clear that he lives only for a month who shakes
even when he is inactive, who becomes fat (all at once ) even when he is (constitutionally) lean and vice
versa and who sleeps with hand on head. To 23 He lives for a month whose. fingers, when they are
placed round the neck to effect. a fast bondage, do not
give rise to such a bondage. 24 He lives for thirty days when he does not know,
while eating, whether it tastes pungent, bitter,
astringent, sour, sweet or saltish. 25 Know that he is dead if he does not feel his limbs, if his
sight is cast upwards and is without motion and if the
hands and feet do not move. 26 Know that his death is imminent if blood is coming out
of his mouth and if he is panting ceaselessly. 27 It is stated in the scriptures that he is to die within
a ponth if his lips, nails and teeth become dark without
any reason. 28 Know that he is fast approaching his end if his mouth
and tongue get dark, his neck droops repeatedly without
any cause and his breath is repeatedly choked. 29 His life is for seven days if the joints of the fingers of
his hands and feet do not crack and if he does not
hear the (ringing) noise in his ears. 30 It is declared by those who are well versed in sciences
that he lives for a month whose tip of tongue becomes
very dark and whose big forehead-mark is destroyed. 31 It is said by ancient preceptors that he lives, indeed, for
three days if water placed on his hands and feet dries up. 32. It is also said by ancient teachers that he dies very
soon if cold wind comes out from his mouth, nose and private parts. It is stated that his life here on this earth is for fifteen days if his body is lustreless and if his breath trembles
as it comes out. 34 He lives for seven days if the water-dropş fall con
tinuously from his eyes without any (apparent) reason
and if his teeth become black. 35 It is expounded that he dies undoubtedly within a couple
of days if the disc of the star does not revolve with the revolution of his eyes.

Page #163

TRANSLATION OF
36 He lives for four months if he loses patience and memory
and if he cannot walk, Also he lives for the same
duration if he sleeps much or if he does not sleep at all. 37 He lives for a day here if he does not see his own tongue;
three days in the case of his nose and nine days in the
case of the middle of his eyebrows. 38 It is said by those proficient in the scriptures that his
life would be for seven days if he does not hear the noise in his ears and for five days if he does not see the
pupils of his eyes (?). 39 He lives, indeed, for seven days when his folded palms
do not stick so as to give rise to a samputa (cavity) or when his hands separate with great difficulty after they
have once formed a samputa. 40 So these are the Riştas concerning body described accor
ding to the doctrines of the Jinas. (Now) listen to the Riştas indicated through external objects, outlined
in brief. 41 If one sees any of these the moon, sun, lamp etc.
as an inauspicious indication, it is called by the best
amongst saints a Rişta regarding an external object. 42 There is no doubt that it can also be distinguished by a
lot of varieties. Listen to that which is narrated
according to doctrines of various scriptures. 43-44 Let him see the Rişta of the object as described in Jain
scriptures, first after having washed his body and having put on white garments, anointments and decorations, having worshipped the Lord of the Jinas, and having charged twenty-one times his mouth with the divine power of the following mantra-Oī brīın namo arahantānam kamale kamale vimale vimale udara devi iţimiți pulindini svāhā. There is one moon in the universe. If one sees it in various forms as well as full of holes, his life will,
indeed, be for one year. 46 So also if he sees the disc of the sun full of holes and in
various forms, it is said by those proficient in sciences, that his life will be for one year. His life here is said to be for one year if he sees the sun, moon and stars having no lustre, assuming various forms and abounding in holes.
47

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THE RISTASAMUCCAYA
51
48 He dies immediately who sees a single flame of lamp in
manifold forms. There is no necessity of saying too
much on this point. 49 It is said by the best amongst thinkers that his death
will take place shortly if he sees the highest tree (palm
tree) burnt as if it were with frost or fire. 50 There is no doubt that his life will be for three months
if he sees revolving the bright disc of the sun, moon
and stars for seven days. 51 He lives for four ghaţikūs if he sees in all the four
corners four discs of the sun and moon; and lives for four days if he sees four pieces of them both in the four
directions. 52 If he sees a hole in the middle of them, he lives for
a month, six months, a couple of months, ten days or
a fortnight (?) respectively. 53 His life is stated to be for twelve days if he sees the disc
of the sun and the moon containing many holes and
falling on earth. 54 It is said by the excellent amongst thinkers that his life
is for four days if he sees the stars, the sun and the
moon in blue colour. 55 He lives for six days if he sees the disc of the sun or
the moon ennitting smokes or in flames or discharging
only water or blood. 56 It is said according to scriptures that he lives for six
months if he sees (something ) like a line of collyrium in the middle portion of the moon and the sun. It is said by the old folk that his life would be for six months if he sees the disc of the sun or of the moon
pierced with arrows or if he sees a piece of them. 58 His death is imminent if he calls (ravingly) day a night
and night a day. Where is the scope for much doubt
here? 59 If one does not feel the shining sun but (on the con
trary) says “This is cold”, he dies at that very moment
even if the lord of gods protects him. 60 He lives for seven days if water placed on his mous
taches, dries up at the end of the day. This is only with reference to dark half but the reverse (is true) regarding bright half.

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52
TRANSLATION OF 61 Having taken a cavity ful of rice, he cooks (it); (having
cooked) if the cavityful of rice becomes less or more, his
death occurs soon. 62 There is a danger of his life if (they) place a bone in his
kitchen or bedroom; or members of his family die shortly
if (they) run with (a bone). 63 Having enchanted the thread with the spell and having
measured the foot with it in the evening and having again measured the foot (with it) at the time of day
break, if the thread is found less, he lives for a month, 64 His death is stated to be immediate if he sees his own
teeth or those of others as black, white, red and yellow
in the mirror. 65 On the second day of the bright half if one sees the disc
of the moon with three cusps or with no cusp and also with a smoky envelope over it, he lives for some part of
the day, 66 It is declared by the ancient seers that he lives for a
month if he sees that the moon is without the sign of a
deer, dusky, or resembles a man (in appearance). 67 The Padastha Ristas (portentous events regarding
external objects) are narrated, in this manner, accor. ding to ancient scriptures. Now listen to the Rūpastha
Ristas ( those concerning forms). 68 It is called a Rūpastha Rişța (an evil sign of the
form) where form is shown. Listen with a mind also to that which is to be just now described and which is of many types. That which is known through a shadow-man or a dream, or which is a direct or an indirect Rişta is also called a Rişta by those well up in the science of the
Riştas. 70 Having washed the body and properly decorated it
with white garments etc., let him see his shadow in & solitary place having first charged his body with the
māntric power. 71-72 Having enchanted the whole body with (this) spelt
(Om hrīm rakte rakte rakta priye simhamástakasmārūdhe kūşmāņdidevi mama sarire avatara avatara chāyām satyām kuru kuru hrim svābā) the full-bodied mantrin should see the excellent shadow, on an auspicious
69

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THE RINTASAMUCCAYA
53
day, in the forenoon, in a cloudless and windless place, with threefold purity of mind, speech and body, on an even and purified piece of land devoid of water,
husks, charcoals, leather, and any other shadow, 73 There is no doubt that according to scriptures the
shadow is clearly known to be threefold, namely, one's
own shadow, other's shadow and the shadow-man. 74 That shadow is, as a rule, styled his own shadow by
those proficient in interpreting the scriptures, when the shadow of his own body is seen there in the following
prescribed manner. 75 It is pronounced by the omniscient seers that if a sick
man who is standing there does not see his own shadow,
he lives, verily, for ten days. 76 His life is for two days if he sees two shadows. If he
sees half of his shadow, know his life (to be ) for two
days. 77 There is no room for doubt that his auspicious life is
only for a day if the mantrin even does not see his
(sick man's) shadow when he (mantrin) is looking at it. 78 Know his death to be immediate if he sees his own
shadow in various forms such as those of bull,
elephant, crow, donkey, buffalo or horse. 79 It is stated by the knowers of the scriptures that his
death is imminent if he sees his own shadow as if having a face bent downwards or turned away or
if he sees his own shadow as if distracted.. 80 His death is, as a rule, to take place shortly if he
sees, indeed, the shadow covered with smoke or burning
with fire or if he sees the shadow without a head. 81 He lives (respectively) for three or four or fiye. days
for six nights, respectively, if he sees his shadow (to
be) blue, yellow, black or red. 82 His life is, doubtless, for a single day if he sees the
shadow being cut off by black people, 83-84 · Or if he sees it torn to pieces with arrows, pikes, lances,
spears, iron-spears or knives or rent asunder with swords etc., or reduced to powder with clubs etc. he lives for seven days. His death is said to be imminent who does it weeping

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54
85
One's own shadow has been described in this way. The description of other's shadow is also to be understood as similar to that of one's own shadow. But a special feature as narrated by those skilled in the scriptures is now shown.
86
A very handsome young man, neither stunted nor tall, having got his body washed, should get himself anointed with white scented powders.
87 Having charged (his) body with the mantric
power,
oh
you good people! show his shadow to a sick man having placed (himself) on a piece of land in the east.
88 The sick man lives, indeed, for two days if he sees the (other's) shadow crooked, half, or with a face bent downwards or turned away.
89-91
92-94
95
TRANSLATION OF
96-97
98
Give the following decision according to scriptures in the case of one who sees other's shadow laughing, weeping, running, having one foot, one hand, devoid of ears, hair, knees, arms, hips, head, nose, hand, leg, emitting blood, fat, oil or pus, water, or firebrands. His short life here, to be known through other's shadow, has been told by the excellent amongst saints to be, for six months, two days, three days, four days, two years, one year, six months, one day, two years, two days, eight days, six months (with reference to those place), one day, two days, three days as well as half a day or five days respectively, if he sees other's shadow laughing etc. (as mentioned in 89, 90 and 91). From the viewpoints of different scriptures, other's shadow of this type has been thus defined. Now listen to a shadow-man which is being narrated.
That mantrin is, indeed, a shadow-man, who is without pride, passion and deceit and who has a pair of even feet and long hands, having stood on a piece of even ground which is without disturbance and devoid of small creatures, sees in a bright sunshine his own excellent shadow in a manner described before.
That is stated, by the exalted Jina, to be a shadow-man which is concerned with the tip of nose, intermediate space between breasts, private parts, the point of the feet, the surface of the sky or the forehead.

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99 From the standpoint of various scriptures, (it is said) that he lives only so long as he is able to see his own shadow clearly reflected in the surface of the sky.
100
101
103
104
102 If it is seen without knees, (his life) is for one year; and if it is soen without shanks, his life is for twentyeight months and without hips, for fifteen months.
105
106
107
A sick person for whom it is seen lives for six months, if he (mantrin) sees the shadow-man (shadow) without a head in the sky.
55
His life would be for three years, if it is seen devoid of feet and if it is seen without the eyes, his life is undoubtedly known to be for a couple of years.
Know that his life is for eight months only, if it is seen without heart and it seems certain that his life is for six days, if it is seen without private parts. Know that his life would be for four days, if it is seen without a pair of hands; for two days, devoid of arms; and for one day, if it is shoulders.
if it is seen seen without
It is stated by the best amongst saints that he lives for a long time, if the shadow-man (shadow) is seen (by the mantrin) fully equipped with principal and subordinate limbs.
Let go (considerations of) life and death. See other things whatever you want in a shadow-man such as gain and loss, and weal and woe.
From the standpoints of different scriptures, the shadow-man is thus described. Also the Rista through form is narrated. Now listen to the Dream which is being narrated.
108 Now (about) dreams. I narrate those dreams which one gets, sleeping at night, if he recites this mantra becoming free from (three humours such as) wind, phlegm and bile and establishing equilibrium of seven primary fluids.
109 Having cleaned the body and decorated it with white ornaments, let him sleep indeed on the ground covered with white cloth, having recited this mantra-Om hrim pannasavane kṣmim svāhā,

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86
115
*TRANSLATION OF 110. He should observe a fast and silence and should
undertake nothing as well as he should do no prohibited
talks and should be devoid of passions that day. 111 After ten thousand recitals, the mantra is accompli
shed, if the recital is done with jasmine flowers and with a sacrificial offering of fragrant gumresin and
a triad of three sweet things. 112 Dream is twofold. One is that which is told by the
god and the other is a natural dream. That dream is a dream told by the god where a mantra (sacred formula)
is recited. 113 The other (viz, a natural drean) occurs when one, void
of worries and with well-poised body and well-propor. tioned humours, gets, indeed, without (muttering) a
mantra (sacred formula). 114 Listen to that (dream ) which is one though twofold
and which is being narrated in brief with reasoning employed in various scriptures and with periphrases. Know that the meaning of dreams is to be understood through watches of the night in the following respective order :-ten years, half of it (five years), six months
and ten days. 116-117 Listen to the fruit in the case of him who sees, while
sleeping at night, the image of the best amongst Jinas, devoid of hand, foot, knee, head, shank, shoulder and belly as well as in the case of one who sees destroyed the umbrella or retinue of that god of whom he happens
to be the devotee. 118 (His life would be) for four months, if the hands (of
the image ) are seen destroyed. Know (that his life would be) for three years (if it is seen ) devoid of feet; for one year, (if it is seen) deprived of knees; for five
days, if the head of the idol) is seen ruined. 119 (His life would be ) for two years (if in the dream he
sees the image ) without shanks; for one month, if the shoulders (of the image) are seen broken; if the stomach of the image is seen destroyed, (his life would be) for
eight months. 120 If the destruction of an umbrella ( of the image) is eeen,
king's death takes place, indeed. If the death of the

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THÉ RISTASAMUCCAYA attendants or the followers is seen taking place, the
death of one's own attendants or followers ensues. 121 On this earth, revere and obey those who are the
advocates of doing a sacrifice in honour of the goddess, having thus known about the near and the far atten
dants of the god (?). 122 He lives but for a couple of months, if in the dream
he disappears or is devoured by crows or vultures or
if he vomits. . 123 He lives for a month, who sees himself in the dream
driven by a buffalo or a donkey or a camel in the southern direction or who sees himself besmeared
with ghee or oil. 124 He lives for more than a month who sees in the dream
the eclipse of the sun or the moon or their falling
on the ground. 125 Having got the palm of the hand and the sole of the
foot washed and having got the red lac pasted, if it soon fades away after applying the heat, know that
his life would be for seven days. 126 There is no room for doubt that he lives but for a
month who is led, in the dream, by black people,
after having dragged him from the house. 127 He lives for twenty days, who in the dream is cut
off with a weapon or dies through it or goes in the
lower world. 128 He, who is as good as a dead man, lives, verily, for
a month, if in the dream he is led dancing to the southern direction having bound (or placed) red flowers, He lives, indeed, for a month, if in the dream he falls in a pit filled with blood, fat, pus, skin, ghee
or oil. 130 Thus is told the meaning (or the interpretation of
dreams as related by the learned men of ancient times. Now pay attention to the Direct Rişta which is being now described. That ill-fated evil sign is, doubtless, called a Direct Rişta in the case of him by whose sight it is geen
indeed. 132 He dies shortly who sees here all the directions green.
ish. He lives for three days who calls white, yellow.
131

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TRANSLATION OF 133 The death of that man, who never feels the good smell
even though his humours are at par, is said to be taking
place unfailingly in course of a week.' 134 Death is stated to take place immediately in the case of
one, by whom the moon or the sun is not seen; (and) indeed, (of one ) who walks like a Meru, throws his
mouth wide open and exhales a cold breath. 135 So is narrated the Direct Rişta. (Now) hear the
Indirect Rişta which is being described. It is also, as
a rule, of two kinds as stated by various scriptures. 136 Know that the first Indirect Rişța described by the
best of the thinkers is stated to be with regard to the body and the second with regard to the seeing of
water etc. 137-138 See his auspicious body having washed and besmeared
it with sandal-wood paste mixed with camphor and having invested it with the mantrio po.wer of Om hrim lāhvāya lakşmiņ svāhā. It is said by the excellent amongst saints that he lives for six months to whose
whole body the flies stick constantly. 139 It is said in the Maranakandikā (a treatise on death )
that he, who does not hear even the noise of his body (?) or does not feel even the scent of the lamp, lives for
seven days. 140 It is told that the death is imminent in the case of
one who does not see the sun or the moon, who says that the white flowers are red and who does not see
the tall shadow. 141 He lives for seven days whose tongue does not dis
charge water, does not feel the taste, or whose body does not experience, touch and who puts his hand on
private parts. 142 He, who sees a different colour in a (burning) lamp's
flame as well as who does not see the shadow of his own body in southern direction, indeed, is as good
as dead. 143 If a sick person, who sees his face in knee-deep water
having uttered spells, does not find it in due order, he lives, verily, for six months.

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144 Having himself cleaned a beautiful vessel of fine. copper containing oil and invested it with the mantric power, he should see his face in the evening.
145 Having covered the vessel with the divine garment he should himself mutter the sacred formula with the jasmine flowers.
146 He should sleep on the ground observing celibacy (that night) and distribute milk. (Then) in the morning having kept (it in front) the sick man should again see it.
147 If the sick man does not see, indeed, his face in the midst of oil, he lives for six months. This is the twofold Indirect Rista.
148 Listen to the Rista, through a question, referred to merely incidentally, which is distinguished with various types and which is discussed with a view consistent with scriptures.
149 (The knowledge of) the Rişta through a question is of eight kinds. It may be through a finger, a red resin, a yellow pigment, a question, letters, syllables, horoscope and lagna.
150
There is no doubt that a mantra (Om hrim arham namo arahantānam hrim avatara avatara svāhā). is accomplished, if it is uttered hundred and eight times with the excellent jasmine flowers before Jina Vardhamana. Having charged hundred times the forefinger of the right hand with the mantric power, place it on the eyes. Where is the necessity of saying much? 152 Then show the ground. If he sees the disc of the sun on the ground, he lives for six months. The question through a finger is thus described. Having muttered the mantra hundred and eight times on a ground overspread with the cow-dung of a one-coloured cow, one should charge hundred times the red resin contained in an excellent vessel of bell-metal.
59
151
153
154 One should anoint the hands, feet etc. of the sick person, having washed them first.........
155 Imagine the days, months and years, having washed the hands of the sick person first with the cow's urine and then with milk.

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60
156 Imagine fifteen on the left hand and fifteen on the right hand; imagine bright half on the left and dark half on the right.
157 Imagine the days of fortnight on the fingers of both the hands. One should contemplate carefully what is manifest on the lines.
158 Having cleaned the pair of hands with the bright, yellow pigment, charge it hundred times with the mantric power and (then) see it.
159
That man lives for as many days, months and years as there are black dots on the joint of the hand. When one asks regarding a sick person, having set aside that question, let a (fresh) question be put (by him), having (first) uttered in his mouth this mantra (Om hrim vada vada vāgvādini satyam hrīm svāhā ). 161 Having doubled all the letters and quadrupled the prosodial instants let the total be divided by vowels. He dies, if a remainder is even; and lives, if it is odd. All the letters should be divided into two parts and then again they should be divided by fourteen. (The sick man in question) lives, if the remainder is odd and dies, if it is even or a zero.
There are (eight) groups, (namely), A, K, C, T, T P, J, and S. All the Ayas such as Dhaya, Aggi, Siha, Sana, Vasaha, Khara, Gaya, and Dhankha are to be distributed among these.
164 According to scriptures, all the Ayas should be divided, a rule, into four groups, namely, Jaliya, Āliñgiya, Daddha and Santa.
as
165 Put all the Ayas in a straight line, the respective order being Alingiya, Daḍḍha, Jaliya and Santa. All the Ayas beginning from Dharkha and ending in Sana are certainly to be known as having the foot (in the form of a zodiacal sign).
The zodiacal sign called Aries should be placed below Saya and Vasaha. It is to be so understood further There are, verily, twelve zodiacal signs beginning Aries and ending in Pisces.
aid that the zodiacal sign called Aries has Assiņi, It is d Kittiya as its quarters. It is so, further Bharan last lunar mansion called Revai
on, upto
160
162
163
166
167
TRANSLATION OF
168

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THE RIŞTASAMUCCAYA
61 169 There is no doubt that a sick man dies, if all the
Ayas are Daddha or Jaliya; he does not live if all are
(also ) Alingiya; and he lives, if all are Santa. 170 Having placed the milk of a one-coloured cow in an
earthen vessel, throw an equal amount of the powder
of Kavittha (Ferona Elephantum) over it. 171 His soul becomes steady at the time of dawn, soon
after he finishes over it hundred and eight recitals of
the mantra called Panhasavaņa. 172 Let omens be seen in the forest as well as in the city;
let words also be heard, according to various scriptures,
as it is described by ancient teachers. 173-174 (The sight of) a black jackal, a crow, a horse, a crane,
a heron, a swan, a duck, a kite, a parrot, a crowd of bats, a flying fox, a covey of pigeons, a skulk of jackals, a white water-snake on the left prolongs sick man's life. If they are on the right and making a noise, they
always indicate his death. 175 If an owl, a cock, a Dhenka, a Bappiha, a mungoose, a
francoline partridge or a deer is on the left and making
a noise, it destroys the life of a sick person. 176 It is not good, if any one of these is seen, namely, a
vulture, an owl, a Bhāranda (a fabulous bird ), a myna,
a ram, a tiger, a rhinoceros, or a rabbit. 177 It indicates a sure death, if a crow, a dog, a donkey, or
a bull is making a noise on the right in the midst of
townsmen (?). 178 The sight of a buffalo, a dead body, a menstruating
woman, a weeping crowd as well as a serpent, a rat, a
cat, or a hog indicates death. 179 It is declared by the best amongst seers that all
should avoid in this world the sneezing of a horse,
an elephant, a cow, a man as also of a dog and others, 180 The Word is twofold; (one is) divine and the other)
natural. Listen to the exposition of a divine word which is being told. Let one, who has washed his body and dressed himself in extremely white garments etc. hear the auspicious or the inauspicious word, like a second person,
181

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TRANSLATION OF
182 Having taken the image. of Ambā and having washed,
anointed and worshipped it, one should place it under
(his) left arm, covering it with white cloth. 188 At the end of the first watch of the night or at the time
of dawn, let one move through the city, muttering this mantra (Om hrim ambe kūşmāndi brāhmapi devi vada
vada Vāgīśvari svāhā). 184 Take into consideration that which one first utters
(whether it is ) good or bad. There is no doubt that he lives, when the first word is) auspicious and dies, when
(it is) inauspicious. . 185 The divine Word has been described, I now talk of
natural Word which (may also be ) either good or bad. Enough of prolixity. Let it be heard according to the
scriptures which have their origin in the Puvvas. 186 The names of Arhats and the like and of gods as well as
the words like siddhi (accomplishment), buddhi (intellect), jaya (victory), vrddhi (prosperity); indu (moon)
and rājā (king) are all auspicious words. 187-188 The words which are inauspicious here in this world,
such as, destroyed, broken, dead, fallen, torn, departed, rotten, eaten, base, bitten, black, killed, powdered and bound are also so considered by those well versed in the
scriptures dealing with the knowledge of words. 189-190 A sound or a sight (as the case may be) of an
umbrella, a banner, a water-pot, a conch, a kettledrum, a king, a monk, a jasmine flower, a white garment, white mustards, sandal-wood, curds, a young lady with a son, a harlot, birthday celebrations of a son or
a festival connected with god (?) indicates happiness. 191-172 A sound of the destruction of a horse, an elephant, a
bull, a cart, a chariot, the staff of an umbrella or a banner, an elephant, a shop, an image of a temple, a fort, a towngate, a sword, or a dagger or the word 'broken' or the word 'stùng' is not for good. This is called the knowledge of portentous events through words by
the saints who are proficient in answering questions. 193 Let one, having become clean in body, in a manner
described before, anoint with the bright yellow pigment (prepared from the urine or bile of a cow) having washed his hands. There is no room for doubt (regarding this).

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THE RISTASAMUCOAYA
63
194-195-196 Let him keep his folded hands before the tip of the pose, having washed (the body) in a lonely place on a clean piece of ground, having assumed a posture called Paliyanka on a seat and having stationed the sight on the tip of the nose. Think of the bright half on the left hand and of the dark half on the right as well as fifteen days on the joints of the fingers. Imagine on them the letter H.
197
.............One should know that fortnight through the excellent method of collyrium.
198 That is the date (of his death) which is indicated by the joint on which the letter H, appearing black, falls. This is so said in the description of the Rişta through letter.
199 Having dressed himself with white garments etc., having himeslf washed his own body and having taken milk, let him sleep on the ground observing celibacy.
200 Let him sleep on the bed which is in the form of a white sheet of cloth, having thought in his mind about the work and having (first) muttered, hundred and eight times, the (following) mantra (designated as) Suggïva: Om namo bhagavade suggīvassa paņhasavanassa kamale kamale vimale vimale vipule vipule udara devi satyam kathaya satyam kathaya itimiti pulindini svāhā. 201-202 Then at the time of dawn, aften an hour and twelve minutes have passed, mutter as said by the excellent amongst saints twenty-one times the mantra styled Suggiva having first uttered for twenty-four minutes the mantra called Parametthi.
203 On a clean piece of ground and on a board let three straight lines be drawn without a stop.
204-205 Thus eight horizontal lines are to be obtained intercrossed by eight vertical lines. Put the first line from the left to the right having noted the first, the middle and the last. There are eight Ayas e.g. a Dhayāya, Dhūmāya Sihaya, Sāṇāya, Visaya, Kharaya, Gayāya, and Vayasaya.
206 How can a Rukkhaya (?) on a Sihaya or a Visaya be considered auspicious? There is no doubt that it is (to be considered) auspicious, if it is found on others,

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64
TRANSLATION OF
207 Know that a Dhūmāya on all the other Ayas indicates, in all undertakings, destruction, bondage, disease, grief, loss of wealth, fear or ruin.
208
209
210
211
212
213
215
216
A Sihaya on a Dhayaya is for good and on a Dhumaya, it prognosticates death; on any other Ayas, it indicates cruel things.
A Vayasaya is said to be good on a Durayāya (?) Sihāya, Dhumāya and Dhayāya; on a Sāṇāya, it brings about destruction and on the remaining it is mediocre. 214 One has not to go if the Ayas are Ruddha; on the contrary, he, who has gone to some other land, returns, He dies soon if the Ayas are Ruddha and of the same but inimical category.
217
A Sihaya on a Dhūmāya and a Dhayaya shows profit and on a Vayasaya, it points to death. A Sāṇāya on a Dhayaya is good; while on others, it is mediocre. A Visaya is auspicious on a Dhayāya and a Dhūmaya, while on a Sihāya it brings about death. On the remaining Ayas, it foretells an event of a mixed character.
A Kharaya on a Gayaya, Dhūmāya and Sāṇāya gives good; it is for death on a Sihaya and mediocre on the remaining.
A Gayaya on a Sihaya and Dhayaya gives life and wealth. It is said by the ancient seers that it is mediocre on the remaining.
A profit follows if a particular Aya is on the Aya of the same and friendly category. A Siha and a Gaya are friendly to a Dhaya and a Dhaya is friendly to a Siha and a Gaya.
A Sana and a Khara are the friends of a Dhuma. A Visa and a Dhuma are the friends of a Khara and a Sāņa. A Dhuma and a Dhaya are the friends of a Vayasa, while all the remaining Ayas are friendly to him.
A Dhuma is a friend of a Siha and a Dhaya. A Vayasa and a Sana are the friends of a Khara and a Visa. It is said by the best among saints that a Gaya is a friend of a Siha.

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218
222
223
219 The death of a sick man follows if the Ayas are Ruddha and if the Ayas of the inimical category are behind; The disease of the sick person goes on increasing, indeed, if the Ayas of the hostile category are in front. 220 Having placed nine dots three times on a fine piece of ground, put the natal constellation (of the sick person) in the beginning.
221 Put (there) the constellation of conception which is thirteenth from the natal canstellation as well as the constellation of the name.
224-225
226
227
228
229
230
9
THE RISTASAMUCCAYA
Having known (thus), (you) predict. Where is the necessity of saying much on this point?
65
It is said by Durgadeva that he dies undoubtedly if the three types of his constellations are clearly pierced by malefics.
Constellations beginning with Assini are to be placed there, indeed, in the Bhuangacakka also. He dies soon if the malefics happen to come in both the mouth and the tail of the Naḍi.
Put the constellation of Saturn in the mouth of the Sanicakka. Put four constellations on the right arm and six on the feet. There again put wisely, indeed, four on the left arm, four on the heart, two in each eye, two on the head and two on private parts. Misery, gain, journey, insult from all, misery, happiness, love, acquisition of money (will result respectively) and also death, if it is in conjunction with
malefics.
There are eight groups, namely, A, K, C, T, T, P, J, and S. Names originate from these. The respective order of five vowels is A, I, U, E, and O.
The first day of the fortnight, the second, the third, the fourth and the fifth are respectively known the Nanda, Bhadda, Jaya, Ritta and Punna.
as

The air of the name is, indeed, of five types, namely, the Udida, Bhamida, Bhamida, Sanjhagaa and Atthamia. The air of the birth is to be known from the constellation (of birth); so also the air of the constellation of conception. According to scriptures the air is known to be lasting for seventy-two days.

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66
TRANSLATION OF
231 It is said by those well up in scriptures that the air
styled A rises in the inonths of Kattiya, Māyasiro
and the (first) twelve days of the the month of Pusa. 232 The air styled I is seen, by the omniscient, rising in
the remaining) eighteen days of Pussa as well as in the months of Māha and the (first) twenty-four days
of Phagguna. 233 The air called U rises in the (remaining) six days
of Phagguna, the whole of Citta and Vaisāla as well
as in the (first) six days of Jittha. 234 The rising of the air named E takes place in the
(remaining ) twenty-four days of Jittha, the whole of
Asādha and the (first) eighteen days of Sāvana. 235 The rising of the air designated O is known to be
taking place in the (last) twelve days of the bright half of Sāvana and the whole of Bhaddavaya and
Assajuyo. 236 The air regarding a zodiacal sign is to be known
undoubtedly in this way beginning with Libra resp
ectively in accordance with the transition of the sun. 237 Know that there are constellations, zodiacal signs, groups
and the dates. If all of these five (?) are pierced
by wicked planets, he does not live on this earth. 238_239 In the Avakahadācakka, the vowels are to be carefully
put in the corners and twenty-eight constellations in four directions etc. The respective order of the letters to be placed there is this:-A, Va, Ka, lla, Da, Ma, ?', Pa, Ra, Ta, Na, Ya, Bha, Ja, Khu, Ga, Sa, Da, Ca and La. Then all the zodiacal signs beginning with Aries and all the days of the fortnight beginning with
the Nandā are to be placed. 240 Thus the Avakahadācakka is described with a view
consistent with scriptures. Listen to the description
of the Ascendant at the time of putting a question. 241 At the time when a messenger puts a question, if the
Acendant is aspected or associated by the malefics, he, who is attacked with a disease, dies. In the case
of a work, it is frustrated, if it is so. 242 If the moon is in the eighth house aspected by or
in conjunction with malefics, predict that he, who is overtaken with a disease, dies.

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THE RISTASAMUCCAYA
67 243 Having to live very little in this world, I now describe
severally the days of each constellation as told by
ancient sages. Enough of prolixity. 244 There are ten days in Assini, many in Bharani, seven
in Kattiyā and five in Rohini. 245 There are ten days in Migasira, and many in Addā;
know that there is a fortnight in Punavvasu and
there are ten days in Pussa. 246 Many days are said to be in Asilesā and a month in
Mahā, seven days in Puvvaphagguni and twenty.one
in Uttarā. 247 (If one gets a disease ) in Hattha, (it remains) for
eleven days; in Città, for one day; in Sīi, for seven
days and in Visāhā, for ten days. 248 (Know that if one is attacked with a disease) in
Anurūhū, (it persists) for twenty days; in Jiț[hā, for many days; in Müla, for twenty-four days and
in Puvvūsādhā, for one day. 249 (Know that if one drifts into disease) in Uttarā, (the
disease goes on) for ten days; in Savana, for five days; in Dhanitthā, for a fortnight and in Sayabhisā,
for twenty days. 250 (If one falls a prey to a disease) in Puvva Bhaddo
valdā, (the disease continues) for many days; in Uttară, for twenty days; and twenty-one days are
said to be in Revai. 251 If one acquires a disease in the aforesaid constellations,
it lasts for the aforesaid duration. Where is the
necessity of saying much on this point ? 252 He lives for the stated number of days even if he is in
knowledge of the coming evil and if he fasts unto
death, he lives, then, also for the same duration. 253 This treatise, dealing with all the portentous phenomena,
was composed in an outline, in course of three days, with a standpoint just in keeping with various
scriptures. 254 Victory be to Samyamadeva who has subjugated egoism
and who is a chief of the monks here in this world. And also to Samyamasena who is his Guru as well as to Madhavachandra who is the Guru of the latter.

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68
TRANSLATION OF
255
256
257
258
The treatise entitled the Ritthasamuccaya is composed, with the directions of Samyamadeva, by Durgadeva, basing it on many other scriptures. Let him, who is an expert in the scriptures dealing with the signs of death, publish (it) correcting clearly on this earth what is said against the traditional knowledge out of ignorance or arrogance. There lived here on this earth a lord of monks named Samyama whose intellect was rendered logical by his studies of the six systems of philosophy and logic, who was well versed in the science of almanac and words, who had completely mastered politics, who was a lion to the elephants in the form of disputants and who had gone through the canon which is just like an ocean with endless shore. This compendium, which is full of great significance, was, indeed, composed by Durgadeva, who was of a lovely character, whose intellect was purified by the water of knowledge, who had obtained success everywhere in the country, who was engaged in enlightening people, who had fully known the scriptures, who was famous, who had resorted to the lord of learning and who was of pure intellect. Let the famous treatise of Durgadeva remain renowned on this earth as long as the religion containing decisive statements taught by Jina is progressing in this world; as long as there is a mountain called Meru with desireyielding trees; as long as there is (this) earth possessed by the kings; and as long as there are moon, sun and a cluster of stars. This was composed on the eleventh of the bright half of Sāvana, when the moon was in the constellation called Mūla, in the year 1089, in Kumbhanayaranna, when Lacchinivas was ruling, in a pleasant templo of Santiniha which is a place of happiness for the monks and the laity fit to get emancipation.
259
260-261

Page #182

1
NOTES
N. B. Figures on the left indicate numbers of the
stanzas.
R-Portentous phenomena foreboding misfortune and death, Broadly speaking these include omens as well as other mystic devices which are briefly referred to in this treatise, namely, upasruti, chāyā, nāḍī, svapna etc. Lexicographers define the Rista thus:
रोगिणो मरणं यस्मादवश्यंभावि लक्ष्यते । तल्लक्षणमरिष्टं स्याद्विष्टमप्यभिधीयते ॥
The following definition based on the etymological sense अरिवत् त्रासयन्तीत्यरिष्टानि is found in the commentary of Vacaspati on the YS (App. VII). Regarding the earliest origin of the doctrine of omens and portents WEBER in his History of Indian Literature says "The doctrine of omens and portents was with the Indians intimately linked with astrology from the earliest times. Its origin may likewise be traced back to the ancient Vedic, nay, probably to some extent even to the primitive Indo-Germanic period. It is found embodied, in particular, in the literature of the Atharvaveda as also in the Grhyasutras of the other Vedas. A prominent place is also accorded to it in the Samhitas of Varahamihira, Narada etc and it has, besides, produced an independent literature of its own". (Eng. trans., 1882, p. 254). The same author in the same book further remarks:
"The fifth book (or the sixth adhyaya) has quite a peculiar character of its own and is also found as a separate Brahmana under the name of Adbhūta Brahmana; in the latter form, however, with some additions at the end, It enumerates untoward occurrences of 10

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daily life, omens and portents along with the rights to be performed to avert their evil consequences. These afford us a deep insight into the condition of civilization”. (p. 69.)
The Upanishads, SBE, Vol. I also allude to omens and dreams foreboding death (pp. 261-263). The Gaina Sītras, SBX, Vol. 22 enumerate the science of omens and portents as the last of the seventy-two sciences (p. 282).
PISCHEL in huis Vedische Studien hints at this science by observing "When he sees lightning in a cloudless sky, let him know that it is so" (I, 112).
The Kausika Sūtra which is the sole existing ritual Sūtra of the Atharvareda also refers, in the thirteenth and the fourteenth Adhyāyas to a variety of omens and portents (p. 152).
The Arthascstra of Kauțalya ( Trans. Shamashastri, Mysore, 192!) indirectly brings in the subject of om-ns and portents when it mentions “When the nail of the little finger, nimbi, Káma, madhu, the hair of a monkey and the bune of man, all wound round with the garment of a dead man is buried in the house of or is trodden by a man, that man with his wife, children and wealth will not survive three fortnights” (p. 423).
Dr. PUSALKER in his monumental work states “Belief in magic, amulets, omens etc. is found among the vedic Indians also in common with all the ancient people of the world.” ( Bhusa - a study: By Dr. A., D. PUSALKER, M. A., LL. B., Ph. D., Meherchand Lachhmandas Prākrit and Sanskrit Series, Vol. VII. 1940, Lahore, page. 444 ). The same book further mentions there “Dreams and omens were interpreted by royal astrologers and their directions were followed”.
Prof. D. Kosambi in his letter of Feb. 7, 1941 writes to me " There is not much about Ristas and omens in the Päli literature. There is a mention of some of these in the first Sutta of the Dighaniklīya forbidding the Bhikkbus to indulge in their practice, In one of the Jātakas, star-reading is ridiculed”. Prot. P. V. BAPat also in his postcard of Feb. 9, 1941 informs

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me to the effect that some references may be found regarding the Riştas in the Suttanipāta (edited by him ) as well as in his article in the Sir Ashutosh Mukerjee Memorial Volume. I have attached in the Appendix a passage from the MP (SBE, Vol. 36, pp. 157-162 ) just describing the phenomenon of Dream and its implication ( App. VIII ). But it is clear that there is not much material to be found in the Buddhist literature regarding this occult science.
It is the Jain literature rather than the Buddhist that abounds in references to this mystic science of omens and portents. The earliest reference to the Astānganimitta which predicts good or bad and is in a way a branch of the Ristasõstra is found in the Acāravastu of the third chapter of the ninth Purva of the Drsțivāda according to the Nāyādhammrkahão (The canonical books all referred to are the Ayamodaya Samiti Editions), (1, 1), the Bhagavai (11, 11; 15, 1;) and the Siagada (1, 12, 9). SBE, Vol. 22 considers it as the last of the seventy-two sciences. The ?hānanga (1a Fasori, 10th thāņa ), the Anuogadāra (Forumluft
1973 a 5 a, 985)and the PSU (1238) passingly refer to this. The Samaruya ( 47 ) and the Panha (1, 4) allude to it while describing the Utpăta etc. The commentary on the Uttarujjhayana takes note of the signs and symptoms furetelling good as the following stanzas will show -
सिरफुरण किर रजं पियमेलो होइ बाहुफुरणमि । अच्छिफुरगंभि अ पियं अहरे पियसंगमो होइ ॥
(com. on the 8th chap. ). चक्खुसिणेहे सुभगो दंतसिणेहे अ भोयणं मिटुं। तयने हेण य सोक्खं नहनेहेण होइ परमधणं ॥
( com, on the 15th chap. ). So far as non-canonical literature is concerned, Haribhadra in the Vyaovahārakalpa and Hemacandra in the predominently mention it. This remark is illustrated by the following stanzas :
पुरुषेणाथवा नार्या द्रष्टव्यं न कदाचन । चन्द्रबिम्ब निशि शुक्लचतुर्थीसम्भवं किल ॥
(796R767)

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नक्षत्रस्य मुहूर्त्तस्य तिथेश्च करणस्य च । चतुर्णामपि चैतेषां शकुनो दण्डनायकः ॥ ( व्यवहारकल्प )
In the Lagnasuddhi also, Haribhadra deals with this by making statements on आलिङ्गित, दग्ध etc. Ratnasekhara in the Dinasuddhi and Jñanasagara in the Ratnacuḍakatha make occasional observations on this science. The Nidānamuktavali of Pujyapada makes some interesting allusions as will be seen from the following slokas :
रिष्टं दोषं प्रवक्ष्यामि सर्वशास्त्रेषु सम्मतम् । सर्वप्राणिहितं दृष्टं कालारिष्टं च निर्णयम् ॥
पीत्वा जलं यस्य न याति तृष्णा भुक्त्वा भृशं न क्षुदपैति यस्य । शक्तिक्षये वाऽथ सुवर्णनासा मासेऽष्टमे तस्य हि कालमृत्युः ॥ खण्डं भवेद्यस्य पदं कदाचित् पंकांकिते वा भुवि पांसुलेपात् । सप्तके मासि विहाय सर्वं प्रयांति याम्यं सदनं मनुष्याः ॥ The DP clearly mentions the A orne out by the following gathās:न निमित्ता विवज्जंति न मिच्छा रिसिभासियं ।
दुद्दिणं निमित्तेनं आदेसो उ विणस्सइ ॥ ६९ ॥ ९१५ ॥
X
X
x
X
X
X
निमित्ते कित्तिमे नत्थि निमित्ते भावि सुज्झए ।
जेण सिद्धा वियांणंति निमित्तप्पायलक्खणं ॥ ७४ ॥ ९२० ॥
In addition to these there are so many references in the VRS', AS, Vivekavilāsa, Naracandra Jaina Jyotis and the Tribhuvanasara that it is needless to multiply instances here. I have thus tried to give the meaning of the Ristas in general as well as the earliest reference to the Rista as found in the three prominent schools of Indian thought, namely, Vedic, Buddhist and Jaina. For its origin and developinent and for its conception according to Non-Indian schools of thought the readers are requested to refer to parallel passages in the Appendix and to the Introduction.
and its efficacy as is
The stanza is an example of मुखविपुला.
2 जोणीसु - groups or classes which are eighty-four lacs in

number.
C
नवरि—नवरि, नवरं and नवर - all these three mean merely when they are used adverbially. Sce PV, 2, 187. 4 वसणअभिभूओ — attacked by adversities.
ction' also. Vide infra St. 5. To

वसण means 'addi. meet the metrical

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exigency, the Samdhi between वसण and अभिभूओ is avoided. It is allowed by Hemacandra. See PV, 1, 5. पमाय has a positive sense and means negligence. चउकसाएहिं- —a quaternary of evil emotions, such as, anger, ego, deceit and greed. Of all evil emotions, it is these four which draw the Karmic particles towards the soul rather more effectively.
5 एदाई is a form with a Saurasenī influence. See PV, 4, 260.
7
8
There are five crores, sixty-eight lacs, ninety-nine thousands, five hundreds and eighty-four diseases.
The senses are five, namely, eye, ear, nose, tongue and skin. Their objects are also, respectively, sight, sound, smell, taste and touch.
73
10 भिगुवा देहि - Compare the following stanzas of the PSU :छउमस्थमरण केवलिवेहायस गिद्धपिट्टमरणं च ।
मरणं भत्तपरिना इंगिणि पाओवगमणं च ॥ १००७ ॥
X
X
X
x
X
X
गिद्धा भक्खणं गिद्धपीठउब्बंधणाइ वेहासं ।
एए दोन्नि अवि मरणा कारणजाए अणुन्नाया ॥ १०१६ ॥
टीका: - 'उब्बंधणार वेहास' मिति उद् ऊर्ध्वं वृक्षशाखादौ बन्धनमुद्बन्धनं तदादौ यस्य तरुगिरिभृगुप्रपातादेरात्मनैव जनितस्य मरणस्य तदुद्बंधनादि ॥ 11 जुदी—a form with a Saurasenī peculiarity.
12 अहिंसलक्खट्ठे-अहिंसा is shortened into अहिंस. The PV permits it. Sec 1, 4. अहिंसा is the one and the first of the three main constituents of the धर्म. cf. धम्मो मंगलमुकि अहिंसा संजमो तो । देवा वितं नमसंति जस्स धम्मे सया मणो ॥ १ ॥ Desvedlionijjutti ( Ed. Prof. K. V. Abhyanker, M. A., 1: 32, Ahmedabad ).

संलेहणा - It means " thinning". It is twofold, external and internal. It is बाह्यसंलेखना if it refers to body and आभ्यंतरसंलेखना if it does to कषायs which are four as said before. The PSU has the following to say on that:
चत्तारि विचित्ताई विगई निज्जुहियाई चत्तारि । संवच्छरे य दोनिउ एगंतरियं च आयामं ॥ ८७५ ॥ नाइविगो य तो छम्मासं परिमियं च आयामं । अवरे विय छम्मासे होइ विहिं तवोकम्मं ॥ ८७६ ॥ ari कोडी सहियं आयामं कहु आणुपुण्वीए । गिरिकंदर व गंतुं पाओवगमं पवज्जेइ ॥ ८७७ ॥

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T4
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टीका:- संलेखना आगमोक्तविधिना शरीराद्यपकर्षणं । सा च त्रिविधाघन्या षाण्मासिकी मध्यमा संवत्सरप्रमाणा उत्कृष्टा तु द्वादश वर्षाणि ॥ The DP also refers to it in the following way :एवं सरागसंलेहणाविहिं जइ जइ समायरइ । अप्पसंजय मई सो पावइ केवलं सुद्धिं ॥ १८७ ॥ १४२२ ॥
X
X
Xx
X
X
X
पोराणयं च कम्मं खवेइ अन्नन्नबंधणायाई ।
कम्मकलंकवलिं छिंदइ संथारमारूढो ॥ ३११ ॥ ६५४६ ॥
14 अणसणेण - It may be temporary or one, lasting unto death. The PSU describes it as under :
असणमूणोअर वित्तीसंखेवणं रसञ्चाओ । कायकिलेसो संलीणया य बज्झो तवो होइ ॥
टीका: -- अनशनमाहारत्याग इत्यर्थे । तत्पुनर्द्विधा - इत्वरं यावत्कथिकं च । तत्रेत्वरं परिमितकालं । तत्पुनः श्रीमहावीरतीर्थे नमस्कारसहितादि षण्मासान्तं, श्रीनाभेयतीर्थे संवत्सरपर्यन्तं मध्यमतीर्थकर तीर्थे त्वष्ट मासान् यावत्, यावत्कथिकं पुनराजन्मभावि, तत्पुनश्चेष्टाभेदोपाधिविशेषतस्त्रिधा यथा पादपोपगमनं, इंगितमरणं, भक्तपरिज्ञा चेति ॥
15 आराहणापडायं is a particular type of penance which is very complex and technical in nature. The DP defines it in the following fashion :--
संसाररंगमज्झे विइबलवसाय बद्धकच्छाओ ।
हंतूण मोहमलं हरा हि आराहणापडागं ॥ १२९ ॥ २६२ ॥
x
X
x
X
X
X
धीरपुरिसेहिं कहियं सप्पुरिस निसेवियं परमधोरं ।
उत्तिष्णोमि हु रंग हरामि आराहणापडागं ॥ ३१२ || १५४७ ॥ धीर ! पडागाहरणं करेहि जह तंसि देसकालम्मि |

सुत्तमणुगुणितो इनिञ्चलवद्वकच्छाओ ॥ ३१३ ॥ १५४८ ॥ चत्तारि कसार तिन्नि गारवे पंच इंदियग्गामे ।
जिणिउं परिसहस हे हराहि आराहणापडागं ॥ ३१४ ॥ १५४९ ॥ नय मणसा चिंतिजा जीवामि चिरं मरामि व लहुंति । जइ इच्छसि तरिउं जे संसारमहो अहिमपारं ॥ ३१५ || १५५० ॥ जइ इच्छसि नीसरिडं सव्वेसिं चेव पावकम्माणं । जिणवयणनाणदंसणचरित्तभावुजुओ जग्ग ॥ ३१६ ॥ १५५१ ॥ दंसणनाणचरिते तवे य आराहणा चउक्खंधा ।
सा चेव होइ तिविहा उक्कोसा मज्झिमजहण्णा ॥ ३१७ ॥ १५५२ ॥ परिसहे—troubles encountered by an apprentice on the path leading to salvation. They are twenty-two in number. The TAS enumerates them as below:मार्गाच्यवननिर्जरार्थं परिषोढव्याः परीषहाः ॥ ८ ॥

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क्षुप्तिपासाशीतोष्णदंशमशकनाझ्यारतिस्त्रीचर्यानिषद्याशय्याकोशवधयाचनालाभरोगतृणस्पर्शAFHEITUTEFTASTIFICIAIA II SU
(9th Adhyāya) HIRIArrata is to be split up as 53 + 34312 + stata, 16 Taurafegit.-- The Marancokandikız is a small treatise, by
an earlier writer, dealing with omens and portents (See Anekunta, Ed. Pt. Jugalakishore, 1941 ). It has been largely drawn on hy Durgadeva in composing the
Ristasunuccary. 21 qef is at Sauraseni form. 22 gis i Sauraseni indeclinable for . 25 54517 is a Des'ya word meaning swiftness. The
Gujarāti word 957 is derived from it. Te is also a Desya word and means motion. The word
an in Gujarati supports the inference. 26 sj is adjective here and means "immediate". 36 धिदिणासो and सदिणासो---The दू for t is a Sauraseni pecu
liarity. I have preferred the reading af to yk as it
was supported by the YS (App. XIII). 37 te has no case-terminations perhaps because of the
A pablıramsa influence. 43 588 is purely a Šturaseni form of the Skt. 393. The
Mantras have been kept in the chāyā as they are in
the original. 49 STEH-It can be better taken to mean a tree in a proper
condition. 51-52 Compare these statements of the Ristasamuccaya with
those of the YR ( Apr. XIV) and the KJ (App. XV).
n of the text should be read as 3 and fe meaning thereby 'six and three'. In the chāyā also it should be
rendered by षट्त्रीन् and not by षडिति. 56 We get here an instance of gaṇafusion. 62 RES_This is an attributive compound serving as an adjective to which is understood there in the stanza.
-This is also an attributive compound. Sy has the sense of “premature" here. The compound has an adjectival ser.se qualifying the. It should be noted here that are as a separate word is used in the text both as an adverb and as an adjective.

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63
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The author can be justified if we take the metre employed to be गीति, also called उद्गाथ. Then the stanza is not at all defective metrically.
64 लहुमरणं is a Karmadhāraya compound where लहु means “imminent or fast approaching".
65 अहखंड is a Tatpurusa compound and means a part of the day.
66 पुरिससारिच्छं apparently means "having the figure of a man".
70 मंतेवि is an Apabhramśa gerund. See PV 4,440
71
सव्वंगो means the same thing as is meant by पूर्णाङ्ग : He should not be devoid of or defective in any of the limbs.
78
is here used adverbially.
88 अहवइ is purely an Apabhramsa word for अथवा. This form is abundantly used in the Kumarapalacarita (Bombay Sanskrit Series, 1900). See PV, 4, 419.
95 छायापुरिसं— For comparision and contrast I have given below a passage from the S'ivamahāpurāṇa (Umāsamhitā), chap. 28.
देव्युवाच — देवदेव महादेव कथितं कालवञ्चनम् ।

शब्दब्रह्मस्वरूपं च योगलक्षणमुत्तमम् ॥ १॥ कथितं ते समासेन छायिकं ज्ञानमुत्तमम् । विस्तरेण समाख्याहि योगिनां हितकाम्यया ॥ २ ॥
शंकर उवाच - शृणु देवि प्रवक्ष्यामि छायापुरुषलक्षणम् ।
यज्ज्ञात्वा पुरुषः सम्यक् सर्वपापैः प्रमुच्यते ॥ ३॥ सूर्य हि पृष्ठतः कृत्वा सोमं वा वरवर्णिनि । शुक्लाम्बरधरस्स्रग्वी गन्धधूपादिवासितः ॥ ४ ॥ संस्मरन्मे महामन्त्रं सर्वकामफलप्रदम् । नवात्मकं पिण्डभूतं स्वां छायां संनिरीक्षयेत् ॥ ५ ॥ दृष्ट्वा तां पुनराकाशे श्वेतवर्णस्वरूपिणीम् । स परत्वेकभावस्तु शिवं परमकारणम् ॥ ६ ॥ ब्रह्मप्राप्तिर्भवेत्तस्य कालविद्भिरितीरितम् । ब्रह्महत्यादिकैः पापर्मुच्यते नात्र संशयः ॥ ७ ॥ शिरोहीनं यदा पश्ये षभिमसिंर्भवेत् क्षयः । समस्तं वाङ्मयं तस्य योगिन तु यथा तथा ॥ ८ ॥ शुक्ले धर्मं विजानीयात् कृष्णे पापं विनिर्दिशेत् । रक्ते बन्धं विजानीयात् पीते विद्विषमादिशेत् ॥ ५ ॥

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THE RIŞTASAMUCCAYA
विबाहौ बन्धुनाशस्स्याद्वितुण्डे चैव क्षुभयम् । विकटौ नश्यते भार्या विजंघे धनमेव हि ॥ १० ॥ पादाभावे विदेशस्स्यादित्येतत्कथितं मया । तद्विचाऱ्या प्रयत्नेन पुरुषेण महेश्वरि ॥ ११ ॥ सम्यक तं पुरुषं दृष्टा संनिवेश्यात्मनात्मनि । जपेन्नवात्मकं मन्त्रं हृदयं मे महेश्वरि ॥ १२ ॥
इति छायापुरुषलक्षणम् 96 31-4094-APO--Note the alliteration. 97 f 1-commou in Ardhamāgadhi. 101 णयणविहीणे-To avoid redundancy I have preferred णयण
to लक्खण which is referred to by गुज्झरहिएण in st. 103. 106 fman Apablıramsa indeclinable. See PV, 4, 420. 107 सुमिणं-The word सुमिण is for the most part used in
Ardhamāgadhi. See PV, 1, 46. The Texts of confucianism, SBE, Vols. 3 and 27 deal with the interpretation of dreams (3, pp. 128 and 350 sq. n; 27, p. 344). The Upanishads, SBE, Vol. 15 give a full explanation of dreams (p. 280). A topic that some dreams are auspicious omens while the others are not is treated at length in the Vedānta Sitras, SBE, Vol. 34 (p. 325 ) and 38 (pp. 136 sq.). The Verlinta Sūtras, SBE, Vol. 48 discuss a case that the dreams even though they are unreal, are the cause of the knowledge of real things (p. 604). The Gaina Sūtras, SBE, Vol. 22 beautifully describe the fourteen auspicious dreams dreamt by Mahāvīra's mother and their implication (pp. 219 sqq.) and also those dreamt by Marudevī the mother of Rşabhadeva, the first Tirthamkara (pp. 281 sq. ). The Grilya Sūtras, SBE, Vol. 29 enjoin to worship sun if one wanted to get rid of the effect of a bad dream (p. 224 ). Expiatory rites and sacrifices on seeing bad dream have been briefly dealt with in the Grihya Sūtras, SBE, Vol. 30 (pp. 81 and 183 sq.). We also come across a vivid description of dreams in ths Milinda, SBE, Vol. 36 (pp. 157-162). A mention of dream is also made in the Nāyādhammakahão (1; 1). In the Chändogyopanişad, the following sloka is found, referring to dreams :
यदा कर्मसु काम्येषु स्त्रियं स्वमेषु पश्यति । समृद्धिं तत्र जानीयात् तस्मिन् स्वमनिदर्शने ॥
The 242nd Adhyaya of MATP, is wholly devoted to dreams (See App. VI).

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78
108
one whose seven primary fluids are neither more nor less. They are रसासृङ्मांसमेदोऽस्थिमज्जाशुक्राणि धातवः । They are sometimes taken as ten by including केश, त्वच् and स्नायु. 110 आरंभ, विकहा and कसाय are the three Jaina technical terms for a sinful activity, a sinful story and a sinful thought respectively. विकहाs are four, namely, स्त्रीविकथा, भक्तविकथा, देशविकथा and राजविकथा. अच्छित्ता - a gerund in Sauraseni. -three sweet things, namely, sugar, honey and clarified butter.
111
112
113
114
115
NOTES OF
From all these foregoing references we can easily conclude that the subject of dream, as a branch of the Ristasastra, is as old as history. For parallel passages and detailed discussion see Appendix and Introduction. is found in all the MSS. It should be : and hence interrogation.
116
देवद for देवता reveals Saurasenī influence.
—a figure, form, shape. They are five in number, eg . परिमंडल, वट्ट, तंस, चउरंस and आयय.
- word with a Sauraseni characteristic.
-a
-Note that it is, mostly, a Māhārāṣṭrī Prakrit

word.
-There are no case-terminations; it is obviously in the Accusative case. Perhaps an Apabhramsa influence is working on it. I have quoted below a passage from the JAOS, XV, p. 214 though it does not deal with the images as they are dreamt of in the dream :
"Whenever in a region idols move about or laugh, when they have a frightful appearance, let one know that there is a great peril. When they laugh out, wink, sing and are changed and whenever there is an odour of meat and blood, there is great peril. In cases where a picture looks, sings, or moves suddenly let one declare the death of a king in eight months. When pictures, images and altars undergo a great change let one know that there is a great peril". 12.
The image referred to in the text is the image as it is dreamt of in the dream but both descriptions agree as far as the abnormal phenomenon of an image and its inauspicious consequences are concerned.

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117
121 The Anusvara on is only for metrical exigency. See PV, 1, 26.
122
—an indeclinable with a Śauraseni peculiarity. 123 दक्खिणदिसाऍ and कालदिसाए of st. 128 mean the same thing. -a verb with a Sauraseni feature.
So it is an instance
विलित्ते - सइ is understood after विलित्ते. of the Locative Absolute.
125
127
पक्खालिअ and निव्वाविअ - gerunds of the Saurasenī Prakrit. an indeclinable purely in Apabhramsa. -a word with a Sauraseni peculiarity. -an Apabhramsa word. See PV, 4, 401. तस्स ए and से देव – These two readings are not happy and I am not satisfied with the presentation of the text. तस्स ए (i) गूणं and से देव ( संदेह ) परिहीणं will be, I think, better. Hit (°f) is here taken as understood. It means either moon or the sun. So also in the chāyā. 135 भणिज्जमाणयं - It is the same as भणिजमागं. In the chāyā
130
131
THE RISTASAMUCCAYA
-For an accurate conception of the technical term tak, see Maheśvara's Kasyapasilpa (48th Patala, Parivaravidhi, pp. 142-154, Anandaśrama Sanskrit Granthavali, no. 15, 1926).
134
137
79
I have dropped के and rendered it by भण्यमानं.
136 विदियं—a Saurasenī word for द्वितीय. जलाइदंसणे - The Milinda, SBE, vol. 36 gives some information regarding divination from the marks of the body (pp. 157-161). It is also found dealt with in the Vedanta Sutras, SBE, vol. 48 (p. 604). Divination from a mirror is briefly touched in the Upanishads, SBE, vol. 15 (24). —a Śauraseni gerund.
सहिमेण — हिम has got a number of meanings; I have selected camphor'.
-
when it means a "body" has a feminine gender both in Prakrit and Sanskrit. 138-To suit the metrical exigency, the Samdhi is
avoided. See PV, 1, 5.
139 -Though the majority of the MSS. is for this word, is definitely better.
149 पण्हअक्खरेसु उणं - Note the absence of Samdhi between पण्ह
and अक्खर to suit metrical purpose. पण्ह अक्खरे सरणं would have been better. It is also warranted by S.
(°)
would have been still better. The question is

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80
NOTES OF
eightfold :-315937, 37mita, TTTTTTTA, TAR 17, T7927, 3721892, ERIN and A. If we take questa te joi, there would be some difficulty in enumerating the eight types of the question. To keep in tact the Sanskrit usage and idiom I have taken freedom while rendering this gāthā in Sanskrit in the chāyā. 4o3rFat 750 will be rendered by प्रश्नाक्षरैः शकुनेन in the chāya. The author
clearly wants to distinguish between पण्हअक्खर and अक्खर. 154 All the three MSS. have got the following stanzas with
the numbers mentioned against them :
अहिमंतिय सयवारं कंसयवरभायणम्मि आलत्तं । इगवण्णगोमएणं अट्ठहियसपण जविऊण ॥ १५३ ॥ पक्खालिय करचरणादी जदि पुण आउरस्स सम(सं)लेवे । पढमं गोमुत्तेणं पुणोवि खीरेण रोयगहियस्स ॥ पक्खालिय करजुअलं चिंतह दिण-मास-बरिसाई ॥ १५५ ॥
Stanza 153 is the same in all the three MSS. But stanzas 154 and 155 have been composed out of six quarters. Thus the scribe seems to have left out one whole second half of one of the two stanzas and looking to the metre it is the stanza 154 that has lost its second half as पढमं गोमुत्तेणं पुणोवि खीरेण रोयगहियस्स is fit to be the first half even looking from the context. So stanza 154 has been printed as one having lost its second half on account of the scribe's oversight. The metre is
मुखविपुला. 156 Contrast the second half of the stanza with the stanzas,
129-134, of YS (See App. XIII). The same statement is also repeated in the second half of the st. 195 of the Ristasamuccaya. This and the other instances show that the author clearly represents a definitely different tradition. The conceptions of the Sanicakka, Āyacakka and the Avakahadācakka are some of such
instances. 160-169 F through its is elaborately discussed in ten stanzas
from 160 to 169. I have quoted below relevant passages on Āyas from NJC as they are likely to throw much light on the subject :
ETT STEFIA
आयचक्रे द्वादशोर्खा रेखाः षट् तिर्यगाश्रिताः । मनु १४ नक्षत्र २७ दस्रा २ कै १२ तिथि १५ षट् ६ सागरा ४ नयः ३ ॥ १॥

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THE RISTASAMUCCAYA
अथ सप्तदशाष्टौ च रंध्रांतं विलिखेत् क्रमात् । ततः स्वरानषंढांश्च वर्णांश्च ङजणोज्झितान् ॥ २ ॥ अत्राक्षराधः स्थैः स्वैः स्वैरकैः संकलितं भवेत् । वसुभिर्भाजिते शेषे आया ध्वजमुखादयः ॥ ३॥ ध्वजो धूम्रोऽथ सिंहः श्वा सौरभेयः खरो गजः । ध्वांक्षश्चैते क्रमेणैव आयाष्टकमुहाहृतम् ॥ ४ ॥ काकाली श्वा च भवेत्सारमेयाच्च रासभः । बलवान् रासभादुक्षा वृषभादपि कुंजरः ॥ ५ ॥ कुंजरादपि पंचास्यः सिंहादपि बली ध्वजः । ध्वजादपि बली धूम्रम्तथा जातिविशेषतः ॥ ६ ॥ भागहारेण शून्यत्वादष्टमः परिगृह्यते । एकाद्यैः शेषभूतांकेर्ध्वजायाश्चायचक्रमात् ॥ ७ ॥
अथ समरविजयतंत्रे | आयचक्रेति ॥ १ ॥ २ ॥ यथा देवदत्तयज्ञदत्तयोविजयपराजये । देवदत्तनामांक संख्या एकोनपंचाशत् ४९ यज्ञदत्तनामांक संख्या ८४ चतुरशीतिः उभाभ्यां वसुभाजिते शेषे देवदत्तस्यैकं शेषं यज्ञदत्तस्य चत्वारि ४ देवदत्तस्यायो ध्वजः । यज्ञदत्तस्यायः वा ॥ ३ ॥ ४ ॥ ५ ॥ ६ ॥ ७ ॥
आयचक्रमिदं प्रोक्तं यत्सुरैरपि दुर्लभम् ।
अत्र नामाक्षरादीनां युक्तिरन्या प्रदर्श्यते ॥ ८ ॥ जयाजयपरीक्षायां स्वरोदयपरिश्रितात् । षोडशाक्षरवर्गः स्यात्कादयः पंच वर्णकाः ॥ ९ ॥ चतुश्चतुष्कवर्णौ च यशौ वर्गाः प्रकीर्तिताः । नाम्नि वर्णात्स्वरात् संख्या वर्गवर्णवशाच्च सा ॥ १० ॥ इति आयचक्रम् ॥
व्याख्या | योधस्य नाम्नि ये वर्णाः तेषां संख्या एकत्र कार्या, कथं कार्या तत्राह । वर्गवर्णवशात् । वर्गाणां यावत्संख्यावर्णः तत्संख्या नानि पृथक् ग्राह्या, वर्णानां संख्या एकत्र कार्या तथा नाम्नि ये मात्राखरास्तेषां स्वरवर्गाक्षरसंख्या पृथक् ग्राह्या, स्वरसंख्या द्विगुणा वर्णसंख्या चतुर्गुणा तयोः संख्यांकसंयोगं कृत्वा भागं हरेत् ततः “ सप्तभिर्यौ विशेषांक स्तेनारेरात्मनस्तथा । बलावलं विचार्य स्याद्युद्धावसरवेदिभिः " । तथा च उदाहरणं । देवदत्तस्य दकारस्य त्रि ३ संख्या वकारस्य चत्वारः ४ द्वितीयदकारस्यापि त्रिसंख्या ३ तकारस्यैकं १ वर्णानामेकादश ११ संख्या जाता। अथ स्वराणां संख्या । एकारस्यैकादश संख्या ११ यतः षोडशाक्षरवर्गः । एवं दत्त एषां मात्राखरोऽकारः । तेषां संख्या तिस्रः एवं मात्रावर संख्या जाता चतुर्दश १४ मात्रासंख्या द्विगुणा २८ वर्णसंख्या चतुर्गुणा जाता ४४ तयोः संयोगे जाता संख्या द्विसप्ततिः ७२ ॥ अथ यज्ञदत्तस्य यकारस्यैका संख्या १ गकारस्य त्रि ३ संख्या यकारस्यैका १ दस्य त्रिसंख्या ३ तकारस्यैका १ एवं वर्णसंख्या एकत्र नव ९ तथा यज्ञदत्तनानि वर्णस्वराश्चत्वारोऽकारास्तत्संख्या चत्वारः ४ पृथक् खरसंख्या द्विगुणा ८ वर्णस्वरसंख्या चतुर्गुणा ३६ एवं षटूत्रिंशत् तद्योगे चतुश्चत्वारिंशत् ४४ द्वयोः सप्तभिस्तष्टे शेषांकौ २ उभयोः शेषं द्वितयं गतं २ तत्र बलाबलम् । “साम्येन संधिराधिक्ये तयोहीनतया वधः” । इदं बलाबलम् । अथात्रैव पुनर्विशेषमाह । “ किंचिच्छेषेऽत्र विषमे समे वापि पृथक् भवेत् । विषमे विजयो नूनमाधिक्येऽपि समे परे" । यदि द्वयोः सप्तशेषिते सति द्वयं विषमांक मेवावशिष्यते तदा यस्याधिकं स जयी भवति । द्वयोः समांकेऽवशेषिते सति यस्य हीनांकः
1

81

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82
NOTES OT:
स जयी भवति । अथ पुनर्विशेषमाह "यथा शेषेऽत्र संख्यांके चतुर्भिः शेषिते सति विषमे हीनके हानिः समा हीने जयो भवेत् । ओजे समेऽधिके शेषे जयहानी पृथक् तयोः” योधयोराज्ञोर्विशमेऽधिके जयः समेऽधिके हानिः । “एतचक्रवरं प्रोक्तं सद्यः प्रत्ययकारकम्" ॥ ८ ॥ ९ ॥ १० ॥ इति समरविजये आयचक्रम् ।
॥आयचक्रम् ॥ १२ १.५
| २७
ब
धन | प
भ
व श | प स ह
(Pp. 114-116). There is another passage also from the same book dealing with the same point :
ध्वाक्षश्वारासभवृषगजसिंहध्वजानलाः । यथोत्तरबलाः सर्वे ज्ञातव्याः स्वरपारगैः ॥ ५ ॥ प्रभौ योधे पुरे देशे मित्रनारीगृहेषु च । आयाधिके भवेल्लाभो न लाभो बलवर्जिते ॥ ६ ॥ ध्वजो धूमोऽथ सिंहः श्वा सौरभेयः खरो गजः । ध्वांक्षश्चेति क्रमेणैव आया अष्टौ दिगष्टके ॥ १ ॥ प्रतिपदाधुदीयंते तिथिभुक्तिप्रमाणतः ।। अहोराने पुनः सर्वे यामभुक्त्या भ्रमति च ॥ २॥ आया वर्गाष्टके ज्ञेया दिगष्टकक्रमेण च । स्वोदये मृत्युदं ज्ञेयं सर्वकार्येषु सर्वदा ॥ ३ ॥
॥ आयचक्रम् ॥
ध्वज
ध्वांक्ष ८।३०
२।१०
गज
सिंह ३।११
७/१५
खर । वृष श्वा ६।१४। ५।१३ , ४११२
(pp. 214-215). The ACSS has some passages illustrating the point under consideration. They are as follows :

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THE RISTASAMUCCAYA
पढम तईयसत्तम रससरपढमतईयवग्गवण्णाई।
आलिंगियाइं सुहया उत्तर संकडअणामाई ॥२॥ कुचजुगवसुदिससरआ बीयचउत्थाई वग्गवण्णाई। अहिधूमिआई मज्झा ते उण अहराइं वियडाई ॥३॥ सररिउरुद्ददिवाअरसराइं वग्गाण पंचमा वण्णा । डड्ढा वियड संकड अहराहर असुहणामाइ ॥ ४ ॥ सव्वाण होइ सिद्धि पन्हे आलिंगिएहि सव्वेहिं । अहिधूमिपहिं मज्झा णासइ डड्डेहिं सयलेहिं ॥५॥ उत्तरसरसंजुत्ता उत्तरआ उत्तरुत्तरा हुंति । अहरेहिं उत्तरतमा अहरा अहरेहिं णायव्वा ॥ ६ ॥ अहरसरहिं जुत्ता डड्डा हुंति अहरअहरतमा । कजाइं साहंति सुइरं अधमा अधमाई किं बहुणा ॥ ७ ॥ डड्ढसरेहिं जुत्ता दङ्गतमा हुति दड्ढया वण्णा । ते णासअंति कजं बलाबलमीसिय सयलेसु ॥८॥
Note the distinction between the Ristasaa muccaya and ACSS regarding the groupings of letters and the vowels. The former divides the whole kinge dom into आलिंगिय, जलिय, दड्ड and संत while the latter into three, namely, आलिंगिय, अहिधूमिय and डड्ड. According to the former the संत is eent per cent good ; the आलिंगिय is somewhat good and somewhat bad while the me and sa are cont per cent bad in their implication.
According to the atter, the आलिंगिय is excellent, the अहिधूमिय, of a mixed character while the डड्ड is positively bad.
This implication of bréfiz etc holds good not only with regard to questions of life and death but also with those of जय and पराजय, लाभ and अलाभ, शुभ and अशुभ etc.
The subject is passingly referred to also in AS (p. 432). In st. 162 विसमण is a niisprint for इगेण. Make similar changes in the cliäyū and the translation.
The अग्गि (st. 163) seems to be धूम as it is supported by NIC (Sce above). The धूम and धूम्र both mean the same thing. The te of the Rişțasamuccaya is the ध्वांक्ष of N.JC. The रक्खोह (st. 166 ) is difficult to be derived but by method of elimination we can say that it means the same thing as the east. I have put a question mark there after it to suggest my inability to derive it or to understand it.
I have not emended st. 169 of the text. Still

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however if the stanza under notice be as under it would justify the parallel statements of ACSS and others :दड-जलिएसु मरणं ण उ आलिंगि [आ] एसु वह (°°) इ । संतासु अ जीवइ रोइ (ई) णत्थि त्ति संदेहो ॥ १६९ ॥ 170 Drop the hyphen after za.
171
-It is both masculine and neuter.
of
172 -The Nayadhammakalio briefly touches the subject (I; 1). The MATP goes somewhat in details in the subject (chap. 243. See App. VI). The VS exhaustively treats the topic of (chap. 86. See App. XII). The commentary on the Uttarajjhayana describes the good as in the following stanza :अलंकृतानां द्रव्याणां वाजिवारणयोस्तथा । वृषभस्य च शुकस्य दर्शने प्रामुयाद्यशः ॥ (com. on chap. 8).
The AS indirectly refers to it on page 406. The Ratnacuḍakatha by Juanasagarasuri contains а beautiful description ons. The Kausika Sutra has a fantastic description on as (JAOS, 14, p. 247). The Pattanasthabhanḍagariyugranthasuci (GOS, 76) devotes some pages on शकुनविचार and शकुनद्वार in Prākrit and Apabhramsa (pp. 81-84). The VRS' is the last word on WH.
For comparative studies the reader should refer to the Introduction and the parallel passages given in the Appendix.
Age is not a happy expression. I would have rather liked at. Here we get an example of gana-fusion.
173
178
NOTES OF
-It has no meaning; so I had to emend it by far as it is corroborated by VRS' (p. 257 and p. 589). In the chaya they should be rendered by and in English translation by a bird (perhaps, a female cuckoo) and a jackal but not by a black jackal. चम्मयडा - चर्मचट is supported by VRS' (p. 295, 47 ). The metre is गीति, also called उद्गाथ.
The " Vacaspatya" gives the three following stanzas under दुःशकुन :
वन्ध्याचर्म तुषास्थिसर्पलवणाङ्गारेन्धनक्लीबविट्

तैलोन्मत्तवसौषधारिजटिलप्रव्राट् तृणव्याधिताः । नग्नाभ्यक्तविमुक्तकेश पतितव्यङ्गक्षुधार्त्ता असृक् स्त्रीपुष्पं शरटः स्वगेहदहनं मार्जारयुद्धं श्रुतम् ॥

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काषायीगुडतपङ्कविधवाः कुजाः कुटुंबे कलिबेस्तादेः स्खलनं लुलापसमरं कृष्णानि धान्यानि च । कार्पासं वमनञ्च गर्दभरवो दक्षोऽतिरुट् गर्भिणी मुण्डार्द्राम्बरदुर्वचोऽन्धबधिरोदवया न दृष्टाः शुभाः ॥ कृष्णांबरा कृष्णविलेपनाढ्या कृष्णस्रजं मूर्द्धनि धारयन्ती । दृष्टा प्रकोपा यदि कृष्णवर्णा नारी नरैस्तद्विपदो भवन्ति ॥
179 छिक्कियं – The Ristasamuccaya denounces sneezing in all directions while AS considers it auspicious in certain direction ( p. 209, 24 ).
Also compare:
"From time immemorial the sneeze has been deemed worthy of notice and has usually elicited some form of salutation from bystanders or some expression from the agents. The phrase "not to be sneezed at" has behind it an importance attaching to the act of sneezing to which the whole human race bears witness. Even children witness it as something peculiar and have sayings of their own such as 'seat' or 'shoo', The origin of the importance attaching to sneezing is thus a question of psychological import as well as one of culture diffusion." W. R. HALLIDAY, Priestly Narr ative, 175.
182 हावित्ता—a śauraseni form.
12
समलहेवि —— Note the Apabhramśa influence. The form समलद्ध is used in the Bhavisattakahā ( GOS, 20 ) in the sense of a just as it is used here.
183 पहायसमयम्मि is a misprint for पहायसमयम्हि .
185 पुन्नगय— It may mean पूर्वगत also, the word पूर्व meaning here चतुर्दशपूर्वs which form part of the extinct दृष्टिवाद. पुव्वगय has been rendered in Sanskrit by पूर्वागत as PV allows it ( See 1, 4 ).
186
सुहसद्दा—For comparison see Appendix III. The metre tried here is गीति.
187
194 पलियंकं - The posture is defined as under :
एकं पादमथैकस्मिन् विन्यस्योरौ तु संस्थितं । इतरस्मिन्स्तथैवोरुं वीरासनमुदाहृतम् ॥
85

पर्यङ्कासन is the same as वीरासन.
ठिवा - As the sense required here is causal, the form to be correct should be ठावित्ता. But it will not be permi ssible metrically.

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NOTES OF
195 बंधेवि-an Apabhramsa form.
वामकरेसियपक्खं etc-See Notes on st. 156. 196 Compare the statement with the sts. 129-134 of the
YS' (Appendix XIII). 197 The missing first half of the st. 197 should be of the
following sense :उद्घाटितकराम्भोजस्ततो यत्राङ्गुलीतिथौ।
bid, St. 134. 198 The distinction between the प्रश्नाक्षरप्रश्न and the अक्षरप्रश्न must
have been now clear. It should be also noted that the
शकुनप्रश्न includes also the शब्दप्रश्न which is देवताजनित and सहज. 200 The second half of the stanza is metrically defective.
सियवत्थदत्तसयणे is not convincing. It can be set in a proper order as shown below :____कजं धरेवि चित्ते सुवउ सुसियवत्थसयणे वा ॥ २०० ॥ a would have been better than at at the end ; it is also supported by S. Figure 10 on the word fate in the
stanza is wrong; there should be 11. 201 संजवियमेयख( °घ° )डिया--The म् added here is styled a Samdhi
consonant by Pischel. 205 अग्गिलं मग्गिलं-Here the anusvara is added only for metri
cal purposes. See PV 1, 26. 206
रुक्ख (2)-It is not derivable. But looking from the fact that the author has dealt with the Ayas in the order in which he has mentioned them in st. 205, रुक्ख seems to be धय. This रुक्ख and the रक्खोह of st. 166 are identical.
The stanza is an example of garagesi. 214-216 There is something missing here from the view-point
of meaning. The stanzas are metrically defective also. The following scheme is suggested :
रुद्धेसु नत्थि गमणं आगमणं होइ देसविगयस्स । [ x x x x x ] ॥ २१४ ॥ रुदेसु मरइ सिग्धं [
x x x ] । [ x x ] सहजोणिगएसु सुत्त(सत्तु)सहिएसु ॥ २५॥ [ x x x x x x ] । लाहो सहजोणिगए मित्तजुयाए फुडं होइ ॥ २१६ ॥ सीहो [य] गओ धयंमि गय-सीहाणं धओ तहा मित्तो। धूमस्स य साण खरो विस-धूमा रासह-सुणाण ॥ २१७ ॥ [ x x x x x ] । धूम धओ ढंखस्स य सेसाया तस्स इह सजे ॥२१८ ॥
212

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सुत्त in st. 214 is a scribal error of a metathetical nature. The first half of the verse is metrically defective. It can be corrected by adding सु to संठिए.
220 222 आईए - Loc. of आईये which is but another form of आइ=आदि. The form is used in this sense in the 7th gatha of the Jivavicara. The AS gives a different plan:नामनक्खत्तमक्किंदू एकनाडीगया जया ।
तया दिणे भवे मच्चू नन्नहा जिणभासियं ॥ ११.५ ॥
219
223
224-226
(p. 480).
The same work mentions a theory " आधानाद्दशमे जन्म " on page 120. Compare it with the statement contained in the first half of st. 221. Thus it is abundantly clear that the author represents a really different tradition. The NJC contains the diagram of the Nadicakra different from that which is described in our text:
आर्द्रादिकं लिखेचक्रं मृगांतं च त्रिनाडिकम् । भुजङ्गसट्टशाकारं मध्ये मूलं प्रकीर्तितम् ॥ १ ॥ हिने एकनाडीस्थाश्चन्द्रनामर्क्ष भास्कराः । तद्दिनं वर्जयेत्तत्र विवादे विग्रहे रणे ॥ २ ॥ (p. 152 ) .
This formula certainly tallies with that of AS referred to in the Notes on sts. 220-222.
The YS' lays down the following diagram:
शनिः स्याद्यत्र नक्षत्रे तद्दातव्यं मुखे ततः ।
चत्वारि दक्षिणे पाणौ त्रीणि त्रीणि च पादयोः ॥ १९७ ॥

चत्वारि वामहस्ते तु क्रमशः पञ्च वक्षसि ।
त्रीणि शीर्षे दृशोर्द्वे द्वे गुह्य एकः शनौ नरे ॥ १९८ ॥
निमित्तसमये तत्र पतितं स्थापनाक्रमात् । जन्म नामऋक्षं वा गुझदेशे भवेद्यदि ॥ १९९ ॥
दृष्टं श्लिष्टं ग्रहैर्दुष्टैः सौम्यैरप्रेक्षितायुक्तम् ।
सज्जस्यापि तदा मृत्युः का कथा रोगिणः पुनः ॥ २०० ॥
(App. XIII).
The NJC describes it in the following way :शनिचक्रं नराकारं लिखित्वा सौरिभादितः ।
नामऋक्षं भवेद्यत्र ज्ञेयं तत्र शुभाशुभम् ॥ १ ॥
मुखैकं वृक्षोस्तु षट्पादौ पंच हृत्करे । बामे तु श्रयं शीर्षे नेत्रे गुह्ये द्विकं द्विकम् ॥ २ ॥
87

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NOTES OF
मुखे हानिर्जयो दक्षे भ्रमः पादे श्रियो हृदि । वामे शीर्षे भयं राज्यं नेत्रे सौख्यं मृतिगंदे ॥३॥
__ (p. 208). The AS (pp. 101-102) gives the scheme of the Sanicakka as under :
यस्मिन् शनिश्चरति वक्रगतं तदृक्षं चत्वारि दक्षिणकरेंऽहियुगे च षट्कम् । चत्वारि वामकरगाण्युदरे च पञ्च
मूर्ध्नि त्रयं नयनयोतियं गुदे च ॥ १ ॥ 227 The वर्गचक्र as described in NJC is as under :
॥वर्गचक्रम् ॥
ध्वांक्ष २ ध्वज ८ धूम ५ श. अज. भ. ग. क. मा.
गज ३ य. मृग.
सिं. ६ च. सिं.
रासभ १ वृष ७ । श्वा ४ प. मू. त. सर्प ट. श्वा.
अगरुडः कमार्जारश्चः सिंहष्टः शुनीसुतः । नः सर्पो मूषकः पश्च यो मृगः शअआत्मजः ॥ १ ॥ वसु ८ भूत ५ रसा ६ वेदा ४ मुनि ७ चंद्रा १ मि ३ बाहवः । पूर्वादिक्रमतो ज्ञेया वर्गोपरि दिगष्टके ॥ २ ॥ नाम्नि वर्गादिवर्णानामंकाः कार्याः पृथक् पृथक् । पिंडिता वसुभिर्भक्ता शेषमायो ध्वजादिकः ॥ ३ ॥ शेषसंख्या ध्वजो धूमः सिंहः श्वावृषरासभाः। गजवांक्षी क्रमेणैव आया भष्टौ भवंति ते ॥ ४ ॥ ध्याक्षश्वारासभवृषगजसिंहध्वजानलाः । यथोत्तरबलाः सर्वे ज्ञातव्याः स्वरपारगैः ॥ ५ ॥ प्रभौ योधे पुरे देशे मित्रनारीगृहेषु च । आयाधिके भवेल्लाभो न लाभो बलवर्जिते ॥ ६ ॥
___(p. 214). The emended in the park is quite necessary but we can dispense with the emendment qz and take the stanza to be an example of उपगीति, also called गाथ. genfeuit.--Is gaaet not more fitting? The five categories, to wit, उदिद, भमिद, भामिद, संजमागओ
228
229

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THE RISTASAMUCCAYA
89
and are resemble somewhat with the five types of the planets known in Astrology, namely, बाल, कुमार, तरुण, वृद्ध and मृत. The author has described here five types of the खरs, namely, नामवर ( st. 229 ), जन्मस्थर ( st. 230 ), गर्भखर ( st. 230 ), मासखर (sts. 230 - 235 ) and राशिखर ( st. 236 ). compare the of the text with that of NJC and note the fundamental difference :
नभस्य मार्गवैशाखे ह्यस्वरस्योदयो भवेत् । आश्विनश्रावणाषाविकारो नायकः स्मृतः ॥ १ ॥ उकार पौषे स्यादेकारो ज्येष्ठकार्त्तिके । ओकार उदयं याति माघफाल्गुनमासयोः ॥ २ ॥ द्वे दिने व्यब्धयो नाट्यश्चाष्टात्रिंशत् पलानि च । तदयुक्तोऽसावत्र वै मासिकस्वरे ॥ ३ ॥
इति यामले मासखरचक्रम् . ( p. 19 ).
If we do not emend the stanza, it represents a variety of the गाथा called उपगीति which is also known as गाथ.
235 सावणसिअपक्खस्स - This shows that the author is in favour of the Purnimanta months. As this usage was current in the North, it supports our inference that the author, in all probability, must have flourished in the North. JACOBI says to the effect that in connection with the Saka Samvat, the Amanta months were generally made use of. The Saka Samvat was the generally accepted Samvat of the southerners and the months in the system of the Saka Samvat were almost always Amanta. (See Samaraiccakaha, Bibliotheca Indica Series, Vol. 169, 1926, Intro. p. 2 as quoted from the Indian Antiquary, 1896, p. 271, footnote ).
286 रासिसरो - The NJC gives a different description of the राशिस्वरचक्र :
वृषावकारे च मिथुनाद्याः षढशकाः । मिथुनांशश्रयं चैवमिकारे सिंहकर्कटौ ॥ १ ॥
कन्याला उकारे च वृश्चिकाद्यास्त्रयोंऽशकाः ।
एकारे वृश्चिकत्यांशाश्चापः षट् च मृगादिमाः ॥ २ ॥
faraar मृगस्यात्याः कुंभमीनौ तथैौस्वरे ।
एवं राशिस्वरः प्रोक्तो नवांशकक्रमोदयः ॥ ३ ॥ ( p. 14 ) .
237 पंच विThe items enumerated are four, namely, नक्खतं,
राखी, ari and तिही. The numeral used is पंच; thus there is

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NOTES OF
anomaly. The JC includes the at the time of describing the scheme of the Sarvatobhadracakra. Thus the first half of the stanza can be emended as below to make it agreeable with the tradition of JC which is certainly authoritative:
नक्तं सर रासी वग्गं तह [य] तिही [य] वियाणेह ।

The NJC also corroborates the tradition embodied in JC through the following words :
नक्षत्रेऽस्ते रुजो वर्णे हानिः शोकः स्वरेऽस्तगे ।
राशौ विघ्नं तिथौ भीतिः पञ्चास्ते मरणं ध्रुवम् ॥ ४६ ॥
( p.63 ).
It is also worth noting that the word i used in the text may be wrong though it uses the word in st. 227. It may perhaps be qण्णं.
238. अवकहडाचक्के - Looking to the contents of the formula, it
appears that the name given to it is incorrect. The contents are those of the Sarvatobhadracakra. Compare the following stanzas of NJC with those of the text:
अथातः संप्रवक्ष्यामि चक्रं त्रैलोक्यदीपकम् | विख्यातं सर्वतोभद्रं सद्यः प्रत्ययकारकम् ॥ १ ॥ ऊर्ध्वगा दश विन्यस्य तिर्यखास्तथा दश । एकाशीतिपदं चक्रं जायते नात्र संशयः ॥ २ ॥ अकारादिस्वराः कोष्ठेष्वीशा दिविदिशि क्रमात् । सृष्टिमार्गेण दातव्याः षोडशैवं चतुर्भ्रमम् ॥ ३ ॥ कृत्तिकादीनि धिष्ण्यानि पूर्वाशादि लिखेत् क्रमात् । सप्त सप्त क्रमादेतान्यष्टाविंशति संख्यया ॥ ४ ॥ अवकहडादिषु प्राच्यां मटपरताश्च दक्षिणे । नयभजखाश्च वारुण्यां सदचलास्तथोत्तरे ॥ ५ ॥ त्रयस्त्रयो वृषाद्याश्च पूर्वाशादिक्रमाद्बुधैः । राशयो द्वादशैव तु मेषान्ताः सृष्टिमार्गतः ॥ ६ ॥ शेषेषु कोष्ठकेष्वेवं नंदादितिथिपञ्चकम् । वाराणां सप्तकं लेख्यं भौमादित्यक्रमेण च ॥ ७ ॥ भौमादित्यौ च नंदायां भद्रायां बुधशीतगृ । जयायां च गुरुः प्रोक्तो रिकायां भार्गवस्तथा ॥ ८ ॥ पूर्णायां शनिवारश्च लेख्यं चक्रेऽथ निश्चितम् । इत्येष सर्वतोभद्र विस्तारः कीर्तितो मया ॥ ९ ॥
( pp. 55, 56 ),

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THE RISTASAMUCCAYA
11 7 Arattall at a 371 g
आ
a
13
#
1
PT
3
J
plen
१५ १२
DEN
ख
|
|
I
fa
37
ज्ये
(p. 58). Looking to the contents of the Avakahadācakra and the Sarvatobhadracakra, it is crystal clear that both the diagrams are different and the scheme outlined in our text tallies completely with that of the latter. This scheme finds full support from JC also (pp. 86-87).
Thus I repeat once more my conclusion arrived at in the Introduction that Durgadeva is a representative of an altogether different tradition the origin of which lies buried in some ancient and authoritative trend of thought perhaps preserved in the Maranakandikā on which, he plainly admits, he has largely drawn. The author is certainly not a man of insignificance. The Sanicakka, the Nādicakka, the Avakahadācakka ( properly called the Sarvatobhadracakra ), the Ayacakka, the Saracakka, and many other statements to which I have drawn attention at proper places in the Introduction or Notes clearly reveal the author's belonging to a school of thought which is different, in most of the points, from a generally accepted and followed school of thought.

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NOTES OF
240
243
Moreover the word 372757 in the stanza is metrically quite fitting. Thus what is meant here by the author through the Avakahadācakka is what is believed by the orthodox school by the Sarvatobhadracakra. We can, I honestly think, never dismiss this point by simply saying that the author has made a mistake. There may come out MSS. which may remove some trivial drawbacks but with regard to his belonging to a distinctly new tradition, there is no doubt even if MSS. come out.
In stanzas, from 198 to 240, the author has beautifully compressed the Treat which is really complex. He now handles the man in the following three stanzas. लग्ग-The sts. 240, 241 and 242 deal with the लग्नप्रश्न. To get a rather detailed idea compare and contrast these three sts. with the seven sts., from 201 to 207, of the YS' (App. XIII). For astrological interpreta. tion also see SBE, Vol. 3, 350 n. हवंति पउरदियहाई of P does not fit in with the context. I have given below the interpretation of the Bhaişajyaratnāvali (Ed. Kavirāja Vinodelal Sen, Calcutta), on the point:
कृत्तिकायां यदा व्याधिरुत्पन्नो भवति स्वयम् । नवरात्रं भवेत्पीडा बिरानं रोहिणीषु च ॥ मृगशीर्षे पञ्चरात्रमायां मुच्यतेऽसुभिः । पुनर्वसौ तथा पुष्ये सप्तरात्रेण मोचनम् ॥ नवरात्रं तथाऽऽश्लेषे श्मशानान्तं मधासु च । द्वौ मासौ पूर्वफल्गुण्यामुत्तरासु त्रिपञ्चकम् ॥ हस्ते च सप्तमे मोक्षश्चित्रायामर्द्धमासकम् । मासद्वयं तथा स्वात्यां विशाखे दिनविंशतिः ॥ मित्रे चैव दशाहानि ज्येष्ठायामर्द्धमासकम् । मूलेन जायते मोक्षः पूर्वाषाढे त्रिपञ्चकम् ॥ उत्तरे दिनविंशत्या द्वौ मासौ श्रवणे तथा । धनिष्टायामर्द्धमासो वारुणे च दशाहकम् ॥ पूर्वभाद्रपदे देवि ऊनविंशतिवासरम् । त्रिपक्षञ्चाहिब्रने च रेवत्यां दशरात्रकम् ॥ अहोरात्रं तथाऽश्विन्यां भरण्यां तु गतायुषः । एवं क्रमेण जानीयान्नक्षत्रेषु यथोचितम् ॥
इति गौरीकञ्चुलिकायाम्. (pp. 105-106).

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THE RISTASAMUCCAYA
By comparing we find that both the descriptions do not agree even in one item. Thus it further corroborates my hypothesis that the author is a representative of an altogether different tradition as I have proved in the
Introduction and also heretofore in the Notes. 246 The second half of the stanza is metrically defective. 250 tastete He is grammatically not a happy expression.
रेवइदिअहा समुद्दिट्ठा would have been correct. 252 Regns-The anusvāra is there because of metrical
necessity. 370770-Even if one has glimpses of evil, it cannot be averted. Then why not face it boldly? In other words, when one gets prognostications of death, he should patiently undertake to fast unto death. Compare the following stanza of PSU :
धीरेण वि मरियम्वं कापुरिसेण मि अवस्स मरियव्वं । तम्हा भवस्समरणं वरं सुधीरत्तणे मरि ।
(p. 301) 254 53-A transcript of the following eight Sts. provided
by Pt. Jugalkishoreji could not solve my difficulties as
the MS. which he has got seems to be of the P type. 255 [HH] S9F_The lacuna cannot be more fittingly filled
up.
256 वरिटुं—The PV allows the dropping of initial अ as in अलाबू
and 377024 (See 1, 66). Ang also is equally tenable. 257 °AIt seems a scribal error of a metathetical nature.
So I have emended it accordingly. पंचंग-सद्दागमी would have been certainly more welcome.
58-The anusvāra is there to meet metrical demands. 258 artarapuurait---This Tatpuruşa compound which is of the
type of कृष्णश्रित can be solved as वागीश्वरमापन्नः । 259 Het a d etc. This and the phrase Ft Api (?) 7 OHI
faqat do not yield satisfactory meaning though the sense is somewhat like this :
So long as there is this earth owned by kings as well as there are the snake (shqari), the gods, the sky and the Ganges (in this case lane will have to be emended by @YEI). Fri can also mean heaven. Compare the following stanza of YR:
यावद्व्योमनि बिम्बमम्बरमणेरिन्दोश्च विद्योतते
यावरसप्त पयोधयः सगिरयस्तिष्ठन्ति पृष्ठे भुवः । 13

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यावचावनिमण्डलं फणिपतेरास्ते फणामण्डले तावत्सद्भिषजः पठन्तु परितः श्रीयोगरत्नाकरम् ॥२॥
(p. 455) 261 सिरिकुंभनयरण[य]ए-See Introduction. It can be iden
tified with got near Bharatpur. See Samsodhaka, Vol. 11, 1998.
At the end, there are seven more Dväragāthās to be found only in P. This is why I have excluded them from the text. Still however, I have given them below for the sake of information :देवय १ सठण २ उवस्सुइ ३ छाया ४ नाडी ५ निमित्त ६ जोइसओ ७ । सुविणग ८ अरिट ९ जंतप्पओग १० विजाहिं ११ कालगमो ॥१॥
द्वारगाथेयं. अंगुट्ठखग्गदप्पणकुड्डाइसु पवरविजसत्तीए। अवयारिआ विहीए तहाविहा देवया कावि ॥२॥ साहिज पुच्छिअत्थं नवरं विहिणा दढं सुइब्भूओ । निच्चलमणो सरिजा विजं तद्देवयाहवणिं ॥ ३ ॥ विजा इत्थं पुण ॐ नरवर ठवइ मत्ति नायव्वा । रविससिगहणे एसा अट्टत्तरदससहस्साण ॥ ४ ॥ जावेण साहिअट्ठा अह संपत्तम्मि कजकालम्मि । अंगुट्ठाइसु लीअइ अट्टत्तरसहस्सजावेण ॥ ५॥ तत्तो कुमारिआओ वंछिअमत्थं निति निब्भंतं । सम्मत्तनिच्चलाणं नवरं वंछिअकरी एसा ॥ ६ ॥ अहव सयं चिय सक्खा अक्खित्तमणा गुणेहि खवगस्स । तं नथि जं न साहइ कित्तिअमिह मरणकालं उ ॥ ७ ॥

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APPENDIX

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Page #210

APPENDIX I From AV:
स्वप्नं सुप्त्वा यदि पश्यासि पापं मृगः सृति यति धावादर्जुष्टाम् । परिक्षवाच्छकुनैः पापवादाद्यं मणिवरणो वारयिष्यते ॥ ६ ॥ अरात्यास्त्वा निर्ऋत्या अभिचारादो भयात् । मृत्योरोजीयसो वधाद् वरणो वारयिष्यते ॥ ७ ॥ (10,3, 6-7 ; p. 146) : II From AA:
तौ यत्र विहीयेते चन्द्रमा इवादित्यो दृश्यते न रश्मयः प्रादुर्भवन्ति लोहिनी द्यौर्भवति यथा मञ्जिष्ठा व्यस्तः पायुः काककुलायगन्धिकमस्य शिरो चायति संपरेतोऽस्यात्मा न चिरमिव जीविष्यतीति विद्यात् । स यत्करणीयं मन्येत तत्कुर्वीत यदन्ति यश्च दूरक इति सप्त जपेदादित्प्रत्नस्य रेतस इत्येका यत्र ब्रह्मा ।। पवमानेति षळुद्वयं तमसस्परीत्येका। अथापि यत्र छिद्र इवादित्यो दृश्यते रथनाभिरिवामिख्यायेत छिद्रां वा छायां पश्येत्तदप्येवमेव विद्यात् । अथाप्यादर्श वोदके वा जिह्मशिरसंवा शिरसं वात्मानं पश्येद्विपर्यस्ते वा कन्याके जिह्येन वा दृश्येयातां तदप्येवमेव विद्यात् । अथाप्यपिधायाक्षिणी उपेक्षेत तद्यथा बटरकाणि संपतन्तीव दृश्यन्ते तानि यदा न पश्येत्तदप्येवमेव विद्यात् । अथाप्यपिधाय 15 कर्णा उपशृणुयात्स एषो अग्नेरिव प्रज्वलतो रथस्येवोपब्दिस्तं यदा न शृणुयात्तदप्येवमेव विद्यात् । अथापि यत्र नील इवाग्निदृश्यते यथा मयूरग्रीवामेघे वा विद्युतं पश्येन्मेघे वा विद्युतं न पश्येन्महामेघे वा मरीचीरिव पश्येत तदप्येवमेव विद्यात् । अथापि यत्र भूमि ज्वलन्तीमिव पश्येत तदप्येवमेव विद्यात् । इति प्रत्यक्षदर्शनानि । अथ स्वप्नाः। पुरुषं कृष्णं कृष्णदन्तं पश्यति स एनं हन्ति वराह एनं हन्ति मर्कट 20 एनमास्कन्दयत्याशु वायुरेनं प्रवहति सुवर्ण खादित्वापगिरति मध्वनाति बिसानि भंक्षयस्येकपुण्डरीकं धारयति खरैर्वराहैर्युक्तैर्याति कृष्णां धेनुं कृष्णवत्सां नलदमाली दक्षिणामुखो वाजयति । स यद्येतेषां किञ्चित्पश्येदुपोष्य पायसं स्थालीपार्क भ्रपपिस्वा रात्रीसूक्तेन प्रत्यूचं हुत्वान्येनान्नेन ब्राह्मणान्भोजयित्वा चरुं स्वयं प्रानीयात् ।
(3, 2, 4; pp. 135 ff) 23 III From ON:
नंदीतूरं पुण्णस्स दसणं संखपडहसदो य । भिंगारछत्तचामरधयप्पडागा पसत्थाई ॥ १०९ ॥ समणं संजयं दंतं सुमणं मोयगा दहिं।
मीणं घंटं पडागं च सिद्धमत्थं वियागरे ॥ ११० ॥ IV From MBh:
योऽरुन्धतीं न पश्येत दृष्टपूर्वी कदाचन । तथैव ध्रुवमित्याहुः पूर्णेन्दुं दीपमेव च ॥ ९ ॥
।
"

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APPENDIX
खण्डाभासं दक्षिणतस्तेऽपि संवत्सरायुषः। परचक्षुषि चात्मानं ये न पश्यन्ति पार्थिव ॥ १० ॥ आत्मच्छायाकृतीभूतं तेऽपि संवत्सरायुषः। अतिद्युतिरतिप्रज्ञा अप्रज्ञा चाधुतिस्तथा ॥ ११॥
कृष्णश्यावच्छविच्छायः षण्मासान्मृत्युलक्षणम् । ऊर्णनाभेर्यथा चक्रं छिद्रं सोमं प्रपश्यति ॥ १३ ॥ तथैव च सहस्रांशुं सप्तरात्रेण मृत्युभाक् । शवगन्धमुपाघ्राति सुरभि प्राप्य यो नरः ॥१४॥ देवतायतनस्थस्तु सप्तरात्रेण मृत्युभाक् । कर्णनासावनमनं दन्तदृष्टिविरागिता ॥ १५॥
(XII. (शांतिपर्व), 317th Adhyaya ; p. 643) V. From VP :वायुरुवाच
बध्येद्वायसपतीभिः पांशुवर्षेण वा पुनः । छायां वा विकृतां पश्येचतुः पञ्च स जीवति ॥ ७॥
अप्सु वा यदि वाऽऽदर्श आत्मानं यो न पश्यति । अशिरस्कं तथाऽऽत्मानं मासादूर्ध्व न जीवति ॥९॥
xxx (*यस्य वै स्नातमात्रस्य हृत्पादं वाऽवशुष्यति । धूमो (मं) वा मस्तकान्नश्ये (त्पश्ये) दशाहं न स जीवति)॥ ११ ॥
भूयो भूयः श्वसेद्यस्तु रात्रौ वा यदि वा दिवा । दीपगन्धं च नो वेत्ति विद्यान्मृत्युमुपस्थितम् ॥ २१ ॥
xxx मुक्तकेशो हसंश्चैव गायनृत्यंश्च यो नरः । याम्याशाभिमुखो गच्छेत्तदन्तं तस्य जीवितम् ॥ २५ ॥ द्वे चात्र परमे रिष्टे एतद्रूपं परं भवेत् । घोषं न शृणुयात्कणे ज्योतिर्नेत्रे न पश्यति ॥ २८ ॥
ऊर्ध्वा च दृष्टिन च संप्रतिष्ठा रक्ता पुनः संपरिवर्तमाना । मुखस्य चोष्मा शुषिरा च नाभिरत्युप्णमूत्रो विषमस्थ एव ॥ ३० ॥
(19th Adhyaya; pp. 49-51) VI From MatP :३१ मत्स्य उवाच
शक्रध्वजाभिपतनं पतनं शशिसूर्ययोः। दिव्यान्तरिक्षभीमानामुत्पातानां च दर्शनम् ॥ ९ ॥
शसूययाः।

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THE KISTASAMUCCAYA हानिश्चैव स्वगात्राणां विरेकवमनक्रिया। दक्षिणाशाभिगमनं व्याधिनाऽभिभवस्तथा ॥ ११ ॥
नागेन्द्रमोक्षश्रवणं ज्ञेयं दुःस्वप्ननाशनम् । स्वप्नास्तु प्रथमे यामे संवत्सरविपाकिनः॥१७॥ पड्भिर्मासद्धितीये तु त्रिभिर्मासैस्तृतीयके । चतुर्थ मासमात्रेण पश्यतो नात्र संशयः ॥ १८ ॥ अरुणोदयवेलायां दशाहेन फलं भवेत् । एकस्यां यदि वा रात्रौ शुभं वा यदि वाऽशुभम् ॥ १९॥
(242nd Adhyāya) मत्स्य उवाच
इन्धनं च तथाऽङ्गारं गुडं तैलं तथाऽशुभम् । अभ्यक्तं मलिनं मुण्डं तथा नग्नं च मानवम् ॥ ३॥ निर्गतस्य तु द्वारादौ शिरसश्चाभिघातिता। छत्रध्वजानां वस्त्राणां पतनं च तथाऽशुभम् ॥ १२ ॥
गणिका च महाभाग दूर्वा चाऽऽद्रं च गोमयम् । रुक्मं रूप्यं तथा तानं सर्वरत्नानि चाप्यथ ॥१७॥ औषधानि च धर्मज्ञ यवाः सिद्धार्थकास्तथा। नृवाह्यमानं यानं च भद्रपीठं तथैव च ॥ १८॥ खड्गं छत्रं पताका च मृदश्चाऽऽयुधमेव च। राजलिङ्गानि सर्वाणि शिवं रुदितवार्जतम् ॥ १९ ॥ घृतं दधि पयश्चैव फलानि विविधानि च । स्वस्तिकं वर्धमानं च नन्द्यावत सकौस्तुभम् ॥ २० ॥
(243rd Adhyāya) VII From YS:
सोपक्रम निरुपक्रमं च कर्म तत्संयमादपरान्तज्ञानमरिष्टेभ्यो वा ॥ २२॥ 25
अरिष्टेभ्यो वेति । त्रिविधमरिष्टमाध्यात्मिकमाधिभौतिकमाधिदैविकं चेति । तत्राऽऽध्यात्मिकं घोषं खदेहे पिहितको न शृणोति, ज्योतिर्वा नेत्रेऽवष्टब्धे न पश्यति तथाऽऽधिभौतिकं यमपुरुषान् पश्यति, पितॄनतीतानकस्मात्पश्यति । तथाऽऽधिदैविकं स्वर्गमकस्मात्सिद्धान्वा पश्यति । विपरीतं वा सर्वमिति । अनेन पा जानात्यपरान्तमुपस्थितमिति ॥ २२ ॥ व्यासभाष्य.
30 प्रासङ्गिकमाह-अरिष्टेभ्यो वा । अरिवत्रासयन्तीत्यरिष्टानि त्रिविधानि मरणचिन्हानि । विपरीतं वा सर्व माहेन्द्रजालादिव्यतिरेकेण ग्रामनगरादि वर्गमभिमन्यते, मनुष्यलोकमेव देवलोकमिति ॥ २२॥ वाचस्पत्या.
अरिष्टेभ्यो वा। अरिष्टानि त्रिविधानि-आध्यात्मिकाधिभौतिकाधिदैविकभेदेन तत्राऽऽध्यात्मिकानि पिहितकर्मणः कोष्ठ्यस्यवायो?षं न शृणोतीत्येवमादीनि । 35

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100
आधिभौतिकान्यकस्माद्विकृत पुरुषदर्शनादीनि आधिदैविकान्यकाण्ड एव द्रष्टुमशक्यस्वर्गादिपदार्थदर्शनादीनि । तेभ्यः शरीरवियोगकालं जानाति । भोजदेवीया. (3, 22; pp. 147 and 38).
5
VIII From MP :
---
भन्ते नागसेन, इमस्मिं लोके नरनारीयो सुपिणं पस्सन्ति कल्याणम्पि, पापकम्पि, दिट्ठपुब्बम्पि, अदिट्ठपुब्बम्पि, कटपुब्बंपि, अकटपुब्बंपि, खेमम्पि, सभयम्पि, दूरे पि, संतिके पि, बहुविधानि पि, अनेकवण्णसहस्त्राणि दिस्सन्ति । किञ्च एतं सुपिणं नाम को च एतं परसतीति । - निमित्तमेतं महाराज सुपिणं नाम यं चित्तस्स आपाथमुपगच्छति च य इमे महाराज सुपिणं पस्सन्तिः " वातिको सुपिणं पस्सति, पित्तिको सुपिणं पस्सति, सेम्हिको सुपिणं पस्सति, देवतूपसंहारतो सुपिणं पस्सति, समुदाचिण्णतो सुपिणं पस्सति, पुब्बनिमित्ततो सुपिणं पस्सति तत्र महाराज यं पुब्बनिमित्ततो सुपिणं पस्सति तं येव सवं अवसेसं मिच्छा ति । - भन्ते नागसेन, यो पुब्बनिमित्ततो सुपिणं पस्सति, किं तस्स चित्तं सयं गत्वा तं निमित्तं विचिनाति तं वा निमित्तं चित्तस्स 1. आपाथमुपागच्छति, अभ्यो वा आगंत्वा तस्स आरोचेतीति । न महाराज तस्स चित्तं सयं गत्वा तं निमित्तं विचिणाति, नापि अभ्यो कोचि आगंत्वा तस्स आराचेति, अथ रवो तं येव निमित्तं चित्तस्स आपाथमुपागच्छति । यथा महाराज आडासो न सयं कुहिश्चि गंत्वा छायं विश्चिनाति, नापि अयो कोचि छायं आनेत्वा आडासं आरोपेति, अथ रवो यतो कुतोचि छाया आगंत्वा 20 आडासस्स आपाथमुपागच्छति; एवमेव रवो महाराज न तस्स चित्तं सयं गंत्वा तं निमित्तं विचिनाति, नापि अञ्यो कोचि आगंत्वा आरोचेति, अथ रवो यतो कुतोचि निमित्तं आगंत्वा चित्तस्स आपाथमुपागच्छतीति ।
APPENDIX
भन्ते नागसेन, यं तं चित्तं सुपिणं पस्सति, अपि नु तं चित्तं जानातिः एवं नाम विपाको भविस्सति खेमं वा भयं वा ति । नहि महाराज तं चित्तं 25 जानातिः एवं विपाको भविस्सति खेमं वा भयं वा ति; निमित्ते पन उपपन्ने अञ्य्येसं कथेति, ततो ते अत्थं कथेन्तीति । इंघ भंते नागसेन कारणं दस्सेहीति । - यथा महाराज सरीरे तिलका पिळका दहूनि उट्ठहन्ति लाभाय वा अलाभाय वा यसाय वा अयसाय वा निन्दाय वा पसंसाय वा दुक्खाय वा, अपि नु ता महाराज [ तिलका ] पिळका जानित्वा उप्पज्जन्तिः इमं नाम 30 मयं अत्थं निष्फादेस्सामाति । नहि भन्ते, यादिसे ता ओकासे पिळका संभवन्ति, तत्थ ता पिळका दिखा नेमित्तका व्याकरोन्ति; एवं नाम विपाको भविस्सतीति । एवमेव रवो महाराज यन्तं चित्तं सुपिणं पस्सति न तं चित्तं जानाति एवं नाम विपाको भविस्सति खेमं वा भयं वा ति; निमित्ते पन उपपन्ने असं कथेति, ततो ते अत्थं कहेन्तीति । (pp. 297-301)
35 IX from KS:
कुक्षिः स्नातानुलिप्तस्य पूर्व यस्य विशुष्यति । आर्द्रेषु सर्वगात्रेषु मासार्धं तस्य जीवितम् ॥ ७ ॥
X
X
X

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THE RISTASAMUCCAYA
शयनं शोणिताक्तं वा तत्रापि स्कन्दतो भयम् । रक्तपुष्पाम्बरधरा रक्तचन्दनरूषिता ॥ १४ ॥ नृत्यते सह भूतैर्वा स्कन्दापस्मारतो भयम् । रक्तपद्मवनं प्राप्य धात्र्यात्मानं यदाऽर्चति ॥ १५ ॥
X
X
X
कीटवृश्चिकसपैर्वा दष्टः स्याद्विषमृत्युकः ।
श्वभिर्दुष्टैः खरैर्वाऽपि दक्षिणां याति मुण्डितः ॥ २२ ॥ कृप्यते मृद्यते तैर्वा ज्वरस्यान्तस्तदुच्यते । प्रार्थितं कल्पितं दृष्टमनुभूतं श्रुतं च यत् ॥ २३ ॥
X
X
x
मलिनाम्बरपुष्पाणां दर्शनं न प्रशस्यते ।
तेषामेव तु हृष्टानां शुद्धपुष्पाम्वरात्मनाम् ॥ २८ ॥
X
X
X
रोदनं पतितोत्थानं रिपूणां निग्रहस्तथा । पङ्ककूपगुहाभ्यश्च समुत्तारोऽध्वनस्तथा ॥ ३३ ॥
X From CS:
X
14
X
X
इति ह स्माह भगवान् कश्यपः ॥

(pp. 59-61)
श्वभिरुष्ट्रैः खरैर्वाऽपि याति यो दक्षिणां दिशम् । स्वप्ने यक्ष्माणमासाद्य जीवितं स विमुञ्चति ॥ ८ ॥
X
X
X
दन्तचन्द्रार्क नक्षत्रदेवतादीपचक्षुषाम् । पतनं वा विनाशो वा स्वप्ने भेदो नगस्य वा ॥ ३५ ॥
x
X
x
मक्षिकाचैव यूकाश्च दंशाश्च मशकैः सह । विरसादपसर्पन्ति जन्तोः कायान्मुमूर्षतः ॥ २१ ॥ अत्यर्थ रसिक कार्य कालपक्वस्य मक्षिकाः । अपि स्नातानुलिप्तस्य भृशमायान्ति सर्वशः ॥ २२ ॥
( द्वितीयोऽध्यायः) तस्य चेदुच्छ्वासोऽतिदीर्घोऽतिखो वा स्यात् परासुरिति विद्यात् । तस्य हन्ताः परिकीर्णाः श्वेता जातशर्कराः स्युः, परासुरिति विद्यात् ।
तस्य चेन्नखा वीतमांसशोणिताः पक्कजाम्बववर्णाः स्युः परासुरिति विद्यात् । अथास्याङ्गुलीरायच्छेत्; तस्य चेदडलय आयम्यमाना न स्फुटेयुः परासुरिति विद्यात् ॥ ६ ॥ ( तृतीयोऽध्यायः ) संवृत्याङ्गुलिभिः कर्णौ ज्वालाशब्दं य आतुरः ।
न शृणोति गतासुं तं बुद्धिमान् परिवर्जयेत् ॥ २० ॥
(चतुर्थोऽध्यायः)

101
5
10
15
23
25
30

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APPENDIX रक्तमाली हसन्नुश्चर्दिग्वासा दक्षिणां दिशम् । दारुणामटवीं स्वप्ने कपियुक्तेन याति वा ॥ ३७॥
(पञ्चमोऽध्यायः) ज्योत्स्नायामातपे दीपे सलिलादर्शयोरपि । अङ्गेषु विकृता यस्यछाया प्रेतस्तथैव सः॥४॥ छिन्ना भिन्नाऽऽकुलाछाया हीना वाऽप्यधिकाऽपि वा। नष्टा तन्वी द्विधा छिन्ना विकृता विशिरा च या ॥५॥ एताश्चान्याश्च याः काश्चित् प्रतिच्छाया विगर्हिताः। सर्वा मुमूर्षतां ज्ञेया न चेल्लक्ष्य निमित्तजाः ॥६॥ संस्थानेन प्रमाणेन वर्णेन प्रभया तथा। छाया विवर्तते यस्य स्वस्थोऽपि प्रेत एव सः॥ ७ ॥ संस्थानमाकृतिईया सुषमा विषमा च सा । मध्यमल्पं महश्चोक्तं प्रमाणं त्रिविधं नृणाम् ॥ ८॥ प्रतिप्रमाणसंस्थाना जलादर्शातपादिषु । छाया या सा प्रतिच्छाया छाया वर्णप्रभाश्रया ॥९॥
प्रकूजति प्रश्वसिति शिथिलं चातिसार्यते । बलहीनः पिपासातः शुष्कास्यो न स जीवति ॥ २४ ॥
(सप्तमोऽध्यायः) ग्लायते नासिकावंशः पृथुत्वं यस्य गच्छति । अशूनः शूनसंकाशः प्रत्याख्येयः स जानता ॥१०॥
(अष्टमोऽध्यायः) शरीरकंपः संमोहो गतिर्वचनमेव च। मत्तस्येवोपलभ्यन्ते यस्य मासं न जीवति ॥ १० ॥
अहास्यहासी संमुह्यन् प्रलेढि दशनच्छदौ । शीतपादकरोच्छ्वासो यो नरो न स जीवति ॥ २०॥
(एकादशोऽध्यायः) चैत्यध्वजपताकानां पूर्णानां पतनानि च । हतानिष्टप्रवादाश्च दूषणं भस्मपांशुभिः ॥ २८ ॥ पथच्छेदो बिडालेन शुना सर्पण वा पुनः ।। मृगद्विजानां क्रूराणां गिरो दीप्तां दिशं प्रति ॥ २९ ॥ शयनासनयानानामुत्तानानां च दर्शनम् । इत्येतान्यप्रशस्तानि सर्वाण्याहुर्मनीषिणः ॥ ३०॥ 1 x x x ऊष्माणः प्रलयं यान्ति विश्लेषं यान्ति संधयः । गन्धा विकृतिमायान्ति भेदं वर्णस्वरौ तथा ॥५१॥ वैवयं भजते कायः कायच्छिद्रं विशुष्यति । धूमः संजायते मूर्ध्नि दारुणाख्यश्च चूर्णकः ॥५२॥

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THE RISTASAMUCCAYA
दध्यक्षतद्विजातीनां वृषभाणां नृपस्य च । रत्नानां पूर्णकुम्भानां सितस्य तुरगस्य च ॥ ७१ ॥ सुरध्वजपताकानां फलानां यावकस्य च । कन्या वर्धमानानां बद्धस्यैकपशोस्तथा ॥ ७२ ॥ पृथिव्या उद्धृतायाश्च वह्नेः प्रज्वलितस्य च । मोदकानां सुमनसां शुक्लानां चन्दनस्य च ॥ ७३ ॥ मनोज्ञस्यान्नपानस्य पूर्णस्य शकटस्य च । नृभिर्धेन्याः सवत्साया वडवायाः स्त्रियास्तथा ॥ ७४ ॥ जीवजीवक सिद्धार्थसारसप्रियवादिनाम् । हंसानां शतपत्राणां चाषाणां शिखिनां तथा ॥ ७५ ॥ मत्स्याजद्विजशङ्खानां प्रियङ्गूनां घृतस्य च । रुचकादर्श सिद्धार्थ रोचनानां च दर्शनम् ॥ ७६ ॥ गन्धः सुरभिर्वर्णश्च सुशुक्को मधुरो रसः । मृगपक्षिमनुष्याणां प्रशस्ताश्च गिरः शुभाः ॥ ७७ ॥ छत्रध्वजपताकानामुत्क्षेपणमभिष्टुतिः । भेरीमृदङ्गशङ्खानां शब्दाः पुण्याहनिखनाः ॥ ७८ ॥ वेदाध्ययनशब्दाश्च सुखो वायुः प्रदक्षिणः । पथि वेश्मप्रवेशे तु विद्यादारोग्यलक्षणम् ॥ ७९ ॥
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गृहप्रासादशैलानां नागानामृषभस्य च । हयानां पुरुषाणां च स्वप्ने समधिरोहणम् ॥ ८२ ॥ सोमार्काग्निद्विजातीनां गवां नृणां पयस्विनाम् । अर्णवानां प्रतरणं वृद्धिः संबाधनिःसृतिः ॥ ८३ ॥ स्वमे देवैः सपितृभिः प्रसन्नैश्चाभिभाषणम् । दर्शनं शुक्लवस्त्राणां हृदस्य विमलस्य च ॥ ८४ ॥ मांसमत्स्यविषामेध्यच्छत्रादर्शपरिग्रहः ।
स्वप्ने सुमनसां चैव शुक्लानां दर्शनं शुभम् ॥ ८५ ॥ अश्वगोरथयानं च यानं पूर्वोत्तरेण च । रोदनं पतितोत्थानं द्विषतां चावमर्दनम् ॥ ८६ ॥
XI From SS :--
सुहृदो यांश्च पश्यन्ति व्याधितो वा स्वयं तथा । स्नेहाभ्यक्तशरीरस्तु करभव्यालगर्दभैः ॥ ५५॥ वराहैर्महिषैर्वापि यो यायादक्षिणामुखः । रक्ताम्बरधरा कृष्णा हसन्ती मुक्तमूर्धजा ॥ ५६ ॥
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पिबेन्मधु च तैलं च यो वा पङ्केऽवसीदति । पङ्कप्रदिग्धगात्रो वा प्रनृत्येत् प्रहसेत्तथा ॥ ५९ ॥
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( द्वादशोऽध्यायः ) ( इन्द्रियस्थानम् - pp. 353-375 )
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APPENDIX
पतनं तारकादीनां प्रणाशं दीपचक्षुषोः। यः पश्येदेवतानां वा प्रकम्पमवनेस्तथा ॥ ६३ ॥ यस्य छर्दिर्विरेको वा दशनाः प्रपतन्ति वा। शाल्मली किंशुकं यूपं वल्मीकं पारिभद्रकम् ॥ ६४ ॥
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समिद्धमग्निं साधूंश्च निर्मलानि जलानि च । पश्येत् कल्याणलाभाय व्याधेरपगमाय च ॥ ७६ ॥ मांसं मत्स्यान् स्त्रजः श्वेता वासांसि च फलानि च । लमेत धनलाभाय व्याधेरपगमाय च ॥ ७७ ॥
(नवविंशतितमोऽध्यायः) XII From VS:
कोष्टकोलकहारीतकाककोकःपिङ्गलाः । कपोतरुदिताक्रन्दक्रूरशब्दाश्च याम्यतः ॥२१॥ गोशशक्रौञ्चलोमाशहंसोकोशकपिजलाः। विडालोत्सववादित्रगीतहासाश्च वारुणाः ॥ २२ ॥ शतपत्रकुरङ्गाखुमृगैकशफकोकिलाः । चाषशल्यकपुण्याहघण्टाशंखरवा उदक् ॥ २३ ॥
x x x शिवा श्यामा रला छुच्छुः पिङ्गला गृहगोधिका । सूकरी परपुष्टा च पुन्नामानश्च वामतः ॥ ३७॥ स्त्रीसंज्ञा भासभषककपिश्रीकर्णछिकराः। शिखिश्रीकण्ठपिप्पीकरुरुश्येनाश्च दक्षिणाः ॥ ३८ ॥
रुतकीर्तनदृष्टेषु भारद्वाजाजबर्हिणः । धन्या नकुलचाषौ च सरटः पापदोऽग्रतः ॥ ४१ ॥
श्रेष्ठे हयसिते प्राच्यां शवमांसे च दक्षिणे। कन्यका दधिनी पश्चादुदग्गोविप्रसाधवः ॥ ४५ ॥
(षडशीतितमोऽध्यायः) XIII From YS':
प्रतिपदिवसे कालचक्रज्ञानाय शौचवान् । आत्मनो दक्षिणं पाणि शुक्लं पक्षं प्रकल्पयेत् ॥ १२९ ॥ अधोमध्योर्ध्वपर्वाणि कनिष्टांगुलिकानि तु । क्रमेण प्रतिपत्षष्ठ्यैकादशीः कल्पयेत्तिथीः॥ १३०॥ अवशेषांगुलीपर्वाण्यवशेषतिथीस्तथा। पंचमी दशमी राका पर्वाण्यंगुष्ठगानि तु ॥ १३१ ॥ वामपाणिं कृष्णपक्षतिथीस्तद्वञ्च कल्पयेत् । ततश्च निर्जने देशे बद्धपद्मासनः सुधीः ॥ १३२॥

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THE RISTASAMUCCAYA
प्रसन्नः सितसंव्यानः कोशीकृत्य करद्वयम् । ततस्तदंतः शून्यं तु कृष्णवर्ण विचिंतयेत् ॥ १३३ ॥ उद्घाटितकरांभोजस्ततो यत्रांगुली तिथौ । वीक्ष्यते कालबिंदुः स काल इत्यत्र कीर्त्यते ॥ १३४ ॥
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स्वप्ने स्वं भक्ष्यमाणं च गृध्रकाकनिशाचरैः । उयमानं खरोष्ट्राद्यैर्यदा पश्येत्तदा मृतिः ॥ १३७ ॥
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छर्दिमूत्रपुरीषं वा सुवर्णरजतानि वा ।
स्वप्ने पश्येद्यदि तदा मासान्नवैव जीवति ॥ १४० ॥ स्थूलोऽकस्मात्कृशोऽकस्माद्कस्मादतिकोपनः । अकस्मादतिभीरुव मासानष्ठैव जीवति ॥ १४१ ॥
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स्वमे मुंडितमभ्यक्तं रक्तगंधस्त्रगंबरम् ।
पश्येद्याभ्यां खरं यांतं स्वं योऽब्दार्थ स जीवति ॥ १५१ ॥
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इंदुमुष्णं रविं शीतं छिद्रं भूमौ रवावपि । जिह्वां श्यामां मुखं कोकनदाभं च यदेक्षते ॥ १५६ ॥ तालुकंपो मनःशोको वर्णोऽगेऽनेकदा यदा । नामेवाकस्मिकी हिक्का मृत्युर्मासद्वयात्तदा ॥ १५७ ॥ जिह्वा नाखादमादत्ते मुहुः स्खलति भाषणे । श्रोत्रे न शृणुतः शब्द गंधं वेत्ति न नासिका ॥ १५८ ॥ स्पंदेते नयने नित्यं दृष्टवस्तुन्यपि भ्रमः । नक्तमिंद्रधनुः पश्येत् तथोल्कापतनं दिवा ॥ १५९ ॥ न च्छायामात्मनः पश्येत् दर्पणे सलिलेऽपि वा । अनन्दां विद्युतं पश्येत् शिरोऽकस्मादपि ज्वलेत् ॥ १६० ॥ हंसकाकमयूराणां पश्येच्च कापि संहतिम् । शीतोष्णखर मृद्वादेरपि स्पर्श न वेत्ति च ॥ १६१ ॥ अमीषां लक्ष्मणां मध्याद्यदैकमपि दृश्यते । जंतोर्भवति मासेन तदा मृत्युर्न संशयः ॥ १६२ ॥ शीते हकारे फुत्कारे चोष्णे स्मृतिगतिक्षये । अंगपंचकशैत्ये च स्याद्दशाहेन पंचता ॥ १६३ ॥
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स्नातमात्रस्य हृत्पादं तत्क्षणाद्यदि शुष्यति । दिवसे जायते षष्ठे तदा मृत्युरसंशयम् ॥ १६५ ॥
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न स्वनासां वजिह्वां न ग्रहान्नामला दिशः । नापि सप्तऋषीन् व्योम्नि पश्यति म्रियते तदा ॥ १६७ ॥

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APPENDIX
प्रभाते यदि वा सायं ज्योत्स्नावत्यामथो निशि । प्रवितत्य निजौ बाहू निजच्छायां विलोक्य च ॥ १६८ ॥ शनैरुत्क्षिप्य नेत्रे स्वच्छायां पश्येत्ततोंऽबरे ।
न शिरो दृश्यते तस्यां यदा स्यान्मरणं तदा ॥ १६९ ॥ नेक्ष्यते वामबाहुश्चेत् पुत्रदारक्षयस्तदा । यदि दक्षिणबाहुर्नेक्ष्यते भ्रातृक्षयस्तदा ॥ १७० ॥ अदृष्टे हृदये मृत्युरुदरे च धनक्षयः ।
गुह्ये पितृविनाशस्तु व्याधिरुरुयुगे भवेत् ॥ १७१ ॥ अदर्शने पादयोश्च विदेशगमनं भवेत् । अदृश्यमाने सर्वागे सद्यो मरणमादिशेत् ॥ १७२ ॥
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महानसे तथा शय्यागारे काकाः क्षिपंति चेत् । चर्मास्थिरज्जुं केशान् वा तदासन्नैव पंचता ॥ १८७ ॥ अथवोपश्रुतेर्विद्याद्विद्वान् कालस्य निर्णयम् । प्रशस्ते दिवसे स्वप्नकाले शस्तां दिशं नितः ॥ १८८ ॥ पूत्वा पंच नमस्कृत्याचार्यमंत्रेण वा श्रुती । गेहाच्छन्नश्रुतिर्गच्छेच्छिल्पिचत्वरभूमिषु ॥ १८९ ॥ चंदनेनार्चयित्वा क्ष्मां क्षित्वा गंधाक्षतादि च । सावधानस्ततस्तत्रोपश्रुतेः शृणुयाद् ध्वनिम् ॥ १९० ॥ अर्थातरापदेश्यश्च सरूपश्चेति स द्विधा । विमर्शगम्यस्तत्राद्यः स्फुटोक्तार्थोऽवरः पुनः ॥ १९९ ॥ यथैष भवनस्तंभः पंचपरियं दिनैः । पक्षैर्मासैरथो वर्षेर्भक्ष्यते यदि वा न वा ॥ १९२ ॥ मनोहरतरश्चासीत् किं त्वयं लघु भक्ष्यते । अर्थातरापदेश्यः स्यादेवमादिरुपश्रुतिः ॥ १९३ ॥ एषा स्त्री पुरुषो वासौ स्थानादस्मान्न यास्यति । दास्यामो न वयं गंतुं गंतुकामो न चाप्ययम् ॥ १९४ ॥ विद्यते गंतुकामोऽयमहं च प्रेषणोत्सुकः । तेन यास्यत्यसौ शीघ्रं स्यात्सरूपेत्युपश्रुतिः ॥ १९५ ॥ कर्णोद्घाटनसंजातोपश्रुत्यंतर मात्मनः ।
कुशलाः कालमासन्नमनासन्नं च जानते ॥ १९६ ॥ शनिः स्याद्यत्र नक्षत्रे तद्दातव्यं मुखे ततः । चत्वारि दक्षिणपाणौ त्रीणि त्रीणि च पादयोः ॥ १९७ ॥ चत्वारि वामहस्ते तु क्रमशः पंच वक्षसि ।
त्रीणि शीर्षे दृशोर्द्वे द्वे गुह्य एकः शनौ नरे ॥ १९८ ॥ निमित्तसमये तत्र पतितं स्थापनाक्रमात् । जन्म नामऋक्षं वा गुह्यदेशे भवेद्यदि ॥ १९९ ॥ दृष्टं श्लिष्टं ग्रहैर्दुष्टैः सौम्यैरप्रेक्षितायुतम् । सजस्यापि तदा मृत्युः का कथा रोगिणः पुनः ॥ २०० ॥

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पृच्छायामथ लग्नास्ते चतुर्थदशमस्थिताः ।
ग्रहाः क्रूराः शशी षष्टाष्टमश्चेत् स्यात्तदा मृतिः ॥ २०९ ॥ पृच्छायाः समये लग्नाधिपतिर्भवति ग्रहः ।
यदि वास्तमितो मृत्युः सज्जस्यापि तदा भवेत् ॥ २०२ ॥ लग्नस्थश्वेच्छशी सौरिर्द्वादशे नवमः कुजः । अष्टमोऽर्कस्तदा मृत्युः स्याच्चेन्न बलवान् गुरुः ॥ २०३ ॥ रविः षष्ठस्तृतीयो वा शशी च दशमस्थितः । यदा भवति मृत्युः स्यात्ततीये दिवसे तदा ॥ २०४ ॥ पापग्रहाश्वेदुदयात्तु वः द्वादशेऽथवा ।
दिशंति तद्विदो मृत्युः तृतीये दिवसे तदा ॥ २०५ ॥ उदये पंचमे वापि यदि पापग्रहो भवेत् । अष्टभिर्दशभिर्वा स्याद्दिवसैः पंचता ततः ॥ २०६ ॥ धनुर्मिथुनयोः सप्तमयोर्यद्यशुभग्रहाः ।
तदा व्याधिर्मृतिर्वा स्याज्योतिषामिति निर्णयः ॥ २०७ ॥
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सूर्योदयक्षणे सूर्य पृष्ठे कृत्वा ततः सुधीः । स्वपरायुर्विनिश्चतुं निजच्छायां विलोकयेत् ॥ २११ ॥ पूर्णा छायां यदीक्षेत तदा वर्षे न पंचता । कर्णाभावे तु पंचत्वं वर्षेर्द्वादशभिर्भवेत् ॥ २१२ ॥ हस्तांगुली स्कंधकेशपार्श्वनासाक्षये क्रमात् । दशाष्टसप्तपचत्र्येकवर्षैर्मरणं भवेत् ॥ २१३ ॥ षण्मासैम्रियते नाशे शिरसश्चिबुकस्य वा । ग्रीवानाशे तु मासेनैकादशाहेन दृकूक्षये ॥ २१४ ॥ सच्छिद्रे हृदये मृत्युर्दिवसैः सप्तभिर्भवेत् । यदि च्छायाद्वयं पश्येद्यमपार्श्वं तदा व्रजेत् ॥ २१५ ॥
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अनया विद्ययाष्टशतवारं विलोचने । स्वच्छायां चाभिमंत्र्यार्क पृष्ठे कृत्वारुणोदये ॥ २९८ ॥ परच्छायां परकृते स्वच्छायां स्वकृते पुनः । सम्यक् तत् कृतपूजः सन्नुपयुक्तो विलोकयेत् ॥ २१९ ॥ संपूर्णा यदि पश्येत्तामावर्षे न मृतिस्तदा । कमजंघाजान्वभावे त्रिद्व्ये काब्दैर्मृतिः पुनः ॥ २२० ॥ उरोरभावे दशभिर्मासैर्नश्येत्कटेः पुनः । अष्टाभिर्नवभिर्वापि तुंदाभावे तु पंचभिः ॥ २२९ ॥ ग्रीवाभावे चतुस्त्रिये कमासैम्रियते पुनः । कक्षाभावे तु पक्षेण दशाहेन भुजक्षये ॥ २२२ ॥ दिनैः स्कंधक्षयेऽष्टाभिश्चतुर्याम्या तु हृत्क्षये । शीर्षाभावे तु यामाभ्यां सर्वाभावे तु तत्क्षणात् ॥ २२३ ॥

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APPENDIX
एवमाध्यात्मिकं कालं विनिश्चेतुं प्रसंगतः। बाह्यस्यापि हि कालस्य निर्णयः परिभाषितः ॥ २२४ ॥
(पञ्चमप्रकाशः) XIV From YR:
यामलात्शुष्कास्यः श्यामकोष्टोऽप्यसितरदततिः शीतनासाप्रदेशः शोणाक्षश्चैकनेत्रो लुलितकरपदः श्रोत्रपातित्ययुक्तः। शीतश्वासोऽथ चोष्णश्वसनसमुदयः शीतगात्रप्रकम्पः सोद्वेगो निष्प्रपञ्चः प्रभवति मनुजः सर्वथा मृत्युकाले ॥
(पृष्ठ. ६) ___ अथ कालज्ञानम् अभैर्लक्षितलक्षणेन पयसा पूर्णेन्दुना भानुना पूर्वादक्षिणपश्चिमोत्तरदिशं षत्रिद्विमासैककम् । छिद्रं पश्यति चेत्तदा दशदिनं धूमाकृति पञ्चमे ज्वालां पश्यति सद्य एव मरणं कालोचितज्ञानिनाम् ॥१॥ अरुन्धतीं ध्रुवं चैव विष्णोस्त्रीणि पदानि च । आयुहीना न पश्यन्ति चतुर्थ मातृमण्डलम् ॥ २॥ अरुन्धती भवेजिह्वा ध्रुवो नासाग्रमेव च । विष्णुस्तु भ्रूद्वयोर्मध्यो भ्रूद्वयं मातृमण्डलम् ॥ ३॥ नासाग्रं भूयुगं जिह्वां मुखं चैव न पश्यति । कर्णघोषं न जानाति स गच्छेद्यममन्दिरम् ॥४॥ नवभूः पञ्चवक्षुश्च सप्तकर्ण स्त्रिनासिका। जिह्वां च दिनमेकं तु कालचिह्न दिने दिने ॥५॥ अकस्माच्च भवेत्स्थूलो ह्यकस्माच्च कृशो भवेत् । अकस्मादन्यथाभावः षण्मासैश्च विनश्यति ॥६॥
रात्रौ दाहोऽभितपति दिवा जायते शीतलत्वं कण्ठे श्लेष्मा विरसवदनं कुङ्कुमाकारनेत्रे ।। जिह्वा कृष्णा वहति च सदा स्थूलसूक्ष्मा च नाडी तरैषज्यं स्मरणमधुना रामरामेति नाम्नः ॥९॥
इति कालज्ञानम् ॥
(पृष्ठ. ७) XV From KJ:
हृदयं नाभिनासा च पाणिपादौ च शीतलौ। शिरस्तापो भवेद्यस्य तस्य मृत्युभविष्यति ॥ ३९ ॥
अंगकंपो गतिभंगो(?)वर्णप्रावर्तमेव च।। गंधं स्वादं न जानाति स गच्छेद्यमशासने ॥४१॥

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THE RISTASAMUCCAYA
लक्षं (sic) लक्षण (sic) लक्षणेन पयसा भानोः प्रभामण्डलम् क्षीणं दक्षिणपश्चिमोत्तरपरः षद्वित्रिमासैककम् । मध्ये छिद्रगतं भवेद्दशदिनं धूम्राकुले तद्दिनम्
सर्वज्ञैः परिभाषितं स्फुटतरं आयुःप्रमाणं ध्रुवम् ॥ ५६ ॥ भरणी च मघा पूर्वा कृत्तिका हस्त (sic) विद्यते । शतभिषार्द्रा च विज्ञेया एते नक्षत्र (sic) मृत्युदाः ॥ ५७ ॥
(KJ = कालज्ञानाख्यं शंभुनाथकृतमप्रकटपुस्तकम् | Baroda Oriental Institute, MSS Library, Acc. No. 9726. Subject वैद्यक. The MS is very corrupt).
XVI From DS: -
$109
अथ स्वप्नविचारः ॥ स्वप्नो द्विविधः । इष्टफलोऽनिष्टफलश्चेति । तत्र सामान्यत इष्टफलो यथाः- नदी समुद्रतरणमाकाशगमनं तथा । ग्रहनक्षत्रमार्तंडचंद्रमंडलदर्शनम् ॥ हर्म्यस्यारोहणं चैव प्रासाद शिरसोऽपि वा । स्वप्ने च मदिरापानं वसामांसस्य भक्षणम् ॥ कृमिविष्ठानुलेपश्च रुधिरेणाभिषेचनम् । भोजनं दधिभक्तस्य श्वेतवस्त्रानुलेपनम् ॥ रत्नान्याभरणादीनि स्वप्ने दृष्ट्वा प्रसिद्ध्यति । देवताविप्रपृथ्वी शान्प्रशस्ता- 15 भरणांगनाः ॥ वृषेभपर्वतक्षी रिफलिवृक्षाधिरोहणम् । दर्पणामिषमाल्याप्तिं शुक्लपुष्पांबराश्रितान् । द्रष्टुः स्वप्नेऽर्थ लाभः स्याद्व्याधिमोक्षश्च जायते ॥
अथानिष्टफलः ॥ दुष्टं किंशुकवल्मीकपारिभद्राधिरोहणम् । तैलकार्पासपिण्याकलोहप्राप्तिर्विपत्तये ॥ विवाहकरणं स्वप्ने रक्तस्रग्वस्त्रधारणम् । स्रोतसाहरणं नेष्टं पक्कमांसस्य भोजनम् ॥ आदित्यस्याथ चंद्रस्य निष्प्रभस्यावलोकनम् । नक्षत्रादेश्च 20 पातश्च स्वमे मरणशोककृत् ॥ अशोककरवीरपलाशानां पुष्पितानां स्वप्ने दर्शने शोकः नौकारोहणे प्रवासः रक्तवस्त्रगंधधारिण्याः स्त्रिया आलिंगने मृत्युः घृततैलादिनाऽभ्यंगे व्याधिः केशदंतपाते धननाशः पुत्रशोको वा खरोष्ट्रमहिषैर्याने तद्युक्तरथारोहणे वा मृत्युः कर्णनासाकरादिच्छेदे पंकमजने तैलाभ्यंगे विषभक्षणे प्रेतालिंगने नलदमालिनो दिगंबरस्य याने कृष्णपुरुषदर्शने च मृत्युः ॥
अथ जागृतावनिष्टानि ॥ अरुंधतीं ध्रुवं चैव नभोमंदाकिनीं तथा । खनासाग्रं च चंद्रां मायुहिनो न पश्यति ॥ पांसुपं कादिषु न्यस्तं चरणं खंडितं यदि । स्नानांबु लिप्तगात्रस्य यस्यास्यं प्राक् प्रशुष्यति । गात्रेष्वाद्वैषु सर्वेषु सूर्यादिद्वयदर्शनम् ॥ स्वर्णप्रतीतिर्वृक्षेषु स्वपदानामदर्शनम् । पिहिते कर्णयुगले यस्य घोषानुपश्रुतिः ॥ अदर्शनं स्वशिरसः प्रतिबिंबे जलादिषु । छिद्रप्रतीतिश्छायायां स चिरं नैव जीवति ॥
5

यस्तु पश्यति वै स्वप्ने राजानं कुंजरं हयम् । सुवर्ण वृषभं गवां कुटुंबं तस्य वर्धते ॥ वृषं वाऽऽरुह्य तत्रस्थस्य जागरे धनाप्तिः श्वतसर्पेण दक्षिणभुजदंशे दशदिने सहस्रधनलाभः जलस्थस्य वृश्चिकोरगमासे जयपुत्रधनानि प्रासादशैलारोहणे समुद्रतरणे राज्यं तडागमध्ये पद्मपत्रेषु घृतपायसभोजने राज्यं बलाकाकुक्कुटीक्रौंची दर्शने भार्याप्राप्तिः निगडैर्बंधे बहुपाशबंधे वा पुत्रधनादीनि ॥ आसने शयने याने 26
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APPENDIX
शरीरे वाहने गृहे । ज्वलमाने विबुध्येत तस्य श्रीः सर्वतोमुखी ॥ सूर्यचंद्रमंडलदर्शने रोगिणो रोगनाशोऽभ्यस्य धनं सुरारुधिरयोः पाने विप्रस्य विद्या शूद्रादेर्धनं शुक्लांबरगंधधारिण्या सुभगस्त्रियाऽऽलिंगने संपत्तिः छत्रपादुकोपानहखगला मे धनं वृषभयुक्तरथारोहणे धनं दधिलामे वेदातिः दधिपयःपाने घृतलाभे च यशः घृतभक्षणे क्लेशः अंत्रैर्वेष्टने राज्यं मनुष्यस्य चरणमांसभक्षणे शतं लाभः बाहुभक्षणे सहस्रं शीर्षमांसभक्षणे राज्यं वा सहस्रधनं वा सफेनक्षीरपाने सोमपाने गोधूमदर्शने धनलाभः यवदर्शने यज्ञः गौरसर्षपदर्शने लाभः ॥ नागपत्रं लभेत्स्वप्ने कर्पूरागमनं तथा । चंदनं पांडुरं पुष्पं तस्य श्रीः सर्वतोमुखी ॥ सर्वाणि शुक्लान्यतिशोभनानि कार्पासभस्मौदनतक्रवर्ज्यम् । सर्वाणि कृष्णान्यतिनिंदितानि गोहस्ति10 देवद्विजवाजिवर्ज्यम् ॥ स्वप्नस्तु प्रथमे यामे वत्सरांते फलप्रदः । द्वितीयेऽष्टमासैः तृतीये त्रिमासांते चतुर्थे यामे मासांते अरुणोदये दशाहांते सूर्योदये सद्यःफलः ॥ ( pp. 388, 389 )

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रिष्टसमुच्चयस्थगाथार्धानां वर्णानुक्रमसूची। (पू-पूर्वार्ध, उ-उत्तरार्ध, अ-प्रथमचरण, आ-द्वितीय
__ चरण, तृतीयचरण; ईचतुर्थचरण) N. B. The figures on the right indicate the numbers of the stanzas.
महव मयंकविहीणं ६६. पू. अहवा कुणेइ छद्दी १२२. उ. अहिमतिऊण देहं ८७. पू. अहिमंतिऊण सुत्तं ६३. पू. अहिमंतिय तिल्लेणं १४४. उ. अहिमतिय मंतेणं १५१. पू. अहिमंतिय सयवारं कंसय- १५३. पू. अहिमंतिय सयवारं पच्छा १५८. उ.
आराहणापडायं १५. पू. आलिंगिया य पुरओ १६५.५.
अइणि णिदणासो ३३. उ. भइरूवो हि जुवाणो ८६. पू. अंगुलि तह मालत्तय १४९. पू. भ-क-च-ट-त-प-ज-स वग्गा २२७. पू. अ-क-च-ट-त-प-य-स वग्गा १६३.पू. अक्खरपिंडं बिउणं १६१. पू. भक्खर होरा लग्गं १४९. उ. अग्गिलं मग्गि(झि)लं २०५. पू. अच्छउ जीविय-मरणं १०६. पू. अट्टरेहछिण्णे २०४. पू. भट्ठमठाणम्मि ससी २४२. पू. अट्ठारह भाई २३४. उ. अट्ठावीसं मासे १०२. उ. अट्टेव मुणह मासे १०३. पू. अणुराहाए वीसं २४८. पू. अद्धच्छायं पिच्छद ७६. उ. अनिमित्तं जलबिंदु ३४. पू. अयं च जम्मपुठवं १०. पू. अझ पिजं जि कर्ज १०६. उ. अभितर-बाहिरिया १३. पू. अभितरा कसाए १३. उ. अरहंताइसुराणं १८६. पू. अवकहडा मटपरता २३९. पू. असि-कुंतभंगसहो १९२. पू. असिय-सिय-रत्त-पीया ६४. पू. भस्सिणि-भरणी-कित्तिय- १६८. पू. मह जीए संधीए १९८. पू. अह जो जस्स य भत्तो ११७. पू. अह पिच्छइ निअछायं ७९. पू. अहर-नहा तह दसणा २७. पू. अहवह अग्गिफुलिंगे ९१. पू. महव जुओ आएसह २४२. उ.
इअ अवकहडाचकं २४०.पू. इअ अवकहडाचक्के २३८. उ. इअ दिमहतएणं विभ २५३. ५. इअरच्छायारहिए ७२. उ. इगवण्णगोमएणं १५३. उ. इगवीसं चिय रिक्खे २५०. उ. इच्छइ सो इह भालइ १४. उ. इदि कहियं सहगयं १९२. उ. इदि भणि सुमिणत्थं १३०. पू. इदि भणिया णियछाया ८५. पू. इदि रिट्ठगणं भणियं ४०. पू. इदि सल्लिहिदसरीरो १४. पू. इय कहियं पञ्चक्खं १३५. पू. इय मंतिअ सव्वंगो ७१. पू. इय मंतेणं मंतिय ४४. पू. इय मंतं च जवंतो१८३. उ. इयरा[ या]ण उवरि गऔं २०८. उ. इयरायाणं उवरि २०६. उ. इयरं मंतविहीणं ११३. पू. इयवण्णगाविदुद्धं १७०. पू.

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उंदर बिराल सूयर १७८. उ. उत्तमदुमं हि पिच्छइ ४९. पू. उदएइ अयारसरो २३१. उ. उदिदो भमिदो भामिद २२९. पू. उयरविणासे दिढे ११९. उ. उवरम्मि देविवत्थं १४५. पू. उवरम्मि धूमंछायं ६५. उ. उववास-मोणजुत्तो ११०. पू.
रिष्टसमुश्चय
कर-चरणेसु अ तोयं ३१. पू. करजुअलं उध्वटिम १५८. पू. करजुअहीणे जाणह १०४. पू. करबंधं कारिजह २३. पू. करभंगे घउमासं ११८. पू. कसणपुरिसेहि णिजइ १२६. पू. कसणेहिं तस्साऊ ८२. उ. कसणो ता(सा) तस्स तिही १९८. उ. काऊण अंगसोही १०९. पू. काराविजइ पण्हं १६०. उ. कारेवि खीरभोज १४६. पू. कालदिसाए जीवइ १२८. उ. कालयडो दहिवण्णो १७४. पू. किंतु विसेसो दीसइ ८५. उ. कुच्चस्सुवरिम्मि जलं ६०. पू. कोणेसु सरा देआ २३८. पू.
ऊणे अहिआपुण्णं(ण्णे) ६१. उ.
खद्धो नीओ दट्ठो १८७. उ.
एको वि जए चंदो ४५. पू. एगंतम्मि नियच्छउ ७०. उ. एगंते सुहदेसे १९४. पू. एम्हि छायापुरिसं ९५. उ. एतावंति दिणाई २५१. पू. एदाइँ ताइँ लोए ५. उ. एयं दो तिषिण दिणे ९३. उ. एयारस हत्थंमि अ २४७. पू. एवं च होमविहिओ १११. उ. एवं छायापुरिसो १०७. पू. एवं नियडा-नियर्ड १२१. पू. एवं रासिसरो विअ २३६. पू. एवंविहपरछाया ९५. पू. एवंविहरोगेहि य ८. पू. एवंविहं तु भणियं ६७. पू. एवंविहा य सद्दा १८८. पू.
गंडय ससओ य तहा १७६. उ. गय वसहे [वि]य चलणे १६७. पृ. गय हट्टे-देउल-पडिमा- १९१. उ. गिद्धू-लू( °लु)य भारयडो १७६. पू. गोरोयणाएँ पच्छा १९३. उ.
घय-तिल्लेहि विलित्ते १२३. उ. वित्तणबिणिपडिमा १८२. पू.
कजं धरेवि चित्ते २००. उ. कडि-सिर-नासाहीणा ९०. पू. कडु-तित्तं च कसायं २४. पू. कडिजड भूमीए २०३. उ. कण्ण-चिहुरेहि रहिआ ८९. उ. कत्तिय मायसिरं चित्र २३१. पू. कनाघोसे सत्त य ३८. पू. कर-चरणअंगुलीणं २९. पू. कर-चरणचल्लणासो २५. उ. कर-चरण-जाणु-मत्थय-११६. पू. कर-चरणतलं च तहा १२५. पू.
चउघडिआ चउदिणाई ५१. उ. चउभेया नावव्वा १६४. उ. चउवीस जिदिअहे २३४. पू. चंद(ससि-)सूराण(ण) पिच्छइ ५६. पू. चक्खू सोदं घाणं ९. पू. चत्तारि पसत्थभुवे २२४. उ. चलणविहीणे दिढे १०१. पू. चिंतह तेसु हयारं १९६. उ. चिंताए परिहीणं ११३. उ. चिंते जह पयडाइं १५७. उ.
छत्तं धयं च कलसं १८९. पू.

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रिष्टसमुच्चय
113 छत्तस्स रायमरणं १२०. पू.
(जीवइ सुहसद्देणं १८४. उ. " छत्ते (तं) परिवारं वा ११७. उ.
जीवस्त निविवअप्पं ११. उ. छायापुरिसं सुमिणं ६९. पू.
जीवस्स मरणयाले १७. उ. छिद्दोह तस्स आऊ ४५. उ.
जीहग्गे(गं) अइकसिणं ३०. पू. छिन्नं खग्गाईहिं ८३. उ.
जीहा जलं न मेलइ १४१. पू.
जुइकुसुमं सियवत्थं १८९. उ. जइ आउरो ण पिच्छह ७५. पू.
जुण्ण( जाणु)यपमाणतोए १४३. पू. जइ किण्हं करजुअलं १९. पू.
जूअ-महु-मज-मंसं ५. पू. जइ दीसइ परिपुण्णं १०५. पू.
जो गी(णी)सेसमहीसनीतिकुसलो २५७(आ). जइ पिच्छइ गयणयले १००. पू.
जोच्छइंसण-तक-तक्किम इम(मई)२५७ (अ). जइ पिच्छइ ण हु वयणं १४७. पू.
जो णियइ तस्स भणियं ४७. उ. जइ सुमिणम्मि विलिजइ १२२. पू. जो णियछायाबिंब ८२. पू. जं इह किंपि वरिटं २५६. पू.
जो पिच्छइ निअछाया ७८. उ. जंघासु दुण्णि वरिसं ११९. पू.
जो भिजइ सत्थेणं १२७. पू. जं च सरीरे रिटं १८. पू.
जो रयणीऍ पसुत्तो ११६. उ. जं जस्स जम्मरिक्खं २२०. उ.
जो लेइ अणसणं चिअ २५२. उ. जं दीसइ दिट्ठीए १३१. पू.
जो सिद्धंतमपारतीरसुनिही २५७ (इ). जस्थ करे अह पव्वे १५९. पू.
जो सुमिणम्मि णियच्छइ १२४. उ. जस्थ अविजइ मंतो ११२. उ.
जो हु णिबुड्डइ सुमिणे १२९. उ. जम्मसरो रिक्खादो २३०. पू. जम्मि सणी णक्खत्ते २२४. पू.
ढंख-गय-वसह-रासह- १६६. पू. जयउ जए जियमाणो २५४. पू. जय-विद्धि-मिंदु-राया १८६. उ.
णजति [य] निवियप्पे १०३. उ. जलिया लिंगिय दवा १६४. पू.
ण णिएइ तुंगछाया १४०. उ. जविऊण इमं मंतं १०९. उ.
णयणविहीणे दिढे १०१. उ. जस्सस्थे जोइजइ १००. उ.
णयरभवाणं मज्झे १७७. पू. जस्स न पिच्छइ छाया ७७. पू.
णहजाणं [अहव दिणे २४३. पू. जहकमसो नायव्वं ११५. उ.
ण हु दीसइ सरि(सि) सूरो १३४. पू. जहकमसो सो जीवह ५२. उ.
ण हु पिच्छइ जो सम्म १४३. उ. जाइकुसुमेहि जविओ १११. पू.
णासग्गे करजुअलं १९५. पू. जाणुविहीणे भणि १०२. पू.
णिसुणह भणिजमाणं १४८. उ. जाणुविहीणे वरिसं ११८. उ. जाणेह लिंगरिढे १३६. उ.
तं उ भणिजइ रिढे ४१. उ. जाधम्मो जिणदिट्ठणिच्छिदयये('पए)२५९(अ). तं चिअ अणेअभेअं १८. उ. जा नरसरीरछाया ७४. पू.
तं पक्खं जाणेजइ १९७. उ. जा नायं (?) च सुराणभो तिपहुगा २५९ (इ). तं पि हु अणेयभेयं ६८. उ. जा मेरू सुरपायवेहि सरिसो(हिओ)२५९(आ). तं भन्नइ पञ्चक्खं १३१. उ. जिणवद्धमाणपुरओ १५०. उ.
तं रिट्ठसत्थणिउणे २५६. उ. जीवइ विसमेण रोई १.६२. उ,
| तत्तिय दिणाइ मासा १५९. उ.

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तस्स कुणिजह एवं ९१. उ.
तस्स छम्मास (मासं) आज ५७. उ. तस्स भणिज्जइ आऊ ४६. उ. तस्स लहु होइ मरणं ३२. उ. तस्स लहु होइ मरणं ४८. उ. तस्स लहु होइ मरणं ५८. उ. तस्स लहु होइ मरणं ७९. उ. तस्स हवइ वरजीयं ७७. उ. तस्सुवरम्मि समानं १७०. उ. तस्सुवरि देविजायं १४५. उ. तह जोइजइ सउणं १७२. पू. तह नामस्स य रिक्खं २२१. उ. तह पुव्वफग्गुणीए २४६. उ.
[ तह य ] अ इ उ ए ओ पंच २२७. उ. तह य कबंधं पिच्छइ ८०.उ.
तह वि हु भुअंगचक्रे २२३. पू. तह विहु संजमसेणो २५४. उ.
तह सूरस्स य बिंबं ४६. पू. ता जीवइ दह दियहे ७५. उ. ता जीवद्द बहुकालं १०५. उ. ता मरइ रोअगहिओ २४१. उ. ताराओ रवि - चंदं ५४. पू.
तिवियप्पं नक्खत्तं २२२. पू. तुलयाई सयलाणं २३६. उ. ते असुहा निद्दिट्ठा १८८. उ.
तेणेदं रइयं विसुद्धमइणा २५८ (ई ). रहम्मं (मं) जम्माओ २२१. पू. तो मरइ न संदेहो २२२. उ.
ता लहु पहायसमए १७१. उ. तावच्चिय सो जीवइ ९९. उ.
तावच्छेउ महीअलम्मि विदिट्ठे (यं) २५९ (ई). दुविहं पि एयरूवं ११४. पू.
अक्खराइँ दूह १६२. पू. अस्स पण्हयाले २४१. पू.
थगथगइ कम्महीणो २२. पू. थद्धं लोभणजुअलं २०. पू.
दंसेह तस्स छाया ८७. उ. दक्खिणगया ससद्दा १७४. उ. दक्खिण दिसाऍ णिज्जदि १२३. पू. दड्डु-जलिएसु मरणं १६९. पू.
रिष्ठसमुच्चय

| दसणा हवंति कसणा ३४. उ.
| दह दिह अस्सिणि (णी ) ए २४४. पू. दह दिह उत्तराए २४९. पू.
दह दियह मिगसिरम्मि अ २४५. पू. दह वरिसाणि तयद्धं ११५. पू. दाहिणगओ ससद्द १७७. उ. दाहिणदिसाइ छाया १४२. उ. दिनहाईं हवइ आऊ ३८. उ. दिट्ठीऍ चप्पियाए ३५. पू. दिणजुअमज्झं मरणं ३५. उ. दिसत्तएण मधू १३३. उ. दियहचउक्कं दिट्ठो ५४. उ. दियहतयं च चउक्कं ८१. उ. दिव्वसिही पजलंतो ५९. पू. दीवयसिहा हु एगा ४८. पू. दीसेइ इयारसरो २३२. उ. दी से जत्थ रूवं ६८. पू. | दुअसत्तरिदिअहं ('ह°) सरो २३०. उ. दुक्खं लाहं च (य)त्ता २२६. पू. दुक्खेण नवरि पावइ २. उ. दुरय- हरि-हुअवहम्मि य २१३. पू. दुलहम्मि मणुअलोए १२. पू. दु (दो) विहसंलेहणाऍ १२. उ. दुविहं तु होइ सुमिणं ११२. पू.
| देवदजणिय विहाणं १८०. उ.
| देवि महंवाईणं १२१. उ.
देहं तेयविहीणं ३३. पू. दो इग वरिस छमासं ९२. उ. दोच्छाया हु नियच्छइ ७६. पू. दो दिया य दिन ९३. पू. दो दियहे एगदिणं १०४. उ. दो दो आय सवाया १६६. उ.
धम्मंमि य भणुरत्तो ६. पू. धम्मो जिनिंददिट्ठो ३. उ. - अग्गि- सीह - साण- १६३. उ.

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रिष्टसमुच्चय
115 धय-धूम-सीह-साण-२०५. उ.
| पंचदहे वि तिहीओ १९६. पू. धरिऊण आउरं पुण १४६. उ.
पंचदिणो णाय[ वो] २२९. उ. धावंति हु गहिएणं ६२. उ.
पंचवि कूरगहेहिं २३७. उ. धिदिणासो सदिणासो ३६. पू.
पक्खं धणि?रिक्खे २४९. उ. धूमंतं पजलंतं ८०. पू.
पक्खं पुणन्वसुम्मि अ २४५. उ. धूम धओ दंखस्स य २१६. उ.
पक्खालाविय देहे (हे)८६. उ. धूमस्स य साण खरो २१६. पू.
पक्खालिऊण देहं ४३. पू. धूमायंतं पिच्छइ ५५. पू.
पक्खालिऊण देहं ७०. पू. धूमो सयलायाणं २०७. पू.
पक्खालित्ता देहं १३७. पू. धूमो सीह-धयाणं २१७. पू.
पक्खालिय करचरणा- १५४. पू.
पक्खालिय करजुअलं १५५. उ, नंदा भद्दा [य] जया २२८. पू.
पक्खालिय करजुअलं १९३. पू. नक्खत्तं तह रासी २३७. पू.
पक्खालियनियदेहो १८१. पू. नट्ठो भग्गो म मओ १८७. पू.
पञ्चक्खं स्वत्थं १३०. उ. नवनवइ सहस्साई ७. उ.
पच्छा पहायसमए २०१. पू. नव नव बिंदु तिवारं २२० पू.
पडियस्स य रोइस्स य २५१. उ. न सुणेइ कमघोसं २९. उ.
पडिवयआइदिणाई १५७. पू. महरोमा सडंदि य २१. उ.
पडिवय बिदिया तिदिया २२८. उ. महुएइ गाढबंधं २३. उ.
पढमं गोमुत्तेणं १५५. पू. न हु जाणइ नियअंग २५. पू.
पढम सरीरविसयं १३६. पू. न हु पिच्छइ नियजीहा ३७. पू.
पढमा(°मं) हि रेहअंक २०४. उ. महुसुणह सतणुसई १३९. पू. माउणं आएसं २१८. उ.
पणमंतसुरासुरमउलि-१. पू. नाणामेअविभिन्नं ४२. पू.
पणरह वामकरम्मि य १५६. पू. नाणाभेयविभिनं १४८. पू.
पण्हगयं पुण भणियं ६९. उ. माणारोयाकिण्णो ६. उ.
पण्हया(°हा)लस्स य लग्गं २५०. 3. भाणासस्थमएणं ४२. उ.
पण्हसवणेण जावं १७१.पू. मामेणं सिरिदुग्गएव विदिओ २५८ (इ).
पत्तंमि अ मणुअत्ते ३. पू. मायग्वा सा पयडा ७३. उ.
पत्ते जिणिंदधम्मे ४. पू. भासग्गे थणमझे ९८. पू.
पभणेइ निसा दिअहं ५८. पू. मासाएँ तिमि दिभहा ३७. उ.
परछायाए णूणं ९४. उ. निश्रछाया गयणयले ९९. पू.
परलोअसाहणढे ८. उ. मियछायं(या) परछाया ७३. पू.
परिवारस्स य मरणं १२०. उ. निग्वाविम धुप्पं तो १२५. उ.
पस्सिजइ भालयलं २०. उ. मिसुणिजह कि बहुणा १८५. उ.
पावगहा मुह-पुच्छे २२३. उ. मिसुणिज हु सुपयस्थं ४०. उ.
पिंगल सिही य ढिंको १७५. पू. भीला पीया किण्हा ८१. पू.
पिंडत्थं च पयस्थं १७. पू.
पिच्छ(च्छे)इ आउरो सो ८४. उ. पठरविणे(°णा) निहिडे(ट्ठा) २४६. पू. पिच्छेइ अण्णवणं १४२. पू. पंचदस तस्स दियहे ३३. उ.
। पुजित्ता जिणनाहं ४३. उ.

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पुण खीरं भुंजित्ता १९९. उ. पुण जोएड पयत्थं ४४. उ. पुण जोयावह भूमी १५२. पू. पुणरवि पहायमविए ६३. उ. पुणोवि जवेह नूणं २०२. पू. पुरो इय नायव्वं १६८. उ. पुव्वसूरी (मुणी ) हिं भणिए २४३. उ. पुव्वस्स भद्दवद्दा २५०. पू. पुव्वायरियकमागय १६. पू. पुरसट्ठारहदिअहे २३२. पू. पेच्छइ दुष्पणयंमि य ६४. उ.
फग्गुणद (छ) हदियहाई २३३. पू. फुति अंगुलीओ १९. उ.
बंधित्ता पलियंकं १९४. उ. बद्धं चित्र करजुअलं ३९. पू. बहु छिडुं निवडतं ५३. पू. बहुभेय सत्थादिट्ठ १३५. उ. बहुविहपमायमत्तो ४. उ. बाहारहिए घम्मे ९७. उ. बीभाए ससिबिंबं ६५. पू.
भणियं देवदकहियं १८५. पू. भद्दवयं अस्सज (जु° ) यं २३५. उ. भ्रममाणं तस्साऊ ५०. उ. भरिऊण तंदुलाणं ६१. पू. भाले छायापुरिसं ९८. उ. भिन्नं सरेहि पिच्छइ ५७. पू. तनहु जाइ २४. उ. भूमीए तस्साऊ ५३. उ. भोभण-सयण-गिहे वा ६२. पू.
मउलियवयणं वियसइ २१. पू. मंती णियवरछायं ९६. उ. मंत्रेण मंतिऊणं १३७. उ.
झो सेसेसु अ २१३. उ. मज्झमि तहा छिड्डुं ५२. पू. मयगल - धूमम्मि सए २११. पू. मय-मयण-मायहीणो ९६. पू.

रिटसमुच्चय
महिस य मडयं च तहा १७८. पू. मासभंतर आउं २७. उ. मासिकं तस्साऊ ३०. उ. मुह-जीहं चित्र किन्हं २८. पू. मूलम्मि चउव्वीसं २४८. उ. मूलसरेहि य भाओ १६१. उ. मेसाइसुरासीओ २३९. उ. मेसाई मीता १६७. उ.
इयं बहुत्थत्थं २५५. पू. रयणी पढमजामे १८३. पू. रवि - चंदं तह तारा ४७. पू. रवि - चंदाणं गहणं १२४. पू. रवि - चंदाणं पिच्छइ ५१. पू. रिउ (पु) दाए वढ्ढइ २१९. उ.
रि (दि°) इंरिहो वि पुणो २५२. पू. रिट्ठसमुच्चय सत्थं २५५. उ. रिट्ठ रूवं सुमिणं १०७. उ.
भइ हिअए सासो २८. उ. | रुक्खो ( ? ) दु सीह - वसहे २०६. पू. रुद्धेसु अ मरणं रिउणा २१९. पू. रुद्धेसु नत्थि गमणं २१४. पू. रुद्धेसु मरइ सिग्धं २१४. उ. रुहिर-वस- तेल- पूयं ९०. उ. रुहिर-वस-पू-तय- घय - १२९. पू. रूवं सद्दं गंधं ९. उ. रोग हिस्सा कोई १६०. पू. रोयाणं कोडीओ ७. पू. रोवंतं जो पिच्छइ ८४. उ.
लग्गंति मक्खियाओ १३८. पू. लवमित्तं चिअ रहय ( °यं ) २५३. उ. लहुमेव तं दियहं ( तस्स जीयं ) ९४. पू.
लहु होइ तस्स मरणं ४९. उ. - लाहो सहजोगिए २१५. पू.
का अहवइ अद्धा ८८. पू. | वज्जिज्ज़ सव्व लोए १७९. उ. वयणम्मि नासियाए ३२. पू.

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रिष्टसमुच्चय
117 वयणेण पडइ रुहिरं २६. पू.
(साईइ सत्त दिअहे २४७. उ. वरमरणकंडियाए १६. उ.
साणो धम्मि सुहओ २०९. उ. वसह-करि-काय-रासह-७८. पू.
सा भणिया निअछाया ७४. उ. वसहो धय-धूमगओ २१०. पू.
सावणसिअपक्खस्स य २३५. पू. वह-बंध-रोय-सो २०७. उ.
सावणसुक्केयारसि २६०. उ. वाऊ पित्तं सिंभं ११. पू.
सास(°म) सिवा करटासो १७३. पू. वामकरे सियपक्खं १९५. उ.
सासं मुएइ सीयं १३४. उ. वामभू(°भु)यंमि उ चउरो २२५. पू. सिमिणम्मि अ णचंतो १२८. पू. वामे गओ ससहो १७५. उ.
सियवत्थझंपिया पुण १८२. उ. वाय-कफ-पित्तरहिओ १०८. पू.
सियवत्थाइविभूसो १९९. पू. विकहा-कसायहीणो ११०. उ.
सिरिकुंभनयरण[य]ए २६१. पू. विदियपुरिसेण सरिसो १८१. उ.
सिरिसंतिनाहभवणे २६१. उ. विविह(ह) सस्था(थ)गुसारं १७२. उ.
सिहि चंदया ण पिच्छइ १४०. पू. विविहागमजुत्तीए ११४. उ.
सीसंमि तम्मि गुज्झे २२५. उ. विस-विसहर-सस्थ-ग्गी-१०. उ.
सीसो देसजई सं(वि.)बोहणपरो २५८ (भा). विस्सामेण विहीणो २६. उ.
सीहग्गि(ग्गी)गय लाहं २०९. पू. विहडेइ अइसएणं ३९. उ.
सीहम्मि [य] वारणं धए २१२. पू. वीरजिणपायजुअलं १. उ.
सीहस्स गओ सत्थो २१७. उ.
सीहो गओ धयंमि २१५. उ. सउली सुय चम्मयडा १७३. उ.
सीहो धयस्स उरि २०८. पू. संजवियमेयख(°°)डिया २०१. उ.
सुइभूमिअले फलए २०३. पू. संजाओ इह तस्स चारुचरिओ २५८ (अ).
सुकं पक्खं वामे १५६. उ. संताएसु अ जीवइ १६९. उ.
सुग्गीवसुमंतेणं २०२. उ. संमजिऊण सयमवि १४४. पू.
सुग्गीवस्स य मंतं २००. पू. संवच्छरइगसहसे २६०. पू.
सुत्तो निसाएँ पेच्छइ १०८. उ. संसारंमि भमंतो २. पू.
सुपयत्थं निसुणिजउ ६७. उ. संसारम्मि अ ठिच्चा १५. उ.
सुवइ कयसीसहस्थो २२. उ. सत्त दिण कत्तियाए २४४. उ.
सुहदं हवेइ नूर्ण १९०. उ. सत्त दिणाई णियच्छह ५०. पू.
सुहदियहे पुव्वण्हे ७१. उ. सहो हवेइ दुविहो १८०. पू.
सुह पीदि अत्थ लाहो २२६. उ. समधाउ(°ऊ) वि ण गेण्हइ १३३. पू. सुह-मसुहं विअ सव्वं १८४. पू. समभूमियले ठिचा ९७. पू.
सेयं भणेइ पीयं १३२. उ. समसुद्धभूमिएसे ७२. पू.
सेसायाणं साहइ २१०. उ. सयअट्ठोत्तरजविर्थ १५०. पू.
सेसाया पुण संता १६५. उ. सयलदिसाउ णियच्छइ १३२. पू.
सेसेसु अ मज्झत्यं २१२. उ. सयवारं दिटुवरिं १५१. उ.
सेसेसु अ मज्झत्थो २११. उ. सर-सूल-सव्वलेहिं ८३. पू.
सो ऊण इक्कमासं १२६. उ. ससि-सूर-दीवयाई ४१. पू.
सो छह दिणाइ जीवइ ५५. उ. ससुया जुवई वेसा १९०. पू.
। सो जिअइ मासमेगं ६६. उ. 16

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रिष्टसमुश्चय
सो जीवह सत्त दिणे १४१. उ. सो देवो सिरिसंजमाइमुणिवो २५७ (ई) सो मरइ तंमि काले ५९. उ.
सो जिभइ सत्त दियहे १३९. उ. सो जियइ सत्त दियहा ८४. पू. सो जीवह छम्मासं ५६. उ.. सो जीवइ छम्मासं १३८. उ. सो जीवइ छम्मासं १५२. उ. सो जीवइ छम्मासे १४७. उ. सो जीवइ दिअहतयं ३१. उ. सो जीवइ वीस दिणे १२७. उ. सो जीवइ सत्तदिणं ६०. उ.
हय-गय-गो-मणुआणं १७९. पू. हयगय-वसहे सयडे १९१. पू. हसमाणा रोवंती ८९. पू. हसमाणीइ छमासं ९२. पू. होइ उआरे उदओ २३३. उ.

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रिष्टसमुच्चयगतशब्दानां वर्णानुक्रमसूची ।
N. B. The figures on the right indicate the numbers of the stanzas.
अ १५; २६; ३१.
अ २२७.
अइकढण १९. अइकसिण ३०. अइणिद्द ३६.
अइरूव ८६.
अइसास २६.
अंक २०४.
अंग १४१.
अंग २५. अंगसोहि १०९.
अंगार ७२. अंगुलि १४९; १९६.
अंगुलि° २३; १५२. अंगुलि २९.
अंगुलीअ १९.
अंगोवंग १०५.
अंजली ६१.
अंब २४. अंबिण १८२. अंसय १०४; ११९. अंसय ३१६.
अकचटतपजस २२७.
अकचटतपयस १६३.
अक्क° २५९.
अक्खर १४९; १९८.
अक्खर १६१; १९८. अग्ग १०:१६३;२०९. अग्गिफुलिंग ९१.
अग्गिल २०५. 'अघोस ३८.
अट्ठ ९३; १०३; ११९.
अटू° १४९;२०४.
अट्टम २४२. अभिसय १७१. अट्ठहिमसन १५३.

अट्ठारह २३४. अट्ठारह २३२. अट्ठावीस १०२,२३८. अट्ठोयर २००.
अडविभव १७२.
अणल ४९.
अणवस्य ३४.
अणसण १४; २५२.
अणुराहा २४८.
अणेअ १८.
अगरू ४८.
अयय ६८.
अणेयरूव ४६.
अण्णवण्ण १४२.
अत्थ २१०; २१२;२२६.
अत्थमिअ २२९.
अदंसण ३८.
अद्दा २४५.
अद्ध ९३. अद्ध ७६.
अद्धा ८८. अनियड १२१.
अभितरा १३.
अभितरा १३.
अयार° २३१.
अरहंत १५००
अरहंत १८६.
अरिटू° ४१.
अलाह १०६.
अवकहड २३९.
अवकहडाचक्क २३८:२४०.
असि° १९२.
असिय ६४.
असिलेसा २४६.
असुह १८१; १८४; १८५; १८८.२ असुह १०६.

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असोहण २४१. अस्सज (जु' ) २३५. अस्सिणी २४४.
अस्सिणी १६८:२२३.
अहखंड ६५.
अहर° २७.
अवइ ८८; ९१; १२७. अहिआपुण्ण ६१.
अहिंसा १२.
अहिय ८६.
अहोमुहा ७९,८८.
आउर ७५६८७; ८८; १४६; १४७; १५४. आएस ९१; १२१:२१८.
आगमण २१४.
आय १६३; १६४; १६५; १६६;२०५.
आय २०७:२०८; २१०; २१६.
आरंभ ११०.
आराहणा १५.
आलत्त १५३.
आलत्तय १४९.
आलिंगिय १६४; १६५.
आलिंगिय १६९.
आअ १६९; २१५२१९.
आई २२०.
० २२७.
आउ २३; २४; २७; २९, ३७; ३८,४५, ४६,५०६ | उआर २३३. ५३; ५४; ५७; ८२.
उंदर १७८.
उट्ठ १२३. उत्तमदुम ४९.
उत्तरा २४६; २४९; २५०. उदअ २३३:२३४; २३५.
उदर ४३.
उदिद २२९.
उद्धि २२५.
उभय° १५७.
उयर° ११९.
आस १७३.
आसाढ २३४.
आहरण ४३.
'इ' २२७.
इअर २०८.
रिष्टसमुच्चयगतशब्दानाम् -
इअरच्छाया ७२.
इंदिअ ९.
इंदि°८.
इंदु १८६.
इक्क २२,२३;३०;६३.
इक्क १२६.
इक्क १२३:१२८; १२९; २४६. इक्खण १९४.

इग ९२.
इग° ४५; १०२,
इगवण्णा १५३.
इगवीस २५०.
इगसहस २६०.
इगहत्था ८९. इटिमिटि ४३; २००.
इयर २४१.
इयर' २०६. इयवण्णा' १७०. इया २३२.
उ २०.
उयर ११६.
उलूय १७६. उवरित्थ २१०.
उववास ११०.
उहा(ओआ°)र° २३५.
ऊण ६१;६३.
ऊण' ८६.
°° २२७.
एअ २४८.
एआर' २३४.
एक्क ५२.
एग ४६; ४७; ६६;९२.
एग° ७७८२; १०४; २४७. एगंत १९४.

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एगवीस २०२:२४६.
करट १७३. एडअ १७६.
करसंग ११८. एहि ९५.
करि ७८. एय ९३.
कलस १८९. एय ३७११९,२०१.
कवित्थ १७०. एयचरणा ८९.
कसण २७,३४,८२,१५६१९५१९८. एयरूव ११४.
कसण° १५० एयवीस ४४.
कसणपुरिस १२६. एयारस २४७.
कसाअ १३. °एयारस २६०.
कसाअ १.
कसाइय ४. ओ २२७.
कसाय २४.
कसाय° ११०. कंठ २३.
काअ १२२,१७७. कंसय १५३.
'काय ७८. कक्खा १८२.
कारंड १७३. कज्ज २४१.
काल १८७. °कज २०७.
कालदिसा १२८. °कज्जल° १९७.
कालयड १७४. कजलरेहा ५६.
"कित्तिया १६८. / कट्ट
किस २२. कट्टिजंत ८२.
किण्ह १९,२८,६०. कट्ठ[य] २०.
किण्हा ८१. कडि ९०; १०२.
कुंडी १४५. कडु २४.
कुंत. १९२. कणिट्ठिा १५७.
कुंभनयर २६१. कण्ण ८९.
कुच्च ६०. कत्तिय २३१.
कुसुम १५०. कत्तिया २४४.
कुसुम ११११४०,५४५,१८९, कन्न २९,३८.
कूर ६१,२०८. कफ° १०८.
कूर २३७. कबंध ८०.
कूष्मांडी १८३. कमला ४३.
कोंत° ८३. कम्म° २२.
कोण २३८. कय° २२. कयचुण्ण ८३.
खंड ५७. कर १५९.
खरग ८३. कर १९,२३,२५,२९,३१,३९,९०,११६, खज्जइ ११२.
१२५,१५४११५५,१५८,१९३; १९५. °ख(घ)डिया २०१. कर १५६:१५७१९५.
खद्ध १८७. करजुभ १०४.
खब्भ १२७,

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खर २१६. खर २०५:२१७.
खर १२३,१६३. खीर १५५,१९९. खीरभोज १४६.
| घडिआ ५१. घम्म ९७. घय १२३.
घय १२९. घाण ९. घोस २९.
गअ १८७,२१५,२१७. गंडय १७६. गंध ९.
गंध १३३,१३९. गत्ता १२९. गद्ध(ब्भ') २२१. गभसर २३०. गमण २१४.
गमण ३६. गय १६७. गय १९१२१५.
गय १६३,१६६,१७९१९१:२०५. गयजीव १४२. गयणयल ९९,१००.
गयणयल ९८. गव्व २५६. गसह (द)चल २३९. गह २२२.
गह° २२६.
गह २२३,२३७. गहण १२४.
गावी १७०. गिद्ध १२२.
गिद्ध १७६. गिह ६२. गीवा २८. गुग्गुल° १११. गुज्झ ३२,९८,१४१,२२५.
गुज्झ° १०३. गेह ६२,१२६. गो १७९. गोमअ १५३. गोमुत्त १५५. गोरोयणा १४९,१५८,१९३.
चउ ५१.
चउ ५१,११८,२३८. चउक्क८१. __°चउक्क ३६,५४,१०४. चउगुण १६१. चउत्थी २२८. चउभेय १६४. चउर २२५. चउवीस २३२,२३४. चउव्वीस २४८. चंद ४५.६६.
चंद(ससि-). ५६,२५९.
चंद ४७,५१,५४,१२४. चंदण १३७,१८९. चंदय १४०. चक्खु ९. च(य)त्ता २२६. चत्तारि ९२,२२४. 'चम्म ७२. चम्मयड १७३. चरण ११८.
चरण २५,२९,९०७११६,१२५,१५४. 'चरण ३१. चरणजुअ ९७. चलण ६३.
चलण १०१. चलणंतदेस ९८. चलभुव २२४. 'चल्ल° २५. चारि ५१. चिंता ११३. चित्त २३३. चित्ता २४७. °चिहुर ८९.

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चुण्णिअ १८७. चोर ५.
जलिय १६४१६५. जहकमत ५२.
जाणु ८९,१०२,११८
जाम ९९. __जाम १८३. जि १०६. जिअ
जिअइ ६६,१३९,२३७. जिएइ १५९. जियइ २०,२१,२२,६३,८४८८१००%
छ ५२:९२,१३,१००,१०३.
छ° ८१,११५,१३८,१४३,१४७,१५२. छत्त ११७,१२०,१८९.
छत्त° १९१. छद्दसण २५७. छद्दि १२२. छम्मास ५६:५७. छह ५५,२२४,२३३. छायपुरिस १०६. छायवरपुरिस १०५. छाया ७०;७६,७७,८१,८७,८८,१४२.
छाया ७३,७६. छायापुरिस ६९,७३,९५,९६,९८,०००;
१०७. छायाबिंब ८०,८४. छिक्किय १७९. छिडु ५२. छिद्द ४६,४७. ___°छिद्द ५१. छिद्दोह ४५. छिन्न ८३. छुरिआ ८३.
जंघा ११९.
जंघा १०२.
जंघा ११६. जंतु ९७. जम्म २२१.
जम्म १०,२२०. जम्मसर २३०. जय १८६. जया २२८. जल १४१. जल° ३४,५५,७२.
जल १०. जलहर ७१. जलाइ १३६. जलिअ १६९.
जिट्ठ २३३.
जिट्ट' २३४. जिट्ठा २४८. जिण ४०,४४,१५०,२५९. जिणनाह ४३. जिणवरिंद ११६.
जिणवरिंद ९८. जिणिंद°३. जीअ १७५. /जीव
जीवइ ५२,५५,५६,६०७७५,९९,१०५; ५२३,१२४,१२६,१२७,१२८१३८% १४१,१४७,१५२,१६२,१६९,१८४ २५२. जीवए १२२,१२९,१३२.
जीवेइ ६५,१४३. जीविअ ३,३३,४७,१०१. जीविय १७४:२१२.
जीविय १०६. जीह २८. जीहग्ग ३०. जीहा ९,११,१४१.
जीहा ३७. जुअ २४१,२४२.
जुअ° ३५.
जुअ १०१. °जुअल १९२०,३९,१५५१५८१९३,१९५. जुइ १८९.

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णियमुह १४३. णियवरछाया ९६.
जुगल ५२. जुण्ण(जाणु)य १४३. जुदि ११. °जुय १२२. जुवइ १७८१९०. जुवाण ८६. जूअ° ५. जेम १३०.
जोणि २. उझडप्प २५.
Vठा
ठिच्चा १५. ठाण २४२.
ढंख २१६.
ढंख° १६६.
०ढंख १६३. डिंक १७५. ढेंख २०९.
णउल १७५. गंदा २३९. णक्खत्त २२४. Vणच
णचंत १२८. ०ण[य]अ २६१. णयण° १०१. णयभन(ज)ख २३९. णयर १८३. णयरभव १७७. णवयसीइ २६०. णहज २४३. णाडी २२३. णायर १७२. °णाराय ८३. °णास ३६,२०७. णासग्ग १९४,१९५. णि ३६. णियछाया ७५,८५. णियछायाबिंब ८२.
तअ २५३. तंदुल ६१. तक २५७. तजणी १५१. °तणु २०. तय २०१.
तय' १२९.
तय ३१;६०८११०११३२,२०३. तयद्ध ११५. तल १२५, ता १९. तारा ४७;५४.
तारा' ३५. 'तारा' ३८,२५९.
तारा ५०. ति° १७,५०,२२०. तिअरणसुद्धि ७२. तिणि ९२,९३,११८. तित्त २४. तित्तिर १७५. तिदिया २२८. तिनि ३७. तिपहुगा २५९. तियसणाह ५९. तिलय ३०. तिल्ल १४४,१४७.
तिल्ल १२३,१२९. तिवियप्प २२२. तिविह° ७३. तिसंग ६५. तिहि १९६:१९८२२८,२३७. __ तिहि २३९. तीस २४. तुंगछाया १४०. तुलया २३६. तुस ७२. तेय ३३. तेरहम २२१.

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१०३,११,११५,११८,१३९,२४५,२५२... तोय ३१.
दियह' ५४,८१,१०४,१३२. त्ति ५४.
दियह ११००२३३.
दिव्वसिहि ५९. Vथगथग
दिव्वा १५८. थगथगइ २२.
दिसा २३८. थणमझ ९८. थद्ध २०.
दीवय ४८. थूल २२.
दीवय १३९. .
दीवय ४१. दंड १९१.
दु २२; १२२,१२३. दंसण १७८,१९०. ___°दसण १३६.
दुअसत्तरिदिअहसर २३०. दक्खिण° १७४.
दुक्ख २२६. दक्खिणदिसा १२३.
दुग्ग २५९. दह १८७.
दुग्गएव २२२,२५५. दह १६४.
दुग्गएव १६. दढ १६९.
°दुग्गएव २५८. दप्पणय ६४.
दुण्णि ११९. दसण २७,३४६४.
°दुद्ध १७०. दह ५२,७५,११५,२४४२४५,२४९.
दुन्नि ७६,९२. ___°द(छ)ह २३३.
दुरय° २१३. दहसहस्स १११.
दुलह १२. दहिय १८९. दहिवण्ण १७४.
दुवियप्प १३५. दाहिण १५६.
दुविह ११२,११४,१८०. दाहिण १७७१९५.
दु(दो)विह° १२,१४७. दाहिणदिसा १४२.
दूअ २४३. दाहिणहत्थ १५१.
दूणह १६२. दिअह २९,३४,३७,३८,५२,५८,२३३,२४४;
देउल १९. २४५,२४७,२४९,२५२,२६०.
देयजुत्त १९०. दिअह° ३१,२५३.
देव ११७. दिअह २३१:२३२:२३४,२३५,२४४,
देव १२१. २४८,२५०.
देवदा' ११२,१८०,१८५. दिट्ट १७६,१९२,२४१.
देवपरिहीण १३१. दिहि २५,३५,१३१.
देवया १८०. दिण २०,२१,२४,३९,५०,५५,७६,९२,९३, १२७,१४१७१५९,२४३,२४४,२५१.
देविजाव १४५. दिण° ३५; ६०,१३३,१५५.
देविवत्थ १४५. पदिण ३७,५१६०७७,८२,१०४१२५,
देवी' १२१. १५७,२३४,२४५,२४६,२४७,२४९, "देस १९४. २५०.
देसविगाय २१४. 17

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देह ३३८६,८७,१३७,१९९. दो ७६,८८,९२,९३१०४,१६६,२२५.
घ २१२,२१५,२१६. धणहरण° २०७. धणिट्ठा २४९. धम्म १२. धय १८९,२०८,२०९,२१५.
धय १६३,२०५:२१०. धय १९१.
धय २१७. धावंती ८९. धिदि. ३६. धुप्प १२५. Vधूम
धूमंत ८०. धूम २०७:२०८,२१६:२१७. ___°धूम २०५:२१०.
'धूम २११,२१६. धूमछाया ६५. Vधूमाय
धूमायंत ५५.
नासा ३७.
नासा ९०. नासिआ ३२. निअछाया ७४७८,७९,९९. निग्गंथ १८१. निमेस २१. निय २५,३७. नियअंग ७०. नियछाया ७३. नियड १२१. नियदेह १८१. नियरूवा ८५. नियहस्थ १४१. निवइ २६१. निम्विअप्प ३;११. निसा ५८,१०८. नीअ १८७. नील ५४. नीला ८१.
नंदा २२८. नक्खत्त २२२,२३७. न? १८७. नयण २१,३४,२२५. नरसरीरछाया ७४. नव ३७:२२०. नवरि २. नह २१.
नह २७. नाणा ६. नाम २२१. नामग्गहण १८६. नामसंभूह २२७. नामसर २२९. माय २५९. नाली २०१. नासग ९८.
पउर २४४,२४५,२४६,२४८,२५०. पउली १९१. पएस २९. पंच ३८,९३,११८:२२७,२२८,२३७,२४४,
२४९. पंचंग २५७. पंचदस ३३. पंचदह १०२,१९६. पंचमी २२८. पक्ख १५६,१९७२४५.
पक्ख १९५,२३५,२४९. । पञ्चक्ख ६९,१३०,१३,१३५. पञ्चेय २४३. /पजल
पजलंत ५५,५५,८०. पढिगय २०५. पट्ठी २१९. पडण १२४. पडाया १५. पडिअ १८७. पडिबिंबिया ९९.

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पडिमा ११६,११९.
पडिमा १९९. षडिवय २२८.
पडिवय १५७. पढम १.३. पणग ८१. पणरह १५६. पण्ह १४८,१४९,१६०,१९२.
पण्ह १५२. पण्हअक्खर १४९. पण्हगय ६९. पण्हया("पहा)ल २४०,२४१. पण्हसवण १०८:१७१२००. पदीवय° १४२. °पमाय° ४.
पमुच्चंत ५५. पयत्थ १७,४४.
पयस्थ ४१. पयाहिण २०४. परछाया ७३,८५,९१,९४,९५ परमिट्टि २०१. परमहा ७९,८८. परयार ५. परिपुण्ण १०५. परिवार ११७,१२०.
परिवार १२१. परिसह १५. पलंब ९७. पलियंक १९४. पवण ३२.
पवण ७१. पवरठाण ९३. पव्व १५९. पब्वोदवा ५२. पसत्थ० २२४. V पस्सिज
परिसजइ २०. °पहर ११५. पहाय°६३१७१%31८३:२०१.
वर्णानुक्रमसूची
| पहायवेला १४६.
पायार° १९१. पारद्धि ५. पारेवय १७३. पाव २२२,२४१.
पाव २२३२२६६२४२. पिंगल १७५. पिंड १६१. पिंडत्थ १७,१८४०. पित्त ११.
पित्त १०८. पिम्म ३. . पीढग १९४. पीदि २२६. पीय १३२.
पीय ६४. पीया ८१. पुच्छ २२३. पुणव्वसु २१५. पुण्णा २२८. पुरिस ८२.
पुरिस ६६. पुलिंदिनी ४३,२००. पुव्व २५०.
पुन्व १०. पुव्वगय° १८५. पुठवण्ह ७१. पुग्वत्थ० ८७. पुवफग्गुणी २४६. पुत्वासाढा २४८. पुस २३१. पुस्त २४५.
पुस्स २३२. पू. १२९. पूय ९०.
फग्गुण २३२.
फग्गुण २३३. फलअ २०३. फास ९.
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फुति १९:२९.
बंध २०७.
बंध २३.
बंभ' १४६; १९९.
बद्ध १८७.
बप्पीह १७५.
बय १७३.
बहुकाल १०५. बहुछिड्ड ५३.
बहुवि ४७.
बारस ५३.
बारस' २३१:२३५.
बाह ८९.
बाह १०४.
बाहा ९७.
बाहिरिया १३.
बाहिरिया १३.
बिउण १६१. बिंदु २२०.
बिंदु ३४; १५९.
बिंब ४६; ५०९५१.
बिंब ३५:५३:५५:५७ १५२.
बिढ़िया २२८.
बिराल १७८.
बीआ ६५.
बुद्धि १८६.
भंग १२०.
भंग १९२. भंग ११९.
भग्ग १८७ ; १९२. भन्त ६१; ११७.
भद्दवद्दा २५०. भद्दवय २३५.
भद्दा २२८. भमिद २२९.
भमुह° ३७.
'भय' २०७. भरणी २४४. भरणी १६८.
रिसमुच्चयगतशब्दानाम्
भविअ १४.
भाग १६१.
भामिद २२९.
भाय १६२.

भायण १४४; १५३.
भारयड १७६.
भाल ९८.
भालयल २०.
गुवाद १०. भुअंगचक्क २२३.
भुअजुअल ९७.
भुव २२४. भूमिअल २०३. भूमि एस ७२.
" भूमियल ९७.
भूमी १०९; १२४; १५२; १९९; २०३.
भूमी १४६.
भू(भु°) य २२५.
भूयल २२०.
'भूसण १०९.
०अ १८.
भेय २.
भेरि १८९. भो° ६२.
मअ १८७. मउलिय २१.
मंत १०८; १०९१११; ११२; १३७; १५०:
१५१; २००.
मंत ११३.
'मंत १६०; १८३; २०१.
मंती ७१,७७,९६.
मंस ५.
मक्खिया १३७.
(झ) ल २०५.
मच्छु २६, २८; ६१; १३३; १७४.
मज ५.
मज्झ ३७.
मज्झत्थ २११:२१२:२१३. मज्झिम २०९ : २१०.

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मटपरत २३९. मट्टिया १७०.
मडअ १२८.
मडय १७८.
मणुभ १२. 'मणुअ १७९.
'मरथय' ११६.
मय' ९६.
°म° ४०.
मयंक ६६.
मयगल' २११.
"मयण ९६.
V मर
मरइ १३२; १६१; २१४; २४१. मरण १०:३२; ३५; ४८; ४९ ; ५८३७८९ ७९;८०; ८४; १२०; १३४; १४०; १६२; १६९, १७७; १७८; १८४; २०१९:२१०; २११; २१९; २२६;२४२.
मरण १७.
मरण १४; १०६; १२०.
मरणकंडिया १६. मरणकंडी १३९.
मरणद २०८.
मलिण ६६.
मलिणा १७८.
महा २४६.
महिस १७८.
महिस° १२३.
७८.
महीयल ८७. 'महीसनीति° २५७.
५.
महुर २४.
महुरत्तअ १११.
°माण ८६.
मायसिर २३१.
माया° १६६.
'माया' ९६. माई १५०.
वर्णानुक्रमसूची

मास २२:२३:२७:३०:५२,६३,६६,९२,९३; १००; १०२; १०३; ११९; १२४; १५९. . मास' ३६; १२२; १२३:१२८; १२९,२४६. "मास १५५.
मास ५०, ११५: ११८: ११९:१२६:१३८९ १४३ : १४७ १५२.
माह २३२.
माहवचंद २५४. मिगसिर २४५.
मित्त २१५.
मित्तय २१५.
मी १६७.
मुंचती ९०, ९१. मुग्गर ८३.
मुह २८, २२३. 'मुह १४४.
मूल २४८.
मूल २६०. मूलसर १६३. मेरु २५९.
मेस १६७; १६८.
मेस २३९. मोण ११०.
य २१.
यल २०:९७.
याल १७.
खोह (?) १६६.
रत्त १४०.
रत्त ६४.
रत्तकुसुम १२८.
रत्ता ८१.
'रत्तिय ८१.
रणि° ११५.
रयणी ५८:११६; १८३.
रवि° ४७; ५०; ५१; ५३ ५४ ५५ ५७; १२४;
१५२,२३६.
रस १४१.
129
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1 रोग ८. । रोदण १७८. । रोम २१. रोय ७. रोय १५५,१६..
रोय ६:२०७. |V रोव
रोवंत ८४. रोवंती ८९. रोहिणी २४४.
रसादल १२७. रह १९१. रहिय २१. राया १८९. राया १२०.
राया १८६. रासह १७७,२११. रासह २१६.
रासह° ७८,१६६. रासि १६७,२३७. रासिसर २३६. रिउ २१९.
रिउ° २१९. रिक्ख २२१,२२३:२३०,२३८,२५०,२५१.
रिक्ख १६८,२२०,२४४,२४९,२६०. रिट्ठ १,१४,१५,१७,१८,१९,४१,४४;६७;
६८,६९,१०७,१३,१४८,२५२. रिट १६,४०.
रिट १३६. रिट्ठसस्थ° २५६. रिट्ठसमुच्चय° २५५. ___ °रिट्ठसमुच्चय २५३. रिट्ठाउ ६२. रित्ता २२८. रुक्ख(?) २०६. रुद्ध २१४,२१९. रुहिर २६.
रुहिर° ९०,१२९. °रुहिर ५५. रूव ९,६८,१०७.
रूव १९८. रूवत्थ १७,६८१३०.
रूवत्थ०६७. रेवई १६८,२५०. रेहा १५७.
रेहा २०४.
रेहा २०३. रोज १०,१६९९२१९,२४२,२५१. रोअ० २४१. रोइ १००१४३१६२१७४१७५:२१९
°लक्खट्ठ १२. लक्खरस १२५. लक्ष्मी १३७. लग्ग १४९,२४०२४१:२४२. °लच्छिनिवास' २६१. लच्छी ३. लवण २४. लवमित्त २५३. लहु २६,२८,३२,४८,४९,५८,६१,७८,७९,
८०,८४,९४,१२५,१३४,१४०. लहुं १३२,२२३. लहुमचु ६२. लहुमरण ६४. लाह २०९:२१५,२२६.
लाह° १०६. लाडू १३७. लिंग १३५,
लिंग ६९,१३६. लुंचिद १८७. लोअ १६२.
लोअ १२. लोअण° २०. लोयण ३८.
वइसाह २३३. वंका ८८. वग्ग १६३,२२७,२३७, वग्गुर १७३.
वग्घ १७६. • °वच्छ ७०.

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वज्ज
वज्जिज्ज १७९.
V वह
वट्ट १६९.
वथ ४३; १०९; १८१; १८२; १९९; २००.
'वस्थ १८९.
' वद्धमाण १५०.
वयण २६; ३२; १३४; १४७; १६०:२२४.
'वयण २१:४४.
वर° १४; १६.
वरचुण्ण १७०.
वरछाया ७१.
वरजीय ७६,७७.
वरतंय " १४४.
वरतणु १३७.
'वररिट्ठ ६७. 'वरलिंग १४७.
वरिट्ठ २५६.
वरिस ४६; ४७; ९२११५ ११८ ११९ १५९. वरिस १०१.
' वरिस ४५; १०२; १५५.
वसण ५.
वसण ४.
वसह १६७; १७७९२१०.
वस६ ७८.
'वसह " १६३; १६६.
'वसह १९१; २०६२१७.
"वसा' ९०; १२९.
वह° २०७.
वाइभ (ईभ ) ° २५७.
वाउ ११.
वागीश्वरी १८३.
वाम १७५.
वाम' १५६; १७४; १९५; २२५.
वर्णानुक्रमसूची
वामा १८२.
वाय १०८.
वायस २१३:२१७.
'वायस २०५.
'वार २२०.
वारण २१२.
वारा २०२.

विअप्प ६.
विअप्प १७.
विकहा ११०.
विक्खित्ता ७९.
विच्छाय ४७.
'विणास ३६; ११९.
विणासयर २१३.
विदिय १८१. विदिसा ५१.
विद्ध २२२;२३७. 'विद्धि° १८६.
विबुह १६.
विभूसा १९९.
विमला ४३.
'वियप्प १४९.
Vवि+यस
विसइ २१.
Vवि+लिज
विलिजइ १२२.
विलित्त १२३.
'विलेवण ४३.
विवरण २०.
बिस
१०,२१६. विस २०५.
विस ९.
"बिसअ ८; १३.
विसम १६१; १६२.
"बिसहर १०.
विसाहा २४७.
विस्साम २६.
वीरजिण १.
वीस १२७; २४८; २५०. वीस' २४९.
बेसा १९०.
वेसा ५.
सअ २११.
सउण १७२.
सउली १७३. "संकमण २३६.
संख १८९.

131

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132
'संजम २५७. संजमदेव २५४:२५५. संजमसेण २५४.
संझा ६३; १४४. संज्झागअ २२९.
संठाण ११३.
संठिअ २१९. संत १६४; १६५.
संत १६९. 'संतिनाह' २६१.
संदि २४२.
संदेह १७.
संधि १९६१९८.
संधि २९.
३९. संड १९५.
v संलेव
संलेविय १३७.
संलेहणा १३.
'संलेहणा १२.
संवच्छर २६०.
Vसड
संदि २१.
सदि १८७.
सण १९०.
सणि २२४.
सतणु १३९.
सत्त २०:२१:२९:३४:३८:३९;५०३८४;
१३९,१४१ : २४४; २४६;२४७.
सत्त' ६०; १२५.
"सत्तअ १३३.
सत्य १२७; २६७; २५९.

रिष्टसमुच्चयगतशब्दानाम्
सत्थ १८.
"सत्य" १०:२५३; २५५. सदि ३६.
सद्द ९,१७२; १८०; १८१; १८५; १८८. 'सद्द° २५७.
'सद १३९;१८४; १८६; १९२.
सहगय १९२. सन्निवास ११.
सप्प १७८.
सम १६१; १६२.
सम ७२;९७;२०३. समधाउ १०८; १३३. समधाउ ११३.
समरेहा° १६५.
समहिअ १२४.
समासदो १३४.
"सम्मउल २६१.
सय २००.
सयअोत्तर १५०.
सयड १९१.
'सयण' ६२.
"सयण १४६; २००. सयभिसा २४९.
सयल १३२; १३८:२०७.
सयवार १५१; १५३; १५८.
सर ५७; २२७; २१८. सर ८३.
"सर २३१;२३२,२३४; २३५. सरि ('सि) १३४.
सरीर १८.
सरी
" सरीर" ११३.
" सरीर १४; १४२.
१३,१३५.
सलिल ९०. सलिहिद १४.
सवण २४९.
सव्वंग ७१.
'सव्वल ८३.
ससअ १७६.
ससद्द १०४; १७५; १७७.
ससि २४२.
ससि ४१.
"ससि ५०; ५३५५;५७.
ससिबिंब ६५.
ससुया १९०.
सहज ११२; १८०३३८५. सहजोणि २१४; २१५.
साइ २४०.

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साण १७७२०९,२१३; २१६२१७.
साण १७९.
"साण' १६३; १६६;२०५.
सारस १७३.
सालहियका १७६.
सावण २३४; २३५; २६०.
सास २८,३३,१३४; १७३.
'सासण ४४.
सिअ ७०.
'सिअ २३५.
सिंग' ६५.
सिंभ ११.
सिद्धंत २५७.
सिद्धस्थ १८९.
सिद्धि १८६.
सिमिण ११३; १२७; १२८.
सिमिणत्थ ११५.
सिय ४३; १०९, १८२; १८९; १९५; १९९;
२००.
"सिय ६४.
सियाल १७३. सिर १००.
'सिर ९०. सिवा १७३.
सिहा ४८. सिहा १४२.
सिहि १४०; १७५. सीय १३४.
सीयल ३२५९.
सीस ११८; २२५. सीस २२.
सीह २०८, २१० २१२;२१५;२१७.
सीह २०६:२०९; २११;२१७.
'सीह" १६३; २०५. 'सीह २१५. सुभउच्छय (?) १९०.
सुकुमाल १९.
सुक्क ६०;१५६.
सुक्क° २६०.
सुगंध १३३. 18
वर्णानुक्रमसूची

सुग्गीव २००. सुग्गीव' २०२.
सुण २१६.
सुण्ण १६२.
सुत्त ६३.
सुत्त (सत्तु° ° २१४.
सुद्ध ७२.
सुधवल १४०.
सुपयत्थ ४०; ६७.
'सुमंत २०२.
सुमिण ६९; १०७ १०८; ११२; १२२; १२३,
१२४; १२६; १२९.
सुमिणत्थ १३०.
सुय १७३.
सुर १८६.
सुरपायव २५९. 'सुरासि २३९.
सुरक्ख २२४.
V सुव
सुवइ २२.
सुसे १८१.
सुह ५०;१८१६१८४; १८५ २०८:२११:२१३;
२२६.
सुह' १०६; १८४; १८६; १९४.
सुहअ २०९:२१०.
सुहद १९०.
सूयर १७८.
सूर ४६; १३४.
'सूर ४१.
'सूर ५६.
सूरपुत्त २२४. 'सूल' ८३.
सेय १३२.
सेयगंध ८६.
सेस २०९:२११:२१२;२१३.
सेस' २१०; २१६.
133
सोअ २०७.
सोद ९.

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134
सोहण १७६; १८६; १९२;२०६.
हंस १७३.
हट्ट १९१.
हड्ड ६२.
हत्थ १५६,२४७.
'हत्थ २२; १९५.
हय १८७.
हय १७९; १९१.
हय ७८.
हयार १९६.
'हरि' १६६:२१३. हरिण १७५.

रिष्टसमुच्चयगतशब्दानाम्हरिहरिया १३२.
इस माणा ८९. हसमाणी ९२.
हाद २२६. हिअय १०३. हिम १३७. हिमदड्डू ४९.
हियपयअ २२५.
●हीण २२.
'हुअ' १६६.
'हुअह २१३. होम १११. होरा १४९.

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परिशिष्टान्तर्गतविषयाणां वर्णानुक्रमसूची।
N. B. Numerals in deep black indicate the numbers of the pages
and thogo in black the numbers of the lines.
अनासन्नकाल १०६,३०.
(मास) अरिष्ट See रिष्ट.
अर्धमासपर्यन्तम् १००,३७. अष्ट- ,, , १०५,१०.
एक-,,, १०२,२२,१०५,२६; आसन्नकाल १०६,३०.
१०८,१३,१०९,२. आसन्नमृत्यु ९७,९,९८,२१,१०१,१६,
त्रि- ,, १०८,१३,१०९,२. १७,१८,१९,२१,२२,२४,२५,१०२,५,९, द्वि- ,, १०५,१६,१०८,१३, ११,१७,२०,२५,१०५,६,३२,१०६,४,
१०९,२. १२,३०,३८,१०७,२,४,६,१४,२४,१०८,
नव-,,, १०५,८. १५,१७,२१,३४,३६,१०९,२७,३०.
षण- ,, ,, ९८,५,१०८,५३,१०९,२.
(रात्री) उपश्रुति १०६,१३-१८.
सप्तरात्रीपर्यन्तम् ९८,७,९. अर्थान्तरापदेश्य (विमर्शगम्य)-१०६, |
(वर्ष) १९,२०.
एकवर्षपर्यन्तम् ९८,१,३. अर्थान्तरापदेश्यवर्णनम्१०६,२१-२४. सरूप (स्फुटोक्तार्थ)-१०६,१९,२०.
प्रश्नलग्न १०७,१-१४. सरूपवर्णनम् १०६,२५-२८.
रोगोत्पत्तिः १०७,१४. कालचक्रज्ञान १०४,२७-३४,१०५,१-४. कालचिह्न १०८,२३. See मृत्युकाल- मृत्युलक्षण also.
(क्षण) कालज्ञान १००,२.
तत्क्षणात् १०६,१०,१०७,३६.
(दिन) जीवित
अष्टदिनैः १०७,१२,३५. (दिन)
एकादश-, १०७,२२. एकदिनपर्यन्तम् १०८,२३.
तृतीये दिने १०७,१०. चतुर-,, ९८,१५.
दशदिनैः १०७,१२,३४. तद्-,,, १०९,३.
पञ्चदश-, १०७,३४. त्रि-,,, १०८,२२.
पञ्चमे दिने १०८,१४. दश-,,, १०५,२८,१०८,१४;
सप्तदिनैः १०७,२३. १०९,३. (मास) १०८,२२.
अष्टमासैः १०७,३२. पञ्च-,,, ९८,१५,१०८,२२.
एकमासेन १०७,२२,३३. षड्-,,, १०५,३०.
चतुर्मासैः १०७,३३. सप्त-," १०८,२२.
त्रि- ॥ १०७,३३.
नव

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136
परिशिष्टान्तर्गतविषयाणाम्दशमासैः १०७,३१.
त्रिविध-९९,२६. नव-, १०७,३२.
पदस्थपञ्च-,,१०७,३२.
अरुन्धत्या अदर्शनम् ९७,३२. See मासद्वयेन १०७,३३.
प्रत्यक्षरिष्ट also. षण्मासैः १०७,२१,१०८,२५.
आदित्यस्य स्थनाभिरिव दर्शनम्९७,१२. (याम)
आदित्ये छिद्र- , ९७,११. यामाभ्याम् १०७,३६.
,, रश्मीनामभावः ९७,७. (वर्ष)
इन्दावुष्णतानुभवः १०५,१३.
ऊर्णनाभेश्चक्रवत्सहस्रांशोदर्शनम् ९८,७. अष्टवषैः १०७,२०.
ऊर्णनाभेश्चक्रवत्सोमस्य ,, ९८,६. एकवर्षेण १०७,२०,३०.
ग्रहाणामदर्शनम् १०५,३१. त्रिवर्षेः १०७,२०,३०.
चन्द्रबिम्बस्य जले दर्शनम्१०८,१२,१३. दश- ,,१०७,२०.
चन्द्रमा इवादित्यस्य दर्शनम् ९७,७. द्वादशवर्षान्तरे १०७,१८.
चन्द्रावस्यादर्शनम् १०९,२७. पञ्चवर्षेः १०७,२०.
चन्द्रे छिद्रदर्शनम् १०८,१४. वर्षद्वयेन १०७,३०.
,, ज्वाला-, १०८,१५. वर्षान्तरे १०७,१७,२९.
, धूम- ,१०८,१४. सप्तवर्षेः १०७,२०.
जले क्षीणरविमण्डलस्य ,, १०९,१,२. मृत्युकाललक्षण १०८,५-९.
दीपस्यादर्शनम् ९७,३३. See कालचिह्न also.
ध्रुवस्या-,९७,३३.
पूर्णेन्दोर-, ९७,३३. मृत्युदनक्षत्र १०९,६.
रविबिम्बमध्ये छिद्रदर्शनम् १०९,३. आर्द्रा १०९,६.
रविबिम्बस्य जले , १०८,१२,१३. कृत्तिका १०९,५.
, ,, धूमाकुलत्वम् १०९,३. भरणी १०९,५.
रवौ छिद्रदर्शनम् १०५,१३,१०८,१४. मघा १०९,५,
,, ज्वाला-,, १०८,१५. शतमिषा १०९,६.
,, धूम- ,,१०८,१४. हस्त १०९, ५.
,, शैत्यानुभवः १०५,१३.
सप्तर्षीणामदर्शनम् १०५,३२. रिष्ट ९९,२५.
सहस्रांशौ छिद्रस्य दर्शनम् ९८,७. अपरान्तज्ञानम् (तेभ्यः) ९९,२५.
सूर्यादिद्वयस्य ,, १०९,२८. आधिदैविक- ९९,२६.
सोमे , , ९८,६. सिद्धदर्शनम् ९९,२९.
परम-९८,२४. स्वर्ग-,९९,२९.
पिण्डस्थआधिभौतिक-९९,२६.
अकस्मादतिकोपः १०५,९. अतीतदर्शनम् ९९,२८.
अकस्मादतिभीतिः १०५,१०. पितृ- , ९९,२८.
अकस्मादन्यथाभावः १०८,२५. यमपुरुष-,९९,२८.
अग्नौ नीलत्वदर्शनम् ९७,१७. आध्यात्मिक-९९,२६.
अङ्गकम्पः १०८,३५. कर्णाघोषः ९९,२७.
अङ्गपञ्चकशैत्यम् १०५,२८. नेत्रज्योति शः ९९,२७.
अतिधुतिः ९८,४.

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वर्णानुक्रमसूची अतिप्रज्ञा ९८,४.
धातूनां वैषम्यम् ९८,२७. अतिसारः १०२,१६.
नखानां पक्जाम्बववर्णत्वम् १०१,२४. अत्युष्णमूत्रत्वम् ९८,२७.
, वीतमांसत्वम् १०१,२३. अद्युतिः ९८,४.
,, वीतशोणितत्वम् १०१,२३. अप्रज्ञा ९८,४.
नयनयोर्नित्यस्पन्दनम् १०५,१९. अमेघे विद्युदर्शनम् ९७,१७.
नाभिशैत्यम् १०८,३३. अशूनस्य शूनसंकाशत्वम् १०२,२०.
नाभेश्चाकस्मिकी हिक्का १०५,१६.
नाभेः शुषिरत्वम् ९८,२७. असितरदत्वम् १०८,६. अहास्यहासित्वम् १०२,२४.
माशः (उष्णतायाः) १०२,३३. आयम्ययानाङ्गुलीस्फोटाभावः१०१,२५.
नासाग्रस्य अदर्शनम् १०८,२०. उच्छ्वासस्यातिदीर्घत्वम् १०१,२१.
नासाया , १०५,३१. उच्छासस्यातिहस्वत्वम् १०१,२१.
, अवनमनम् ९८,१०.
मासायाः शैत्यम् १०८,३३. डद्वेगः १०८,९.
नासिकावंशग्लानिः १०२,१९. उष्णश्वासत्वम् १०८,८. एकनेत्रत्वम् १०८,७.
निष्प्रपञ्चता १०८,९. कण्टे श्लेष्मा १०८,२७.
नेत्रज्योति शः ९८,२५. कर्णाघोषः ९७,१६,९८,२५,१०१,
पाणिशैत्यम् १०८,३३.
पाद-, १०८,३३. २६,२७,१०५,१८,१०८,२१;
पिपासातत्वम् १०२,१७. १०९,२९, कर्णावनमनम् ९८,१०.
पृथुत्वनाशः १०२,१९. कुक्षिपूर्वशोषणम् १००,३६,३७.
प्रकम्पः १०८,८.
प्रकूजनम् १०२,१६. कुडमाकारनेत्रत्वम् १०८,२७.
प्रश्वसनम् १०२,१६. कृशस्याकस्मात्स्थौल्यम् १०५,९;
१०८,२४.
बटरकादर्शनम् ९७,१४. कृष्णच्छविच्छायः ९८,५.
बलहानिः १०२,१७. गतिभङ्गः १०८,३५.
भूमौ ज्वालादर्शनम् ९७,१९. गन्धाज्ञानम् १०८,३६.
भेदः (वर्णस्य) १०२,३४. गमनम् (मत्तस्येव) १०२,२१,२२.
,, (स्वरस्य) १०२,३४. गमनविनाशः १०५,२७.
भ्रान्तिः १०५,१९. जिह्वाया भदर्शनम् १०५,३१,१०८,२०. भ्रयुगादर्शनम् १०८,२०.
,-याः कृष्णत्वम्१०५,१४,१०८,२८. मनःशोकः १०५,१५. तालुकम्पः १०५,१५
महामेघे मरीचिदर्शनम् ९७,१८. दन्तविरागिता ९८,१०.
मुखस्योष्णत्वम् ९८,२७. दन्तानाम् जातशर्करत्वम् १०१,२२. मुखादर्शनम् १०८,२०.
, परिकीर्णस्वम् १०१,२२. मेधे विधुददर्शनम् ९७,१८. , श्वेतत्वम् १०१,२२.
रात्रौ दाहः १०८,२६. दिवा शीतलरवम् १०८,२६.
लुलितकरपादत्वम् १०८,७. दृष्टेरसंप्रतिष्ठितस्वम् ९८,२६.
वचनम् (मत्तस्येव) १०२,२१,२२. दृष्टेरूत्वम् ९८,२६.
वदनवैरस्यम् १०८,२७. दृष्टे रक्तस्वम् ९८,२६.
वर्णप्रावर्तम् १०८,३५.

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परिशिष्टान्तर्गतविषयाणाम्
विकृतिः (गन्धानाम् ) १०२, ३४. विशोषणम् (कायच्छिद्रस्य ) १०२, ३५. विश्लेषः ( सन्धीनाम् ) १०२, ३३. वैवर्ण्यम् (कास्य) १०२, ३५.
व्यस्तपायुत्वम् ९७, ८. शरीरकम्पः १०२, २१. शरीरस्यानेकवर्णत्वम् १०५, १५. शिरसोऽकस्माज्जलनम् १०५,२२. शिरसः काकगन्धिकमत्वम् ९७, ८. शिरस्तापः १०८,३४. शीतगात्रत्वम् १०८, ८.
" नासात्वम् १०८, ६.
,, श्वासत्वम् १०८, ८. शुष्कास्यत्वम् १०२, १७,१०८, ६. शैत्यम् (उच्छ्वासस्य ) १०२, २५. (पादकरयोः ) १०२, २५.
33
शोणाक्षत्वम् १०८, ७. श्यामकोष्ठत्वम् १०८, ६.
श्रोत्रपातित्यम् १०८, ७. श्वसनम् (भूयो भूयः ) ९८, २०० सम्मोहः १०२, २१. स्थूलस्याकस्मात्कर्षणम् १०५, ९,१०८,
२४.
स्मृतिनाशः १०५, २७. स्वनासाग्रादर्शनम् १०९,२६. स्वादाज्ञानम् १०८,३६. हृत्पादयोस्तत्क्षणाच्छोषणम् १०५,
२९,३०.
हृत्पादावशोषणम् स्नातमात्रे ९८, १८. हृदयशैत्यम् १०८,३३.
प्रत्यक्ष
अनन्द विद्युद्दर्शनम् १०५, २२. अमलादिगदर्शनम् १०५, ३१. अरुन्धत्या अदर्शनम् १०८, १६, १०९, २६. See पदस्थरिष्ट also. इन्द्रधनुर्दर्शनम् (नकम् ) १०५,२०. उल्कापतन -,, (दिवा ) १०५,२०. गन्धाज्ञानं नासिकायाः १०५, १८. दृष्टिविरागिता ९८, १०. ध्रुवस्यादर्शनम् १०८, १६, १०९, २६.

नभोमन्दाकिन्या अदर्शनम् १०९, २६. प्रत्यक्षदर्शनम् ९७,१९. फुत्कारस्योष्णत्वम् १०५, २७. मस्तके धूमदर्शनम् ९८, १९. सङ्कीर्ण also.
See
मातृमण्डलादर्शनम् १०८, १७. लोहिनी द्यौः ९७,७. विष्णुपदादर्शनम् १०८, १६. सुरभिणः शवगन्धवद्याणम् ९८, ८. हंसा मयूराणां संहत्या दर्शनम्
१०५, २३.
हकारस्य शीतत्वम् १०५, २७.
रूपस्थ
छाया विकृतिः ९८, १५. ( निजच्छाया ) निजच्छाया १०६, १-१०;१०७,१५-२४. छायायां छिद्रदर्शनम् ९७, १२.
,, - प्रतीतिः १०९, ३०. छायाविवर्तनम् १०२,१०,११. विकृतच्छायादर्शनम् (आतपे ) १०२, ४, ५
( ज्योत्स्नायाम् )
32
" " "
१०२,४,५.
23
(दीपे ) १०२, ४, ५. विगर्हितप्रतिच्छायादर्शनम् १०२, ६-८. (निजच्छायाविकृतिफल )
दारक्षय: १०६, ५. पितृ -,, १०६,८. पुत्र -,, १०६, ५. भ्रातृ-,, १०६,६. विदेशगमनम् १०६, ९. व्याधिः १०६,८.
( परच्छाया )
परच्छाया ९८, २१०७, २५-३६६
"
دو
लिङ्ग ( जलादिदर्शनेन ) - (आदर्श) आत्मनोऽदर्शनम् ९८, १६. आत्मनः शिरसोऽदर्शनम् ९८, १७. छायाया अदर्शनम् १०५, २१. ( जले) अशिरस्कवदात्मनो दर्शनम्
"3
"
१०८, १,२.

९७, १३. आत्मनोऽदर्शनम् ९८, १६.

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शुभ
वर्णानुक्रमसूची (जले) आत्मनः शिरसोऽदर्शनम् । भस्मपांशुभिर्दूषणम् १०२,२८.
९८,१७, शिरोऽभिघातः (द्वारादौ) ९९,१३. छायाया अदर्शनम्१०५,२१
(श्रवण) जिह्मशिरसो दर्शनम्९७,१३ , अनिष्टप्रवादस्य (हतादेः) श्रवणम् विकृतच्छायादर्शनम्
१०२,२८.
मृगादीनां गिरी (दीप्तां दिशं प्रति) ,, विपर्यस्तलोचनतारादर्शनम् ९७,१३.
___, १०२,३०. रुदितस्य
" ९९,२०. ,, खशिरसोऽदर्शनम्
१०९,३०. लिङ्ग (शरीरविषयक)
(दर्शन) जिह्वाया रसज्ञाननाशः १०५,१७,
अक्षतदर्शनम् १०३,१. दीपगन्धस्यावेदनम् ९८,२१.
अज- , १०३,११. स्पर्शज्ञानाभावः १०५,२४.
आदर्श-, १०३,१२. - व्याख्या ९९,३१.
आयुध-, ९९,१९. आगोमयदर्शनम् ९९,१५.
उद्धृतपृथिवी-,, १०३,५. शकुन
औषध- , ९९,१७. अशुभ
कन्या- , १०३,४. (दर्शन)
खगअङ्गारदर्शनम् ९९,११,
गणिका- ,, ९९,१५. अभ्यक्त- , ९९,१२.
(वामे) गो-,,१०४,२४. इन्धन- ,, ९९, ११.
घण्ट
"९७,३०. उत्तानयान-, १०२,३१.
घृत- ,९९,२१,१०३,११. उत्तानशयन-,१०२,३१. उत्तानासन-, १०२,३१.
चन्दन- , १०३,६. गुड- ,९९,११.
चामर- ,९७,२८. तैल- ,, ९९,११.
चाष- १०३,१०. नग्नमानव-,, ९९,१२.
छत्र- ,९७,२८,९९,१९. मलिन- ,, ९९,१२.
छत्रोत्क्षेपण-, १०३,१५. मुण्ड- , ९९,१२.
जीवञ्जीवक-,, १०३,९. (पतन)
ताम्र- ,, ९९,१६. चैत्यध्वजपतनम् १०२,२७.
दधि- , ९७,२९,९९,२१; छत्र- , ९९,१४. ध्वज- , ९९,१४.
(पश्चात्)दधिनीकन्यका-,,१०४,२४, पताका-,, १०२,२७.
दान्त- ,,९७,२९. पूर्ण- , १०२,२७.
द्विज
, १०३,११. वस्त्र- , ९९,१४.
द्विजाति
, १०३,१. (विविध)
दूर्वा
९९,१५. पथच्छेदः (विडालेन) १०२,२९. (सवत्सा) धेनु-, १०३,८. , (शुना) १०२,२९.
ध्वज
,, ९७,२८. " (सर्पण) १०२,२९.
ध्वजोत्क्षेपण- , १०३,१५,

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परिशिष्टान्तर्गतविषयाणाम्(अ) नकुलदर्शनम् १०४,२२. शुक्लसुमनोदर्शनम् १०३,६. नन्दितूर्य- ,, ९७,२७.
श्रमण- ,९७,२९. नन्द्यावर्त- ,,९९,२२.
संयत- ,९७,२९. नृप- , १०३,१.
(वामे) साधु-, १०४,२४. नृवाह्यमानयान-, ९९,१८.
सारस- ,१०३,९. पताका- ,, ९७,२८,९९,१९; सिततुरग- , १०३,२. १०३,३.
सिद्धार्थक- ,, ९९,१७,१०३,९. पताकोत्क्षेपण- , १०३,१५.
सुमनो- ,९७,२९. पयो,९९,२१.
सुरध्वज
,, १०३,३. पूर्णकलश- ,, ९७,२७.
सुवासितवस्तु-, १०३,१३. , -कुम्भ
सुशुक्लवस्तु- , १०३,१३. , -शकट- १०३,७.
स्वस्तिक- , ९९.,२२. प्रज्वलिताग्नि
हंस
,,१०३,१०. प्रियवादि
(अग्रे) हय- , १०४,२३. ,, १०३,३.
(वहन) बद्धकपशु- ,, १०३,४.
दाक्षिणात्यवायुवहनम् १०३,१७. भद्गपीठ,, ९९,१८.
(श्रवण) भृङ्गार- ,, ९७,२८.
भेरीशब्दश्रवणम् १०३,१६. मत्स्थ,, १०३,११.
मृदङ्ग-,, ,, १०३,१६. मधुररसयुक्तवस्तु-,, १०३,१३.
वेदाध्ययन-, ,, १०३,१७. मनोज्ञानपान- , १०३,७.
शङ्ख- ,,, १०३,१६. मीन- ,, ९७,३०.
(पक्षिणः) शुभ-,, ,१०३,१४. मोदक- , ९७,२९,
(मनुष्यस्य),, , , १०३,१४. १०३,६.
(मृगस्य) , ,, ,, १०३,१४. यव,, ९९,१७.
शनिचक्र १०६,३१-३८. यावक- ,, १०३,३.
शब्दरत्न,,९९,१६,१०३,२.
अशुभराजलिङ्ग" ९९,२०.
(श्रवण) रुक्म- , ९९,१६.
उत्सवशब्दः (वारुणः) १०४,१४. रुचक३,१२.
कपोतरुदितम् (याम्यतः) १०४,१२. रूप्य
कोकिलारवः (वामे) १०४,१५. वडवा- , १०३,८.
गीतशब्दः (वारुणः) १०४,१४. यर्धमान- ,९९,२२,१०३,४. घण्टारवः (वामे) १०४,१६. (वामे) विप्र-,, १०४,२४.
परपुष्टाशब्दः (वामे) १०४,१८. विविधफल- , ९९,२१.
पिङ्गला-, (याभ्यतः) १०४,११. वृषभ- , १०३,१.
,, (वामतः) १०४,१७. शङ्ख- ,,१०३,११.
वादिन-,, (वारुणः) १०४,१४. शतपत्र- , १०३,१०.
शङ्खरवः (वामे) १०४,१६. (दक्षिणे)शव-, १०४,२३.
शिवाशब्दः (वामे) १०४,१७. शिखि- , १०३,१०.
श्यामा-, (वामतः) १०४,१७.

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141 शुभ
(स्वप्ने) दक्षिणाशाभिगमनम् (वान(श्रवण)
खरैः सह) १०१,२९,३०. पटहशब्दश्रवणम् ९७,२७.
" . " " (वराहेशङ्ख-" , ९७,२७.
महिषैर्वा) १०३,३४.
(छेद)
करच्छेदः १०९,२४. सङ्कीर्ण
, कर्णच्छेदः १०९,२४. अस्थिक्षेपणम् १०६,१२.
नासाछेदः १०९,२४. आस्थप्रशोषः १०९,२८.
(दंश) केशक्षेपणम् १०६,१२.
कीटदंशः १०१,५. चर्म-" १०६,१२.
, खरदंशः १०१,६. धूमदर्शनम् (मूर्ध्नि) १०२,३६. See
दुष्टश्वानदंशः १०१,६. प्रत्यक्षरिष्ट also.
वृश्चिकदंशः १०१,५. पतन्यस्तचरणखण्डनम् १०९,२७.
सर्पदंशः १०१,५. परिक्षवम् (शकुनेः)९७,३.
(दर्शन) पापवादम् (,)९७,३.
अन्तरिक्षस्य दर्शनम् ९८,३२. पांशुन्यस्तचरणखण्डनम् १०९,२७.
उत्पातत्य , ९८,३२. पांशुवर्षा ९८,१४.
किंशुकस्य , १०४,४. रजुक्षेपणम् १०६,१२.
कृष्णपुरुषस्य , १०९,२५. वायसपतिः ९८,१४.
दिव्यानां , ९८,३२. विपरीतदर्शनम् (सर्वस्य)९९,३०.
निष्प्रभचन्द्रस्य,, १०९,२०. वृक्षेषु स्वर्णप्रतीतिः १०९,२९.
निष्प्रभादित्यस्य,, १०९,२०. स्वपदानामदर्शनम् १०९,२९.
पारिभद्रकस्य ,, १०४,४.
पुष्पितकरवीरस्य १०९,२३. स्वप्न ९७,२,२०.
पुष्पितपलाशस्य १०९,२१. अशुभ
पुष्पिताशोकस्य १०९,२१. (अभ्यङ्ग)
भौमस्य , ९८,३२. (स्वमे) अभ्यङ्गः १०५,११.
मलिनपुष्पस्य ,, १०१,९. घृताभ्यङ्गः १०९,२२.
मलिनाम्बरस्य , १०१,९. तैलाभ्यङ्गः १०९,२२,२५.
यूपस्य , १०४,४. (आलिङ्गन)
रक्तचन्दरुषिताप्रेतालिङ्गानम् १०९,२४.
नार्या , १०१,२. , रक्तवस्त्रगन्धधारिणीनार्या
रक्तपुष्पधरालिङ्गनम् १०९,२२.
नार्या , १०१,२. (उत्सर्ग)
रक्ताम्बरधरा,, पुरीषोत्सर्गः १०५,७.
नार्या , १०१,२० , मूत्रोत्सर्गः १०५,७.
रजतस्य दर्शनम् १०५,७. (गमन)
वल्मीकस्य ,, १०४,४. ,, दक्षिणाशाभिगमनम् ९८,२३,
शाल्मल्या, १०४,४. ९९,२,१०१,६,१०२,१७
शोणिताक्तशयनस्य दर्शनम् १०५,१२.
१०१,.
19

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142
परिशिष्टान्तर्गतविषयाणाम्(स्यमे) सर्वाणां कृष्णानां (गोहस्ति
(पान) देवद्विजवाजिवयम्) दर्शनम् (स्वसे) तैलस्य पानम् १०३,३६. ११०,९,१०.
मधुनः ,,१०३,३६. , सुवर्णस्य ,१०५,७.
(प्राप्ति) (धारण)
कार्पासस्य प्राप्तिः १०९,१८. " एकपुण्डरीकस्य धारणम्
, तैलस्य , १०९,१८. ९७,२२.
, पिण्याकस्य,, १०९,१९.
लोहस्य ,, १०९,१९. " रक्तगन्धस्य
(भक्षण) " रक्तमालाया
गृध्रकाकनिशाचरैरात्मनो १,१०५,११.
___ भक्षणम् १०५,५. , रक्तवस्त्रस्य , १०५,१५:
घृतस्य , ११०,५. १०९,१९.
पक्रमांसस्य ,, १०९,२०, रक्तस्रजो , १०९,१९.
बिसस्य ,९७,२१. (नर्तन)
मधुनो ,९७,२१.
विषस्य , १०९,२४. ,, नर्तनम् ९८,२२. " भूतैः सह नर्तनम् १०१,३.
(यान) (नाश)
, उष्ट्रस्य यानम् १०९,२३.
, कृष्णधेन्वा,,९७,२२. , अर्कस्य नाशः १०१,३१.
, खरैर् ,,९७,२२; चन्द्रस्य , १०१,३१.
१०९,२३. दन्तस्य ,, १०१,३१.
नलदमालिनो दिगम्बरस्य , दीपस्य ,,१०१,३१,१०४,. देवताया,, १०१,३१.
महिषस्य ,, १०९,२३. नक्षत्रस्य ,, १०१,३१.
वराहैर् ,, ९७,२२. नेत्रस्य , १०१,३१,१०४,१.
(रोहण) (पतन)
किंशुके रोहणम् १०९,१८. अर्कस्य पतनम् १०१,३१.
, खरोष्ट्रमहिषयुक्तरथे ,, , केशानां , १०९,२३.
१०९,२४. , चन्द्रस्य ,, १०१,३१.
नौकायां , १०९,२२. ___ तारकादीनां ,, १०४,१.
पारिभद्रादौ ,, १०९,१८. दन्तस्य ,, १०१,३१,१०४,
वल्मीके ,१०९,१८. ३,१०९,२३.
(विविध) दीपस्य ,,१०१,३१. देवतायाः,,१०१,३१.
अट्टहास्यः १०२,१. नक्षत्रस्य पतनम् १०१,३१
अवनेः प्रकम्पनम् १०४,२. १०९,२१.
कर्षणम् १०१,७. नेत्रस्य ,१०१,३१.
,, खरोष्ट्राद्यैर्वहनम् १०५,६. , शक्रध्वजस्य,, ९८,३१.
, गानम् ९८,२२. , शशिनः ,९८,३१.
, दारुणाटवीप्रवेशः १०२,२. सूर्यस्य , ९८,३१.
,, दिगम्बरत्वम् १०२,१.

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143 (स्वमे) देवतायतनस्थितिः ९८,९. । पापकरः १००,६. नगभेदः १०१,३२.
पैत्तिकः १००,१०. पङ्कप्रदिग्धगात्रत्वम् १०३,३७. प्रार्थितः १०१,८. पङ्कमज्जनम् १०९,२४.
भयङ्करः १००,७,२४. पावसीदनम् १०३,३६.
वातिकः १००,१०. प्रनतनम् १०३,३७.
श्रुतः १०१,८. प्रहसनम् १०३,३७.
श्लेष्मिकः १००,१०. मर्कटेनास्कन्दनम् ९७,२०.
सत्यः १००,१२. मर्दनम् १०१,७. मुक्तकेशत्वम् ९८,२२.
अन्यस्य धनस्य प्राप्तिः ११०,२. मुण्डनम् १०५,११.
अपस्मारभयः१०१,३. रोगाकान्तत्वम् ९९,२.
अर्थलाभः १०९,१७. वमनम् ९९,१,१०४,३;
कल्याणलाभः १०४,६. १०५,७.
कुटुम्बवृद्धिः १०९,३१. वमनम् (सुवर्णस्य)९७,२१.
क्लेशः ११०,५. वायुना प्रवहणम् ९७,२१. जयलाभः १०९,३३. विरेकः ९९,१;१०४,३.
धननाशः १०९,२३. विवाहकरणम् १०९,१९.
धनप्राप्तिः १०४,८१०९,३३,३५, स्रोतसाहरणम् १०९,१९.
११०,४११०,७. स्वगात्रहानिः ९९,१.
धनप्राप्तिः (शूद्रादेः) ११०,२. , हननम् (कृष्णपुरुषेण)
पुत्रलाभः १०९,३३,३५. ९७,२०.
पुत्रशोकः १०९,२३. ,, , (वराहेण)९७,२०.
प्रवासः १०९,२२. " हास्यम् ९८,२२.
भार्याप्राप्तिः १०९,३५. -उत्पत्ति
मरणम् १०९,२१,२२,२४,२५. स्वप्नोत्पत्तिवर्णनम् १००,१३-२२.
" (ज्वरेण) १०१,७. स्वमोनवविचारः १००,१०,११.
,, (विषण) १०१,५. प्रकार १००,५-७.
यज्ञकरणम् ११०,७. अकृतपूर्वः १००,६.
यशःप्राप्तिः ११०,४. अदृष्टपूर्वः १००,६.
राज्यलाभः १०९,३४,११०,५,६. अनिष्टफल: १०९,११.
रोगनाशः ११०,२. अनुभूतः १०१,८.
लाभः ११०,७.
विद्याप्राप्तिः (विप्रस्य)११०,२. इष्टफलः १०९,११. कल्पितः १०१,८.
विपत्तिः १०९,१९. कल्याणकरः १००,५.
वेदाप्तिः ११०,४. कृतपूर्वः १००,६.
व्याधिः १०९,२३. क्षेमङ्करः १००,६,२४.
व्याधिनाशः १०४,६,८१०९,१७. दृष्टपूर्वः १००,६.
शतलाभः ११०,५. इष्टः १०१,८.
शोकः १०९,२१. निमित्तमात्रः १००,८..
सम्पत्तिः ११०,३.

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सर्वतोमुखी श्रीप्राप्तिः ११०, १,८. सहस्रलाभः १०९,३३,११०, ६. स्कन्दभयः १०१, १, ३.
- फल (दुष्ट) नाशोपाय मागेन्द्रमोक्षश्रवणम् ९९, ३. - फलोदयसमय ( क्षण )
सद्यः फलम् ११०, ११. ( दिन )
दशाहेन ९९,७,११०, ११.
(मास) अष्टमासैः ११०,१०.
त्रि—,, ९९,५;११०, ११.
मासमात्रेण ९९,६,११०, ११.
षण्मासैः ९९,५. (वर्ष)
संवत्सरेण ९९, ४:११०,१०.
शुभ
( अभिभाषण ) (स्वमे) देवैः (प्रसन्नैः ) सहाभिभाष -
33
33
""
33
""
"3
"
99
99
""
""
"
"
35
22
णम् १०३, २३.
पितृभि: (प्रसन्नैः ) सहाभि
भाषणम् १०३, २३. (उत्तार )
अध्वनः समुत्तारः १०१,१२.

परिशिष्टान्तर्गतविषयाणाम्
कूपात्
१०१,१२.
गुहायाः १०१,१२.
पङ्कात्
१०१,१२.
972
""
دو
""
(तरण)
अर्णवस्य प्रतरणम् १०३, २२.
नद्याः
समुद्रस्य
(दर्शन)
अग्नेर्दर्शनम् १०४,५.
अर्कस्य
""
""
१०९, १२.
१०९,१२,३४.
१०३,२१.
आभरणस्य, १०९, १५.
कुक्कुठया "
१०९, ३४.
कुञ्जरस्य " १०९, ३१.
कौया
गव
72
१०९, ३५.
, १०९, ३१.
(स्व) गवां ( पयस्विनीनाम् ) दर्शनम् १०३, २१.
गोधूमस्य
,, ११०,७.
ग्रहस्य
१०९, १२. चन्द्रमण्डलस्य दर्शनम् १०९,१२; ११०,१.
""
""
39
"
,"
33
"3
""
"
""
"3
در
"3
39
""
93
79
دو
""
23
""
39
"
"3
29
"
""
"
2262CC
"
""
""
,,
27
77

देवताया
द्विजस्य
नक्षत्रस्य
निर्मलजलस्य
नृपतेर्
पतितोस्थानस्य
पृथ्वीशस्य
फलस्य
बलाकाया
मत्स्यस्य
मांसस्य
मालाया
यवस्य
रतस्य
विप्रस्य
"
मत्स्यस्य
मांसस्य
""
,, १०९,३१.
,, १०१,११.
,, १०९, १५.
प्रशस्ताङ्गनाया
,, १०९, १६. प्रशस्ताभरणस्य १०९,१६.
१०४, ७.
,, १०९,३४.
१०४,७.
१०४,७. मार्तण्डमण्डलस्य, १०९, १२.
१०४, ७.
११०,७.
१०९, १५.
१०९, १५.
"
पयसः
मदिरायाः
रुधिरस्य सफेनक्षीरस्य
""
""
93
""
"3
"
2,
23
""
23
वृषभस्य
शुक्लपुष्पस्य शुकवस्त्राणां ( परिग्रह )
आदर्शस्य परिग्रहः १०३, २५.
छत्रस्य
१०३, २५.
"
""
१०९, १५.
१०३,२१.
१०९,१२.
१०४,५.
33
35
,, १०९,३१.
, १०९,१७.
" १०३, २४.
(पान)
दधिनः पानम् ११०, ४.
१०३,२५. १०३,२५.
""
११०,४.
,, १०९,१३.
,, ११०,२.
११०, ६.
सुरायाः ,, ११०,१.
सोमस्य
,, ११०,१.

Page #258

कायने
वर्णानुक्रमसूची
145 (प्राप्ति)
(स्वमे) घृतस्य लाभः ११०,४. (स्वमे) आमिषस्य प्राप्तिः १०९,१६.
, चन्दनस्य,,११०,८. दर्पणस्य ,,१०९,१६.
" छत्रस्य , ११०,३. माल्यस्य ,१.९,१६.
,, दधिनो ,, ११०,४. (बन्ध)
, नागपत्रस्य,, ११०,७. निगउस्य बन्धः १०९,३५.
, पाण्डुरपुष्पस्य ,, ११०,८. पाशस्य ,१०९,३५.
,, पादुकयोर् ,, ११०,३. (भक्षण)
(विबोधन) है चरणमांसस्य भक्षणम् ,, आसने (ज्वलमाने) विबोधनम् १०९,३५. ११०,५.
,११०,१. , तडागे घृतपायसस्य,, १०९,३४.
, याने
, १०९,३५. दधिभक्तस्य
,, वाहने बाहुमांसस्य
, १०९,३५. मांसस्य , १०९,५३.
, ११०,१. वसाया ,१०९,१३.
(विविध) , शीर्षमांसस्य ,११०,६.
अन्त्रैर्वेष्टनम् ११०,५. (रोहण)
आकाशगमनम् १०९,१२. , इभे रोहणम् १०९,१६.
आगमनम् ११०,८. क्षीरिवृक्षे ,, १०९,१६.
कृमि विष्ठानुलेपः १०९,१४. , गृहे ,, १०३,१९.
वृश्चिकोरगग्रासः १०९,३३. , नागे ,, १०३,१९.
द्विषदवमर्दनम् १०३,२८. , पर्वते ,,१०९.१६.
, पतितोत्थानम् १०३,२८. पुरुषे ,, १०३,२०.
" रथयानम् १०३,२७. प्रासादे ,, १०३,१९,१०९,
, रिपुनिग्रहः १०१,११. १३,३३.
रुधिराभिषेचनम् १०९,१४. , फलिवृक्षे,, १०९,१६.
, रोदनम् १०१,११,१०३,२८. , वृषभयुक्तरथे,, ११०,४.
" शुक्लाम्बरगन्धधारिण्या नार्या " वृषभे , १०३,१९;
आलिङ्गनम् ११०,३. १०९,१६.
, श्वेतसर्पदंशः १०९,३२. , शैले ,, १०३,१९;
,, श्वेतवस्त्रानुलेपनम् १०९,१५. १०९,३३.
-समय , हये ,, १०३,२०.
अरुणोदये ९९,७,११०,११. , हये ,, १०९,५३.
चतुर्थे यामे ९९,६,११०,११. (लाभ)
तृतीये ,, ९९,५,११०,११. ,, उपानहोर्लाभः ११०,३.
द्वितीये ,, ९९,५,११०,१०. , कर्पूरस्य , ११०,८.
प्रथमे ,,९९,४,११०,१०. " खड्गस्य , ११०,३.
सूर्योदये ११०,११.

Page #259

Page #260

'संवेगरंगशाला' गतायुर्ज्ञानाधिकारवर्णित विषयाणां वर्णानुक्रमसूची ।
N. B. Figures in deep black indicate the numbers of the pages of the Introduction and the remaining figures indica:e the numbers of the stanzas.
आसण्णमच्चु ५१,६०,६१,१२७,५३,
१८७,१९०,१९१,१९५, १९८, २१९,५४, २२४,२२८,२४९.
See उवस्सुइ सद्द.
कालचक्कणाण (according to FS)
५३,२०८-२१४.
Also see पद्धरिट्ठ.
जीविय
( दिण)
अट्ट दिणाई ५४, २६१.
एआरस
तिपिण
दस
दो
बारस
सत्त
"3
"3
दस
पंच
सत्त
در
23 ५०, ५४.
33
""
( पक्ख)
एक्कं पक्खं ५४,२६०.
(पहर )
दो पहरे ( मास )
५४, २४८.
५३, १९८.
५०, ५४:५४, २६०.
33
एक मासं ५१, १०४,५४, २४८. चउरो मासे ५४, २६१.
"
५३, १९४.
५४, २४९.
,, ५३, १९३,५४, २४७, २४८. ( वरिस )
अट्ठ वरिसाई ५४, २४६.
एक्कं वरिसं ५२, १८३,५३, १९३; ५४, २४५,२४७. तिण्णि वरिसाई ५४,२४५,२४६.

५४, २६१.
"" ५४, २४६.
५४,२४७.
५४,२४६.
दारगाहा ५०, ५.
अरिट्ठदारं ५२, १६९,१७९,१८३-१८४; ५३, १८७, १९० - १९१, १९३-१९५, १९८-१९९,२०८-२१४,२१९,२२११ ५४,२२२, २२४, २२७-२२८,२३५. उवस्सुइदारं ५०,३५.
छायादारं ५०, ५४, ५६-६१. जंतप्पओगदारं ५४, २५७-२६१;
५५, २६२-२६३.
जोइसदारं ५१, ११२-११३, ११८५११९. देवयादारं ५०, ६-११. निमित्तदारं ५१, १०४. सउणदारं ५०,२७. सुविणगदारं ५१, १२७ - १२८, १३५,
१३७:५२, १३८-१४०,१४३,१४६१४७, १४९, १५९-१६०, १६५-१६६०
पण्हलग्ग
अट्टमे निसाहिवरस ठिई ५१, ११८. अरथे कूरगहस्स
छडे निसाहिवस्स दसमे कूरगहस्स पललग्गे कूरगहस्स, लग्गाविस अत्थतं हिबुगे कूरगहस्स ठिई
५१, ११८. ,,५१,११८. ५१, ११८. ५१, ११८.
५१, ११९. ५१, ११८.
मञ्जु ५१,५८, ११९, १२८, १३७,५२, १३८, १३९,१४०,१५९,१६०, १६९;५३,२२१.
(खण)
तक्खणं ५५,२६२.
नवे हिं
बारसे हिं
सहिं
( दिण)
दसेहिं दिणेहिं ५४, २२२.

"
,,
"3
,"
در
५३, १९९.
५२, १७९.
५२, १८४:५४, २२२.

Page #261

बुद्धि
148 संवेगरंगशाला'गतायुर्ज्ञानाधिकारवर्णितविषयाणाम्(मास)
ससिबिंबम्मि छिडुदंसणं ५२,१८३. अटेहिं मासेहिं ५४,२५९.
, बिंबस्स अकम्हा भूपडणं ५३,१९४. एक्कण मासेण ५४,२६०.
, ,, कसिणदंसणं ५२,१७९. चउहिं मासेहिं ५४,२६०.
सूरस्स सव्वहा अदंसणं ५३,१९३. छहिं , ५१,५९,९४,२३५,२५९. पिंडत्थतिहिं , ५३,१९५:५४,२६०. अइरित्तं रेयं
५४,२२७. दसेहिं , ५४,२५९.
अंगुलीणं सहसा फुटणं ५४,२२४. दोहिं , ५४,२६०.
अनिमित्तं अविलंबी चक्खुस्सावो ५४,२२२. नवेहिं , ५४,२५९.
चाअणासो ५४,२३५, पंचेहिं , ५४,२५९.
बल
५४,२३५. (वरिस) एक्केण वरिसेण ५४,२५८.
सइ
५४,२३५. तिहिं वरिसेहिं ५४,२५८.
सत्तिदोहिं , ५४,२५८.
सील
५४,२३५. करस्स (घरसिजंतस्स) णिस्सदत्तं ५४,२२७.
कासणम्मि अपुन्वसद्दजणणं ५४,२२८. पच्चक्ख
चलणस्स (घरसिजंतस्स) णिस्सद्दत्तं (अमेहे नहयले) गजियसहस्स सवर्ण
५४,२२७. ५३,१९१. छीयणम्मि अपुव्वसद्दजणणं ५४,२२८. , धणियं ५३,१९१.
जीहग्गमि कसिणबिंदुदंसणं ५१,१०४. , . , पुरंदरचणुदंसणं ५३,१९१.
जीहाए अहिगत्तं
५३,२२१. , ,, विजु- , ५३,१९१.
५३,२२१. सब्वेसु पयत्थेसु पीअत्तदंसणं ५३,१९८.
५३,२२१. पड (गोरोयणाए according to RS)- |
५३,२२१. ५३,२०४-२१४.
५३,२२१. Also see कालचक्कणाण.
५३,२२१. पयत्थ
दंताणं सक्कराउलत्तं ५३,२१९. अंतरिच्छे भमिररविबिंबदसणं ५३,१९५.
____, सामत्तं
५३,२१९. चंदस्स सव्वहा अदंसणं ५३,१९३.
नियकन्नाणं घोसस्स अस्सुई ५२,१८४. तारएसुं छिड्डदंसणं
५२,१८३.
पुरीसस्स कसिणतं ५३,१९८. तारगस्स सव्वहा अदंसणं ५३,१९३.
भमुयाण अदंसणं
५३,१९९. तेय विहीणतारगदंसणं ५३,१९३.
मुत्तणम्मि अपुष्वसद्दजणणं ५४,२२८.
सासस्स दी इत्तं ,, , रवि- , ५३,१९३.
५४,२२२. ,,, ससि-,,
५३,१९३.
सीयलम्मि अंगम्मि अकम्हा उम्हा ५३,१८७. दो रविबिंब
५३,१९५.
रूवत्थनिसि दिसि मोहो
५४,२२७.
(छायपुरिस) रविबिंबम्मि छिड्डदंसणं ५२,१८३. अक्खयसव्वंगदंसणं ,, -बिंबस्स अकम्हा भूपतणं ५३,१९४.
उयरादसणं
५१,५८. " , कसिणदंसणं ५२,१७९. उरुजुगा-,
५१,५८. सयणीयाइसु चम्माइठवणा ५०,२७. । गुज्झा
५१,५८.
वदृत्तं , सामत्तं
सुक्कत्तं " सूणत्तं , हीणतं

Page #262

दक्खिणभुसणं
पाया
वामभुमासम्बंगा
सीसा
५१,५९.
सुहा -ऽसुहकए छायपुरिसदंसणं ५१,५६.
५१,५८.
भाय-,"
रोगो
हियभादंसणं - ( दंसणफल )
अरथविणासो
कुसलं
पियाणासो
कर- "
केस
99
विदेसगमो
सुयनासो
( नियछाया ) अंगुलिहीना अप्पणिज अप्पणो कए कनहीना
"
""
उदरहीना
29
उरु- "
कक्खा "
कडी- "
कम - "
खंध- .,
नासा -,,
पास- "" संपुष्णछायादंसणं स- पराउनिच्छयकए
सिरहीना
हिययछता
गीवा - " 20
( परछाया )

93
संघ - " गीवा -,, चिबुग-,, छायाए अदंसणं
५४,२४८.
५०, ५४.
छायादुगस्स दंसणं ५०, ५४,५४, २४९.
दिद्विहीना
५४, २४८.
५४, २४७.
५४, २४६.
वर्णानुक्रमसूची
५१,५९. ५१,५७.
५१,५९. ५१,६०.
५१,५८.
५१,५७.
५१,५८.
५१,५९.
५१, ५८.
५१,५७०
५१, ५९.
५४, २४५.
५४, २४४.
५४, २४७.
५४, २४९.
५४, २५९.
५४, २५९.
५४,२६०.
५४, २५९.
५४, २५८.
५४, २६१. ५४,२६०.
छायाए सव्वा वोच्छेओ ५५,२६२.
जंघहीना
जाणु -,,
परकए परछाया
बाहुहीना
संपुष्णछायादंसणं
सिरोहीना
हिययछिडत्ता
"
(दपणे)
(जले ) नियछायाए अदंसणं ५१, ६१.
विगई ५१,६१.
५४, २४६.
५४, २५७.
५४, २४५. सणिचक्क ५१, ११२ - ११३.
५४, २४६.
सह
५४, २४७.
५४, २४६.
५४, २४८.
-प्पयार
सुविण
जूयाणं निरंतरं अणुसरणं मच्छियाणं
लिंग ( जलाइदंसणेण ) -
39
"
(also called उवस्सुइ
33
23
""
""
""
93
अत्यंतरववएसो ५०, ३५. रूवगो ५०, ३५.
39
"
लिंग ( सरीरसंतिअ )
""
असुह(अभंग)
(सुविणंमि) अभंगो

अदंसणं ५१,६१. विगई ५१, ६१.
""
149
५४, २५८.
५४, २५८.
५४,२५७.
५४,२६०.
५४, २५८.
५४,२६१.
५४, २६१.
(करण)
(सुवर्णमि ) गीयरस करणं ५२,१४७.
">
छड्डीए
" ५२,१४९.
नहस्स
,, ५२,१४७.
according to YS')
५३, १९०.
५३, १९०.
( गमण )
(सुवर्णमि ) करहिं गमणं ५१, १२७.
खरेहिं ,,५१,१२७. चंडालेहिं,, ५२, १३८. जमदिसि,” ५१, १२७.
५१, १३५०
वाइयस्स,, ५२, १४७. विरेयणस्स, ५२, १४९.

Page #263

रत्तंबरस्स ,
150 'संवेगरंगशाला'गतायुझनाधिकारवर्णितविषयाणां वर्णानुक्रमसूची। (दसण)
(लाभ) (सुविणमि) गयजालजलणं तपितस्स (सुविणंमि) दुम्मस्स लाभो ५२,१४९.
दसणं .. ५१,१३५. , लोहस्स। ५२,१४९. गायंतस्स , ५१,१२८.
(विलेवण) नग्गस्स , ५१,१३५. ,, तिल्लविलेवणं ५१,१२७.
५१,१३७. , मसि, ५१,१२७. रत्तकुसुमस्स,, ५२,१४७.
(सयण) "खवणस्स, ५१,१२८. , समसाणे सयणं ५२,१४६. , मालाए , ५२,१४७.
(हरण) ,, याणस्स ,, ५१,१२८. , सिग्घवेगसोएण हरणं ५२,१४६. , वडस्स , ५१,१२८. , विलेवणस्स ,५२,१४७. उम्मायदोसो ५२,१३९. वरविभूसणस्स ,,५२,१४७. नयणामयो ५२,१४०.
, विमाणस्स ,,५२,१४७. पमेहो ५२,१३८. विलुलियकेसस्स ,, ५१,१२७. महावसणं (दवाइयं) ५२,१५९. ससिगहणस्स ,५२,१४०. मारी ५२,१४०. ,, -निवायस्स,, ५२,१४०. रक्खसदोसो ५२,१३८. सूरगहणस्स ,५२,१४०. रत्तपित्तं ५१,१३७. -निवायस्स ,,५२,१४०. -फलोदयसमय । हसंतस्स .,५१,१३७.
(दिण) (नयण)
दसेसु दिणेसु ५२,१६९. नग्गस्स नयणं
सत्तेसु , ५२,१६६. पेएण , ५२,१३९.
(मास) मुंडितस्स , ५२,१४३. मासतिगाओ ५२,१६५. रत्तकुसुमस्स,, ५२,१४३. ,, दुगाओ ५२,१६५-१६६. (पडण)
. (वरिस) गत्ताए पडणं ५२,१४६. ___एगवासाओ ५२,१६५. छारसु , ५२,१४६.
-समय जले , ५२,१३८,१४६. / गोसम्मि ५२,१६६.:पंके , ५२,१४६.
चउत्थजामे (रयणीए) ५२,१६६. पंसूसु , ५२,१४६.
तझ्य-, , ५२,१६५. (भक्खण)
पढम-, , ५२,१६५. " पकापमुहस्स भक्खणं ५२,१४९. । बीइभ-, , ५२,१६५.

Page #264

INDEX N. B. Numerals in deep black indicate the numbers of the
pages of the Introduction, and those in ordinary types following the numerals in deep black indicate the numbers of the lines. T denotes English Translation; N, Notes
and fn, footnote. Abhayadova, 42, 1
: Ambă, 182 (T) ABHYANKER, 12 (N)
Amulets, p. 70, 1 (N) Accident, 56, 20
Anabasis, 66, 3 (fn) ADAMS, 67, 1 (fu)
Anagnia, 63, 7 Adbhuta Brahmana, p. 69, 1 (N) Anaptyxis, 22, 29; 24, 29 Addictions, 15, 10
Anekānta, 12, 25, 28; 16 (N) devoid of, 6 (T)
Animals, crying of, 57, 18 objects of, 5 (T)
Annals, 61, 35; 63, 2 (in) concubinage, 5 (T)
Ant-heap, 71, 12 gambling, 5 (T)
Anti-christ, 60, 1 (fn); 63, 32; 63, honey, 5 (T)
4 (fn) hunting, 5 (T)
Aņuogadāra, p. 71, 1 (N) meat, Š (T)
Apabhramśa, 3, 11, 14; 14, 9, 18; 37 prostitute, 5 (T)
(N); 70 (N); 88 (N); 106 (N); 116 stealing, 5 (T)
(N); 127 (N); 130 (N); 182 (N); wine, 5 (T)
195 (N) Afrioa, western part of, 64, 30
Āpastamba S'rautasütra, 71, 1 (fn) AILAKA, 10, 3 (fn)
Appearance, terrific, 71, 3 Air, 66, 22
Arahaņāpatākā, 15 (T) duration of, 230 (T)
Arhanta, 150 (T) five types of, 229 (T)
Ārambhasiddhi, 5, 21, 49, 8, 12, 14, months for the rising of "A", 231 (T) 15, 27; p. 72, 1 (N); p. 83, 160-169
"E", 234 (T) (N); 172 (N); 179 (N); 220-222
1, 232 (T) (N); 223 (N); p. 88, 224-226 (N) "O", 235 (T) Ardhamāgadhi, 97 (N); 107 (N)
“U”, 233 (T) Arhatcüdāmaņisärasaţika, 43, 31; 49, of the birth, 230 (T)
33; 50, 7; p. 82, 160-169 (N); p. 83, of the constellation of conception, 160-169 (N); p. 84, 160-169 (N); p. 230 (T)
84, 160-169 (N) of the zodiacal sign, 236 (T)
Arthasāstra, p. 70, 1 (N) Aitareya Āranyaka, 27, 10, 13, 21, 23, Āryä, 25, 27
32, 34; 57, 2; 70, 4, 5 (in), 7 (in); Asādha, 234 (T) 71, 1, 1 (fp)
Asia, 62, 22 Aitareya Brāhmaṇa, 71, 9
Aśleşā, 70, 16 Album hern, 70, 2 (fn)
Asoka, Girnār edict of, 25, 11-12 Alexander, the Great, 60, 22; 65, 9 | Assajaya, 235 (T) Altindisches Zauberritual, 70, 2 (fn) Astānganimitta, p. 71, 1 (N) Amānta, 8, 17, 21; 235 (N)
| Astrologers, 66, 28

Page #265

152
THE RISTASAMUCCAYA
Astrology, 41, 31; p. 69, I (N); p. 89,, of throo children, 62, ? 229 (N)
Blackpess, 71, 1 Astronomy, 41, 31
Boar, 70, 6, 8; 71, 5 Ašvalāyana Grhyasútra, 69, 3 (fn) BOUCHE' LECLEREQ, 61, 2 (fn) Atharvaveda, 27, 2, 5, 10; 57, 1; 70, Brāhmaṇi, 183 (T)
16 ; 70, 2 (fn), 12 (in); 71, 8 (fa); Brhatippanikā, 5, 26, 29; 8, 28; 9, p. 69, 1(N)
11, 27. Attacks, 63, 13
Bubo, 65, 21 Atthamia, 229 (T)
Buddhist, p.72, 1(N); literaturo, p. 71, Augustus, 62, 4
1 (N) Aurora Borealis, 66, 6-8
Buffalo, 71,5 Avakahadücakha, 41, 2; 235-339 (T);
Burton, 65, I (fn) 156 (N); p. 91, 238 (N); p. 92, 238
(N). Soo Avakahalācakra below. Avakahadācakra, 17, 4. See Avaka
Caosura, 26, 1 hadācakka above.
Calamity, 71, 8 Ayacakka, 156 (N); p. 91, 238 (N)
CALAND, 70, 2 (in) Ayas, 41, 3; 43, 29; 44, 2; 49, 30, 32;
Campania, 64, 9 50, 1, 2, 4, 5; 160-169 (N); 206 (N)
Candrakula, 42, 2 Capalā, a variety of Gathā, 26, 3
Capitol, 65, 17 Babylonian, 66, 20
Carakasamhitū, 33, 1, 4, 6, 12, 18, 24, Bad, 46, 13; 56, 21, 23; 71, 6
28, 32, 37; 34, 1, 4, 8, 10, 15, 21, 26, Baku, 68, 26; 69, 1
29; 35, 3; 57, 5; 70, 10 (in) Balkan wars, 58, 1
Cassius, 65, 21 BĀPAT, p. 70, 1 (N)
Cataclysms, 57, 14 Battles, 57, 20
Catastrophe, 60, 24 Bauddhas, 41, 28
Chandogyopanisad, 107 (N) Baudhāyan Dharmasūtra, 71, 6 Change, 57, 15 Beasts, 69, 23; 71, 4
Charlie Mapie 64, 19 Bhaddā, 228 (T)
Chāyā, p. 69, 1 (N) Bhaddavaya, 235 (T)
method of seeing, 70-72 (1) Bhadrabāhu, 28, 2
niya-, 73 (T) Bhagavai, p. 71, 1 (N)
para, 73 (T) Bhaişajyaratnävalī, 37, 19; 243 (N)
-purusa, 40, 38 Bhamida, 229 (T)
types, 73 (T) Bhānida, 229 (T)
Cherry-wood, 68, 17 Bharatiya Vidya (Eng), 8, 1 (fn) Chinese, 68, 31 Bharatpur, 261 (N)
Christ, 64, 1 Bhăsa, 24, 36
CHURCHILL, 61, 1 (fn) Bhattāraka, 10, 3 (in)
Cicero, 65, 9 Bhāvaprakāśa, 37, 20
Citta, 233 (T) Bhavisattakahā, 182 (N)
Civil wars, 63, 13 Bhuangacakka, 223 (T)
CLEMEN, 63, 3 (in) Birds, 64, 20; 69, 22, 31; 71, 5, 9; Comot, 57, 30 chirping of, 57, 18
Composition, date of, 7, 11 Births, abnormal, 62, 6
Conception, of Omons and marvellous, 61, 35; 62, 33
Portonts, 59, 17 of four children, 62, 4
Early christian

Page #266

INDEX
153
Standpoint, 63, 29-36; 84, 1-19 Daśaprakirnaka, p. 72, 1 (N); p. 74, 12 Greek Standpoint, 61, 6-30
(N); 15 (N) Roman Standpoint, 61, 31-35; 62; Dates, pierced by wicked planets, 237(T) 63, 1-28
Day-break, 67, 11 Conflagration, 64, 7
Death, 56, 3, 4, 11; 70, 3; p. 69, 1 (N) Constellation, 243 (T)
Death, after one month, 27 (T) Addă, many days, 245 (T)
causes of, 10 (T) Aşurāhū, twonty ,,248 (T)
consideration of, 106 (T) Asilesā, many , 246 (T)
excellent, 14 (T) Assini, ten ,, 244 (T)
father's 46, 11 Bharani, inny ., 9:14 (T)
from discasos, 10 (T) Citta, ono dill, 2.17 (T)
,, falling from a precipice, 10 (T) Dhanitthå, fortnight, 249 (T
fire, 10 (T) Hatthit, eloven days, 247 (T) Jitthâ, many , 2.18 (T)
poison, 10 (T)
, snako-bite, 10 (T) Kattiyă, seven ,, 244 (T) Mahă, month, 246 (T)
, water, 10 (T) Migasira, ten days, 245 (T)
» weapon, 10 (T)
if all the Ayas are Alingiya, Daddha Māla, twenty-four days, 248 (T)
or Jaliya, 169 (T) Punavvasu, fortnight, 245 (T)
if the Ascendant aspected by malefics, Pussa, ten days, 245 (T) Puvva Bhaddavaddā, many, 250(T)
241 (T)
if the Ascendant associated by 1 Plagguni, seven „, 246(T)
malefios, 241 (T) Puvvásădhā, one day, 248 (T)
if the Ayas are Ruddha, 219 (T) Rovai, twenty-one days, 250 (T)
if tho Āyas aro Ruddha and of the - Rohini, five ,, 24(T) Säi, seven , 247 (T)
same but inimical category, 214 (T)
if the Ayas of the inimical category Savana, five ,, 249 (T) Sayabhisä, twenty , 249 (T)
are behind, 219 (T) Uttara, ten ,, 249 (T)
if the constellations etc. pierced by
wicked planets, 237 (T) „ twenty , 250 (T)
if the first word is „ twenty one ,, 246 (T)
inauspicious, Visāhā, ten „, 247 (T)
184 (T)
if the moon in the eighth aspected County Folklore, 67, 3 (fn)
by malefics, 242 (T) Cow, 69, 27; 71, 13
if the moon in the eighth associated black, 70,6
by malefics, 242 (T) CORYAT, 59, 1 (fn)
if the remainder is a zero, 162 (T) Cromwell's death, 64, 17
if , , , even, 161 (T); Crow, 64, 23; 69, 26
162 (T) Crudities, 59, 1 (in)
imminent, 26 (T); 28 (T); 32 (T); 48
(T); 49 (T); 58 (T); 59 (T); 61 (T); Culture, 67, 12; 69, 19; 70, 13;179 (N)
62 (T); 64 (T); 78 (T); 79 (T); 80 and civilization (Babylonian), 63, 32
(T); 84 (T); 132 (T); 134 (T); 140 . (Roman), 61, 33
(T); 142 (T) its diffusion, 59, 4
knowledge of, through red lac, 125 (T) Cyclones, 64,8
of the nearest relatives, 46, 11,
prognostications of, 252 (N) Dacata, 68,
victory ou, 36, a

Page #267

154
THE RISTASAMUCCAYA
.
within two days, 35 (T)
Divination, 69, 6, 11, 12, 136 (N) Defeat, 56, 37
Divine little bird, 65, 27 Dellamahattara, 5, 24
Donkey, 70, 8 : Delphi, 61, 17
Dorsey, 68, 1 (fn) Demise, of a prominent man, 63, 14 Dragon, 63, 29 Der Traumschluessel des Jagaddeva, Dream, 66, 27-35; 67; 68; 69, 4; 70, 70, 2 (fn)
1, 3; 107 (T); 108 (T); p. 70, 1 (N); Desai, 5, 23
p. 71, 1 (N): 107 (N) Desaveālianijjutti, 12 (N)
bad, 67, 3, 6, 15, 16, 17, 18, 19, 20, Deşayati, 10, 3 (kn)
32, 33; 68, 6, 33; 70, 12 Destruction, of the house, 67, 20
Bosmoaring with ghoo in, 123 (T) Desya, 25 (N)
, , oil in, 123 (T)
divine, 112 (T) Devices, mystic, p. 69, 1 (N) Devils, 65, 33
eclipso of the moon in, 124 (T)
» » Dharmasindhu, 39, 30, 35, 37; 40, 2,
» sun , 124 (T)
falling, moon ,, 12+ (T) 6, 10, 12, 16, 23, 27; 47, 1; 70, 3
» „ sun , 124 (T) (fn), 6. (fn)
frution time of, 115 (T) Diagnosis, 31, 28
five years, 115 (T) Dialect, of the Riştasamuccaya, 20,
six months, 115 (T) 15-39; 21, 22, 23; 24, 1-21; 25, 21
ten days, 115 (T) conjugation, 24, 4-21
► years, 115 (T) declension, 23, 5-29
futile, 66, 33 morphology, 25, 5
good, 67, 3, 5, 13, 32 numerals, 22, 36-39
identity of both the types of, 114 (T) particles, 22, 30-35
natural, 113 (T) prakritized forms, 25, 19
of black people, 126 (T) samdhis, 20, 27-32
, buffalo, 123 (T) sanskrit influence, 25, 16
» camol, 123, (T) the place of dialect, 24, 22-40; 25, , crows, 122 (T). 1-22
„ dance in the southern direction), treatment of conjuncts, 22, 19-29 128 (T) ;; ;, intervocalic consonants, 20, „ death, 122 (T) 33–39; 21; 22, 1-18
» of the attendants, 120 (T) » „ typical words, 23, 1-4
» , , , king, 120 (T) ,, verbal derivatives, 23, 30- !
,, destruction of umbrella of the god 40; 24, 1-3
116 (T); 117 (T); 120 (T) » , vowels, 20, 21-26
» donkey, 123 (T). Dīghanikāya, p. 70, 1 (N)
,, falling in a pit (filled with bloou,
fat, pus, skin, ghee, or oil), 129 (T) Dinaśuddhi, p. 72, 1 (N)
lower world, 127 (T) Direction, southern, 70, 9
,, vomit, 122 (T) Disappearance, moon's, 64, 13; sun's,
, vultures, 122 (T) 64, 13
» weapons, 127 (T) Disease, 31, 30; 5 (T); 6 (T); 8 (T) process of getting through divine number of, 7 (T)
favour, 108 (T)-111 (T) progressing, if the Ayas of the result of seeing the imago of the hostile category are in front, 219 (T) Jinas in the, 116 (T)-117 (T)

Page #268

INDEX
168
seoing the image of the Jinas devoid , Durgasimha, 5, 22
of belly in, 116 (T); 117 (T); Durgasvāmi, 5, 23 119 (T)
Dväragåthā, 2, 5, 13, 20, 24; 18, 1, 5; foot „116 (T); 117 (T); 42, 20; 261 (N) 118 (T)
Dvipadi, 25, 31 hand „116 (T); 117 (T); 118 (T)
Eagle-owl, 65, 23, 26 , lead „ 116 (T); 117 (T); Earthquake, 57, 17; 61, 11; 64, 3; 66, 118 (T)
15-26; 71, 7 1 knee ,,116 (T); 117 (T); Eclipse, 56, 31;57, 19; 61, 11; 64, 2; 118 (T)
66, 20; 71, 7 , shank „ 116 (T); 117 (T); Emancipation, 14 (T) 119 (T)
Empedocles, 61, 6 „, shoulder ,, 116 (T); 117 (T); Epidemics, 64, 3, 6 119 (T)
Eskimos, 66, 9 theory of, 68, 11-13
Etiology, 31, 29 true, 67, 11
Events, abnormal, 63, 8, 11; extratwofold, 112 (T)
ordinary, 62, 28, 29; marvellous, types of, 112 (T)
62, 28, 29 (1) divine, 112 (T)
Evil, 62, 3; 63, 11, 31 ; 67, 7, 10, 19, (2) natural, 112 (T)
32; 71, 4 with relation to watches of the glimpses of, 252 (N) night, 115 (T)
Experiences, abnormal, 70, 19, 20" Dřstivāda, 17, 27; 41, 22; 57, 2; p. 71, 1 (N)
Fabius Maximus, 62, 30
Famine, 62, 5; 64, 3, 7 Durga, 5, 14
Farm-houses, 62, 18 Durgadera, 5, 9, 16, 21, 30; 6, 3, 6, 15, Pasting 19; 7, 9, 31; 16 (N); p. 91, 238 (N)
Fathers, 71, 10 a Bhattāraka or a Yati, 10, 17-18
Feathers, 65, 32 # Digambara Jain, 5, 28, 31-33; 9,
l'ire, 69, 30 13, 28; 12, 13
Fire-arms, 68, 15 a first-class original compiler, 14, 28 Fire, prodigies of, 63, 1 drow on the Maranakandikü, 11, 4 reflections, 66, 6-7 his achievements, 258 (T)
sacrificial, 69, 20 , appreciation and
FISHER, 64, 1 (fn) estimate, 9, 22-31; 10; 11, 1-19 Flames, 62, 18; 63, 7; 69, 26 , other works, 8, 26
Flood, from Tiber, 64, 8 Arghakānda, 5, 27; 8, 27, 28; 9, Foretellers, 71, 15 1-8; 9, 1 (fn); 11, 2 (fn), 4 (in) Fortune-tellers, 66, 29 Mantramchodachi, 9, 10-21
Fretting, 67, 18 , style, 17, 11-20
and fuming, 67, 18 ,, traditional knowledge, 16, 28, 29 Future, 69, 8, 20, 24 Northerner, 8, 13 pupil of Samyamadeva, 6, 2
Gain, 56, 36 represontative of a distinct tradition, consideration of, 106 (T) 15, 5; 16, 18
Gāhā, 25, 24; 26, 15, 32 wise, 16 (T)
also called Gatha, 26, 23 Durgamuni, 5, 10, 20
Gana-fusion, 26, 26; 56 (N); 172(N)

Page #269

156
THE RISTASAMUCCAYA
Gapas, uneven, 25, 35
Homeric Socisty, 66, 3 (fn) Gátha, 26, 20
Honey, 70, 6 also called Upagiti, 26, 9, 17
Humanity, purpose of, 56, 41 Gāthā, 25, 36; 26, 2, 6, 19
Humours, 11 (T) Gāthālaksana, 26, 2, 8, 9, 11
namos, 11 (T) General Ristas, 57, 6
three, 11 (T) definition of, 58, 24. See
Hurons, 68, 2 Rista, general, also. Ghosts, 66, 9
Image, 116 (N) Gīti, also called Udgatha, 26, 7
Inauspicious, 65, 16, 22; 66, 4 Gobhila Grhyasūtra 69, 2 (fn)
Indian Antiquary, 8, 5 (in); 235 (N) Gold, 70, 7
Indian Ephemeris, 7, 14; 8,2 (in), 3 Good, 46, 13;56, 21, 23; 67, 33;68, 17
(fn), 4 (fn) Grammatik der Präkrit-Sprachen, 20. Individual Ristas, 58, 27. Soe Rista, I (fn)
individual, also. Greece, 61, 13
Indo-Germanie, p. 69, 1 (N) Greeks, 61, 24; 66, 21, 30
Indus, 62, 23 their theories, 61, 31
Inertia, 67, 33 Ghyasūtras, 71, 10; 107 (N)
Interpretation, 67, 12, 23, 26; 69, 18 Groups, 227 (T)
astrological, 240 (N) A, 227 (T) C, 227 (T)
Invasions, 63, 13
Irish Witchcraft and Demonology, 59, J, 227 (T)
2 (in); 60, 3 (fn) K, 227 (T)
Iron, 62, 23 P, 227 (T)
Italy, 62, 21 S, 227 (T)
Itimiti, 43 (T); 200 (T) T, 227 (T) ?', 227 (T)
pierced by wicked planets, 237 (T) Jackal, 71, 12 Gurcu, Mrs, 67, 3 (fn)
JACOBI, 235 (N) Gujarati, 25 (N)
Jaina, p. 72, 1 (N)
culture, 41, 25 Hailstorm, 71, 7
literature, p. 71, 1 (N)
Jaina Sāhityano Sanksipta Itihāsa, HALLIDAY, 179 (N)
42, 1 (fn) Hannibal, 63,2
Japanese, 68, 26 Happiness, 56, 36
Jätakacandrikā, p. 90, 237 (N); Haribhadra, p. 72, 1 (N) HAWKES, 66, 1 (fn)
p. 91, 238 (N) Hemacandra, 22, 23; p. 71, 1 (N)
Jayā, 228 (T) Henry, 69, 5 (fn); 71, 8 (fn)
Jesalmere, 42, 8 Herodotus, 61, 15
Jows, 60, 8 Hidatsa, 68, 11
Jina, 5 (T) Hiranyakeśin GȚhyasūtra, 65, 13; 69,
religion of, 3 (T); 4 (T) 4 (fn); 71, 7 (fn)
Jinas, Lord of the, 43 (T) Historia Naturalis, 59, 5 (fn); 61, 3 Jinacandra, 42, 1, 3
(fn); 62, 1 (fn), 3 (fn), 6 (fn); 65, 2 Jinavijaya, 8, 1 (fn), 3 (fn) (in); 66, 2 (fn)
Jittha, 233 (T); 234 (T) History of Indian Literature, 17, 1 Jivavicära, 220-222 (N) (fn); p. 69, 1 (N)
Jäānasāgara, p. 72, 1 (N); 172 (N)

Page #270

INDEX
157
Judea, revolt in, 60, 1 (fn)
Lagnasuddhi, p. 72, 1 (N) Jugalakishore, 16 (N); 254 (N)
Lāhva, 137 (T)-138 (T) Julius Caesar, 57, 33
Lakşmi, 137 (T)-138 (T) Jyeşthā, 7, 15, 26, 32; 70, 16
Lakşminivāsa, 6, 6, 8; ordinary chief
tain, 6; 13-14; 6, 4 (in); 7,5-6. See Kāfir, 68, 18
Lacchinivasa also. Kalajñāna, 1, 8; 5, 27, 28; 5, 4 (in);
" La Magie dans l'Inde Antique, 69, 5 37, 22, 36; 38, 2, 6, 32, 34, 37; 39,
(in); 71, 8 (fn) 4, 9, 14, 16, 17, 25; 51-52 (N) Kālajñānacakra, 37, 6
Lätyäyana S'rautasütra, 71, 1 (fn) Kālidāsa, 24, 36
Law, 41, 31 Kamală, 43 (T); 200 (T)
Libra, 236 (T) Kāśyapa Samhitā, 32, 7, 8, 12, 17, 27,
Life, as long as one sees his shadow 34, 36; 35, 3; 57, 5; 70, 10 (fn)
clearly reflected in the sky, 99 (T) Kāśyapaśilpa, 117 (N)
as many days as there are black Kausika Sūtra, 69. 1 (fn), 5 (in); 70,
dots on the joint of the hand, 159 (T) 17; 70, 2 (in), 12 (in); 71, 7 (fn);
consideration of, 106 (T) p. 71, 1 (N); 172 (N)
(DAYS) Kattiya, 231 (N)
eight days, 93 (T) Kautalya, p. 70, 1 (N)
fifteen , 33 (T) Kavidar pana, 25, 28; 26, 4
five ,, 38 (T); 81 (T); 93 (T); 118 (T) KEILHORN, 8, 19
for a fraction of a day, 65 (T) KELLER, 66, 3 (in)
four days, 51 (T); 54 (T); 81 (T); King Edward VII, the death of, 58, 2 92 (T); 104 (T) King John, 63, 1 (fn)
half a day, 93 (T) Kosāmbi, p. 70, 1 (N)
nine days, 37 (T) Ksullaka, 10, 3 (in)
one day, 37 (T); 77 (T); 82 (T); 92 Kumārapālacarita, 88 (N)
(T); 93 (T); 104 (T) Kumbhanagaranagaka, 6, 6, 7, 11, 21;
soven days, 20 (T); 21 (T); 29 (T); 6, 4 (fn)
34 (T); 38 (T); 39 (T); 60 (T); 84 identified with Kumbher, 6, 4 (fn)
(T); 125 (T); 133 (T); 139 (T); not Kumbhalagarh, 6, 19; 6, 5 (fn)
141 (T) not Kumbhalavihära, 6, 20; same as
six ,, 55 (T); 103 (T) Kumbher or Kumbheri or Kumhor ton ,, 52 (T); 75 (T) near Bharatpur, 6, 11, 12, 22; 7, 1;
three ,, 31 (T); 37 (T); 81 (T); 92 the place of composition of the Rista
(T); 93 (T); 132 (T) samuccaya, 14, 10; 260-261 (T)
twelve ,, 53 (T) Kumbher, 6, 11 ; 6, 7 (fn)
twenty , 127 (T) Kumbheri, 6, 11
two , 76 (T); 88 (T); 92 (T);93 (T); Kumblo Rāņā, 6, 20; 6, 5 (fn)
104 (T) Kumher, 6, 11
(FORTNIGHT) Kundakunda, 9, 6 (fn); 10, 14
ono fortnight, 52 (T) Küşmāņdi, 71 (T); 183 (T)
(GHATIKĀ) Kuvalayamālā, 8, 1 (fn), 3 (fn)
four ghatikas, 51 (T)
if all the Ayas are Santa, 169 (T) L' Astrologie Grecque 61, 2 (in)
if the first word is auspicious, 184 (T) Lacchiniväsa, 260-261 (T). Soe Laks if the remainder is odd, 161 (T); minivasa also.
162 (T) 21

Page #271

158
THE RISTASAMUCCAYA
(MONTAS)
Man, black, 70,5 as many months as there are black Man-eater, 64, 31 dots on the joint of the hand, 159(T). Manifestations, uncommon, 57, 21 eight months, 103 (T); 119 (T)
Mantras, 56, 21 fifteen ,, 102 (T)
Mantramahodadhi, 5, 27 four ,,36 (T); 118 (T)
Mantrin, requisites of, 105 (T) more than a month, 124 (T); one Maori Religion and Mythology, 68, month, 22 (T); 23 (T); 24 (T); 30 2 (fn) (T); 52 (T); 63 (T); 66 (T); 119 (T); Maoris, 68, 21 123 (T); 126 (T); 128 (T); 129(T) Maranakandikā, 10, 27; 11, 2; 12, 20, six months, 52 (T); 56 (T); 57 (T); 21, 26, 29, 32; 13, 3, 4, 6, 7, 15, 18, 92 (T); 93 (T); 100 (T); 137 (T); 138 | 22, 13, 1 (fn), 2 (fn), 4 (fn); 14, 3; (T); 143 (T); 147 (T)
40, 33; 41, 36; 42, 13; 48, 6; 49, three months 50, (T)
26, 16 (T); 139 (T); 16 (N); p. 91, twenty-eight , 102 (T)
238 (N) two , 52 (T); 122 (T)
Marks, of the body, 136 (N) (NIGHT8 )
MARTIN, 65, 5 (fn) six nights, 81 (T)
Marudovi, 107 (N) (YEARS)
Mātrā, 25, 26, 28, 29, 32, 35, 37; 26,
1,6 as many years as there are black dots on the joint of the hand, 159(T) Mātrā vịtta, 25, 25 one year, 45 (T); 46 (T); 47 (T);
Matsyapurana, 29, 26, 28, 34; 30, 2, 92 (T); 102 (T); 118 (T)
8, 11, 14, 17, 21; 40, 28; 47, 1; 57, throo ,, 101 (T); 118 (T)
4; 70, 10 (in); 107 (N); 172 (N) two ,, 92 (T); 101 (T); 119 (T)
Māyasira, 231 (T) Lightning, 71, 7
Medicine, 31, 26; 41, 31; 56, 22 Lights, extraordinarily bright, 62, 9 Medinïpura, 1, 3 Linga Rista, 41, 1
Meduo, 65, 8 Livy, 61, 34; 63, 2 (fn)
Meghavijaya, 5, 17 Loss, 46, 14; 56, 37; consideration of, Menominee, 68, 8 106 (T); of wealth, 46, 11
Messianic kingdom, 64, 11 Lotus roots, 70, 6
Messiah, 64, 15 Luck, bad, 71, 2
Meteor, 63, 8, 34; 71, 8 good, 65, 29; 69, 28
Metre, 25, 23-37; 26, 1-32 Lyons, 64,7
Michael, 59, 14
| Milinda, 31, 16 Macinda, 6, 21
Milindapanho, 31, 14, 18, 21; 57, 4; Madhavacandra, 6,3; 254 (T)
p. 71, 1 (N); 107 (N); 136 (N) Magic, 65, 32 ; 69, 6, 15; p. 70, 1 (N)
Milk, bloody, 66, 1; 71, 12 medicine, 64, 32
Miracle, 60, 19 Māha, 232 (T)
Mirror, 70, 18; 136 (N) Mahābhärata, 28, 14, 17, 23, 29, 32; Misery, 56, 36 57, 3, 28, 31
Misfortune, 64, 28, 29; 65, 30; p. 69, Māhārāştri, 115 (N)
I(N) Mahāvira, 107 (N)
Vission to Calele, 65, 1 (fn) Mahes'vara, 117 (N)
Months, for tho riso of air “A”, 231 (T) Mahomet, death of, 57, 37
» » » » » "E"", 234 (T) Malakand tribes, 61, 2
„
,, "I", 232 (T)

Page #272

INDEX
159
for the rise of air "O", 235 (T) Omens, p. 69, 1 (N); 107 (N); and
» » » » "U", 233 (T)/ Portents, 58, 36; 69, 16-17; p. 70, Moon, 63, 5; 70, 17; in dream, 68, 8; 1 (N) two, 63, 3
Owl, 65, 12-34; 66, 1-4; 69, 31; Mountains, 62, 22
71, 6; limbs of, 65, 32; the cry of, Muhammad, 67, 1
65, 19 Mukhavipulä, a variety of Gähū, 26, 15 Müla, 6, 10; 7, 14, 17, 19, 22, 27, 30; | Padastha, 40, 37 8, 4, 24; 70, 16
Pali, p. 70, 1 (N) Mystic events, 60, 25
l'aliyanka, 194 (T)-196 (T)
Palpelius, 65, 18 Nādi, p. 69, 1 (N)
Pañcāngasabdāgama, 10, 3 (fn) Nädicakka, 219 (T)-222 (T); p. 91, Panha, p. 71, 1 (N) 238 (N)
Panhalagna, 37, 17 Nädicakra, 223 (N)
Panhasavana, 109 (T); 171 (T); Nāgasona, 31, 16
200 (T) Nāgendramokşa, 70, 15
Paracchāyā, 40, 38 Nandā, 228 (T)
Parametthī, 201 (T); 202 (T) Naracandra Jaina Jyotis, p. 72, 1 (N)
Pártha, 5, 19 Närada, p. 69, 1 (N)
Passions, 15, 11; a quaternary of, 4(T)
Pathyā, a variety of Gäthā, 26, 3 Narapatijayacarya, 43, 32; 49, 9, 12,
Pattanasthabhändāgāriyagranthasücē, 19, 33; 50, 4; p. 80, 160-169 (N);
172 (N) p. 83, 160-169 (N); 223 (N); 224226 (N); 227 (N); p. 89, 229 (N);
Peloponnesian war, 61, 12 236 (N); p. 90, 237 (N); 238 (N)
Persia by a Persian, 67, 1 (fn) Nard, 70,6
Persian forces, 61, 16 National, absurdities, 62, 9; calamities,
Perversities, 71, 6
Phagguna, 232, (T); 233 (T) 57, 20; 62, 27; disasters, 63, 12
Phenomena, Mental and Psychic, 66, Navāngavșttīkāra, 42, 2
27-35; 67; 68; 69, 4; portentous, Nüyadhammakahão, 107 (N); 172 (N) Negelein, 70, 2 (in)
p. 69, 1(N); wonderful, 63, 4 (fn)
Phenomenon, 56, 13; 58, 40; 60, 13; Nelson, 59, 3 (fo) Nero, 62, 6; 63, 33
63, 6; abnormal, 116 (N); unusual,
57, 27 Nidānamu ktāvali, p. 72, 1 (N) Ninsesabuddhāgama, 10, 3 (fn)
Physician, 31, 33
Picture, 116 (N) Nijacchāyā, 40, 38
PILLAI, 8, 16 Non-canonical, p. 71, 1 (N) Non-Indian, p. 72, 1 (N)
Piņdastha, 40, 37
PISCHEL, 20, 31; 70, 2 (in); p. 70, Non-injury, 12 (T)
1(N); 201 (N) Nursing, 31, 29
Planetary conjunction, 66, 21
Pliny, 59, 5 (fn); 61, 33; 65, 4; 66, Ocourrences, notable, 66, 5-26; unha- 12, 20, 35 Ppy, 66, 14
Plots, 67, 17; and attacks, 67, 17 Oghaniryukti, 17, 35; 28, 1, 7, 8, 11; Political changes, 63, 13; crises, 62, 27 57, 3
Politics, 41, 31 OJHA, 6, 13; 6, 4 (in)
Prākrit, Apabhramśa, 24, 3; 25, 8, OLDENBERG, 70, 1 (fn)
15, 22; Ardhamägadhi, 3, 11; 14, Olive tree, 61, 19
9, 18; 23, 38; 25, 2, 7, 10, 15, 22;

Page #273

160
THE RIGTASAMUCCAYA
Jaina Māhārăştry, 2, 8-9; 2, 17-18;] of rodhot stones, 63, 4 2, 23; 4, 25; 21, 19; Jaina Saura- , stones, 62, 32 sons, 1, 4; 2, 31; 3, 9; 4, 20, 24; Ratnacüďakathā, p. 72, 1 (N); 172 6, 15-16; 6, 4 (fn); 9, 29; 10, 1; (N) 14, 7, 16; 25, 21; Māhārāştri, 23, Ratnasekhara, p. 72, 1 (N) 40; 24, 35; 25, 2, 6, 10, 14; Saura- Raven, 64, 26, 29, 31; 65, 6, 10, 11; seni, 22, 24; 24, 1, 32, 38, 40; 25, Alight of, 65, 8; flooking of, 65, 4 4, 6, 10, 13, 14, 15; Sauraseni Realities, 68, 13 (Bhāsa's), 24, 36; Sauraseni (Kāli- Rod circle, 62, 16 dāsa's ), 24, 36
Religion, 8(T); 12 (T); characteristic Prākrit Paingala, 25, 1 (fn); 26, mark of, 12 (T); devotion to, 6 (T) 1 (fn)
Remedy, for evil, 56, 38 Prākrit Vyākarana, 22, 1 (fn); 2 | Renan, 60, 1 (fn); 63, 4 (fn)
(N); p. 73, 4 (N); 5 (N); 12 (N); Reports of the Bureau of Ethnology, 88 (N); 106 (N); 107 (N); 121 Washington, 59, 3 (fn); 68, 1 (in) (N); 130 (N); 138 (N); 185 (N); Revelation, 68, 4 205 (N); 256 (N)
Rgveda, 69, 30; 70, 1 (fn) Pravacanasāroddhāra, p. 71, 1 (N); Rista, 31, 35, 36; 40, 37; 41, 23; 43,
10 (N); p. 73, 12 (N); 14 (N); 2; 1 (T); 14 (T); 15 (T); 17 (T); 252 (N)
18 (T); 19 (T); 41 (T); 44 (T); Pratyak$&, 41, 1
67 (T); 68 (T); 69 (T); 107 (T); Pratyakşadarśana, 27, 22
131 (T); 148 (T); 252 (T); p. 69, Pratyakşa Rista, 27, 22
1 (N); General, discussion on, 57, Prayer. 68, 13
8-39; 58, 1-34; see General Rista Priest, 68, 22
also; Individual, discussion on, 57, Priestly Narrative, 179 (N)
8-39; 58, 1-34; seo Individual Rişta Primitivo Christianity, 63, 3 (fn) also; its origin and development, 55, 1 Prodigios, 62, 26
styled the 'chāyäpurisa', 69 (T) Profit, 46, 13; monetary, 67, 13
, 'linga', 69 (T); 135 (T) Prognosis, 31, 29
, ('Linga' Rişta-jalāidansaņa ) Prometheus, 66, 34
jalāidansana, a type of Linga Rişta, Protesilans, 61, 22
136 (T) Province, of the unknown, 59, 9
process of seeing the jalāidansaņa Pūjyapāda, 10, 15; p. 72, 1 (N)
Linga Rista, 144-146 (T) Pulindini, 43 (T); 200 (T)
sick man not seeing his face in oil, Punic war, 63, 7
147 (T) Punnā, 228 (T)
sick person not finding his face in Pūrnimānta, 8, 12, 17; 235 (N) due order when seen in knee-doop Pusa, 231 (T)
water, 143 (T) PUSALKAR, p. 70, 1 (N)
("Linga' Rista-sariravisaya) Pussa, 232 (T)
body not experiencing touch, 141 (T) Puvva, 185 (T)
calling white flowers red, 140 (T)
not feeling the scent of the lamp, Quoost Naturalis, 59, 4 (in)
139 (T)
,, hearing the noise of the body, Rain, 62, 17
139 (T) of blood, 62, 17
„ seeing the moon, 140 (T) ,, flesh, 62, 17
» » » tall shadow, 140 (T) » milk, 62, 17
» » » shadow of his own

Page #274

INDEX
161
Rista (contd.)
Rista (contd.) ,,body in southern direction, 142 (T)
Khara, 163 (T) not seeing the sun, 140 (T)
Sāņa, 163 (T) putting hand on private parts, 141
Santa, 164 (T) (T)
Siha, 163 (T) Bariravigaya, a type of Linga Rista,
Vasaha, 163 (T) 136 (T)
Groups, namely, sariravisaya, process of seeing the,
A, 163 (T) 137 (T)-138 (T)
C, 163 (T) seeing a different colour in (bur
J, 163 (T) ning) lamp's flame, 142 (T)
K, 163 (T) sticking of the flies to the body, 137
P, 163 (T) (T)-138 (T)
s, 163 (T) tongue not discharging water, 141
T, 163 (T) (T)
?, 163 (T) „ „ feeling the taste, 141 (T) 1,, through omens, 170 (T)-171 (T) „, styled the Paccakkha', 69 (T);130 (bad) (T); 131 (T); 135 (T)
1, the sight of a Bappiha making noise (Pacoakkha' Rista)
on the left, 175 (T) absence of feeling the good smell,
» » » » Bhāranda (a fabulous 133 (T)
bird), 176 (T) calling white, yellow, 132 (T)
„ „ „ „ buffalo, 178 (T) exhaling a cold breath, 134 (T)
,
bull making a noise on not seeing the moon, 134 (T)
the right, 177 (T) · · · gun, 134 (T)
» » » cat, 178 (T) seeing all the directions greenish,
cock making noise on 132 (T)
the left, 175 (T) throwing the mouth wide open,
» » » crow » » » » 134 (T)
right, 177 (T) , styled the 'Papha', 69 (T); 148 (T)
» » » » dead body, 178 (T) ('Panha' Rista)
deer making noise on eight kinds, 148 (T)
the left, 175 (T) through ‘finger,'149 (T); 151 (T)
» » » » Dhenka, goeing the disc of the sun on the
175 (T) ground, 152 (T)
dog » » » » „ 'horoscope, ' 149 (T); 220
right, 177 (T) (T); 240 (T)
‘lagna,' 149 (T); 241 (T) 242 (T)
„ francoline partridge, „ 'lotters,' 149 (T); 161 (T)
left, 175 (T) 162 (T)
» » hog, 178 (T) Ayas, namely,
, menstruating woman, Aggi, 163 (T)
178 (T) Ālingiya, 164 (T)
„ „ „ mungoose making noise Daddha, 164
on the left, 175 (T) Dhankha, 163 (T)
» » » myna, 176 (T) Dhaya, 1635
„ „ „ an owl, 176 (T) Gaya, 163 (T)
» » » » » making noise on the Jaliya, 164
left, 175 (T)
ܙ
ܙ
ܙܝ ܙܝ
donkey » »
177 (T)

Page #275

182
THE RISTASAMUCCAYA
ܙܙ oovey of pigeonus on the ܕܝ ܕܝ
ܙ
Rista (contd.)
Rişta (contd.) „ the sight of a rabbit, 176 (T)
,, the sight of a parrot on the left, 173 » » » » ram, 176 (T)
(T)-174 (T) » » » » rat, 178 (T)
» » » » sandal-wood, 189 (T)» » » » rhinoceros, 176 (T)
190 (1) serpent, 178 (T)
» » » skulk of jackals on the „ , tiger, 176 (T)
left, 173 (T)-174 (T) „ „, vulture, 176 (T)
»
» » wun on the left, 173 » » » » weeping crowd, 178(T)
(T)-174 (T) „, sneezing, „cow, 179 (T)
water-pot, 189 (T)-190 » » » » dog, 179 (T)
(T) » » » » horse, 179 (T)
white garment, 189 „ „ man, 179 (T)
(T)-190 (T) „ „ „ an elephant, 179 (T)
» » » water-snake on the ► 2, » any one, 179 (T)
left, 173 (T)–174 (T) (good)
» young lady (with & „ the sight of a banner, 189 (T)-190(T)
son), 189 (T)-190 (T) » » » , black jackal on the left,
birth-day celebrations (of 173 (T)-174(T)
a son), 189 (T)-190 (T) » » » » conch, 189 (T)-190 (T) » » » curds, 189 (T)-190 (T)
» » » white mustards, 189 (T)left, 173 (T)-174 (T)
190 (T) » » crane on the left, 173
(word-a sub-division of omens ) (T)-174 (T)
word, 180 (T) » » » » crow
divine, 180 (T)-183 (T) 173 (T)-174 (7) natural, 180 (T) » » » » crowd of bats, 173 (T)
(natural-auspicious)
174 (T) arhat, 186 (T) » » » » duck on the left, 173 buddhi, 186 (T)
(T)-174 (T)
indu, 186 (T) » » » » festival (connected with
jaya, 186 (T) & god), 189 (T)-190 (T)
rājā, 186 (T) » » » » flying fox on the left,
siddhi, 186 (T) 173 (T)-174 (T)
Vrddhi, 186 (T) » » » » harlot, 189 (T)-190 (T)
(natural-bad) ,,, , ,,,heron on the left, 173, sound of the destruction of a bull, (T)-174 (T)
191 (T)-192 (T) .. , horse » » »
» » » cart, 191 173 (T)-174 (T)
(T)-192 (T) » » » jasmine flower, 189 (T)
„ „ chariot, 190 (T)
191 (T)-192 (T) » » » » kettle drum, 189 (T)
„ „ dagger, 190 (T)
191 (T)-192 (T) »» king, 189 (T)-190 (T)
, ,, fort, 191 » » » » kite on the left, 173
(T)-192 (T) (T)-174 (T)
horse, 191 » » » » monk, 189 (T)-190 (T)
(T)-192 (T) » » » an umbrella, 189 (T)-190
„, an elephant, (T)
191 (T)-192 (T)

Page #276

Riṣṭa (contd.)
,, sound of the destruction of an image in a temple, 191 (T)-192 (T)
a shop, 191
""
33
""
33
99
97
33
39
33
33
23
33
33
31
33
33 33
13 79
39
33
33
(T)-192 (T) staff of a
"3
banner, 191 (T)-192 (T)
an
33
93 25
35
umbrella, 191 (T)-192 (T)
"", sword, 191
(T)-192 (T) town-gate,
93 33
191 (T)-192 (T) word 'broken', 191 (T)192 (T) ,, 'stung', 191 (T)192 (T)
39
(natural-good)
sound of a conch, 189 (T)-190 (T)
kettle-drum, 189 (T)-190
(T)
INDEX

37
(natural-inauspicious) 187 (T)-188 (T)
base,
bitten,
187 (T)-188 (T)
black,
187 (T)-188 (T)
187 (T)-188 (T)
bound, broken, 187 (T)-188 (T) dead, 187 (T)-188 (T) departed, 187 (T)-188 (T) destroyed, 187 (T)-188 (T) eaton, 187 (T)-188 (T) fallen, 187 (T)-188 (T) killed, 187 (T)-188 (T) powdered, 187 (T)-188 (T) rotten,
187 (T)-188 (T) torn, 187 (T)-188 (T) through 'question', 149 (T); 160 (T)161 (T)
'red resin', 149 (T); 153 (T) 'syllables', 149 (T); 193 (T)219 (T)
(Ayas)
dhayaya, 204 (T)-205 (T) dhumaya, 204 (T)-205 (T) gayaya, 201 (T)-205 kharaya, 204 (T)-205 (T) sāṇaya, 201 (T)-205 (T) sihāya, 204 (T)-205 (T)
Rista (contd.)
39
(bad)
dhūmāya on any other Ayas, 207 (T) kharaya a sihāya, 211 (T) rukkhaya 206 (T)
33
39
sihāya
sihāya vāyasāya,, visāya
29
""
dhuma
33
33
33
gaya
khara
sāņa
33
siha
vayasa
(friendly)
,, dhaya friendly to gaya, 215 (T)
siha, 215 (T)
""
visa
دو
" gayāya
vāyasaya, 204 (T)-205 (T) visāya, 204 (T)-205 (T)
33
23
22
33
vayasaya
دو
12
33
33
33
دو
23
,,
35
وو
33
33
33
33
31

93
33
53
22
33
دو
33
33
35
35
33
33
33
33
33
23
33
,,
visāya, 206 (T) dhūmāya, 208 (T)
a vāyasaya, 209 (T)
ور
33
" sānāya, 213 (T)
sihāya, 210 (T)
33
33
,, vayasa, 216 (T)
dhaya, 217 (T)
khara, 216 (T)
33
33
23
23
23
23
وو
35
33
33
sihāya, 212 (T)
23
33
if the Ayas are on the Ayas of the same and friendly category, 215 (T)
33
23
kharaya on dhūmāya, 211 (T)
yayaya, 211 (T)
33
săṇāya 211 (T)
sanaya dhayaya, 209 (T)
sihaya on dhayaya, 208 (T); 209 (T)
dhumaya, 209 (T) dhayaya, 213 (T)
dhumaya, 213 (T) durayaya (?), 213 (T) sihāya, 213 (T)
35
33
(good)
on dhayaya, 212 (T)
33
33
163
sana, 216 (T)
siha, 217 (T)
vayasa, 216 (T)
dhaya, 215 (T)
siha, 217 (T)
dhuma, 216 (T)
216 (T)
33
khara, 217 (T)
visa, 217 (T)
dhaya, 215 (T)
khara, 217 (T)
visa, 217 (T)
khara, 216 (T)
sāna, 216 (T)

Page #277

164
THE RISTASAMUCCAYA
Rişta (contd.) ,, seeing moon in diverse forms, 45
(T); 47 (T) » „ flames, 55 (T) „ „ pieces, 51 (T)
,, the form of a piece, 57
(T)
lustreless, 47 (T) pierced with arrows, 57
Ti
Rişta (contd.) » visāya dhayāya, 210 (T)
dhūmāya, 210 (T) ,, through yellow pigment', 149 (T);
158 (T) ,, styled the 'Payattha', 17 (T); 40 (T)
('Payattha' Rista) ,, appearing of the four discs of the
moon in four directions, 51 (T) » » » » » » sun
» . „ „,51 (T) ,, calling a day a night, 58 (T)
, , night, day, 58 (T) ,, cavityful rice becoming less (after
cooking), 61 (T) »
more
»)61 (T) „ feeling the sun as if cold, 59 (T) „ finding of a bone in a bed-room, 62 (T)
» » » » » » kitchen, 62 (T) , , , thread measuring less than
actual, 63 (T) ,inauspicious appearance of the lamp,
41 (T) moon,
41 (T) » » sun,
41 (T) ,, seeing a hole in the middle of the
moon, 52 (T)
resembling a man, 66 (T) revolving for seven days,
50 (T) „ with a smoky envelope,
65 (T) „ no cusp, 65 (T) „ without the sign of a
deer, 66 (T) „ with three cusps, 65 (T) » one's own teeth black in a mirror,
64 (T) % % % % red > >
,
white,,,,
€
,
yellow,
»
€
stars, 52 (T)
E
,
,
sun, 52 (T) line of collyrium in the middle of the moon, 56 (T)
„ „ „ sun, 56 (T) ,, seeing lamp assuming varions forms,
48 (T) , moon discharging blood, 55 (T)
» water, 55 (T) » seeing moon dusky, 66 (T)
, emitting smokes, 55 (T)
falling on earth, 53 (T) full of holes, 45 (T); 47 (T)
having many holes, 53 (T) , in blue colour, 54 (T)
,, other's ,, black , , ,
64 (T) , red
64 (T) , white , , ,
64 (T) ,, yellow ,
64 (T) , stars abounding in holes, 47 (T) , ,, assuming various forms, 47 (T) » „ falling on earth, 53 (T)
,, having many holes, 53 (T) „ „ in blue colour, 54 (T) » „ lustreless, 47 (T) seeing stars revolving for seven days,
50 (T) , sun discharging blood, 55 (T)
water, 55 (T) emitting smokes, 55 (T)
falling on earth, 53 (T) „ full of holes, 46 (T)
having many holes, 53 (T)

Page #278

INDEX
165
Rista (conll.)
Rista (conlil.) „, seeing stars in blue colour, -71 (T), drooping of neck ropeatedly, 28 (T) , Hanes, 55 (T)
eyes not winking, 21 (T) » pieces, 51 (T)
fingers unable to effect a fast bondage, the form of : picco,
23 (T) 57 (T) folded hands not giving riso to .. various forms, 16 (T) Samputa, 39 (T) pierced with arrows, 57(T) hair falling oft, 21 (T) revolving for seven days, inability to walk, 3G (T)
50 (T) joints of fingers not cracking, 29 (T) , treo as if burnt with lire, 49 (T) loss of memory, 36 (T) ?
, frost, 49 (T) »patienco, 36 (T) ,, styled the Pindlatta 17 (T); 1S in the sense of taste, ?1 (T)
-
(T)
(l'inattha Rita)
intress Andy beaming woodlike, absence of movemont of foot, 5 (T)
Motionless of os, " (T) » „
lands, W. (T)
milurtting roiten, 21 (T) becominy fat all at once, (T)
non appearance of nose, 37 (T) ,, loan , . , 22 (1)
, the middle of eyeblood coming out from the month, 26
brows, 37 (T)
,, tongue, 37 (T) boriy becoming lustreloss, 3 (T)
non-hearing of the noise in ears, 35 (T) breath choking rope:utodiy. * (T)
„ „ ringing noise, 29 (1) , shaking, 33 (T)
non-seeing of the pupils of eyes, 3S (T) cold wind coming out from mouth, 32
opening suddenly of the closed up
mouth, 21 (1) ·
, nose, 32
panting ceaselosely 26 (T)
shaking even when inactire, 22 (1) » 11 ) rito pact, sleeping much, 36 (T)
, with hand on head, T) cracking of fingers, 19 (T)
Sleeplessness, 36 (T) darkoning of lips without reason, 7(T)
stationariness of eves, 25 (T)
Sweating of forehead, 20 (T) mouth , . S (T)
teeth becoming black, 34 (L') darkening of nails without reason, 27
tip of tongue becoming very dark, 30 teeth
(T) water-drops falling from eyes without (T)
reason, 3! (T) ,, tongue . 28 (T) delicate pair of hands becoming black,
water on feet drying up, 31 (T)
,, hands , 31 (T) 19 (T)
2 , styled the Rurattha', 17 (T); 67 . . very tough, 19
(T); 68 (T); 107 (T)
- (T) disappearance of big forehead-mark,
(Rūvattha' Rista)
30 (T) chayapurisa, a variety of the Ruvattha. dise of star not revolving with the 73 (T); 9.5 (T); 96 (1); 97 (T); 107 revolution of eyos, 3. (T)
(T) disjoining of hands with great diffi
(chāyapurisa) culty, 39 (T)
seeing the shadow without arms, 10+(T)
(chi

Page #279

166
THE RISTASAMUCCAYA
Nista (contd.)
Rista (contıl.) ,, seeing the shadow without oyes. 10] soeing one's own shadow as if it
were of a crow, 78 (T) , feet, 101 !
, onkoy, 78 (T) . hards, 101
» , horse, 78 (T) head in the sky, 100 (T)
,, an elephant, 78 (T) heart, 103
hips, 10
toor to pieces with urow, 83 (T)
knees 10:
.. iron-spears, 9(1)
„ knivos, 83 (T)
.. private part
103 (T) ,, Shanks, 102(T) „ shoulders, 104
(T) ,, niyachāyā, a variety of the Rūvattha,
(T) (Niyachāyā) , seeing one's own shadow as it it
were black, S1 (T)
,, lancos, 83 (T)
.
.
- pikas, 3 (T)
Pikas.
Spears, 83 (T)
blue, 81 (T)
,, swords, 83 (T)
Lurning with fire, 80) (T)
weeping, + (T)
covered with smoke, no (T)
yellow, NI (T) »
» » not at all, 75 (T); cut off by black people, ? (T)
,, two shadows, 76 (T) distracted, 79 (T) , para hüyü, a variety of the Rürattha,
30 (T) Hall, 16 (T)
(l'arachayi)
result through l'arachava similar to having it fare bent clown, 79 (T)
Nivichiyo, Si (1) . .. seoing other's shadow is it it were » turned away, 79 (T)
crooked, 88 (T)
no head, so (T)
devoid of arms, 89 (T)
in various forms, 78 (T)
,, Bars, 89 (T
of a buffalo, 78 (T)
,, hair, 89 (T)
„ „ hull, 78 (T)
:
,, land, 90 (T)

Page #280

INDEX
167
36; 42, 13, 1 15:22, 29
43, 3,
Rista (contıl.)
30, 6, 8, 9, 13, 17, 20, 34; 31, 6, 10, ,, seeing other's shadow as if it were
12, 18, 21; 32, 7, 8, 15, 23, 26, 30, devoid of head, 90 (T)
35; 33, 1, 6, 9, 16, 23, 26, 30, 37, 38;
34, 1, 6, 10, 14, 16, 22, 29, 31, 35, 36, ,,hips, 90 (T)
39; 35, 7, 10, 13, 17, 21, 24, 26, 27,
28, 29, 31, 34, 35; 36, 1, 3, 6, 9, 12, ,, knees, 89 (T)
15, 18, 22, 23, 25, 27, 30, 32, 36, 38;
37, 3, 5, 10, 11, 14, 16, 24, 29, 33, „, ley, 90 (T)
34; 38, 4, 6, 7, 19, 23, 24, 26, 31; 39,
2, 3, 5, 9, 14, 16, 19, 20, 28, 30, 32, ,, nose, 90 (T)
36; 40, 1, 3, 7, 10, 13, 17, 22, 29;
41, 4, 5, 8, 36; 42, 13, 18, 27, 31, 32; emitting blood, 90 (T)
43, 3, 6, 8, 10, 13, 14, 16, 20, 23, 28,
:33; 44, 3, 4, 5, 9, 11, 13, 14, 17, 19, fat, 90 (T)
21, 26, 29, 31, 33, 34, 38, 39, 45, ,
6, 9, 14, 15, 20, 23, 24, 29, 30, 32, 34, fire-brand,
35, 37, 38; 46, 7, 1:3, 19, 20, 2., 21, 91 (T)
29, 32; 47, 5, 10, 10, 20, 27, 30, 33,
37; 48, 9, 7, 11, 17, 22, 27, 31, 33, oil, 90 (T)
35, 37; 49, 2, 3, 8, 10, 19, 20, 2, 26,
31, 39; 50, , 6; 70, 10; 16 (N); pues, 90 (1)
51-52 (N); 156 (N); p. 83, 160-169
(N); 179 (N); see also Ritthasamu. wator, 90 (T)
ccaya.
Ristošāsira, p. 71, 1 (N) half, 88 (T) Rites, 107 (1)
Rşabhadeva, 107 (V) liaving a face bent down, 88, (T) Rittu, 228 (T) ,
Ritthasamuecaya, 258 (T); see also „ turned away, 88 (T) Riyasanbuccaya.
composod by Duryadeva, 258 (T) During one foot, $9(T) » in tree days, 258 (T)
under directions from Saog hand, 89(T) myamadera, 255 (T)
its date of composition, 260 (T)-261 Jaughing, 89 (T)
its immortality, 259 (T) weoping, 89 (T) Rock, 61, 18 ., threefold, 17 (T)
Roman Empress, 60, 23 · types of, 69 (T)
Romans, 59, 35; 62, %, 8; 63, 30; 64, Ristasowuconya, 1, 2; 2, 1; 5, 21, 29, 43; 66, 31
32; 5, 1 (fu); 6, 1, 21; 7, 3, 12, 30, Rome, 62, 17; 63, 2; 64, 6 31; 8,24; 9, 17; 10, 1; 12, 20, 23, revolution in, 57, 34 27, 31, 3); 13, 9, 21, 25, 26, 27; 14, 1,6; 17, 31, 32, 3t; 18, 8; 20, 31; Sacrifice, 68, 13; 69, 27; 107 (N) 23, 1 ; 24, 21; 26, 31; 27, 23, 28, 31, Salt fish, 61, 20 3+; 28, 10, 14, 16, 23, 37, 33, 34, Satmatitubhare, 10, 15 29, 3, 6, 11, 127, 19, , 28, 30, 36; Samuraiccukahi, 233 (N)
(T)

Page #281

168
THE RISTASAMUCCAYA
Samavāya, p. 71, 1 (N)
Sastisamvatsara, 5, 16 Saudhi-consonant, 20, 32; 201 (N) Satan, 67, 8 Samhitas, 31, 25, 31, 34; 32, 3, 7; Sauraseni, 5 (V); 11 (N); 21 (N); 22 p. 69, 1 (N)
(N); 336 (N); 43 (N); 110 (N); 11 Sailekhanā, 12 (T)
(N); 114 (N); 132 (N); 125 (N); 125 external, 15 (T)
(N); 127 (N); 136 (N); 137 (N); internal, 13 (T)
18? (N) twofold, 12 (T)
Śavana, 234 (T); 235 (T); 260 (T)-261 Samoa, 65, 6 (in)
. (T); see Śrávana also. Samoan, 65, 26
Science, of Astrology, 61, 24 Samsodhaka, 261 (N)
of Dream, 67, 23 Samudra, 1, 9
of Omens aud Portents, 58. 30; 69, Samvat, 7, 24-25
32; 70, 1; 71, 14 Vikrama, 7, 21-25
of Ristas, 56, 10; 63, 91, 96 Saka, 2:15 (N)
of Rituals, 56, 38-40; 58, 31; 63, Samveyarangusülü, 17, 35; 18, 1, 6:
25, 26; 68, 6-7 41, 8, 10, 12, 13, 36; 42, 1, 4, 5, 7, of the Unknown, 58, 30; 63, 25 1, 19, 21, 26, 32, 33, 43, 1, 4, , 9, Screechowe 66 11, 14, 17, 20, 2, 21; 44, 2, 7, 10,
SEN, 243 (N) 1:3, 16, 18, 20, 21, 27, 29, 31, 34, 35,
Seneca, 59, 4 (fn) 38, 40, 45, 4, 7, 9, 14, 15, 20, 23, 26,
Senses, five, 9 (T) 30, 32, 34, 36, 38, 39; 46, 8, 16, 19,
object, 9 (T) 21, 23, 26, 32, 36; 47, 1, 3, 7, 10, 18,
Servant of the world, 65, 8 22, 30, 35; 48, 1, 3, 5, 8, 12, 18, 223,
Sex, 68, 14; 69, 3:2 29, 34, 36, 39; 49, 2, 4, 5, 8, 12,
SEYMOUT, 59, (fn); 60, (in) 20, 25, 27; 57, 7
Shadow, 70, 17 Sariyamadova, 254 (T)
Shakespeare, 63, 1 (fn) his achievements, 11, 8-14; 257 (T) Shoot, 61, 0 pupil of Sainyamasena, 6,
SHORTLAND, 68, (in) Samyamasena, 254 (T)
Shouldor, 67, 9 Sanicakka, 37, 9, 13; 41, 2; 224 (T)- Sickness, 46, 10
26 (T); 156 (N); p. 88, 224-26 Siddharşi, 5, ? (N); p. 91, 338 (M); see Sanicakra Signs, bodily, 71, 16 also.
Sinuessa, 62, 33 Sanicakra, 17, 1 ; see Sanicakka also. Sirama re, 9.5 (N) Sajhayac, one of the five types of air, Sky, 62, 18; 63, 7
229 (T)
Sneezing, 179 (N) Sünkhiyana Grhyasitr, 71, 7 (in)
Spit, 67,8 Sannipata (Pneumonia), 11 (T) Sravana, oloventh of the bright half of, Santinäha, 260 (T)-261 (T); see Santi 6, 8-9; 7, 13, 19; 500 Sravana also. nātha also.
Star, 62, 12, 13; 70, 11 Santinätha, 6, 8; 7 1; see Sanlinesh loading P, 70, 1 (V) also.
Storm, 64, 18; 71, 7 Santiparrun, 28, 1:
Slury the Malukan Kirlit Force, Saracakka, p. 91, 238 (N)
61, 1 (in) Sarvatobhadracukro, p. 90, 237 (N): Strix, the cries of, 65, ).
238 (N) p. 91, 238 (N); p. 92, 238 (V) Smagala, p. 71, 1 (V) Sarrayuti, 10, 3 (1)
Sumuu, 200 (T)-0 (T)
2

Page #282

INDEX
169
Sumaticandra, 1, 10
Upagiti, also called Gatha, 26, 7 Sun, 62, 16: 70, 17
Upansitibhavaprapañcākathā, 5, 25;17, Sušruta Sunlita, 34, 31; 35, 3, 8; 57, 35; 41, 9, 36; 42, 12; 43, 32; 44, .); 70, 1 (fu), 9 (fn)
20; 49, 29, 31, 33; 50, 5, 7 Suitumipat, p. 71, 1 (N)
Upanishals, 1). 70, 1 (N); 107 (N); Srpur, p. 6:9), 1 (N)
136 (N) Sweat, bloody, 62, 31
Upasiuti, p, 69, I (N) Swords, waving of, 64, 13
U petit, p. 71, I (N)
Uttarajjuyana, p. 71, I (N); 172 (N) Tantric rituals, 56, Tuttriorthuthiyamusitra, 1:1 (N)
Viscaspatye, 178 (N) Teeth, black, 70, 3
Vagišvari, 183 (T) Toigno o'Neill, 60, 2 (tn)
Vägvādini, 160 (T)
Vaistha, 233 (T) Terrors, 64, 3 7x7scowicionism, 107 (N)
Varahamihira, p. 69, 1 (N)
Vörulistnihita, 35, 10, 10, 19, 22, 23, Thopina, p. il, 1 (V)
27, 28, 29, 31, 31, 36; 172 (N) The Beginnings of Christianity, 64,1 Vardhamana, 150 (T) (n)
Varspraboriha, 5, 18 The Birds of the Latin l'oets, 65,-) (fo)
Vasantarajasiikunut, 16, 19; 57, 5; p. The Labrular Eskimo, 66 I (fn)
72, 1 (N); 172 (N); 173 (V) Thumler, 66, 2:3
1 1 :46 ama, 29, 1, 5, 8, 13, 17, 20, Tide, 66, 20
21; 57, 4; 70, 10 (in) Tornado, 64, 9; 71, 7
Vrlänta Sūtras, 107 (N); 136 (N) Tradition, 159 (N); 20-23 (N); 1. Vedas, 71, 11
91,238 (N); p. 92, 2239 (N); p. 13, Vedic, p. 72, 1 (N) 243 (N)
literature, 70, 2 Digambara, 44, 1; 49, 26-27
texts, 69, 2, 3, 5-19 Svetambara, 44, 25; 49, 16-17, Perlisch Studien, p. 70, 1 (N) 27-28
Victory, 56, 37 Svetamlara and Digambara, 42, Vigātha, also called Udgiti, 26, 9 10-11
Vimala, 43 (T); 200 (T) Travels (foreign), 46, 10
Vipulä, 200 (T) Treatment, 31, 29
a variety of Gäthä, 26, 3 Tribhuwestb7, p. 7), 1 (N)
Vira, 1 (T) Trouble, 67, 16
Viveka vilāsa, p. 72, 1 (N) TURNER, 65, 6 (fr)
Vowels, 227 (T) Tyrannies, 64, 3
Vrddhicandraji (Yati), 42, 8
Vulture, 71, 5 Udgatha, 26, 25; also called Giti, 26. Vyavahtrakalpa, p. 71, 1 (N)
9, 16 Udgiti, also called Vivätha, 26, 7 War, 57, 21; 65, 4; 65, 29; 69, 28 Udinu, one of the five types of air, 9 between Aryans and Sakas, 57, 36
(T) between Germany and Russia, 57, 29 Uncommon occurrences, 60, 17
precursors of, 66, 10, 11 Unexpoctod dvorsities in England, social, 62, 21 57, 39
Water, 70, 18 Unexpected situation, 60, 27
Weal, consideration of, 106 (T) United States, western påtrt of, 65, WEBER, 17, 23; p. 69, 1 (V)

Page #283

170
WINTERNITZ, 17, 1 (fn) Woe, consideration of, 106 (T) Work, frustrated if the Ascendant aspected by malefics, 241 (T) frustrated if the Ascendant associated by malefics, 241 (T)
Xenophon, 66, 3 (fn) Xerxes, 61, 12
THE RISTASAMUCCAYA
Yogaratnakara, 37, 18, 20, 33, 36; 38, 1, 5, 11, 15, 17, 23, 25, 30; 51-52 (N); 259 (N)

Fogasastra, 17, 35; 29, 10: 36, 2, 5, 8, 11, 14, 17, 19, 22, 21, 25, 28, 32, 34, 36; 37, 1, 3, 5, 8, 10, 12, 15, 16; 41, 18, 36; 42, 12, 19; 43, 22; 44, 20; 48, 30, 34, 36, 39; 49; 3, 6, 9, 13, 15, 27; 57, 7; 70, 10 (fn); p. 71, 1 (N); 36 (N); 156 (N): 196 (N); 224-226 (N); 240 (N); Yogasutra, 30, 23, 27, 31, 31, 37; 31, 1, 13; 57, 1; p. 69, I (N)
Zodiacal signs, pierced by wicked planets, 237 (T)

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" भुजन्
" छायां
Addenda et Corrigenda Read compiler for compilor on page 14, 34th. & 35th. lines
(Intro.) " भुजानः ___, , 5, 24th. stanza(Sanskrit
Chāyā) , कुरं
, कुरं
" " 11, 61st., गृहीतेन " गृहितेन
11, 62nd., च्छायां
16, 87th. , उदृत्य उद्धृत्य
28,158th. , दृष्टाश्च ,, द्रष्टाश्च
31, 176th. , स्नपयित्वा स्नापयित्वा
32, 182nd. , पहायसमयम्हि पहायसमयंमि , , 33, 183rd. , (Text) शेषायाणां शेषायानां , 37, 210th. , (Sanskrit
Chāyā) ,, वागीशराजन्यः , वागीश्वरापनकः , , 45, 258th. , , महार्थ , महदर्थ , , 45,258th. ,
who was the ,, who had „ „ 68, 258th. „ lord of the resorted lords of lear. to the lord ning
of learning Adbhuta , Adbhūta ,,,, 69, 29th. line (Notes) rites , rights , , 70, 1st. , predomin- , predomin- ,,,71, 36th. , antly
ently पापैर्मु
76, 34th. 95
79, 4th. Āyacakka „, Ayacakka AS
AS
(Eng. Trans.)
, पापर्मु
15
Qn54hd.
0 29.nd.
9.8th.
, Ayas
Ayas AS
,, AS
6, 24 87, 6th.
87, 21st. , 88, , 91, 27th. , 93, 31st. ,
____4th.
Āyacakka „Ayacakka Add but if we take it as
वागीशराजन्यः, solve it as वागीशानां राजन्यः
,

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176
Read Vol. 12, no. 1 for Vol. 11
याम्यां
तृतीये
खज्जइ १२२
39
"
""

THE RISTASAMUCCAYA
arai
ततीये
""
" खज्जइ ११२
""
on page 94, 6th. line (Note:
105, 12th.,, (Appendi:
107, 8th.
121, 37th.
""
"3
""
,,
در
""

در
19
(Index

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2004