Risht Samucchaya

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

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siM ghI jaina grantha mA lA saMsthApaka mukhya saMpAdaka kha0 zrIbahAdurasiMhajI siMghI A0 zrI jina vijaya muni *-*-*-*(granthAGka 21) durgadevA cArya kRta riSTa samuccaya adhyApaka a0 sa0 gopANI, em. e., pIec. DI., dvArA saMpAdita SRI DALCHAND JI SINGHI Itivji comREvata zrI DAlacAlajI siMdhI saMrakSaka evaM saMcAlaka zrI rAjendra siMha siMghI tathA zrI narendra siMha siMghI *-*-*-*-*-*-*-*-*-*-*-***444----***prakAzaka +4++++++++++******* bhAratIya vidyA bhavana caupATI roDa, muMbaI, naM07 vi. saM. 2001] [mUlya rU. 7-8-0 mudka-rAmacaMdra yesU zeDage-nirNayasAgara presa 26 / 28, kolabhATa sTrITa, kAlabAdevI, baMbaI,

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siM ghI jaina grantha mA lA *****[granthAGka 21]************************ durgadevAcAryaracita riSTa sa mu ca ya ISRI DALCHAND JI SINGH tirit Wan zrI DAlacadajI siMghI HE SINGHI JAIN SERIES ******[ NUMBER 21]**** DURGADEVA'S RISTASAMUCCAYA

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kalakattA nivAsI sAdhucarita-zreSThivarya zrImad DAlacandajI siMdhI puNyasmRtinimitta pratiSThApita evaM prakAzita siMghI jaina granthamAlA [ jaina Agamika, dArzanika, sAhityika, aitihAsika, vaijJAnika, kathAtmaka - ityAdi vividhaviSayagumphita ; prAkRta, saMskRta, apabhraMza, prAcInagUrjara - rAjasthAnI Adi nAnAbhASAnibaddha; sArvajanIna ! purAtana vAGmaya tathA nUtana saMzodhanAtmaka sAhitya prakAzinI sarvazreSTha jaina granthAvali. ] pratiSThAtA zrImad-DAlacandajI- siMghIsatputra sva0 dAnazIla - sAhityarasika - saMskRtipriya zrImAn bahAdura siMhajI siMdhI niyAmaka evaM pradhAna-sampAdaka zrI jina vijaya muni AcArya - bhAratIya vidyA bhavana - bambaI saMrakSaka evaM saMcAlaka zrI rAjendra siMhajI siMghI tathA zrI narendra siMhajI siMghI Bei vyavasthApaka tathA prakAzaka bhAratIya vidyA bhavana bamba Pin

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durgadevAcAryaracita riSTa sa ma ca ya [prAkRtamUla-saMskRtacchAyA-AMglabhASAnuvAda-vistRta prastAvanA-TippaNI-zabdakoSAdi samanvita] saMpAdaka DaoN. amRtalAla savacanda gopANI, ema. e., pIec. DI. (prAdhyApaka-siMghI jaina zAstrazikSApITha, bhAratIya vidyA bhavana) pro0 ec. DI. vela na kara, em. e. likhita prastAvanAlaMkRta prakAza ka zrI jayantakRSNa ha0 dave, em. e., elaela. bI., oNnarari rajiSTrAra bhA ra tI ya vidyA bha va na baMbaI vikramAbda 2001] * prathamAvRtti; paM ca zata prati * [1945 khristAbda [mUlya rU0 7-8-0]

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SINGHI JAIN SERIES A COLLECTION OF CRITICAL EDITIONS OF IMPORTANT JAIN CANONICAL, PHILO SOPHICAL, HISTORICAL, LITERARY, NARRATIVE AND OTHER WORKS IN PRAKRIT, SANSKRIT, APABHRAMSA AND OLD RAJASTHANIGUJARATI LANGUAGES, AND OF NEW STUDIES BY COMPETENT RESEARCH SCHOLARS ESTABLISHED IN THE SACRED MEMORY OF THE SAINT-LIKE LATE SETH SRI DALCHANDJI SINGHI OF CALCUTTA BY HIS LATE DEVOTED SON DANASILA-SAHITYARASIKA-SANSKRITIPRIYA SRIMAN BAHADUR SINGHJI SINGHI DIRECTOR AND GENERAL EDITOR SRI 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 CHAYA, NOTES, APPENDIX, INDICES ETC. BY Dr. A. S. GOPANI, M.A., Ph. D. (Professor, Singhi Jain S'astra S'iksapith, Bharatiya Vidya Bhavan) FOREWORD BY Prof. H. D. VELANKAR, M. A. amRtaM tu vidyA 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]

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// siNghiijaingrnthmaalaasNsthaapkprshstiH|| asti baGgAbhidhe deze suprasiddhA manoramA / murzidAbAda ityAkhyA purI vaibhavazAlinI // bahavo nivasantyatra jainA UkezavaMzajAH / dhanADhyA nRpasammAnyA dhrmkrmpraaynnaaH|| zrIDAlacanda ityAsIt teSveko bahubhAgyavAn / sAdhuvat saccaritro yaH siNghiikulprbhaakrH|| bAlya evAgato yazca kartuM vyApAravistRtim / kalikAtAmahApuryAM kRtadharmArtha nizcayaH // kuzAgrIyasvabuddhayaiva sadvRtyA ca suniSTayA / upAya' vipulAM lakSmI koTyadhipo'janiSTa saH / / tasya mannukumArIti sannArIkulamaNDanA / abhUt pativratA patnI zIlasaubhAgyabhUSaNA // zrIbahAdurasiMhAkhyo guNavA~stanayastayoH / abhavat sukRtI dAnI dharmapriyazca dhInidhiH // prAptA puNyavatA tena panI tilakasundarI / yasyAH saubhAgyacandreNa bhAsitaM tatkulAmbaram // zrImAn rAjendrasiMho'sya jyeSTaputraH suzikSitaH / yaH sarvakAryadakSatvAt piturdakSiNabAhavat // narendrasiMha ityAkhyastejasvI madhyamaH sutH| sUnuvIrandrasiMhazca kaniSThaH somydrshnH|| santi trayo'pi satputrA AptabhaktiparAyaNAH / vinItAH saralA bhavyAH piturmArgAnugAminaH // anye'pi bahavastasyAbhavana svasrAdibAndhavAH / dhanairjanaiH samRddhaH san sa rAjeva vyarAjata // anyaccasarasvatyAM sadAsakto bhUtvA lakSmIpriyo'pyayam / tatrApyAsIt sadAcArI tacitraM vidupAM khalu // 13 nAhaMkAro na durbhAvo na vilAso na durvyayaH / dRSTaH kadApi tadgehe satAM tad vismayAspadam // 14 bhakto gurujanAnAM sa vinItaH sajjanAn prati / bandhujane'nurakto'bhUt prItaH poSyagaNeSvapi // deza-kAlasthitijJo'sau vidyA-vijJAnapUjakaH / itihAsAdi-sAhitya-saMskRti-satkalApriyaH // samunnatyai samAjasya dharmasyotkarSahetave / pracArAya ca zikSAyA dattaM tena dhanaM dhanam // gatvA sabhA-samityAdau bhUtvA'dhyakSapadAnvitaH / datvA dAnaM yathAyogyaM protsAhitAzca karmaThAH // 18 evaM dhanena dehena jJAnena zubhaniSTayA / akarot sa yathAzakti satkarmANi sadAzayaH // athAnyadA prasaGgena svapituH smRtihetave / kartuM kiJcid viziSTaM sa kArya manasya cintayat // pUjyaH pitA sadaivAsIt samyaga-jJAnaruciH svayam / tasmAt tajjJAnavRddhayarthaM yatanIyaM mayA'pyaram // 21 vicAryaivaM svayaM citte punaH prApya susammatim / zraddhAspadasvabhitrANAM vidupAM cApi tAdRzAm // 22 jainajJAnaprasArArthaM sthAne zAnti ni ke ta ne / siMghIpadAGkitaM jai na jJAna pITha matISThipat // 23 zrIjinavijayaH prAjJo muninAmnA ca vizrutaH / svIkatuM prArthitastena tasyAdhiSThAyakaM padam // tasya saujanya-sauhArda-sthaiyaudAryAdisadguNaiH / vazIbhUya mudA yena svIkRtaM tatpadaM varam // kavIndreNa ravIndreNa svIyapAvanapANinA / rasa~-nAMgAGke-candrAddhe tatpratiSThA vyadhIyata // prArabdhaM muninA cApi kArya tadupayogikam / pAThanaM jJAnalipsUnAM tathaiva granthagumphanam // tasyaiva preraNAM prApya zrIsiMghIkulaketunA / svapitRzreyase caiSA prArabdhA granthamAlikA // udAracetasA tena dharmazIlena dAninA / vyayitaM puSkalaM dravyaM tattatkAryasusiddhaye // chAtrANAM vRttidAnena naikeSAM viduSAM tathA / jJAnAbhyAsAya niSkAmasAhAyyaM sa pradattavAn // jalavAtAdikAnAM tu prAtikUlyAdasau muniH / kArya trivArSikaM tatra samApyAnyatra cAsthitaH // tatrApi satataM sarva sAhAyyaM tena yacchatA / granthamAlAprakAzAya mahotsAhaH pradarzitaH // nanda-nidhya-candrAbde jAtA punaH suyojanA / granthAvalyAH sthiratvAya vistarAya ca nUtanA tataH suhRtparAmarzAt siMdhIvaMzanabhasvatA / bhA vi dyA bha va nA yeyaM granthamAlA samarpitA // AsIttasya manovAJchA'pUrvA granthaprakAzane / tadartha vyayitaM tena lakSAvadhi hi rUpyakam // durvilAsAd vidherhanta ! daurbhAgyAccAtmabandhUnAm / svalpenaivAtha kAlena svarga sa sukRtI yayau // 36 indu-kha-zUnya netrAbde mAse ASADhasajJake / kalikAtAkhyapuryAM sa prAptavAn paramAM gatim // 37 pitRbhaktaizca tatputraiH preyase pituraatmnH| tathaiva prapituH smRtyai prakAzyate'dhunA punH|| iyaM granthAvaliH zreSThA preSThA prajJAvatAM prathA / bhUyAd bhUtyai satAM siMghIkulakIrtiprakAzikA // vidvajanakRtAlAdA saccidAnandadA sadA / ciraM nandasviyaM loke zrIsaMghI granthapaddhatiH // 10 30

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// siMghIjainagranthamAlA saMpAdakaprazastiH // 1 svasti zrImedapATAkhyo dezo bhAratavizrutaH / rUpAhelIti sannAmnI purikA tatra susthitA // sadAcAra-vicArAbhyAM prAcIna nRpateH samaH / zrImaccaturasiMho'tra rAThoDAnvayabhUmipaH // tatra zrIvRddhisiMho'bhUd rAjaputraH prasiddhibhAk / kSAtradharmadhano yazca paramArakulAgraNIH // muJja-bhojamukhA bhUpA jAtA yasmin mahAkule / kiM varNyate kulInatvaM tatkulajAtajanmanaH // patnI rAjakumArIti tasyAbhUd guNasaMhitA / cAturya rUpa lAvaNya suvAksaujanyabhUSitA // kSatriyANI prabhApUrNa zauryoddIptamukhAkRtim / yAM dRSTdvaiva jano mene rAjanyakulajA hyasau // putraH kisanasiMhAkhyo jAtastayoratipriyaH / raNamala iti cAnyad yannAma jananIkRtam // zrIdevI haMsanAmA'tra rAjapUjyo yatIzvaraH / jyoti bhaiSajyavidyAnAM pAragAmI janapriyaH // Agato marudezAd yo bhraman janapadAn bahUn / jAtaH zrIvRddhisiMhasya prIti-zraddhAspadaM param // tenAthApratimapremNA sa tatsUnuH svasannidhau / rakSitaH, zikSitaH samyak, kRto jainamatAnugaH // daurbhAgyAt tacchizorbAlye guru-tAto divaMgatau / vimUDhaH svagRhAt so'tha yadRcchayA vinirgataH // 9 2 3 4 5. tathA ca bhrAntvA naikeSu dezeSu sevitvA ca bahUn narAn / dIkSito muNDito bhUtvA jAto jainamunistataH // jJAtAnyanekazAstrANi nAnAdharmamatAni ca / madhyasthavRttinA tena tattvAtattvagaveSiNA // adhItA vividha bhASA bhAratIyA yuropajAH / anekA lipayo'pyevaM pratra - nUtanakAlikAH // 'tena prakAzitA naike granthA vidvatprazaMsitAH / likhitA bahavo lekhA aitihyatathyagumphitAH // sa bahubhiH suvidbhistanmaNDalaizca satkRtaH / jinavijayanAmnA'sau khyAto'bhavad manISiSu // tasya tAM vizrutiM jJAtvA zrImadgAndhImahAtmanA / AhUtaH sAdaraM puNyapattanAt svayamanyadA // pure cAhamadAbAde rASTrIyazikSaNAlayaH / vidyApITha iti khyAtaH pratiSThito yadA'bhavat // AcAryatvena tatroccairniyuktaH sa mahAtmanA / rasa-muni-nidhInhevde purA tatvA khya mandire // varSANAmaSTakaM yAvat sambhUya tat padaM tataH / gatvA jarmanarASTre sa tatsaMskRtimadhItavAn // tata Agatya sa~lo rASTrakArye ca sakriyam / kArAvAso'pi samprApto tena svarAjyaparvaNi // kramAt tato vinirmuktaH sthitaH zAntiniketane / vizvavandyakavIndrazrIravIndranAthabhUSite // siMdhI padayutaM jaina jJAna pIThaM tadAzritam / sthApitaM tatra siMghIzrIDAlacandasya sUnunA // zrIbahAdurasiMhena dAnavIreNa dhImatA / smRtyarthaM nijatAtasya jainajJAnaprasArakam // pratiSThitazca tasyAsI pade'dhiSTAtR saJjJake / adhyApayan varAn ziSyAn granthayan jainavAGmayam // tasyaiva preraNAM prApya zrIsiMghI kulaketunA / svapitRzreyase hyeSA prArabdhA granthamAlikA // athaivaM vigataM tasya varSANAmaSTakaM punaH / granthamAlAvikAsAya pravRttiSu prayasyataH // bA-rana- nave dvede muMbaInagarIsthitaH / muMzIti birudakhyAtaH kanhaiyAlAladhIsakhaH // pravRtto bhAratIyAnAM vidyAnAM pIThanirmitau / karmaniSThasya tasyAbhUt prayatnaH saphalo'cirAt // viduSAM zrImatAM yogAt saMsthA jAtA pratiSThitA / bhAratI ya padopeta vidyA bhavana saJjJayA // 30 28 29 31 hUtaH sahakArAya suhRdA sa muniH kRtau / tataH prabhRti tatrApi sahayogaM pradattavAn // tadbhavane'nyadA tasya sevA'dhikA hyapekSitA / svIkRtA namrabhAvena sA'pyAcAryapadAzritA // nanda-nidhya-candrAn krame vihitA punaH / etadgranthAvalI sthairyakRt tena navyayojanA | parAmarzAt tatastasya zrIsiMghI kulabhAsvatA / bhA vidyA bha va nA yeyaM granthamAlA samarpitA // pradattA dazasAhasrI punastasyopadezataH / svapitRsmRtimandirakaraNAya sukIrtinA // daivAdalpe gate kAle siMghIvaryo divaMgataH / yastasya jJAnasevAyAM sAhAyyamakarot mahat // pitRkArya pragatyarthaM yatnazIlaistadAtmajaiH / rAjendrasiMhamukhyaizca satkRtaM tadvacastataH // puNyazloka piturnAmnA granthAgArakRte punaH / bandhujyeSThaze guNazreSTho hyarddhalakSaM pradattavAn // granthamAlAprasiddhyarthaM pitRvattasya kAMkSitam / zrIsiMghIbandhubhiH sarvaM tad girA'nuvidhIyate // vidvajjana kRtAhlAdA saccidAnandadA sadA / ciraM nandratviyaM loke jinavijayabhAratI || 6 7 & 9 10 ngng 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 32 33 34 35 36 37 38 39 40

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siMghI jaina granthamAlA 02 adyAvadhi mudrita granthanAmAvali 40 1 merutujhAcAryaracita prabandhacintAmaNi mUlagrantha. 2 purAtanaprabandhasaMgraha. 3 rAjazekharasUriracita prabandhakoza. 4 jinaprabhasUrikRta vividhatIrthakalpa. 5 meghavijayopAdhyAyaviracita devAnandamahAkAvya. 6 yazovijayopAdhyAyakRta jainatarkabhASA. 7 hemacandrAcAryakRta pramANamImAMsA. 8 bhaTTAkalaGkadevakRta akalaGkagranthatrayI. 9 prabandhacintAmaNi-hindI bhASAntara. 10 prabhAcandrasUriracita prabhAvakacarita. 11 Life of Hemachandracharya : By Dr.G. Bihler. 12 siddhicandropAdhyAyaracita bhAnucandragaNicarita. 13 yazovijayopAdhyAyaviracita jJAnabinduprakaraNa. 14 hariSeNAcAryakRta bRhat kathAkoza. 15 jainapustakaprazastisaMgraha-prathama bhAga. 16 haribhadrasUriviracita dhUrtAkhyAna. 17 durgadevakRta riSTasamuccaya, >> saMprati mudyamANa granthanAmAvali ____ 1 kharataragacchagurvAvali. 2 kumArapAlacaritrasaMgraha. 3 vividhagacchIyapaTTAvalisaMgraha. 4 jainapustakaprazasti saMgraha, bhAga 2, 5 vijJaptilekhasaMgraha. 6 uddayotanasUrikRta kuvalayamAlAkathA. 7-8 udayaprabhasUrikRta dharmAbhyudayamahAkAvya tathA kIrtikaumudI Adi anyAnya aneka prazastyAdi kRtisaMgraha. 9 jinezvarasUrikRta kathAkoSaprakaraNa. 10 meghavijayopAdhyAyakRta digvijayamahAkAvya. 11 zAntyAcAryakRta nyAyAvatAravArtikavRtti. 12 mahAmuni guNapAlaviracita jaMbUcaritra (prAkRta), 13 jayapAhaDanAma nimittazAstra. 14 koUhalaviracita lIlAvatI kathA (prAkRta). 15 abdula rahamAnakRta sandeza rAsaka (apabhraMza kAvya). 16 guNacandraviracita maMtrIkarmacandravaMzaprabandha. 17 nayacandraviracita hammIramahAkAvya. ityAdi, ityAdi. 09 mudraNArtha nirdhArita evaM sajjIkRta granthanAmAvali 1 bhAnucandragaNikRta vivekavilAsaTIkA. 2 purAtana rAsa-bhAsAdisaMgraha. 3 prakIrNa vAGmaya prakAza. 4 bhadrabAhusUrikRta bhadrabAhusaMhitA. 5 siddhicandropAdhyAyaviracita vAsavadattA TIkA. 6 jayasiMhasUrikRta dharmopadezamAlA. 7 devacandrasUrikRta mUlazuddhiprakaraNavRtti. 8 ratnaprabhAcAryakRta upadezamAlA TIkA. 9 yazovijayopAdhyAyakRta anekAntavyavasthA. 10 jinezvarAcAryakRta pramAlakSaNa. 11 mahAnizIthasUtra. 12 taruNaprabhAcAryakRta AvazyakabAlAvabodha. 13 rAThoDa vaMzAvali. 14 upakezagacchaprabandha. 15 siddhicandrakRta kAvya prakAzakhaNDana. 16 varddhamAnAcAryakRta gaNaratnamahodadhi. 17 pratiSThAsomakRta somasaubhAgyakAvya. 18 nemicandrakRta SaSTIzataka (pRthak pRthak 3 bAlAvabodha yukta). 19 zIlAMkAcArya viracita mahApuruSa caritra (prAkRta mahAgraMtha). 20 caMdappahacariyaM (prAkRta). 21 nammayAsuMdarIkathA (prAkRta). 22 neminAha caritra ( apabhraMza mahAgraMtha ). 23 upadeza padaTIkA ( varddhamAnAcAryakRta). 24 nirvANalIlAvatI kathA (saM. kathA graMtha). 25 sanatkumAracaritra (saMskRta kAvya graMtha). 26 rAjavallabha pAThakakRta bhojacaritra. 27 pramodamANikyakRta vAgbhaTAlaMkAravRtti. 28 somadevAdikRta vidagdhamukhamaNDanavRtti, 29 samayasundarAdikRta vRttaratnAkaravRtti. 30 pANDityadarpaNa. 31 purAtanaprabandhasaMgraha-hindI bhASAMtara, 32 bhuvanabhAnucaritra bAlAvabodha, 33 bhuvanasundarI carita (prAkRta kathA) ityAdi, ityAdi. * *

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mummpRRIDHARIHITEHRImmun DadimantiElimitedTRITERetilit y khargavAsI sAdhucarita zrImAn DAlacandajI siMghI LA bAbU zrIvahAdura siMhajI siMghIke puNyazloka pitA janma-vi. saM. 1921, mArga, vadi6) svargavAsa-vi. saM. 1984, poSa sudi 6 S ITIONamouTRAINING Titeratulationsillithunuwantsilteels Jain Education Intemational

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mumtuRAMILARITHIHARITRImmunr m munitrimmertiliTRITY HIBHIBHIMANTIPUR RaniRTATI dAnazIla-sAhityarasika-saMskRtipriya kha. zrIbAbU bahAdurasiMhajI siMghI ajImagaMja-kalakattA janma tA. 28-6-1885] tA. 7-7-1944 CU +Premiumnadi RIHALILABILIBERODE BRAHMIRMIRRIHITHIMINATIL HTRImravanitlimmunitie SS OmpanummmuTHIRALING - FImmedimammannal s,

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DEDICATED TO ACHARYA SHRI JINA VIJAYAJI MUNI WITH PROFOUND RESPECT A. S. GOPANI.

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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 Laksminivasa (iii) Date of Composition (iv) Durgadeva's Other Works (4) Maranakandika (5) The Ristasamuccaya-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 Ristasamuccaya Notes Appendix Gathardhasuci 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 juM 36-37 37-38 38-39 39-40 40-41 41-55 55-71 55-57 57-71 58-69 69-71 1-46 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 wortliy 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-darsana. 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

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Dalchandji Singhi, continued to lielp institutions like the Jaina Pustaka Pracaraka Mandala, Agra; the Jaina Gurukula, Palitana; the Jaina Vidyabhavana, 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 Visva Bharati, 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 Visva-Bharati, 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/.

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( 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,

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( 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 Visvabharati 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

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(S ) Visvabharati 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 Visvabharati to Ahmedabad where I had formerly resided and worked in those glorions days when the GuJARAT VIDYAPITH and the PURATATTVA 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 establisliment 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 Puratattva 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 Karttik of 1995 (V.S.) the opening ceremony of the Bharatiya Vidya 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,

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(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'ri t A. 4.

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( 10 ) Munshiji, to the effect that if the Singhi Jain Series be associated with the Bharatiya 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 Siksapitha". * 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

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( 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

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( 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!

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( 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 "Virasasana Mahotsava' in November 1944 wliich was held by the Digambar Jain Samaj. Further he has shouldered the responsibility of continuing now under his patronage to help the work of social and religious upliftment among the Sarak 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.

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( 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 BHARATIYA VIDYA BHAVAN, ' JINA VIJAYA MUNI BOMBAY

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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 " Nanapancanikahua 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

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( 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. Gurupurnima, ASADHA, 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 Laksminivasa. 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 Arghakunda 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 Gatha 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.

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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 Grantharali. 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 Chaya 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 Gathardhasuci 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. Karttiki Purnima, V. S. 2001

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Abbreviations etc. AA Aitarcia Aranyaka, Ed. A, B. KEITII, Oxford, AB 1909. Aitareya Bralumana. Ach Anti-christ by E. Renan, Paris, 1876. ACSS Arhatculamanisarasatika of Bhadrabahu, Maha vira Granthamala, no. 6, Pub. S. K. KOTECHA, Dhulia, 1992 (V. S.). AGS Asvalayana Grhyasutra. AMg Ardhamagadhi. Apabh Apabhramsa. Aps's Apastamba Srautasutra. AS : Aranbhasiddhi of Udayaprabla, Pub. Bhimsi Maneck, Nirnayasagar, Bombay, 1918. AV Atharvaveda. BDS Bauhayana Dharmusulra. 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) Bhuratiya Vidya ( Gujarati-Hindi quarterly). Catalogus Catalogorum of Aufrecht, Caraka Samhita of Carak, Ed. J. T. ACHARYA, Nirnaya-sagar, Bombay, 1935. DP Das aprakirnaka, Agamodaya Samiti Series, no. 46, Surat, 1927. DS Dharmasindlu. of Kashinath Padiye, Trans. Kanji Valji SHASTRI, Nirnayasagar, Bombay, 1920. GGS Gothila Grliyasutrui. GL Gathulerksance of Nanditudlya, Ed. Prof. H. D. VELANKAR, Annals, BORI, Vol. XIV, Pts. I-II, pp. 1-38. GPS Granimatik der Prubrii-sprachen, by R. Pischet, Grundriss, 1, 8. Strassburg, 1900. HGS Hiranyakcsin Gyhyasutra. HN Historia Naturalis of Pliny, Ed. E. A. SCHWANBECK, Bonn, 1846. IA Indian Antiquary. IE Indian Ephemeris of L. D. Swamikannu Pillar, Madras, 1922. dh w rtso dhu tsi dzi = blo+ , , , phyi tshe dzaai b 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. Jatakacandrika of Yajnikanatha, 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 Sanksipta Itihasa of M. D. DESAI, Bombay, 1933. Kausika Sutra. Kavidarpana, Ed. Prof. H. D. VELANKAR, in the Annals, BORI, Vol. XVI, Pts. I-II. Kalajnana, of Sambhunatha, Ms. in the Baroda Oriental Institute, Mss. Library, Acc. no. 9726. Sub, Kasyapa Samhita of Vrddhajivaka, 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 Pravacanasaroddhara of Nemicandra, Devachand Lalabhai Jain Pustakoddharaka Fund, Surat. PY Prakrit Vyakarana of Hemacandra, Ed. Dr. P. L. Vaidya, Arhatamataprabhakara 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. SB Satapatha Brahmana, SGS S'ankhayana Grhyasatra. Sing Singular, SRS Samvegarangasala of Jinacandra (unpublished work). SS Susruta Samhita of Susruta, Ed. J.T. ACHARYA & N. R. ACHARYA, Nirnayasagar, Bombay, 1938. TAS Tattvarthadhigamasutra of Vacaka Umasvati, Ed. J. L. JAINI, Bibliotheca Jainica, Vol. II, Arrah, 1920. Upamitibhavaprapancakathi of Siddharsi, Ed. H. JACOBI, BI, Calcutta. VP Vayupurana, Anandasrama Sanskrit Series, no. 49, Poona, 1905. VRS Vasantarajasakuna of Bhatta Vasantaraja with the commentary of Bhanucandra Gani, Pub, Shridhar Jatashanker, Jaipur, 1940 (V.S.). VS Varahi Samhita of Varahamihira, Trans. Balade vaprasad MISHRA, Vyankateshvar SteamPress, Bombay, 1997 (V. S.). YR Yogaratnakara, Ed. K. R. NAVARE, Nirnaya asager, Bombay, 1932. Yogasastra of Hemacandra, Trans. Pannyasa Kesaravijaya Gani, Vijayakamalakesara Series, no. 5, Bombay, 1980 (V. S.), 4th edition. YS Yogasutra of Patanjali, Anandasrama Sanskrit Series, no. 47, Poona, 1932.

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thiy| mojIha isa vipadiya // ii diya deya de| diyaitagaNa diyAbaGga vihasaLA prasAra diDIelavama viyara siniriha samuiyA jiya mANasa ajamada vApasa ija mosomA davvaM do guruta hayA pazyaM basa / vajA vitAunu gAdevArasamudra yasale / tya aiNadeva kuupvidhi| yA mAgaNAracaM nija sAha vimahI ina sAta taka imece sahA mAjA rAmahIma nIti kasa loyA ke vIra thaa| jo siddhe tamapAratI ra sunihItara vidyA raMga je sAde vA sirisejamA zivAyAsIdrAjA uda tastacAruvarijanAeM budha masI sAde sabA hA parAnIsAgamA / nAmA siDijhapana vije vAgI saroyana jI to dera zyeviruddhama zA se taMga haLe phudde|aadhmaa jie dihani ciypdevdvetiaavjii| marukha rapA ave hiMsarisA jAva mahI sAma hI jAnA ye vasurAno nipa zacaMda kattArAma tAvaDe mahIyale mividi haMdu mastasajase vara sahasA vAlIna vyasI ise jute / sAvaNa kthaarsi| digrahama mUlarirakaMmi|||| sirikaMtanaya rANA sirila hinivA spibhivrjmi| siritinaadttv| muNinna visara itivizakhazyaM shaakhsm||||||div yasa vastu chAyA4 nADI pAnimitta isa etappauMga10 vijJAhiM 11 kAlagame / / / dvA ragAdheyaM // guhakhAdappa lAUDAisupavara vijJA satIe) avayArizrAvi divayA kAvi // 2 mA hijabuddhi / nava ravi dilA da anila maNAsa vijJA / vijJAM taddeva yAdava NiM // 3 vitAi purNa naravara vvmttinaayaa| ravisa sigaha esA ahuta ra dasa sahasA // 4 jAve sAhiyAgraha saMpannami kaalmi| guhAilI vitakumAriyA vA manicetiti sammata niJcalAlA navarakirI ra sAhasa yaMciya sarakA) arika namapA guNe diva barArAnaM nacinaM nasAda timimaraNa kAlA raM tahAvihA tara sadasa Mea Last Folio of the P. Manuscript of the Ristasamuccaya. vijagaN

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INTRODUCTION 1. Critical Apparatus The following Ms. material has been used in this editio. princeps of the Ristasamuccaya (RS): B: This is a photo-copy of the Ms. written in Devanagari script revealing a predominating influence of Jaina Sauraseni Prakrit. 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 Kulajnana'. The original Ms. of which this photo-copy is made was written by one Muni Sri Samudra at Medinipura and was in possession of Pandit Sumaticandra Gani 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 Horara 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 BI, 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 Dvaragathi and six additional stanzas, contains eighteen lines of approximately sixty letters each. The Ms. is in a fairly good order, is in Devanagari script, is. legible throughout and the text is largely under Jaina Maharastri 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 sirisaMtinAhabhavaNe muNibhaviyasammaule ramme // There are seven more gathas at the end the first of them being a Dviragutha. 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 Maharastri Prakrit. 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 Dvaragatha 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 Maharastri Prakrit of the original with marginal notes, Dvaragatha 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 Prakrit. 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 Devanagari 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 Sauraseni characteristics as it employs da for ta and ia and ttA (as in pakkhAlia and baMdhittA) for tvA. 10 A.Mg. influence is there but it is rarely seen while Apabh. influence is abundant as in such forms as ahavai for athavA, jema for yathA, ji for eva and caevi for tyaktvA. The forms like chAyA 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 Bhandar. 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 Sauraseni 25 and Jaina Maharastri. 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 chaya, 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 Sastisamvatsara composed by one Durgadeva. This very book has also been alluded to by Mm. Meghavijaya in his Varsaprabodha' which describes it to have been written in the form of a dialogue between Partha 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 Durgasvami as a pupil of Dellamahattara and a guru of Siddharsi, the famous writer of the UBPK. This also cannot be identified with our 25 author. In the BT,4 there is a very reliable reference to the Kalajnana, Arghakunda and Mantramahodadhi as the works of Digambara Durgadeva. The above-mentioned Kalajnuna 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 Kalajnana 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 RISTASAMUCCAYA on the allied subjects. Durgadeva calls himself the pupil of Samyamadeva, who was the pupil of Samyamasena whose guru was Madhavacandra. Durgadeva undertook the composition of the RS in pursuance of the directions received from Samyamas deva. (u) KUMBHANAGARANAGAKA AND LAKSMINIVASA: Durgadeva had finished this epitome at Kumbhanagaranaga ruled over by Laksminivasa, in a fine temple of santinatha, on the eleventh of the bright half of Sravana when the moon was in the constellation 10 called Mula, 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 Laksminivasa 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 Sauraseni Prakrit as Kumher or Kumbher or Kumbheri is near the Surasena 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 Kumbhalavihara founded by Kumbho Rana 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 Surasena country. As regards the king named Laksminivasa, 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 Maharana Kumbha of. Mowar 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 Nizamats, namely, Bharatpur and Dig. The Dig district has got five Tahsils, such as, Dig, Kaman, Kumbher, Nagar and Pahari. Kumbher is about eleven miles away north-west of

Page #48
INTRODUCTION Bharatpur which falls about the precincts of the Surasena 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 Santinatha, an abode of bliss for men and monks. The name of Laksminivasa is not to be found in the dynastic lists. s He may be a petty chieftain', either a Jat or a Jadon Rajput. It should be remembered at this juncture that the present rulers of Bharatpur who are Jats of the Sinsinwar clan claim to have descended from Madan Pal, a Jadon Rajput and the third son of Tahan Pal who ruled at Bayana 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 Sravana when the moon was in the Mula constellation in the year 1089. According to IES, it was friday, Jnly 21, 1032 A. D. and the constellation was Jyestha is for seventy-two minutes after sunrise; the remaining part of the day was occupied by Mula, if we take the year to be one of the Vikrama Sarnvat. Curiously enough, the same constellation, namely, Mula falls on the eleventh of the bright half of Sravana in the year 1089 of the Saka Samvat also, the corresponding English 20 date being Saturday, July 29, 1167 A. D.4 As the day was wholly occupied by Mula 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 Jyestha ruled for seventy-two minutes after sunrise and not Mula, 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 Mula; in other words, 30 Durgadeva finished the RS at any time of the day after seventy-two minutes, the period of Jyestha, 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 Jat 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 Maharastraya Jnana. kosa, 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.

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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 Mula 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 Purnimanta 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 Sakal. 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 Saka Era the months used were generally Amunta but Purni manta 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 Amanta'. 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 Mula which 25 occupied the whole day excepting initial seventy-two minutes. (iv) DURGADEVA'S OTHER Works:(a) Arghakanda: I have mentioned before that Durgadeva had written the Arghakanda also". The line arghakAMDaM durgadevIyaM a. 10-147 occurring in the BT bears it out". Moreover, the first two stanzas of the Ms. prove 1 Acharya Jinavijaya: Kuvalayamala, BV (English), Vol. 2, Pt. 1, p. 87; 26th stanza: sagakAle voliNe varisANa saehi sattahi gaehiM / ekadiNe NUNehiM raiyA avaraNhavelAe // (Ms. of the Kuvalayamala). 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;

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INTRODUCTION beyond doubt his authorship of it'. It also is in Jaina Sauraseni Prakrit, 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 devakRtaH maM0 gA0 36 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 Prakrit. 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 Brahmanic 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 BI recognizes Durgadeva as a Digambara Jaina and the Digambara Jaina writers almost exclusively employ Jaina Sauraseni Prakrit in their literary compositions. This consideration which is entirely >> well-grounded tempted me to believe that Durgadeva also must 1 namiUNa vaDhamANa saMyamadevaM nareMdathuapAvaM / vocchAmi agghaka bhaNi('vi')yANa hiyaM payatteNa // 1 // viraguruparaMparAe kamAgayA ettha sayalasasatthaM / 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 Pravacanasara, Samayasara etc.

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10 THE RISTASAMUCCAYA 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 Sauraseni 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 Pujyapada. 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. taraka. There was a regular class of such Yatis or Bhattarakas who stood midway between the two extremes of a monk and a zo layman as a connecting link. They were in possession of definite traditions. There were also well-organised gacchas of these Yatis or Bhattarakas 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 sarvavirati. The dezayatis or the dezavirati were allowed certain conveniences which were denied to the facts. These farfars were popularly known as the afas among the Svetambara 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 Svetambaras. 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 & Svetambara Jaina though I personally hold the opposite view. 4 See sts. 253 and 255.

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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. Samyamadeva 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 misguidedo. 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 Arghakanda : AsI estha mahIyale suvidido satthatthapAraMgao nAmeNaM sirisaMpamA vibuho vAinbhagaMdhakarI / / 148 // (from the Ms.), 3 See st. 254. 4 Compare the following line of the Arghakanda : x x x x x nAmeNaM siriduggaeSa sukaI cArittacUDAmaNI / X X X 11388(from the Ms.). 5 X X Soe st. 258.

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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 Prakrit 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. Maranakandika 16 The RS makes it abundantly clear that Durgadeva had seen and studied the MK in all its aspectsa. 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 Anekantas and got the Ms. froin Delhit. 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 Anckanta 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 Pancayati Mandir, Masjid Khajur, Dolbi. The Ms. no. is a 16.

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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 maraNakaraMDiyA: FIT (MK, st. 3) paramaraNakaraMDiyAe riTugaNaM bhAsiyaM suNaha // 3 // 2 Amateur (RS, st. 16), prist (RS, st. 139) and # praotically mean one and the same thing, 3 See st. 16 of the text. * puvAyariyakameNa ya laddhaNaM duggaevavibuheNa / baramaraNakaraMDiyAe rigaNaM bhAsiyaM suNaha // 3 // (from the Ms, of the MK).

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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 Prakrit 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 Surasena 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 Sauraseni. 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 Rista. 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, piNDastha, padastha and rUpastha. 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 nijacchAyA, paracchAyA and the chAyApuruSa 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, aGguliprazna, alaktaprazna, gorocanAprazna, praznAkSaraprazna, zakunaprazna, akSaraprazna, horAprazna and laprazna. 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

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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 Ayas (here the author is a bit inconsistent regarding the terminology. See especially sts. 163 and 166) and another subdivision into AliGgita, dagdha, jvalita and zAnta. 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 Ambika 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 nAmanakSatra are pierced by malefics. In no other schemes, garbhanakSatra 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 Avakahadacakra 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, Brahmanic and Jaina.. The Buddhists have not developed this. The origin 25 of the Brahmanic tradition goes back to the Vedic times and that of the Jaina to the Drstivada. 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

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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 Dvaragatha 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 Jina. 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 a 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 Samlehana. 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 Arahanapataka. 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 Pindattha, Payattha and Ruvattha. The Pindattha 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 Ruvattha Rittha which is subdivided into the Niyachaya, the Parachaya and the Chayapurisa 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 Rittha which again is eightfold: Sts. 148-152 discuss the Angulipanha. Alattapanha. Sts. 153-157 Sts. 158-159 Sts. 160-171 Sts. 172-179 Goroanapanha. Panhakkhara. Sauna. Sts. 180-184 Sts. 185-192 Sts. 193-219 Sts. 220-240 Sts. 241-242 dr 33 dw "" "3 dw "" "" "" "" "> "" 32 "" dr 92 dr Sahajasadda. Akkharapanha. Horapanha. 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 Bhuanagacakka. 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 Avakahadacakka 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 Mahavacanda 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 :-ofa: uddesamitta = uddesamatra (st. 25 148), jattiamitta=yavanmatra (159), lavamitta= lavamlitra (253); of u: purisa = purusa ( 69 ), of ? : viddhi = vrddhi (186). SAMDHIS: Some outstanding examples of vowel samehi are discussed here :-taheva = tathateva (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 samjaviyameijaghadiyu (201). TREATMENT OF INTERVOCALIC CONSONANTS: The general tendency of the Prakrit 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 bhiguvada = bhrgupata (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 t is regularly changed to d: kadi = kati ( 90 ), 10 koai = koti (7), sampuda=scomputa ( 39 ). Intervocalic t is sometimes dropped: aikadhina = atikathina (19), juardyuta (5); and it is pretty often changed to d: idi=iti (130), edesim=ctesam (178), jadi =yadi (1 54), judi= yuti (11), dhidi = dhrti (36), rasadala=rasatalo (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 Maharastri influence'. Intervocalic al is for the most part dropped: khaggai = 23 khad gadi (83), Duggacva = Durgadeva ( 16 ); sometimes ya-sruti also appears as in paja = poida (1). Initial or conjunct >> is sometimes changed to n and sometimes not: (a) maccanta = nrtyan (128), najjati =jnayate. (103), nara=nara (133), naum=jnatva (121); (b) nasagga = 25 ruisagra (98), niddittha = nirdista (107), obhinna=bhinna (83); but medial n is always changed ton: una=una ( 61 ), tiyasanaha= tridasanatha (59), bhoana=bhojana (62). Intervocalic p is either dropped or changed to v: palava = pralapa ( 48 ), sampuda = samputa (39); initial p is usually 30 retained: pruna=punoh (145); sometimes dropped also as in und= punah (126). Intervocalic lh is usually changed to h: 'naha= nakha (27), "sihi= sikhin (59); intervocalic th is changed to dh: aikadhina= atikathina (19); intervocalic this changed to h : 35 vikahu==vikathe (110); intervocalic dh is almost always changed to h as in bahuvihuideg = 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); intervocalic bh is changed to h as in laha=lablic ( 106 ), sulid = subha (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 : kasaya = kasaya ( 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), pavana =pavana ( 32 ), lavana=lavana ( 24 ); note jiyai = javati 15 ( 20 ) and also jiai =jivati ( 66 ). Of the three sibilants, only the dental s is used: kasaya = kasaya ( 24 ), visaa= visaya ( 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=urdhva (25), gujjha= guhya (141 ), thaddha = stabdha ( 20 ), nivviyappa = nirvikalpa (42), puvvattha= purvastha (87); according to Hemacandra, purva should be purava in Sauraseni'; phasa = sparsa (9), barbha=brahman 20( 146 ), vanka = vakra ( 88 ), vidiya= dvitiya ( 181 ), sara = svara ( 161 ), sana = svana (179), simbha= slesman (11); appano= atmartah ( 64 ) is an example of assimilated non-initial conjunct while kasana=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 ); evam (111); kim ( 151 ); ciya (250); jai ( 100 ); nan (227); tattha ( 71 ); taha (7); ta (19), to (8); navari (2); pi ( 42 ) and vi ( 226 ) after an anusvara; punu (69), 33 una ( 126 ); lahu ( 32 ); sammam ( 70 ); 12 ( 23 ). NUMERALS : ikkao ( 126 ), igao ( 153 ); cyjarasa ( 247 ); cau ( 51 ), cauro ( 225 ), cari ( 51 ); cha ( 52 ); tinni ( 92 ); daha (52); dunni ( 76 ), do ( 92 ); panca ( 93 ), panagam ( 81 ), panaraha ( 156 ); barasao ( 231 ). 1 PV, 4, 270.

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INTRODUCTION 23 TYPICAL WORDS: calla = calana ( 25 ); chidda or chidda = chidra (52; 47 ); chubhai = ksipati ( 182 ); jhadappa = spandana ( 25 ); duraya (? 213); pavvodavva (? 52); rakkhoha (? 166 ); rukkho ( ? 206 ); hada=ghata ( 226 ). DECLENSION : Morphological plan of the dialect of the RS : is discussed here; Masculine nouns; Singular: Nom. jivo (2), hude ( 226 ); Acc. deham ( 86 ); Instr. paluvena ( 48 ); Dat. jassatthe (100); Abl. nirma ( 74 ), samasaulo (114), homavihio (111); Gen. olevassa (117); Loc. ghamme ( 97 ), 'purisammi ( 106 ), osamnyamhi (183): Plural: Nom. dasana ( 27 ), diaha 10 ( 244 ), dina ( 244 ); Acc. diyaha ( 88 ), diyahe ( 103 ); Instr. puvasurihin ( 31 ), munindehim ( 41 ); and very rarely without an anjsvarni especially when it comes at the end of a line; Gen. rayarabhavanam ( 177 ), sanainam ( 179 ); Loc. sesesum ( 209 ). Neuter Nouns ; Singular : Nom. jivian ( 3 ); Acc. gehan ( 62 ); 16 Abl. gehao ( 126 ), 'ruvao ( 197 ). Plural: Nom. nayanaim ( 21 ); Acc. suminain ( 108 ). Some typical forms of the feminine nouns are noticed below :-Nom, plu. kodio (7); Acc. sing. angasohi (109), tajjani ( 151 ), paoima ( 182 ) and muncanti ( 90 ).-all these are Apabh. forms; Acc. plu. disau ( 132 )--10 an Apabh. form; Gen. sing. padimae ( 119 ); Loc. sing. nisae (108); Loc. plu. janghasu (119). Some outstanding forms of the consonantal stems are to be found in appano ( 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. lana ( 9 );( Neuter) Nom. sing. jam (18), tam (112); Plural: Nom. plu, edaim (5), taim ( 5 ); Gen. plu. cdesim ( 178 ). VERBAL DERIVATIVES : Only noteworthy participles are: noticed below: (a) present participles : dhumanta ( 80 ), dhumayanta ( 55 ), pajalanta ( 59 ), bhamamana ( 50 ); bhunjanta (24); (b) present passive participles: kattijjanta ( 82 ), kahijjamana ( 40 ), bhanijjamana ( 42 ); (c) past passive participles: ojutta (110), niddityha (35), ovajjia ( 86 ); (d) potential passive as participles or the necessitative forms such as nayavva (18) etc. are also found; (e) gerunds: kicca ( 161 ), thicca (15), nhavitta ( 182 ), pakkhalitta ( 137 )--all these are AMg. forms; ahimantiuna. ( 63 ), ghittuna ( 182 ), jiniuna (15), laddhunam (16) & these are Maharastri forms; ahimantia ( 43 ), upvattia ( 158 ),

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24 THE RISTASAMUCCAYA pakkhalja ( 125 )-all these are Sauraseni forms; karcvi ( 146 ), javium ( 160 ), noun (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. bhanami (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 ), nisameha ( 42 ), vianeha ( 25 ); Potential 3rd. per, sing. have ( 42 ; 149 ); Present (passive ) 3rd. per. sing. najjati ( 103 ), disai ( 85 ), thannae (Prakritized form of the Skt.) (68), bhanijai ( 46 ); 3rd. per. plu. labbhanti ( 204 ); Imperative (Passive ) 3rd. per. sing. nisunijja ( 40 ). 16 Sometimes Loc. is used for the Instr, as in asuhe (184), kim jampie ittha ( 218 ), jampie bahave ( 151 ); irregular forms such as ghittuna (182 ) and ungrammatical forms such as die (220), jivam (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 hade (? 226 ). THE PLACE OF THIS DIALECT AMONG THE PRAKRITS : This grammatical survey will enable us to fix the place of the dialect of the RS among various Prakrits. It must be mentioned at the 25 outset that it has inherited many characteristics common to Prakrits 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, bhiguvada, some of the gerunds and particles such as ta and nam smell of Sauraseni. * Treatment of intervocalic consonants is very uncertain though for the most part the inclination is towards eliminationas phenomenon quite usual in the Maharastri Prakrit. It should be noted in this context that Kalidasa's Sauraseni, unlike Bhasa'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 Sauraseni feature. The treat

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INTRODUCTION ment of aspirated consonants th, dh, etc. agrees pretty often with the Maharastri. 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 Sauraseni. In morphology, the Nom. sing. termination of a-stems is : o which agrees with Maharastri 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 Maharastri. -Ammi is not impossible in Sauraseni. 10 Our text has-amhi also which is shared by the Girnar edict of Asoka. The pronominal form such as edesim which is the Gen. plu, of etad is Sauraseni with vengeance. The present 3rd. per. sing. termination is more often Sauraseni than Maharastri. 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 Prakritised forms of Skt. Thus it can be seen from the foregoing remarks that the z dialect of the RS is essentially a Jaina Sauraseni Prakrit in- : fluenced sometimes by AMg. and at more places by Apabh. . (iv) METRE: In this treatise, the metre employed by the author is the Gaha which is the most ancient and one that is y used in the Prakrit literature. It is called the Matra-25 vrtta as it is based on the Matra-a theoretical unit. It is of the type called Arya in Sanskrit ( na marie-commentary on KD, II, 4 which is regulated by the number of the Matras called the syllabio instants in each quarter. One Matra is allotted to a short vowel and two to a long. It has four quarters ( though so it is more commonly called a Dvipadi) the first and the third of which have each got twelve Matras, 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 Matras. The uneven ganas in a 3 Gathi should not have a J6779#f=T (ISI). The twenty-first, the twenty-fourth and the fifty-first Matra should be always 1 of. GA TE HELT STENS HETTI jaha paDhamaM taha tIaM dahapaMcavihUsiA gAhA / / PP, p. 108; 54.

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26 THE RISTASAMUCCAYA short'. The caesura usually occurs after twelve Matras. There are three principal varieties of a Gatha according to GL (See sts. 17-20 ), namely, Pathya, Vipula and Capala 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 Gatha, by the addition or omission of a few Matras, three, namely, Giti, Udgiti and Upagiti are more noteworthy (See GL, sts. 26, 27 and 28 ). They were also styled as the Udgatha, Vigatha and Gatha (op. cit. sts. 63, 64). According 10 to the same source, there are two other types, also, named Gahini and Khandhao (op. cit. st. 65 ). In the present work, the author has tried only the Gatha 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 Gaha metre, namely, the Mukhavipula (sts. 1, 154 and 212 ), the Udgatha, better called the Giti, ( sts. 63, 173 and 187 ), and the Gatha, also called the Upagiti (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 Gatha, The st. 233 ought not to have been emended because it can, as it is, represent the variety of the Prakrit metre Gala, called the Gatha. 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 Udgatha. The stanza, then, is not at all defective metrically. There are only two stray cases of the Gana-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 Prakrit metre called the Gaha. (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 taha gAhe biaaddhe chaTe lahuaMviANehu // 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 Pratyaksadarsana which is just analogous to the Pratyaksa Rista 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 Arisgas 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 Yamapurusas or the Siddhas takes place in the dream and different interpretations have been put on all of them (st. 126). The Rupastha Rista is divided into Pratyaksa and Linga in the RS. The second is again sub-divided into Sarira-10 visaya and Jaladidarsana. Sariravisayaka 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 RISTASAMUCCAYA 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 theory 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 Upasruti, 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 Kalajnanacakra. 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 Sanicakka. 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 Bharsajyaratnavali and the Bhavaprakasa also, like the YR, are equally 20 authoritative and respected by the physicians. There is a reference to omens and portents, collectively called the Kalajnana, 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 ghatikas 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 who 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, Visnupada and Matrmandala 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 Bharani, 20 it stays on for many days (st. 244); in Kattiya, for seven days (st. 244); in Adda, for many days (st. 245); in Maha, for a month (st. 246); in Puvva-phagguni, for seven days (st. 246); in Hattha, for eleven days (st. 247); and in Sayabhisa, 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 Adhyaya, 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 Ristas into the Padastha, Pinqastha and Rupastha, elaborate schemes of the Nijacchaya, Paracchaya and Chayapurusa, a novel 1 See App. VI, pp. 98f,

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INTRODUCTION classification of the Pratyaksa and Linga Rista, a newly conceived Avakahadacakka, a singular formula of the Sanicakka, a brief plan of the Ayas-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 Drstivada which is extinct. As I have made clear in the Notes', the Ristas 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 RISTASAMUCCAYA The SRS' is a work by Jinacandra, the guru of Abhayadeva, the Navangavrttikara, 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 Prakrit, is found written in about eight folios, from 85 to 92 of the Ms. of the SRS' which is there at Jesalmere in the Bhandar of Yati VIddhicandraji. I should also make clear at this time that there are two 10 distinct traditions also among the Jainas, namely, a Svetambara 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 Dvaragatha 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 Svetambara 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. Jinadattasuri Joanamandira, 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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INTRODUCTION 43 244-249 and 257-262 from the passage of the SRS' appended at the end of this section). The Ristas 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 kAlajJAnacakra has been split up in the RS under the alaktakaprazna (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 kAlajJAnacakra of the SRS' with some variation. The alaktakaprazna, 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 AliGgita, jvalita etc. and the other of the dhvaja, dhUma 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 gorocanAprazna and having finished them he brings in the praznAkSaraprazna, 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 RISTASAMUCCAYA 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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INTRODUCTION 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 paracchAyA. The chAyApuruSa is that type of the chAyA in which the man, 6 perfect in all limbs, first of all, charges his own shadow with the mantric 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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THE RISTASAMUCCAYA 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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INTRODUCTION 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 devatAjanita and sahaja ( 180 ), while the SRS' divides it into the arthAntaravyapadeza and rUpaka ( 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 Svetambara 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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THE RISTASAMUCCAYA classification of the Ayas into jvalita, AliGgita etc. is not to be found. Moreover, if a particular Aya 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' devaya 1 sauNa 2 uvassui 3 chAyA 4 nADI 5 nimitta 6 joisio 7 / suviNaga 8 ariha 9 jaMtappaoga 10 vijAhi~ 11 kAlagamo // 5 // // dAragAhA // aMguTTha- khagga- dappaNa- kuDDAisu pavaravijasattIe / avayAriyA vihIe tahAvihA devayA kA vi // 6 // sAhejA pucchiyatthaM navaraM vihiNA daDhaM suibhUo / niJcalamaNA sarejA vijaM taddevayAhavaNiM // 7 // vijA etthaM puNa oM naravIre ThaThati maMti nAyavvA / ravi- sasigahaNe esA aTTattaradasasahassANaM // 8 // jAveNa sAhiyavvA aha saMpattami kajjakAlaMmi / aMguTThAisu lIyai aTThottarasahassajAveNa // 9 // tatto kumAriyAo vaMchiyamatthaM niyaMti ninbhaMtaM / sammattaniccalANaM NavaraM vaMchiyakarI esA // 10 // ahava sayaM ciya sakkhA akkhettamaNA guNehi~ khavagasta / taM natthi jaM na sAhai kettiyamiha maraNakAlaM tu // 11 // // devayAdAraM // x x x jassa sayaNIya-gehe mahANase vA Thaviti kira kaagaa| camma rajju vAlaM ha9 vA so vi lahu marihI // 27 // // sauNadAraM // - X X ego atyaMtaravavaesa tassa rUvago iyro| paDhamo ciMtAgammo phuDakahiyattho ciya paro u // 35 // // uvassuidAraM // xxx chAyA jassa na dIsati viyANa tajjIvayaM dasa diNANi / chAyAdugaM ca dIsati jai tA do ceva divasANi // 54 // x

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INTRODUCTION ayi suhAssuhakara nemittI niSpakaMppamadhyANaM / dhAreMto thiracitto chAyApurisaM nirUvejA // 56 // tara jai tA tamakkha sabvaMgaM pesae tathA kusalaM / tapAyANaM puNa jai adaMsaNaM tA videsagamo // 57 // urUNa juge rogaM gujjhe u viNassae piyA nUNaM / ure atthaviNAso hiyae maccU adIsaMto // 58 // dakkhiNa- vAmabhuaadaMsaNe u jANAhi bhAya-suyanAso / sIse u bhadIsaMte chammAse u bhave maraNaM // 59 // savvaMgamadIsaMtaMmi jANahi sajjamaraNaM tu / evaM chAyapurisato AUkAlaM viyANejjA // 60 // jo na jala * dappaNAisu niyacchAyaM nibhai niyai vA vigihUM / samavattI tassa phuDaM samIvavattI paribbhamati // 61 // // chAyAdAraM // X X X jassa ya jIhaggaMmi [ya]dIsati kasiNo adipuNvo ya / animitto ci biMdU so vi na mAsAparaM jiyai // 104 // // nimittadAraM // x X X jaMmi saNI nakkhatte taM nakkhattaM muhaMmi dAyavvaM / cattAri dAhiNakare pAesu ya tinni tinni bhave // 112 // cAri vAhatthe hiyae puNa paMca tinni sIsaMmi / loyaNajayalaMmi dugaM gujjhe ya dugaM viNiddihaM // 113 // X X X piTThodaye vilagge kUrA lagga-ttha- hiduga-dasamaTThi (Thi) yA / ja huMti bhaTTa-chaTTamarAsIsu nisAhivo hoti // 118 // to rogI maraha dhuvaM ahavA laggAhivo gaho atthaM / uvaNamai to vi maraNaM rogI sajjo (ja) vi khaNaM nei // 119 // // joisadAraM // X X X tilla-masilittaaMgo viluliyakeso ya visaNo (NNo ) sutriNe / khara - karahagao jamadisigAmI jai to vi lahu maraNaM // 127 // rattavaDha - khavaNa- yANaM suviNe daMsaNamavasmaraNAya / raktavasaNo ya sumiNe gAyaMto nicchiyaM marai // 128 // X X X suviNe ci gajAlaM jalaNaM tarpitassa puNa ( No ) jassa / naggassa taha ghaeNaM savvaMgabhaMgajuttassa // 135 // X X X rataMbara- kusumadharo kaDijaha itthiyAhi~ samANo / jo so gamihi [i] puNa rattapittadoseNa pajaMtaM // 137 // 51

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52 THE RISTASAMUCOAYA nehaM saha caMDAlehiM pi ya sumiNe pamehadosAo / jo puNa jale nimajati so rakkhasadosao marihi // 130 // jo puNa matto tanvaM tao ya peeNa nijae suvinne| ummAyadosato so aMte pANe paricAhi // 139 // nayaNAmaeNa marihI sasi-sUranivAyadaMsaNe sumiNe / suva(vi)Ne sasi-ravigahaNANa daMsaNe puNa a mArIe // 14 // rattakusumassa purisassa sumiNae muMDiyassa naggassa / caMDAlehiM dakkhiNadisAe~ nayaNaM puNo jasla // 143 // X gattAe samasANesu ya sayaNaM paDaNaM ca chAra-paMsUsu / jala-paMkakhuppaNaM sigyavegasoeNa haraNaM ca // 146 // taha rattakusuma-mAlA-vilevaNaM varavibhUsaNavimANaM / sumiNami gIya- vAiya- navihIe ya karaNaM ca // 147 // abbhavaharaNaM sumiNe jassa ya pakkanapamuhabhakkhaNaM chddddii| vireyaNaM damma[ya]-lohappamuhANa lAbho ya // 149 // X so sastho vihu maraNaM ahavA davAiyaM mahAvasaNaM / pAuNihI rogI puNa niyamA maraNaM ciya tahA hi // 159 // marai ciya rogI pAsiUNa iya paramadAruNe suviNe / sutto puNa saMdehaM saMpAviya ko vi jIvaha vi // 16 // ___ x xx rayaNIeN paDhamajAme diTTho suviNo phalei vaasaao| bIe mAsatigAo taie paharaMmi maasdgaa||65|| rayaNIeN cautthi(sthe) puNa pahare diTTho dumAsio sussinno| gosammi vAsarANaM dasaha sattaNha vA phalai // 166 // // suviNagadAraM // xxx evaM suviNagadAraM daMsiya daMsemi riTThamiha jamhA / na viNA riTaM maraNaM na jIviyaM diTThariTThammi // 169 // xxx aMjaNapuMjapagAsaM biMbaM mayalaMchaNassa raviNo ya / jo pecchai so gacchaI (i) jamANaNaM baarsdinnto|| 179 // ekkaM va do va tiNhi va ravi-sasibibesu tAraesu() vaa| jo pecchati chiDDAI jANa tadAu(U) varisamekkaM // 183 // ubhayakaraMguTuDhe(Te)iyakannakuharo ni(na) suNa(Ne)I jo ya / niyakannANaM ghosaM so marai(I) sattadiNamajhe // 184 //

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INTRODUCTION jAyati muNAlasIyalamaMgamakamhA sauNhamavi jss| . jamarAyarAyahANI paMthapayaTTo lahuM so vi // 187 // jUyA va macchiyA vA niraMtaraM jaM bhavaMti pacchA v| uvasappaMti(te) taM kAlakavaliyaM kusala kalasu lahuM // 190 // vijaM puraMdaradhaNuM dhaNiyamamehe vi nahayale nayai / suNai ya gajiyasaI jo so lahu jamapurapavesI // 19 // vidhchAe pecchaMto ravi-sasi-tAragANaM jiyai varisaM / maha samvahA na pecchati acchai chammAsameva jai // 193 // taha ravi-sasibiMbANaM bhUpaDaNaM pAsa(se)i akamhA / jo nissaMsayaM viyANasu bArasa divasANi tassAu // 194 // jo puNa do ravivibe pAsai nAsai sa mAsatiyageNaM / ravibiMbamaMtaricche pecchati bhamiraM aha lahuM tA // 195 // X jiyaha tidiNaM sa savvaM pAsati pIyaM payatthasatthaM jo| jassa ya kasiNaM bhinnaM havati purIsaM sa lahumaraNo // 198 // bacakkhulakkhA nirakkhamANo vi nayatiyaM niyai / bhamuyANa juyaM jo so navadivasabhaMtare marai // 199 // sukkilapakkhaM dakSiNapANi parikappiGa kameNa puNo / hiTima-majjhima-uvarimapanvANi kaNiTTiyAe ya // 208 // paDivaya-chaTTi-kkArasi tihIoM parikappio pyaahinno| sesaMgulipamvesu tu bhesavihIo (sesatihIo) viyappejA // 209 // paMcami dasami(mI) punnima tihIoM tA jAva Thaviya aNgutte| evaM vAmakare puNa parikappiya kasiNapakkhakamaM // 210 // tA jAva tadaMguDhe uvarimapavve amAvasAIe / evaM tIsa tihIo parikappittA jahAbhaNiyaM // 211 // tatto vici(vi)ttadese nibaddhapaumAsaNo mhaastto| baddhakarakamalakoso pasannathiramaNa-vaI-kAo // 212 // jhAejA(ja) kasiNavanaM suttaM(maM) karakamalakosamajhagayaM / siyavasthachAiyappA suvaTTalakkho tahiM ceva // 213 // ugghADiya karakamalaM paloha jIe kIeN vi dittttiie| dIsati sa kAlabiMdU so kAlo natthi saMdeho // 214 // daMtA vi jassa sahasA supuphiyA sakarAulA lukkhA / sAmA vA hoti tamaMtagaMtigaM patthiyaM jANa / / 219 // jIhA vi jassa sAmA sukkA sUNA pamANo ahigaa| hINA vA baTTA vA saraNaM maraNaM khu tassAvi // 221 //

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54 THE RISTASAMUCCAYA animittaM avilaMbI cakkhussAvo ya laMbago sAso / jai tA kameNa dasa satta vAsaraMte dhuvaM maraNaM // 222 // x X X jassaMgulI sahasA phuDaMti AyaTTaNaM viNA ceva / so vi avassaM kAhI devI dehaMtaraM tarasA // 224 // X X X gharasijaMtA vi darda nissadA ceva jassa kara-caraNA / jassa nisi diyasi moho reyaM ca saraMtamairittaM // 227 // chIyaNa-kAraNa-muttaNa kiriyAsu (suM) kAraNaM viNA ceva / jassa ya apubvasado jAyati yamakavalio so vi // 228 // X X X animittaM ciya sattI sIlaM cAo saI balaM buddhI / chakka miNaM viNiyattai chammAsAsannamaraNaM ca // 235 // // ariTThadAraM // X X X to piTThIe sUraM kAuM sUrodae ciya suniuNaM / sa- parAunicchakae niyachAyaM [NaM] paloejA // 244 // jai saMpurNa pAsati bhavarasaM tA natthi macubhayaM / aha niyai kannannaM tA jIvai (veI ) [ya] varasatigaM // 245 // karavirahe dasavarise aMgulivirahe ya aTTha varisANi / dhAbhAve satta upAsANa asaNe tini // 246 // nAsAcirahe varisaM sAbhAve ya jiyai tappaNagaM / siravikalachAyadaMsaNe naro jiyai chammAsaM // 247 // gIvAvara he mAsaM cibugAbhAve ya jiyaha chammAsaM / ekkArasa ceva diNaNi diTThivirahe jiyai puriso // 248 // sacchiDDe puNa hiyae dIsaMte satta vAsare jiyai / aha chAyadurga pAsati jamapAse tA paDai khippaM // 249 // // jaMtappaogadAraM // X x X aha appaNita appaNI kae parakae ya parachAyaM / sammaM takkayapUo paramuvautto paloejA // 257 // jai taM saMputraM ciya pAsati tA natthi maraNamAvarisaM / kama jaMgha - jANuvira ti-du-ekkagavarisehiM marai dhuvaM // 258 // dasamAsaMtaMmi tadUrusaMkhae kaDikhae nava-TThahiM ca marai / tadudara abhAve mAsehiM paMcahiM chahiM vA ... / / 259 // gIvAbhAve cau-ti-du-ikkagasaMkhehiM marai mAsehiM / pakkhaM kakkhANa khae bAhukhae dasa diNe jiyai // 260 // khaMdhakhae aTThadiNA caumAsaM jiyai hiyayachiDDatte / paharadugaM ciya jIvati chAyAeN sirovihINAe // 261 //

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INTRODUCTION 55 aha samvahA vi chAyAvoccheo bhavati jogiNA kahavi / tA takkhaNamajhe cciya khippaM akkhai khayaM nUNaM // 262 // emAiNo aNegA jai vi uvAyA nidaMsiyA samae / bhAuparimANakae taha vi hu leseNa kahiyAI // 263 // iti zrI saMvegaraMgazAlAgranthe ___ aayurjnyaanaadhikaarH|| (2) From the UBPK vinyastA dhvjaadyo'ssttaayaaH| viracitaM nArIhRdayavartinI kauTilagosUcikAtrayaM / gyurasRSTA vigaNayya vigaNayyASTakAH / pAtitamanukramaM taccheSAnusAreNAGkanayaM / tato'bhihitaM mayA / mahAdevi ! smaakrnny| dhvajo dhUmastathA siMhaH zvA balIvada itypi| kharo gajendro dhvAkSazca aSTAyAH parikIrtitAH // eteSAM cASTAnAmapyAyAnAmaSTavidhaM balaM bhavati / tadyathA / kAlavAsaravelAnAM muhUrttakakubhostathA / nakSatragrahayozcaiva nisargabalamaSTamam // tatrAmI mahAdevi! dhvajaH kharastathA dhvAkSaH prastute'tra prayojane / samApannAstrayo hyAyAstaSAM budhyasva yatphalam // prathamAjjJAyate cintA dvitIyAttu zubhAzubham / tRtIyArakAlanirdezaM kuryAdAyAditi zrutiH / / tatra zuni dhvaje vRSe caiva jIvacintA prkiirtitaa| siMhavAyasayormUlaM dhAtuM dhUmebharAsabhe // bhato dhvajasya prathamaM pAtAdiyaM mayUramaJjarI vatsA jIvaM cintayati / kAlavelAdibhizca lakSayAmi tamapi jIvaM puruSaM tamapi rAjaputraM tamapi harinAmakameSA cintayati / tasya cAvazyaMbhAvI lAbho yato dhUmasyopari nipatito'tra rAsabhaH / tatra caivaM kathyateH zvAnaM lAbhaM ca kurute rAsabho dhvjdhuumyoH| siMhasyopari nAzaM bhIH zeSeSu tu sa madhyamaH // tasya tu kAlato'caiva lAbho bhaviSyati / yato'tra tRtIyo nipatito dhvAMkSaH / tatra cedamuktam: dhvajakuArayorvaSaM mAso vRSabhasiMhayoH / pakSaH zvakharayojJeyo dhUmavAyasayordinam // (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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56 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, tantric 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 Ristas, 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 Ristas 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 Ristas is found in the AV, AA and the Drstivada 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 RISTAS and General RisTAs: The Ristas or the omens and portents are broadly divided into two parts, namely, Individual and General. The omens and portentsia 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 Mahabharata 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 Maha. bharata 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 Ristas. 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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INTRODUCTION 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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THE RISTASAMUCCAYA 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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INTRODUOTION 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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62 THE RISTASAMUOCAYA 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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INTRODUCTION 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. 63 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 Ristas 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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THE RISTASAMUCOAYA 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. 64 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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INTRODUCTION 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 also`. (3) Owl: There are passages, in Indian Literature especially in Hiranyakesin's Grhya-Sutra, 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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THE RISTASAMUCCAYA 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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INTRODUCTION 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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68 THE RISTASAMUCCAYA 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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INTRODUCTION 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. 69 (B) THE IDEA OF THE RISTAS AS FOUND IN VEDIC LITERATURE :-- SS 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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THE RISTASAMUCCAYA 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 Nagendramoksa". Certain stars like Mula, Aslesa and Jyestha 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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INTRODUCTION 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 Grhyasutras 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(r). 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 Aps'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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paNa maMtasurAsuramaulirayaNaMvara kiraNakaMrtivicchuriaM / vIrajiNapAyajualaM namiUNa bhaNAmi' riTThAI // 1 // saMsAraMmi' bhamaMto jIvo bahubheyabhiNNajoNIsu / dukkheNa' navari' pAvai suhamaNuattaM na" saMdeho " // 2 // pattaMmi a maNuatte pimmaM lacchI vi jIviaM athiraM / dhammo jididiTTho hoi" thiro niviappeNa " // 3 // patte jini~daidhamme maNuo" iha hoi vasaNaabhibhUo" / bahuvihapamAyamatto kasAio" caukasAehiM // 4 // jUaM - mahu-majja-maMsaM" vesA- pAraddhi-cora parayAraM" / edAi~ " tAi~" loe vasaNAi jinirdediTThAI // 5 // 24 zrIdurgadevaracitaM riSTasamuccayazAstram / 1 S kaMta / 2 S degvicchariaM / 3B juyalaM / 4S NamiUNa / 5PS bhaNemi / 6 S saMsArammi / 7 S dukheNa / 8 S javi / 9 B pAvAi | 10 S suhu / 11 SNaM / 12 S se deho / 13 B jiNaMda | 14 S ho / 15 B na triappeNa / 16 B jiNaMda | 17 S maNubo / 18 S abhibhUvo 19 B kasAiDa / 20 S cakkasAehi / 21 S jUva / 22 SdegmaMsa / 23 BS 'parapAraM / 24 B eAI; P eyAI / 25 B tohU~ / 26 B jiNaMda | I OM namaH zrIjinAya / praNamatsurAsuramauliratnavara kiraNakAntivicchuritam / vIrajinapAdayugalaM natvA bhaNAmi riSTAni // 1 // saMsAre bhramaJjIvo bahubhedabhinnayoniSu / duHkhena nanu prApnoti zubhamanujatvaM na sandehaH // 2 // prApte ca manujatve prema lakSmIrapi jIvitamasthiram / dharmo jinendradiSTo bhavati sthiro nirvikalpena // 3 // prApte jinendradharme manuja iha bhavati vyasanAbhibhUtaH / bahuvidhapramAdamattaH kaSAyitazcatuH kaSAyaiH // 4 // dyUta- madhu-madya-mAMsAni vezyA - pAparddhi-cora - paradArAH / etAni tAni loke vyasanAni jinendradiSTAni // 5 //

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riSTasamuccayazAstram [ zlo0 6-11 dhammaMmi ya' aNuratto vasaNehi vivajjio' dhuvaM jIvo / nANAroyAkiNNo' havei iha kiM viappeNaM // 6 // royANaM koDIo' havaMti' paMceva' lakkha aDasaTThI / navanavai' sahassAI paMca sayA taha ya" culasI a" // 7 // evaMviharogehi" ya abhibhUdo" to na ciMtae " dhammaM / paralo asAhaNa" iMdiavisaehi abhibhUdo" // 8 // cakkhU " sodaM" ghANaM jIhA phAsaM ca iMdiA paMca / rUvaM saddaM gaMdhaM rasa- phAse tANa visae" ya" // 9 // annaM" ca jammapuSaM dihaM maraNaM asesajaMtUNaM / visa-visahara-sattha-ggI-jala-bhiguvAdehi" roehiM // 10 // vAU" pittaM siMbhaM tANa judI" hoi" sannivAo" a / jIvassa niviappaM" jIhAe khippara tehiM // 11 // 29 dharme cAnurakto vyasanairvivarjito dhruvaM jIvaH / nAnArogAkIrNaH bhavatIha kiM vikalpena // 6 // rogANAM koTyo bhavanti paJcaiva lakSASTaSaSTiH / navanavatisahasrANi paJcazatAstathA caturazItizca // 7 // evaMvidha rogairabhibhUtastato na cintayati dharmam / paralokasAdhanArthamindriyaviSayairabhibhUtaH // 8 // cakSuH zrotraM ghrANaM jihvA sparzazcendriyANi ca / rUpaM zabdo gandho rasa sparzo teSAM viSayAzca // 9 // anyacca janmapUrva diSTaM maraNamazeSajantUnAm / viSa- viSadhara-zastra- agni-jala - bhRgupAtai rogaiH // 10 // vAyuH pittaM zleSmA teSAM yutirbhavati sannipAtaJca / jIvasyApi nirvikalpaM jihvayA kSipyate taiH // 11 // 1 Bit is missing. 2 B vivajiu / 3P kinno / 4 P rogaannN| 5 S koDI | 6 S havei / 7 B pNce| 8 S NavaNavadI / 9 S sahassA | 10 BP it is missing. 11 P culasII S culasIdi / 12 B deg rogehiM; S degroehi ya / 13 BP abhibhUo / 14 S ciMtaye | 15 ShaM / 16 BP abhibhUo / 17 S cakhU / 18 BP soaM / 19 S viSae / 20 SNa 21 S aNNaM / 22 S 'jAla / 23 P * bhiguvAehiM / 24 P rogehiM / 25 B vAu; S vAuM / 26 P juii| 27 B ho bhai / 28 S saNNivabho / 29 P vininvithappaM; S viNiviappae / 30 S jIhApa /

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lo0 12-17] riSTasamuccayazAstram dulahammi maNualoe laddhe dhamma ahiMsalakkhaTTe / du (do) vihasaMlehaNAe~ viralA jIvA pavattaMti // 12 // abhitara-bAhiriyA havei saMlehaNA payatteNa / abhitarA kasAe sarIravisae hu bAhiriyA // 13 // idi sallihidasarIro bhavio jo aNasaNeNa vrmrnnN"| icchai so iha bhAlai imAiM rihAI jatteNa" // 14 // ArAhaNApaDAyaM" jo giNhai parisahe" ya jiNiUNa / saMsArammi a ThiccA" vocche" haM tassa rihAI // 15 // puvAyariyakamAgaya laNaM duggaevaivivuheNa / gharamaraNakaMDiyAe riTThagaNaM bhAsi suNaha // 16 // piMDatthaM ca payatthaM svatthaM hoi taM pi tiviappaM / jIvassa maraNayAle riTTa natthi tti" saMdeho // 17 // durlabhe manujaloke labdhe dharme cAhiMsAlakSyArthe / dvividhasaMlekhanAyAM viralA jIvAH pravartante // 12 // abhyantara-bAhyA bhavati saMlekhanA prayatnena / abhyantarA kaSAye zarIraviSaye khalu bAhyA // 13 // iti saMlikhitazarIro bhavyo yo'nazanena varamaraNam / icchati sa iha bhAlayata imAni riSTAni yatnena // 14 // ArAdhanApatAkAM yo gRhAti pariSahAMzca jitvA / saMsAre ca sthitvA vakSye'haM tasya riSTAni // 15 // pUrvAcAryakramAgataM labdhvA durgadevavibudhena / varamaraNakaNDikAyAM riSTagaNaM bhASitaM zRNuta // 16 // piNDasthaM ca padasthaM rUpasthaM bhavati tadapi trivikalpam / jIvasya maraNakAle riSTaM nAstIti sandehaH // 17 // __1S mnnuv| 2 B dhammi aB P dhammi ya / 3S lakkhaTTe / 4 S abhyNt| 5 B sallehaNa;S slehnnaa| 6S abhyNtraa| 7 B P iNdi| 8 B saMbihIa'; Psannihia / 9 B bhaviu / 108 vamaraNaM / 11S jNttenn| 12P pddaagN| 13 B ginhe P ginhaa| 14 P priishe| 15 S it is missing. 16 P bucche| 17 B puvaayribh| 18 S duggae' is missing. 19 S ghrmrnnN| 20 B degkNddipaae| 21 B bhaasiyN| 228sunnnnh| 23 8 tiviyappaM / 24 S mrnnN| 25 B degyANe, P kaale| 26S sthi| 27 ti /

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riSTasamuccayazAstram [zlo. 18-22 jaM ca sarIre riTTha uppajjai taM havei piMDatthaM / taM ci' aNeabheaM nAyavaM satthadiTThIe // 18 // jaha kiNhaM karajualaM sukumAlaM piya' havei aikaDhiNaM / phuTaMti aMgulIo tA riTaM tassa jANeha // 19 // thaddhaM loarNajualaM vivaNNataNU vi kaha[yasamasarisaM (saa)| parisajjai" bhAlayalaM satta diNAI u* so jiyaI // 20 // mauliyavayaNaM viyasa nimesarahiyAi~ hu~ti nayaNAI / / naharomAi~ saDaMdi" ya" so jiyaha diNAi~ satteva // 21 // thagathagaI kammahINo thUlo du" kiso kiso havaI" thuulo| suvai kayasIsahattho mAsikkaM so phuDaM jiyaha // 22 // karabaMdha kArijai kaMThassuvarammi aNgulicenn| na hu ei gADhabaMdhaM tassAu" havei mAsikkaM // 23 // yaJca zarIre riSTamutpadyate tadbhavati piNDastham / tadevAnekabhedaM jJAtavyaM zAstradRSTyA // 18 // yadi kRSNaM karayugalaM sukumAramapi ca bhavatyatikaThinam / sphuTantyaGgulyastato riSTaM tasya jAnIta // 19 // stabdhaM locanayugalaM vivarNatanurapi kASThakasamasadRzam / pravidyati bhAlatalaM sapta dinAni tu sa jIvati // 20 // mukulitavadanaM vikasati nimeSarahitAni bhavanti nayanAni / nakharomANi zaTanti ca sa jIvati dinAni saptaiva // 21 // thagathagAyate karmahInaH sthUlastu kazaH kRzastu bhavati sthUlaH / svapiti kRtazIrSahasto mAsaikaM sa sphuTaM jIvati // 22 // karabandhaH kAryate kaNThasyoparyaGgulicayena / na khalveti gADhabandhaM tasyAyurbhavati mAsaikam // 23 // ____1S ciy| 2 B aNeabhaaM; S anneybhey| 3 S NAyavvaM / 4 P kinhaM / 5S nuvalaM / 6 B the word is illegible. P suuumaalN| 7 B pin| 8 BS gNguliiu| 9S loynn| 10 S degjuylN| 11 B vivA; P vivinn| 12 B nikaha; S viktttte| 13 B degsamarisaM; S degmrisN| 14 P pasijjA S .. sijaa| 15S c| 16 B jiah| 17 B maulia / 18 B viasai / 19 P nimmasa, S nnimis| 20S nnynnaaii| 21 B th| 22 PS saIti / 23 B | 24 B jiaii| 25 S dhgdhgi| 26 B ; Pu| 27 P have; Svi hvaa| 28 B jibhi| 29 S krvNdh| 30 S aMgulIcaraNaM / 31 P tassAU S tssaaghu|

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lo0 riSTasamuccayazAstram 14 kaDDa - tittaM' va kasAyaM aMba' mahuraM taheva' lavaNaM ca / bhuMjato na' hu jANai tIsa' diNAI' ca tassAU' // 24 // na hu jANai niyaaMgaM uDDA diTThI jjhaDapaparihINA " / kara-caraNacaNAso gayajIvaM" taM viANeha // 25 // vayaNeNa paDadda" ruhiraM vayaNeNa" a" niggamei" aisAso / vissAmeNa vihINo jANaha maccuM" lahuM" tassa // 26 // ahara - nahA " taha dasaNA kasaNA" jaha" huMti" kAraNavihINA / mAsabbhaMtara" AuM" niddihaM tassa satthammi" // 27 // muha-jIhaM cia kinheM " gIvA lahu paDai" kAraNaM natthi / bhai hiae" sAso lahu maccU" tassa jANeha " // 28 // kara-caraNaaMgulINaM saMdhipaesA * [ya] Neha (va) phuhaMti / na" suNei kannaighosaM tassAU" satta diahAI // 29 // 0 24-29] kaTu - tiktaM ca kaSAyamamlaM madhuraM tathaiva lavaNaM ca / bhuJjanna khalu jAnAti triMzaddinAni ca tasyAyuH // 24 // na khalu jAnAti nijAGgamUrdhvA dRSTiH spandanaparihInA / kara-caraNacalananAzo gatajIvaM taM vijAnIta // 25 // vadanena patati rudhiraM vadanena ca nirgacchatyatizvAsaH / vizrAmeNa vihIno jAnIta mRtyuM laghu tasya // 26 // adhara-nakhAstathA dazanAH kRSNA yadi bhavanti kAraNavihInAH / mAsAbhyantaramAyurnirdiSTaM tasya zAstre // 27 // 5 SNa / 6 B 10 B jjhaDaparideg / mukha-jihva eva kRSNe prIvA laghu patati kAraNaM nAsti / ruddhi hRdaye zvAso laghuM mRtyuM tasya jAnIta // 28 // kara-caraNAGgulInAM sandhipradezAzca naiva sphuTanti / na zRNoti karNaghoSaM tasyAyuH sapta divasAn // 29 // 1 S kaDuvaM tatta / 2 S aMbala / 3 S maheva / 4 S lavalaM / tIsaM / 7 S diNAyaM / 8 B tassAuM / 9 B nibha'; yi / 11 SparihINo / 12 SvaNa | 13 B gayajIaM; P gayajIyaM / eha / 15 B vayaNami; P vayaNammi / 16Pya / 17 S niyamei / 18 SmayaM / 19 B lahaM; P laDDu / 20 B aharanaho; S aharaNaha / 21 B kasiNA / 22 B P 23 BP havaMti / 24 B kAravi / 26 PS bhAU / pai; P paDei | esA / 14 B P 1 25 B masabhitara S mAsabhaMvari / | 27 B satyaMmi / 28 S ciya 31 Shie / 32 B maco / 35 STI 36 S kaNa | 37 B tarasAu / 29 P kinheM; S kinha / 30 B 38 S jANehiM / 34 S saMviesA -.

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riSTasamuccayazAstram [ lo0 30-35 jIhagge (ggaM) aikasiNaM' aNNaM taM hoi jassa gurutilayaM' / mAsikkaM tassAU niddiddhaM satthaMitehiM // 30 // kara-caraNesu a' toyaM dinaM parisusai jassa nibrbhataM / so jIvaha' diahatayaM" ii kahiaM" pubasUrIhiM // 31 // vayaNammi" nAsiAe" taha gujjhe jassa sIyalo" pavaNo / tassa lahu hoi maraNaM putrAyariehiM niddi " // 32 // dehaM teyavihINaM nissaramANo " ha uTThae" sAso / paMcadasa tassa diyahe" niddihaM jIviaM ittha // 33 // animittaM " jalabiMdu nayaNesu" paDaMti jassa" aNavarayaM / dasaNA havaMti kasaNA" so jIvai" satta dihAI // 34 // diTThIe cappiyAe" tArAbiMbaM na" jassa bhamaDe" / diju amajjhe maraNaM niddihUM" tassa nibrbhataM // 35 // 29 jihvApramati kRSNaM khaNDitaM tadbhavati yasya gurutilakam / mAsaikaM tasyAyurnirdiSTaM zAstravidbhiH // 30 // kara-caraNeSu ca toyaM dattaM parizuSyati yasya nirbhrAntam / sa jIvati divasatrayamiti kathitaM pUrvasUribhiH // 31 // badane nAsikAyAM tathA guhye yasya zItalaH pavanaH / tasya laghu bhavati maraNaM pUrvAcAryairnirdiSTam // 32 // dehastejovihInaH nissaran khaluttiSThati zvAsaH / paJcadaza tasya divasAnnirdiSTaM jIvitamatra // 33 // animittaM jalabindavo nayanebhyaH patanti yasyAnavaratam / dazanA bhavanti kRSNAH sa jIvati sapta divasAn // 34 // dRSTyA AkrAntayA tArAbimbaM na yasya bhrAmyati / dinayugamadhye maraNaM nirdiSTaM tasya nirbhrAntam // 35 // 1 S aikasaNaM | 2P annaM; S bhaNahu / 3 S guruviMdaM / 4 S mAsekkaM / 5 S NidihaM / 6 B sh| 7S ya / 8 S dINaM / 9 B jii / 10 B niahatiaM; S divasatrayaM / 11 B ibha kahi; S NiddihaM / 12 B vayaNaMmi / 13 S NAsibhAe / 15 S NihiM | 16 S NissaramANo / 17 B udae; P uMdae / 19 B bhadihaM S aNamittaM / 20 S Nayasu / 21 S tassa | 23 S jiyai | 24 P diTThIha / 25 S cappiyae / 26 SNa / 28 B'jaya'; S 29 SNiddi tadeg / 30 S jinbhataM / 14 B sIbhalo / 18 B dihe / 22 B kisaNA / 27 S bhamAucha /

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zlo0 36-40] riSTasamuccayazAstram dhidiNAso sadiNAso gamaNaviNAso havei iha jss| aiNi NihaNAso mAsacaukkaM u' so jiyaI // 36 // nahu picchai niyajIhA eyadiNaM hoi tassa iha AU / nAsAeN tinni" diahA" nava diahA bhamuhamajjheNa // 37 // kAMghose" satta ya loyaNatArAasaNe" pNc| diahAi~ havai AU iya bhaNioM " satthaittehiM // 38 // baddhaM ci" karajualaM na hu laggai saMpuDeNa nibhaMta / vihaDei aisaeNaM satta diNAI u so jiyai // 39 // idi riTThagaNaM bhaNiyaM piMDatthaM jiNamayANusAreNa / nisuNija" hu" supayatthaM kahijamANaM samAseNa" // 40 // dhRtinAzaH smRtinAzo gamanavinAzo bhavatIha yasya / atinidrA nidrAnAzo mAsacatuSkaM tu sa jIvati // 36 // na khalu pazyati nijajihvAmekadinaM bhavati tsyehaayuH| nAsayA trIn divasAnava divasAn bhrUmadhyena // 37 / / karNAghoSe sapta ca locanatArA'darzane paJca / divasAn bhavatyAyuriti bhaNitaM shaastrvidbhiH|| 38 // baddhameva karayugalaM na khalu lagati sampuTena nibhrAntam / vighaTayatyatizayena sapta dinAni tu sa jIvati // 39 // iti riSTagaNaM bhaNitaM piNDasthaM jinamatAnusAreNa / nizrUyatAM khalu supadasthaM kathyamAnaM samAsena // 40 // 1P thii| 2 P sui' S sy| 3 PdegnAso; Shiinno| 4S mynn| 5P bhainiha S ainnihaa| 6 B Nihaso; S nnnnaaso| 7 S tu| 8 B jiai; P jiiyh| 9Snn| 10 B micchi| 11 B niadeg; S nniy| 12 P eg| 13 P nAsA Snnaasaae| 14 B dini; S ttinni| 15 S diyhaa| 16 PS diyhaa| 17 P bhauMha, S bhvoh| 18 S knnnnaa'| 19 P degghoseNa; S dhosenn| 20 B loann| 21S taaraadsnne| 22 S diyhaai| 23 S ouu| 24 B ia| 25S bhaNiyaM / 26 B inehi; S ittehi| 27 S vi| 28 B degjuala; 'S 'juvalaM / 29 SNa / 30S sNpudde| 31 B labbhaMtaM; S nnbhNtN| 32 P vihiddei| 33 S c| 34 B jiai; P jiiyi| 35 B iti; P ii| 36 P bhnnioN| 37S NisuNija / 38 BI Pi| 39 B rUvatthaM / 40 B samANeNaM /

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riSTasamuccayazAstram [ ho0 41-45 sasi - sura-dIvayAI' ariharUveNa picchae' jaM jaM' / taM u bhaNijjai rihuM payattharUvaM' muNiMdehiM // 41 // nANabhe aMvibhinnaM taM pi have ittha' nidhiyappeNa' / nANI satthamaeNaM bhaNijamANaM nisAmeha " // 42 // pakkhAliUNa dehaM siyavasthaivilevaNo siyAharaNo / pujittA jiNanA" ahimaMtia niryamuhaM pacchA // 43 // OM hrI~ namo" arahaMtANaM" kamale 2 vimale 2 udara devI (bi) iTimiTi " puliMdinI (ni) svAhA // ia" maMteNaM" maMtiya" niyaivayaNaM eyavIsa" vArAo / puNa" joeu payatthaM rihaM jiNasAsaNe bhaNiyaM // 44 // ekko" vi jae caMdo bahuviharUvehi~ jo niyacchei" / chiddoha " tassa AU igavarisaM hoi nibhaMtaM // 45 // zazi sUrya - dIpakAdInariSTarUpeNa pazyati yaM yam / tattu bhaNyate riSTaM padArtharUpaM munIndraiH // 41 // nAnAbhedavibhinnaM tadapi bhavedatra nirvikalpena 1 nAnAzAstramatena bhaNyamAnaM nizAmayata // 42 // prakSAlya dehaM sitavastravilepanaH sitAbharaNaH / pUjayitvA jinanAthamabhimantraya nijamukhaM pazcAt // 43 // OM hrI~ namo arahantANaM kamale 2 vimale 2 udara devi iTimiTi pulindini svAhA // iti matreNa mantrayitvA nijavadanamekaviMzativAram / punaH pazyatu padasthaM riSTaM jinazAsane bhaNitam // 44 // eko'pi jagati candro bahuvidharUpairyaH pazyati / chidraughaM tasyAyurekavarSa bhavati nirbhrAntam // 45 // 1 S dIvayAdI | 2 S pecchae / 3PS ji / 4 Sdegruve / 5 S NANA' / 6 S degbheyadeg / 7 S deg vibhiNNaM / 8 S ettha / navaappe S NigviyappeNa / 10 S jANA / 11 S NisAmeha | 12 B siavasthavasthavi / 13 B siaa| 14 S 'NAhaM / 15 B nibha' ; S jiya' / 16 S Namo / 17 B arihaMtANaM / 18 S udare / 19 S vAraSTimiTi / 20 S puliM hiNI / 21 P iya; S iha / 22 S maMteNa / 23 B maMtibha; S ya maMtiya / 24 B nia; S jiyadeg / 25 P egavIsa | 26 S puNu / 27 S pathi / 28 P bhaNiaM / 29 P ikko | 30 S rUpeNa / 31 B niacche s picche / 32 S chiddohaM / 33 B nibrbhato; P nikate /

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zlo0 46-51] riSTasamucayAm taha sUrassa ya biMba' Niei' chidda' aNeryaMrUvehiM / tassa bhaNijjai AU varisegaM satthaittehiM // 46 // ravi - caMda' taha' tArA vicchAyA bahuvihA ya chidda ya / jo Niya' tassa bhaNiyaM varisegaM jIviaM" ittha" // 47 // dIvayasihA hu egA" agaMrUvA hu jo niyacchedda" / tassa lahu hoi maraNaM kiM bahuNA iha" palAveNa // 48 // uttameMdumaM hi" picchai himada miyAMNaleNa" vA nUNaM" / lahu hoi tassa maraNaM payaMpiyaM" muNivariMdehiM // 49 // satta diNAi~ Niyaccha" ravi-sasi-tArANa jo suhaM* biMbaM / bhamamANaM tassAU" hoi timAsaM na" saMdeho" // 50 // ravi - caMdA piccha" cau (U) su" vidisAsu cAri" biMbAI / caughaDiA" caudiNAha~" cauddisaM taha" ya cauchiddaM" // 51 // 24 28 29 tathA sUryasya ca bimbaM pazyati chaidramanekarUpaiH / tasya bhaNyata AyurvarSaikaM zAstravidbhiH // 46 // ravi - candrau tathA tArA vicchAyAn bahuvidhAMzva chaidrAMzca / yaH pazyati tasya bhaNitaM varSekaM jIvitamantra // 47 // dIpazikhAM khalvekAmanekarUpAM khalu yaH pazyati / tasya laghu bhavati maraNaM kiM bahuneha pralApena // 48 // uttamadrumaM hi pazyati himadagdhamivAnalena vA nUnam / laghu bhavati tasya maraNaM prajalpitaM munivarendraiH // 49 // sapta dinAni pazyati ravi-zazi-tArANAM yaH zubhaM bimbam / bhramantaM tasyAyurbhavati trIn mAsAnna sandehaH // 50 // ravi - candrayoH pazyati catasRSu vidikSu catvAri bimbAni / catasro ghaTikAzcatvAri dinAni catasRSu dikSu tathA ca catvAri chidrANi // 51 // 1B biMbe / 2 P niei; S Niyei / 3 BP cchi / 4B aNebha / 5 S ravicaMda | 6 S tahA / 7 BP cchiDDA / 8 B niyai; P Nizrai / 9 B bhaNiaM / 10 S jIviyaM / 11 S ettha / 12 B ebhA; S eyA / 13 S aNeyadeg / 14.B niacchei P niyacchei / P ai / 16 S uttemadeg / missing. 18 S himadarda' 19 B mavA'; S deg daDavA' | NUNaM / 22 B payaMpiaM / 23 B niacchai; P niyacchai / 15 / sAU / 26 B nasthi; SNaM / calusu / 30 P ghara 31 P 34BP cacchi / 27 S saMdehe / 28S pecchai / ghaDiya; S iMDiya u / vahA / riSTa0 2 17 BNa; Sit is 20 P naleNa / 21 S 24 S sihaM / 25 S 29 B causa; S 32 S diI / 33 S

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riSTasamuccayazAstram [ko0 52-54 majjhammi tahA' chiDu mAsekaM chatti taha ya jugalaM ca / jaha kamasoM so jIvai daha diahAI pacodA (ya pacaM vA) // 52 // bahuchirdU nivaDataM ravi-sasi-biMbaM" niacchae" jo hu| bhUmIe tassAU bArasa diyahAi nidiho" // 53 // tArAo" ravi-caMdaM nIlaM piccheI jo hu tassAU / diyaha~caukI dihro iya bhaNi muNivariMdehi // 54 // dhUmAyaMtaM picchaha ravi-sasibiMba ca" ahava pjlNtN| so chaha diNAI jIvai jala-ruhiraM ci" pamukhaMta" // 55 // caMda(sasi-)sUrANa (Na) piccha kajalareha va majjhadesaMmi / so jIvai chammAsaM sihaM satthANusAreNa // 56 // bhinnaM sarehi picchai ravi-sasiviSaM ca ahava khaMDa ca / tassa chammAsa(mAsaM)AU i" sihaM puSapurisehiM // 57 // madhye tathA chidraM mAsaikaM SaDiti tathA ca yugalaM ca / yathAkramazaH sa jIvati daza divasAMzca parva vA // 52 // bahucchidraM nipatantaM ravi-zazibimbaM pazyati yaH khalu / bhUmyAM tasyAyurdAdaza divasAnirdiSTam // 53 // tArA ravi-candrau nIlo pazyati yaH khalu tasyAyuH / divasacatuSkaM diSTamiti bhaNitaM munivarendraiH / / 54 // dhUmAyantaM pazyati ravi-zazibimbaM cAthavA prajvalantam / sa Sar3a dinAni jIvati jala-rudhira eva pramuJcantam // 55 // zazi-sUryayoH pazyati kajalarekhAmiva mdhydeshe| sa jIvati SaNmAsAnchiSTaM zAstrAnusAreNa // 56 // bhinnaM zaraiH pazyati ravi-zazibimbaM cAthavA khaNDaM ca / tasya SaNmAsAnAyuriti ziSTaM pUrvapuruSaiH // 57 // ___ 1 BP tho| 2 B mAseka; P mAsikaM / 3 B degti| 4 P jualN| 5 B jhaa| 6 B ksso| 7S divhaah| 8 B pancodigvA; S pmvohnyaa| 9P bahucchiIM; S bhuchidN| 10S nnivddtN| 11S degbiNbaa| 12S nniyNche| 13 S vris| 14 BP dinnaaii| 15 P niTTho; S nnihittttho| 16 S taaraau| 178 nniilN| 18 B picchh| 19 BP tssaao| 20 P dinh| 21S dhddke| 22 B ia| 23 S bhnniyN| 24 S dhuumaaittN| 25S vibN| 26 B it is missing. 27 BP dinnaaii| 28 B ciae; S ciy| 29 S pamuMcaMti / 30% pecchaa| 31 B rehastha / 328 degdehssi| 33S bhinnnn| 34 BP sarehiM / 35BssNdd:Skhrdd| 36 Pcchmmaas| 37 Siy|

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lo0 58- 63 ] riSTasamuccayazAstram paNe nisA' diahaM' diahaM' rayaNI' hu jo payaMpeha' / tassa lahu hoi maraNaM kiM bahuNA iya' viyappehiM' // 58 // divasahI pajalaMto na' muNai pabhaNei sIyalo" eso / so marai taMmi" kAle jai rakkhai tiyasaiMNAho" vi // 59 // kuccassuvarimmi" jalaM dIyaMtaM" diNaM (Na) tayaM" ca " parisusai / so jIvaha sattadiNaM kiNhe" sukkammi" vivarI // 60 // * bhariUNa taMdulANaM" rajjhai kUraM" [ya] aMjalI tassa / UNe" ahiApuNNaM" (paNe) jai bhatto hoi lahu" maccU" // 69 // bhoaNa-sayaNa-gihe " vA haDDuM milhaMti" jassa riTThAU " / ghAti" hu gahieNaM" kuNaMti gehaM va" lakSman // 62 // + ahimaMtiUNa suttaM calaNaM maviUNa teNa saMjhAe / puNaravi pahAyamavie" UNe suttammi" jiyai" mAsikaM // 63 // 80 37 prabhaNati nizAM divasaM divasaM rajanIM khalu yaH prajalpati / tasya laghu bhavati maraNaM kiM bahuneti vikalpaiH // 58 // divyazikhinaM prajvalantaM na jAnAti prabhaNati zItala eSaH / samriyate tasmin kAle yadi rakSati tridazanAtho'pi // 59 // kUrcasyopari jalaM dIyamAnaM dinatrayaM ca parizuSyati / sa jIvati sapta dinAni kRSNe zuke viparItam // 60 // bhRtvA taNDulAnAM radhyate kuraM cAJjaliM tasya / no'dhikApUrNo yadi bhakto bhavati laghu mRtyuH // 61 // bhojana-zayana - gRheSu vA'sthi muJcanti yasya riSTAyuH / dhAvanti khalu gRhitena kurvanti gehaM vA laghumRtyu // 62 // abhimacya sUtraM caraNaM mApayitvA tena sandhyAyAm / punarapi prabhAtamApita Une sUtre jIvati mAsaikam // 63 // 4 S diyahaM / 5 B paryapar3a / 10 B sIalo / 9 Ss I 11 S aft#! 1 SNisA / 2 S diyahaM / 3 P diyahaM; S rayaNI / 6 P ibha / 7 B vibhappehiM / 8 BS pajalaMto / 12 B tisadeg / 13P nAhI / 17 S diNattayaM / 18 S ca ya / * This verse is numbered twice in B. 23 SUNaM / 24 P ahiAputraM; S ahiyA NUNaM / 14 S kuccasu / 15 P deg uvarammi / 19 B kiMnha; P kinha / 20 P 21 B taMdulAnAM / 16 B ditaM / sumi / P phUra / S maca / 27 S bhoyaNa' / 28 S sayaNammi ha / S rihA / 31 B bhAdaMvi / 32 P gahieNa; S gahie / 33 B ba; S it is missing. 34 B; S huM / The second half of this verse is metrically defective, See Notes. 35S majjhe / 36 B sumi / 37 B jIbhai / 22. B 25 S ku / 26P muccU 29S melati / 30 B riTThAu | 11

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12 riSTasamuccayazAstram [ zlo0 64-69 asiya- siyaM-ratta- pIyA dasaNA annassa appaNI ahavA / pecchai' dappaNayaMmi' ya' lahumaraNaM tassa nidiTTha' // 64 // bIAe sasibiMbaM Niai tisaMga" ca siMgaparihINaM / uvarammi" dhUmachAyaM" ahakhaMDa so na" jIvei // 65 // ahava mayaMkavihINaM maliNaM" caMdaM ca" purisasAricchaM / so jiai" mAsamegaM" iya" diTThaM putrasUrIhiM // 66 // evaMviha" tu bhaNiyaM" rihaM puvAgamANusAreNa" / supayatthaM" nisuNijjau" ihi" rUvathaivararihaM // 67 // dIsei jattha rUvaM rUvatthaM taM tu bhaNNae rihaM / taM pi hu" aNeya bheyaM" kahijamANaM nisAmeha " // 68 // chAyApurisaM sumiNaM paJcakkhaM taha ya liMganihi" / paNDaMgayaM puNa bhaNiyaM" rihaM riTThAgamannehiM" // 69 // 24 asita-sita-rakta-pItAn dazanAnanyasyAtmano'thavA / pazyati darpaNe ca laghumaraNaM tasya nirdiSTam // 64 // dvitIyAyAM zazibimbaM pazyati trizRGgaM ca zRGgaparihInam / upari dhUmacchAyAmaharkhaNDaM sa na jIvati // 65 // athavA mRgAGkavihInaM malinaM candraM ca puruSasadRkSam / sa jIvati mAsamekamiti diSTaM pUrvasUribhiH // 66 // evaMvidhaM tu bhaNitaM riSTaM pUrvAgamAnusAreNa / supadasthaM nizrUyatAmidAnIM rUpasthavarariSTam // 67 // dRzyate yatra rUpaM rUpasthaM tattu bhaNyate riSTam / tadapi khalvanekabhedaM kathyamAnaM nizAmayata // 68 // chAyApuruSaH svapnaH pratyakSaM tathA ca liGganirddiSTam / praznagataM punarbhaNitaM riSTaM riSTAgamajJaiH // 69 // 3 S aNNassa / 1B asIa; S asiA / 2 Bdegsadeg / 4 B picche P picchai / 5 B duSpaNaMmi; P dappaNammi / 6 B bhra 7 S NiddihaM / 8 S dIyAe / 9 P niyai; S NiyaI / 10 S tisigaM / 11 B saMgadeg / 12 P uvaraMmi / 13 P dhUmacchAyaM / 14 S 15 B gilaNaM; S masiNaM / 16 B va 17 P jIyaha; S jIvai / Sdeg ikkaM / 19 B ia / 20 S evaMcihaM / 23 PithaM / 24 B NisuNijjao; S NisuNijjau / 26 B rUvaTTa | 27 B variDaM / 28P bhannae; S bhaNijai / NUaM; P dieNa NUyaM / 31 S NisAmeha | 32 S Niddi / 34P bhaNiaM / 35 S riTThAgamaNehiM / 21 P bhaNiaM / 18B me 22 S vAyamANusAreNa / 25 P inhi S ehi / 29B ha / 30 B dieNa 33BP ehiMga |

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nwww vvvvw lo0 70-74 ] riSTasamuccayazAstram pakkhAliUNa dehaM siavacchAdIhi bhUsio samma / egaMtammi niyaccha chAyA maMtevi' niyaMaMgaM // 70 // *OM hIM rakte 2 raktapriye siMhamastakasamArUDhe kUSmAMDIdevi mama zarIre" avatara" 2 chAyAM satyAM kuru 2 hau~ svAhA // iya" maMti" savaMgo maMtI joeu" tattha varachAyA / suhadiyahe pucaNhe" jalahara-pavaNeNa parihINo // 71 // samasuddhabhUmiese jala-tusa-aMgAra-cammaparihINe / iaracchAyA~rahie tiaraNasuddhI' joeha // 72 // niyachAyaM (yA) parachAyA chAyApurisaM ca tivihachAyA vi| nAyavA" sA payaDA jahAgamaM niviappeNa // 73 // jA narasarIrachAyA" joijai tattha iyavihANeNa / sA bhaNiyA" niachAyA niamA satthatthadarisIhiM // 7 // prakSAlya dehaM sitavastrAdibhirbhUSitaH samyak / ekAnte pazyatu chAyAM matrayitvA nijAGgam // 70 // OM hrIM rakte 2 raktapriye siMhamastakasamArUDhe kUSmANDIdevi mama zarIre avatara 2 chAyAM satyAM kuru 2 hI svAhA // iti matrayitvA sarvAGga mazrI pazyatu tatra varacchAyAm / zubhadivase pUrvAhe jaladhara-pavanena parihInaH // 71 // samazuddhabhUmideze jl-tuss-anggaar-crmprihiine| itaracchAyArahite trikaraNazuddhyA pazyata // 72 // nijacchAyA paracchAyA chAyApuruSazca trividhacchAyA'pi / jJAtavyA sA prakaTA yathAgamaM nirvikalpena // 73 // yA narazarIracchAyA dRzyate tatredaMvidhAnena / sA bhaNitA nijacchAyA niyamena zAstrArthadarzibhiH // 74 // . 1S pkhaaliuunn| 2 S siy| 3 P degvacchAIhiM; Sdegvcchaahinvr| 4 B bhasitA 5 B eaMtaMmi; S eyNtmmi| 6 B niacchau; S Niyacchau / '7 P mNtenn| 8 B nia' S nniy| * In S this mantra has been considered and numbered as a verse. 9S it is missing. 10 S degkmaaruuddhe| 11 PS sriire| 12 B P avatara is only once here. 13 B ibh| 14 S mNtiy| . 15 B joe / 16 BP degcchaayN| 17 P puvvnhe| 18 BP degpese| 19 P jlN| 20% iyr| 21 P degcchaayaai| 22 P tirayaNa'S tiyrnn| 23 Pdegsuddhiih| 24 P niyacchAyaM; S nniychaaye| 25 P degcchAyaM; S degchaayN| 26 BP degcchaayNmi| 27 S paayvaa| 28 P jAma'; SjA gr| 29 P degcchaayaa| 30 B ea| 31 B mnniaa| 32 P niyacchAyA; Snniychaayaa| 33 P niyamA; S khiyaa| 34 S suttatya /

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riSTasamuccayazAstram [lo0 75-79 jii Auro'Na' picchaI NiyachAyA tattha saMThio guunnN'| tA jIvaha vaha diyahe iya bhaNiyaM sayalavarisIhiM // 7 // do cchAyA huNiyacchaI dunni" diNe hoI tassa varajIyaM / addhacchAyaM picchai tassa vijANeha do diyaha // 76 // jassa na" picchai" chAyA maMtI vi ya saMNiyacchamANoM vi| tassa havaI varajIyaM egadiNaM kiM viyappeNa // 77 // vasaha-kari-kArya-rAsaha mahiso(sa)hayA~ (je)[hi~ ya] viviharUvehiM / jo picchaha" niachAyA lahu maraNaM tassa jANeha // 78 // aha picchaI niachAya ahomuhaM paramuhaM ca vikkhittaM / tassa lahu hoi maraNaM niddi satthaittehiM // 79 // yadyAturo na pazyati nijacchAyAM tatra saMsthito nUnam / tarhi jIvati daza divasAnIti bhaNitaM sakaladarzibhiH // 75 // dve chAye khalu pazyati dve dine bhavati tasya varajIvam / ardhacchAyAM pazyati tasya vijAnIta dvau divasau // 76 // yasya na pazyati chAyAM mayapi ca saMpazyannapi / tasya bhavati varajIvamekadinaM kiM vikalpena // 77 // vRSabha-kari-kAka-rAsabha-mahiSa-hayajaizca vividharUpaiH / yaH pazyati nijacchAyAM laghu maraNaM tasya jAnIta // 78 // atha pazyati nijacchAyAmadhomukhAM parAGmukhAM ca vikSiptAm / tasya laghu bhavati maraNaM nirdiSTaM zAstravidbhiH // 79 // + In B this verse is not to be found. iS sprat i 2 Pal 3S pecchi| 4 P niycchaayaa| 5 P / 6 BS so| 7 P dimahe / 8 3 chaayaa| 9 Ph| 10 P niycchh| 11 S donni| 12 S hau| 13 P degjii| 14S pecchd| 15 B diahN| 16 Snn| 17 S pecchaha / 18 BPsNtii| 19 B vi a| 20 B saniacchamANo; P sniycchmaanno| 21S hve| 22 B ea' S eh| 23 B biappenn| 24 P kaag| 25 B degmhisogv| 26 Bhyjii| 27 S pecchd| 28 P niyacchAyA; S nniychaayaa| 29S pecchh| 30P niyacchAyaM; SnniychaayN| 31 B ahomuha; P ahNmuii| 32P vkkhittN| 33S nnivilu|

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ko. 80-85] riSTasamucayanAstram dhUmaMtaM pajalaMtaM' chAyAbiMba niyacchae jo hu| taha ya kabaMdha picchaI lahu maraNaM tassa niyameNa // 8 // nIlA' pIyA' kiNhA aha rattA jo Niacchae chaayaa| diyahatayaM ca caukaM paNagaM ca charattiyaM" tassa // 81 // jo NiyachAyAbiMba" kaTijaMtaM niei purisehiN| kasaNehiM tassAU egadiNaM hoi NinbhaMta" // 82 // sara-sUla-sabalehi ya" kota-NArAya-churiaeNbhinnaM vaa| chinnaM khaggAIhi~ # *kayacuNNaM muggarAIhiM" // 83 // so jiyaI satta diyahAM chAyAdhibe(ba) Niyacchae gUNaM / rovaMtaM jo picchaha lahu maraNaM tassa Nidi" // 84 // idi bhaNiyA"NiyachAyA" parachAyA vi a" havei niyruuvii| kiMtu viseso dIsaha jo siTTho satthaittehiM // 85 // dhUmAyantaM prajvalantaM chAyAbimbaM pazyati yaH khalu / tathA dha kabandhaM prekSate laghu maraNaM tasya niyamena // 80 // nIlAM pItAM kRSNAmatha raktAM yaH pazyati chAyAm / divasatrayaM ca catuSkaM paJcakaM ca SaDrAtrikaM tasya // 81 // yo nijacchAyAbimbaM kRtyamAnaM pazyati purussaiH| kRSNaistasyAyurekadinaM bhavati nirdhAntam // 82 // zara-zUla-sarvalAbhizca kunta-nArAca-cchuribhibhinnaM vaa| chinnaM khaDgAdibhizca kRtacUrNa mudgarAdibhiH // 83 // sa jIvati saptadivasAMzchAyAbimbaM pazyati nUnam / rudantaM yaH prekSate laghu maraNaM tasya nirdiSTam // 84 // iti bhaNitA nijacchAyA paracchAyA'pi ca bhavati nijarUpA / kintu vizeSo dRzyate yaH ziSTaH zAstravidbhiH // 85 // 1 B pjjlNt| 2 B niacchae; S nniycchye| 3 S kvNdhe| 4 S pecchai / 5 B nibhameNa; S nniymenn| 6S nniilaa| 7 B piiaa| 8 P kinhaa| 9 B dinahatayaM; S diyhty| 10 S punnpN| 11 B charittiyaM; S chyrttyN| 12 B nibhachAyAbiMba; P niycchaayaabiNbN| 13 P niehiM S nniehiN| 14 B kassaNehi a; Skssnnehi| 15 S tassAu / 16 B eadeg, S ey| 17 BP nibhNto| 18 BS degsmvlehi| 19 B a| 20 B kuMta'; S sukaut| 21 P cchuriami| 22S bhinnnnN| 23 B chinnnnN| 24P S khggaaiNhi| 25Syaa| * From this onwards, some thirteen verses are missing in B. 26 Page 1 27 S muggraaiihi| 28 P jiiyh| 29 P diyhe| 30 P cchaayaadhive| 31 P nivcche| 32 P nuunnN| 33 S pecchh| 34 P nirtti| 35 Pih| 36 P bhnniyaa| 37 Paayaa| 38 P degcchaayaa| 39S jA viy| 40 S iyruubaaN|

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16 riSTasamuccayazAstram [ lo0 86-91 aharUvo hi juvANo UNAhiyamANavajio NUNaM / pakhAlAviya dehe ( 'haM) levijai seyagaMdheNa // 86 // * ahimaMtiUNa dehaM puvatthamahIyalamma' varapurisA / seha tassa chAyA' dhariUNaM Aurasseha' // 87 // viMkA ahavai addhA ahomuhA paramuhA hu jai chAyA' / piccha (cche ) ' Auro' so do" diyahA jiya" Ninto" 88 hasamANA rovaMtI dhAvaMtI eyacaraNa- igahatthA / kacihurehi" rahiA parihINA jANu SAhehiM" // 89 // kaDi - sira- nAsAhINA " kara-caraNavivajjiyA tahA ceva" / ruhira-vasa- tela- pUyaM muMcatI" ahava salilaM vA // 90 // ahavai aggiMphuliMge" muMcaMtI" jo" Niei parachAyA " / tassa kuNijaha" evaM AesaM satthadiTThIe // 91 // atirUpo hi yuvonAdhikamAnavarjito nUnam / prakSAlya dehaM lipyate zvetagandhena // 86 // abhimatrya dehaM pUrvasthamahItale varapuruSAH / darzayata tasya chAyAM dhRtvA''turAyeha // 87 // vakrAmathavA'rdhAmadhomukhAM parAGmukhAM khalu yadicchAyAm / pazyatyAturaH sa dvau divasau jIvati nirbhrAntaH // 88 // hasantIM rudatIM dhAvantImekacaraNAmekahastAm / karNacikurai rahitAM parihInAM jAnu - bAhubhiH // 89 // kaTi - ziras - nAsAhInAM kara-caraNavivarjitAM tathA caiva / rudhira - vasA - taila-pUyAni muJcantImathavA salilaM vA // 90 // athavA'gnisphuliGgAn muJcantIM yaH pazyati paracchAyAm / tasya kurutaivamAdezaM zAstradRSTyA // 91 // / In Pthis IP nUNaM / * In P this verse is doubly numberd as 85.2P punvuttamahiya laMmi / 3 SpuMso 4 P cchAyA / 5 S Aurate verse is numbered as 87 6 S it is missing. 7 P cchaayaa| 9 S UdvasA / 10 PdA / 11 P jIyai / 12 P nibrbhato / 14 Pdeg cihurehiM | 15 S vAhehi / 16 S nAhINo | 17 S cava / 19 P cubatI | 20 P aggi is missing. 21 P phuliMgehiM / 23 SjA / 24 P liei | 25P cchAyA / 26 S kuNeaha / 8S peccha / 13P kr| 18 P 'tila / 22 S muMcati /

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10 92-97 ] riSTasamuccayazAstram 10 13 19 hasamANIi' chamAsaM do diyahA taha ya tiNNi' cattAri / do iga' varisa chamAsaM egaMdiNaM dunni varisAI' // 92 // do diyA ya diNaGkaM chammAsA tI (te) su pavaraMThANesu " | eyaM" do tiNNi" diNe taha ya diNaddhaM ca paMceva" // 93 // lahumeva taM diyahaM" (tassa jIyaM) nAyavaM" ettha " ANuputrIe / parachAyAe" NUNaM" NiddidvaM" muNivariMdehiM" // 94 // evaMviparachAyA " NiddiTThA" vivihasatthadiTThIhiM" / ehi " chAyApurisaM kahijramANaM NisAmeha // 95 // maya-mayaNa - mAyahINo pudhavihANeNa jaM niyacchei / maMtI Niya~varachAyeM" chAyApuriso hu so hoi // 96 // * samabhUmiyale" ThicA samacaraNajuo" palaMbabhuajualo" / bAhAraMhie ghamme" vivajjie khuddajaMtUhiM" // 97 // hasantyAM SaNmAsAn dvau divasau tathA ca trIcaturaH / ekavarSa SaNmAsAnekadinaM dve varSe // 92 // dvau divasau ca dinASTakaM SaNmAsAMsteSu pravarasthAneSu / ekaM dve trINi dinAni tathA ca dinArdhaM ca pazcaiva // 93 // laghveva tasya jIvitaM jJAtavyamatrAnupUrvyA / paracchAyAyAM nUnaM nirdiSTaM munivarendraiH // 94 // evaMvidhaparacchAyA nirdiSTA vividhazAstradRSTibhiH / idAnIM chAyApuruSaM kathyamAnaM nizAmayata // 95 // mada-madana-mAyAhInaH pUrvavidhAnena yAM pazyati / matrI nijavaracchAyAM chAyApuruSaH khalu sa bhavati // 96 // samabhUmitale sthitvA samacaraNayugaH pralambabhujayugalaH / bAdhArahite dharme vivarjite kSudrajantubhiH // 97 // 23 32 S vo! 33 S riSTa0 3 16P baridehiM / 19 isamANae / 2P tini / 3 S igga / 4 S chaMmAsaM 1 6 S doNi / 7S varisAi / 8 SI 9S pcr| 10 SthA e / 12 P tini / 13 S paMcaM vA / 14 S sudiya / 15 S NeyabvaM ittha / 17 P chAyAe / 18P nUNaM / 19 P nihiM / 20 S 21 P evaMciya | 22 P cchAyA / 23P niddiTThA | 24 P diTThIe / 25 P. inhi / 26 P nisAmeha / 27 Sja / 28 P niyadeg / 29PcchA | * The gap of thirteen verses in B stops here and the verses regularly begin in B from this onwards. 30 B kayamizrale / 31 B samacaraNajuDa; S samacaraNamuda / 34 B dhamme / 35 S khuvAhi / , 17 / / 5 S evaM / 11 P

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riSTasamuccayazAstram [lo. 98-103 nAsagge thaNamajjhe gujjheM clnnNtdesN-gynnyle| bhAle chAyApurisaM bhaNioM sirijiNavAradeNa // 98 // niachAyA gayaNayale NieI paDibiMbiyA phuDaM jAma / tAvacciya" so jIvaI diTThIe vivihasatthANa* // 99 // jaha" picchai gayaNayale chAyApurisaM sireNa parihINaM / jassatthe joijjai so roI jiyai chammAsaM // 10 // calaNavihINe diTTe varisatayaM jIvi have tassa / NayaNavihINe diDhe varisaju niviappeNa // 101 // jANuvihINe bhaNi igavarisaM taha ya jaMghaparihINe / aTThAvIsaM mAse kaDihINe" paMcadaha te vi // 102 // aheva muNaha mAse hiayaparivajieNaNaM) diTeNa / Najati [ya]niviyappe cha diyahe gujjharahieNa // 103 // nAsAne stanamadhye guhye caraNAntadeza-gaganatale / bhAle chAyApuruSo bhaNitaH zrIjinavarendreNa // 98 // nijacchAyAM gaganatale pazyati pratibimbitAM sphuTaM yAvat / tAvadeva sa jIvati dRSTyA vividhazAstrANAm // 99 // yadi prekSate gaganatale chAyApuruSaM zirasA parihInam / yasyArthe dRzyate sa rogI jIvati SaNmAsAn // 10 // dharaNavihIne dRSTe varSatrayaM jIvitaM bhavettasya / nayanavihIne dRSTe varSayugaM nirvikalpena // 101 // jAnuvihIne bhaNitamekavarSa tathA ca jaGghAparihIne / aSTAviMzati mAsAn kaTihIne paJcadaza tAnapi // 102 // aSTaiva jAnIta mAsAn hRdayaparivarjitena dRSTena / jJAyate ca nirvikalpena SaD divasAn guhyarahitena // 103 // ___ 1 Snnaasgge| 2S aNgutthe| 3 B calaNaMudesa; S clnnhes| 4 B tANi 37 PtA niy| 5 B chAyapurisaM; PcchaaypurisN| 6S bhnniyN| 7 P niyacchAyA) Snniychaayaa| 8 P niei| 9 B pahibiMbiA; S caDi viviaa| 10S phuDa / 11 B tAmaci; P taavNciy| 12 B joI; Sjoi| 13 S dihiie| 14 S vivi. hcchaae| 15S jh| 16S pcchd| 17 P cchaayaa| 18 B jia, P jIyai / 19 S vrs| 20 S jiiviyN| 21 BNa lakkhaNa; P nly| 22 B Najaha P Na jiiyh| 23 S juyN| 24 S nniviyppenn| 25 S bhnniyN| 26 S iyadeg / 27.S vihiinne| 28 S atteh| 29 S hiyy| 30S privjienn| 31 P nijati jutte|. 32 B Nivvayama; S nnigviyppe| 33 B dihaS divhe|

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loka 104-109] riSTasamuccayazAstram karajuhINe jANaha diyahacaukkaM ca bAhahINeNa / do diyaheM egadiNaM aMsayarahieNa jANeha // 104 // jai dIsai paripuNNaM aMgovaMgehi chaayvrpurisN| . tA jIvai bahukAlaM iya" sihaM muNivariMdehi // 105 // acchau jIviya-maraNaM lAhA-lAhaM suhA-suhaM taha ya / annaM" pi jaM ji" kajaM taM joyaha chAyapurisammi // 106 // evaM chAyApuriso nihiho" annasatthadiTThIe / riTaM rUvaM sumiNaM kahijjamANaM" nisAmeha // 107 // atha khmaani()| vAya-karpha-pittarahioM" samadhAU jo javeI" iya maMtaM / sutto nisAe~ pecchaha sumiNAI" tAI pabhaNemi // 108 // __OM hrI~ paNhasavaNe kSmIM svaahaa| kAUNa aMgasohI siyabhUsaNabhUsio hu bhUmIe / javiUNa imaM maMtaM sovau siyavatthapihiyAe // 109 // karayugahIne jAnIta divasacatuSkaM ca bAhuhInena / dvau divasAvekadinamaMsakarahitena jAnIta // 104 // yadi dRzyate pripuurnno'nggopaanggaishchaayaavrpurussH| tarhi jIvati bahukAlamiti ziSTaM munivarendraiH // 105 // AstAM jIvita-maraNaM lAbha-alAbhaM zubha-azubhaM tathA ca / anyadapi yadeva kArya tatpazyata chAyApuruSe // 106 // evaM chAyApuruSo nirdiSTo'nyazAstradRSTyA / riSTaM rUpaM svapnaM kathyamAnaM nizAmayata // 107 // atha svpnaaH| vAta-kapha-pittarahitaH samadhAturyo japatImaM matram / supto nizAyAM pazyati svapnAMstAn prabhaNAmi // 108 // OM hIM paNhasavaNe kSmI svAhA / kRtvA'GgazuddhiM sitabhUSaNabhUSitaH khalu bhUmau / japitvemaM manaM svapitu sitavastrapihitAyAm // 109 // 1S krjuy| 2 S jaannhiN| 3 B diaha / 4 BS va / 5 B vAha; S vaahu| 6 B diahe| 7 B ea'; S ey| 8 P paripunnaM / 9 PS agovaMgehiM / 10 B chAyavapuriso; S chaayvrpuriso| 11 B a| 12 BS degvridehiN| 13 B jiivibh| 14 Ssurnn| 15 B jN| 16 P joaha; S joyaM / 17 S nnihitto| 18 PS asth| 19 BS va PevaM v| 20S suvinnN| 21 B kahimANaM / 228 nnisaameh| 23-24 B degpitt-kph| 25 S rahittu / 26 B samadhAo; P samAna 27 SjavaDI 28 BF.yA 295 nnisaa| 80 RPremi 31 B picchae picchae; P picche| 32 BtAeM; P taaii| 33 B paNNa% Ppa 34 B RUTI 35 S it is missing. 36 S Rapoi / 30 BP samiNa ccha e| 32 BtAeM 04 B sim| 35

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riSThasamuccayazAstram [ lo0 110-115 upavAsa-mopaNajaso AraMbhavivajjio' hu' taddiyahe' / vikahA- kasAyahINo acchittA tammi diyahasmi // 110 // jAikusumehi~ javio' sijjhai maMto hu dahasahasse hiM / evaM ca homavihio " guggulai-mahurattaeNaM tu // 111 // duvihaM tu hoi" sumiNaM devadaikahiaM" ca taha ya sahajaM " ca / jastha javijjai maMto devadekahiyaM" ca taM hoha // 112 // iyaraM " maMtavihINaM simiNaM" jaM" lahai ko vi bhiMta" / ciMtAe~ parihINaM samadhAuMsarIrasaMThANo" // 113 // * dubi pi evaM kahijz2amANaM tu taM NisAmeha " / vibihAga maMjuttIe samAsado" viviha bhaMgehiM // 114 // diha varisANi tayaddhaM" chammAsaM taM" muNeha daha" diyahA" / jahakamaso nAya" simiNatthaM" rayaNipaharehiM // 115 // 32 upavAsa - maunayukta ArambhavivarjitaH khalu taddivase / vikathA- kaSAyahIna AsitvA tasmin divase // 110 // jAtikusumairjapitaH sidhyati mantraH khalu dazasahasraiH / evaM ca homavidhito guggula - madhuratrayaistu // 111 // dvividhastu bhavati svapno devatAkathitazca tathA ca sahajazca / yatra japyate mantro devatAkathitazca sa bhavati / / 112 / / itaro mantravihInaM svapnaM yaM labhate ko'pi nirbhrAntam / cintayA parihInaM samadhAtuzarIrasaMsthAnaH // 113 // dvividhamapyekarUpaM kathyamAnaM tu taM nizAmayata / vividhAgamayuktayA samAsato vividhabhaGgaiH // 114 // daza varSANi tadardha SaNmAsAMstaM jAnIta daza divasAn / yathAkramaM jJAtavyaH svapnArtho rajanIpraharaiH // 115 // / 21 Bja / 22 P 1 B uvaTThA / 2 B deg vavajjiu; S deg vivajitu / 3 Bit is missing. S vaha / 4 B taddiahe; S diyahe / 5 BP acchitA / 6 B diahammi | 7 S javi / 8B9P eyaM / 10 S 'javitu / 11 S guggaladeg / 12 S it is missing.. 13 B deviMda ; P devayadeg | 14 S kahiyaM / 15 S sahayaM / 16 B deviMda; P devaya' / 17 B kahia / 18 Bva / 19 B iaraM / 20 B suviNaM nirbharta / 23 B citAe; S cetAe / 24 S samadhAUdeg / BP deg saMThANa / *In B this verse is doubly numbered as 112. 26 B ea| 27 Bai 28 B NisAmeha; P nisAmeha / 29 B vivihAguma / 30 BP samAsao / 31 S. degbhaMgehi / + In B 113 and 114 are missing and this verse is numbered 48 115, 82 S taddhaM / 33 S it is missing. 34 B da; S ta / 35 B dimA: S diyaa| 36 S NeyasthaM / 37 B samiNatthaM; S siviNatthaM / 25 .

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ko0 116-121] riSTasamucayazAstram kara-caraNa-jANu-matthaya - jaMghaM' -saya- uparaMvajjiyA paDimA / jo rayaNIeN pasutto' Niyacchae' jiNavariMdassa // 116 // aha jo jassa ya' bhatto so(sa) have (va)i devassa niviappeNa' / chatte' ('taM) parivAraM vA" tassa phalaM taM nisAmeha" // 117 // * karabhaMge caumAsaM caraNehiM muNija tiNNi" varisAI " | jAvihINe varisaM sIsammi ya" paMca diyahAI" // 118 // jaMghAsu duNNi" varisaM aMsabhaMgammi eyaimAsaM tu / uraviNAse diTThe" paDimAe aTTha mAse ya* // 119 // chattassa" rAyamaraNaM bhaMge diTThammi" hoi" nibhaMto" / parivArassa" ya maraNaM Niacchie" hoi" parivAre " // 120 // evaM" niyaDA-niya" NAuM" devAdiyA parivAraM / devimahaM vAINaM" kuNer3a" iha" jhatti AesaM // 121 // kara-caraNa-jAnu-mastaka- jaGghA- aMsaka - udavarjitAM pratimAm / yo rajanyAM prasuptaH pazyati jinavarendrasya // 116 // atha yo yasya ca bhaktaH sa bhavati devasya nirvikalpena / chatraM parivAraM vA tasya phalaM tannizAmayata // 117 // karabhaGge caturo mAsAMJcaraNairjAnIta trINi varSANi / jAtuvihIne varSa zIrSe ca pazca divasAn // 118 // jaGghA dve varSe'sakabhaGga eka mAsaM tu / 38 uravinAze dRSTe pratimAyA aSTa mAsAMzca // 119 // chatrasya rAjamaraNaM bhaGge dRSTe bhavati nirbhrAntam / parivArasya ca maraNaM dRSTe bhavati parivAre // 120 // evaM nikaTa - anikaTaM jJAtvA devAdikAdiparivAram / devImakhavAdinAM karotIha jhaTityAdezam // 121 // 1 BP jaMgha / 2 B ubhara | 3P rayaNI / 4S sutto / 5 B nikhaccharaH P niyacchae / 6 S paya / 7 P nivviyappeNa; S NibviyappeNa / 8 S chtt| 9 S parivAra / 10 S juvA | 11 S NisAmeha | *In B this verse and the next one are interchanged. 12 P caummAsaM / 13 P tini / 14 S varisAi 15 S jANNu / 16 Pu / 17 S diyAi / 18 P duni; S dunni| 19 B asarya / 20 S liMgammi | 21 P eg| 22 B uara ; P Uyara / 23 B daTThe | 24 Pbha / 25 B chattasaya / 26P diTThami 27 B hoI / 28 S Ninto / 29 B parikarassa / 30 P niyacchie; S niyacchie / 31 B hoI / 32 S parivAro / 33 S it is missing. 34S biDANiyaDaM / 35P nAuM; S jAtu / 36 B devadabhAi S devadaAekare / 37 Pdeg bAI S vAraNaM / 38 S uunnoydi| 39 B duha / / 21

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22 riSTasamuccayazAstram [ lo0 122-127 jai sumiNammi vilijai' khajai kAehi~ ahava giddhehiM / ahavA kuNer3a chaddI mAsajuyaM jIvae' so' ' // 122 // dakkhirNadisAe~' Nijja di' mahisa- kharo - hehiM" jo haiM sumiNammi~ / ghaya-tillehi~ vilitte" mAsikkaM" so du" jIveha // 123 // ravi-caMdANa" gahaNaM ahavA bhUmIi" Niya" paDaNaM vA / jo sumiNammi Niyaccha" so jIvai samahiOM" mAsaM // 124 // *kara-caraNatalaM ca tahA pakkhAlia" lAyiUNa lakkharasaM / nivAvia dhuppaM to lahu phiTTai" jANa sattadiNaM // 125 // kasaNapurisehi" Nijjai" sumiNammi" ya" kahiUNa gehAo " / so" UNa" irphamAsaM jIvaha Natthi tti" saMdeho // 126 // jo bhijja satthe khanbhaM" sattheNa" ahavai marei / so jIvai vIsa diNe simiNaMmi" rasAdale " jAo // 127 // yadi va vilIyate khAdyate kAkairathavA gRdhaiH / atha vA karoti chardi mAsayugaM jIvati sa tu // 122 // dakSiNadizAyAM nIyate mahiSa - khara- uSTrairyaH khalu svapne / ghRta-tailairvilipte mAsaikaM sa tu jIvati // 123 // ravi - candrayorgrahaNamathavA bhUmau pazyati patanaM vA / yaH svapne pazyati sa jIvati samadhikaM mAsam // 124 // kara-caraNatalaM ca tathA prakSAlya lAgayitvA lAkSArasam / niSpAdya dhUpaM tato laghu bhraMzate jAnIhi sapta dinAni // 125 // kRSNapuruSairnIyate svapne ca kRSTvA gehAt / sa punarekaM mAsaM jIvati nAstIti sandehaH // 126 // yo bhidyate zastreNa zastreNa ca mriyate / sa jIvati viMzatiM dinAni svapne rasAtale yAtaH // 5 10 S mahi | 1 S viNijai / 2 B kuppei / 3B juaM / 4 S jIvaya / 7 S dakhiNa' / 8P disAi | 9 B niai; P niyai / 11 S kharohi / 12 Pu / 13 P sumiNaMmi; S sumiNaMte / 14 P bilitto / 15 S mAsekaM / 16 B u; P hu| 17 P caMdA | 18 BS bhUmI | 19 B it is missing. P hoi / 20 S sumiNaMmi / 21 B niacchai; P niyacchai / 22 B sahirbhaH S samahiyaM / * This verse is missing in S. 23 P pakkhAliya / 24 P nibvAviya / 25 B phiTTa / 26 BP deg purisehiM / 27 P nijjai / 28 S sumaNammi / 29 B bha 30 S gehAtu / 31 S sA / 32 S jaNa / 33 S ekkadeg / 34 BP natthi / 35 B it is missing. f This verse is not to be found in S. 36P vojjhaM / 37 P satteNa / 38P sumiNammi / 39 P rasAyale / 127 // S sso / 6 BP

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mo0 128-132] riSTasamuccayazAstram simiNammi' aNacaMtoM NijjaI baMdhevi rttkusumaaii| kAladisAe jIvaI' mAsikaM so phuDaM maDao // 128 // ruhira-vasa-pU-taya-ya-tillehi ya" pUriyAi" gttaae"| jo hu NibuDuha sumiNe mAsika" jIvae so du" // 129 // idi" bhaNioM sumiNatthaM niddiTTa jema" puvasUrIhiM / paJcakkhaM svatthaM kahijjamANaM nisAmeha // 130 // jaM dIsai dihIe riDaM aha kiM pi tassa e guunnN"| taM bhannaI" pacakkhaM riTaM se devaparihINaM // 131 // sayaladisAuNiyacchaI harihariyA ettha so lahuM maraha / seyaM bhaNei pIyaM diyaha~tayaM jIvae so du" // 132 // svapne ca nRtyatrIyate badbhA raktakusumAni / / kAladizAyAM jIvati mAsaikaM sa sphuTaM mRtakaH // 128 // rudhira-vasA-pUya-tvaca-ghRta-tailaizca pUritAyAM gartAyAm / yaH khalu nimajjati svapne mAsaikaM jIvati sa tu // 129 // iti bhaNitaH svapnArthoM nirdiSTo yathA pUrvasUribhiH / pratyakSaM rUpasthaM kathyamAnaM nizAmayata // 130 // yad dRzyate dRSTyA riSTamatha kimapi tasyaivaM nUnam / tad bhaNyate pratyakSaM riSTaM tasya daivaparihInam // 131 // sakalA dizaH pazyati hariddharito'tra sa laghu mriyate / zvetaM bhaNati pItaM divasatrayaM jIvati sa tu // 132 // 1 P suminnmi| 25 y| 3 P ncNto| 4 P niji| 5 S bNdhevi| 68 kusumaai| 7 8 jiiv| 8S maasekN| 9S mrh| 10 B bhaa; S bhy| 11 P taha, S thaa| 12 S degtilehi / 13 B a / 14 B bharibhAe; P puuriyaae| 15S gttaaii| 16 B nibujhda; P ni-vaDai / 17 S maasekN| 18 BP u| 19 P ii| 20 S bhnniyN| 21 P simaNatthaMS simiNatthaM / 22 S nniddiddh'| 23 B jeva, Pjhaa| 24 S nnisaameh| 25 S tgg| 26 B nUNaM / 27 B bhaiNa; S bhaNiyaM / 28 S pthkkh| 29 B niacchaha; P niycchi| 30 B hrihriaa| 31 P ittha / 32 BS khahu / 33 B mrii| 34 B se| 35 B pii| 36 B dinh| 37 BP

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riSTasamuccayazAstram [zlo0 133-137 samadhAu(ka) viNa geNhaI sugaMdhagaMdhaM sayA' NaroM jo duH| diNasattaeNa" madhU NihiTTho tassa NiyameNa* // 13 // Na"hudIsai sari (si) sUro meru virya calei viyasa vynnN| sAsaM muei sIyaM lahu maraNaM tassa niddiDheM // 134 // iya" kahiyaM paJcakkhaM liMgaM ca bhaNijamANayaM suNaha / bahubheyasatthadiDaM duviyappaM taM piNiyameNa // 135 / / paDhamaM sarIravisayaM vidiyaM ca jalAIMdasaNe didaM / jANeha liMgariDaM nihiM muNivariMdehiM // 136 // pakkhAlittA dehaM saMleviya caMdaNeNa sahimeNa / maMteNa maMtiUNaM puNa joyaha varataNuM tassa // 137 / / armnaamanner samadhAturapi na gRhNAti sugandhagandhaM sadA naro yastu / dinasaptakena mRtyunirdiSTastasya niyamena // 133 // na khalu dRzyate zazI sUryo meruriva calati vikasati vadanam / zvAsaM muJcati zItaM laghu maraNaM tasya nirdiSTam // 134 // iti kathitaM pratyakSaM liGgaM ca bhaNyamAnaM zRNuta / bahubhedazAstradiSTaM dvivikalpaM tadapi niyamena // 135 // prathamaM zarIraviSayaM dvitIyaM ca jalAdidarzane diSTam / jAnIta liGgariSTaM nirdiSTaM munivarendraiH // 136 // prakSAlya dehaM saMlipya candanena sahimena / matreNa mantrayitvA punaH pazyata varatanuM tasya // 137 // - 1 B samidhADa; SgaMdhAdu / 2 Ba / 3 BNe; SnnN| 4 B giDada P mihaa| 5 B sugaMdhaM / 6 B it is missing. S gNdhss| 78 yaa| 8 P nro| 9 B duhaha; Pu | 10 B din| 11 S sttaaenn| 12 S micuu| 13 P nidiho; bilui| 14 B niameNa; P niyameNa / 15 P na / 16 B isi| 17 BP it is missing. 18 B srodiA; P suuroviy| 19 BP meruu| 20 B vibh| 21 B vibhse| 22 B sirth| 28S nnidiii| 24 B hm| 25 B khi| 26S liNg| 27S | 28 B bhain| 29 B duvibhpyN| 30 B miameNa; P niyameNa / al Bbihiba, P bihayaM / 32 B jlaaii| 33 BS jaanner| 34S giriDaM / 358 vriNdehi| 36 B selebibh| 37 PjohaS jo|

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me 138-1] mAyArAma kahA~ gahAya lakSmI svaahaa| laggaMti makkhiyAoM jassa payatteNa sayalaMaMgesu / so jIvaha chammAlaM iya' bhaNioM muNivAradehiM // 138 // mahu subaI sataNusadaM dIvayaMgaMdhaM ca Neva ginnheii"| so jibaha" satta diyahe iya" kahi maraNakaMDIe // 139 // sihi" caMdayoM mai picchaI suvAla]kusumAI bhaNai rttaaii| Na" Niei" tuMgachAyA lahu maraNaM tassa niddiDha // 140 // jIhA jalaM na melai Na"[ya] muNai rasaM Na phAsae" aNgN"| so jIvaha satta diNe gujjhe jo khivai niyahatthaM // 141 // piccheha" aNNavaNNaM padIvayasihAe~ so hu~ gyjiivo"| dAhiNAdisAi chAyA" Na pecchae NiyasarIrassa // 142 // OM hrI~ kAdAya lakSmI khAhA / laganti makSikA yasya prayatnena sakalAneSu / sa jIvati mAsAniti bhaNitaM munivarendraH // 138 // na khalu zRNoti khatanunandaM dvIpakagandhaM ca naiva gRhNAti / ma jIvati samna vivasAnili kathitaM maraNakaNDikAyAm // 139 // zikhi-candrako va mazyati sudhavalakkusumAni bhaNati raktAni / na pazyati tujhAcchAvAM dradhu maraNaM tasya nirdiSTam // 140 // jihvA jalaM na melayati na ca jAnAti rasaM na spRzatyaGgam / sa jIvati sapta dinAni guhye yaH kSipati nijahastam // 141 // pazyatyanyavarNa pradIpazikhAyAM sa khalu gatajIvaH / dakSiNadizAyaryA chAyo na pazyati nijazarIrasya // 142 // 1 BP lkssmii| 2 In S there are vI vI kSaH before saahaa| 3 B mkkhiaayo| 4 B pdaann| 5 PS sml| 6P chmmaasN| 7 B InA.88 maanni| lhu| 10S sunnsu| 11 B svnn| 12 BS diivh| 13 P ne| 14P shindeh| 15 P jIyahaS jigrh| 16 B diAhe; S diyhaa| 17 B RI 18 Skhiy| 19 B shi| 20 B caMdiyA; S 'cNdnn| 21Snno| 22S pecchaa| 23 B sujalana; P sudln| 24 B degkusamAiM; P kusumaaii| 958 maah| 26P n| 27 P liech| 28 B tugacchAyA P QgcchaayaaN| 29.8 bipii| 30 31 P n| 82 P n| 33 diise| 34 B AS 35 B vinN| 36 B S nniy| 37 BP picchd| 38B barNavaNaM; Paa / 8 PI dii| 40SNa) 41 RTIS jo| RS giito| 43 BP visaam| 44P chaayaa| 45P n| 46 BP vie| 47 B niw P viy| rita.

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26 riSTasamuccayazAstram [ lo0 143-148 juNNa (jANu) pamANaMtoe' roha (I) maMtevi niyamuhaM niyaI / Na' hu piccha' jo sammaM chammAsaM so hu' jIvei // 143 // saMmaNi' sayamavi" varataMcayaibhAyaNaM suramaNIyaM / ahimaMtiya" tilleNaM Niya~muhaM Niai" saMjhAe " // 144 // uvarammi" devivatthaM" pacchA puNa jhaMpiUNa " kuMDIe / tassuvari" devijAvaM" sayamevaM jAikusumehiM // 145 // kArevi khIra bhojyaM" bhUmIsayaNeNa baMbhasahieNa / dhariUNa AuraM puNa" pahAyavelAe~" loyejjA" // 146 // jar3a picchadda" Na" hu vayaNaM majjhe" tillassa" Auro nUNaM" / so jIvai chammAse" ii" bhaNi" duvihevaraliMgaM // 147 // nANI vibhinna paha" satthANusArai diTThIe / 25 28 32 suiha bhaNijamANaM riTTha uddesamitteNa // 148 // 43 jAnuka pramANatoye rogI mantrayitvA nijamukhaM pazyati / na khalu pazyati yaH samyak SaNmAsAn sa khalu jIvati // 143 // sammA svayamapi varatAnrabhAjanaM suramaNIyam / abhimantraya tailena nijamukhaM pazyati sandhyAyAm // 144 // upari devIvastraM pazcAtpunarAcchAdya kuNDyAH / tasyopari devIjApaM svayameva jAtikusumaiH // 145 // kArayitvA kSIrabhojyaM bhUmizayanena brahmasahitena / dhRtvA''turaM punaH prabhAtavelAyAM lokayet // 146 // yadi prekSate na khalu vadanaM madhye tailasyAturo nUnam / sa jIvati SaNmAsAniti bhaNitaM dvividhavaraliGgam // 147 // nAnAbhedavibhinnaM praznaM zAstrAnusAradRSTyA / nizRNuta bhaNyamAnaM riSTamuddezamAtreNa // 148 // 1. P junnaya; S jaNuya' / 2 BS 'pamAyadeg / 3S bhoya / 4 B Nibhadeg ; P niyadeg / 5. B Nibhai; P niyai / 6P n| 7S pecchai / 8 S du / 9 P samajiUNa; S sammaNi / 10 S suyamavi / 11 S rataMvaya / 12 B suramaNIaM / 13 B ahimaMtia / 14 S teleNa / 15 B Nibha; P niyadeg / 16 P niyai; S Niya / 17 P sajjhAe; S saMssAya / 18 uvaraMmi / 19 B devivastha; S devavatthaM / 20 S saMpiUNa / 21 S tassavadi / 22 dehajAva; S devajAvaM / 23 PdegbhujaM / 24 B AUraM; P AyaraM / 25 S ciya / 26 pahAe; S pahAva' / 27 B veloe; S velApa / 28 B loijja; P lobijja / 29 pecchai / 30P na / 31 S gajjhaM / 32 S telassa / 33 S NUNaM / 34B chammA S chammAsaM / 35 S it is missing here. 36 S bhaNiyaM / gANA / 39B bhayadeg / 40B vibhiNNaM; S vibhiNa / 'zusAri / 43P niha / 37 S duvihaM / 38 41 P panhaM 42

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ko0 149-154 ] riSTasamuccayazAstram 27. aMguli taha Alattaya goroyaNa' paNhaakkharesu uNaM / akkhara horA laggaM ahaviyappaM have paNhaM // 149 // sayaaTThottarajavi maMtaM varamAlaIe~ kusumehiM / jiNavaddhamANapurao sijjhai maMto Na" saMdeho // 150 // OM hrI~ ahaM namo arahaMtANaM / hA~ avatara 2 svAhA // ahimaMtiya" maMteNaM dAhiNahatthassa tajaNI nnuunnN"| sayavAraM diDhuvariM dhareha kiM jaMpie bahave // 151 // puNa joyAvaha bhUmI ravibiMbaM jo Niei bhUmIe / so jIvai chammAsaM aMguliMpaNhaM samuddiDha // 152 // ahimaMtiya" sayavAraM kaMsayavarabhAyaNammi AlattaM / igavaNNagomaeNaM" ahahiyasaeNa javiUNa // 153 // pakkhAliye karacaraNAdI jadi puNa Aurassa sm(sN)leve| * [ x x x x x ] // 154 // aGgulyA tathA'laktakena gorocanayA prabhAkSaraiH punaH / akSarahorAlagairaSTavikalpo bhavetpraznaH // 149 // aSTottarazatajapito matro varamAlatyAH kusumaiH / jinavardhamAnapurataH sidhyati matro na sandehaH // 150 // OM hI ahaM namo arahantANaM / hI avatara 2 svAhA // abhimaya matreNa dakSiNahastasya tarjanI nUnam / zatavAraM dRSTyupari dharata kiM jalpitena bahunA // 151 // punardarzayata bhUmiM ravibimbaM yaH pazyati bhUmau / / sa jIvati SaNmAsAnaGgulipraznaH samuddiSTaH // 152 // abhimanya zatavAraM kAMsyavarabhAjane'laktam / ekavarNAgomayenASTAdhikazatena japitvA // 153 // prakSAlya karacaraNAdIn yadi punarAturasya saMlepayet / [ x x x x ] // 154 // ___1B goroann| 2 P panha; S pnnhN| 3 S akkhres| 4 P it is twice here.S akhr| 5 B viappaM / 6 B pahaM; P pnheN| 7S sameyeTottarajaviyaM / 8 P mAlaI; S degmaalie| 9S kusumehi| 10S degvttttmaann| 11 P na / 12 B ahaMta; Sit is missing. 13 s it is missing. 14 B arihaMtANaM / 15S it is missing. 16 S ahiymNtiy| 17 P vNaM / 18 S dhrehi| 19s jaipiye| 20S ann| 21 B joaavh| 22 B Nie; P niyedd| 23 B bhmie| maasN| 25B aNgulii| 26 BdegpuNha; PdegpanhaM / 27 BahimNti| 28 B syviirN| 29 Bdegbhaaynnmi| 30 B igavaNa'; PigvnnN| 31 P gomaeNa / 32 B ahi| 33 B javiuNa; S biNduunn| 34 B pkkhaali| 35 B degNAdi: Pnnaaiy| 36 P jahaS ydi| 37 B smlevo| * See Notes.

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riSThasamuccayazAstram [ko0 155-160 paramaM gomutteNaM puNovi khIreNa royghiyss| pakkhAliya' karajualaM ciMtaha dirNa-mAsa-varisAI // 15 // paNaraha' bAmakarammi ya paNaraha ciMteha dAhiNe htthe| mukkaM pakkhaM vAme taha ciMtaha dAhiNe kasaNaM // 156 // paDivayaAiMdiNAI ubhayaMkare[ya] knnihiaaiisu"| ciMte jaha" payaDAI rehANuvari payatteNa // 157 // karajualaMdeg ubahi" pacchA goroyaNAI didhAeM / ahimaMtiya sayavAraM pacchA joeha karaMjualaM // 158 // jattha kare aha" pavve jattimittA" ya kasaNabiMdU ya / tattiya diNAi mAsA varisAi~ jiei so" mnnuo||159|| royagahiyassa koI jai pucchaha to caevi taM vayaNaM / kArAvijaI paNhaM" iyamaMtaM taMmuhe javiDaM // 160 // prathamaM gomUtreNa punarapi kSIreNa rogagRhItasya / prakSAlya karayugalaM cintayata dina-mAsa-varSANi // 155 // paJcadaza vAmakare ca paJcadaza cintayata dakSiNe haste / / zukla pakSaM vAme tathA cintayata dakSiNe kRSNam // 156 // pratipadAdidinAnyubhayakarayozca kaniSThikAdiSu / cintayedyathAprakaTAni rekhANAmupari prayatnena // 157 // karayugalamuddhRtya pazcAdgorocanayA divyayA / abhimakhya zatavAraM pazcAtpazyata karayugalam / / 158 // yatra kare'tha parvaNi yAvanmAtrAzca kRSNabindavazca / tAvanti dinAni mAsAni varSANi jIvati sa manujaH // 159 / / rogagRhItasya ko'pi yadi pRcchati tadA tyattavA tadvacanam / kAryate prazna imaM matraM tanmukhe japitvA // 160 // 1 B rom| 2 B gahiassa / 3 B pakkhAlia / 4 S degjuvlN| 5 B diNapakkha' 6S vrisaai| 7 P pnrh| 8B a| 9P pnrh| 11S privy| 125 degaaydeg| 13 B degdiNAMI; S dinnei| 14P uyaha S uhy| 15 P kaNiyAIsu; S knnittttyaaisu| 16 B ciMteha; S ciNtijh| 17 B BS it is missing. 18 S payaDAyaM / 19 B rehaaNgu| 20 S juvrk| 21P avaSTiya; S ucchiy| 22 B goroaNAe; S goroyaNe / 23 BS divaae| 248 joveh| 25 P It is missing. 26 S 'juvlN| 27 S jhjh| 28P jatiyA, Sjettiy| 29 S degmttaa| 30 B it is missing. 31 P ksinn| 32 Bit in missing. 33 B titti; S tettiya / 34 BP dinnaaii| 35S maasaaN| 36B lie P biiech| 37 B it is missing. 38 B rogddhimss| 39 B vadita 40S puNu kaarijd| 41 P pnhN| 42 B 6a| 43P vioS jpir|

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ko. 161-166 ] riSTasamucayazAstram *hI~ vada vada vAgvAdinI satyaM hI vAhA // akkharapiMDa biuNaM mAyApiMDaM ca cauguNaM kiccA / bhUlasarehi ya bhAoM marai same jiyaI visamesu // 11 // dUakkharAi dUNaha bhAyaM loehi deha puNa tesu / jIvaha" visameNa" roI samesu maraNaM ca suNNeNa" // 162 // a-ka-ca-Ta-ta-pa-ya-sa" vaggA" AyANaM saMkamo hu vggehiN| dharya-aggi-sIha-sANa-vasaha-khara-garya-ha~khaMjuttoM ya // 163 // jaliyA" liMgiya daDDA saMtAyA huMti" ettha niyameNa / caubheyA nAyacA te AyA satya diTThIe // 164 // AliMgiyA~ ya purao mukkA dahA ya ravijuyA jliyaa| sesAyA puNa saMtA samarehagayA tahacceva // 165 // ddhNkh-gy-vsh-raash-huavh-hri-rkkhoh(1)-saanntaa| do do Aya savAyA NAyacA te payatteNa // 166 // OM hIM vada vada vAgvAdini satyaM hI svAhA // akSarapiNDaM dviguNaM mAtrApiNDaM ca caturguNaM kRtvA / mUlasvaraizca bhAgo mriyate samairjIvati viSamaiH / / 161 // vyakSarANi(?) dvidhAkRtya bhAgaM lokairdatta punstessu| jIvati viSameNa rogI sabhairmaraNaM ca zUnyena // 162 // a-ka-ca-Ta-ta-pa-ya-zA vargA AyAnAM saGkramaH khalu vagaiH / dhvaja-agni-siMha-zvAna-vRSabha-khara-gaja-kAkayuktAzca // 163 / / jvalitA AliGgitA dagdhAH zAntA AyA bhavantyatra niyamena / caturbhedA jJAtavyAsta AyAH zAstradRSTyA // 164 // AliGgitAMzca purato muktvA dagdhAMzca raviyutAvalitAn / zeSAyAnpunaH zAntAn samarekhAgatAMstathA caiva // 165 // kAka-gaja-vRSabha-rAsabha-hutavaha-hari-rakSaugha(1)-zvAnAntAH / dvau dvAvAyau sapAdau jJAtavyau tau prayatnena // 166 // 18 akhr| 2 PS viuNaM / 3 S it is missing. 4 B mUlasarehiM / 5 Ba| 6S bhaavo| 7 B jibhai; P jiiyh| 8S duuakhraai| 9 P duuh| 108 bhAi / 11S leehi| 12 S punnu| 13 B jiivii| 14 BP igenn| 15 S sameNa 16P sumennN| 17 B degysh| 18 B vaNNa; P vnnii| 19 P dhama; S dhagaya / bhrgii| 21S saanne| 22S vish| 23S hy| 24 B vagaya; Skhr| Sdekh| 26S jttaa| 27 B jaliA; S jliy| 28 B liMgeya / 29 8 dddh| 30 BP sNt| 31 B hoti| 32 Pitth| 33 B niameNa; S niyameNa / 34S cumeyaa| 35S nnaayvaa| 36 B saMstha'; S svv| 37 B mAmi P maaliNgiyaai| 38 S purdo| 39 Pi; Sp| 40 P ravivAra 41S vevN| 42Sgkha / 43 S huyvhu| 44 B naamgyaa| 20R

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30 riSTasamuccayazAstram [ lo0 1267-171 gaya' vasahe [vi]ya' calaNe' meso purado' vi hoi nAya / mesAI' mINaMtA rAsIo iMti niyameNa " // 167 // assiNi-bharaNI-kittiyaicalaNe" meso" havei" iya" bhaNiyaM" / purado" iya" nAya" revaI pariyaMta rikkhehiM" / / 168 / / dahu~-jaliesu" maraNaM" Na" u AliMgi [A] esu" va" / saMtAesu a" jIvai roe " Natthi tti saMdeho // 169 // i-vagAviduddha" mahi (hi?) yamaya bhAyaNammi~ paktiviyeM / tassuvarammi" samAnaM" deha kavitthassa varacuraNaM" // 170 // pahasavaNeNa jAvaM aTThahiaMsayaM kuNei tassuvariM / tA lahu" pahAyasamae jAe jIvaM thiraM hoi // 171 // 29 35 36 47 24 40 gaja-vRSabhacaraNeSvapi ca meSaH purato'pi bhavejjJAtavyam / meSAdayo mInAntA rAzayo bhavanti niyamena // 167 // azvinI bharaNI kRttikAcaraNo meSo bhavatIti bhaNitam / purata iti jJAtavyaM revatIparyantakSaiH // 168 // dagdha - jvalitairmaraNaM na tvAliGgitAyairvartate / zAntAyaizca jIvati roge nAstIti sandehaH // 169 // ekavarNAgodugdhaM mRttikAmayabhAjane prakSipya / tasyopari samAnaM datta kapitthasya varacUrNam // 170 // praznazravaNena jApamaSTAdhikazataM karoti tasyopari / tadA laghu prabhAtasamaye jAte jIvaH sthiro bhavati // 171 // 1 S khaga / 2 BS it is missing. 3S calaNA / 4 S mesA / 5 P 9S hoMti / 14 B deha purao / 6 S NeyavvaM / 7 BS mesAi / 8 B rAsIu; S rAsItu / 10 S niyameNa / 11 B kattia / 12 B dalaNe / 13P mese / 15 B ikSa / 16 BP bhaNio / 17 B purao; S purudo / 18 Bia / 19 S NAyavvaM / 20 S revayadeg / 21 B pariaMta | 22 P degrikhehi; S NAyavvaM / 23P. daDha'; S rikhehiM dRddh'| 24 S deg jaliyesu / 25 S ramaNaM | 26 Pna / 28 B baTTei; S viMdei | 29S saMtAyeso | 30 S it is missing. 32P nasthi / 33 B ia / 34 P vanna ; S vayaNa' / mahia / 37 B sia; P siyadeg / 38 B bhAyaNami / 39 B pakkhi viyA / 40 B tassuvaraMmi; S tassavaraMmi 41 BP sanAmaM / S varacu / 43 P panha; S haM / 44 P aTThahiyaM; S ahiyaM / / 46 S lehaM / 47 S degsamaye / 27 B AliMsu / 31 BP roi / 3536 B pakkhivibhA; P 42 P varacurNa; 45 S tassa /

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zlo0 172-177] riSTasamuccayazAstram taha joijaha sauNaM' aDavibhavaM NAyaraM tahA sdN| *viviha(ha) satthA(ttha)NusAraM jaM siTuM ciramuNiMdehiM // 172 // sAsa(ma)sivA karaTAso sArasa vaya haMsa taha ya kaarNddoN| siulI suya cammayaDA vaggura pArevayA siyAlA yaM // 17 // kAlayaDo dahivaNNo" vAmagayA diti" jIviyaM tss| dakkhiNagayA sasaddA" macaM (cuM) rohassa" daMsaMti // 174 // piMgala sihI ya DhiMko bappIha" ya ula" tittiro hrinno| vAme gao" sasaddo NAsaI jIyaM tu roissa // 175 // giddhU-lU( lu)ya bhArayaDo sAlahiyaka eDao" ya vagyo ya / gaMDaya sasao ya tahA diTThA ya Na" sohaNA edeM // 176 // NayarabhavANaM majjhe kAo sANo ya rAsaho vsho| dAhiNagaoM sasaddo maraNaM ciya dei NiyameNa" // 177 // tathA dRzyate zakunamaTavibhavaM nAgaraM tathA zabdaH / vividhaM zAstrAnusAraM yacchiSTaM ciramunIndraiH // 172 // zyAmazivA karaTAzvau sAraso bako haMsastathA ca kAraNDaH / zakunikA zukazcarmacaTA valgulaH pArAvatAH zRgAlAzca // 173 // kAlako dadhivarNo vAmagatA dadati jIvitaM tasmai / dakSiNagatAH sazabdA mRtyu rogiNo darzayanti // 174 // piGgalaH zikhI ca DhekazcAtakazca nakulastittiro hariNaH / vAme gataH sazabdo nAzayati jIvaM tu rogiNaH // 175 // gRdhra-ulUko bhAraNDaH sArikaiDakazca vyAghrazca / / gaNDakaH zazakazca tathA draSTAzca na zobhanA ete // 176 // nagarabhavAnAM madhye kAkaH zvAnazca rAsabho vRssbhH|| dakSiNagataH sazabdo maraNameva dadAti niyamena // 177 // ____1S suyaNaM / 2 BP bhava / * In S the phrase stands as vivihatthANusAraM / 1 See Notes. 3 B kryso| 4 S kaareddo| 5 B sua| 6S bvmiddaa| 7 B vraar| 8 B sialo; P siiyaalaa| 9 B a; S yaa| 10 P dhivnno| 11 B dNti| 12 P jiivi| 13 S dkhinn| 14 B degThIyA; P degtthaayaa| 15 BP ssdaa| 16 Ssbvaa| 17 S royss| 18 B a| 19S vavIha / .20P hayaH S yN| 21 P nul| 22 B gu| 23 P naasi| 24 S royss| 25 B gillUbha; S giddhly| 26 P saalhiykaa| 27 P meddo| 28 S nyo| 29 P sasaTa; S sNs| 30 S it is missing. 31 P n| 32 BP ee| 33 P nayara / 34S kaau| 35 B gu| 36 B ciaBS hiya / 37 B sasaddeNa; P niyameNa /

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23 risavazAm [ kro0 178-182 mahisa ye maDayaM ca tahAM maliNe ('NA) jubaI' ya' rovaNaM' sappo' / uMdara' birAla sUyara' esiM" daMsaNe maraNaM // 178 // haya-gaya-go-maiNuANaM" sANAINaM" tu chikkiyaM" estha" / bajjijja" saGgha" loe iya" kahiyaM muNivariMdehiM // 179 // saho haveha" duviho devayajaNio" a" taha ya sahajo ya" / devadajaNiyavihANaM kahijamANaM nisAmeha // 180 // pakkhAliyainiyaideho mujheyavatthAibhUsio" puriso / -vidiyaipuriseNa sariso joyaha" saddaM suhaM asuhaM // 189 // vittRNaM * biNipaDimA pahAbittA" samalahe vi" pujjeSi" / siyaivatthazaMpiyA" puNa" chUbhai bAmAha" kakkhAe" // 182 // 33 85 37 39 40 mahiSazca mRtaka tathA malinA yuvatI ca rodanaM sarpaH / unduro biDAlaH sUkara eteSAM darzane maraNam // 178 // haya-gaja- go-manujAnAM zvAnAdInAM tu kSutamatra / varjayeyuH sarve loka iti kathitaM munivarendraiH // 179 // zabdo bhavati dvividho devatAjanitazca tathA ca sahajazca / devatAjanitavidhAnaM kathyamAnaM nizAmayata // 180 // prakSAlitanijadehaH suzvetavastrAdibhUSitaH puruSaH / dvitIyapuruSena sadRzaH pazyati zabda zubhramazubham // 181 // gRhItvA'mbApratimAM snApayitvA samAlabhya pUjayitvA / sitavastrAcchAditAM punaH kSipati vAmAyAM kakSAyAm // 182 // 1 1 S madisaya / 2 S marayaM / 3 S jue / 4Ba 5 P royaNaM / 6S sappe / 7 S uddevara | 8 S virAla / 9 B sUara | 10 P eesi / 11S 'gaa| 12 S vANaM / 13 P sANeINaM; S sANeeNe / 14 B chikki; P chakiyaM / 15 P hRtha 16 S vajijjai / 17 S sava | 18 Bibha / 19 B havehUM | 20 B devituM 6 deva | 21 BS 'jaNiu / 22 Sya / 23 BI 24 P devayadeg / 25 B ''jANa / 26 S misAi / 27 B pakkhAlia; S pakhAliyadeg / 28 B niya yi / 29S seyadeg / 30 BS bhusiu / 31 B vidia; P biI / 92 8 joya | * In B there is far in place of and in P there is a regular gap of these two letters. 33P hAtti | 34S samaheti / 88 pUjevi; S pujivi / 36 B sibhadeg / 37 B pibhA / 38 B guNa; Spunu / 39 Po 41 Se / humbhai / 40 B vAmAe; S yAbhAe /

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lo0 183-187] riSTasamuccayazAstram rayaNI' paDhamajAme volINe aha pahAyasamayaMmi / *iyamaMtaM ca javaMto vaccau Nayarassa mjjhmmi'|| 183 // OM hrI~ ambe kUSmAMDi brAhmaNi devi vada"vada vAgIzvari svaahaa| suha-masuhaM vi asacaM paDhamaM jaM cavaI kovi taM lij"| jIvai suhasaddeNaM asuhe" maraNaM na" saMdeho // 184 // bhaNiyaM devadakahiyaM sahaja saI bhaNemi suha-mamuhaM / nisuNijaha kiM bahuNA purvagayasatthA(tya)NusAreNa // 18 // arahaMtAIsurANaM nAmAMgahaNaM ca siddhi-buddhI y| . jaya-viddhi-midu-rAyA suhasaddA sohaNA sacce // 186 // naho" bhaggo amao paDio" taha laMcido gao" sddido| khiddho nIo daTTho kAlo haya cuNNio ye baddho ye // 187 // rajanyAH prathamayAme gate'tha prabhAtasamaye / imaM mantraM ca japan bajatu nagarasya madhye // 183 // OM hau~ ambe kUSmANDi brAhmaNi devi vada vada vAgIzvari svAhA / / zubham-azubhamapi ca sarva prathamaM yatkathayati ko'pi tallAta / jIvati zubhazabdenAzubhena maraNaM na sandehaH // 184 // bhaNitaM devatAkathitaM sahajaM zabdaM bhaNAmi zubham-azubham / nizrUyate kiM bahunA pUrvAgatazAstrAnusAreNa // 185 // ahaMdAdisurANAM nAmagrahaNaM ca siddhi-buddhI c|| jaya-vRddhi-indu-rAjAnaH zubhazabdAH zobhanAH sarve // 186 / / naSTho bhagnazca mRtaH patitastathA luJcito gataH shttitH| bhukto nIco daSTaH kAlo hatazcUrNitazca baddhazca // 187 // 1B rayaNIe; S rynnii| 2 S pddhme| 3S voliinno| 4 B degsamayamhi; S ciya svN| * In place of this, S has got the following second half paDhama jaM cavai kodhi taM lehu saramasammi // 5 B iadeg| 6 P nyrss| 7 B mjhmi| 8 B mAmbA S it is missing. 9S it is missing. 10 B braahmnn| 11S vada / 12 B vaagii| 13 PS ciy| 14 B cavaI; S cci| 15 B lajja; S leha / 16S asuhN| 17 Snn| 18 B bhnni| 19 P devy| 20 P khile| 21S sa / 22 S mnneh| 23 S NisuNijai / 24 BS puvaagy| 25 B arihaMtA S arahatAya / 26 Snnaam| 27 S ji| 28 S vidhi| 29 B mNdu| 30 sohnne| 31 B naddho; Snnho| 32 P ya; s it is missing. 33S mNdo| 34 B paDhau; S pddiu| 35 BP it is missing. 36 B luviu; P ludhio| 37 S gattu / 38 B bhiDio; P sddio| 1 See Notes. 39 S nniido| 40 B didyo deho| 41S yh| 42 P cunio; S cunnido| 43 BP ha / 44 BA / riSTa. 5

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31 riSTasamuccayazAstram [zlo0 188-192 evaMvihA' ye saddA je asuhA huMti ittha jiloe| te asuhA nihihA saddAgamasatthaMittehiM // 188 // chattaM dhayaM ca kalasaM saMkhaM ca bheri ya rAya niggNdh"| jui~kusumaM siyavatthaM siddhatthA* caMdaNaM" dahiyaM // 189 // sasuyA" juvaI vesA eyANa" saNovi daMsaNaM cAvi" / suhadaM" havei nUNaM suaMucchayaM (?) deyajuttaM ca // 19 // haya-gaya-vasahe sayaDe ya rahe" ye chatta-dhayadaMDe" [yAvi] / *gaya-haTTe deula-paDimA-pAyAra-paulIe[ya] // 191 // asi-kuMtabhaMgasado bhaggaM di(da) Na sohaNaM hoI / idi kahiyaM saddagayaM paNha varapaNha~sUrIhiM // 192 // ~~~mmmmmmwww evaMvidhAzca zabdA ye'zubhA bhavanyatra jIvaloke / te'zubhA nirdiSTAH zabdAgamazAstravidbhiH // 188 // chatraM dhvajazva kalazaH zaGkhazca bherI ca rAjA nimranthaH / yUthikAkusumaM sitavastraM siddhArthAzcandanaM dadhikam // 189 // sasutA yuvatI vezyaiteSAM svano'pi darzanaM cApi / sukhadaM bhavati nUnaM sutotsavo(?) deyayuktaM ca // 190 // haya-gaja-vRSabhANAM zakaTasya ca rathasya ca chatra-dhvajadaNDayozcApi / gaja-haTTa-devakula-pratimA-prAkAra-pratolInAM ca // 191 // asi-kuntabhaGgazabdo bhagno duSTo na zobhano bhavati / iti kathitaH zabdagataH prazno vrprshnsuuribhiH|| 192 // .. 1 B evaM suiyA; S esiyaa| 2 Bhu; S bhu| 3 B suhaMti / 4S puttha / 5PjIya% S jiyH| 6S nnividvaa| 7 B degstt| 8 B itthehiN| 9Pmry| 10 S.."sN| 11S NiggathaM / 12 B ji| 13 B sim| 14 S it is missing. 15S caMdaNaM c| 16 B suruvaa| 17 B edA; S jdaann| 18 S vi| 19P suhd| 20S YnnN| 21 S suy| 22 S "yuttaM / 23 S mohaya / 24S my| 25S syde| 26 B a| 27 B rehe| 28 B a| 29 B chn| 30 P degdaMDe / * In place of this second half of the verse S has the following gap:gayahayadeva................."ulINa // 31S degkoNt| 32 S nngN| 33 B ditte| 34 P na; S it is missing. 35 S sahaNaM / 36 Piha / 37 P khi| 38 B paraha; P panha / 39S cpr| 40 P panha'; S ph|

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35 ko0 193-198] riSTasamuccayazAstram pakkhAliya' karajualaM puvavihANeNa kAyasaMsuddhe / goroyaNAe~ pacchA ubaddau kiM viyappeNa // 193 // egaMte suhadese pakkhAliya pIDhagassa uvrmmi"| baMdhittA" paliyaMka" NAsagge ikkhaNaM ThiccA // 194 // NAsagge" karajualaM' dhArau" varasaMpuDhaM ca baMdhevi / vAmakare siyaMpakhaM" dAhiNahatthaM (tthe) ca kasaNaM ca // 19 // paMcadahe vi tihIo ciMtittA" aMgulINa sNdhiisu| ciMtaha tesu hayAraM bhilli(bhelijae~ jattha hatthami // 196 // * [ x x x x ] / taM pakkhaM jANejai varaikajalarUvao ceva // 197 // aha jIe" saMdhIe viNijae so hu akkharo nuunnN"| kasaNo tA(sA) tassa tihI akkhararUve samuddiTTA // 198 // prakSAlya karayugalaM pUrva vidhAnena kAyasaMzuddhaH / gorocanayA pazcAdudvartayatu kiM vikalpena // 193 // ekAnte zubhadeze prakSAlya pIThakasyopari / badbhA paryata nAsAgra IkSaNaM sthApayitvA // 194 // nAsApre karayugalaM dhArayatu varasampuTaM ca baddhA / vAmakare sitapakSaM dakSiNahaste ca kRSNaM ca // 195 // pazcadazApi tithIMzcintayitvA'GgulInAM sandhiSu / cintayata teSu hakAraM bhelyate yatra haste // 196 // [ ................................. ] / taM pakSaM jAnIyAdvarakajalarUpatazcaiva // 197 // atha yena sandhinA vinIyate tatkhalvakSaraM nUnam / kRSNaM sA tasya tithirakSararUpe samuddiSTA // 198 // 1S pkhaaliy| 2 S juvlN| 35 degsNsu| 4 B goroaNAe; S goroynnoe| 5 S uvhu| 6 B viappennN| 7 B eaMte; S eyNte| 8 B pakkhAlia; S pkhaaliy| 9 B pIDhassa; S piiddhyss| 10 B uvrimmi| 11 S vdhittaa| 12 B pliaNk| 13 P nAsagge; S sgge| 14 B degjualo; S juvlN| 15 B dhareha / 16 B sim| 17S pakhaM / 18S daahinntthN| 19S ...NaM / 20 B tihiuBS tihiidd| 21S ciNttaataa| 22 S it is missing. 23 S it is missing. 24 BP bhillijae; S nnilje| 25 B htthNmi| * See Notes. 26 BP jANeha / 27 S vr| 28 S degkjel| 29 S degruvo| 30 S ahi| 31 B jaae| 32S sNdhie| 33 S akhro| 34 S YNaM / 35 BP ksnnaa| 36S ss| 37 S bhkhr| 38 B samaviTTho; P samudiho /

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riSTasamuccayazAstram [zlo0 199-203 siyavasthAivibhUsoM pakkhAlittA sayaM sayaM dehaM / puNa khIraM bhuMjittA baMbhajuoM' suau bhUmIe // 199 // suggIvassa ya maMtaM javevi aTThoyaraM sayaM tattha / *kalaM dharevi citte suvau siyavatthadattasayaNe" vA // 20 // OM namo bhagavade" suggIvassa paNhasavaNassa kamale 2 vimale 2 vipule" 2 udara devI(vi) satyaM kathaya 2 iTimiTi puliMdinI(ni) vaahaa|| pacchA pahAyasamae diNassa nAlI tayammi voliinne| saMjaviyameyakha(gha)DiyA paDhama(ma) paramiTThimaMteNaM // 201 // puNovi javeha nUNaM vArAoM" egavIsa" sAmippaM / suggIvasumaMteNaM" iya bhaNiyaM muNivariMdehiM // 202 // suIbhUmiale"phalae samarehAhi yaM(ya) viraamprihiinnonnN)| kaDijau bhUmIe samaM ca rehAtayaM pcchaaN|| 203 // sitavastrAdivibhUSaH prakSAlya svayaM svakaM deham / punaH kSIraM bhuktvA brahmayutaH svapitu bhUmau // 199 // suprIvasya ca manaM japitvA'STottarazataM tatra / kArya dhRtvA citte svapitu sitavastradattazayane vA // 200 // OM namo bhagavade suggIvassa paNhasavaNassa kamale 2 vimale 2 vipule 2 udara devi satyaM kathaya 2 iTimiTi puliMdini svAhA // pazcAt prabhAtasamaye dinasya nADItraye gate / saJjapyaikaghaTikAM prathamaM parameSThimatreNa // 201 // punarapi japata nUnaM vArAnekaviMzati sAmIpye / sugrIvasumatreNeti bhaNitaM munivarendraiH // 202 / / zucibhUmitale phalake samarekhAbhizca virAmaparihInam / kRSyatAm bhUmau samaM ca rekhAtrayaM pazcAt // 203 // 1 B sim| 2 P vihIso; S vihso| 3 S pkhaalittaa| 4 BS it is missing. 5S puNu / 6 B bhNjittaa| 7 B dabbhajuo; P daThabhajuu / 8 S suvau / * See Notes. 9S dhvi| 10 BP sup| 11 B sia| 12 B degsayaNi / 13 S va 14 BP bhgvo| 15 B paNNa'; P pnn| 16 P kamale kamale / 17 S vipule| 18 S udre| 19 BP have got kathaya only once. 20S golii| 21 B sNjvia| 22 B 'mea| 23 B degkhddiaa| 24 P maMteNa / 25 P javejaha / 26 P vaaraau| 27 B eaviis| 28 P mNtenn| 29 B suuh| 30 P bhuumii| 31 P degyle| 32 B puccha; P pucchA /

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ho0 riSTasamuccayazAstram * aTThaTThareha chiNNe' je [je] labbhaMti tattha rehAo / paDhamA (maM) hi rehaaMka' ThAvijja payAhiNaM tattha // 204 // aggalaM magga (jjhi )laM paTTigayAi (iM) taheva jANittA (jA) / dhaya-dhUma - sIha-sANa-visA khara-gaya-vAyasA AyA // 205 // rukkho (?) du sIha-basahe Thio kao sohaNo samuddiTTho / iyarAyANaM ubAreM a sohaNo kiM viyappeNa // 206 // dhUmo sayalAyANaM uvarimmi muNeha sayalakajjesu / vaha baMdha-roya-soaM kuNeha dhaNaharaNa-bhaya-NAsaM // 207 // sIho dhayassa uvAreM hoi suho maraNado hu dhUmassa ! iarA[T]Na' uvari gao sAhai kUrANi kammANi // 208 // sIhagga (ggI) gaya lAhaM" deMkhessuvarammi dIsae maraNaM / sANo dhayammi suhao sesesuM" majjhimo hoi // 209 // vasaho dhaya-dhUmagao suhao maraNAya" hoi sIhamma / sesAyANaM sAhai uvarittho" majjhimaM atthaM // 290 // 0 204-210 ] aSTASTarekhAcchinnA yA yA labhyante tatra rekhAH / prathamaM hi rekhAGkaM sthApaya pradakSiNaM tatra // 204 // agrimamadhyamapRSThagatAni tathaiva jAnIyAt / *vaja - dhUma - siMha zvAna - vRSAH khara- gaja- vAyasA AyAH // 205 // rukSa (?)stu siMha - vRSabhayoH sthitaH kka zobhanaH samuddiSTaH / itarAyANamupari ca zobhanaH kiM vikalpena // 206 // dhUmaH sakalAyAnAmupari jAnIta sakalakAryeSu / vadha-bandha-roga-zokAn kuryAd dhanaharaNa-bhaya-nAzAn // 207 // siMho dhvajasyopari bhavati zubho maraNadaH khalu dhUmasya / itarAyANAmupari gataH kathayati krUrANi karmANi // 208 // siMho'bhigato lAbhaM DheGkasyopari dizati maraNam / zvAno dhvaje zubhadaH zeSeSu madhyamo bhavati // 209 // ghRSabho dhvaja-dhUmagataH zubhado maraNAya bhavati siMhe / zeSAyAnAM kathayati uparistho madhyamamartham // 290 // 3P * This is the last verse in S. 1P degcchinne / 2 P rehAu / 4 S eyAhiNaM / 5 P sayAlayANaM / 6 P vaha baMdhayaroya soya / 7P nAsaM / hayarANa / 9P kaMmANi / 10 B lAbhaM / 11 P dekha' / 12 B seseu / maraNAha / 14 P uvarattho / TE aMgaM / 8 P 13 B

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riSTasamuccayazAstram [zlo0 211-215 mayagala-dhUmammi sae pariTTio' rAsahI suhaM dei / sesesu a majjhattho sIhagao hoi maraNe y|| 211 // sIhammi[ya] vAraNaM dhae[ya] Thio deha jIviyaM atthaM / sesesu a majjhattho idi bhaNiyaM putvasUrIhiM // 212 // duraya-hari-huavahammi" ya pariDio vAyaso suho diho| majjhattho sesesu a"sANassuvAreM viNAsayaro // 213 // *ruddhesu natthi gamaNaM AgamaNaM hoi desvigyss| ruddhesu marai sigdhaM sahajoNigaeK sutt(sttu)shiesu||214|| lAho sahajoNigae mittajuyAe phuDaM hoi / sIho gao dhayaMmi gaya-sIhANaM dhao tahA mitto // 215 // dhUmassa ya sANa kharo visa-dhUmA rAsaha-suNANa / dhUma dhao DhaMkhassa ya sesAyA tassa iha sadhe / / 216 // dhUmo sIha-dhayANaM khara-vasahANaM ca vAyaso saanno| sIhassa gao sattho" ii bhaNiyaM muNivariMdehiM / / 217 // madakala-dhUmayoH zuni paristhito rAsabhaH zubhaM dadAti / zeSeSu ca madhyasthaH siMhagato bhavati maraNe ca // 211 // siMhe ca vAraNo dhvaje ca sthito dadAti jIvitamartham / zeSeSu ca madhyastha iti bhaNitaM pUrvasUribhiH // 212 / / duraya-hari-hutavaheSu ca paristhito vAyasaH zubho diSTaH / madhyasthaH zeSeSu ca zvAnasyopari vinAzakaraH // 213 // ruddheSu nAsti gamanamAgamanaM bhavati dezavigatasya / ruddheSu mriyate zIghraM sahayonigateSu zatrusahiteSu // 214 / / lAbhaH sahayonigate mitrayutAye sphuTaM bhavati / siMho gajo dhvaje gaja-siMhayordhvajastathA mitram // 215 // dhUmasya ca zvAna-kharau vRSa-dhUmau rAsabha-zvAnayoH / dhUmo dhvajazca kAkasya ca zeSAyAstasyeha sarve // 216 // dhUmaH siMha-dhvajayoH khara-vRSabhayozca vAyasaH zvAnaH / siMhasya gajaH zasta iti bhaNitaM munivarendraiH // 217 // ___ 1 B pridhio| 2 B risuho| 3 B sesesuu| 4 B siihgu| 5 B mnno| 6 Ba| 7 B jivi| 8 P y| 9 Pii| 10 P huyvhmi| 11 P / * See Notes for the following six verses. 12 B gesN| 1 B has got only three quarters in this verse and the last quarter is sahajoNigasaM. suttshiesu| 13 B ssth| 14 B bhaNioM /

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zlo0 218-224] riSTasamuccayazAstram *[ x x x x x ] nAUNaM AesaM kuNeha kiM jaMpie ittha // 218 // ruddhesu a maraNaM riuNA paTTIe saMThie taha ya / riupU(pu)radAe' vaDDaI roo roissa nibbhNto||219|| nava nava biMdu tivAraM ThAvittA bhUyalammi' ramaNIe / jaM jassa jammarikkhaM AIeM taM tahaM dijA // 220 // terahamma(maM) jammAo rikkhaM gaddha (bha)ssa jaMmi tthaannmmi| taha nAmassa ya rikkhaM nAyavaM jattha nivaDei // 221 // tiviyappaM nakkhattaM gahehi pAvehi jassa phuDa viddhaM / to marai na saMdeho iya" bhaNiaM"duggaeveNa // 222 // taha vi hu" bhuaMgacakke assiNiAI" haveI (vNti)rikkhaaii| pAvagahA muha-pucche NADIe" so lahuM marai // 223 // jammi" saNI" Nakkhatte taM vayaNe deha sUraputtassa / cattAri pasatyabhuve calabhuvi [ya] cchaha surikkhAI // 224 // [ xxxx ] jJAtvA''dezaM kuruta kiM jalpitenAtra // 218 // ruddheSu ca maraNaM ripuNA pRSThe saMsthite tathA ca / ripupurata Aye vardhate rogo rogiNo nirdhAntam // 219 // nava nava bindaMtrivAraM sthApayitvA bhUtale rmnniiye| yadyasya janmarbhamAdau tattathA datta // 220 // trayodazaM janmAdRkSaM garbhasya yasmin sthAne / tathA nAmnazcakSaM jJAtavyaM yatra nipatati // 221 // trivikalpaM nakSatraM prahaiH pApairyasya sphuTaM viddham / tato mriyate na sandeha iti bhaNitaM durgadevena // 222 // tathA'pi khalu bhujaGgacakre'zvinyAdIni bhavantyakSANi / pApagrahA mukha-pucchayornADyAM sa laghu mriyate // 223 // yasmizaninakSatre tadvadane datta sUraputrasya / / catvAri prazastabhuje calabhujayozca SaT svRkSANi // 224 // * The first half of this verse is missing in both B and P. 1B hridaae| 2 B vtttti| 3 B nava 2 / 4 B tthaayttaa| 5 B bhuualggi| 6P raaie| 7 B jmmaau| 8 P gss| 9 B niviannN| 10P ih| 11p bhnniyN| 12 Bh| 13 P assinniyaaii| 14 P hvevi| 15 P naaddiie| 16P jmi| 17 B snni| 18 P nkkhtte| 19 P pstthe| 20P clbhuukhe|

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40 riSTasamuccayazAstram [ lo0 225-230 vAmabhU(bhu) yaMmi' u cauro hiyapayae caiva doNNi nayaNesu / sIsaMmi tammi gujjhe do uddhiha deha niyameNaM // 225 // dukkhaM lAhaM ca (ya) ttA hAde* saghAu taheva' dukkhaM ca / suha pIdi attha lAho maraNaM vi a' pAvagarhajutto // 226 // akacaTatapajasa' vaggA" eehiM hoi nAmasaMbhUI / [ taha ya] aiueo paMca sarA" NaM ANupuvIe // 227 // naMdA bhaddA [ya] jayA rittA puNNA" [paMca] tihI neA " / paDivaryaM bidiyA" tidiyA" cautthi taha paMcamI kamaso // 228 // udido" bhamido" bhAmideM saMjjhAgao [ya] muNeha atthamio"| paMcadiNo NAyeM [va] nAmasaro" hoi nimto " // 229 // jammasaro" rikkhAdo" gabhasaro vi a" taheva NAagho" / dusattaridiahaM (ha) saro NAyaco " satthAdiTThIe // 230 // vAmabhuje tu catvAri hRtpadake caiva dve nayanayoH / zIrSe tasmin guhye dve buddhyA (?) datta niyamena // 225 // duHkhaM lAbho yAtrA ghAtaH sarvasmAttathaiva duHkhaM ca / sukhaM prItirartho lAbho maraNamapi ca pApagrahayuktaH // 226 // akacaTatapayazA vargA etebhyo bhavati nAmasambhUtiH / tathA ca aiueopaJcakharA nanvAnupUrvyA / / 227 // nandA bhadrA ca jayA riktA pUrNA pazca tithayo jJeyAH / pratipad dvitIyA tRtIyA caturthI tathA paJcamI kramazaH // 228 // udito bhramito bhrAmitaH sandhyAgatazca jAnItAstamitaH / pacadino jJAtavyo nAmasvaro bhavati nirbhrAntam // 229 // janmasvara RkSAdgarbhasvaro'pi ca tathaiva jJAtavyaH / dvisaptatidivasakharo jJAtavyaH zAstradRSTyA // 230 // 3P niyameNa / 4 P hAe / 5 B taththeva / 1 B vAmabhUmi / 2 B uddhidi / 6P ph| 7 P ciy| 8 B gahe / 9 B akacaTatapayaza | 10 B vayA / 11 B surA / 12 P punnA / 13 B niA / 14 P paDiva | 15 P biIyA | 16 P tiiyaa| 17 P uio / 18 P bhamio / 19 P bhAmiya / 20 P saMjjhAgaDa | 21 P 'atthamio / 22 P nAya / 23 B NAmasaro / 24 B NibbhaMto / *26P rikkhAu / 27 P ciya / 28P nAyanvo / 25 P jaimasaro / 29 P du / 30 P diyahaM / 31 nAyabvaM /

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lo0 231-236] riSTasamuccayazAstram kattiya' mAyasiraM cioM bArasadiahAI taha ya pusss| udaei ayArasaroM ii kahiyaM satthaittehiM // 231 // pussaMhArahadiahe mAhe taha phagguNassa cuviisaa"| dIsei iyArasaro uio [ta]ha sayaladarisIhiM // 232 // pharaguNada(cha)hadiyahAI [taha ya] muNeha taha citt-visaahe| hoI uAre udao jihassa chaheva diahAI" // 233 // cauvIsa jidiahe" AsADha(Dha) taha ya sAvaNadiNAI / aTThAraha NeAI eArasarassa" udau tti // 234 // sAvaNasiapakkhassa ya bArasadiahAi~" hoi udau" tti / bhaivayaM assaja(ju)yaM uhaa(oaa)rsrssnnaaabo||235|| evaM rAsisaro vi" NAyavo hoi ANupuvIe / tulayAI sayalANaM ravisaMkamaNeNa aviappaM // 236 // kArtikamArgazIrSAveva dvAdaza divasAMstathA ca pauSasya / udaityakArasvara iti kathitaM zAstravidbhiH // 231 / / pauSASTAdazadivasAna mAghaM tathA phAlgunasya caturviMzatim / dRzyata ikArasvara uditastathA sakaladarzibhiH // 232 // phAlgunaSadivasAMstathA ca jAnIta tathA caitra-vaizAkhau / bhavatyukAra udayo jyeSThasya SaDeva divasAn // 233 // caturviMzati jyeSThadivasAnASADhaM tathA ca zrAvaNadinAni / aSTAdaza jJeyAnyekArakharasyodaya iti // 234 // zrAvaNasitapakSasya ca dvAdaza divasAn bhavatyudaya iti / bhAdrapadamazvayujamokArasvarasya jJAtavyaH // 235 / / evaM rAzisvaro'pi ca jJAtavyo bhavatyAnupUrvyA / tulakAdInAM sakalAnAM ravisaGkramaNenAvikalpam // 236 // 1 B kitti| 2 P ciy| 3 P diyhaaii| 4 B puusss| 5 B aarsro| 6 P in| 7 B khi| 8 B stthyttehiN| 9 B pus| 10 P diyhe| 11 P cugbiisaa| 12 B iaars| 13 B diahAi / 14 P uyaare| 15 P diyhaaii| 16 Pcudhviis| 17 P chtttthdiyhe| 18 P neyaaii| 19 P eyArasarasassa / 20 P "siy| 21 P diyhaaii| 22 B udy| 23 P uvyaarshss| 24 P viya / 25 P naayvo| 26 P aviyappaM / riSTa06

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riSTasamupayazAstram [lo0 230-242 nakkhattaM taha rAsI' vaggaM taha[ya] tihI[ya] viyAha / paMcavi kUragahehiM viddhAI Neha' so jiaI' // 237 // koNesu sarA deA aTTha(STThAvIsaM u taha ya rikkhaaii| i." *avakahaDAcakke caudi(di)sAi[su] payatteNa // 238 // avakahaDA maTaparatANayabhana(ja)khau taha ya tattha gsh(d)claa| mesAisarAsIo gaMdAItihIu sayalAu" // 239 // i" avakahaDAcakaM bhaNi stthaannusaardihiie| paNhayA(pahA)lassa" ya laggaM bhaNijjamANaM nisAmeha // 240 // dUassa" paNhayAle laggaM di8 juaMca pAvehiM / tA marai roaMgahio iyaraM pi asohaNaM* kajaM // 241 // ahamaThANammi sasI jai laggoM" hoi paavsNdiho| ahava juo" Aesaha maraNaM" roehi gahiassa" // 242 // nakSatraM tathA rAzIn varga tathA ca tithIMzca vijAnIta / paJcApi krUragrahairviddhAni neha sa jIvati // 237 // koNeSu svarA deyA aSTAviMzatistu tathA caaH| ityavakahaDAcakre caturdizAdiSu prayatnena // 238 // avakahaDA maTaparatA nayabhajakhAstathA ca tatra gasadacalAH / meSAdisurAzayo nandAditithayaH sakalAH // 239 // ityavakahaDAcakraM bhaNitaM zAstrAnusAradRSTyA / praznakAlasya ca lagnaM bhaNyamAnaM nizAmayata // 240 // dUtasya praznakAle lagnaM dRSTaM yutaM ca paapaiH| tadA mriyate rogagRhIta itaramapyazobhanaM kAryam // 241 // aSTamasthAne zazI yadi lagno bhavati pApasandRSTaH / athavA yuta Adizata maraNaM rogaihItasya // 242 // ___1 B raashii| 2 B vibhANaha / 3 B paMcaTTha / 4 B gAhehiM / 5 P viddhaahiN| 6 P neh| 7 P jiyi| 8 P suraa| 9 P deyaa| 10 P iy| * See Notes. 11P mtthp| 12 P 'nghaa| 13 Pdegblaa| 14 P nNdaau| 15P sylaao| 16 Pii| 17 P pnhyaalss| 18 P duuyss| 19 P pnhyaale| 20 B duhU~ / 21 B jaM c| 22 P roy| 23 B iyaraM / 24 P ysohnnN| 25 B mArga / 26 B nudo| 27 P maraNa / 28 P raaehiN| 29 P gahiyassa /

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ho0 riSTasamucayazAstram hajANaM' [ aha ]va diNe paceyaM' iha kahemi kiM bahuNA / puvasUrI (muNI) hiM bhaNie lavamittaM jaeN a jIvittA* // 243 // +daha diaha assiNi (NI) bharaNIeN havaMti pauradiahAI / satta diNa' kattiyAe rohiNirikkhe' ya paMcaiva // 244 // daha diyaha' migasirammi a' pauradiNAI' havaMti addAe / pakkhaM puNanvasummi' a" daha diahe" jANa purasamma // 245 // paradiNe (NA) niddiTThe ('TThA) asilesAe" mahAi" mAsikaM " / xtaha putra phagguNIe satteva egavIsaM" ca uttarAe" hu" // 246 // eyArasa" hatthaMmi a egadiNaM jANa taha ya cittAe / sAIi" satta diahe" daha diahe" taha visAhAe || 247 // aNurAhAe vIsaM jiTThAeN viANa" pauradiahAI" / mUlammi" cauddIsaM puvAsADhAeN eOM" u // 248 // 19 10 243-248 ] nabhajAnAmathavA dinAni pratyekamiha kathayAmi kiM bahunA / pUrvamunibhirbhaNitAni lavamAtraM jagati ca jIvitvA // 243 // daza divasA azvinyAM bharaNyAM bhavanti pracura divasAH / sapta dinAni kRttikAyAM rohiNyRkSe ca paJcaiva // 244 // daza divasA mRgazirasi ca pracuradinAni bhavantyArdrAyAm / pakSaM punarvasvozca daza divasAkhAnIhi puSye // 245 // pracura dinAni nirdiSTAnyazleSAyAM maghAyAM mAsaikam / tathA pUrvA phalgunyAM saptaivaikaviMzati cottarAyAM khalu // 246 // ekAdaza haste caikadinaM jAnIhi tathA ca citrAyAm / svAtyAM sapta divasAn daza divasAMstathA vizAkhAyAm // 247 // anurAdhAyAM viMzatiM jyeSThAyAM vijAnIhi pracuradivasAn / mUle caturviMzatiM pUrvASADhAyAmekaM tu // 248 // 1P najahANaM / 2 P paca / * See Notes. P has got havaMti pauradiyahAiM in place of the last quarter. + The whole first half is missing in P. 3B ditta / 4B rakkhe | 5 B diha / 6Pya / 7 B dinA / 4P prakkha / 9 P puNanvasaMmi / 10 Pya / 11 P diy| 12 B pauddiNe / 13 B asalesAe / 14 B mahA 15 B mAesikaM / x See Notes. 16 P igavIsaM / 17 B uttarae / 18 Pdu / uttarAe hu of the preceding verse has been wrongly included here in this verse in B. 19 B eArassa / 20 B saaiie| 21 P diyahe / 22. P diyahe / 23 P viyANa | 24 P diyahAI / 25 P mUlaMmi / 26 P eyaM / 43

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44 riSTasamuccayazAstram [ lo0 249-254 19 daha diaha' uttarAe savaNammi viANa' paMca varadiAhe' / pakkhaM dhaNirikkhe' vIsadiNA sayabhisAe ya // 249 // puvassa' bhaddavaddA pauradiNe uttarAI' taha' vIsaM' / igavIsaM" ciye rikkhe" revaidiahe samuddiTThe // 250 // etAvati diNAI ciTThai roo" imesu rikkhesu" / paDiyarasa" ya roissa" ye kiM bahuNA iha palAveNa // 259 // ri (di) riTTho vi puNo jIvai tAvaMti so vi" diahAI" / * jo lei aNasaNaM cia" so jIvai tattie" diyahe " // 252 // ia" diarhetaeNaM via" bahuvihasatthANusAra diTThIe / lavamittaM cia" raiya" ("yaM) siririTThasamuccayaM satyaM // 253 // jaya jae" jiyamANo" saMjamadevo muNIsaro ittha / tahavi hu saMjamaseNo mAhavacaMdo gurU taha ya // 254 // daza divasAnuttarAyAM zravaNe vijAnIhi pazca varadivasAn / pakSaM dhaniSTha viMzati dinAni zatabhiSAyAM ca // 249 // pUrvAyAM bhAdrapadAyAM pracuradinAnyuttarAyAM tathA viMzati / ekaviMzatireva revatyAM divasAH samuddiSTAH // 250 // etAvanti dinAni tiSThati roga eSvRkSeSu | patitasya ca rogiNazca kiM bahuneha pralApena // 259 // dRSTaraSTo'pi punarjIvati tAvataH so'pi divasAn / yo lAyanazanameva sa jIvati tAvato divasAn // 252 // iti divasa yeNApi ca bahuvidhazAstrAnusAradRSTyA / lavamAtrameva racitaM zrIriSTasamuccayaM zAstram // 253 // jayatu jagati jitamAnaH saMyamadevo munIzvaro'tra / tathApi khalu saMyamaseno mAdhavacandro gurustathA ca // 254 // 1 P diha / 2 P viyANa | 3 Pdegdiyahe / 4B dhnnihuuN| 5 B deg rkkhe| 6P punvasu / 7 B uttarAya / 8 B taha ya / 9 B bAvIsaM / 10 B it is missing. 12 B rakkhe | 13 B rogI / 14 B diahesu / 15 B paDimassa / 11 B nia / 16 B royassa / 17 P diva / 18 P it is missing. 19 P diya / *This second half and the whole following verse make the verse 252 in P. 20 P ciya | 21 B tittie / 22 B diaho | 23P icha / 24 P diyaha' / 25 P viya / 26P ciya | 27 B raI aN| 28 P it is missing. 29 B jIyamANA /

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mo0 255-258 ] riSTasamuccayazAstram raiyaM bahusatthatthaM uvajIbittA hu duggaeveNa / riTThasamuccayasatthaM vayaNeNa [saMjama] devassa // 255 // jaM iha kiMpi vari8 ayANamANeNa ahava goNa' / taM riTThasaNiuNe' sohevi mahIi payaDaMtu // 256 // jo cchadasaNa-taka-takkiima(maI) paMcaMga-saddAgame ___ jo gI(NI)sesamahIsanItikusalo vaainbh(iibh)kNtthiirvo| jo siddhaMtamapAratIrasunihI tIrevi pAraMgao so devo sirisaMjamAimuNivo AsI ihaM bhUtale // 257 // saMjAo iha tassa cArucario nANaM"buddhoyaM(dhoyA) maI __ sIso desajaI saM(vi)bohaNaparo nniisesbuddhaagmo| nAmeNaM siriduggaeva vidio" vAgIsarAyaNNao" / teNedaM raiyaM visuddhamaiNA satthaM mahatthaM phuDaM // 258 // nanaanaana aurwww racitaM bahuzAstrArthamupajIvya khalu durgadevena / riSTasamuccayazAstraM vacanena saMyamadevasya // 255 // yadiha kimapyapariSTamajAnatA'thavA garveNa / tadriSTazAstranipuNAH zodhayitvA mahyAM prakaTayantu / / 256 // yaH SaDdarzana-tarka-tarkitamatiH paJcAGga-zabdAgamaH yo. niHzeSamahIzanItikuzalo vAdIbhakaNThIravaH / yaH siddhAntamapAratIrasunidhi tIA pAraMgataH ___ sa devaH zrIsaMyamAdimunipa AsIdiha bhUtale // 257 // saJjAta iha tasya cArucarito jJAnAmbudhautA matiH ziSyo dezajayI vibodhanaparo niHshessbuddhaagmH| nAmnA zrIdurgadevo vidito vAgIzvarApannakaH tenedaM racitaM vizuddhamatinA zAstraM mahadartha sphuTam / / 258 // . 1 B rii| 2 B riTuM / 3 P viriSTuM / 4 B ahg| 5 B vanveNa / 6 PdegsatyaM / 7 P niunne| 8 B mhiie| 9 B cchNd| 10 P takiya / 11B paMcaga / 12 P ih| 13 P bhuuale| 14 B naam| 15 P niises| 16 P naamaa| 17 P viiio| 18 P degynno| 19 B raIyaM / 20 B maINA /

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46 riSTasamuccayazAstram [ 0 259-261 jA' dhammo' jiNadiTThaNicchideyaye (pae) baddhaM (baddhe ) ti jAvajai jA merU surapAyavehi sariso (hio) jAva (vaM) mahI sA mahI / jA nAyaM (1) ca surA Nabho tipahugA caMda-ka-tArAgaNaM tAvaccheu mahIalammiM vidiTThe (yaM) duggassa satthaM jaso (degse) // 259 // saMvaccharaMigasahase volINe NavaMyasIha saMjutte / sAvaNasukkeyArasi" diahammi" [ya] mUlarikkhaMmi" // 260 // sirikuMbhanayaraNa [ya] e sirilacchinivAsa nivaIrajjami / sirisaMtinAhabhavaNe" muNi bhavi sammaubhe (le) ramme" 261 iti riSTasamuccayazAstraM samAptam / " 1 B jo 2P mo| 3P degniSyi / 4B deg evi / 5B mahIsa / 6P o / 7 P mahIyalaMmi / 8 B saMvatsara / 9P navadeg / 10 B bhaesi / 11 P diyahammi | 12 B raksaMmmi / 13 B degsabaddadeg / 14 B bhuSaNe / bhavitra 15 P 16B raMmi / yAvad dharmo jinadiSTanizcitapado vardhate yAvajjagati yAvanmeruH surapAdapaiH sahito yAvanmahI sA mahI / jA nAyaM (?) ca surA nabhastripathagA candra - arka - tArAgaNam tAvadAstAM mahItale viditaM durgasya zAstraM yazasi // 259 // * saMvatsaraikasahasre gate navAzItisaMyukte / zrAvaNazuklaikAdazyAM divase ca mUlarkSe // 260 // zrI kumbhanagaranagake zrIlakSmInivAsanRpatirAjye / zrIzAntinAthabhavane muni- bhavika zarmakule ramye // 261 //

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English Translation of the Ristasamuccaya 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 Samlekhana 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 Ristas of one who remaining in this world undertakes the vow of Aradhanapataka, 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 Rista can take place at the time of one's death, namely, the Rista referring to body or to external objects or to form. 18 Rista taking place in a body is called Pindastha 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 Rista 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).

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THE RISTASAMUCCAYA 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-drops 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.

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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 Ristas concerning body described accor ding to the doctrines of the Jinas. (Now) listen to the Ristas 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 Rista 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 Rista 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-Oi briin namo arahantanam kamale kamale vimale vimale udara devi itimiti pulindini svaha. 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 ghatikus 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 Rupastha Ristas ( those concerning forms). 68 It is called a Rupastha Rista (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 Rista is also called a Rista by those well up in the science of the Ristas. 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 mantric power. 71-72 Having enchanted the whole body with (this) spelt (Om hrim rakte rakte rakta priye simhamastakasmarudhe kusmandidevi mama sarire avatara avatara chayam satyam kuru kuru hrim svaba) 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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THE RISTASAMUCCAYA 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 ksmim svaha,

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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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THE 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 Rista which is being now described. That ill-fated evil sign is, doubtless, called a Direct Rista 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 Rista. (Now) hear the Indirect Rista which is being described. It is also, as a rule, of two kinds as stated by various scriptures. 136 Know that the first Indirect Rista 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 lahvaya laksmin svaha. 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 Maranakandika (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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THE RISTASAMUCCAYA 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 Rista 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 arahantanam hrim avatara avatara svaha). 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 vagvadini satyam hrim svaha ). 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, Alingiya, Daddha and Santa. as 165 Put all the Ayas in a straight line, the respective order being Alingiya, Daddha, 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 Assini, 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 RISTASAMUCCAYA 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 Panhasavana. 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 Bharanda (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 Amba 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 kusmandi brahmapi devi vada vada Vagisvari svaha). 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 raja (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 'stung' 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 Rista 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) Suggiva: Om namo bhagavade suggivassa panhasavanassa kamale kamale vimale vimale vipule vipule udara devi satyam kathaya satyam kathaya itimiti pulindini svaha. 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 Dhayaya, Dhumaya Sihaya, Sanaya, Visaya, Kharaya, Gayaya, 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 Dhumaya 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 Durayaya (?) Sihaya, Dhumaya and Dhayaya; on a Sanaya, 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 Dhumaya and a Dhayaya shows profit and on a Vayasaya, it points to death. A Sanaya on a Dhayaya is good; while on others, it is mediocre. A Visaya is auspicious on a Dhayaya and a Dhumaya, while on a Sihaya it brings about death. On the remaining Ayas, it foretells an event of a mixed character. A Kharaya on a Gayaya, Dhumaya and Sanaya 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 Sana. 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 Nadi. 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, Mayasiro 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 Maha 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 Vaisala 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 Asadha and the (first) eighteen days of Savana. 235 The rising of the air designated O is known to be taking place in the (last) twelve days of the bright half of Savana 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 Avakahadacakka, 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 Nanda are to be placed. 240 Thus the Avakahadacakka 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 Kattiya and five in Rohini. 245 There are ten days in Migasira, and many in Adda; know that there is a fortnight in Punavvasu and there are ten days in Pussa. 246 Many days are said to be in Asilesa and a month in Maha, seven days in Puvvaphagguni and twenty.one in Uttara. 247 (If one gets a disease ) in Hattha, (it remains) for eleven days; in Citta, for one day; in Sii, for seven days and in Visaha, for ten days. 248 (Know that if one is attacked with a disease) in Anuruhu, (it persists) for twenty days; in Jit[ha, for many days; in Mula, for twenty-four days and in Puvvusadha, for one day. 249 (Know that if one drifts into disease) in Uttara, (the disease goes on) for ten days; in Savana, for five days; in Dhanittha, for a fortnight and in Sayabhisa, for twenty days. 250 (If one falls a prey to a disease) in Puvva Bhaddo valda, (the disease continues) for many days; in Uttara, 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 Savana, when the moon was in the constellation called Mula, 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

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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, chaya, nadi, svapna etc. Lexicographers define the Rista thus: rogiNo maraNaM yasmAdavazyaMbhAvi lakSyate / tallakSaNamariSTaM syAdviSTamapyabhidhIyate // The following definition based on the etymological sense arivat trAsayantItyariSTAni 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 Adbhuta Brahmana; in the latter form, however, with some additions at the end, It enumerates untoward occurrences of 10

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70 NOTES OF 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 Sitras, 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 Sutra which is the sole existing ritual Sutra of the Atharvareda also refers, in the thirteenth and the fourteenth Adhyayas to a variety of omens and portents (p. 152). The Arthascstra of Kautalya ( 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, Kama, 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 Prakrit 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 Pali literature. There is a mention of some of these in the first Sutta of the Dighanikliya forbidding the Bhikkbus to indulge in their practice, In one of the Jatakas, star-reading is ridiculed". Prot. P. V. BAPat also in his postcard of Feb. 9, 1941 informs

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THE RISTASAMUCCAYA me to the effect that some references may be found regarding the Ristas in the Suttanipata (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 Astanganimitta which predicts good or bad and is in a way a branch of the Ristasostra is found in the Acaravastu of the third chapter of the ninth Purva of the Drstivada according to the Nayadhammrkahao (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 ?hananga (1a Fasori, 10th thana ), the Anuogadara (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 Utpata etc. The commentary on the Uttarujjhayana takes note of the signs and symptoms furetelling good as the following stanzas will show - siraphuraNa kira rajaM piyamelo hoi bAhuphuraNami / acchiphuragaMbhi a piyaM ahare piyasaMgamo hoi // (com. on the 8th chap. ). cakkhusiNehe subhago daMtasiNehe a bhoyaNaM mittuN| tayane heNa ya sokkhaM nahaneheNa hoi paramadhaNaM // ( com, on the 15th chap. ). So far as non-canonical literature is concerned, Haribhadra in the Vyaovaharakalpa and Hemacandra in the predominently mention it. This remark is illustrated by the following stanzas : puruSeNAthavA nAryA draSTavyaM na kadAcana / candrabimba nizi zuklacaturthIsambhavaM kila // (796R767)

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72 NOTES OF nakSatrasya muhUrttasya tithezca karaNasya ca / caturNAmapi caiteSAM zakuno daNDanAyakaH // ( vyavahArakalpa ) In the Lagnasuddhi also, Haribhadra deals with this by making statements on AliGgita, dagdha etc. Ratnasekhara in the Dinasuddhi and Jnanasagara in the Ratnacudakatha make occasional observations on this science. The Nidanamuktavali of Pujyapada makes some interesting allusions as will be seen from the following slokas : riSTaM doSaM pravakSyAmi sarvazAstreSu sammatam / sarvaprANihitaM dRSTaM kAlAriSTaM ca nirNayam // pItvA jalaM yasya na yAti tRSNA bhuktvA bhRzaM na kSudapaiti yasya / zaktikSaye vA'tha suvarNanAsA mAse'STame tasya hi kAlamRtyuH // khaNDaM bhavedyasya padaM kadAcit paMkAMkite vA bhuvi pAMsulepAt / saptake mAsi vihAya sarvaM prayAMti yAmyaM sadanaM manuSyAH // The DP clearly mentions the A orne out by the following gathas:na nimittA vivajjaMti na micchA risibhAsiyaM / duddiNaM nimittenaM Adeso u viNassai // 69 // 915 // X X x X X X nimitte kittime natthi nimitte bhAvi sujjhae / jeNa siddhA viyAMNaMti nimittappAyalakkhaNaM // 74 // 920 // In addition to these there are so many references in the VRS', AS, Vivekavilasa, 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 mukhavipulA. 2 joNIsu - groups or classes which are eighty-four lacs in number. C navari--navari, navaraM and navara - all these three mean merely when they are used adverbially. Sce PV, 2, 187. 4 vasaNaabhibhUo -- attacked by adversities. ction' also. Vide infra St. 5. To vasaNa means 'addi. meet the metrical

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THE RISTASAMUCCAYA exigency, the Samdhi between vasaNa and abhibhUo is avoided. It is allowed by Hemacandra. See PV, 1, 5. pamAya has a positive sense and means negligence. caukasAehiM- --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 edAI is a form with a Sauraseni 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 bhiguvA dehi - Compare the following stanzas of the PSU :chaumasthamaraNa kevalivehAyasa giddhapiTTamaraNaM ca / maraNaM bhattaparinA iMgiNi pAovagamaNaM ca // 1007 // X X X x X X giddhA bhakkhaNaM giddhapIThaubbaMdhaNAi vehAsaM / ee donni avi maraNA kAraNajAe aNunnAyA // 1016 // TIkA: - 'ubbaMdhaNAra vehAsa' miti ud UrdhvaM vRkSazAkhAdau bandhanamudbandhanaM tadAdau yasya tarugiribhRguprapAtAderAtmanaiva janitasya maraNasya tadudbaMdhanAdi // 11 judI--a form with a Sauraseni peculiarity. 12 ahiMsalakkhaTThe-ahiMsA is shortened into ahiMsa. The PV permits it. Sec 1, 4. ahiMsA is the one and the first of the three main constituents of the dharma. cf. dhammo maMgalamuki ahiMsA saMjamo to / devA vitaM namasaMti jassa dhamme sayA maNo // 1 // Desvedlionijjutti ( Ed. Prof. K. V. Abhyanker, M. A., 1: 32, Ahmedabad ). saMlehaNA - It means " thinning". It is twofold, external and internal. It is bAhyasaMlekhanA if it refers to body and AbhyaMtarasaMlekhanA if it does to kaSAyas which are four as said before. The PSU has the following to say on that: cattAri vicittAI vigaI nijjuhiyAI cattAri / saMvacchare ya doniu egaMtariyaM ca AyAmaM // 875 // nAivigo ya to chammAsaM parimiyaM ca AyAmaM / avare viya chammAse hoi vihiM tavokammaM // 876 // ari koDI sahiyaM AyAmaM kahu ANupuNvIe / girikaMdara va gaMtuM pAovagamaM pavajjei // 877 //

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114 T4 NOTES OF TIkA:- saMlekhanA AgamoktavidhinA zarIrAdyapakarSaNaM / sA ca trividhAghanyA SANmAsikI madhyamA saMvatsarapramANA utkRSTA tu dvAdaza varSANi // The DP also refers to it in the following way :evaM sarAgasaMlehaNAvihiM jai jai samAyarai / appasaMjaya maI so pAvai kevalaM suddhiM // 187 // 1422 // X X Xx X X X porANayaM ca kammaM khavei annannabaMdhaNAyAI / kammakalaMkavaliM chiMdai saMthAramArUDho // 311 // 6546 // 14 aNasaNeNa - It may be temporary or one, lasting unto death. The PSU describes it as under : asaNamUNoara vittIsaMkhevaNaM rasaJcAo / kAyakileso saMlINayA ya bajjho tavo hoi // TIkA: -- anazanamAhAratyAga ityarthe / tatpunardvidhA - itvaraM yAvatkathikaM ca / tatretvaraM parimitakAlaM / tatpunaH zrImahAvIratIrthe namaskArasahitAdi SaNmAsAntaM, zrInAbheyatIrthe saMvatsaraparyantaM madhyamatIrthakara tIrthe tvaSTa mAsAn yAvat, yAvatkathikaM punarAjanmabhAvi, tatpunazceSTAbhedopAdhivizeSatastridhA yathA pAdapopagamanaM, iMgitamaraNaM, bhaktaparijJA ceti // 15 ArAhaNApaDAyaM is a particular type of penance which is very complex and technical in nature. The DP defines it in the following fashion :-- saMsAraraMgamajjhe viibalavasAya baddhakacchAo / haMtUNa mohamalaM harA hi ArAhaNApaDAgaM // 129 // 262 // x X x X X X dhIrapurisehiM kahiyaM sappurisa niseviyaM paramadhoraM / uttiSNomi hu raMga harAmi ArAhaNApaDAgaM // 312 || 1547 // dhIra ! paDAgAharaNaM karehi jaha taMsi desakAlammi | suttamaNuguNito iniJcalavadvakacchAo // 313 // 1548 // cattAri kasAra tinni gArave paMca iMdiyaggAme / jiNiuM parisahasa he harAhi ArAhaNApaDAgaM // 314 // 1549 // naya maNasA ciMtijA jIvAmi ciraM marAmi va lahuMti / jai icchasi tariuM je saMsAramaho ahimapAraM // 315 || 1550 // jai icchasi nIsariDaM savvesiM ceva pAvakammANaM / jiNavayaNanANadaMsaNacarittabhAvujuo jagga // 316 // 1551 // daMsaNanANacarite tave ya ArAhaNA caukkhaMdhA / sA ceva hoi tivihA ukkosA majjhimajahaNNA // 317 // 1552 // parisahe--troubles encountered by an apprentice on the path leading to salvation. They are twenty-two in number. The TAS enumerates them as below:mArgAcyavananirjarArthaM pariSoDhavyAH parISahAH // 8 //

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THE RISTASAMUCCAYA kSuptipAsAzItoSNadaMzamazakanAjhyAratistrIcaryAniSadyAzayyAkozavadhayAcanAlAbharogatRNasparzaAFHEITUTEFTASTIFICIAIA II SU (9th Adhyaya) HIRIArrata is to be split up as 53 + 34312 + stata, 16 Taurafegit.-- The Marancokandikiz 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 Gujarati 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 dhidiNAso and sadiNAso---The dU 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 pabliramsa influence. 43 588 is purely a Sturaseni form of the Skt. 393. The Mantras have been kept in the chaya 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 chaya also it should be rendered by SaTtrIn and not by SaDiti. 56 We get here an instance of ganafusion. 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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76 63 NOTES OF The author can be justified if we take the metre employed to be gIti, also called udgAtha. Then the stanza is not at all defective metrically. 64 lahumaraNaM is a Karmadharaya compound where lahu means "imminent or fast approaching". 65 ahakhaMDa is a Tatpurusa compound and means a part of the day. 66 purisasAricchaM apparently means "having the figure of a man". 70 maMtevi is an Apabhramsa gerund. See PV 4,440 71 savvaMgo means the same thing as is meant by pUrNAGga : He should not be devoid of or defective in any of the limbs. 78 is here used adverbially. 88 ahavai is purely an Apabhramsa word for athavA. This form is abundantly used in the Kumarapalacarita (Bombay Sanskrit Series, 1900). See PV, 4, 419. 95 chAyApurisaM-- For comparision and contrast I have given below a passage from the S'ivamahapurana (Umasamhita), chap. 28. devyuvAca -- devadeva mahAdeva kathitaM kAlavaJcanam / zabdabrahmasvarUpaM ca yogalakSaNamuttamam // 1 // kathitaM te samAsena chAyikaM jJAnamuttamam / vistareNa samAkhyAhi yoginAM hitakAmyayA // 2 // zaMkara uvAca - zRNu devi pravakSyAmi chAyApuruSalakSaNam / yajjJAtvA puruSaH samyak sarvapApaiH pramucyate // 3 // sUrya hi pRSThataH kRtvA somaM vA varavarNini / zuklAmbaradharassragvI gandhadhUpAdivAsitaH // 4 // saMsmaranme mahAmantraM sarvakAmaphalapradam / navAtmakaM piNDabhUtaM svAM chAyAM saMnirIkSayet // 5 // dRSTvA tAM punarAkAze zvetavarNasvarUpiNIm / sa paratvekabhAvastu zivaM paramakAraNam // 6 // brahmaprAptirbhavettasya kAlavidbhiritIritam / brahmahatyAdikaiH pAparmucyate nAtra saMzayaH // 7 // zirohInaM yadA pazye SabhimasiMrbhavet kSayaH / samastaM vAGmayaM tasya yogina tu yathA tathA // 8 // zukle dharmaM vijAnIyAt kRSNe pApaM vinirdizet / rakte bandhaM vijAnIyAt pIte vidviSamAdizet // 5 //

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THE RISTASAMUCCAYA vibAhau bandhunAzassyAdvituNDe caiva kSubhayam / vikaTau nazyate bhAryA vijaMghe dhanameva hi // 10 // pAdAbhAve videzassyAdityetatkathitaM mayA / tadvicAr2yA prayatnena puruSeNa mahezvari // 11 // samyaka taM puruSaM dRSTA saMnivezyAtmanAtmani / japennavAtmakaM mantraM hRdayaM me mahezvari // 12 // iti chAyApuruSalakSaNam 96 31-4094-APO--Note the alliteration. 97 f 1-commou in Ardhamagadhi. 101 NayaNavihINe-To avoid redundancy I have preferred NayaNa to lakkhaNa which is referred to by gujjharahieNa in st. 103. 106 fman Apabliramsa indeclinable. See PV, 4, 420. 107 sumiNaM-The word sumiNa is for the most part used in Ardhamagadhi. 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 Vedanta Sitras, SBE, Vol. 34 (p. 325 ) and 38 (pp. 136 sq.). The Verlinta Sutras, 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 Sutras, SBE, Vol. 22 beautifully describe the fourteen auspicious dreams dreamt by Mahavira's mother and their implication (pp. 219 sqq.) and also those dreamt by Marudevi the mother of Rsabhadeva, the first Tirthamkara (pp. 281 sq. ). The Grilya Sutras, 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 Sutras, 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 Nayadhammakahao (1; 1). In the Chandogyopanisad, the following sloka is found, referring to dreams : yadA karmasu kAmyeSu striyaM svameSu pazyati / samRddhiM tatra jAnIyAt tasmin svamanidarzane // 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 rasAsRGmAMsamedo'sthimajjAzukrANi dhAtavaH / They are sometimes taken as ten by including keza, tvac and snAyu. 110 AraMbha, vikahA and kasAya are the three Jaina technical terms for a sinful activity, a sinful story and a sinful thought respectively. vikahAs are four, namely, strIvikathA, bhaktavikathA, dezavikathA and rAjavikathA. acchittA - 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 devada for devatA reveals Sauraseni influence. --a figure, form, shape. They are five in number, eg . parimaMDala, vaTTa, taMsa, cauraMsa and Ayaya. - word with a Sauraseni characteristic. -a -Note that it is, mostly, a Maharastri 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 Sauraseni peculiarity. 123 dakkhiNadisAeN and kAladisAe of st. 128 mean the same thing. -a verb with a Sauraseni feature. So it is an instance vilitte - sai is understood after vilitte. of the Locative Absolute. 125 127 pakkhAlia and nivvAvia - gerunds of the Sauraseni Prakrit. an indeclinable purely in Apabhramsa. -a word with a Sauraseni peculiarity. -an Apabhramsa word. See PV, 4, 401. tassa e and se deva - These two readings are not happy and I am not satisfied with the presentation of the text. tassa e (i) gUNaM and se deva ( saMdeha ) parihINaM will be, I think, better. Hit (degf) is here taken as understood. It means either moon or the sun. So also in the chaya. 135 bhaNijjamANayaM - It is the same as bhaNijamAgaM. In the chaya 130 131 THE RISTASAMUCCAYA -For an accurate conception of the technical term tak, see Mahesvara's Kasyapasilpa (48th Patala, Parivaravidhi, pp. 142-154, Anandasrama Sanskrit Granthavali, no. 15, 1926). 134 137 79 I have dropped ke and rendered it by bhaNyamAnaM. 136 vidiyaM--a Sauraseni word for dvitIya. jalAidaMsaNe - 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 Sauraseni gerund. sahimeNa -- hima 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 paNhaakkharesu uNaM - Note the absence of Samdhi between paNha and akkhara to suit metrical purpose. paNha akkhare saraNaM would have been better. It is also warranted by S. (deg) would have been still better. The question is

Page #193
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 gatha in Sanskrit in the chaya. 4o3rFat 750 will be rendered by praznAkSaraiH zakunena in the chaya. The author clearly wants to distinguish between paNhaakkhara and akkhara. 154 All the three MSS. have got the following stanzas with the numbers mentioned against them : ahimaMtiya sayavAraM kaMsayavarabhAyaNammi AlattaM / igavaNNagomaeNaM aTThahiyasapaNa javiUNa // 153 // pakkhAliya karacaraNAdI jadi puNa Aurassa sama(saM)leve / paDhamaM gomutteNaM puNovi khIreNa royagahiyassa // pakkhAliya karajualaM ciMtaha diNa-mAsa-barisAI // 155 // 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 paDhamaM gomutteNaM puNovi khIreNa royagahiyassa 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 mukhavipulA. 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, Ayacakka and the Avakahadacakka 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 Ayas from NJC as they are likely to throw much light on the subject : ETT STEFIA Ayacakre dvAdazorkhA rekhAH SaT tiryagAzritAH / manu 14 nakSatra 27 dasrA 2 kai 12 tithi 15 SaT 6 sAgarA 4 nayaH 3 // 1 //

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THE RISTASAMUCCAYA atha saptadazASTau ca raMdhrAMtaM vilikhet kramAt / tataH svarAnaSaMDhAMzca varNAMzca GajaNojjhitAn // 2 // atrAkSarAdhaH sthaiH svaiH svairakaiH saMkalitaM bhavet / vasubhirbhAjite zeSe AyA dhvajamukhAdayaH // 3 // dhvajo dhUmro'tha siMhaH zvA saurabheyaH kharo gajaH / dhvAMkSazcaite krameNaiva AyASTakamuhAhRtam // 4 // kAkAlI zvA ca bhavetsArameyAcca rAsabhaH / balavAn rAsabhAdukSA vRSabhAdapi kuMjaraH // 5 // kuMjarAdapi paMcAsyaH siMhAdapi balI dhvajaH / dhvajAdapi balI dhUmramtathA jAtivizeSataH // 6 // bhAgahAreNa zUnyatvAdaSTamaH parigRhyate / ekAdyaiH zeSabhUtAMkerdhvajAyAzcAyacakramAt // 7 // atha samaravijayataMtre | Ayacakreti // 1 // 2 // yathA devadattayajJadattayovijayaparAjaye / devadattanAmAMka saMkhyA ekonapaMcAzat 49 yajJadattanAmAMka saMkhyA 84 caturazItiH ubhAbhyAM vasubhAjite zeSe devadattasyaikaM zeSaM yajJadattasya catvAri 4 devadattasyAyo dhvajaH / yajJadattasyAyaH vA // 3 // 4 // 5 // 6 // 7 // AyacakramidaM proktaM yatsurairapi durlabham / atra nAmAkSarAdInAM yuktiranyA pradarzyate // 8 // jayAjayaparIkSAyAM svarodayaparizritAt / SoDazAkSaravargaH syAtkAdayaH paMca varNakAH // 9 // catuzcatuSkavarNau ca yazau vargAH prakIrtitAH / nAmni varNAtsvarAt saMkhyA vargavarNavazAcca sA // 10 // iti Ayacakram // vyAkhyA | yodhasya nAmni ye varNAH teSAM saMkhyA ekatra kAryA, kathaM kAryA tatrAha / vargavarNavazAt / vargANAM yAvatsaMkhyAvarNaH tatsaMkhyA nAni pRthak grAhyA, varNAnAM saMkhyA ekatra kAryA tathA nAmni ye mAtrAkharAsteSAM svaravargAkSarasaMkhyA pRthak grAhyA, svarasaMkhyA dviguNA varNasaMkhyA caturguNA tayoH saMkhyAMkasaMyogaM kRtvA bhAgaM haret tataH " saptabhiryau vizeSAMka stenArerAtmanastathA / balAvalaM vicArya syAdyuddhAvasaravedibhiH " / tathA ca udAharaNaM / devadattasya dakArasya tri 3 saMkhyA vakArasya catvAraH 4 dvitIyadakArasyApi trisaMkhyA 3 takArasyaikaM 1 varNAnAmekAdaza 11 saMkhyA jaataa| atha svarANAM saMkhyA / ekArasyaikAdaza saMkhyA 11 yataH SoDazAkSaravargaH / evaM datta eSAM mAtrAkharo'kAraH / teSAM saMkhyA tisraH evaM mAtrAvara saMkhyA jAtA caturdaza 14 mAtrAsaMkhyA dviguNA 28 varNasaMkhyA caturguNA jAtA 44 tayoH saMyoge jAtA saMkhyA dvisaptatiH 72 // atha yajJadattasya yakArasyaikA saMkhyA 1 gakArasya tri 3 saMkhyA yakArasyaikA 1 dasya trisaMkhyA 3 takArasyaikA 1 evaM varNasaMkhyA ekatra nava 9 tathA yajJadattanAni varNasvarAzcatvAro'kArAstatsaMkhyA catvAraH 4 pRthak kharasaMkhyA dviguNA 8 varNasvarasaMkhyA caturguNA 36 evaM SaTUtriMzat tadyoge catuzcatvAriMzat 44 dvayoH saptabhistaSTe zeSAMkau 2 ubhayoH zeSaM dvitayaM gataM 2 tatra balAbalam / "sAmyena saMdhirAdhikye tayohInatayA vadhaH" / idaM balAbalam / athAtraiva punarvizeSamAha / " kiMciccheSe'tra viSame same vApi pRthak bhavet / viSame vijayo nUnamAdhikye'pi same pare" / yadi dvayoH saptazeSite sati dvayaM viSamAMka mevAvaziSyate tadA yasyAdhikaM sa jayI bhavati / dvayoH samAMke'vazeSite sati yasya hInAMkaH 1 81

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82 NOTES OT: sa jayI bhavati / atha punarvizeSamAha "yathA zeSe'tra saMkhyAMke caturbhiH zeSite sati viSame hInake hAniH samA hIne jayo bhavet / oje same'dhike zeSe jayahAnI pRthak tayoH" yodhayorAjJorvizame'dhike jayaH same'dhike hAniH / "etacakravaraM proktaM sadyaH pratyayakArakam" // 8 // 9 // 10 // iti samaravijaye Ayacakram / ||aayckrm // 12 1.5 | 27 ba dhana | pa bha va za | pa sa ha (Pp. 114-116). There is another passage also from the same book dealing with the same point : dhvAkSazvArAsabhavRSagajasiMhadhvajAnalAH / yathottarabalAH sarve jJAtavyAH svarapAragaiH // 5 // prabhau yodhe pure deze mitranArIgRheSu ca / AyAdhike bhavellAbho na lAbho balavarjite // 6 // dhvajo dhUmo'tha siMhaH zvA saurabheyaH kharo gajaH / dhvAMkSazceti krameNaiva AyA aSTau digaSTake // 1 // pratipadAdhudIyaMte tithibhuktipramANataH / / ahorAne punaH sarve yAmabhuktyA bhramati ca // 2 // AyA vargASTake jJeyA digaSTakakrameNa ca / svodaye mRtyudaM jJeyaM sarvakAryeSu sarvadA // 3 // // Ayacakram // dhvaja dhvAMkSa 8 / 30 2 / 10 gaja siMha 3 / 11 7/15 khara / vRSa zvA 6 / 14 / 5 / 13 , 4112 (pp. 214-215). The ACSS has some passages illustrating the point under consideration. They are as follows :

Page #196
THE RISTASAMUCCAYA paDhama taIyasattama rssrpddhmtiiyvggvnnnnaaii| AliMgiyAiM suhayA uttara saMkaDaaNAmAI // 2 // kucajugavasudisasaraA bIyacautthAI vggvnnnnaaii| ahidhUmiAI majjhA te uNa aharAiM viyaDAI // 3 // sarariuruddadivAarasarAiM vaggANa paMcamA vaNNA / DaDDhA viyaDa saMkaDa aharAhara asuhaNAmAi // 4 // savvANa hoi siddhi panhe AliMgiehi savvehiM / ahidhUmipahiM majjhA NAsai DaDDehiM sayalehiM // 5 // uttarasarasaMjuttA uttaraA uttaruttarA huMti / aharehiM uttaratamA aharA aharehiM NAyavvA // 6 // aharasarahiM juttA DaDDA huMti aharaaharatamA / kajAiM sAhaMti suiraM adhamA adhamAI kiM bahuNA // 7 // DaDDhasarehiM juttA daGgatamA huti daDDhayA vaNNA / te NAsaaMti kajaM balAbalamIsiya sayalesu // 8 // 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 AliMgiya, jaliya, daDDa and saMta while the latter into three, namely, AliMgiya, ahidhUmiya and DaDDa. According to the former the saMta is eent per cent good ; the AliMgiya is somewhat good and somewhat bad while the me and sa are cont per cent bad in their implication. According to the atter, the AliMgiya is excellent, the ahidhUmiya, of a mixed character while the DaDDa is positively bad. This implication of brefiz etc holds good not only with regard to questions of life and death but also with those of jaya and parAjaya, lAbha and alAbha, zubha and azubha etc. The subject is passingly referred to also in AS (p. 432). In st. 162 visamaNa is a niisprint for igeNa. Make similar changes in the cliayu and the translation. The aggi (st. 163) seems to be dhUma as it is supported by NIC (Sce above). The dhUma and dhUmra both mean the same thing. The te of the Ristasamuccaya is the dhvAMkSa of N.JC. The rakkhoha (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

Page #197
84 however if the stanza under notice be as under it would justify the parallel statements of ACSS and others :daDa-jaliesu maraNaM Na u AliMgi [A] esu vaha (degdeg) i / saMtAsu a jIvai roi (I) Natthi tti saMdeho // 169 // 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 :alaMkRtAnAM dravyANAM vAjivAraNayostathA / vRSabhasya ca zukasya darzane prAmuyAdyazaH // (com. on chap. 8). The AS indirectly refers to it on page 406. The Ratnacudakatha by Juanasagarasuri contains a beautiful description ons. The Kausika Sutra has a fantastic description on as (JAOS, 14, p. 247). The Pattanasthabhandagariyugranthasuci (GOS, 76) devotes some pages on zakunavicAra and zakunadvAra in Prakrit 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. cammayaDA - carmacaTa is supported by VRS' (p. 295, 47 ). The metre is gIti, also called udgAtha. The " Vacaspatya" gives the three following stanzas under duHzakuna : vandhyAcarma tuSAsthisarpalavaNAGgArendhanaklIbaviT tailonmattavasauSadhArijaTilapravrAT tRNavyAdhitAH / nagnAbhyaktavimuktakeza patitavyaGgakSudhArttA asRk strIpuSpaM zaraTaH svagehadahanaM mArjArayuddhaM zrutam //

Page #198
THE RISTASAMUCCAYA kASAyIguDatapaGkavidhavAH kujAH kuTuMbe kalibestAdeH skhalanaM lulApasamaraM kRSNAni dhAnyAni ca / kArpAsaM vamanaJca gardabharavo dakSo'tiruT garbhiNI muNDArdrAmbaradurvaco'ndhabadhirodavayA na dRSTAH zubhAH // kRSNAMbarA kRSNavilepanADhyA kRSNasrajaM mUrddhani dhArayantI / dRSTA prakopA yadi kRSNavarNA nArI naraistadvipado bhavanti // 179 chikkiyaM - 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 hAvittA--a sauraseni form. 12 samalahevi ---- Note the Apabhramsa influence. The form samaladdha is used in the Bhavisattakaha ( GOS, 20 ) in the sense of a just as it is used here. 183 pahAyasamayammi is a misprint for pahAyasamayamhi . 185 punnagaya-- It may mean pUrvagata also, the word pUrva meaning here caturdazapUrvas which form part of the extinct dRSTivAda. puvvagaya has been rendered in Sanskrit by pUrvAgata as PV allows it ( See 1, 4 ). 186 suhasaddA--For comparison see Appendix III. The metre tried here is gIti. 187 194 paliyaMkaM - The posture is defined as under : ekaM pAdamathaikasmin vinyasyorau tu saMsthitaM / itarasminstathaivoruM vIrAsanamudAhRtam // 85 paryaGkAsana is the same as vIrAsana. ThivA - As the sense required here is causal, the form to be correct should be ThAvittA. But it will not be permi ssible metrically.

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86 NOTES OF 195 baMdhevi-an Apabhramsa form. vAmakaresiyapakkhaM 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 :udghATitakarAmbhojastato ytraangguliitithau| bid, St. 134. 198 The distinction between the praznAkSaraprazna and the akSaraprazna must have been now clear. It should be also noted that the zakunaprazna includes also the zabdaprazna which is devatAjanita and sahaja. 200 The second half of the stanza is metrically defective. siyavatthadattasayaNe is not convincing. It can be set in a proper order as shown below :____kajaM dharevi citte suvau susiyavatthasayaNe vA // 200 // 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 saMjaviyameyakha( degghadeg )DiyA--The m added here is styled a Samdhi consonant by Pischel. 205 aggilaM maggilaM-Here the anusvara is added only for metri cal purposes. See PV 1, 26. 206 rukkha (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, rukkha seems to be dhaya. This rukkha and the rakkhoha 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 : ruddhesu natthi gamaNaM AgamaNaM hoi desavigayassa / [ x x x x x ] // 214 // rudesu marai sigdhaM [ x x x ] / [ x x ] sahajoNigaesu sutta(sattu)sahiesu // 25 // [ x x x x x x ] / lAho sahajoNigae mittajuyAe phuDaM hoi // 216 // sIho [ya] gao dhayaMmi gaya-sIhANaM dhao tahA mitto| dhUmassa ya sANa kharo visa-dhUmA rAsaha-suNANa // 217 // [ x x x x x ] / dhUma dhao DhaMkhassa ya sesAyA tassa iha saje // 218 // 212

Page #200
THE RISTASAMUCCAYA sutta 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 su to saMThie. 220 222 AIe - Loc. of AIye which is but another form of Ai=Adi. The form is used in this sense in the 7th gatha of the Jivavicara. The AS gives a different plan:nAmanakkhattamakkiMdU ekanADIgayA jayA / tayA diNe bhave maccU nannahA jiNabhAsiyaM // 11.5 // 219 223 224-226 (p. 480). The same work mentions a theory " AdhAnAddazame janma " 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: ArdrAdikaM likhecakraM mRgAMtaM ca trinADikam / bhujaGgasaTTazAkAraM madhye mUlaM prakIrtitam // 1 // hine ekanADIsthAzcandranAmarkSa bhAskarAH / taddinaM varjayettatra vivAde vigrahe raNe // 2 // (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: zaniH syAdyatra nakSatre taddAtavyaM mukhe tataH / catvAri dakSiNe pANau trINi trINi ca pAdayoH // 197 // catvAri vAmahaste tu kramazaH paJca vakSasi / trINi zIrSe dRzordve dve guhya ekaH zanau nare // 198 // nimittasamaye tatra patitaM sthApanAkramAt / janma nAmaRkSaM vA gujhadeze bhavedyadi // 199 // dRSTaM zliSTaM grahairduSTaiH saumyairaprekSitAyuktam / sajjasyApi tadA mRtyuH kA kathA rogiNaH punaH // 200 // (App. XIII). The NJC describes it in the following way :zanicakraM narAkAraM likhitvA sauribhAditaH / nAmaRkSaM bhavedyatra jJeyaM tatra zubhAzubham // 1 // mukhaikaM vRkSostu SaTpAdau paMca hRtkare / bAme tu zrayaM zIrSe netre guhye dvikaM dvikam // 2 // 87

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88 NOTES OF mukhe hAnirjayo dakSe bhramaH pAde zriyo hRdi / vAme zIrSe bhayaM rAjyaM netre saukhyaM mRtigaMde // 3 // __ (p. 208). The AS (pp. 101-102) gives the scheme of the Sanicakka as under : yasmin zanizcarati vakragataM tadRkSaM catvAri dakSiNakareM'hiyuge ca SaTkam / catvAri vAmakaragANyudare ca paJca mUrdhni trayaM nayanayotiyaM gude ca // 1 // 227 The vargacakra as described in NJC is as under : ||vrgckrm // dhvAMkSa 2 dhvaja 8 dhUma 5 za. aja. bha. ga. ka. mA. gaja 3 ya. mRga. siM. 6 ca. siM. rAsabha 1 vRSa 7 / zvA 4 pa. mU. ta. sarpa Ta. zvA. agaruDaH kamArjArazcaH siMhaSTaH zunIsutaH / naH sarpo mUSakaH pazca yo mRgaH zaaAtmajaH // 1 // vasu 8 bhUta 5 rasA 6 vedA 4 muni 7 caMdrA 1 mi 3 bAhavaH / pUrvAdikramato jJeyA vargopari digaSTake // 2 // nAmni vargAdivarNAnAmaMkAH kAryAH pRthak pRthak / piMDitA vasubhirbhaktA zeSamAyo dhvajAdikaH // 3 // zeSasaMkhyA dhvajo dhUmaH siMhaH shvaavRssraasbhaaH| gajavAMkSI krameNaiva AyA bhaSTau bhavaMti te // 4 // dhyAkSazvArAsabhavRSagajasiMhadhvajAnalAH / yathottarabalAH sarve jJAtavyAH svarapAragaiH // 5 // prabhau yodhe pure deze mitranArIgRheSu ca / AyAdhike bhavellAbho na lAbho balavarjite // 6 // ___(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 upagIti, also called gAtha. genfeuit.--Is gaaet not more fitting? The five categories, to wit, udida, bhamida, bhAmida, saMjamAgao 228 229

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233 THE RISTASAMUCCAYA 89 and are resemble somewhat with the five types of the planets known in Astrology, namely, bAla, kumAra, taruNa, vRddha and mRta. The author has described here five types of the kharas, namely, nAmavara ( st. 229 ), janmasthara ( st. 230 ), garbhakhara ( st. 230 ), mAsakhara (sts. 230 - 235 ) and rAzikhara ( st. 236 ). compare the of the text with that of NJC and note the fundamental difference : nabhasya mArgavaizAkhe hyasvarasyodayo bhavet / AzvinazrAvaNASAvikAro nAyakaH smRtaH // 1 // ukAra pauSe syAdekAro jyeSThakArttike / okAra udayaM yAti mAghaphAlgunamAsayoH // 2 // dve dine vyabdhayo nATyazcASTAtriMzat palAni ca / tadayukto'sAvatra vai mAsikasvare // 3 // iti yAmale mAsakharacakram . ( p. 19 ). If we do not emend the stanza, it represents a variety of the gAthA called upagIti which is also known as gAtha. 235 sAvaNasiapakkhassa - 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 rAsisaro - The NJC gives a different description of the rAzisvaracakra : vRSAvakAre ca mithunAdyAH SaDhazakAH / mithunAMzazrayaM caivamikAre siMhakarkaTau // 1 // kanyAlA ukAre ca vRzcikAdyAstrayoM'zakAH / ekAre vRzcikatyAMzAzcApaH SaT ca mRgAdimAH // 2 // faraar mRgasyAtyAH kuMbhamInau tathaiausvare / evaM rAzisvaraH prokto navAMzakakramodayaH // 3 // ( p. 14 ) . 237 paMca viThe items enumerated are four, namely, nakkhataM, rAkhI, ari and tihI. The numeral used is paMca; 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: naktaM sara rAsI vaggaM taha [ya] tihI [ya] viyANeha / The NJC also corroborates the tradition embodied in JC through the following words : nakSatre'ste rujo varNe hAniH zokaH svare'stage / rAzau vighnaM tithau bhItiH paJcAste maraNaM dhruvam // 46 // ( 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 qNNaM. 238. avakahaDAcakke - 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: athAtaH saMpravakSyAmi cakraM trailokyadIpakam | vikhyAtaM sarvatobhadraM sadyaH pratyayakArakam // 1 // UrdhvagA daza vinyasya tiryakhAstathA daza / ekAzItipadaM cakraM jAyate nAtra saMzayaH // 2 // akArAdisvarAH koSTheSvIzA dividizi kramAt / sRSTimArgeNa dAtavyAH SoDazaivaM caturbhramam // 3 // kRttikAdIni dhiSNyAni pUrvAzAdi likhet kramAt / sapta sapta kramAdetAnyaSTAviMzati saMkhyayA // 4 // avakahaDAdiSu prAcyAM maTaparatAzca dakSiNe / nayabhajakhAzca vAruNyAM sadacalAstathottare // 5 // trayastrayo vRSAdyAzca pUrvAzAdikramAdbudhaiH / rAzayo dvAdazaiva tu meSAntAH sRSTimArgataH // 6 // zeSeSu koSThakeSvevaM naMdAditithipaJcakam / vArANAM saptakaM lekhyaM bhaumAdityakrameNa ca // 7 // bhaumAdityau ca naMdAyAM bhadrAyAM budhazItagR / jayAyAM ca guruH prokto rikAyAM bhArgavastathA // 8 // pUrNAyAM zanivArazca lekhyaM cakre'tha nizcitam / ityeSa sarvatobhadra vistAraH kIrtito mayA // 9 // ( pp. 55, 56 ),

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92 THE RISTASAMUCCAYA 11 7 Arattall at a 371 g A a 13 # 1 PT 3 J plen 15 12 DEN kha | | I fa 37 jye (p. 58). Looking to the contents of the Avakahadacakra 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 Maranakandika on which, he plainly admits, he has largely drawn. The author is certainly not a man of insignificance. The Sanicakka, the Nadicakka, the Avakahadacakka ( 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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98 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 Avakahadacakka 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. lagga-The sts. 240, 241 and 242 deal with the lagnaprazna. 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. havaMti pauradiyahAI of P does not fit in with the context. I have given below the interpretation of the Bhaisajyaratnavali (Ed. Kaviraja Vinodelal Sen, Calcutta), on the point: kRttikAyAM yadA vyAdhirutpanno bhavati svayam / navarAtraM bhavetpIDA birAnaM rohiNISu ca // mRgazIrSe paJcarAtramAyAM mucyate'subhiH / punarvasau tathA puSye saptarAtreNa mocanam // navarAtraM tathA''zleSe zmazAnAntaM madhAsu ca / dvau mAsau pUrvaphalguNyAmuttarAsu tripaJcakam // haste ca saptame mokSazcitrAyAmarddhamAsakam / mAsadvayaM tathA svAtyAM vizAkhe dinaviMzatiH // mitre caiva dazAhAni jyeSThAyAmarddhamAsakam / mUlena jAyate mokSaH pUrvASADhe tripaJcakam // uttare dinaviMzatyA dvau mAsau zravaNe tathA / dhaniSTAyAmarddhamAso vAruNe ca dazAhakam // pUrvabhAdrapade devi UnaviMzativAsaram / tripakSaJcAhibrane ca revatyAM dazarAtrakam // ahorAtraM tathA'zvinyAM bharaNyAM tu gatAyuSaH / evaM krameNa jAnIyAnnakSatreSu yathocitam // iti gaurIkaJculikAyAm. (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. revaidiahA samuddiTThA would have been correct. 252 Regns-The anusvara 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 : dhIreNa vi mariyamvaM kApuriseNa mi avassa mariyavvaM / tamhA bhavassamaraNaM varaM sudhIrattaNe mari / (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 variTuM--The PV allows the dropping of initial a as in alAbU and 377024 (See 1, 66). Ang also is equally tenable. 257 degAIt seems a scribal error of a metathetical nature. So I have emended it accordingly. paMcaMga-saddAgamI would have been certainly more welcome. 58-The anusvara is there to meet metrical demands. 258 artarapuurait---This Tatpurusa compound which is of the type of kRSNazrita can be solved as vAgIzvaramApannaH / 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: yAvadvyomani bimbamambaramaNerindozca vidyotate yAvarasapta payodhayaH sagirayastiSThanti pRSThe bhuvaH / 13

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94 NOTES OF yAvacAvanimaNDalaM phaNipaterAste phaNAmaNDale tAvatsadbhiSajaH paThantu paritaH zrIyogaratnAkaram // 2 // (p. 455) 261 sirikuMbhanayaraNa[ya]e-See Introduction. It can be iden tified with got near Bharatpur. See Samsodhaka, Vol. 11, 1998. At the end, there are seven more Dvaragathas 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 :devaya 1 saThaNa 2 uvassui 3 chAyA 4 nADI 5 nimitta 6 joisao 7 / suviNaga 8 ariTa 9 jaMtappaoga 10 vijAhiM 11 kAlagamo // 1 // dvAragAtheyaM. aMguTThakhaggadappaNakuDDAisu pvrvijsttiie| avayAriA vihIe tahAvihA devayA kAvi // 2 // sAhija pucchiatthaM navaraM vihiNA daDhaM suibbhUo / niccalamaNo sarijA vijaM taddevayAhavaNiM // 3 // vijA itthaM puNa OM naravara Thavai matti nAyavvA / ravisasigahaNe esA aTTattaradasasahassANa // 4 // jAveNa sAhiaTThA aha saMpattammi kajakAlammi / aMguTThAisu lIai aTTattarasahassajAveNa // 5 // tatto kumAriAo vaMchiamatthaM niti nibbhaMtaM / sammattaniccalANaM navaraM vaMchiakarI esA // 6 // ahava sayaM ciya sakkhA akkhittamaNA guNehi khavagassa / taM nathi jaM na sAhai kittiamiha maraNakAlaM u // 7 //

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APPENDIX

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APPENDIX I From AV: svapnaM suptvA yadi pazyAsi pApaM mRgaH sRti yati dhAvAdarjuSTAm / parikSavAcchakunaiH pApavAdAdyaM maNivaraNo vArayiSyate // 6 // arAtyAstvA nirRtyA abhicArAdo bhayAt / mRtyorojIyaso vadhAd varaNo vArayiSyate // 7 // (10,3, 6-7 ; p. 146) : II From AA: tau yatra vihIyete candramA ivAdityo dRzyate na razmayaH prAdurbhavanti lohinI dyaurbhavati yathA maJjiSThA vyastaH pAyuH kAkakulAyagandhikamasya ziro cAyati saMpareto'syAtmA na ciramiva jIviSyatIti vidyAt / sa yatkaraNIyaM manyeta tatkurvIta yadanti yazca dUraka iti sapta japedAditpratnasya retasa ityekA yatra brahmA / / pavamAneti SaLudvayaM tmsspriityekaa| athApi yatra chidra ivAdityo dRzyate rathanAbhirivAmikhyAyeta chidrAM vA chAyAM pazyettadapyevameva vidyAt / athApyAdarza vodake vA jihmazirasaMvA zirasaM vAtmAnaM pazyedviparyaste vA kanyAke jihyena vA dRzyeyAtAM tadapyevameva vidyAt / athApyapidhAyAkSiNI upekSeta tadyathA baTarakANi saMpatantIva dRzyante tAni yadA na pazyettadapyevameva vidyAt / athApyapidhAya 15 karNA upazRNuyAtsa eSo agneriva prajvalato rathasyevopabdistaM yadA na zRNuyAttadapyevameva vidyAt / athApi yatra nIla ivAgnidRzyate yathA mayUragrIvAmeghe vA vidyutaM pazyenmeghe vA vidyutaM na pazyenmahAmeghe vA marIcIriva pazyeta tadapyevameva vidyAt / athApi yatra bhUmi jvalantImiva pazyeta tadapyevameva vidyAt / iti pratyakSadarzanAni / atha svpnaaH| puruSaM kRSNaM kRSNadantaM pazyati sa enaM hanti varAha enaM hanti markaTa 20 enamAskandayatyAzu vAyurenaM pravahati suvarNa khAditvApagirati madhvanAti bisAni bhaMkSayasyekapuNDarIkaM dhArayati kharairvarAhairyuktairyAti kRSNAM dhenuM kRSNavatsAM naladamAlI dakSiNAmukho vAjayati / sa yadyeteSAM kiJcitpazyedupoSya pAyasaM sthAlIpArka bhrapapisvA rAtrIsUktena pratyUcaM hutvAnyenAnnena brAhmaNAnbhojayitvA caruM svayaM prAnIyAt / (3, 2, 4; pp. 135 ff) 23 III From ON: naMdItUraM puNNassa dasaNaM saMkhapaDahasado ya / bhiMgArachattacAmaradhayappaDAgA pasatthAI // 109 // samaNaM saMjayaM daMtaM sumaNaM moyagA dhiN| mINaM ghaMTaM paDAgaM ca siddhamatthaM viyAgare // 110 // IV From MBh: yo'rundhatIM na pazyeta dRSTapUrvI kadAcana / tathaiva dhruvamityAhuH pUrNenduM dIpameva ca // 9 // / "

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98 APPENDIX khaNDAbhAsaM dakSiNataste'pi sNvtsraayussH| paracakSuSi cAtmAnaM ye na pazyanti pArthiva // 10 // AtmacchAyAkRtIbhUtaM te'pi sNvtsraayussH| atidyutiratiprajJA aprajJA cAdhutistathA // 11 // kRSNazyAvacchavicchAyaH SaNmAsAnmRtyulakSaNam / UrNanAbheryathA cakraM chidraM somaM prapazyati // 13 // tathaiva ca sahasrAMzuM saptarAtreNa mRtyubhAk / zavagandhamupAghrAti surabhi prApya yo naraH // 14 // devatAyatanasthastu saptarAtreNa mRtyubhAk / karNanAsAvanamanaM dantadRSTivirAgitA // 15 // (XII. (zAMtiparva), 317th Adhyaya ; p. 643) V. From VP :vAyuruvAca badhyedvAyasapatIbhiH pAMzuvarSeNa vA punaH / chAyAM vA vikRtAM pazyecatuH paJca sa jIvati // 7 // apsu vA yadi vA''darza AtmAnaM yo na pazyati / aziraskaM tathA''tmAnaM mAsAdUrdhva na jIvati // 9 // xxx (*yasya vai snAtamAtrasya hRtpAdaM vA'vazuSyati / dhUmo (maM) vA mastakAnnazye (tpazye) dazAhaM na sa jiivti)|| 11 // bhUyo bhUyaH zvasedyastu rAtrau vA yadi vA divA / dIpagandhaM ca no vetti vidyAnmRtyumupasthitam // 21 // xxx muktakezo hasaMzcaiva gAyanRtyaMzca yo naraH / yAmyAzAbhimukho gacchettadantaM tasya jIvitam // 25 // dve cAtra parame riSTe etadrUpaM paraM bhavet / ghoSaM na zRNuyAtkaNe jyotirnetre na pazyati // 28 // UrdhvA ca dRSTina ca saMpratiSThA raktA punaH saMparivartamAnA / mukhasya coSmA zuSirA ca nAbhiratyupNamUtro viSamastha eva // 30 // (19th Adhyaya; pp. 49-51) VI From MatP :31 matsya uvAca zakradhvajAbhipatanaM patanaM shshisuuryyoH| divyAntarikSabhImAnAmutpAtAnAM ca darzanam // 9 // shsuuyyaaH|

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THE KISTASAMUCCAYA hAnizcaiva svagAtrANAM virekvmnkriyaa| dakSiNAzAbhigamanaM vyAdhinA'bhibhavastathA // 11 // nAgendramokSazravaNaM jJeyaM duHsvapnanAzanam / svapnAstu prathame yAme sNvtsrvipaakinH||17|| paDbhirmAsaddhitIye tu tribhirmAsaistRtIyake / caturtha mAsamAtreNa pazyato nAtra saMzayaH // 18 // aruNodayavelAyAM dazAhena phalaM bhavet / ekasyAM yadi vA rAtrau zubhaM vA yadi vA'zubham // 19 // (242nd Adhyaya) matsya uvAca indhanaM ca tathA'GgAraM guDaM tailaM tathA'zubham / abhyaktaM malinaM muNDaM tathA nagnaM ca mAnavam // 3 // nirgatasya tu dvArAdau shirsshcaabhighaatitaa| chatradhvajAnAM vastrANAM patanaM ca tathA'zubham // 12 // gaNikA ca mahAbhAga dUrvA cA''draM ca gomayam / rukmaM rUpyaM tathA tAnaM sarvaratnAni cApyatha // 17 // auSadhAni ca dharmajJa yavAH siddhaarthkaastthaa| nRvAhyamAnaM yAnaM ca bhadrapIThaM tathaiva ca // 18 // khaDgaM chatraM patAkA ca mRdazcA''yudhameva c| rAjaliGgAni sarvANi zivaM ruditavArjatam // 19 // ghRtaM dadhi payazcaiva phalAni vividhAni ca / svastikaM vardhamAnaM ca nandyAvata sakaustubham // 20 // (243rd Adhyaya) VII From YS: sopakrama nirupakramaM ca karma tatsaMyamAdaparAntajJAnamariSTebhyo vA // 22 // 25 ariSTebhyo veti / trividhamariSTamAdhyAtmikamAdhibhautikamAdhidaivikaM ceti / tatrA''dhyAtmikaM ghoSaM khadehe pihitako na zRNoti, jyotirvA netre'vaSTabdhe na pazyati tathA''dhibhautikaM yamapuruSAn pazyati, pitRRnatItAnakasmAtpazyati / tathA''dhidaivikaM svargamakasmAtsiddhAnvA pazyati / viparItaM vA sarvamiti / anena pA jAnAtyaparAntamupasthitamiti // 22 // vyAsabhASya. 30 prAsaGgikamAha-ariSTebhyo vA / arivatrAsayantItyariSTAni trividhAni maraNacinhAni / viparItaM vA sarva mAhendrajAlAdivyatirekeNa grAmanagarAdi vargamabhimanyate, manuSyalokameva devalokamiti // 22 // vAcaspatyA. ariSTebhyo vaa| ariSTAni trividhAni-AdhyAtmikAdhibhautikAdhidaivikabhedena tatrA''dhyAtmikAni pihitakarmaNaH koSThyasyavAyo?SaM na zRNotItyevamAdIni / 35

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100 AdhibhautikAnyakasmAdvikRta puruSadarzanAdIni AdhidaivikAnyakANDa eva draSTumazakyasvargAdipadArthadarzanAdIni / tebhyaH zarIraviyogakAlaM jAnAti / bhojadevIyA. (3, 22; pp. 147 and 38). 5 VIII From MP : --- bhante nAgasena, imasmiM loke naranArIyo supiNaM passanti kalyANampi, pApakampi, diTThapubbampi, adiTThapubbampi, kaTapubbaMpi, akaTapubbaMpi, khemampi, sabhayampi, dUre pi, saMtike pi, bahuvidhAni pi, anekavaNNasahastrANi dissanti / kiJca etaM supiNaM nAma ko ca etaM parasatIti / - nimittametaM mahArAja supiNaM nAma yaM cittassa ApAthamupagacchati ca ya ime mahArAja supiNaM passantiH " vAtiko supiNaM passati, pittiko supiNaM passati, semhiko supiNaM passati, devatUpasaMhArato supiNaM passati, samudAciNNato supiNaM passati, pubbanimittato supiNaM passati tatra mahArAja yaM pubbanimittato supiNaM passati taM yeva savaM avasesaM micchA ti / - bhante nAgasena, yo pubbanimittato supiNaM passati, kiM tassa cittaM sayaM gatvA taM nimittaM vicinAti taM vA nimittaM cittassa 1. ApAthamupAgacchati, abhyo vA AgaMtvA tassa ArocetIti / na mahArAja tassa cittaM sayaM gatvA taM nimittaM viciNAti, nApi abhyo koci AgaMtvA tassa ArAceti, atha ravo taM yeva nimittaM cittassa ApAthamupAgacchati / yathA mahArAja ADAso na sayaM kuhizci gaMtvA chAyaM vizcinAti, nApi ayo koci chAyaM AnetvA ADAsaM Aropeti, atha ravo yato kutoci chAyA AgaMtvA 20 ADAsassa ApAthamupAgacchati; evameva ravo mahArAja na tassa cittaM sayaM gaMtvA taM nimittaM vicinAti, nApi aJyo koci AgaMtvA Aroceti, atha ravo yato kutoci nimittaM AgaMtvA cittassa ApAthamupAgacchatIti / APPENDIX bhante nAgasena, yaM taM cittaM supiNaM passati, api nu taM cittaM jAnAtiH evaM nAma vipAko bhavissati khemaM vA bhayaM vA ti / nahi mahArAja taM cittaM 25 jAnAtiH evaM vipAko bhavissati khemaM vA bhayaM vA ti; nimitte pana upapanne aJyyesaM katheti, tato te atthaM kathentIti / iMgha bhaMte nAgasena kAraNaM dassehIti / - yathA mahArAja sarIre tilakA piLakA dahUni uTThahanti lAbhAya vA alAbhAya vA yasAya vA ayasAya vA nindAya vA pasaMsAya vA dukkhAya vA, api nu tA mahArAja [ tilakA ] piLakA jAnitvA uppajjantiH imaM nAma 30 mayaM atthaM niSphAdessAmAti / nahi bhante, yAdise tA okAse piLakA saMbhavanti, tattha tA piLakA dikhA nemittakA vyAkaronti; evaM nAma vipAko bhavissatIti / evameva ravo mahArAja yantaM cittaM supiNaM passati na taM cittaM jAnAti evaM nAma vipAko bhavissati khemaM vA bhayaM vA ti; nimitte pana upapanne asaM katheti, tato te atthaM kahentIti / (pp. 297-301) 35 IX from KS: kukSiH snAtAnuliptasya pUrva yasya vizuSyati / ArdreSu sarvagAtreSu mAsArdhaM tasya jIvitam // 7 // X X X

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THE RISTASAMUCCAYA zayanaM zoNitAktaM vA tatrApi skandato bhayam / raktapuSpAmbaradharA raktacandanarUSitA // 14 // nRtyate saha bhUtairvA skandApasmArato bhayam / raktapadmavanaM prApya dhAtryAtmAnaM yadA'rcati // 15 // X X X kITavRzcikasapairvA daSTaH syAdviSamRtyukaH / zvabhirduSTaiH kharairvA'pi dakSiNAM yAti muNDitaH // 22 // kRpyate mRdyate tairvA jvarasyAntastaducyate / prArthitaM kalpitaM dRSTamanubhUtaM zrutaM ca yat // 23 // X X x malinAmbarapuSpANAM darzanaM na prazasyate / teSAmeva tu hRSTAnAM zuddhapuSpAmvarAtmanAm // 28 // X X X rodanaM patitotthAnaM ripUNAM nigrahastathA / paGkakUpaguhAbhyazca samuttAro'dhvanastathA // 33 // X From CS: X 14 X X iti ha smAha bhagavAn kazyapaH // (pp. 59-61) zvabhiruSTraiH kharairvA'pi yAti yo dakSiNAM dizam / svapne yakSmANamAsAdya jIvitaM sa vimuJcati // 8 // X X X dantacandrArka nakSatradevatAdIpacakSuSAm / patanaM vA vinAzo vA svapne bhedo nagasya vA // 35 // x X x makSikAcaiva yUkAzca daMzAzca mazakaiH saha / virasAdapasarpanti jantoH kAyAnmumUrSataH // 21 // atyartha rasika kArya kAlapakvasya makSikAH / api snAtAnuliptasya bhRzamAyAnti sarvazaH // 22 // ( dvitIyo'dhyAyaH) tasya ceducchvAso'tidIrgho'tikho vA syAt parAsuriti vidyAt / tasya hantAH parikIrNAH zvetA jAtazarkarAH syuH, parAsuriti vidyAt / tasya cennakhA vItamAMsazoNitAH pakkajAmbavavarNAH syuH parAsuriti vidyAt / athAsyAGgulIrAyacchet; tasya cedaDalaya AyamyamAnA na sphuTeyuH parAsuriti vidyAt // 6 // ( tRtIyo'dhyAyaH ) saMvRtyAGgulibhiH karNau jvAlAzabdaM ya AturaH / na zRNoti gatAsuM taM buddhimAn parivarjayet // 20 // (caturtho'dhyAyaH) 101 5 10 15 23 25 30

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102 APPENDIX raktamAlI hasannuzcardigvAsA dakSiNAM dizam / dAruNAmaTavIM svapne kapiyuktena yAti vA // 37 // (paJcamo'dhyAyaH) jyotsnAyAmAtape dIpe salilAdarzayorapi / aGgeSu vikRtA yasyachAyA pretastathaiva sH||4|| chinnA bhinnA''kulAchAyA hInA vA'pyadhikA'pi vaa| naSTA tanvI dvidhA chinnA vikRtA vizirA ca yA // 5 // etAzcAnyAzca yAH kAzcit praticchAyA vigrhitaaH| sarvA mumUrSatAM jJeyA na cellakSya nimittajAH // 6 // saMsthAnena pramANena varNena prabhayA tthaa| chAyA vivartate yasya svastho'pi preta eva sH|| 7 // saMsthAnamAkRtiIyA suSamA viSamA ca sA / madhyamalpaM mahazcoktaM pramANaM trividhaM nRNAm // 8 // pratipramANasaMsthAnA jalAdarzAtapAdiSu / chAyA yA sA praticchAyA chAyA varNaprabhAzrayA // 9 // prakUjati prazvasiti zithilaM cAtisAryate / balahInaH pipAsAtaH zuSkAsyo na sa jIvati // 24 // (saptamo'dhyAyaH) glAyate nAsikAvaMzaH pRthutvaM yasya gacchati / azUnaH zUnasaMkAzaH pratyAkhyeyaH sa jAnatA // 10 // (aSTamo'dhyAyaH) zarIrakaMpaH saMmoho gatirvacanameva c| mattasyevopalabhyante yasya mAsaM na jIvati // 10 // ahAsyahAsI saMmuhyan praleDhi dazanacchadau / zItapAdakarocchvAso yo naro na sa jIvati // 20 // (ekAdazo'dhyAyaH) caityadhvajapatAkAnAM pUrNAnAM patanAni ca / hatAniSTapravAdAzca dUSaNaM bhasmapAMzubhiH // 28 // pathacchedo biDAlena zunA sarpaNa vA punaH / / mRgadvijAnAM krUrANAM giro dIptAM dizaM prati // 29 // zayanAsanayAnAnAmuttAnAnAM ca darzanam / ityetAnyaprazastAni sarvANyAhurmanISiNaH // 30 // 1 x x x USmANaH pralayaM yAnti vizleSaM yAnti saMdhayaH / gandhA vikRtimAyAnti bhedaM varNasvarau tathA // 51 // vaivayaM bhajate kAyaH kAyacchidraM vizuSyati / dhUmaH saMjAyate mUrdhni dAruNAkhyazca cUrNakaH // 52 //

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THE RISTASAMUCCAYA dadhyakSatadvijAtInAM vRSabhANAM nRpasya ca / ratnAnAM pUrNakumbhAnAM sitasya turagasya ca // 71 // suradhvajapatAkAnAM phalAnAM yAvakasya ca / kanyA vardhamAnAnAM baddhasyaikapazostathA // 72 // pRthivyA uddhRtAyAzca vahneH prajvalitasya ca / modakAnAM sumanasAM zuklAnAM candanasya ca // 73 // manojJasyAnnapAnasya pUrNasya zakaTasya ca / nRbhirdhenyAH savatsAyA vaDavAyAH striyAstathA // 74 // jIvajIvaka siddhArthasArasapriyavAdinAm / haMsAnAM zatapatrANAM cASANAM zikhinAM tathA // 75 // matsyAjadvijazaGkhAnAM priyaGgUnAM ghRtasya ca / rucakAdarza siddhArtha rocanAnAM ca darzanam // 76 // gandhaH surabhirvarNazca suzukko madhuro rasaH / mRgapakSimanuSyANAM prazastAzca giraH zubhAH // 77 // chatradhvajapatAkAnAmutkSepaNamabhiSTutiH / bherImRdaGgazaGkhAnAM zabdAH puNyAhanikhanAH // 78 // vedAdhyayanazabdAzca sukho vAyuH pradakSiNaH / pathi vezmapraveze tu vidyAdArogyalakSaNam // 79 // X x X gRhaprAsAdazailAnAM nAgAnAmRSabhasya ca / hayAnAM puruSANAM ca svapne samadhirohaNam // 82 // somArkAgnidvijAtInAM gavAM nRNAM payasvinAm / arNavAnAM prataraNaM vRddhiH saMbAdhaniHsRtiH // 83 // svame devaiH sapitRbhiH prasannaizcAbhibhASaNam / darzanaM zuklavastrANAM hRdasya vimalasya ca // 84 // mAMsamatsyaviSAmedhyacchatrAdarzaparigrahaH / svapne sumanasAM caiva zuklAnAM darzanaM zubham // 85 // azvagorathayAnaM ca yAnaM pUrvottareNa ca / rodanaM patitotthAnaM dviSatAM cAvamardanam // 86 // XI From SS :-- suhRdo yAMzca pazyanti vyAdhito vA svayaM tathA / snehAbhyaktazarIrastu karabhavyAlagardabhaiH // 55 // varAhairmahiSairvApi yo yAyAdakSiNAmukhaH / raktAmbaradharA kRSNA hasantI muktamUrdhajA // 56 // x x X pibenmadhu ca tailaM ca yo vA paGke'vasIdati / paGkapradigdhagAtro vA pranRtyet prahasettathA // 59 // x x ( dvAdazo'dhyAyaH ) ( indriyasthAnam - pp. 353-375 ) X 103 5 10 15 20 25 30 35

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104 APPENDIX patanaM tArakAdInAM praNAzaM diipckssussoH| yaH pazyedevatAnAM vA prakampamavanestathA // 63 // yasya chardirvireko vA dazanAH prapatanti vaa| zAlmalI kiMzukaM yUpaM valmIkaM pAribhadrakam // 64 // 10 samiddhamagniM sAdhUMzca nirmalAni jalAni ca / pazyet kalyANalAbhAya vyAdherapagamAya ca // 76 // mAMsaM matsyAn strajaH zvetA vAsAMsi ca phalAni ca / lameta dhanalAbhAya vyAdherapagamAya ca // 77 // (navaviMzatitamo'dhyAyaH) XII From VS: koSTakolakahArItakAkakokaHpiGgalAH / kapotaruditAkrandakrUrazabdAzca yAmyataH // 21 // goshshkraunyclomaashhNsokoshkpijlaaH| viDAlotsavavAditragItahAsAzca vAruNAH // 22 // zatapatrakuraGgAkhumRgaikazaphakokilAH / cASazalyakapuNyAhaghaNTAzaMkharavA udak // 23 // x x x zivA zyAmA ralA chucchuH piGgalA gRhagodhikA / sUkarI parapuSTA ca punnAmAnazca vAmataH // 37 // strIsaMjJA bhaasbhsskkpishriikrnnchikraaH| zikhizrIkaNThapippIkaruruzyenAzca dakSiNAH // 38 // rutakIrtanadRSTeSu bhAradvAjAjabarhiNaH / dhanyA nakulacASau ca saraTaH pApado'grataH // 41 // zreSThe hayasite prAcyAM zavamAMse ca dkssinne| kanyakA dadhinI pazcAdudaggoviprasAdhavaH // 45 // (SaDazItitamo'dhyAyaH) XIII From YS': pratipadivase kAlacakrajJAnAya zaucavAn / Atmano dakSiNaM pANi zuklaM pakSaM prakalpayet // 129 // adhomadhyordhvaparvANi kaniSTAMgulikAni tu / krameNa pratipatSaSThyaikAdazIH klpyettithiiH|| 130 // avshessaaNguliiprvaannyvshesstithiistthaa| paMcamI dazamI rAkA parvANyaMguSThagAni tu // 131 // vAmapANiM kRSNapakSatithIstadvaJca kalpayet / tatazca nirjane deze baddhapadmAsanaH sudhIH // 132 //

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THE RISTASAMUCCAYA prasannaH sitasaMvyAnaH kozIkRtya karadvayam / tatastadaMtaH zUnyaM tu kRSNavarNa viciMtayet // 133 // udghATitakarAMbhojastato yatrAMgulI tithau / vIkSyate kAlabiMduH sa kAla ityatra kIrtyate // 134 // X x X svapne svaM bhakSyamANaM ca gRdhrakAkanizAcaraiH / uyamAnaM kharoSTrAdyairyadA pazyettadA mRtiH // 137 // X x X chardimUtrapurISaM vA suvarNarajatAni vA / svapne pazyedyadi tadA mAsAnnavaiva jIvati // 140 // sthUlo'kasmAtkRzo'kasmAdkasmAdatikopanaH / akasmAdatibhIruva mAsAnaSThaiva jIvati // 141 // X X X svame muMDitamabhyaktaM raktagaMdhastragaMbaram / pazyedyAbhyAM kharaM yAMtaM svaM yo'bdArtha sa jIvati // 151 // X X x iMdumuSNaM raviM zItaM chidraM bhUmau ravAvapi / jihvAM zyAmAM mukhaM kokanadAbhaM ca yadekSate // 156 // tAlukaMpo manaHzoko varNo'ge'nekadA yadA / nAmevAkasmikI hikkA mRtyurmAsadvayAttadA // 157 // jihvA nAkhAdamAdatte muhuH skhalati bhASaNe / zrotre na zRNutaH zabda gaMdhaM vetti na nAsikA // 158 // spaMdete nayane nityaM dRSTavastunyapi bhramaH / naktamiMdradhanuH pazyet tatholkApatanaM divA // 159 // na cchAyAmAtmanaH pazyet darpaNe salile'pi vA / anandAM vidyutaM pazyet ziro'kasmAdapi jvalet // 160 // haMsakAkamayUrANAM pazyecca kApi saMhatim / zItoSNakhara mRdvAderapi sparza na vetti ca // 161 // amISAM lakSmaNAM madhyAdyadaikamapi dRzyate / jaMtorbhavati mAsena tadA mRtyurna saMzayaH // 162 // zIte hakAre phutkAre coSNe smRtigatikSaye / aMgapaMcakazaitye ca syAddazAhena paMcatA // 163 // x X X snAtamAtrasya hRtpAdaM tatkSaNAdyadi zuSyati / divase jAyate SaSThe tadA mRtyurasaMzayam // 165 // X X X na svanAsAM vajihvAM na grahAnnAmalA dizaH / nApi saptaRSIn vyomni pazyati mriyate tadA // 167 // 105 5 10 15 20 25 30

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5 10 15 20 25 30 35 106 APPENDIX prabhAte yadi vA sAyaM jyotsnAvatyAmatho nizi / pravitatya nijau bAhU nijacchAyAM vilokya ca // 168 // zanairutkSipya netre svacchAyAM pazyettatoM'bare / na ziro dRzyate tasyAM yadA syAnmaraNaM tadA // 169 // nekSyate vAmabAhuzcet putradArakSayastadA / yadi dakSiNabAhurnekSyate bhrAtRkSayastadA // 170 // adRSTe hRdaye mRtyurudare ca dhanakSayaH / guhye pitRvinAzastu vyAdhiruruyuge bhavet // 171 // adarzane pAdayozca videzagamanaM bhavet / adRzyamAne sarvAge sadyo maraNamAdizet // 172 // X x X mahAnase tathA zayyAgAre kAkAH kSipaMti cet / carmAsthirajjuM kezAn vA tadAsannaiva paMcatA // 187 // athavopazrutervidyAdvidvAn kAlasya nirNayam / prazaste divase svapnakAle zastAM dizaM nitaH // 188 // pUtvA paMca namaskRtyAcAryamaMtreNa vA zrutI / gehAcchannazrutirgacchecchilpicatvarabhUmiSu // 189 // caMdanenArcayitvA kSmAM kSitvA gaMdhAkSatAdi ca / sAvadhAnastatastatropazruteH zRNuyAd dhvanim // 190 // arthAtarApadezyazca sarUpazceti sa dvidhA / vimarzagamyastatrAdyaH sphuToktArtho'varaH punaH // 199 // yathaiSa bhavanastaMbhaH paMcapariyaM dinaiH / pakSairmAsairatho varSerbhakSyate yadi vA na vA // 192 // manoharatarazcAsIt kiM tvayaM laghu bhakSyate / arthAtarApadezyaH syAdevamAdirupazrutiH // 193 // eSA strI puruSo vAsau sthAnAdasmAnna yAsyati / dAsyAmo na vayaM gaMtuM gaMtukAmo na cApyayam // 194 // vidyate gaMtukAmo'yamahaM ca preSaNotsukaH / tena yAsyatyasau zIghraM syAtsarUpetyupazrutiH // 195 // karNodghATanasaMjAtopazrutyaMtara mAtmanaH / kuzalAH kAlamAsannamanAsannaM ca jAnate // 196 // zaniH syAdyatra nakSatre taddAtavyaM mukhe tataH / catvAri dakSiNapANau trINi trINi ca pAdayoH // 197 // catvAri vAmahaste tu kramazaH paMca vakSasi / trINi zIrSe dRzordve dve guhya ekaH zanau nare // 198 // nimittasamaye tatra patitaM sthApanAkramAt / janma nAmaRkSaM vA guhyadeze bhavedyadi // 199 // dRSTaM zliSTaM grahairduSTaiH saumyairaprekSitAyutam / sajasyApi tadA mRtyuH kA kathA rogiNaH punaH // 200 //

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THE RISTASAMUCCAYA pRcchAyAmatha lagnAste caturthadazamasthitAH / grahAH krUrAH zazI SaSTASTamazcet syAttadA mRtiH // 209 // pRcchAyAH samaye lagnAdhipatirbhavati grahaH / yadi vAstamito mRtyuH sajjasyApi tadA bhavet // 202 // lagnasthazvecchazI saurirdvAdaze navamaH kujaH / aSTamo'rkastadA mRtyuH syAccenna balavAn guruH // 203 // raviH SaSThastRtIyo vA zazI ca dazamasthitaH / yadA bhavati mRtyuH syAttatIye divase tadA // 204 // pApagrahAzvedudayAttu vaH dvAdaze'thavA / dizaMti tadvido mRtyuH tRtIye divase tadA // 205 // udaye paMcame vApi yadi pApagraho bhavet / aSTabhirdazabhirvA syAddivasaiH paMcatA tataH // 206 // dhanurmithunayoH saptamayoryadyazubhagrahAH / tadA vyAdhirmRtirvA syAjyotiSAmiti nirNayaH // 207 // X X X sUryodayakSaNe sUrya pRSThe kRtvA tataH sudhIH / svaparAyurvinizcatuM nijacchAyAM vilokayet // 211 // pUrNA chAyAM yadIkSeta tadA varSe na paMcatA / karNAbhAve tu paMcatvaM varSerdvAdazabhirbhavet // 212 // hastAMgulI skaMdhakezapArzvanAsAkSaye kramAt / dazASTasaptapacatryekavarSairmaraNaM bhavet // 213 // SaNmAsaimriyate nAze zirasazcibukasya vA / grIvAnAze tu mAsenaikAdazAhena dRkUkSaye // 214 // sacchidre hRdaye mRtyurdivasaiH saptabhirbhavet / yadi cchAyAdvayaM pazyedyamapArzvaM tadA vrajet // 215 // X X x anayA vidyayASTazatavAraM vilocane / svacchAyAM cAbhimaMtryArka pRSThe kRtvAruNodaye // 298 // paracchAyAM parakRte svacchAyAM svakRte punaH / samyak tat kRtapUjaH sannupayukto vilokayet // 219 // saMpUrNA yadi pazyettAmAvarSe na mRtistadA / kamajaMghAjAnvabhAve tridvye kAbdairmRtiH punaH // 220 // urorabhAve dazabhirmAsairnazyetkaTeH punaH / aSTAbhirnavabhirvApi tuMdAbhAve tu paMcabhiH // 229 // grIvAbhAve catustriye kamAsaimriyate punaH / kakSAbhAve tu pakSeNa dazAhena bhujakSaye // 222 // dinaiH skaMdhakSaye'STAbhizcaturyAmyA tu hRtkSaye / zIrSAbhAve tu yAmAbhyAM sarvAbhAve tu tatkSaNAt // 223 // 107 S 10 15 20 25 30 35

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108 APPENDIX evamAdhyAtmikaM kAlaM vinizcetuM prsNgtH| bAhyasyApi hi kAlasya nirNayaH paribhASitaH // 224 // (paJcamaprakAzaH) XIV From YR: yAmalAtzuSkAsyaH zyAmakoSTo'pyasitaradatatiH zItanAsApradezaH zoNAkSazcaikanetro lulitakarapadaH shrotrpaatityyuktH| zItazvAso'tha coSNazvasanasamudayaH zItagAtraprakampaH sodvego niSprapaJcaH prabhavati manujaH sarvathA mRtyukAle // (pRSTha. 6) ___ atha kAlajJAnam abhairlakSitalakSaNena payasA pUrNendunA bhAnunA pUrvAdakSiNapazcimottaradizaM SatridvimAsaikakam / chidraM pazyati cettadA dazadinaM dhUmAkRti paJcame jvAlAM pazyati sadya eva maraNaM kAlocitajJAninAm // 1 // arundhatIM dhruvaM caiva viSNostrINi padAni ca / AyuhInA na pazyanti caturtha mAtRmaNDalam // 2 // arundhatI bhavejihvA dhruvo nAsAgrameva ca / viSNustu bhrUdvayormadhyo bhrUdvayaM mAtRmaNDalam // 3 // nAsAgraM bhUyugaM jihvAM mukhaM caiva na pazyati / karNaghoSaM na jAnAti sa gacchedyamamandiram // 4 // navabhUH paJcavakSuzca saptakarNa strinaasikaa| jihvAM ca dinamekaM tu kAlacihna dine dine // 5 // akasmAcca bhavetsthUlo hyakasmAcca kRzo bhavet / akasmAdanyathAbhAvaH SaNmAsaizca vinazyati // 6 // rAtrau dAho'bhitapati divA jAyate zItalatvaM kaNThe zleSmA virasavadanaM kuGkumAkAranetre / / jihvA kRSNA vahati ca sadA sthUlasUkSmA ca nADI taraiSajyaM smaraNamadhunA rAmarAmeti nAmnaH // 9 // iti kAlajJAnam // (pRSTha. 7) XV From KJ: hRdayaM nAbhinAsA ca pANipAdau ca shiitlau| zirastApo bhavedyasya tasya mRtyubhaviSyati // 39 // aMgakaMpo gatibhaMgo(?)varNaprAvartameva c|| gaMdhaM svAdaM na jAnAti sa gacchedyamazAsane // 41 //

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THE RISTASAMUCCAYA lakSaM (sic) lakSaNa (sic) lakSaNena payasA bhAnoH prabhAmaNDalam kSINaM dakSiNapazcimottaraparaH SadvitrimAsaikakam / madhye chidragataM bhaveddazadinaM dhUmrAkule taddinam sarvajJaiH paribhASitaM sphuTataraM AyuHpramANaM dhruvam // 56 // bharaNI ca maghA pUrvA kRttikA hasta (sic) vidyate / zatabhiSArdrA ca vijJeyA ete nakSatra (sic) mRtyudAH // 57 // (KJ = kAlajJAnAkhyaM zaMbhunAthakRtamaprakaTapustakam | Baroda Oriental Institute, MSS Library, Acc. No. 9726. Subject vaidyaka. The MS is very corrupt). XVI From DS: - $109 atha svapnavicAraH // svapno dvividhaH / iSTaphalo'niSTaphalazceti / tatra sAmAnyata iSTaphalo yathAH- nadI samudrataraNamAkAzagamanaM tathA / grahanakSatramArtaMDacaMdramaMDaladarzanam // harmyasyArohaNaM caiva prAsAda ziraso'pi vA / svapne ca madirApAnaM vasAmAMsasya bhakSaNam // kRmiviSThAnulepazca rudhireNAbhiSecanam / bhojanaM dadhibhaktasya zvetavastrAnulepanam // ratnAnyAbharaNAdIni svapne dRSTvA prasiddhyati / devatAviprapRthvI zAnprazastA- 15 bharaNAMganAH // vRSebhaparvatakSI riphalivRkSAdhirohaNam / darpaNAmiSamAlyAptiM zuklapuSpAMbarAzritAn / draSTuH svapne'rtha lAbhaH syAdvyAdhimokSazca jAyate // athAniSTaphalaH // duSTaM kiMzukavalmIkapAribhadrAdhirohaNam / tailakArpAsapiNyAkalohaprAptirvipattaye // vivAhakaraNaM svapne raktasragvastradhAraNam / srotasAharaNaM neSTaM pakkamAMsasya bhojanam // AdityasyAtha caMdrasya niSprabhasyAvalokanam / nakSatrAdezca 20 pAtazca svame maraNazokakRt // azokakaravIrapalAzAnAM puSpitAnAM svapne darzane zokaH naukArohaNe pravAsaH raktavastragaMdhadhAriNyAH striyA AliMgane mRtyuH ghRtatailAdinA'bhyaMge vyAdhiH kezadaMtapAte dhananAzaH putrazoko vA kharoSTramahiSairyAne tadyuktarathArohaNe vA mRtyuH karNanAsAkarAdicchede paMkamajane tailAbhyaMge viSabhakSaNe pretAliMgane naladamAlino digaMbarasya yAne kRSNapuruSadarzane ca mRtyuH // atha jAgRtAvaniSTAni // aruMdhatIM dhruvaM caiva nabhomaMdAkinIM tathA / khanAsAgraM ca caMdrAM mAyuhino na pazyati // pAMsupaM kAdiSu nyastaM caraNaM khaMDitaM yadi / snAnAMbu liptagAtrasya yasyAsyaM prAk prazuSyati / gAtreSvAdvaiSu sarveSu sUryAdidvayadarzanam // svarNapratItirvRkSeSu svapadAnAmadarzanam / pihite karNayugale yasya ghoSAnupazrutiH // adarzanaM svazirasaH pratibiMbe jalAdiSu / chidrapratItizchAyAyAM sa ciraM naiva jIvati // 5 yastu pazyati vai svapne rAjAnaM kuMjaraM hayam / suvarNa vRSabhaM gavAM kuTuMbaM tasya vardhate // vRSaM vA''ruhya tatrasthasya jAgare dhanAptiH zvatasarpeNa dakSiNabhujadaMze dazadine sahasradhanalAbhaH jalasthasya vRzcikoragamAse jayaputradhanAni prAsAdazailArohaNe samudrataraNe rAjyaM taDAgamadhye padmapatreSu ghRtapAyasabhojane rAjyaM balAkAkukkuTIkrauMcI darzane bhAryAprAptiH nigaDairbaMdhe bahupAzabaMdhe vA putradhanAdIni // Asane zayane yAne 26 15 25

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110 APPENDIX zarIre vAhane gRhe / jvalamAne vibudhyeta tasya zrIH sarvatomukhI // sUryacaMdramaMDaladarzane rogiNo roganAzo'bhyasya dhanaM surArudhirayoH pAne viprasya vidyA zUdrAderdhanaM zuklAMbaragaMdhadhAriNyA subhagastriyA''liMgane saMpattiH chatrapAdukopAnahakhagalA me dhanaM vRSabhayuktarathArohaNe dhanaM dadhilAme vedAtiH dadhipayaHpAne ghRtalAbhe ca yazaH ghRtabhakSaNe klezaH aMtrairveSTane rAjyaM manuSyasya caraNamAMsabhakSaNe zataM lAbhaH bAhubhakSaNe sahasraM zIrSamAMsabhakSaNe rAjyaM vA sahasradhanaM vA saphenakSIrapAne somapAne godhUmadarzane dhanalAbhaH yavadarzane yajJaH gaurasarSapadarzane lAbhaH // nAgapatraM labhetsvapne karpUrAgamanaM tathA / caMdanaM pAMDuraM puSpaM tasya zrIH sarvatomukhI // sarvANi zuklAnyatizobhanAni kArpAsabhasmaudanatakravarjyam / sarvANi kRSNAnyatiniMditAni gohasti10 devadvijavAjivarjyam // svapnastu prathame yAme vatsarAMte phalapradaH / dvitIye'STamAsaiH tRtIye trimAsAMte caturthe yAme mAsAMte aruNodaye dazAhAMte sUryodaye sadyaHphalaH // ( pp. 388, 389 )

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riSTasamuccayasthagAthArdhAnAM vrnnaanukrmsuucii| (pU-pUrvArdha, u-uttarArdha, a-prathamacaraNa, A-dvitIya __ caraNa, tRtIyacaraNa; IcaturthacaraNa) N. B. The figures on the right indicate the numbers of the stanzas. mahava mayaMkavihINaM 66. pU. ahavA kuNei chaddI 122. u. ahimatiUNa dehaM 87. pU. ahimaMtiUNa suttaM 63. pU. ahimaMtiya tilleNaM 144. u. ahimatiya maMteNaM 151. pU. ahimaMtiya sayavAraM kaMsaya- 153. pU. ahimaMtiya sayavAraM pacchA 158. u. ArAhaNApaDAyaM 15. pU. AliMgiyA ya purao 165.5. aiNi NidaNAso 33. u. bhairUvo hi juvANo 86. pU. aMguli taha mAlattaya 149. pU. bha-ka-ca-Ta-ta-pa-ja-sa vaggA 227. pU. a-ka-ca-Ta-ta-pa-ya-sa vaggA 163.pU. akkharapiMDaM biuNaM 161. pU. bhakkhara horA laggaM 149. u. aggilaM maggi(jhi)laM 205. pU. acchau jIviya-maraNaM 106. pU. aTTarehachiNNe 204. pU. bhaTThamaThANammi sasI 242. pU. aTThAraha bhAI 234. u. aTThAvIsaM mAse 102. u. aTTeva muNaha mAse 103. pU. aNurAhAe vIsaM 248. pU. addhacchAyaM picchada 76. u. animittaM jalabiMdu 34. pU. ayaM ca jammapuThavaM 10. pU. ajha pijaM ji karja 106. u. abhitara-bAhiriyA 13. pU. abhitarA kasAe 13. u. arahaMtAisurANaM 186. pU. avakahaDA maTaparatA 239. pU. asi-kuMtabhaMgasaho 192. pU. asiya-siya-ratta-pIyA 64. pU. bhassiNi-bharaNI-kittiya- 168. pU. maha jIe saMdhIe 198. pU. aha jo jassa ya bhatto 117. pU. aha picchai niachAyaM 79. pU. ahara-nahA taha dasaNA 27. pU. ahavaha aggiphuliMge 91. pU. mahava juo Aesaha 242. u. ia avakahaDAcakaM 240.pU. ia avakahaDAcakke 238. u. ia dimahataeNaM vibha 253. 5. iaracchAyArahie 72. u. igavaNNagomaeNaM 153. u. igavIsaM ciya rikkhe 250. u. icchai so iha bhAlai 14. u. idi kahiyaM sahagayaM 192. u. idi bhaNi sumiNatthaM 130. pU. idi bhaNiyA NiyachAyA 85. pU. idi riTThagaNaM bhaNiyaM 40. pU. idi sallihidasarIro 14. pU. iya kahiyaM paJcakkhaM 135. pU. iya maMtia savvaMgo 71. pU. iya maMteNaM maMtiya 44. pU. iya maMtaM ca javaMto183. u. iyarA[ yA]Na uvari gaauM 208. u. iyarAyANaM uvari 206. u. iyaraM maMtavihINaM 113. pU. iyavaNNagAviduddhaM 170. pU.

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112 uMdara birAla sUyara 178. u. uttamadumaM hi picchai 49. pU. udaei ayArasaro 231. u. udido bhamido bhAmida 229. pU. uyaraviNAse diDhe 119. u. uvarammi devivatthaM 145. pU. uvarammi dhUmaMchAyaM 65. u. uvavAsa-moNajutto 110. pU. riSTasamuzcaya kara-caraNesu a toyaM 31. pU. karajualaM udhvaTima 158. pU. karajuahINe jANaha 104. pU. karabaMdhaM kArijaha 23. pU. karabhaMge ghaumAsaM 118. pU. kasaNapurisehi Nijai 126. pU. kasaNehiM tassAU 82. u. kasaNo tA(sA) tassa tihI 198. u. kAUNa aMgasohI 109. pU. kArAvijai paNhaM 160. u. kArevi khIrabhoja 146. pU. kAladisAe jIvai 128. u. kAlayaDo dahivaNNo 174. pU. kiMtu viseso dIsai 85. u. kuccassuvarimmi jalaM 60. pU. koNesu sarA deA 238. pU. UNe ahiApuNNaM(NNe) 61. u. khaddho nIo daTTho 187. u. eko vi jae caMdo 45. pU. egaMtammi niyacchau 70. u. egaMte suhadese 194. pU. emhi chAyApurisaM 95. u. etAvaMti diNAI 251. pU. edAi~ tAi~ loe 5. u. eyaM do tiSiNa diNe 93. u. eyArasa hatthaMmi a 247. pU. evaM ca homavihio 111. u. evaM chAyApuriso 107. pU. evaM niyaDA-niyarDa 121. pU. evaM rAsisaro via 236. pU. evaMvihaparachAyA 95. pU. evaMviharogehi ya 8. pU. evaMvihaM tu bhaNiyaM 67. pU. evaMvihA ya saddA 188. pU. gaMDaya sasao ya tahA 176. u. gaya vasahe [vi]ya calaNe 167. pR. gaya haTTe-deula-paDimA- 191. u. giddhU-lU( deglu)ya bhArayaDo 176. pU. goroyaNAe~ pacchA 193. u. ghaya-tillehi vilitte 123. u. vittaNabiNipaDimA 182. pU. kajaM dharevi citte 200. u. kaDi-sira-nAsAhINA 90. pU. kaDu-tittaM ca kasAyaM 24. pU. kaDijaDa bhUmIe 203. u. kaNNa-cihurehi rahiA 89. u. kattiya mAyasiraM citra 231. pU. kanAghose satta ya 38. pU. kara-caraNaaMgulINaM 29. pU. kara-caraNacallaNAso 25. u. kara-caraNa-jANu-matthaya-116. pU. kara-caraNatalaM ca tahA 125. pU. caughaDiA caudiNAI 51. u. caubheyA nAvavvA 164. u. cauvIsa jidiahe 234. pU. caMda(sasi-)sUrANa(Na) picchai 56. pU. cakkhU sodaM ghANaM 9. pU. cattAri pasatthabhuve 224. u. calaNavihINe diDhe 101. pU. ciMtaha tesu hayAraM 196. u. ciMtAe parihINaM 113. u. ciMte jaha payaDAiM 157. u. chattaM dhayaM ca kalasaM 189. pU.

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riSTasamuccaya 113 chattassa rAyamaraNaM 120. pU. (jIvai suhasaddeNaM 184. u. " chatte (taM) parivAraM vA 117. u. jIvasta nivivaappaM 11. u. chAyApurisaM sumiNaM 69. pU. jIvassa maraNayAle 17. u. chiddoha tassa AU 45. u. jIhagge(gaM) aikasiNaM 30. pU. chinnaM khaggAIhiM 83. u. jIhA jalaM na melai 141. pU. juikusumaM siyavatthaM 189. u. jai Auro Na picchaha 75. pU. juNNa( jANu)yapamANatoe 143. pU. jai kiNhaM karajualaM 19. pU. jUa-mahu-maja-maMsaM 5. pU. jai dIsai paripuNNaM 105. pU. jo gI(NI)sesamahIsanItikusalo 257(A). jai picchai gayaNayale 100. pU. jocchaiMsaNa-taka-takkima ima(maI)257 (a). jai picchai Na hu vayaNaM 147. pU. jo Niyai tassa bhaNiyaM 47. u. jai sumiNammi vilijai 122. pU. jo NiyachAyAbiMba 82. pU. jaM iha kiMpi variTaM 256. pU. jo picchai niachAyA 78. u. jaMghAsu duNNi varisaM 119. pU. jo bhijai sattheNaM 127. pU. jaM ca sarIre riTaM 18. pU. jo rayaNIeN pasutto 116. u. jaM jassa jammarikkhaM 220. u. jo lei aNasaNaM cia 252. u. jaM dIsai diTThIe 131. pU. jo siddhaMtamapAratIrasunihI 257 (i). jastha kare aha pavve 159. pU. jo sumiNammi Niyacchai 124. u. jastha avijai maMto 112. u. jo hu NibuDDai sumiNe 129. u. jammasaro rikkhAdo 230. pU. jammi saNI Nakkhatte 224. pU. DhaMkha-gaya-vasaha-rAsaha- 166. pU. jayau jae jiyamANo 254. pU. jaya-viddhi-miMdu-rAyA 186. u. Najati [ya] niviyappe 103. u. jaliyA liMgiya davA 164. pU. Na Niei tuMgachAyA 140. u. javiUNa imaM maMtaM 109. u. NayaNavihINe diDhe 101. u. jassasthe joijai 100. u. NayarabhavANaM majjhe 177. pU. jassa na picchai chAyA 77. pU. NahajANaM [ahava diNe 243. pU. jahakamaso nAyavvaM 115. u. Na hu dIsai sari(si) sUro 134. pU. jahakamaso so jIvaha 52. u. Na hu picchai jo samma 143. u. jAikusumehi javio 111. pU. NAsagge karajualaM 195. pU. jANuvihINe bhaNi 102. pU. NisuNaha bhaNijamANaM 148. u. jANuvihINe varisaM 118. u. jANeha liMgariDhe 136. u. taM u bhaNijai riDhe 41. u. jAdhammo jiNadiTThaNicchidayaye('pae)259(a). taM cia aNeabheaM 18. u. jA narasarIrachAyA 74. pU. taM pakkhaM jANejai 197. u. jA nAyaM (?) ca surANabho tipahugA 259 (i). taM pi hu aNeyabheyaM 68. u. jA merU surapAyavehi sariso(hio)259(A). taM bhannai paJcakkhaM 131. u. jiNavaddhamANapurao 150. u. taM riTThasatthaNiuNe 256. u. jIvai visameNa roI 1.62. u, | tattiya diNAi mAsA 159. u.

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114 tassa kuNijaha evaM 91. u. tassa chammAsa (mAsaM) Aja 57. u. tassa bhaNijjai AU 46. u. tassa lahu hoi maraNaM 32. u. tassa lahu hoi maraNaM 48. u. tassa lahu hoi maraNaM 58. u. tassa lahu hoi maraNaM 79. u. tassa havai varajIyaM 77. u. tassuvarammi samAnaM 170. u. tassuvari devijAyaM 145. u. taha joijai sauNaM 172. pU. taha nAmassa ya rikkhaM 221. u. taha puvvaphagguNIe 246. u. [ taha ya ] a i u e o paMca 227. u. taha ya kabaMdhaM picchai 80.u. taha vi hu bhuaMgacakre 223. pU. taha vihu saMjamaseNo 254. u. taha sUrassa ya biMbaM 46. pU. tA jIvai daha diyahe 75. u. tA jIvadda bahukAlaM 105. u. tA marai roagahio 241. u. tArAo ravi - caMdaM 54. pU. tiviyappaM nakkhattaM 222. pU. tulayAI sayalANaM 236. u. te asuhA niddiTThA 188. u. teNedaM raiyaM visuddhamaiNA 258 (I ). rahammaM (maM) jammAo 221. pU. to marai na saMdeho 222. u. tA lahu pahAyasamae 171. u. tAvacciya so jIvai 99. u. tAvaccheu mahIalammi vidiTThe (yaM) 259 (I). duvihaM pi eyarUvaM 114. pU. akkharAi~ dUha 162. pU. assa paNhayAle 241. pU. thagathagai kammahINo 22. pU. thaddhaM lobhaNajualaM 20. pU. daMseha tassa chAyA 87. u. dakkhiNagayA sasaddA 174. u. dakkhiNa disAeN Nijjadi 123. pU. daDDu-jaliesu maraNaM 169. pU. riSThasamuccaya | dasaNA havaMti kasaNA 34. u. | daha diha assiNi (NI ) e 244. pU. daha diha uttarAe 249. pU. daha diyaha migasirammi a 245. pU. daha varisANi tayaddhaM 115. pU. dAhiNagao sasadda 177. u. dAhiNadisAi chAyA 142. u. dinahAIM havai AU 38. u. diTThIeN cappiyAe 35. pU. diNajuamajjhaM maraNaM 35. u. disattaeNa madhU 133. u. diyahacaukkaM diTTho 54. u. diyahatayaM ca caukkaM 81. u. divvasihI pajalaMto 59. pU. dIvayasihA hu egA 48. pU. dIsei iyArasaro 232. u. dI se jattha rUvaM 68. pU. | duasattaridiahaM ('hadeg) saro 230. u. dukkhaM lAhaM ca (ya)ttA 226. pU. dukkheNa navari pAvai 2. u. duraya- hari-huavahammi ya 213. pU. dulahammi maNualoe 12. pU. du (do) vihasaMlehaNAeN 12. u. duvihaM tu hoi sumiNaM 112. pU. | devadajaNiya vihANaM 180. u. | devi mahaMvAINaM 121. u. dehaM teyavihINaM 33. pU. do iga varisa chamAsaM 92. u. docchAyA hu niyacchai 76. pU. do diyA ya dina 93. pU. do diyahe egadiNaM 104. u. do do Aya savAyA 166. u. dhammaMmi ya bhaNuratto 6. pU. dhammo jiniMdadiTTho 3. u. - aggi- sIha - sANa- 163. u.

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riSTasamuccaya 115 dhaya-dhUma-sIha-sANa-205. u. | paMcadahe vi tihIo 196. pU. dhariUNa AuraM puNa 146. u. paMcadiNo NAya[ vo] 229. u. dhAvaMti hu gahieNaM 62. u. paMcavi kUragahehiM 237. u. dhidiNAso sadiNAso 36. pU. pakkhaM dhaNi?rikkhe 249. u. dhUmaMtaM pajalaMtaM 80. pU. pakkhaM puNanvasummi a 245. u. dhUma dhao daMkhassa ya 216. u. pakkhAlAviya dehe (he)86. u. dhUmassa ya sANa kharo 216. pU. pakkhAliUNa dehaM 43. pU. dhUmAyaMtaM picchai 55. pU. pakkhAliUNa dehaM 70. pU. dhUmo sayalAyANaM 207. pU. pakkhAlittA dehaM 137. pU. dhUmo sIha-dhayANaM 217. pU. pakkhAliya karacaraNA- 154. pU. pakkhAliya karajualaM 155. u, naMdA bhaddA [ya] jayA 228. pU. pakkhAliya karajualaM 193. pU. nakkhattaM taha rAsI 237. pU. pakkhAliyaniyadeho 181. pU. naTTho bhaggo ma mao 187. pU. paJcakkhaM svatthaM 130. u. navanavai sahassAI 7. u. pacchA pahAyasamae 201. pU. nava nava biMdu tivAraM 220 pU. paDiyassa ya roissa ya 251. u. na suNei kamaghosaM 29. u. paDivayaAidiNAI 157. pU. maharomA saDaMdi ya 21. u. paDivaya bidiyA tidiyA 228. u. mahuei gADhabaMdhaM 23. u. paDhamaM gomutteNaM 155. pU. na hu jANai niyaaMga 25. pU. paDhama sarIravisayaM 136. pU. na hu picchai niyajIhA 37. pU. paDhamA(degmaM) hi rehaaMka 204. u. mahusuNaha sataNusaI 139. pU. mAuNaM AesaM 218. u. paNamaMtasurAsuramauli-1. pU. nANAmeavibhinnaM 42. pU. paNaraha vAmakarammi ya 156. pU. nANAbheyavibhinaM 148. pU. paNhagayaM puNa bhaNiyaM 69. u. mANAroyAkiNNo 6. u. paNhayA(deghA)lassa ya laggaM 250. 3. bhANAsasthamaeNaM 42. u. paNhasavaNeNa jAvaM 171.pU. mAmeNaM siriduggaeva vidio 258 (i). pattaMmi a maNuatte 3. pU. mAyagvA sA payaDA 73. u. patte jiNiMdadhamme 4. pU. bhAsagge thaNamajhe 98. pU. pabhaNei nisA diahaM 58. pU. mAsAe~ timi dibhahA 37. u. parachAyAe NUNaM 94. u. nizrachAyA gayaNayale 99. pU. paraloasAhaNaDhe 8. u. miyachAyaM(yA) parachAyA 73. pU. parivArassa ya maraNaM 120. u. nigvAvima dhuppaM to 125. u. passijai bhAlayalaM 20. u. misuNijaha ki bahuNA 185. u. pAvagahA muha-pucche 223. u. misuNija hu supayasthaM 40. u. piMgala sihI ya DhiMko 175. pU. bhIlA pIyA kiNhA 81. pU. piMDatthaM ca payasthaM 17. pU. piccha(cche)i Auro so 84. u. paTharaviNe(degNA) nihiDe(TThA) 246. pU. picchei aNNavaNaM 142. pU. paMcadasa tassa diyahe 33. u. / pujittA jiNanAhaM 43. u.

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116 puNa khIraM bhuMjittA 199. u. puNa joeDa payatthaM 44. u. puNa joyAvaha bhUmI 152. pU. puNaravi pahAyamavie 63. u. puNovi javeha nUNaM 202. pU. puro iya nAyavvaM 168. u. puvvasUrI (muNI ) hiM bhaNie 243. u. puvvassa bhaddavaddA 250. pU. puvvAyariyakamAgaya 16. pU. purasaTThArahadiahe 232. pU. pecchai duSpaNayaMmi ya 64. u. phagguNada (cha) hadiyahAI 233. pU. phuti aMgulIo 19. u. baMdhittA paliyaMkaM 194. u. baddhaM citra karajualaM 39. pU. bahu chiDuM nivaDataM 53. pU. bahubheya satthAdiTTha 135. u. bahuvihapamAyamatto 4. u. bAhArahie ghamme 97. u. bIbhAe sasibiMbaM 65. pU. bhaNiyaM devadakahiyaM 185. pU. bhaddavayaM assaja (judeg ) yaM 235. u. bhramamANaM tassAU 50. u. bhariUNa taMdulANaM 61. pU. bhAle chAyApurisaM 98. u. bhinnaM sarehi picchai 57. pU. tanahu jAi 24. u. bhUmIe tassAU 53. u. bhobhaNa-sayaNa-gihe vA 62. pU. mauliyavayaNaM viyasai 21. pU. maMtI NiyavarachAyaM 96. u. maMtreNa maMtiUNaM 137. u. jho sesesu a 213. u. majjhami tahA chiDDuM 52. pU. mayagala - dhUmammi sae 211. pU. maya-mayaNa-mAyahINo 96. pU. riTasamuccaya mahisa ya maDayaM ca tahA 178. pU. mAsabhaMtara AuM 27. u. mAsikaM tassAU 30. u. muha-jIhaM citra kinhaM 28. pU. mUlammi cauvvIsaM 248. u. mUlasarehi ya bhAo 161. u. mesAisurAsIo 239. u. mesAI mItA 167. u. iyaM bahutthatthaM 255. pU. rayaNI paDhamajAme 183. pU. ravi - caMdaM taha tArA 47. pU. ravi - caMdANaM gahaNaM 124. pU. ravi - caMdANaM picchai 51. pU. riu (pu) dAe vaDhDhai 219. u. ri (dideg) iMriho vi puNo 252. pU. riTThasamuccaya satthaM 255. u. riTTha rUvaM sumiNaM 107. u. bhai hiae sAso 28. u. | rukkho ( ? ) du sIha - vasahe 206. pU. ruddhesu a maraNaM riuNA 219. pU. ruddhesu natthi gamaNaM 214. pU. ruddhesu marai sigdhaM 214. u. ruhira-vasa- tela- pUyaM 90. u. ruhira-vasa-pU-taya- ghaya - 129. pU. rUvaM saddaM gaMdhaM 9. u. roga hissA koI 160. pU. royANaM koDIo 7. pU. rovaMtaM jo picchai 84. u. laggaMti makkhiyAo 138. pU. lavamittaM cia rahaya ( degyaM ) 253. u. lahumeva taM diyahaM ( tassa jIyaM ) 94. pU. lahu hoi tassa maraNaM 49. u. - lAho sahajogie 215. pU. kA ahavai addhA 88. pU. | vajjijz2a savva loe 179. u. vayaNammi nAsiyAe 32. pU.

Page #230
riSTasamuccaya 117 vayaNeNa paDai ruhiraM 26. pU. (sAIi satta diahe 247. u. varamaraNakaMDiyAe 16. u. sANo dhammi suhao 209. u. vasaha-kari-kAya-rAsaha-78. pU. sA bhaNiyA niachAyA 74. u. vasaho dhaya-dhUmagao 210. pU. sAvaNasiapakkhassa ya 235. pU. vaha-baMdha-roya-so 207. u. sAvaNasukkeyArasi 260. u. vAU pittaM siMbhaM 11. pU. sAsa(degma) sivA karaTAso 173. pU. vAmakare siyapakkhaM 195. u. sAsaM muei sIyaM 134. u. vAmabhU(degbhu)yaMmi u cauro 225. pU. simiNammi a NacaMto 128. pU. vAme gao sasaho 175. u. siyavatthajhaMpiyA puNa 182. u. vAya-kapha-pittarahio 108. pU. siyavatthAivibhUso 199. pU. vikahA-kasAyahINo 110. u. sirikuMbhanayaraNa[ya]e 261. pU. vidiyapuriseNa sariso 181. u. sirisaMtinAhabhavaNe 261. u. viviha(ha) sasthA(tha)gusAraM 172. u. sihi caMdayA Na picchai 140. pU. vivihAgamajuttIe 114. u. sIsaMmi tammi gujjhe 225. u. visa-visahara-sastha-ggI-10. u. sIso desajaI saM(vi.)bohaNaparo 258 (bhA). vissAmeNa vihINo 26. u. sIhaggi(ggI)gaya lAhaM 209. pU. vihaDei aisaeNaM 39. u. sIhammi [ya] vAraNaM dhae 212. pU. vIrajiNapAyajualaM 1. u. sIhassa gao sattho 217. u. sIho gao dhayaMmi 215. u. saulI suya cammayaDA 173. u. sIho dhayassa uri 208. pU. saMjaviyameyakha(degdeg)DiyA 201. u. suibhUmiale phalae 203. pU. saMjAo iha tassa cArucario 258 (a). sukaM pakkhaM vAme 156. u. saMtAesu a jIvai 169. u. suggIvasumaMteNaM 202. u. saMmajiUNa sayamavi 144. pU. suggIvassa ya maMtaM 200. pU. saMvaccharaigasahase 260. pU. sutto nisAe~ pecchai 108. u. saMsAraMmi bhamaMto 2. pU. supayatthaM nisuNijau 67. u. saMsArammi a ThiccA 15. u. suvai kayasIsahastho 22. u. satta diNa kattiyAe 244. u. suhadaM havei nUrNa 190. u. satta diNAI Niyacchaha 50. pU. suhadiyahe puvvaNhe 71. u. saho havei duviho 180. pU. suha pIdi attha lAho 226. u. samadhAu(degU) vi Na geNhai 133. pU. suha-masuhaM via savvaM 184. pU. samabhUmiyale ThicA 97. pU. seyaM bhaNei pIyaM 132. u. samasuddhabhUmiese 72. pU. sesAyANaM sAhai 210. u. sayaaTThottarajavirtha 150. pU. sesAyA puNa saMtA 165. u. sayaladisAu Niyacchai 132. pU. sesesu a majjhatyaM 212. u. sayavAraM diTuvariM 151. u. sesesu a majjhattho 211. u. sara-sUla-savvalehiM 83. pU. so UNa ikkamAsaM 126. u. sasi-sUra-dIvayAI 41. pU. so chaha diNAi jIvai 55. u. sasuyA juvaI vesA 190. pU. / so jiai mAsamegaM 66. u. 16

Page #231
118 riSTasamuzcaya so jIvaha satta diNe 141. u. so devo sirisaMjamAimuNivo 257 (I) so marai taMmi kAle 59. u. so jibhai satta diyahe 139. u. so jiyai satta diyahA 84. pU. so jIvaha chammAsaM 56. u.. so jIvai chammAsaM 138. u. so jIvai chammAsaM 152. u. so jIvai chammAse 147. u. so jIvai diahatayaM 31. u. so jIvai vIsa diNe 127. u. so jIvai sattadiNaM 60. u. haya-gaya-go-maNuANaM 179. pU. hayagaya-vasahe sayaDe 191. pU. hasamANA rovaMtI 89. pU. hasamANIi chamAsaM 92. pU. hoi uAre udao 233. u.

Page #232
riSTasamuccayagatazabdAnAM varNAnukramasUcI / N. B. The figures on the right indicate the numbers of the stanzas. a 15; 26; 31. a 227. aikaDhaNa 19. aikasiNa 30. aiNidda 36. airUva 86. aisAsa 26. aMka 204. aMga 141. aMga 25. aMgasohi 109. aMgAra 72. aMguli 149; 196. aMgulideg 23; 152. aMguli 29. aMgulIa 19. aMgovaMga 105. aMjalI 61. aMba 24. aMbiNa 182. aMsaya 104; 119. aMsaya 316. akacaTatapajasa 227. akacaTatapayasa 163. akkadeg 259. akkhara 149; 198. akkhara 161; 198. agga 10:163;209. aggiphuliMga 91. aggila 205. 'aghosa 38. aTTha 93; 103; 119. aTUdeg 149;204. aTTama 242. abhisaya 171. aTThahimasana 153. aTThAraha 234. aTThAraha 232. aTThAvIsa 102,238. aTThoyara 200. aDavibhava 172. aNala 49. aNavasya 34. aNasaNa 14; 252. aNurAhA 248. aNea 18. agarU 48. ayaya 68. aNeyarUva 46. aNNavaNNa 142. attha 210; 212;226. atthamia 229. adaMsaNa 38. addA 245. addha 93. addha 76. addhA 88. aniyaDa 121. abhitarA 13. abhitarA 13. ayAradeg 231. arahaMta 1500 arahaMta 186. ariTUdeg 41. alAha 106. avakahaDa 239. avakahaDAcakka 238:240. asideg 192. asiya 64. asilesA 246. asuha 181; 184; 185; 188.2 asuha 106.

Page #233
120 asohaNa 241. assaja (ju' ) 235. assiNI 244. assiNI 168:223. ahakhaMDa 65. aharadeg 27. avai 88; 91; 127. ahiApuNNa 61. ahiMsA 12. ahiya 86. ahomuhA 79,88. Aura 75687; 88; 146; 147; 154. Aesa 91; 121:218. AgamaNa 214. Aya 163; 164; 165; 166;205. Aya 207:208; 210; 216. AraMbha 110. ArAhaNA 15. Alatta 153. Alattaya 149. AliMgiya 164; 165. AliMgiya 169. Aa 169; 215219. AI 220. 0 227. Au 23; 24; 27; 29, 37; 38,45, 46,506 | uAra 233. 53; 54; 57; 82. uMdara 178. uTTha 123. uttamaduma 49. uttarA 246; 249; 250. udaa 233:234; 235. udara 43. udida 229. uddhi 225. ubhayadeg 157. uyaradeg 119. Asa 173. AsADha 234. AharaNa 43. 'i' 227. iara 208. riSTasamuccayagatazabdAnAm - iaracchAyA 72. iMdia 9. iMdideg8. iMdu 186. ikka 22,23;30;63. ikka 126. ikka 123:128; 129; 246. ikkhaNa 194. iga 92. igadeg 45; 102, igavaNNA 153. igavIsa 250. igasahasa 260. igahatthA 89. iTimiTi 43; 200. iyara 241. iyara' 206. iyavaNNA' 170. iyA 232. u 20. uyara 116. ulUya 176. uvarittha 210. uvavAsa 110. uhA(oAdeg)radeg 235. UNa 61;63. UNa' 86. degdeg 227. ea 248. eAra' 234. ekka 52. ega 46; 47; 66;92. egadeg 7782; 104; 247. egaMta 194.

Page #234
varNAnukramasUcI 121 egavIsa 202:246. karaTa 173. eDaa 176. karasaMga 118. ehi 95. kari 78. eya 93. kalasa 189. eya 37119,201. kavittha 170. eyacaraNA 89. kasaNa 27,34,82,156195198. eyarUva 114. kasaNadeg 150 eyavIsa 44. kasaNapurisa 126. eyArasa 247. kasAa 13. degeyArasa 260. kasAa 1. kasAiya 4. o 227. kasAya 24. kasAyadeg 110. kaMTha 23. kAa 122,177. kaMsaya 153. 'kAya 78. kakkhA 182. kAraMDa 173. kajja 241. kAla 187. degkaja 207. kAladisA 128. degkajjaladeg 197. kAlayaDa 174. kajalarehA 56. "kittiyA 168. / kaTTa kisa 22. kaTTijaMta 82. kiNha 19,28,60. kaTTha[ya] 20. kiNhA 81. kaDi 90; 102. kuMDI 145. kaDu 24. kuMta. 192. kaNiTThiA 157. kuMbhanayara 261. kaNNa 89. kucca 60. kattiya 231. kusuma 150. kattiyA 244. kusuma 111140,545,189, kanna 29,38. kUra 61,208. kaphadeg 108. kUra 237. kabaMdha 80. kUSmAMDI 183. kamalA 43. koMtadeg 83. kammadeg 22. koNa 238. kayadeg 22. kayacuNNa 83. khaMDa 57. kara 159. kharaga 83. kara 19,23,25,29,31,39,90,116, khajjai 112. 125,1541155,158,193; 195. degkha(gha)DiyA 201. kara 156:157195. khaddha 187. karajubha 104. khabbha 127,

Page #235
122 riSTasamuccayagatazabdAnAm khara 216. khara 205:217. khara 123,163. khIra 155,199. khIrabhoja 146. | ghaDiA 51. ghamma 97. ghaya 123. ghaya 129. ghANa 9. ghosa 29. gaa 187,215,217. gaMDaya 176. gaMdha 9. gaMdha 133,139. gattA 129. gaddha(bbha') 221. gabhasara 230. gamaNa 214. gamaNa 36. gaya 167. gaya 191215. gaya 163,166,179191:205. gayajIva 142. gayaNayala 99,100. gayaNayala 98. gavva 256. gasaha (da)cala 239. gaha 222. gahadeg 226. gaha 223,237. gahaNa 124. gAvI 170. giddha 122. giddha 176. giha 62. gIvA 28. gugguladeg 111. gujjha 32,98,141,225. gujjhadeg 103. geha 62,126. go 179. gomaa 153. gomutta 155. goroyaNA 149,158,193. cau 51. cau 51,118,238. caukka81. __degcaukka 36,54,104. cauguNa 161. cautthI 228. caubheya 164. caura 225. cauvIsa 232,234. cauvvIsa 248. caMda 45.66. caMda(sasi-). 56,259. caMda 47,51,54,124. caMdaNa 137,189. caMdaya 140. cakkhu 9. ca(ya)ttA 226. cattAri 92,224. 'camma 72. cammayaDa 173. caraNa 118. caraNa 25,29,907116,125,154. 'caraNa 31. caraNajua 97. calaNa 63. calaNa 101. calaNaMtadesa 98. calabhuva 224. 'calladeg 25. cAri 51. ciMtA 113. citta 233. cittA 247. degcihura 89.

Page #236
varNAnukramasUcI 123 cuNNia 187. cora 5. jaliya 164165. jahakamata 52. jANu 89,102,118 jAma 99. __jAma 183. ji 106. jia jiai 66,139,237. jiei 159. jiyai 20,21,22,63,8488100% cha 52:92,13,100,103. chadeg 81,115,138,143,147,152. chatta 117,120,189. chattadeg 191. chaddasaNa 257. chaddi 122. chammAsa 56:57. chaha 55,224,233. chAyapurisa 106. chAyavarapurisa 105. chAyA 70;76,77,81,87,88,142. chAyA 73,76. chAyApurisa 69,73,95,96,98,000; 107. chAyAbiMba 80,84. chikkiya 179. chiDu 52. chidda 46,47. ___degchidda 51. chiddoha 45. chinna 83. churiA 83. jaMghA 119. jaMghA 102. jaMghA 116. jaMtu 97. jamma 221. jamma 10,220. jammasara 230. jaya 186. jayA 228. jala 141. jaladeg 34,55,72. jala 10. jalahara 71. jalAi 136. jalia 169. jiTTha 233. jiTTa' 234. jiTThA 248. jiNa 40,44,150,259. jiNanAha 43. jiNavariMda 116. jiNavariMda 98. jiNiMdadeg3. jIa 175. /jIva jIvai 52,55,56,60775,99,105; 523,124,126,127,128138% 141,147,152,162,169,184 252. jIvae 122,129,132. jIvei 65,143. jIvia 3,33,47,101. jIviya 174:212. jIviya 106. jIha 28. jIhagga 30. jIhA 9,11,141. jIhA 37. jua 241,242. juadeg 35. jua 101. degjuala 1920,39,155158193,195. jui 189.

Page #237
124 riSTasamuccayagatazabdAnAm Niyamuha 143. NiyavarachAyA 96. jugala 52. juNNa(jANu)ya 143. judi 11. degjuya 122. juvai 178190. juvANa 86. jUadeg 5. jema 130. joNi 2. ujhaDappa 25. VThA ThiccA 15. ThANa 242. DhaMkha 216. DhaMkhadeg 166. 0DhaMkha 163. DiMka 175. DheMkha 209. Naula 175. gaMdA 239. Nakkhatta 224. VNaca NacaMta 128. 0Na[ya]a 261. NayaNadeg 101. Nayabhana(ja)kha 239. Nayara 183. Nayarabhava 177. NavayasIi 260. Nahaja 243. NADI 223. NAyara 172. degNArAya 83. degNAsa 36,207. NAsagga 194,195. Ni 36. NiyachAyA 75,85. NiyachAyAbiMba 82. taa 253. taMdula 61. taka 257. tajaNI 151. degtaNu 20. taya 201. taya' 129. taya 31;6081101132,203. tayaddha 115. tala 125, tA 19. tArA 47;54. tArA' 35. 'tArA' 38,259. tArA 50. tideg 17,50,220. tiaraNasuddhi 72. tiNi 92,93,118. titta 24. tittira 175. tidiyA 228. tini 37. tipahugA 259. tiyasaNAha 59. tilaya 30. tilla 144,147. tilla 123,129. tiviyappa 222. tivihadeg 73. tisaMga 65. tihi 196:198228,237. __ tihi 239. tIsa 24. tuMgachAyA 140. tulayA 236. tusa 72. teya 33. terahama 221.

Page #238
tella 90. varNAnukramasUcI 125 | diyaha 33,53,75,76,84,88,92,93,94, toSa 143. 103,11,115,118,139,245,252... toya 31. diyaha' 54,81,104,132. tti 54. diyaha 1100233. divvasihi 59. Vthagathaga divvA 158. thagathagai 22. disA 238. thaNamajha 98. thaddha 20. dIvaya 48. thUla 22. dIvaya 139. . dIvaya 41. daMDa 191. du 22; 122,123. daMsaNa 178,190. ___degdasaNa 136. duasattaridiahasara 230. dakkhiNadeg 174. dukkha 226. dakkhiNadisA 123. dugga 259. daha 187. duggaeva 222,255. daha 164. duggaeva 16. daDha 169. degduggaeva 258. dappaNaya 64. duNNi 119. dasaNa 27,3464. degduddha 170. daha 52,75,115,244245,249. dunni 76,92. ___degda(cha)ha 233. durayadeg 213. dahasahassa 111. dulaha 12. dahiya 189. dahivaNNa 174. duviyappa 135. dAhiNa 156. duviha 112,114,180. dAhiNa 177195. du(do)vihadeg 12,147. dAhiNadisA 142. dUa 243. dAhiNahattha 151. dUNaha 162. diaha 29,34,37,38,52,58,233,244; deula 19. 245,247,249,252,260. deyajutta 190. diahadeg 31,253. deva 117. diaha 231:232:234,235,244, deva 121. 248,250. devadA' 112,180,185. diTTa 176,192,241. devaparihINa 131. dihi 25,35,131. devayA 180. diNa 20,21,24,39,50,55,76,92,93, 127,1417159,243,244,251. devijAva 145. diNadeg 35; 60,133,155. devivattha 145. padiNa 37,516077,82,104125, devI' 121. 157,234,245,246,247,249, "desa 194. 250. desavigAya 214. 17

Page #239
126 riSTasamuccayagatazabdAnAm deha 3386,87,137,199. do 76,88,92,93104,166,225. gha 212,215,216. dhaNaharaNadeg 207. dhaNiTThA 249. dhamma 12. dhaya 189,208,209,215. dhaya 163,205:210. dhaya 191. dhaya 217. dhAvaMtI 89. dhidi. 36. dhuppa 125. VdhUma dhUmaMta 80. dhUma 207:208,216:217. ___degdhUma 205:210. 'dhUma 211,216. dhUmachAyA 65. VdhUmAya dhUmAyaMta 55. nAsA 37. nAsA 90. nAsiA 32. niachAyA 7478,79,99. niggaMtha 181. nimesa 21. niya 25,37. niyaaMga 70. niyachAyA 73. niyaDa 121. niyadeha 181. niyarUvA 85. niyahastha 141. nivai 261. nimviappa 3;11. nisA 58,108. nIa 187. nIla 54. nIlA 81. naMdA 228. nakkhatta 222,237. na? 187. nayaNa 21,34,225. narasarIrachAyA 74. nava 37:220. navari 2. naha 21. naha 27. nANA 6. nAma 221. nAmaggahaNa 186. nAmasaMbhUha 227. nAmasara 229. mAya 259. nAlI 201. nAsaga 98. paura 244,245,246,248,250. paulI 191. paesa 29. paMca 38,93,118:227,228,237,244, 249. paMcaMga 257. paMcadasa 33. paMcadaha 102,196. paMcamI 228. pakkha 156,197245. pakkha 195,235,249. / paJcakkha 69,130,13,135. paJceya 243. /pajala pajalaMta 55,55,80. paDhigaya 205. paTThI 219. paDaNa 124. paDAyA 15. paDia 187. paDibiMbiyA 99.

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127 paDimA 116,119. paDimA 199. SaDivaya 228. paDivaya 157. paDhama 1.3. paNaga 81. paNaraha 156. paNha 148,149,160,192. paNha 152. paNhaakkhara 149. paNhagaya 69. paNhayA("pahA)la 240,241. paNhasavaNa 108:171200. padIvayadeg 142. degpamAyadeg 4. pamuccaMta 55. payattha 17,44. payastha 41. payAhiNa 204. parachAyA 73,85,91,94,95 paramiTTi 201. paramahA 79,88. parayAra 5. paripuNNa 105. parivAra 117,120. parivAra 121. parisaha 15. palaMba 97. paliyaMka 194. pavaNa 32. pavaNa 71. pavaraThANa 93. pavva 159. pabvodavA 52. pasattha0 224. V passija parisajai 20. degpahara 115. pahAyadeg63171%3183:201. varNAnukramasUcI | pahAyavelA 146. pAyAradeg 191. pAraddhi 5. pArevaya 173. pAva 222,241. pAva 2232266242. piMgala 175. piMDa 161. piMDattha 17,1840. pitta 11. pitta 108. pimma 3. . pIDhaga 194. pIdi 226. pIya 132. pIya 64. pIyA 81. puccha 223. puNavvasu 215. puNNA 228. purisa 82. purisa 66. puliMdinI 43,200. puvva 250. punva 10. puvvagayadeg 185. puThavaNha 71. pugvattha0 87. puvaphagguNI 246. putvAsADhA 248. pusa 231. pusta 245. pussa 232. pU. 129. pUya 90. phagguNa 232. phagguNa 233. phalaa 203. phAsa 9. phAla 9.

Page #241
128 phuti 19:29. baMdha 207. baMdha 23. baMbha' 146; 199. baddha 187. bappIha 175. baya 173. bahukAla 105. bahuchiDDa 53. bahuvi 47. bArasa 53. bArasa' 231:235. bAha 89. bAha 104. bAhA 97. bAhiriyA 13. bAhiriyA 13. biuNa 161. biMdu 220. biMdu 34; 159. biMba 46; 50951. biMba 35:53:55:57 152. bir3hiyA 228. birAla 178. bIA 65. buddhi 186. bhaMga 120. bhaMga 192. bhaMga 119. bhagga 187 ; 192. bhanta 61; 117. bhaddavaddA 250. bhaddavaya 235. bhaddA 228. bhamida 229. bhamuhadeg 37. 'bhaya' 207. bharaNI 244. bharaNI 168. risamuccayagatazabdAnAm bhavia 14. bhAga 161. bhAmida 229. bhAya 162. bhAyaNa 144; 153. bhArayaDa 176. bhAla 98. bhAlayala 20. guvAda 10. bhuaMgacakka 223. bhuajuala 97. bhuva 224. bhUmiala 203. bhUmi esa 72. " bhUmiyala 97. bhUmI 109; 124; 152; 199; 203. bhUmI 146. bhU(bhudeg) ya 225. bhUyala 220. 'bhUsaNa 109. 0a 18. bheya 2. bheri 189. bhodeg 62. maa 187. mauliya 21. maMta 108; 109111; 112; 137; 150: 151; 200. maMta 113. 'maMta 160; 183; 201. maMtI 71,77,96. maMsa 5. makkhiyA 137. (jha) la 205. macchu 26, 28; 61; 133; 174. maja 5. majjha 37. majjhattha 211:212:213. majjhima 209 : 210.

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maTaparata 239. maTTiyA 170. maDaa 128. maDaya 178. maNubha 12. 'maNua 179. 'marathaya' 116. maya' 96. degmadeg 40. mayaMka 66. mayagala' 211. "mayaNa 96. V mara marai 132; 161; 214; 241. maraNa 10:32; 35; 48; 49 ; 583789 79;80; 84; 120; 134; 140; 162; 169, 177; 178; 184; 2019:210; 211; 219; 226;242. maraNa 17. maraNa 14; 106; 120. maraNakaMDiyA 16. maraNakaMDI 139. maraNada 208. maliNa 66. maliNA 178. mahA 246. mahisa 178. mahisadeg 123. 78. mahIyala 87. 'mahIsanItideg 257. 5. mahura 24. mahurattaa 111. degmANa 86. mAyasira 231. mAyAdeg 166. 'mAyA' 96. mAI 150. varNAnukramasUcI mAsa 22:23:27:30:52,63,66,92,93; 100; 102; 103; 119; 124; 159. . mAsa' 36; 122; 123:128; 129,246. "mAsa 155. mAsa 50, 115: 118: 119:126:1389 143 : 147 152. mAha 232. mAhavacaMda 254. migasira 245. mitta 215. mittaya 215. mI 167. muMcatI 90, 91. muggara 83. muha 28, 223. 'muha 144. mUla 248. mUla 260. mUlasara 163. meru 259. mesa 167; 168. mesa 239. moNa 110. ya 21. yala 20:97. yAla 17. khoha (?) 166. ratta 140. ratta 64. rattakusuma 128. rattA 81. 'rattiya 81. raNideg 115. rayaNI 58:116; 183. ravideg 47; 50; 51; 53 54 55 57; 124; 152,236. rasa 141. 129 rasadeg 9.

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130 riSTasamuccayagatazabdAnAm 1 roga 8. / rodaNa 178. / roma 21. roya 7. roya 155,16.. roya 6:207. |V rova rovaMta 84. rovaMtI 89. rohiNI 244. rasAdala 127. raha 191. rahiya 21. rAyA 189. rAyA 120. rAyA 186. rAsaha 177,211. rAsaha 216. rAsahadeg 78,166. rAsi 167,237. rAsisara 236. riu 219. riudeg 219. rikkha 221,223:230,238,250,251. rikkha 168,220,244,249,260. riTTha 1,14,15,17,18,19,41,44;67; 68,69,107,13,148,252. riTa 16,40. riTa 136. riTThasasthadeg 256. riTThasamuccayadeg 255. ___ degriTThasamuccaya 253. riTThAu 62. rittA 228. rukkha(?) 206. ruddha 214,219. ruhira 26. ruhiradeg 90,129. degruhira 55. rUva 9,68,107. rUva 198. rUvattha 17,68130. rUvattha067. revaI 168,250. rehA 157. rehA 204. rehA 203. roja 10,1699219,242,251. roa0 241. roi 100143162174175:219 deglakkhaTTha 12. lakkharasa 125. lakSmI 137. lagga 149,240241:242. deglacchinivAsa' 261. lacchI 3. lavaNa 24. lavamitta 253. lahu 26,28,32,48,49,58,61,78,79, 80,84,94,125,134,140. lahuM 132,223. lahumacu 62. lahumaraNa 64. lAha 209:215,226. lAhadeg 106. lADU 137. liMga 135, liMga 69,136. luMcida 187. loa 162. loa 12. loaNadeg 20. loyaNa 38. vaisAha 233. vaMkA 88. vagga 163,227,237, vaggura 173. vaggha 176. * degvaccha 70.

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vajja vajjijja 179. V vaha vaTTa 169. vatha 43; 109; 181; 182; 199; 200. 'vastha 189. ' vaddhamANa 150. vayaNa 26; 32; 134; 147; 160:224. 'vayaNa 21:44. varadeg 14; 16. varacuNNa 170. varachAyA 71. varajIya 76,77. varataMya " 144. varataNu 137. 'varariTTha 67. 'varaliMga 147. variTTha 256. varisa 46; 47; 92115 118 119 159. varisa 101. ' varisa 45; 102; 155. vasaNa 5. vasaNa 4. vasaha 167; 1779210. vasa6 78. 'vasaha " 163; 166. 'vasaha 191; 206217. "vasA' 90; 129. vahadeg 207. vAibha (Ibha ) deg 257. vAu 11. vAgIzvarI 183. vAma 175. vAma' 156; 174; 195; 225. varNAnukramasUcI vAmA 182. vAya 108. vAyasa 213:217. 'vAyasa 205. 'vAra 220. vAraNa 212. vArA 202. viappa 6. viappa 17. vikahA 110. vikkhittA 79. vicchAya 47. 'viNAsa 36; 119. viNAsayara 213. vidiya 181. vidisA 51. viddha 222;237. 'viddhideg 186. vibuha 16. vibhUsA 199. vimalA 43. 'viyappa 149. Vvi+yasa visai 21. Vvi+lija vilijai 122. vilitta 123. 'vilevaNa 43. vivaraNa 20. bisa 10,216. visa 205. visa 9. "bisaa 8; 13. visama 161; 162. "bisahara 10. visAhA 247. vissAma 26. vIrajiNa 1. vIsa 127; 248; 250. vIsa' 249. besA 190. vesA 5. saa 211. sauNa 172. saulI 173. "saMkamaNa 236. saMkha 189. 131

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132 'saMjama 257. saMjamadeva 254:255. saMjamaseNa 254. saMjhA 63; 144. saMjjhAgaa 229. saMThANa 113. saMThia 219. saMta 164; 165. saMta 169. 'saMtinAha' 261. saMdi 242. saMdeha 17. saMdhi 196198. saMdhi 29. 39. saMDa 195. v saMleva saMleviya 137. saMlehaNA 13. 'saMlehaNA 12. saMvacchara 260. VsaDa saMdi 21. sadi 187. saNa 190. saNi 224. sataNu 139. satta 20:21:29:34:38:39;50384; 139,141 : 244; 246;247. satta' 60; 125. "sattaa 133. satya 127; 267; 259. riSTasamuccayagatazabdAnAm sattha 18. "satya" 10:253; 255. sadi 36. sadda 9,172; 180; 181; 185; 188. 'saddadeg 257. 'sada 139;184; 186; 192. sahagaya 192. sannivAsa 11. sappa 178. sama 161; 162. sama 72;97;203. samadhAu 108; 133. samadhAu 113. samarehAdeg 165. samahia 124. samAsado 134. "sammaula 261. saya 200. sayaaottara 150. sayaDa 191. 'sayaNa' 62. "sayaNa 146; 200. sayabhisA 249. sayala 132; 138:207. sayavAra 151; 153; 158. sara 57; 227; 218. sara 83. "sara 231;232,234; 235. sari ('si) 134. sarIra 18. sarI " sarIra" 113. " sarIra 14; 142. 13,135. salila 90. salihida 14. savaNa 249. savvaMga 71. 'savvala 83. sasaa 176. sasadda 104; 175; 177. sasi 242. sasi 41. "sasi 50; 5355;57. sasibiMba 65. sasuyA 190. sahaja 112; 1803385. sahajoNi 214; 215. sAi 240.

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sANa 177209,213; 216217. sANa 179. "sANa' 163; 166;205. sArasa 173. sAlahiyakA 176. sAvaNa 234; 235; 260. sAsa 28,33,134; 173. 'sAsaNa 44. sia 70. 'sia 235. siMga' 65. siMbha 11. siddhaMta 257. siddhastha 189. siddhi 186. simiNa 113; 127; 128. simiNattha 115. siya 43; 109, 182; 189; 195; 199; 200. "siya 64. siyAla 173. sira 100. 'sira 90. sivA 173. sihA 48. sihA 142. sihi 140; 175. sIya 134. sIyala 3259. sIsa 118; 225. sIsa 22. sIha 208, 210 212;215;217. sIha 206:209; 211;217. 'sIha" 163; 205. 'sIha 215. subhaucchaya (?) 190. sukumAla 19. sukka 60;156. sukkadeg 260. sugaMdha 133. 18 varNAnukramasUcI suggIva 200. suggIva' 202. suNa 216. suNNa 162. sutta 63. sutta (sattudeg deg 214. suddha 72. sudhavala 140. supayattha 40; 67. 'sumaMta 202. sumiNa 69; 107 108; 112; 122; 123, 124; 126; 129. sumiNattha 130. suya 173. sura 186. surapAyava 259. 'surAsi 239. surakkha 224. V suva suvai 22. suse 181. suha 50;1816184; 185 208:211:213; 226. suha' 106; 184; 186; 194. suhaa 209:210. suhada 190. sUyara 178. sUra 46; 134. 'sUra 41. 'sUra 56. sUraputta 224. 'sUla' 83. seya 132. seyagaMdha 86. sesa 209:211:212;213. sesa' 210; 216. 133 soa 207. soda 9.

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134 sohaNa 176; 186; 192;206. haMsa 173. haTTa 191. haDDa 62. hattha 156,247. 'hattha 22; 195. haya 187. haya 179; 191. haya 78. hayAra 196. 'hari' 166:213. hariNa 175. riSTasamuccayagatazabdAnAmharihariyA 132. isa mANA 89. hasamANI 92. hAda 226. hiaya 103. hima 137. himadaDDU 49. hiyapayaa 225. *hINa 22. 'hua' 166. 'huaha 213. homa 111. horA 149.

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pariziSTAntargataviSayANAM vrnnaanukrmsuucii| N. B. Numerals in deep black indicate the numbers of the pages and thogo in black the numbers of the lines. anAsannakAla 106,30. (mAsa) ariSTa See riSTa. ardhamAsaparyantam 100,37. aSTa- ,, , 105,10. eka-,,, 102,22,105,26; AsannakAla 106,30. 108,13,109,2. AsannamRtyu 97,9,98,21,101,16, tri- ,, 108,13,109,2. 17,18,19,21,22,24,25,102,5,9, dvi- ,, 105,16,108,13, 11,17,20,25,105,6,32,106,4, 109,2. 12,30,38,107,2,4,6,14,24,108, nava-,,, 105,8. 15,17,21,34,36,109,27,30. SaNa- ,, ,, 98,5,108,53,109,2. (rAtrI) upazruti 106,13-18. saptarAtrIparyantam 98,7,9. arthAntarApadezya (vimarzagamya)-106, | (varSa) 19,20. ekavarSaparyantam 98,1,3. arthAntarApadezyavarNanam106,21-24. sarUpa (sphuToktArtha)-106,19,20. praznalagna 107,1-14. sarUpavarNanam 106,25-28. rogotpattiH 107,14. kAlacakrajJAna 104,27-34,105,1-4. kAlacihna 108,23. See mRtyukAla- mRtyulakSaNa also. (kSaNa) kAlajJAna 100,2. tatkSaNAt 106,10,107,36. (dina) jIvita aSTadinaiH 107,12,35. (dina) ekAdaza-, 107,22. ekadinaparyantam 108,23. tRtIye dine 107,10. catura-,, 98,15. dazadinaiH 107,12,34. tad-,,, 109,3. paJcadaza-, 107,34. tri-,,, 108,22. paJcame dine 108,14. daza-,,, 105,28,108,14; saptadinaiH 107,23. 109,3. (mAsa) 108,22. aSTamAsaiH 107,32. paJca-,,, 98,15,108,22. ekamAsena 107,22,33. SaD-,,, 105,30. caturmAsaiH 107,33. sapta-," 108,22. tri- // 107,33. nava

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136 pariziSTAntargataviSayANAmdazamAsaiH 107,31. trividha-99,26. nava-, 107,32. padasthapaJca-,,107,32. arundhatyA adarzanam 97,32. See mAsadvayena 107,33. pratyakSariSTa also. SaNmAsaiH 107,21,108,25. Adityasya sthanAbhiriva darzanam97,12. (yAma) Aditye chidra- , 97,11. yAmAbhyAm 107,36. ,, razmInAmabhAvaH 97,7. (varSa) indAvuSNatAnubhavaH 105,13. UrNanAbhezcakravatsahasrAMzodarzanam 98,7. aSTavaSaiH 107,20. UrNanAbhezcakravatsomasya ,, 98,6. ekavarSeNa 107,20,30. grahANAmadarzanam 105,31. trivarSeH 107,20,30. candrabimbasya jale darzanam108,12,13. daza- ,,107,20. candramA ivAdityasya darzanam 97,7. dvAdazavarSAntare 107,18. candrAvasyAdarzanam 109,27. paJcavarSeH 107,20. candre chidradarzanam 108,14. varSadvayena 107,30. ,, jvAlA-, 108,15. varSAntare 107,17,29. , dhUma- ,108,14. saptavarSeH 107,20. jale kSINaravimaNDalasya ,, 109,1,2. mRtyukAlalakSaNa 108,5-9. dIpasyAdarzanam 97,33. See kAlacihna also. dhruvasyA-,97,33. pUrNendora-, 97,33. mRtyudanakSatra 109,6. ravibimbamadhye chidradarzanam 109,3. ArdrA 109,6. ravibimbasya jale , 108,12,13. kRttikA 109,5. , ,, dhUmAkulatvam 109,3. bharaNI 109,5. ravau chidradarzanam 105,13,108,14. maghA 109,5, ,, jvAlA-,, 108,15. zatamiSA 109,6. ,, dhUma- ,,108,14. hasta 109, 5. ,, zaityAnubhavaH 105,13. saptarSINAmadarzanam 105,32. riSTa 99,25. sahasrAMzau chidrasya darzanam 98,7. aparAntajJAnam (tebhyaH) 99,25. sUryAdidvayasya ,, 109,28. Adhidaivika- 99,26. some , , 98,6. siddhadarzanam 99,29. parama-98,24. svarga-,99,29. piNDasthaAdhibhautika-99,26. akasmAdatikopaH 105,9. atItadarzanam 99,28. akasmAdatibhItiH 105,10. pitR- , 99,28. akasmAdanyathAbhAvaH 108,25. yamapuruSa-,99,28. agnau nIlatvadarzanam 97,17. AdhyAtmika-99,26. aGgakampaH 108,35. karNAghoSaH 99,27. aGgapaJcakazaityam 105,28. netrajyoti zaH 99,27. atidhutiH 98,4.

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137 varNAnukramasUcI atiprajJA 98,4. dhAtUnAM vaiSamyam 98,27. atisAraH 102,16. nakhAnAM pakjAmbavavarNatvam 101,24. atyuSNamUtratvam 98,27. , vItamAMsatvam 101,23. adyutiH 98,4. ,, vItazoNitatvam 101,23. aprajJA 98,4. nayanayornityaspandanam 105,19. ameghe vidyudarzanam 97,17. nAbhizaityam 108,33. azUnasya zUnasaMkAzatvam 102,20. nAbhezcAkasmikI hikkA 105,16. nAbheH zuSiratvam 98,27. asitaradatvam 108,6. ahAsyahAsitvam 102,24. mAzaH (uSNatAyAH) 102,33. AyamyayAnAGgulIsphoTAbhAvaH101,25. nAsAgrasya adarzanam 108,20. ucchvAsasyAtidIrghatvam 101,21. nAsAyA , 105,31. ucchAsasyAtihasvatvam 101,21. , avanamanam 98,10. mAsAyAH zaityam 108,33. DadvegaH 108,9. nAsikAvaMzaglAniH 102,19. uSNazvAsatvam 108,8. ekanetratvam 108,7. niSprapaJcatA 108,9. kaNTe zleSmA 108,27. netrajyoti zaH 98,25. karNAghoSaH 97,16,98,25,101, pANizaityam 108,33. pAda-, 108,33. 26,27,105,18,108,21; pipAsAtatvam 102,17. 109,29, karNAvanamanam 98,10. pRthutvanAzaH 102,19. kukSipUrvazoSaNam 100,36,37. prakampaH 108,8. prakUjanam 102,16. kuDamAkAranetratvam 108,27. prazvasanam 102,16. kRzasyAkasmAtsthaulyam 105,9; 108,24. baTarakAdarzanam 97,14. kRSNacchavicchAyaH 98,5. balahAniH 102,17. gatibhaGgaH 108,35. bhUmau jvAlAdarzanam 97,19. gandhAjJAnam 108,36. bhedaH (varNasya) 102,34. gamanam (mattasyeva) 102,21,22. ,, (svarasya) 102,34. gamanavinAzaH 105,27. bhrAntiH 105,19. jihvAyA bhadarzanam 105,31,108,20. bhrayugAdarzanam 108,20. ,-yAH kRSNatvam105,14,108,28. manaHzokaH 105,15. tAlukampaH 105,15 mahAmeghe marIcidarzanam 97,18. dantavirAgitA 98,10. mukhasyoSNatvam 98,27. dantAnAm jAtazarkaratvam 101,22. mukhAdarzanam 108,20. , parikIrNasvam 101,22. medhe vidhudadarzanam 97,18. , zvetatvam 101,22. rAtrau dAhaH 108,26. divA zItalaravam 108,26. lulitakarapAdatvam 108,7. dRSTerasaMpratiSThitasvam 98,26. vacanam (mattasyeva) 102,21,22. dRSTerUtvam 98,26. vadanavairasyam 108,27. dRSTe raktasvam 98,26. varNaprAvartam 108,35.

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138 pariziSTAntargataviSayANAm vikRtiH (gandhAnAm ) 102, 34. vizoSaNam (kAyacchidrasya ) 102, 35. vizleSaH ( sandhInAm ) 102, 33. vaivarNyam (kAsya) 102, 35. vyastapAyutvam 97, 8. zarIrakampaH 102, 21. zarIrasyAnekavarNatvam 105, 15. ziraso'kasmAjjalanam 105,22. zirasaH kAkagandhikamatvam 97, 8. zirastApaH 108,34. zItagAtratvam 108, 8. " nAsAtvam 108, 6. ,, zvAsatvam 108, 8. zuSkAsyatvam 102, 17,108, 6. zaityam (ucchvAsasya ) 102, 25. (pAdakarayoH ) 102, 25. 33 zoNAkSatvam 108, 7. zyAmakoSThatvam 108, 6. zrotrapAtityam 108, 7. zvasanam (bhUyo bhUyaH ) 98, 200 sammohaH 102, 21. sthUlasyAkasmAtkarSaNam 105, 9,108, 24. smRtinAzaH 105, 27. svanAsAgrAdarzanam 109,26. svAdAjJAnam 108,36. hRtpAdayostatkSaNAcchoSaNam 105, 29,30. hRtpAdAvazoSaNam snAtamAtre 98, 18. hRdayazaityam 108,33. pratyakSa ananda vidyuddarzanam 105, 22. amalAdigadarzanam 105, 31. arundhatyA adarzanam 108, 16, 109, 26. See padasthariSTa also. indradhanurdarzanam (nakam ) 105,20. ulkApatana -,, (divA ) 105,20. gandhAjJAnaM nAsikAyAH 105, 18. dRSTivirAgitA 98, 10. dhruvasyAdarzanam 108, 16, 109, 26. nabhomandAkinyA adarzanam 109, 26. pratyakSadarzanam 97,19. phutkArasyoSNatvam 105, 27. mastake dhUmadarzanam 98, 19. saGkIrNa also. See mAtRmaNDalAdarzanam 108, 17. lohinI dyauH 97,7. viSNupadAdarzanam 108, 16. surabhiNaH zavagandhavadyANam 98, 8. haMsA mayUrANAM saMhatyA darzanam 105, 23. hakArasya zItatvam 105, 27. rUpastha chAyA vikRtiH 98, 15. ( nijacchAyA ) nijacchAyA 106, 1-10;107,15-24. chAyAyAM chidradarzanam 97, 12. ,, - pratItiH 109, 30. chAyAvivartanam 102,10,11. vikRtacchAyAdarzanam (Atape ) 102, 4, 5 ( jyotsnAyAm ) 32 " " " 102,4,5. 23 (dIpe ) 102, 4, 5. vigarhitapraticchAyAdarzanam 102, 6-8. (nijacchAyAvikRtiphala ) dArakSaya: 106, 5. pitR -,, 106,8. putra -,, 106, 5. bhrAtR-,, 106,6. videzagamanam 106, 9. vyAdhiH 106,8. ( paracchAyA ) paracchAyA 98, 2107, 25-366 " dw liGga ( jalAdidarzanena ) - (Adarza) Atmano'darzanam 98, 16. AtmanaH ziraso'darzanam 98, 17. chAyAyA adarzanam 105, 21. ( jale) aziraskavadAtmano darzanam "3 " 108, 1,2. 97, 13. Atmano'darzanam 98, 16.

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139 zubha varNAnukramasUcI (jale) AtmanaH ziraso'darzanam / bhasmapAMzubhirdUSaNam 102,28. 98,17, ziro'bhighAtaH (dvArAdau) 99,13. chAyAyA adarzanam105,21 (zravaNa) jihmaziraso darzanam97,13 , aniSTapravAdasya (hatAdeH) zravaNam vikRtacchAyAdarzanam 102,28. mRgAdInAM girI (dIptAM dizaM prati) ,, viparyastalocanatArAdarzanam 97,13. ___, 102,30. ruditasya " 99,20. ,, khaziraso'darzanam 109,30. liGga (zarIraviSayaka) (darzana) jihvAyA rasajJAnanAzaH 105,17, akSatadarzanam 103,1. dIpagandhasyAvedanam 98,21. aja- , 103,11. sparzajJAnAbhAvaH 105,24. Adarza-, 103,12. - vyAkhyA 99,31. Ayudha-, 99,19. Agomayadarzanam 99,15. uddhRtapRthivI-,, 103,5. zakuna auSadha- , 99,17. azubha kanyA- , 103,4. (darzana) khagaaGgAradarzanam 99,11, gaNikA- ,, 99,15. abhyakta- , 99,12. (vAme) go-,,104,24. indhana- ,, 99, 11. ghaNTa "97,30. uttAnayAna-, 102,31. ghRta- ,99,21,103,11. uttAnazayana-,102,31. uttAnAsana-, 102,31. candana- , 103,6. guDa- ,99,11. cAmara- ,97,28. taila- ,, 99,11. cASa- 103,10. nagnamAnava-,, 99,12. chatra- ,97,28,99,19. malina- ,, 99,12. chatrotkSepaNa-, 103,15. muNDa- , 99,12. jIvaJjIvaka-,, 103,9. (patana) tAmra- ,, 99,16. caityadhvajapatanam 102,27. dadhi- , 97,29,99,21; chatra- , 99,14. dhvaja- , 99,14. (pazcAt)dadhinIkanyakA-,,104,24, patAkA-,, 102,27. dAnta- ,,97,29. pUrNa- , 102,27. dvija , 103,11. vastra- , 99,14. dvijAti , 103,1. (vividha) dUrvA 99,15. pathacchedaH (viDAlena) 102,29. (savatsA) dhenu-, 103,8. , (zunA) 102,29. dhvaja ,, 97,28. " (sarpaNa) 102,29. dhvajotkSepaNa- , 103,15,

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,,103.9. 140 pariziSTAntargataviSayANAm(a) nakuladarzanam 104,22. zuklasumanodarzanam 103,6. nanditUrya- ,, 97,27. zramaNa- ,97,29. nandyAvarta- ,,99,22. saMyata- ,97,29. nRpa- , 103,1. (vAme) sAdhu-, 104,24. nRvAhyamAnayAna-, 99,18. sArasa- ,103,9. patAkA- ,, 97,28,99,19; sitaturaga- , 103,2. 103,3. siddhArthaka- ,, 99,17,103,9. patAkotkSepaNa- , 103,15. sumano- ,97,29. payo,99,21. suradhvaja ,, 103,3. pUrNakalaza- ,, 97,27. suvAsitavastu-, 103,13. , -kumbha suzuklavastu- , 103,13. , -zakaTa- 103,7. svastika- , 99.,22. prajvalitAgni haMsa ,,103,10. priyavAdi (agre) haya- , 104,23. ,, 103,3. (vahana) baddhakapazu- ,, 103,4. dAkSiNAtyavAyuvahanam 103,17. bhadgapITha,, 99,18. (zravaNa) bhRGgAra- ,, 97,28. bherIzabdazravaNam 103,16. matstha,, 103,11. mRdaGga-,, ,, 103,16. madhurarasayuktavastu-,, 103,13. vedAdhyayana-, ,, 103,17. manojJAnapAna- , 103,7. zaGkha- ,,, 103,16. mIna- ,, 97,30. (pakSiNaH) zubha-,, ,103,14. modaka- , 97,29, (manuSyasya),, , , 103,14. 103,6. (mRgasya) , ,, ,, 103,14. yava,, 99,17. zanicakra 106,31-38. yAvaka- ,, 103,3. zabdaratna,,99,16,103,2. azubharAjaliGga" 99,20. (zravaNa) rukma- , 99,16. utsavazabdaH (vAruNaH) 104,14. rucaka3,12. kapotaruditam (yAmyataH) 104,12. rUpya kokilAravaH (vAme) 104,15. vaDavA- , 103,8. gItazabdaH (vAruNaH) 104,14. yardhamAna- ,99,22,103,4. ghaNTAravaH (vAme) 104,16. (vAme) vipra-,, 104,24. parapuSTAzabdaH (vAme) 104,18. vividhaphala- , 99,21. piGgalA-, (yAbhyataH) 104,11. vRSabha- , 103,1. ,, (vAmataH) 104,17. zaGkha- ,,103,11. vAdina-,, (vAruNaH) 104,14. zatapatra- , 103,10. zaGkharavaH (vAme) 104,16. (dakSiNe)zava-, 104,23. zivAzabdaH (vAme) 104,17. zikhi- , 103,10. zyAmA-, (vAmataH) 104,17.

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varNAnukramasUcI 141 zubha (svapne) dakSiNAzAbhigamanam (vAna(zravaNa) kharaiH saha) 101,29,30. paTahazabdazravaNam 97,27. " . " " (varAhezaGkha-" , 97,27. mahiSairvA) 103,34. (cheda) karacchedaH 109,24. saGkIrNa , karNacchedaH 109,24. asthikSepaNam 106,12. nAsAchedaH 109,24. AsthaprazoSaH 109,28. (daMza) kezakSepaNam 106,12. kITadaMzaH 101,5. carma-" 106,12. , kharadaMzaH 101,6. dhUmadarzanam (mUrdhni) 102,36. See duSTazvAnadaMzaH 101,6. pratyakSariSTa also. vRzcikadaMzaH 101,5. patanyastacaraNakhaNDanam 109,27. sarpadaMzaH 101,5. parikSavam (zakuneH)97,3. (darzana) pApavAdam (,)97,3. antarikSasya darzanam 98,32. pAMzunyastacaraNakhaNDanam 109,27. utpAtatya , 98,32. pAMzuvarSA 98,14. kiMzukasya , 104,4. rajukSepaNam 106,12. kRSNapuruSasya , 109,25. vAyasapatiH 98,14. divyAnAM , 98,32. viparItadarzanam (sarvasya)99,30. niSprabhacandrasya,, 109,20. vRkSeSu svarNapratItiH 109,29. niSprabhAdityasya,, 109,20. svapadAnAmadarzanam 109,29. pAribhadrakasya ,, 104,4. puSpitakaravIrasya 109,23. svapna 97,2,20. puSpitapalAzasya 109,21. azubha puSpitAzokasya 109,21. (abhyaGga) bhaumasya , 98,32. (svame) abhyaGgaH 105,11. malinapuSpasya ,, 101,9. ghRtAbhyaGgaH 109,22. malinAmbarasya , 101,9. tailAbhyaGgaH 109,22,25. yUpasya , 104,4. (AliGgana) raktacandaruSitApretAliGgAnam 109,24. nAryA , 101,2. , raktavastragandhadhAriNInAryA raktapuSpadharAliGganam 109,22. nAryA , 101,2. (utsarga) raktAmbaradharA,, purISotsargaH 105,7. nAryA , 101,20 , mUtrotsargaH 105,7. rajatasya darzanam 105,7. (gamana) valmIkasya ,, 104,4. ,, dakSiNAzAbhigamanam 98,23, zAlmalyA, 104,4. 99,2,101,6,102,17 zoNitAktazayanasya darzanam 105,12. 101,. 19

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" 142 pariziSTAntargataviSayANAm(syame) sarvANAM kRSNAnAM (gohasti (pAna) devadvijavAjivayam) darzanam (svase) tailasya pAnam 103,36. 110,9,10. madhunaH ,,103,36. , suvarNasya ,105,7. (prApti) (dhAraNa) kArpAsasya prAptiH 109,18. " ekapuNDarIkasya dhAraNam , tailasya , 109,18. 97,22. , piNyAkasya,, 109,19. lohasya ,, 109,19. " raktagandhasya (bhakSaNa) " raktamAlAyA gRdhrakAkanizAcarairAtmano 1,105,11. ___ bhakSaNam 105,5. , raktavastrasya , 105,15: ghRtasya , 110,5. 109,19. pakramAMsasya ,, 109,20, raktasrajo , 109,19. bisasya ,97,21. (nartana) madhuno ,97,21. viSasya , 109,24. ,, nartanam 98,22. " bhUtaiH saha nartanam 101,3. (yAna) (nAza) , uSTrasya yAnam 109,23. , kRSNadhenvA,,97,22. , arkasya nAzaH 101,31. , kharair ,,97,22; candrasya , 101,31. 109,23. dantasya ,, 101,31. naladamAlino digambarasya , dIpasya ,,101,31,104,. devatAyA,, 101,31. mahiSasya ,, 109,23. nakSatrasya ,, 101,31. varAhair ,, 97,22. netrasya , 101,31,104,1. (rohaNa) (patana) kiMzuke rohaNam 109,18. arkasya patanam 101,31. , kharoSTramahiSayuktarathe ,, , kezAnAM , 109,23. 109,24. , candrasya ,, 101,31. naukAyAM , 109,22. ___ tArakAdInAM ,, 104,1. pAribhadrAdau ,, 109,18. dantasya ,, 101,31,104, valmIke ,109,18. 3,109,23. (vividha) dIpasya ,,101,31. devatAyAH,,101,31. aTTahAsyaH 102,1. nakSatrasya patanam 101,31 avaneH prakampanam 104,2. 109,21. karSaNam 101,7. netrasya ,101,31. ,, kharoSTrAdyairvahanam 105,6. , zakradhvajasya,, 98,31. , gAnam 98,22. , zazinaH ,98,31. , dAruNATavIpravezaH 102,2. sUryasya , 98,31. ,, digambaratvam 102,1.

Page #256
varNAnukramasUcI 143 (svame) devatAyatanasthitiH 98,9. / pApakaraH 100,6. nagabhedaH 101,32. paittikaH 100,10. paGkapradigdhagAtratvam 103,37. prArthitaH 101,8. paGkamajjanam 109,24. bhayaGkaraH 100,7,24. pAvasIdanam 103,36. vAtikaH 100,10. pranatanam 103,37. zrutaH 101,8. prahasanam 103,37. zleSmikaH 100,10. markaTenAskandanam 97,20. satyaH 100,12. mardanam 101,7. muktakezatvam 98,22. anyasya dhanasya prAptiH 110,2. muNDanam 105,11. apasmArabhayaH101,3. rogAkAntatvam 99,2. arthalAbhaH 109,17. vamanam 99,1,104,3; kalyANalAbhaH 104,6. 105,7. kuTumbavRddhiH 109,31. vamanam (suvarNasya)97,21. klezaH 110,5. vAyunA pravahaNam 97,21. jayalAbhaH 109,33. virekaH 99,1;104,3. dhananAzaH 109,23. vivAhakaraNam 109,19. dhanaprAptiH 104,8109,33,35, srotasAharaNam 109,19. 110,4110,7. svagAtrahAniH 99,1. dhanaprAptiH (zUdrAdeH) 110,2. , hananam (kRSNapuruSeNa) putralAbhaH 109,33,35. 97,20. putrazokaH 109,23. ,, , (varAheNa)97,20. pravAsaH 109,22. " hAsyam 98,22. bhAryAprAptiH 109,35. -utpatti maraNam 109,21,22,24,25. svapnotpattivarNanam 100,13-22. " (jvareNa) 101,7. svamonavavicAraH 100,10,11. ,, (viSaNa) 101,5. prakAra 100,5-7. yajJakaraNam 110,7. akRtapUrvaH 100,6. yazaHprAptiH 110,4. adRSTapUrvaH 100,6. rAjyalAbhaH 109,34,110,5,6. aniSTaphala: 109,11. roganAzaH 110,2. anubhUtaH 101,8. lAbhaH 110,7. vidyAprAptiH (viprasya)110,2. iSTaphalaH 109,11. kalpitaH 101,8. vipattiH 109,19. kalyANakaraH 100,5. vedAptiH 110,4. kRtapUrvaH 100,6. vyAdhiH 109,23. kSemaGkaraH 100,6,24. vyAdhinAzaH 104,6,8109,17. dRSTapUrvaH 100,6. zatalAbhaH 110,5. iSTaH 101,8. zokaH 109,21. nimittamAtraH 100,8.. sampattiH 110,3.

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144 sarvatomukhI zrIprAptiH 110, 1,8. sahasralAbhaH 109,33,110, 6. skandabhayaH 101, 1, 3. - phala (duSTa) nAzopAya mAgendramokSazravaNam 99, 3. - phalodayasamaya ( kSaNa ) sadyaH phalam 110, 11. ( dina ) dazAhena 99,7,110, 11. (mAsa) aSTamAsaiH 110,10. tri--,, 99,5;110, 11. mAsamAtreNa 99,6,110, 11. SaNmAsaiH 99,5. (varSa) saMvatsareNa 99, 4:110,10. zubha ( abhibhASaNa ) (svame) devaiH (prasannaiH ) sahAbhibhASa - 33 33 "" 33 "" "3 " 99 99 "" "" " " 35 22 Nam 103, 23. pitRbhi: (prasannaiH ) sahAbhi bhASaNam 103, 23. (uttAra ) adhvanaH samuttAraH 101,12. pariziSTAntargataviSayANAm kUpAt 101,12. guhAyAH 101,12. paGkAt 101,12. 972 "" dw "" (taraNa) arNavasya prataraNam 103, 22. nadyAH samudrasya (darzana) agnerdarzanam 104,5. arkasya "" "" 109, 12. 109,12,34. 103,21. AbharaNasya, 109, 15. kukkuThayA " 109, 34. kuJjarasya " 109, 31. kauyA gava 72 109, 35. , 109, 31. (sva) gavAM ( payasvinInAm ) darzanam 103, 21. godhUmasya ,, 110,7. grahasya 109, 12. candramaNDalasya darzanam 109,12; 110,1. "" "" 39 " ," 33 "3 "" " "" "3 dr "3 39 "" 93 79 dw "" 23 "" 39 " "3 29 " "" " 2262CC " "" "" ,, 27 77 devatAyA dvijasya nakSatrasya nirmalajalasya nRpater patitosthAnasya pRthvIzasya phalasya balAkAyA matsyasya mAMsasya mAlAyA yavasya ratasya viprasya " matsyasya mAMsasya "" ,, 109,31. ,, 101,11. ,, 109, 15. prazastAGganAyA ,, 109, 16. prazastAbharaNasya 109,16. 104, 7. ,, 109,34. 104,7. 104,7. mArtaNDamaNDalasya, 109, 12. 104, 7. 110,7. 109, 15. 109, 15. " payasaH madirAyAH rudhirasya saphenakSIrasya "" "" 93 "" "3 " 2, 23 "" 23 vRSabhasya zuklapuSpasya zukavastrANAM ( parigraha ) Adarzasya parigrahaH 103, 25. chatrasya 103, 25. " "" 109, 15. 103,21. 109,12. 104,5. 33 35 ,, 109,31. , 109,17. " 103, 24. (pAna) dadhinaH pAnam 110, 4. 103,25. 103,25. "" 110,4. ,, 109,13. ,, 110,2. 110, 6. surAyAH ,, 110,1. somasya ,, 110,1.

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kAyane varNAnukramasUcI 145 (prApti) (svame) ghRtasya lAbhaH 110,4. (svame) AmiSasya prAptiH 109,16. , candanasya,,110,8. darpaNasya ,,109,16. " chatrasya , 110,3. mAlyasya ,1.9,16. ,, dadhino ,, 110,4. (bandha) , nAgapatrasya,, 110,7. nigausya bandhaH 109,35. , pANDurapuSpasya ,, 110,8. pAzasya ,109,35. ,, pAdukayor ,, 110,3. (bhakSaNa) (vibodhana) hai caraNamAMsasya bhakSaNam ,, Asane (jvalamAne) vibodhanam 109,35. 110,5. ,110,1. , taDAge ghRtapAyasasya,, 109,34. , yAne , 109,35. dadhibhaktasya ,, vAhane bAhumAMsasya , 109,35. mAMsasya , 109,53. , 110,1. vasAyA ,109,13. (vividha) , zIrSamAMsasya ,110,6. antrairveSTanam 110,5. (rohaNa) AkAzagamanam 109,12. , ibhe rohaNam 109,16. Agamanam 110,8. kSIrivRkSe ,, 109,16. kRmi viSThAnulepaH 109,14. , gRhe ,, 103,19. vRzcikoragagrAsaH 109,33. , nAge ,, 103,19. dviSadavamardanam 103,28. , parvate ,,109.16. , patitotthAnam 103,28. puruSe ,, 103,20. " rathayAnam 103,27. prAsAde ,, 103,19,109, , ripunigrahaH 101,11. 13,33. rudhirAbhiSecanam 109,14. , phalivRkSe,, 109,16. , rodanam 101,11,103,28. , vRSabhayuktarathe,, 110,4. " zuklAmbaragandhadhAriNyA nAryA " vRSabhe , 103,19; AliGganam 110,3. 109,16. , zvetasarpadaMzaH 109,32. , zaile ,, 103,19; ,, zvetavastrAnulepanam 109,15. 109,33. -samaya , haye ,, 103,20. aruNodaye 99,7,110,11. , haye ,, 109,53. caturthe yAme 99,6,110,11. (lAbha) tRtIye ,, 99,5,110,11. ,, upAnahorlAbhaH 110,3. dvitIye ,, 99,5,110,10. , karpUrasya , 110,8. prathame ,,99,4,110,10. " khaDgasya , 110,3. sUryodaye 110,11.

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Page #260
'saMvegaraMgazAlA' gatAyurjJAnAdhikAravarNita viSayANAM varNAnukramasUcI / 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. AsaNNamaccu 51,60,61,127,53, 187,190,191,195, 198, 219,54, 224,228,249. See uvassui sadda. kAlacakkaNANa (according to FS) 53,208-214. Also see paddhariTTha. jIviya ( diNa) aTTa diNAI 54, 261. eArasa tipiNa dasa do bArasa satta "3 "3 dasa paMca satta dr 23 50, 54. 33 "" ( pakkha) ekkaM pakkhaM 54,260. (pahara ) do pahare ( mAsa ) 54, 248. 53, 198. 50, 54:54, 260. 33 eka mAsaM 51, 104,54, 248. cauro mAse 54, 261. " 53, 194. 54, 249. ,, 53, 193,54, 247, 248. ( varisa ) aTTha varisAI 54, 246. ekkaM varisaM 52, 183,53, 193; 54, 245,247. tiNNi varisAI 54,245,246. 54, 261. "" 54, 246. 54,247. 54,246. dAragAhA 50, 5. ariTThadAraM 52, 169,179,183-184; 53, 187, 190 - 191, 193-195, 198-199,208-214,219,2211 54,222, 224, 227-228,235. uvassuidAraM 50,35. chAyAdAraM 50, 54, 56-61. jaMtappaogadAraM 54, 257-261; 55, 262-263. joisadAraM 51, 112-113, 1185119. devayAdAraM 50, 6-11. nimittadAraM 51, 104. sauNadAraM 50,27. suviNagadAraM 51, 127 - 128, 135, 137:52, 138-140,143,146147, 149, 159-160, 165-1660 paNhalagga aTTame nisAhivarasa ThiI 51, 118. arathe kUragahassa chaDe nisAhivassa dasame kUragahassa palalagge kUragahassa, laggAvisa atthataM hibuge kUragahassa ThiI 51, 118. ,,51,118. 51, 118. 51, 118. 51, 119. 51, 118. maJju 51,58, 119, 128, 137,52, 138, 139,140,159,160, 169;53,221. (khaNa) takkhaNaM 55,262. nave hiM bArase hiM sahiM ( diNa) dasehiM diNehiM 54, 222. " ,, "3 ," dr 53, 199. 52, 179. 52, 184:54, 222.

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buddhi 148 saMvegaraMgazAlA'gatAyurjJAnAdhikAravarNitaviSayANAm(mAsa) sasibiMbammi chiDudaMsaNaM 52,183. aTehiM mAsehiM 54,259. , biMbassa akamhA bhUpaDaNaM 53,194. ekkaNa mAseNa 54,260. , ,, kasiNadaMsaNaM 52,179. cauhiM mAsehiM 54,260. sUrassa savvahA adaMsaNaM 53,193. chahiM , 51,59,94,235,259. piMDatthatihiM , 53,195:54,260. airittaM reyaM 54,227. dasehiM , 54,259. aMgulINaM sahasA phuTaNaM 54,224. dohiM , 54,260. animittaM avilaMbI cakkhussAvo 54,222. navehiM , 54,259. cAaNAso 54,235, paMcehiM , 54,259. bala 54,235. (varisa) ekkeNa variseNa 54,258. sai 54,235. tihiM varisehiM 54,258. sattidohiM , 54,258. sIla 54,235. karassa (gharasijaMtassa) NissadattaM 54,227. kAsaNammi apunvasaddajaNaNaM 54,228. paccakkha calaNassa (gharasijaMtassa) NissaddattaM (amehe nahayale) gajiyasahassa savarNa 54,227. 53,191. chIyaNammi apuvvasaddajaNaNaM 54,228. , dhaNiyaM 53,191. jIhaggami kasiNabiMdudaMsaNaM 51,104. , . , puraMdaracaNudaMsaNaM 53,191. jIhAe ahigattaM 53,221. , ,, viju- , 53,191. 53,221. sabvesu payatthesu pIattadaMsaNaM 53,198. 53,221. paDa (goroyaNAe according to RS)- | 53,221. 53,204-214. 53,221. Also see kAlacakkaNANa. 53,221. payattha daMtANaM sakkarAulattaM 53,219. aMtaricche bhamiraravibiMbadasaNaM 53,195. ____, sAmattaM 53,219. caMdassa savvahA adaMsaNaM 53,193. niyakannANaM ghosassa assuI 52,184. tAraesuM chiDDadaMsaNaM 52,183. purIsassa kasiNataM 53,198. tAragassa savvahA adaMsaNaM 53,193. bhamuyANa adaMsaNaM 53,199. teya vihINatAragadaMsaNaM 53,193. muttaNammi apuSvasaddajaNaNaM 54,228. sAsassa dI ittaM ,, , ravi- , 53,193. 54,222. ,,, sasi-,, 53,193. sIyalammi aMgammi akamhA umhA 53,187. do ravibiMba 53,195. rUvatthanisi disi moho 54,227. (chAyapurisa) ravibiMbammi chiDDadaMsaNaM 52,183. akkhayasavvaMgadaMsaNaM ,, -biMbassa akamhA bhUpataNaM 53,194. uyarAdasaNaM 51,58. " , kasiNadaMsaNaM 52,179. urujugA-, 51,58. sayaNIyAisu cammAiThavaNA 50,27. / gujjhA 51,58. vadRttaM , sAmattaM sukkattaM " sUNattaM , hINataM

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dakkhiNabhusaNaM pAyA vAmabhumAsambaMgA sIsA 51,59. suhA -'suhakae chAyapurisadaMsaNaM 51,56. 51,58. bhAya-," rogo hiyabhAdaMsaNaM - ( daMsaNaphala ) arathaviNAso kusalaM piyANAso kara- " kesa 99 videsagamo suyanAso ( niyachAyA ) aMgulihInA appaNija appaNo kae kanahInA " "" udarahInA 29 uru- " kakkhA " kaDI- " kama - " khaMdha- ., nAsA -,, pAsa- "" saMpuSNachAyAdaMsaNaM sa- parAunicchayakae sirahInA hiyayachatA gIvA - " 20 ( parachAyA ) 93 saMgha - " gIvA -,, cibuga-,, chAyAe adaMsaNaM 54,248. 50, 54. chAyAdugassa daMsaNaM 50, 54,54, 249. didvihInA 54, 248. 54, 247. 54, 246. varNAnukramasUcI 51,59. 51,57. 51,59. 51,60. 51,58. 51,57. 51,58. 51,59. 51, 58. 51,570 51, 59. 54, 245. 54, 244. 54, 247. 54, 249. 54, 259. 54, 259. 54,260. 54, 259. 54, 258. 54, 261. 54,260. chAyAe savvA voccheo 55,262. jaMghahInA jANu -,, parakae parachAyA bAhuhInA saMpuSNachAyAdaMsaNaM sirohInA hiyayachiDattA " (dapaNe) (jale ) niyachAyAe adaMsaNaM 51, 61. vigaI 51,61. 54, 246. 54, 257. 54, 245. saNicakka 51, 112 - 113. 54, 246. saha 54, 247. 54, 246. 54, 248. -ppayAra suviNa jUyANaM niraMtaraM aNusaraNaM macchiyANaM liMga ( jalAidaMsaNeNa ) - 39 " (also called uvassui 33 23 "" "" "" 93 atyaMtaravavaeso 50, 35. rUvago 50, 35. 39 " liMga ( sarIrasaMtia ) "" asuha(abhaMga) (suviNaMmi) abhaMgo adaMsaNaM 51,61. vigaI 51, 61. "" 149 54, 258. 54, 258. 54,257. 54,260. 54, 258. 54,261. 54, 261. (karaNa) (suvarNami ) gIyarasa karaNaM 52,147. "> chaDDIe " 52,149. nahassa ,, 52,147. according to YS') 53, 190. 53, 190. ( gamaNa ) (suvarNami ) karahiM gamaNaM 51, 127. kharehiM ,,51,127. caMDAlehiM,, 52, 138. jamadisi," 51, 127. 51, 1350 vAiyassa,, 52, 147. vireyaNassa, 52, 149.

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rattaMbarassa , 150 'saMvegaraMgazAlA'gatAyujhanAdhikAravarNitaviSayANAM vrnnaanukrmsuucii| (dasaNa) (lAbha) (suviNami) gayajAlajalaNaM tapitassa (suviNaMmi) dummassa lAbho 52,149. dasaNaM .. 51,135. , lohss| 52,149. gAyaMtassa , 51,128. (vilevaNa) naggassa , 51,135. ,, tillavilevaNaM 51,127. 51,137. , masi, 51,127. rattakusumassa,, 52,147. (sayaNa) "khavaNassa, 51,128. , samasANe sayaNaM 52,146. , mAlAe , 52,147. (haraNa) ,, yANassa ,, 51,128. , sigghavegasoeNa haraNaM 52,146. , vaDassa , 51,128. , vilevaNassa ,52,147. ummAyadoso 52,139. varavibhUsaNassa ,,52,147. nayaNAmayo 52,140. , vimANassa ,,52,147. pameho 52,138. viluliyakesassa ,, 51,127. mahAvasaNaM (davAiyaM) 52,159. sasigahaNassa ,52,140. mArI 52,140. ,, -nivAyassa,, 52,140. rakkhasadoso 52,138. sUragahaNassa ,52,140. rattapittaM 51,137. -nivAyassa ,,52,140. -phalodayasamaya / hasaMtassa .,51,137. (diNa) (nayaNa) dasesu diNesu 52,169. naggassa nayaNaM sattesu , 52,166. peeNa , 52,139. (mAsa) muMDitassa , 52,143. mAsatigAo 52,165. rattakusumassa,, 52,143. ,, dugAo 52,165-166. (paDaNa) . (varisa) gattAe paDaNaM 52,146. ___egavAsAo 52,165. chArasu , 52,146. -samaya jale , 52,138,146. / gosammi 52,166.:paMke , 52,146. cautthajAme (rayaNIe) 52,166. paMsUsu , 52,146. tajhya-, , 52,165. (bhakkhaNa) paDhama-, , 52,165. " pakApamuhassa bhakkhaNaM 52,149. / bIibha-, , 52,165.

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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 : Amba, 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 Anekanta, 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) Anuogadara, p. 71, 1 (N) meat, S (T) Apabhramsa, 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 Apastamba S'rautasutra, 71, 1 (fn) AILAKA, 10, 3 (fn) Appearance, terrific, 71, 3 Air, 66, 22 Arahanapataka, 15 (T) duration of, 230 (T) Arhanta, 150 (T) five types of, 229 (T) Arambhasiddhi, 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) Ardhamagadhi, 97 (N); 107 (N) "U", 233 (T) Arhatcudamanisarasatika, 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) Arthasastra, p. 70, 1 (N) Aitareya Aranyaka, 27, 10, 13, 21, 23, Arya, 25, 27 32, 34; 57, 2; 70, 4, 5 (in), 7 (in); Asadha, 234 (T) 71, 1, 1 (fp) Asia, 62, 22 Aitareya Brahmana, 71, 9 Aslesa, 70, 16 Album hern, 70, 2 (fn) Asoka, Girnar edict of, 25, 11-12 Alexander, the Great, 60, 22; 65, 9 | Assajaya, 235 (T) Altindisches Zauberritual, 70, 2 (fn) Astanganimitta, p. 71, 1 (N) Amanta, 8, 17, 21; 235 (N) | Astrologers, 66, 28

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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 Asvalayana Grhyasutra, 69, 3 (fn) BOUCHE' LECLEREQ, 61, 2 (fn) Atharvaveda, 27, 2, 5, 10; 57, 1; 70, Brahmani, 183 (T) 16 ; 70, 2 (fn), 12 (in); 71, 8 (fa); Brhatippanika, 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 Avakahaducakha, 41, 2; 235-339 (T); Burton, 65, I (fn) 156 (N); p. 91, 238 (N); p. 92, 238 (N). Soo Avakahalacakra below. Avakahadacakra, 17, 4. See Avaka Caosura, 26, 1 hadacakka 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 Capala, a variety of Gatha, 26, 3 Capitol, 65, 17 Babylonian, 66, 20 Carakasamhitu, 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 BAPAT, p. 70, 1 (N) Cataclysms, 57, 14 Battles, 57, 20 Catastrophe, 60, 24 Bauddhas, 41, 28 Chandogyopanisad, 107 (N) Baudhayan Dharmasutra, 71, 6 Change, 57, 15 Beasts, 69, 23; 71, 4 Charlie Mapie 64, 19 Bhadda, 228 (T) Chaya, p. 69, 1 (N) Bhaddavaya, 235 (T) method of seeing, 70-72 (1) Bhadrabahu, 28, 2 niya-, 73 (T) Bhagavai, p. 71, 1 (N) para, 73 (T) Bhaisajyaratnavali, 37, 19; 243 (N) -purusa, 40, 38 Bhamida, 229 (T) types, 73 (T) Bhanida, 229 (T) Cherry-wood, 68, 17 Bharatiya Vidya (Eng), 8, 1 (fn) Chinese, 68, 31 Bharatpur, 261 (N) Christ, 64, 1 Bhasa, 24, 36 CHURCHILL, 61, 1 (fn) Bhattaraka, 10, 3 (in) Cicero, 65, 9 Bhavaprakasa, 37, 20 Citta, 233 (T) Bhavisattakaha, 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

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INDEX 153 Standpoint, 63, 29-36; 84, 1-19 Dasaprakirnaka, 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) Adda, many days, 245 (T) causes of, 10 (T) Asurahu, twonty ,,248 (T) consideration of, 106 (T) Asilesa, 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) Dhanittha, fortnight, 249 (T fire, 10 (T) Hatthit, eloven days, 247 (T) Jittha, many , 2.18 (T) poison, 10 (T) , snako-bite, 10 (T) Kattiya, seven ,, 244 (T) Maha, month, 246 (T) , water, 10 (T) Migasira, ten days, 245 (T) >> weapon, 10 (T) if all the Ayas are Alingiya, Daddha Mala, 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 Bhaddavadda, many, 250(T) 241 (T) if the Ascendant associated by 1 Plagguni, seven ,,, 246(T) malefios, 241 (T) Puvvasadha, one day, 248 (T) if the Ayas are Ruddha, 219 (T) Rovai, twenty-one days, 250 (T) if tho Ayas aro Ruddha and of the - Rohini, five ,, 24(T) Sai, seven , 247 (T) same but inimical category, 214 (T) if the Ayas of the inimical category Savana, five ,, 249 (T) Sayabhisa, 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, Visaha, 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) Desavealianijjutti, 12 (N) bad, 67, 3, 6, 15, 16, 17, 18, 19, 20, Desayati, 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 Ristasamuccaya, 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). Dighanikaya, p. 70, 1 (N) ,, falling in a pit (filled with bloou, fat, pus, skin, ghee, or oil), 129 (T) Dinasuddhi, 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)

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INDEX 168 seoing the image of the Jinas devoid , Durgasimha, 5, 22 of belly in, 116 (T); 117 (T); Durgasvami, 5, 23 119 (T) Dvaragatha, 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" Drstivada, 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 Bhattaraka 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 Maranakandiku, 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 Arghakanda, 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 Gaha, 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)

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156 THE RISTASAMUCCAYA Gapas, uneven, 25, 35 Homeric Socisty, 66, 3 (fn) Gatha, 26, 20 Honey, 70, 6 also called Upagiti, 26, 9, 17 Humanity, purpose of, 56, 41 Gatha, 25, 36; 26, 2, 6, 19 Humours, 11 (T) Gathalaksana, 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) Giti, also called Udgatha, 26, 7 Inauspicious, 65, 16, 22; 66, 4 Gobhila Grhyasutra 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 Prakrit-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 Ghyasutras, 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 Sahityano Sanksipta Itihasa, HALLIDAY, 179 (N) 42, 1 (fn) Hannibal, 63,2 Japanese, 68, 26 Happiness, 56, 36 Jatakacandrika, p. 90, 237 (N); Haribhadra, p. 72, 1 (N) HAWKES, 66, 1 (fn) p. 91, 238 (N) Hemacandra, 22, 23; p. 71, 1 (N) Jaya, 228 (T) Henry, 69, 5 (fn); 71, 8 (fn) Jesalmere, 42, 8 Herodotus, 61, 15 Jows, 60, 8 Hidatsa, 68, 11 Jina, 5 (T) Hiranyakesin GThyasutra, 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 Jivavicara, 220-222 (N) (fn); p. 69, 1 (N) Jaanasagara, p. 72, 1 (N); 172 (N)

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INDEX 157 Judea, revolt in, 60, 1 (fn) Lagnasuddhi, p. 72, 1 (N) Jugalakishore, 16 (N); 254 (N) Lahva, 137 (T)-138 (T) Julius Caesar, 57, 33 Laksmi, 137 (T)-138 (T) Jyestha, 7, 15, 26, 32; 70, 16 Laksminivasa, 6, 6, 8; ordinary chief tain, 6; 13-14; 6, 4 (in); 7,5-6. See Kafir, 68, 18 Lacchinivasa also. Kalajnana, 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) Kalajnanacakra, 37, 6 Latyayana S'rautasutra, 71, 1 (fn) Kalidasa, 24, 36 Law, 41, 31 Kamala, 43 (T); 200 (T) Libra, 236 (T) Kasyapa Samhita, 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) Kasyapasilpa, 117 (N) as many days as there are black Kausika Sutra, 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) Kosambi, p. 70, 1 (N) nine days, 37 (T) Ksullaka, 10, 3 (in) one day, 37 (T); 77 (T); 82 (T); 92 Kumarapalacarita, 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 Kumbhalavihara, 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 Rana, 6, 20; 6, 5 (fn) 104 (T) Kumher, 6, 11 (FORTNIGHT) Kundakunda, 9, 6 (fn); 10, 14 ono fortnight, 52 (T) Kusmandi, 71 (T); 183 (T) (GHATIKA) Kuvalayamala, 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) Lacchinivasa, 260-261 (T). Soe Laks if the remainder is odd, 161 (T); minivasa also. 162 (T) 21

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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) Maranakandika, 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) Matra, 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) Matra vitta, 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) Mayasira, 231 (T) Lightning, 71, 7 Medicine, 31, 26; 41, 31; 56, 22 Lights, extraordinarily bright, 62, 9 Medinipura, 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 Maha, 232 (T) Mirror, 70, 18; 136 (N) Mahabharata, 28, 14, 17, 23, 29, 32; Misery, 56, 36 57, 3, 28, 31 Misfortune, 64, 28, 29; 65, 30; p. 69, Maharastri, 115 (N) I(N) Mahavira, 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)

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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 Mukhavipula, a variety of Gahu, 26, 15 Mula, 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 Nadi, p. 69, 1 (N) Pancangasabdagama, 10, 3 (fn) Nadicakka, 219 (T)-222 (T); p. 91, Panha, p. 71, 1 (N) 238 (N) Panhalagna, 37, 17 Nadicakra, 223 (N) Panhasavana, 109 (T); 171 (T); Nagasona, 31, 16 200 (T) Nagendramoksa, 70, 15 Paracchaya, 40, 38 Nanda, 228 (T) Parametthi, 201 (T); 202 (T) Naracandra Jaina Jyotis, p. 72, 1 (N) Partha, 5, 19 Narada, p. 69, 1 (N) Passions, 15, 11; a quaternary of, 4(T) Pathya, a variety of Gatha, 26, 3 Narapatijayacarya, 43, 32; 49, 9, 12, Pattanasthabhandagariyagranthasuce, 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, Navangavsttikara, 42, 2 27-35; 67; 68; 69, 4; portentous, Nuyadhammakahao, 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 Nidanamu ktavali, p. 72, 1 (N) Ninsesabuddhagama, 10, 3 (fn) Physician, 31, 33 Picture, 116 (N) Nijacchaya, 40, 38 PILLAI, 8, 16 Non-canonical, p. 71, 1 (N) Non-Indian, p. 72, 1 (N) Pindastha, 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) Prakrit, Apabhramsa, 24, 3; 25, 8, OLDENBERG, 70, 1 (fn) 15, 22; Ardhamagadhi, 3, 11; 14, Olive tree, 61, 19 9, 18; 23, 38; 25, 2, 7, 10, 15, 22;

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160 THE RIGTASAMUCCAYA Jaina Maharastry, 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; Ratnacudakatha, p. 72, 1 (N); 172 6, 15-16; 6, 4 (fn); 9, 29; 10, 1; (N) 14, 7, 16; 25, 21; Maharastri, 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 (Bhasa's), 24, 36; Sauraseni (Kali- Rod circle, 62, 16 dasa's ), 24, 36 Religion, 8(T); 12 (T); characteristic Prakrit Paingala, 25, 1 (fn); 26, mark of, 12 (T); devotion to, 6 (T) 1 (fn) Remedy, for evil, 56, 38 Prakrit Vyakarana, 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) Pravacanasaroddhara, 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); Pratyaksadarsana, 27, 22 131 (T); 148 (T); 252 (T); p. 69, Pratyaksa 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 Rista Primitivo Christianity, 63, 3 (fn) also; its origin and development, 55, 1 Prodigios, 62, 26 styled the 'chayapurisa', 69 (T) Profit, 46, 13; monetary, 67, 13 , 'linga', 69 (T); 135 (T) Prognosis, 31, 29 , ('Linga' Rista-jalaidansana ) Prometheus, 66, 34 jalaidansana, a type of Linga Rista, Protesilans, 61, 22 136 (T) Province, of the unknown, 59, 9 process of seeing the jalaidansana Pujyapada, 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) Punna, 228 (T) sick person not finding his face in Purnimanta, 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

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INDEX 161 Rista (contd.) Rista (contd.) ,,body in southern direction, 142 (T) Khara, 163 (T) not seeing the sun, 140 (T) Sana, 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, >> >> >> >> Bharanda (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) Alingiya, 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) z z zy zy donkey >> >> 177 (T)

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182 THE RISTASAMUCCAYA zz oovey of pigeonus on the dy dy z Rista (contd.) Rista (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) raja, 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)

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Rista (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) sanaya, 201 (T)-205 (T) sihaya, 204 (T)-205 (T) Rista (contd.) 39 (bad) dhumaya on any other Ayas, 207 (T) kharaya a sihaya, 211 (T) rukkhaya 206 (T) 33 39 sihaya sihaya vayasaya,, visaya 29 "" dhuma 33 33 33 gaya khara sana 33 siha vayasa (friendly) ,, dhaya friendly to gaya, 215 (T) siha, 215 (T) "" visa dw " gayaya vayasaya, 204 (T)-205 (T) visaya, 204 (T)-205 (T) 33 23 22 33 vayasaya dw 12 33 33 33 dw 23 ,, 35 ww 33 33 33 33 31 93 33 53 22 33 dw 33 33 35 35 33 33 33 33 33 23 33 ,, visaya, 206 (T) dhumaya, 208 (T) a vayasaya, 209 (T) wr 33 " sanaya, 213 (T) sihaya, 210 (T) 33 33 ,, vayasa, 216 (T) dhaya, 217 (T) khara, 216 (T) 33 33 23 23 23 23 ww 35 33 33 sihaya, 212 (T) 23 33 if the Ayas are on the Ayas of the same and friendly category, 215 (T) 33 23 kharaya on dhumaya, 211 (T) yayaya, 211 (T) 33 sanaya 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) sihaya, 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) sana, 216 (T)

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164 THE RISTASAMUCCAYA Rista (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 Rista (contd.) >> visaya dhayaya, 210 (T) dhumaya, 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,,,, EUR , yellow, >> EUR 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)

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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, (Ruvattha' 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 (chayapurisa) culty, 39 (T) seeing the shadow without arms, 10+(T) (chi

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166 THE RISTASAMUCCAYA Nista (contd.) Rista (contil.) ,, 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) ,, niyachaya, a variety of the Ruvattha, (T) (Niyachaya) , 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 huyu, a variety of the Rurattha, 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)

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INDEX 167 36; 42, 13, 1 15:22, 29 43, 3, Rista (contil.) 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. Ristosasira, p. 71, 1 (N) half, 88 (T) Rites, 107 (1) Rsabhadeva, 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)

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168 THE RISTASAMUCCAYA Samavaya, 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 Sailekhana, 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) Savana, 234 (T); 235 (T); 260 (T)-261 Samoa, 65, 6 (in) . (T); see Sravana 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, Samveyarangusulu, 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 Siddharsi, 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) Sunkhiyana Grhyasitr, 71, 7 (in) Spit, 67,8 Sannipata (Pneumonia), 11 (T) Sravana, oloventh of the bright half of, Santinaha, 260 (T)-261 (T); see Santi 6, 8-9; 7, 13, 19; 500 Sravana also. natha also. Star, 62, 12, 13; 70, 11 Santinatha, 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

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INDEX 169 Sumaticandra, 1, 10 Upagiti, also called Gatha, 26, 7 Sun, 62, 16: 70, 17 Upansitibhavaprapancakatha, 5, 25;17, Susruta 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 Vagisvari, 183 (T) Toigno o'Neill, 60, 2 (tn) Vagvadini, 160 (T) Vaistha, 233 (T) Terrors, 64, 3 7x7scowicionism, 107 (N) Varahamihira, p. 69, 1 (N) Vorulistnihita, 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 Vrlanta Sutras, 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, Vigatha, also called Udgiti, 26, 9 10-11 Vimala, 43 (T); 200 (T) Travels (foreign), 46, 10 Vipula, 200 (T) Treatment, 31, 29 a variety of Gatha, 26, 3 Tribhuwestb7, p. 7), 1 (N) Vira, 1 (T) Trouble, 67, 16 Viveka vilasa, 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 Vivatha, 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 patrt of, 65, WEBER, 17, 23; p. 69, 1 (V)

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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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172 THE RISTASAMUCCAYA Gobhila Grhyresatru. GUTCH, Mrs., County Foll:lore, II, London, 1901. Haribhadra, (1) Larnasuddhi, Pub. Bhimsi Maneck, Nirnaya sagar, Bombay, 1919. (2) Samaraccalah, Ed. H. JACOKI, Bibliotheca Indica, no. 169, Calcutti. HAWKES, E. W., The Laligalor. Eskim ( Anthropological Series of Geological Survey, in). 14), Ottaw:t, 1916. Hemacandra, (1) Prikril l aranu, El. Dr. P. L. Vaya, Arhatiamat:prabhakara Series, 10. 0, Poona, 1928. ( :?) Yourcentri, Trans, Parnasa h atarijatar Gani. Vijayakamlakesura Series; 10. , Bombay. 1950 (1. S.), 4th ovlition. HENRy, Victor., La Magie dans l'Inde Antique. Hiranyakesin Grhyasitra. Imperial Gazetteer of Lulici, Oxford, 1908, New edition, Vols. 8 and 10. Indian Antiquary, 1896. Jaina Granthaivali, Puh. Svetumbara Jain Conference, Bombay, 1909. Jain Sahityco Samsodhuroko (quarterly ), El. Muniraji Jivita vijayaji, Bharat Jain Vidyalaya, Poona. Vol. 1. (now defunct ). Jinacandra, Samuegarangasala (unpublished work). Jnanasagara, Ratnacidakatha, Yasovijaya Jaina Granthamala, Bhavnagar, 1917. Journal of the American Orieinal Society, Vol. xv. Kausikasutra. Kautilya, Arthascisira, Trans. Shamashastri, Mysore, 1929. Kavidurpana, Ed. Prof. H. D. VELANKER, in the Annuls, BORI, Vol. 11, Pts. I-II. KEITH, A. B., Aitareya Aranyakai, Oxford, 1909. KELLER, A. G., Homeric Society, London, 1913. Kuvalayamalu, an article by Jinavijaya Muni, Pub). BV (Eng.), Vol. 2, nos. 1 and ... Latyayana Srautasutra. LECLEREQ, A. Bouche., L' Asirologie (irecque, Paris, 1899. Livy, Annals, XXII; XXVII; XXX; XXXI. Mahabharata, Chitrashala Press, Poona, 1932, 1st editiou, Maharastriya Jnanakosa, Vol. 11.

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BIBLIOGRAPHY 173 Mahesvara, Kasyapasilpa, Anandasrama Sanskrit Series, no. 95, Poona, 1926. Maranckandikci (unpublished work referred to by Durgadeva in the RS). MARTIN, E. W., The Birds of the Latin Poets. Matsyapurana, Anandasrama Sanskrit Series, no. 54, Poona, 1907. Meghavijaya, Varsaprabodha, Trans. Popatlal Sakarchand SHAH, Kikabhat's Pole, Ahmedabad, 1939. Milindapanho, Ed. V. TRENCKNER, James G. Furlong Fund, no. 5, 1928. Nanditadhya, Gathalaksana, Ed. Prof. H. D. VELANKER, Annals, BORI, Vol. xiv, Pts. I-II. Naracandra, Naracandra Jaina Jyotis, Pub. Meghji Hirji, Bombay, 1980 ( V.S.). Narapatikavi, Narapatijayacarya with the commentary of Harivamsakavi, Vyankateshvar Steam Press, Bombay, 1991 (V. S.). Nayudhanmakahio, Ed. Agamodaya Samiti, no. 25, Surat. NELSON, E. W., 18 Report of the Bureau of Ethnology, Washington, 1899. Nemicandra, Pravacanastiroddhara, Devachand Lalabhai Jaina Pustakoddharaka Fund, Surat. PADHYE, Kashinath., Dharmasindhu, Trans. Kanji Valji SHASTRI, Nirnayasagar, Bombay, 1926. Panhavugarana, Ed. Agamodaya Samiti, no. 26, Surat. Patanjali, Yogasutra, Anandasrama Sanskrit Series, no. 47, Poona, 1932. PILLAI, L. D. Swamikannu, Indian Ephemeris, Vol. I; Part I, Madras, 1922. Pischel, R., Grammatik der Prakrit-Sprachen, Grundriss, 1, 8. Strassburg, 1900. Pliny, Historia Naturalis, II, VII, and X., Ed. E. A. SCHWAN BECK, Bonn, 1846. Prukrit Paingala, Ed. C. M. Ghosh, BI, Calcutta, 1900. Pujyapada (?), Nidanamuktuvali, Pub. Jain Siddhanta Bhaskara, Vol. II; no. 2, Arrah. PUsalker, A. D., Bhara, A Study, M. L. Prakrit and Sanskrit Series, no. 7, Lahore, 1940. Ratnasekhara, Dinasuddhi, Pub. Bhimsi Maneck, Nirnayasagar, Bombay, 1918. 23

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174 THE RISTASAMUCCAYA RENAN, E., Anti-christ, Paris, 1876. Rgveda. Sacred Books of the East Series, Vols. I, III, XV, XXII, XXVII, IXXX, XXX, XXXIV, Xxxvi and xxxxvIII. Samavaya, Ed. Agamodaya Samiti, no. 15, Surat. Sambhunatha, Kalajnana (an unpublished work). Samsodhaka, Pub. Bhaskar Vaman BHAT, Dhulia, Vol. 12; no. I. S'ankhayana Grhyasutra. S'atapatha Brahmana. Seneca, Quoest Naturalis. SEYMOUR, St. John D., Irish Witchcraft and Demonology, Dublin, 1903. Shakespeare, King John. SHORTLAND, E., Maori Religion and Mythology, London, 1882. Siddharsi, Upamitibhavaprapancakatha, Ed. H. JACOBI, BI, Calcutta. Suagada, Ed. Agamodaya Samiti, no. 18, Surat. Susruta, Susruta Samhita, Ed. J. T. ACHARYA & N. R. ACHARYA, Nirnayasagar, Bombay, 1938. TURNER, Samoa, London, 1884. Udayaprabha, Arambhasiddhi, Pub. Bhimsi Maneck, Nirnayasagar, Bombay, 1918. Vacaka Umasvati, Tattvarthadhigamasutra, Ed. J. L. JAINI, Bibliotheca Jainica, Vol. II, Arrahi, 1920. Varahamihira, Varahi Samhita, Trans. Baladevaprasad MISHRA, Vyankateshwar Steam Press, Bombay, 1997 (V. S.). Vasantaraja, Bhatt; Vasantarajasakuna with the commentary of Bhanucandra Gani, Pub. Shridhar Jatashanker, Jaipur, 1940 (V. S.). Vayupurana, Anandasrama Sanskrit Series, no. 49, Poona, 1905. Vrddhajivaka, Kasyapa Samhita, Nepal Sanskrit Series, no. I, Nirnayasagar, Bombay, 1938. WEBER, History of Indian Literature, Eng. Trans., 1882. WINTERNITZ, History of Indian Literature, Eng. Trans., Vol. I, Calcutta, 1927. Xenophon, Anabasis, III. Yajnikanatha, Jatakacandrika, Trans. H. M. JANI and M. K. JOSHI, Ahmedabad, 1939. Yogaratnakara, Ed. K. R. NAVARE, Nirnayasagar, Bombay, 1932.

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" bhujan " chAyAM Addenda et Corrigenda Read compiler for compilor on page 14, 34th. & 35th. lines (Intro.) " bhujAnaH ___, , 5, 24th. stanza(Sanskrit Chaya) , kuraM , kuraM " " 11, 61st., gRhItena " gRhitena 11, 62nd., cchAyAM 16, 87th. , udRtya uddhRtya 28,158th. , dRSTAzca ,, draSTAzca 31, 176th. , snapayitvA snApayitvA 32, 182nd. , pahAyasamayamhi pahAyasamayaMmi , , 33, 183rd. , (Text) zeSAyANAM zeSAyAnAM , 37, 210th. , (Sanskrit Chaya) ,, vAgIzarAjanyaH , vAgIzvarApanakaH , , 45, 258th. , , mahArtha , mahadartha , , 45,258th. , who was the ,, who had ,, ,, 68, 258th. ,, lord of the resorted lords of lear. to the lord ning of learning Adbhuta , Adbhuta ,,,, 69, 29th. line (Notes) rites , rights , , 70, 1st. , predomin- , predomin- ,,,71, 36th. , antly ently pApairmu 76, 34th. 95 79, 4th. Ayacakka ,,, Ayacakka AS AS (Eng. Trans.) , pAparmu 15 Qn54hd. 0 29.nd. 9.8th. , Ayas Ayas AS ,, AS 6, 24 87, 6th. 87, 21st. , 88, , 91, 27th. , 93, 31st. , ____4th. Ayacakka ,,Ayacakka Add but if we take it as vAgIzarAjanyaH, solve it as vAgIzAnAM rAjanyaH ,

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176 Read Vol. 12, no. 1 for Vol. 11 yAmyAM tRtIye khajjai 122 39 " "" THE RISTASAMUCCAYA arai tatIye "" " khajjai 112 "" on page 94, 6th. line (Note: 105, 12th.,, (Appendi: 107, 8th. 121, 37th. "" "3 "" ,, dr "" dr 19 (Index

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