Samraiccha Kaha

Author(s): Madhusudan Modi
Publisher: Gurjar Granth Ratna Karyalay
Catalog link: https://jainqq.org/explore/002314/1

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SAMARAICCA-KAHĀ
[ FIRST TWO CHAPTERS ]
of HARIBHADRA-SŪRI
सिरिहरिभद्दसूरिकया समराइच्चकहा ( भवबियं ) ॥
Edited
With Introduction, Notes and Sanskrit Tippani by
M. C. Modi M. A. LL. B.
Sometime Fellow, Sir Parashurama Bhau College, Poona.
1935

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Published by
Sambhulal Jagshi Shah Gurjar Granth Ratna Karyalaya, Gandhi Rd., Ahmedabad
Second Edition
1935
Printed by
Balvantrai Karunashanker Oza Gayatri Mudranalaya, Kalupur Khajurini Pole, Ahmedabad

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11 316#POTTI
1. Introduction.
Introductory-the name of the work-the date of Haribhadra-His life-the contents of the first two chapters-why the work is called ETFHEET-its structure-its importance from the view-point of social history-its language-stylemetre-conclusion.
Pp. v-liv 2. The text of the First Two Chapters, with Sanskrit Tippani
Pp. 1-123 3. Notes.
Pp. 125–

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Introduction.
The present edition of the first two chapters of Samarãicca-kahã aims at giving the correct text of the said chapters with the necessary adjuncts which may serve as helps towards the proper understanding of the text even to an ordinary student of the Mahrastri Prakrta. Prof. Jacobi has edited Samarãicca-kahã of Haribhadra Sūri, complete in Nine Chapters or Bhavas (=Births) in the Bibliothica Indica Series, Calcutta. It is a very carefully edited, critical and excellent edition but it is not accompanied with elucidatory helps like notes or a detailed glossary, though of course Fasc. 9 of the said work published in 1926 gives the complete summary of the work in English, together with the introduction dealing in full, so far as the up-to-date modern research can go, with the problems of the life and work of Haribhadra. I have based my text primarily on Prof. Jacobi's text with corrections and emendations which according to the Ms. from Pātana supplied by Mahārāja S’ri Punyavijayaji are found to be significant and better. In paragraphing etc., I have followed Prof. Jacobi with a view that this work can as well serve

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as a supplement to his monumental work. I have taken notice of the readings of Prof. Jacobi's text and my Ms. in the notes, only in such cases where the understanding of the text is vitally concerned. The glossary is selective and its unnecessary enlargement is strictly avoided. I have also sub-joined brief Sanskrit comments, specially taking note of Des'i words and intricate evolutes. The introduction will deal with the problems such as the name of the work, the life of Haribhadra with discussion on his date, the summary of the two chapters, its language, style etc.
2. The Name of the Work. The preset work is popularly known as Samarãicca-kahã or the life-history of Samaraicca. But it seems that Haribhadra intended to style it as Samarãicca-cariya while he says,
नवपुत्वभवनिबद्धं संवेगकरं च भव्वसत्ताणं ।
चरियं समराइञ्चस्सऽवन्तिरमो सुणह वोच्छं ॥ In another reference, he writes,
वोच्छं तप्पडिबद्धं भवियजणाणंदथारिणं परमं ।
संखेवभो महत्थं चरियकहं तं निसामेह ॥
Again at the end of the work he also refers the work as चरिय.

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अविरहियनाणदंसणचारियगुणवरस्स विरइयं एयं । जिण दत्तायरियस्स उ सीसावयवेण चरियं ति ॥ जं विरइजण पुण्णं महाणुभावचरियं मए पत्तं ।
तेण इहं भवविरहो होउ सया भवियलोयस्स ॥
It will be seen that in the latter one of the two stanzas quoted above there is a play upon the word afta.
Another curious fact about the name of the work is found in कुवलयमाला of उद्योतन which has helped us to a good degree to solve the problem of हरिभद्र's date. उद्योतन calls the work समरमियंका, ___ जो इच्छइ भवविरहं भवविरहं को न बंधए सुयणो।
समयसयसत्थगुरुणो समरमियंका कहा जस्स ॥ In his work संतिनाहचरिय, देवचंद्र the teacher of famous thig refers to this work.
वंदे सिरिहरिभदं सूरि विउसयणणिग्गयपयावं ।
जेण य कहापबंधो समराइच्चो विणिम्मविओ ॥
Thus though of course awe must have named it as समराइच्चचरिय, the name समराइच्चकहा began to be popular quite early. It is however quite difficult to explain why grantcat called it समरमियंका.
3. The date of Haribhadra. As regards the date of Haribhadra, the controversy is set at rest by the paper of Muni S'ri Jinavijayaji in which he has put

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forth cogent references to fix the time-limit of rar, viz. the references of nier, 54, phife and others and of उद्योतन's कुवलयमाला. Prof.Jacobi in his introduction satisfies himself by following; as regards ERHE's date, the arguments given by Jinavijaya. Regarding his date three conflicting references exist.
(1) enji's fa erano (V. S. 14th century, later part) quotes under 30 of the following verse about the date of हरिभद्र
पंचसए पणसीए विक्कमकालाउ झत्ति अथमिओ। .
हरिभद्दसूरि-सूरो भवियाणं दिसउ कल्लाणं ॥
“May the sun in the form of HaribhadraSuri who set as early as V. S. 585 show happiness to those who intend to have absolution.”
This tradition is supported by प्रद्युम्नसूरि's विचारसारप्रकरण ( the date unsettled but may be earlier than मेरुतुंग) which also quotes this गाथा; समयसुंदर' गाथासहस्त्री ( quotes गाथा; V. S. 1686 ); gaisa's aanraadine (V. S. 15 th cent.); parte's तपागच्छगुर्वावली, both these last authorities state that aftug flourished after Vira-Nirvāņa 1055 i. e. V. S. 585.
Moreover gratars's gaiaat (V. S. 1466) states that हरिभद्र was the friend of मानदेव, who flourished in the 6th century V. S.

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अभूद् गुरुः श्रीहरिभद्रमित्रं श्रीमानदेवः पुनरेव सूरिः । यो मान्यतो विस्मृतसूरिमन्त्रं लेभेऽम्बिकाऽऽस्यात्तपसोज्जयन्ते ॥
Thus the above authorities support the tradition that the flourished in the 6th cent. V. S. and died in V. S. 585.
(II) Another tradition comes from सिद्धर्षि, the author of उपमितिभवप्रपंचकथा which according to the प्रशस्ति-verse,
संवत्सरशतनवके द्विषष्ठिसहितेऽतिलंधिते चास्याः ।
ज्येष्ठे सितपञ्चम्या पुनर्वसौ गुरुदिने समाप्तिरभूत् ॥ was finished in V.S. 962, on the 5th of the bright half of the month of my, Thursday when the moon was in the constellation of पुनर्वसु. Though the name of संवत् is not mentioned, according to Jinavijaya and Jacobi, astronomical calculations support the संवत् to be विक्रम संवत् i. e. Ist May 906. .
सिद्धर्षि gives following verses in the प्रशस्ति which have a vital bearing on the question of the date of हरिभद्रः
आचार्यहरिभद्रो मे धर्मबोधकरो गुरुः ।
प्रस्तावे भावतो हन्त स एवाद्ये निवेदितः ॥ १५॥ विषं विनिर्धूय कुवासनामयं व्यचीचरद् यः कृपया महाशये अचिंत्यवीर्येण सुवासनासुधां नमोऽस्तु तस्मै हरिभद्रसूरये ॥ १६ ॥
अनागतं परिज्ञाय चैत्यवंदनसंश्रया । मदथैव कृता येन वृत्तिर्ललितविस्तरा ॥ १७ ॥

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Sri Jinavijayji in his essay ' हरिभद्रसूरिका समafa' tries to show inconsistencies in the
legends given especially by f and चतुर्विंशतिप्रबंध. He shows that ललितविस्तरा which according to the legends in both the works is accredited to have wiped 's mind of Buddistic leanings, does not contain for its subject-matter the refutation of Buddhism at all, though it is admitted that the fsaidrau of हरिभद्र made a strong influence on सिद्धर्षि as seen from his work उपमितिभवप्रपञ्चकथा. Jinavijayaji quoting from उपमितिभवप्रपञ्चकथा ( P. 80 ) (Ed. Jacobi, Bibliothica Indica) two passages where the expressions धर्मबोधकर and अनागत are found, puts a different interpretion on . He likes to read the sense as अनागतं मां परिज्ञाय or अनागतं मम वृत्तांतं परिज्ञाय. He argues that ललितविस्तरा had so strong an influence on सिद्धर्षि that सिद्धर्षि would consider the work as if it was written for him by Haribhadra anticipating the future. To quote Jinavijayji's own words; "fe for विचारसे हरिभद्रका ललितविस्तरारूप बनानेवाला कार्य भविष्यत्कालीन उपकारक दृष्टिसे है.
""
(III) The most significant quotation for the lower limit of the date of is from उद्योतन's कुवलयमाला. दाक्षिण्याचह्न उद्द्योतन says that he finished his work,

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'.........अह चोदसीए चित्तस्य किण्हपक्खांम। निम्मविया बोहकरी भव्वाण होउ सव्वाणं ॥
सगकाले वोलोणे वरिसाण सएहिं सत्तहिं गएहिं ।
एगदिणे गूणेहिं एस समत्ता वरण्हम्मि ॥ i. e. in शक era 700=V. S. 835=A. D. 778.
In the 12th stanza, in the beginning of the work, he says.
सो सिद्धत[म्मि] गुरू, पमाणनाएणं जस्स हरिभद्दो बहुगंथसत्थवित्थरपयड [समत्तसुअसच्चत्यो ॥
जो इच्छइ भवविरहं भवविरहं को न बंधए सुयणो ।
समयसयत्थगुरुणो समरामयंका कहा जस्स || • Thus it goes beyond doubt that हरिभद्र was the preceptor of uçatan in the study of canonical literature and logic. Now उद्योतन finished his कुवलयमाला in the later half of the 8th cent. and the must likely have flourished before the later part of the 8th century A. D.
This is the later limit about he's date. · The earlier limit of his date can be known from the citations of other authors or their writings in his innumerable works. Jinavijayaji draws up a list of 32 authors and two works वासवदत्ता and प्रियदर्शना the names of whose authors are pretty certain. ( His

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essay P. 44 ) हरिभद्र shows his acquaintence with कुमारिल's तन्त्रवार्तिक as shown by certain verses of शास्त्रवार्तासमुच्चय. King हर्ष whose प्रियदर्शना is mentioned, is well-known to have flourished in the 7th century A. D. Moreover quotes in his विवरण of the नन्दीसूत्र extensively from the नन्दीचूर्णि offजिनदास गणिमहत्तर who finished it in 677 A. D. धर्मकीर्ति is quoted by हरिभद्र so often and even mentioned by name. ff's date is the middle of the 7th cent. A. D. To quote Jacobi, "From among them, (i. e. those mentioned by Jinavijaya) the following may be mentioned as interesting from a chronological point of view. Dignaga, Dharmakirti, Bhartrhari (the author of a, about 650 A. D.) and Kumãrila. × X X X We thus see that Haribhadra quoted many of the celebrities who flourished in the century preceding his own."
The earlier limit is the later part of the 7th century A. D. To quote Jinavijaya ' इस लिये हम ई. स. ७०० से ७७० (वि. सं. ७५७ से ८२७ ) तक हरिभद्र सूरिका सत्तासमय स्थिर करते है.”
References:
(1) Muni S'rï Jinavijaya:—
-
(a) A paper on the date of Hari

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bhadra-Siiri, read at the First Oriental Conference November 1919 Poona.
(b) Enchant Fruit? HATRECUTİST24 HT. 9 31. 9. 978. 46. (2) Muni S’rï Kalyanavijaya:
(a) ग्रंथकार परिचय given as the Preface to हरिभद्र's धर्मसंग्रहणी: Vol. II Sheth Devachand Lalabhãi Jaina-pustakoddharak-Granthamãlã No. 42. The introduction is quite exhaustive in quotatios. Leaves 381. (3) Prof. H. Jacobi:
(a) The Introduction to Samarãiccakahũ Fasc. 9. i-iv. (Bibliothica Indica, 1926 ); mainly follows Jinavijiaya.
(b) The introduction to fegrat's gofifa1994*Bibliothica Indica ). The conclusions of course have been superceded by the above, (4) Prof. K. V, Abhyankar:
(a) The Sanrkrit Introduction to the विंशतिर्विशिका of हरिभद्र. Pp. 1-7, Specially on the question of शंकराचार्य and हरिभद्र he differs from Jacobi and Jinavijaya and tries to show that हरिभद्र knew शंकराचार्य; for Jinavijaya's view see his . A. . essay. P. 57-58; Jacobi's Intro. Samarãicca-kaha. P. iii-iv.

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The Life of Haribhadra About Haribhadra's life, we possess very few facts from the g as or subscriptions of his own works. The most detailed subscription is that of his commentary on आवश्यकसूत्र which is as follows:
समाप्तेयं शिष्यहिता नामावश्यकटीका । कृतिः सिताम्बराचार्यजिनभटनिगदानुसारिणो विद्याधरकुलतिलकाचार्यजिनदत्तशिष्यस्य धर्मतो याकिनीमहत्तरासूनोरल्पमतराचार्यहरिभद्रस्य ॥
The subscriptions of tha's other works do not add to our knowledge any more details of his life than these.
Other things that we know directly are (1) the mark fare in the ending stanzas of his numerous works; (2) his extensive knowledge of other non-Jain systems of philosophy and especially Buddhism as evinced by his commentry on दिङ्नाग's न्यायप्रवेश ( Ed. by A. B. Dhruva G. 0. S. )
(1) प्रभाचंद्र' प्रभावकचरित्र । शृंग. ९. | V. S. 1334 ( Nirnaya Sagar Press, Bombay ).
(2) राजशेखर's प्रबंधकोष or चतुर्विंशतिप्रबंध V. S. 1505. ( Forbes Sabha, Bombay. )
(3) मुनिचन्द्र's उपदेशपदटीकाप्रशस्ति V. S. 1174. (4) भद्रेश्वर's कथावली unpublished; Jinavijaya

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thinks that it seems to belong to the V. S.. 12th century.
(5) Thânfora -forcaritanasiat V. S. 1295.
(6) Eight gãthảs (52–59) of faça's TOERENTEशतक.
These sources are thoroughly discussed by Jinavijaya, Kalyanavijaya and Jacobi, in their works referred to while discussing the question of Haribhadra's date. Without go- . ing into details, I give below the main outlines of his life.
He was a Brahmana by caste and belonged to faqet or Chitor. He seems to have stayed there upto his initiation. He was wellversed in the Brahmanic lores; to quote सुमतिगणिन्'s गणधरसार्धवृत्तिः “ एवं सो पंडित्तगव्वमुव्वहमाणो हरिभद्दो नाम माहणो ।' He was brought to the faith of Jainism by the preachings of a Jaina nun named याकिनी. हरिभद्र often styles himself
fres as a homage to her. She directed him to faiz whom the styles as his preceptor. The legend runs that once upon a time gaz heard याकिनी reciting a गाथा
चकिदुर्ग हरिपणगं पणगं चक्कीण केसवो चक्की । केसव चक्की केसव दुचकी केसी अचक्की य || हरिभद्र could not understand this गाथा and

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asked her to explain it to him, promising that on that verse being explained to her, he would be her disciple. She explained it to him and consequently he accepted her as his spiritual mother. He thereafter made himself thoroughly proficient in Jain literature. "Thus he had a complete advantage to discomfit the theologians of other creeds. He wrote both in Sanskrit and in Prakrit. After for the farme, He was the next great theologian who wrote independent reprors for the explanation of the Jain doctrines and gave impetus to Sanskrit as a language for Jain Theology. The Bauddhas also wrote their works on theology and logic in Sanskrit. Era brought the Jain doctrines in the foreground and established their truth against the doctrines of the other schools of philosophy. His literary activity was tremendous. Jinvijaya draws up a list of 23 of his works of which 20 are edited. (P. 22.) Kalyanavijaya make 88 entries (P. 13a-P. 19a) The tradition which dates as early as 1068 A. D. ascribes to him the composition of 1400 Horaş: 3THREE (1068. A. D.) writes at the end of Tan14-tail:-"THIET tai शिष्यहिता नाम्ना सितपटपटलप्रधानप्रावचनिकपुरुषप्रवरचतुर्दशशतसंख्याप्रकरणप्रबन्धप्रणायिसुगृहीतनामधेयश्रीहरिभद्रसूरिविरचितपञ्चाशका

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xvii 2014urtala. It is very difficult to believe that. the Jainas should have allowed the works: of their gothara to be lost.
The activities of Haribhadra, after his initiation, were confined to Gujarat and Rajputana. It is likely that he might have centred himself at Bhinnamla or Shrimāla, the then capital of Gujarat and Rajputana where as Kalyānavijaya points out he converted the Porvāda clan to Jainism. He became the teacher of scutata the author of 96 TATT, in this part of the country. Haribhadra, however, seems to have wandered far and wide in Upper India with which he shows much acquaintence in his Samarãiccakahã though he does not seem to have crossed the Vindhya mountains. There is ample ground to believe that he must have also travelled in Eastern India where Buddhism still was flourishing, and it is there that he acquired sound knowledge of Buddhist philosophy and logic. He seems to have appreciated Buddhist logic as is shown by his commentary on Dignāga's Nyāya-Praves'ã and extensive quotations from and respectful mentions of Dharmakirti. He also saved retraitement from being destroyed. To quote प्रभावकचरित्र,

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चिरविलिखितवर्णशीर्णभग्नप्रविवरपत्रसमूहपुस्तकस्थम् । कुशलमतिरिहोद्दधार जैनोपनिषदिकं स महानिशीथसूत्रम् ॥
He uses the मुद्रा of विरह at the end of the works written by hi.n. All these places are enumerated by Kalyanavijaya. (P. 19-b 21-b), adding that हरिभद्र's दशवैकालिकटीका, आवश्यकवृत्ति, प्रज्ञापनाप्रदेशव्याख्या, समरादित्यकथा, षड्दर्शनसमुच्चय, लोकतवनिर्णय etc. do not contain the mark of विरह at the end. I do not know why Kalyanavijaya has included समराइच्चकहा, as having no such mark at the end for I find, of course at the end of the complete work, the expression fa The question why Haribhadra uses विरह as the mark, has formed almost a legendary subject (See a IX. 48–206). The legend says that and Hg, his sister's sons and his disciples lost their lives on account of their being exposed as Jainas while they were secretly studying Buddhism at a Buddhist school. Haribhadra felt this very much and vanquished Bauddhas in the argument and according to the contract in the presence of the king of the Buddhist Town where the contest was held, they had to enter the cauldron filled with boiling oil. Jinabhata, his preceptor, who had heard of Haribhadra's cruel revenge, sent him, through two friars,

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the three verses which contained the argument of Samaraiccakaha (गुणसेणअग्गिसम्मा etc.). Haribhadra repented this very much; but his grief for the loss of his nephews and disciples was very great and in the memory of his two nephews, he used this mark fare at the end of all his works. To quote प्रभावकचरित्र
अतिशयहृदयाभिरामशिष्यद्वयविरहोर्मिभरेण तप्तदेहः । निजकृतिमिह संव्यधात्समस्तां विरहपदेन युतां सतां स मुख्य : ॥
The following is the colophon at the end of समराइच्चकहा,
वक्खायं जं भणियं समराइच्चगिरिसेणपाणे उ । एकस्स तओ मोक्खोऽगन्तो बीयस्य संसारो ॥ गुरुवयणपंकयाओ सोऊण कहाणयाणुराएण । अनिउणमइणा वि दढं बालाइअणुग्गहट्टाए । अविरहियनाणदंसणचरियगुणवरस्स विरइयं एयं । जिणदत्तायरियस्ल उ सीसावयवेण चरियं ति ॥ जं विरइऊण पुण्णं महाणुभावचरियं मए पत्तं । तेण इहं भवविरहो होउ सया भवियलोयस्स ॥
गन्थग्गमिमीए इमं छन्दणाणुगुहेण गणिऊण । पाएण दससहस्सा हन्दि सिलोयाण संठवियं ॥
5 The contents of the Text. The introduction=ut by the author contains (1) मंगल verses 1-5. (2) अधिकार for what

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should be heard, verse 10 (3). Four kinds of katha अर्थकथा, कामकथा, धर्मकथा, संकीर्णकथा, and कथावस्तु of 3 kinds दिव्वं, दिव्वमाणुसं, माणुसं (2 13-3. 10) (4) 3 kinds of hearers: उत्तम, मध्यम, अधम. (5) The author lay down दिव्वमाणुसवत्थुगयं धम्मकहं चेव कित्तइस्सामि; then praises धर्म and introduces that he would relate the life-story of king समरादित्य relating also the history of 9 previous births. (6) Then he quotes the Găthas of former teachers on which he avers he bases his stories I भव. गुणसेन and अग्निशर्मा. II भव. सिंह and आनंद, the father and the son. III भव. शिखिन् and Gifsaft, the mother and the daughter IV Ha. धन and धनश्री, the husband and wife. V भव. जय and विजय born of the same mother VI भव. धरण and लक्ष्मी the husband and the wife. VII भव. सेन and विसेन two agnates VIII भव. गुणचन्द्र and वानमंतर IX भव. समरादित्य and गिरिसेन. Thereafter the cities where the actions took place and the heavens and hells they attained are respectively enumerated (6. 10).
The Story of the First Birth.
(गुणसेन and अग्गिसम्मा, ) The seed of the first story is in the संग्रहणीगाथा २३. 5. 18. The scene of the story is laid in खियपइट्ट ( सं. गा. २६. 5. 25 ). One i. e.G. attains in the first birth in heaven while A. gets

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to be a fazer ar god ( . TI. PU 266, 1. 3. )
# has detailed a story on these points on the antagonism that arises between the two.
In the city of reasure, there was a king named gooi who had a son named G; and a brahmin named 4897 who had a son named A. A, was ugly and hence was made the butt of public insults by G. Due to insults of discomfiting nature, A. wished to quit the world and take to ascetic-life. With this object, he came to a penance-forest named Supariosa and took intiation from the Superior, named S S -t. A. took the observance of taking food once a month. ( 10. 16.)
Now, king Punnachanda died and G. became the king. He went to Vasantapura and came to the penance-forst to do reverence to the Superior amd requested him to accept the invitation for meals for himself and all the monks. He directed G. to A., accepting it for all except A. who was under aa. G. approached A.-of course G. had forgotten A. G. with great respect implored him to accept the invitation. which G. did. After five days, on the fastbreaking day, A. went to G. (15. 5.)

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xxii On the first turn to the royal place, A. found G. suffering from headache and returned consequently without alms. A. still called G. Paretofa when the king visited the hermitage again with a view to get pardon for himself and to invite A. over again to his palace. A. accepted the invitaion for the second time. (19. 8.)
This next time, the king was attacked by another king named Arritt and the king could not again keep up the invitation given to A. and A. returned consequently to the hermitage. G. again came there and implored him to accept the invitation for the third time, which A. accepted. (22. 12.)
In the meantime, the queen give birth to a son and in honour of this occasion, the festival was announced. On this particular day, it so happened that A. came to the king's palace for alms. Due to great fuss, A's arrival was not taken notice of and therefore A. returned to the hermitage, with his mind disturbed with malice against the king. He, inflamed with anger, took a final death-vow (facra) to be born again to kill G. hereafter at every birth. He was advised by the Superior not to pursue like this but he took no

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notice of this, being blinded by anger and malice. (27. 4.)
On this side, the king became very sad. He was so overcome with grief and disappointment that he felt himself quite unworthy to see the face of A. again. He sent therefore his chaplain mata to inquire about the matter to the hermitage and ask pardon of A. on his behalf. S. approached A. and knew about the development of the matter. S. went to the king and reported this sad news to the king who hurried to the penanceforest with his harem and retinue. He saw the Superior who, in vague terms explained off the situation and dissuaded him not to see A. G. collected the information from a young anchorite who confirmed the report of S. Though the Superior had asked him to come to the hermitage again, he thought fit to leave Vasantapura and return to fagusa in deep remorse. On an auspicious day he went to the city of page and ook his abode in the palace TSATHE (31. 19.)
On that day came there the teacher called बिजयसेन.कल्लाणय informed G. of the arrival of V. who had taken his abode in the As'oka garden laid out by Merchant As'oka-datta.

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xxiv Next morning, G. approached V. whom he requested to tell the story of the reason why he took to asetic-life. He narrated his lifehistory as follows:-(35. 17.)
Vijayasena's Tale
“I lived in Gandhārapura, in the country of Gandhāra. I had a friend named Vibhãyasu who died suddenly. In the meanwhile four Jaina saints arrived and stayed there in a cave where I saw them. They instructed me and I got thereby apta. Last night before their departure, I saw miraculous signs-which usually occur when a monk attains anget, -while I approached them. Gods and men put them questions. I too put them a question about my dead friend विभावसु. The केवली said that my friend was reborn as a dog at the house of a washerman named Ch. He was famished, chained close to the washing-basin, and was always afraid of the washerman's donkey. I sent men to fetch the dog. The present condition of my friend, said the kevalin, was due to his caste-pride in the last birth. It so happened that once on Madana's festival when the music-parties of the citizens were

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making merry, my friend disgusted with the party of Faça due to their low birth, caused Face to be put in prison though the townpeople got him released afterwards. Whenmy friend died, he was born a washerman's dog. The best, on my question what my friend's condition thereafter would be, said that he would be twice born a eunach, a chandăla in Faza's service, as a daughter of ha and at last as his son who would be drowned in the tank by an enemy of his father. Then his facena, the evil effect of his sins would come to an end and since he is a Hon, he would afterwards attain absolution I thus being convinced of the worthlessness of the world and the shackles of actions took to monkhood. (42. 16.)
Then G. put to him the question="ute fs Á A grot; at ar an AC 39137 ?" V. then enters into a lengthy discussion on the topics of Jaina theology. He describes the Highest Abode the instruments for the attainment of which are सम्यक्त्व, ज्ञान and चरण. The सम्यक्त्व is the मूलवस्तु=the central aim of 12-fold गृहिधर्म and 10-fold यतिधर्म. सम्यक्त्व becomes a difficult goal to attain due to the shackles of eight

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fold #, the root of which is in fheara etc. The Phafast requires therefore to be destroyed and for that three ways are mentioned SIETTE FETT, srgazkur, 371977 . Then he discusses 10 लिंगs of सम्यक्त्व, अतिचारs or transgressions of व्रतs, उपशमश्रेणि and क्षपकश्रेणि and ends the discourse. G. then went home and continued to visit V. for a full month at the end of which V. went away from the place. (49. 13.)
Once upon a time, G. from the top of his palace saw a dead body carried on a funeral bier. He at once felt the futility of the worldly life and determined to take the vows of an ascetic under Vijayasenãcãrya. He called his minister pare and conveyed to him this determination to which he readily assented. After necessary forınalities, he nominated aga his successor and before going to anadaiari, in a lone place he observed an all-night observance (52, 2.)
A. who had abstained from food with a sinful resolve, died and became a fargear. He saw G, on a lore spot, threw a shower of fiery sand on him. But G, did not mind pain and died under contemplation,evntually attaining godhood in Candránana, in the garden

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heaven. In the end is described how the gods come into being and what pleasures and delights they come to acquire in heaven. (55. 20).
The Story of the Second Birth. (ate and store; Anaofteren. St. 23. 5. 18.)
In the conntry of race, there was a city named arge. King Purus'adatta ruled there. His wife was S'rikāntā. Now the soul of Gunasena, after the completion of his age for godhood, was born as a son to this royal couple. He was named as his mother had dreamt that a lion was entering her womb. Simha grew up to be the paragon of prince. (58. 10.)
Once in the spring-time, he saw in the park Krïdã-sundara Kusumavalï, the beautiful daughter of his maternal uncle, Priyankara. Her attendent urged her to welcome the prince but as she was too bashful. The maid asked the prince to sit beside them. The maid offered him a garland and a betel. Kusumãvali at once on seeing him, conceived passion for him. This was seen by heraut, the chamberlain of the harem who happened to come there on the bidding of the queen

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to call the princess. The love-sick princess went to the palace, bade farewell to all her female friends and in the upper chamber of the palace lay suffering with love-pangs in a couch. She hated all sports and delights and lay there love-lorn. In the meantime, her old nurse sent her daughter # to comfort her, (61. 19.) telling that the princess was tired after a walk in the park 3सुंदर. मदनलेखा approached the princess and saw her in bed thoroughly pulled down. The princess, on being asked by her the reason of this depression, simply evaded the right thing by saying that she was slightly feverish due to the exhaustion caused by the gardenwalk and ordered her to prepare a couch in the plantain-bower. The princess lay in the couch. The naid offered her a betel and began to fan her. (63. 2.) closely watched the symptoms and concluded to herself that the princess was tormented by acute passion. The maid asked her whether she saw some strange thing in the garden. The princess could not contain herself and said that she saw Prince Simha and elaborately described him. (64. 80.) The maid approved of this selection and also informed her that

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she overheard the conversation between Subuddhi and Kusumãvali's father that the king was anxious for a match between the Prince and Kusumăvali and had ordered him to bring it about. She added that her father had consented. (65. 10). In the meantime, a maid-servant came, to announce that the park was to be arranged as Prince Simha was expected to come there presently. The princess went to her chamber. (65. 17.) The Prince presently came to the park and sat in the bower of Mãdhavi-creeper. The park is described in details. (66. 3.)
In the meantime, water asked the princess to offer him welcome with formal offerings etc. On the advice of #Toer, the princess sent through her to the prince a garland, flowers, fruit and the picture of a female-swan mourning for the separation from her mate with a fayet-verse written below. The prince received these presents and carving the figure of a TISÉE out of a leaf, pasted it on the picture-board wrote a tender love-verse below and sent it back to Kusumãvali. This went on till the king betrothed them. (69. 7.)
The day for marriage was fixed with the

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aid of astrologers. On the fixed day, the bride was annointed and decked. At the right moment, settled by astrologers, the prince went with great pomp to the marriagepandal and was there welcomed by the matrons with customary rites. The bridegroom was then led by the bride's companions before the bride and the bantering companions opened the face of the bride. Then according to the usual customs, the bride and the bridegroom were made to turn round sacred fire and the dowry was offered by the bride's father. (76. 10.) - The prince lived and enjoyed with his wife for many pürva years. Once when the prince was riding in the park Nāgadeva, he met young Acārya Dharmaghosa and his disciples. The prince questioned him why he took to ascetic-life. He began to narrate the account:
While he lived in Rījapura, a city in Aparavideha, there came Acãrya Amargupta who had the supernatural knowledge Avadhi. The king also visited him and heard his instruction. Once he asked him the history of his previous births, to which Amargupta readily complied. It is as follows: (78. 17.)

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Amargupta's Tale. In Campīvāsa, I was born formerly as a girl named Somã and was married to Rudradeva. Once I made an acquaintence of the chief nun Bālacandrã and by her religious instruction. I became averse to worldly pleasures. My husband did not like this and ordered me to renounce my creed. He did not succeed in this attempt. So he began to hate. me and courted Nãgas’ri. Her father did not consent to their match. (80. 6 ) My husband thought that I was in the way. So he madea trick to take my life. One night, he asked. me to fetch a garland from a sealed earthen pot in which he had hidden a deadly snake. I was bitten by a snake and immediately died. Rudradeva then married Nagas'lï and after his death, descended to hell Ratnaprabhã. I became a god in the Litãvatamsaka Vimāna in the Saudharma heaven. (81. 6.)
After a Palyopama, I was reborn as an elephant and my adversary, a parrot. Once a Vidyâdhara, kidnapping the daughter of another Vidyâdhara, hid himself in the grove in the forest and requested the parrot not to betray him to his pursuers. In the meantime, I was passing by with my females. The

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parrot, with a view to bring about my death by cheating, took advantage of the situation and began to make perfidious conversation with his wife. He said that he had learnt from sage Vasistha that on the next hill there was a precipice called for thT50 from which if one, with a fixed thought of a certain desire, threw oneself down, one would attain the desire. So he added to his wife that they should fall from it with a desire to become a Vidyadhara and they flew. Now soon afterwards I saw the Vidyadhara couple that has hidden there. Completely duped, I with my consorts decided to fall from the precipice, with an idea of becoming a god. All my limbs were broken and I died miserably eventually becoming a sciare-g d. My enemy, died as a parrot and was consigned to the hell called रत्नप्रभा. (83. 7.)
After the completion of one Palyopama, I was reborn in the city of Cakravālapura of Aparavideha, as Cakkadeva, the son of the merchant Apratihatacakra while my enemy as Jannadeva, the son of the king's chaplain Somas’arman. As the implacable hatred of the previous birth was still persistent in him in this birth, he made a deceitful

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friendship with me though I was to him quite sincere. Jannadeva sought an opportunity to ruin me. Once he secretly robbed the merchant by name Candana and came to me next morning to persuade me to keep the stolen goods as a deposit. He feigned that that was his own goods and that he wanted to keep the things away from his father's ken. My suspicion thus was pacified. In the meantime, Candana informed the king about the theft and the king sent forth a proclamation seeking information of the scheduled stolen goods from any one who might have come by it, in course of transaction, on the pain of death. (84. 22.) After five days, Jannadeva informed the king that Cakkadeva possessed the stolen goods and urged him that in any case, Cakkadeva's house should be searched. The king with reluctance ordered search. The police-men, with the store-keeper of merchant Candana and the jury of older citizens of the town examined me. I denied. all knowledge about the stolen property to shield my friend. They then carried out the search, brought out gold articles etc. with, the name of Candana marked on them. The; store-keeper identified the articles according

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to the list and I was taken away before the king. I wept there copiously; and returned no answer to his questions. The king was greatly confused. He did not believe in the guilt, attributed to me. However, on the evidence before him, he banished me and the king's officers carried me out of the town and left me near the grove dedicated to the goddessi of the town (87. 23.) Unable to hear this insult, I determined to hang myself. But the goddess, out of compassion, revealed by bringing the king's mother under her psychic influence that I should be saved as I was innocent and that Jannadeva should be arrested. The king post-haste came to the spot and himself unfastened the knot and brought me to the town. As the king knew all the details about Jannadeva, he ordered that Jannadeva's eyes must be taken out and the tongue cut and that he should ask my forgiveness for the wrong done to me. I implored the king to save Jannadeva, out of the past friendship. The king acceded to my request. But seeing the perfidy of my friend, my mind turned away from this world. (90 10.) In the meantime, there arrived Ganadhara Agnibhuti and obtaining real knowledge through his teach

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ings, I entered the order of a monk. After my death I was born as the Vaimãnika god in Brahmloka while my adversary in the S'arkaraprabhã hell as a hell-dweller(91. 7).
After our respective periods being over, we were reborn, I as Candrasãra, the son of a merchant named Rayanasıra in the city of Rayanapura of Gandhalãvati in the country of Videha, while the other as Anahaka, the son of Narmada, a slave-girl in my father's house. I married Candrakãntã. The relations of Anahaka and myself were on the basis of inveterate hatred though I was sincere. Once upon a time when Anahaka and I had gone to some other place and while the king was absent from the town, S'abara chief Vindhyketu raided the town and abducted many people among whom was also my wife. While we returned, an old Brahmana advised us that the S'abaras by keeping the abducted people with them and wanted to extort money. So Anahaka and I went towards the camp of S'abaras, taking with us the ransom -money for my wife and the victuals.(92. 15.)
Now, the S'abaras had cainped after the raid on the city near a lone village by the well. My wife, under the fear of being ravi

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shed, fell into the well; she then crept out of the water and sat in a nook. In the meanwhile, Anahaka and I came by the well. Anahaka carried the ransom-money while 1, the victuals. The desire for deceit sprang in him. He asked me to look into the well to find whether there was water in it. As I leaned on the well, he pushed me in and went off with the ransom money. To my amazement, my wife and I recognised each other by the sounds of our voice. We sustained ourselves for few days with the victuals which I had with me. After some time, there arrived a caravan on its way to Ratnapura which took us out and saved us. We travelled with the caravan and on the way, we found the skeleton of a man killed by a lion. As the jewels which I took as the the ransom-money for my wife were beside it, I recognised it to be that of my friend Anahaka. Being dejected with this experience I took the vows of an ascetic. After my death, I was born as a Vaimãnika god in Mahã-S'ukra. Heaven and Anahaka as a helldweller in Vâlukaprabhã hell. (95. 23.)
After the completion of our period, we were reborn in Rathavirapura of Bhāratava

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rsa, I as the merchant named Anangadeva and the other as the merchant named Dhanadeva. The other nursed a secret hatred against me though he kept up all the appearences of a friend, with a view to deceive me of my gain, prepared sweet cakes and put a strong poison in them to offer them to me. But by mistake he ate the poisoned cakes and died. All the gain came to me. But I became averse to worldly life and took to asceticism. After death, I became a god in Prınata heaven and the other a helldweller in Pankaprabhã hell. (97. 21.)
Then we were reborn in Hastinãpura, as the sons of Jaina merchants. My name was Viradeva; and his was Droñaka. Our mutual relation was as in the previous birth. We being educated under one teacher and initiated in the Jaina doctrine before one preceptor, became bound by friendship, he out of deceit, I with sincerity. Conducting business with my capital, he gained a big profit. He wanted to kill me with a view to remove me as the partner of the gain. He built a big villa, made an unstable jutty and designed to invite me with an idea to induce me to go first on the jutty. But it so happened that by some

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confusion, he first went to the jutty. Soon it fell down and with it Droñaka fell and died. Being put out by this accident, I took . to order. After death, I became a god in one of the Graiveyaka heavens; and the other a hell-dweller in Dhümaprabhã hell. (99. 21.)
Then I was reborn in Campāvāsa. My name was Pürnabhadra. I was also called Amargupta. The other was born a daughter to a merchant. Her name was Nandayanti and she was married to me. She had the same deceitful affection towards me as in previous birth. She pretended once to have lost her ear-rings. To console her, I gave her another pair. Once while I wanted to take bath, I gave her my ring. She put the ring in the box. When I opened her box, I saw there the ear-rings, which she had pretended to have lost. In the meantime, my wife came and saw the ring in my hand and scented the whole affair. To save herself from disgrace, she prepared a poisonous charm to kill me. But before she could administer it to me, she was stung by a snake and diod. Being overpowered by romorse, I entered the order. (102. 20.)
The Amaragupta related his account, on

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xxxix hearing which being averse to the world, I entered the order. [ The continuation of the Main Story ]
Prince Simha then asked him to explain the nature of the world and its happiness and miseries and the nature of true Dharma. Dharmaghosa preached as follows:
The fare consists in fourfold ambulations viz. hell-life, lower animal-life, human life and celestial life. As to happiness and miseries, happiness is meagre. He then related, for the explanation of happiness and miseries, the following parable. (103. 10.) · [The Parable of a Man in the Well. ]
A poor man lost his way in a dreadful forest, and was soon chased by a furious elephant while in front, he was opposed by a dreadful demoness. To save himself, he fled towards a banyan tree but he could not climb it. Near by there was a well. He jumped in it and caught hold of the clump of reeds that grew on the side of the well. He perceived on the four sides of the well four serpents and at the bottom a huge python. At the root of the clump, two black and white mice were gnawing. The elephant not finding his

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prey, shook the banyan tree so heavily that the bee-hive on it was disturbed. The bees flew and stung the man. But at the same time, the drops of honey fell on the face of the man. He licked them and was so much pleased that he forgot all about the dangers. (106. 8.) The man is likened to a soul; the forst to Samsara; the she-demon to an old age; the elephant to death; the banyan tree to Moksa; the well to human life; the four snakes to four principal passions; the clump, of reeds to the length of human life; the white and black mice to the bright and dark halves of the month; the bees to diseases, the huge python to hell, the drops of honey to the happiness in the world. (107. 4.) He advised therefore Prince Simha to mind not this flicker of happiness but Dharma.
Then the teacher spoke about the ten vows of a monk. Those who can not follow them should adopt the Law of laymen and asked Kusumãvali also to do the same. In the meantime, King Purus'adatta died and Simha became the king. (109. 4.)
Now the soul of Agnis'arman settled in the womb of Kusumavali. She dreamt a snake entering her body, which afrerwards

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came out and stung the king who thereupon fell down from his throne. The queen did not inform the king about this because of the dislike she began to feel for him. Once during her pregnancy, she had a desire to eat the bowels of the king. This horrible desire made her disgusted of the unborn child and she tried to have abortion in vain. She grew worse and worse day by day. The king was alarmed and asked her the cause but she did not speak out. At last the queen's maid Madanalekhă told him truly about the matter. He then sat in counsel about this with his minister Matisāgara. He suggested the trick to the king. The artificial bowels were to be kept hidden about the king who had to remain hungry so as not be detected and they were to be taken out and offered to the queen. The plan became successful and the queen grew better. It was arranged that the child as soon as born, was to be delivered to the minister and not to the king, so that Matisãgara might arrange to bring up the child without the knowledge of the father. The queen consented to this and delivered the child to the minister who asked the maid to carry it away. The king saw the

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maid by chance and discovered the whole thing. The child was entrusted to other nurses. The boy-child was named Ananda. The prince bore as an inheritance of the previous birth, inveterate hatred towards Simha, his father. Neverthless, the king appointed him an heir-apparent. (113. 2.)
Once upon a time it was made known to the king that one of his vassals had revolted. He sent an army to defeat him but it failed. The king himself marched against the rebellious enemy. He reached the Indus after three marches, on the bank of which he saw a strange sight. As nakew as swallowing a frog; a frog in its turn was being swallowed by the kurala bird which in its turn was in the process being swallowed by an old serpent. This sot the king thinking; and his mind realising the cruel nature of the world became averse to worldly life. He thought of giving up the kingdom which was so full of cares in favour of his son. The night passed away and after the completion of the usual morning -duties of the king, the ministers came to see him (115. 12.)
In the meantime, it was announced that rebel Durmati was subdued and as a prisoner

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stood under guards at the door. He ordered to bring him before him. Durmati swore submission to the King and he was pardoned by the King with grace. (116. 2.)
The King then returned to Jayapura and informed the ministers of his resolve to renounce the world and enter the order. The ministers gave their assent and the astrologers fixed the fifth day thence for coronation. All preparations were made for coronation. (116 23 )
As a result of the hatred of previous birth, the prince conspired with Durmati to kill the King. The prince thought this coronation as a ruse to kill him. He settled with himself that if that were a ruse, he ought to kill the King or if the kingdom was to come to him without effort, it did not befit his manhood and that in any case, he must kill the King (117. 10.) The King, in the meantime sent message to Ananda to come for the occasion. When he did not do this, the King with only an attendant, went to call upon him. Ananda, getting the oppprtunity to put his plan in action, drew the sword and severely. wounded the King. A great cry arose and the soldiers surrounded and attacked

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Ananda. The King checked them and exhorted them to spare Ananda as he, the King, was to die soon. Ananda was then annointed king and soon afterwards he caught the King and ordered Durmati to throw the old King into a horrible dungeon. The queens there saw him in the most pitiful condition, wept and beat their breasts. The king persuaded them not to do so and preached to them the vanity of all these things. He advised them to renounce the world and become nuns. The queens followed his advice. (120. 21.)
The King did not become enraged even in the least at the daily ill-treatment meted out to him. He at last resolved to starve himself to death. When Ananda heard of this resolve, he sent one of his noble men napied Devas’arman to dissuade the King. But he could not move the King from his resolve. (121. 6.) Seeing that Devas'arman was late, Ananda rushed and threatened the King to lop off his head if he did not take his food. The old King was undaunted and declared in a long and moving sermon that it was foolish to be afraid of the inevitable death. Ananda, thereupon, killed him with his

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sword. The old King, Simha 'was for five Sãgaropamas the denizen in the heaven called Lilārama Vimãna; while Ananda, after his death in due course attained Ratnapraphã hell. (123. 24.)
6. The form of Samaraiccakaha.
Samarãiccakahã of Haribhadra is the ETAPET (See. Intro. P. XIX.) Hemacandra describes this work as 4*ent meaning thereby Affalfafaqorat ( See. Jacobi. Fasc. ix. P.XVIII. foot-note. 4.) दाक्षिण्यचिह्न उद्द्योतनसूरि called his work THS also Tr. [ 15TET FAUT .यदिक्खियणरिंदा। इह लोए होइ थिरा एसा उसहस्स कित्ति व ॥ 56. Al.] saataa has described as ITHTANENT मरहट्यदसिवण्णयणिबद्धासुद्धा सयलकहञ्चिय तावसजिण+सत्यवाहिल्ला Though the religious information and preachings of Jainism are studded in the story, it does not become dull. The sermons occurring in 42.19-48. 19. (First Birth ) or 103. 6.108. 15 (Second Birth) are so full of theological information that the story aptly deserves the name of Ther. Moreover the motivation of the story is supplied by the intense hatred which Agnis’arman conceived for Gunasena. This serves as the faterasa bad

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Karma (a term taken from medicine) which motivates many births of each (5. 11-12) of which nine being prominent have been undertaken for story-purposes. Even in the sub-story in the First Birth viz. the story of विजयसेन's friend विभावसु, the series of birth has been caused by the fault of (vanity). In the Second Birth, the inveterate hatred between the two अग्निशर्मन् and गुणसेन=आनंद the son and सिंह the father, motivates the action of the story. The sub-story of the history of, the teacher of धर्मंघोष who related the story to सिंह, is motivated by the fault of (=deceit). Thus in the garb of stories, Haribhadra tries to give what dire results follow the faults of क्रोध, मान, माया etc. without being in the least insipid, and justifies most aptly the designation of the work in the class of धम्मकहा.
The manner of putting stories within stories is very common with Indian romancewriters. बाण's कादम्बरी is a classic illustration. This sort of story-within-story compositions are particularly in favour with Jaina storywriters as the theory of Karman which causes the cycle of births is so much developed and indulged in oft and on in the thelogical disquistions and stories by Jainas. Every Jaina

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story is sure to have something to deal with: the pre-birth stories of its hero. Even substories in the First Birth and the Second Birth of Samarãiccakahı indulge so much in speaking about previous births that sometimes, one forgets the main story as well as this number of births. Prof. Jacobi has bitterly remarked about this in the introduction to his edition of haar “ The story-literature of the Jainas is over-rich in such forehistories. Mostly they are the productions of a barren priestcraft-phantasie.”
Another point ab sut PATIESEFET is the introduction of parables for religious instruction-e. g. the parable of a man in the well (103. ;2-107. 8 ), an underdeveloped parable of a serpent, a frog, a kural bird and an old serpent (113, 10-114 1.) This is not only the case with FATETET, agfails of serata is also full of many fables of this sort. e. g. (1) rate foortig Thya Eropei P. 4 (2) AgnetaAIS HETaEra P. 8, which is the same as the parable of a man in the well in Samarãiccakaha. (3) TEHTAP oyupi P. 9. Moreover at many places in agentése, the actual mention of vifaransa (=a popular story) is noticed (P. 33) (P. 132) etc. [ See aggaris ed. by.

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xlviii Catura vijaya and Punyavijaya Vol. i] The चूर्णिs of जिनदासमहत्तर also contains many fables. All these fables have one sort of structure, viz. the concrete fable and the conclusion or JIHER where the concrete elements are shown as applicable to the true spirit.
Haribhadra's work also is important from another standpoint as it gives the faithful picture of the social life in Upper Gujarat, in the 8th century, in the First Birth e. g. the dance of women in the celebration of the birth-day festival ( 23. 5-14); the musicparties like Bhajana-mandalis of our times and the manifestation of caste-pride ( 39. 13 ff.) etc. The second Birth is replete with the description of social customs in those days with regard to marriage (69. 8-76. 10) and peculiarly enough it resembles to a certain extent even now the marriage-ceremony and the customary things attached thereto, among the various subcastes of Banias in Gujarat. The description of conducting a search in the house of the suspect for the stolen property; ( 83. 10-60. 10 ); also the description of the queen coming under the phychic influence of the goddess (83. 388. 9) The description of journeys and the

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difficulties thereof, the raids of robbers on the towns. etc. (91 16-95 15) etc. All these descriptions are interesting as well as informative.
Haribhadra himself has said that the nucleus of the story is traditional, ( See Notes of this work on 5. 17. ) though of course it must have received so much of Haribhadra's own genius. He has in the colophon of the work said falutigergut ( See. Intro. P. xviii, the whole colophon is quoted) which shows he must have so much added that might be his own. Haribhadra's literary fame rests upon this work.
The Style of the work.
Haribhadra's style in general is simple, chaste and fluent and differs considerably from the highly ornamental style of Bãna. But ओजः समरसभूयस्त्वं । was the guiding principle in the composition of prose-romances in those days; and the in spite of his simplicity is · not free from this fastidious notion. I would draw attention of the reader to some passages. (2. 19-3. 10); (7. 9-22.) the description of the ugliness of Baaria in the most traditional

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style (See. Notes on this passage P. 129 ); (8. 11-16) the description of the penanceforest; (11. 6-13); (33. 9-16) the description on of fatudarah is full of similes based upon puns; (32. 9-17) the description of the trees in the garden with similes based upon puns; (56. 9–11) the description of the king with a' compound extending over two lines; ( 58. 19-24) the description of the garden; (63. 11-64. 8) the description of Prince Simha; (72. 11-19.) the description of the marriagepandal; (103. 16-24) the description of the forest containing the longest compounds, quaint and peculiar. This sort of prose is purely of Sanskrit influence and is symptomatic of the notions of prose prevalent among rhetoricians and writers of note in those days.
The two chapters of Samarãiccakahã with which we are concerned contain in all 234 stanzas. Though in general the verses are easy there are abundent passages in the work containing the devices both of word and meaning, e. g. st. 143; st. 144. etc. Long compounds st. 52-565 st 160-164. Moreover the device which can be named better as net or chain in found is st 160-164. This device consists in the fact that the line in the stanza

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opens with the expression which is at the end of the preceding stanza. The vogue of this device is not new as the same can be found in 4473 1. 15. P. 59 (Prof. P. L. Vaidya's Edition). पश्नोत्तरs, गूढचतुरार्थs, etc. are used later on in the story. But with them we are hardly concerned here.
The language of the work is Mahārastri Prakrta. I do not understand why Prof. Jacobi says thas the language of prose leans towards that idiom, I contend that the Prakrta sometimes appears merely the transcription of Sanskrit forins and one is therefore misled to ascribe to such transcriptions S'aurseni influence. In prose, it is noticeable at times that the vocalization and aspiration of the consonants have not reached the extremest degree. In agarcís, this phase is even less perceptible than that in Samarãiccakahã. But, in main, the language of Samarãiccakhã is Mahārāstrí Prakrta.
Metras in Samaraicca kaha.
There are hardly many varieties of metre in Samarãiccakhã. We have two metres: Tattic and 233 arals.

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Before dealing with araf, we shall take up the दिपद्वीखंड ( 66. 21 ) for treatment. Metrically it is the same but the difference is
only in the fact that is constituted of two unit-lines whereas this as it stands contains 4 lines. द्विपदी is defined by Pingla (Präk rta— Pingla-Sutrāni Ed. Ghosh, Calcutta P. 257 ) आइ इंद जत्थो पढमहि, दिज्जहि बेवि धणुहरं । तह पाइकजुअलु परिसंठवहु, विविह चित्तसुंदरं ॥ १५२ ॥ सरसइ लइ पसाउ तहि पुहविहि, करहि कइत कइअणा । महुअर चरण अंत लइ दिनहु दोअइ भणहु बुहअणा ॥ १५३ ॥ The metrical arrangement according to Pingala therefore is = 6 मात्राs ( इंदु . i. e. middle two short ) + 4 मात्राs + 4 मात्रs ( 2 धनर्धरs ) + 4 मात्राs + 4 मात्राs ( 2 पाइकs ) + 6 मात्राs ( मधुकर 1. e. last two मात्रs - ) = 28 मात्राs in one चरण. Accordingly if our fat is scanned it will be as follows;—
~
6
4 4 4
4
6
अहिणवने | हनिभ | रुक्क । ण्ठिय अइ । पव्त्रा । यवयणिया
ww
सरसमुणा । लत्रलय । गास । म्मि विसइ | मन्दा | हिलासिया दाहिणपव । णविहु । कमला | यरए । वि अदि ।
न्नदिट्टिया पियसंगम | कए न । उत्त । म्मइ कह । वररा | यहंसिया ||
v V
Only in the last line the first unit of 6 मात्राs has not its two middle मात्राs as in other three lines above. Otherwise the metre

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can be put in as above. The चरण = 28 मात्राs. with यति between 16 and 12 मात्राs. छदोनुसाशन IV. 12 defines द्विपदी = 6 मात्राs + 4 मात्राs (~-- or ~~ + 4 मात्राs+4 मात्राs+4 मात्राs + 4 मात्राs (~-~ or www. + 2मात्राs (-). It should be noted that हेमचंद्र does not put a rigour on the first six मात्राs as पिंगल does while he splits up पिंगल's last 6 मात्राs = 4 मात्राs + 2मात्राs ( always to be represented by a long syllable) The rigour put on the 2nd to and 6th To by . is observed by our illustration. The splitting-off of पिंगल's last गण of 6 मात्राs into two of 4 and 2, does not make any material difference. The difference between द्विपदी and चतुष्पदी is that the stanza of the former is constituted of 2 चरणs and that of the latter of 4 चरणs.
Another metre is srai. It is defined as;यस्याः पादे प्रथमे द्वादश मात्रास्तथा तृतीयेऽपि । अष्टादश द्वितीये चतुर्थके पंचदश सार्या ॥ 1 अह से । विउं ५ । यत्ता। II सेनं । अणवर। यमुक्क। मीसा । सा । III मयणस । रसल्लि । यमणा। IV नियक। ज्जनिय । त्तवावारा ||
___ (St. 112.) Thus in the above I 12 Afars III 12 Arats II 18 मात्राs, IV 15 मात्राs. It Should be noted that the last letter of a gre may be pronounced long. See. e. g, St. 122. In general the are is

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a complete unit in itself but sometimes the regular caesura is omitted after the 3rd gana the straf will be called faget e. g.
1 2 3 4 5 6 7 Haet i metar i farala i spatet i PSOT I gavid Il
(St. 66.) Other illustrations St. 31, line 1; St. 32, line 2. It may be that in the whole strir, one are may belong to fàgat while the other may belong to an ordinary trat. This much discussion is sufficient for the occasion though much can be given as the stai metre has received much development at the hands of Prakrta poets.
9 In conclusion, I thank Prof. Jacobi whose edition of Samarãiccakahı has immensely helped me in the preparation of my edition as well as Mahārāja Srî Punyavijayaji who got for me the Ms. of this work from Patana which has all along helped me in settling the text of my edition.
M. C. Modi.

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समराइच्चकहा ।
भूमिया ।
-
पणमह विजियसुदुज्जयनिजियसुरमणुयविसमसरपसरं । तिहुयणमङ्गलनिलयं वसहगइगयं जिणं उसहं ।। १ ।। परमसिरिवद्धमाणं पणट्टमाणं विसुद्धवरनाणं ।
सयंभुवं वद्धमाणं च ॥ २ ॥
गयजोयं जोईस सेसे चिय बावीसे जाइजरामरणबंधणविमुक्ते । तेलोक्कमत्थयत्थे तित्थयरे भावओ नमह ॥ ३ ॥ उवणेउ मङ्गलं वो जिणाणं मुहलालिजालसंवलिया । तित्थपवत्तणसमए तियसविमुक्का कुसुमवुट्ठी ॥ ४ ॥ देउ सुहं वो सुरसिद्ध मणुयवन्देहि सायरं नमिया । तित्थयरवयणपङ्कयविणिग्गया मणहरा वाणी ॥ ५ ॥ अलं पवित्थरेण । सुणह सोयव्वाई, पसंसह पसंसणि- १० परिहरियव्वाई, आयरह आयरियव्वाईं ।
ज्जाई,
परिहरह
तत्थ,
नमिऊण वीयरायं मुणिरायं हरिभद्दमइरायं । समराइच्चाए विवरिस्सं भवबियं किंचि ॥ १ ॥ विरहंकवायसायरतरणम्मि सुहं होउ बालाणं ।
इय चिंतिय आढत्ता बालडं लहुटिप्पणी एसा ।। २ ।। मोइकुलुप्पण्णेण य संयलिया महुसूयणेणेसा | निहिसिज्झकेंदुमिए विक्कमवरिसे रायणवरम्मि ॥ ३ ॥
१. बिजित - सुदुर्जय - निर्जित- सुर- मनुज - विषमशर - प्रसरं । २. वृषभगतिगतं । ३. गतयोगं योगीशं । ४. त्रिलोक मस्तकस्थान् ।

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[समराइचकहाष
सोयब्वाई नरामरसिवसुहजणयाइं अत्थसाराई । सम्वन्नुभासियाइं भुवर्णमि पइट्ठियजसाई ॥ ६ ॥ ताई चिय विबुहाणं पसंसणिज्जाई तह य जाइं च ।
तेहिं चिय भणियाइं सम्मतनाणचरणाई ॥ ७ ॥ ५ परिहरियम्बाई तहा कुगईवासस्स हेउभूयाई । मिच्छत्तमाइयाई लोगविरुद्धाइं य तहेव ॥ ८ ॥ आयरियब्वाइं अणिस्सिएण सम्मत्तनाणचरणाई। दोगञ्चविउडणाई चिन्तामणिरयणभूयाई ॥ ९॥ .
एत्थं पुण अहिगारो ता सोयव्वे हि पत्थुयपबन्धे । १. सवन्नुभासियाई सोयवाई त्ति भणियमिणं ॥ १०॥ .
वोच्छं तप्पडिबद्धं भवियजणाणन्दयारिणिं परमं । संखेवओ महत्थं चरियकहं तं निसामेह ॥ १ ॥
तत्थ य 'तिविहं कहावत्धुं ' ति पुवायरियपवाओ । तं जहा । दिवं दिव्वमाणुसं माणुसं च । तस्थ दिव्वं नाम, जत्य केवलमेव १५ दिव्वचरियं वणिजइ, दिव्वमाणुसं पुण, जत्थ दोण्हं पि दिग्व
माणुसाणं; माणुसं तु, जत्थ केवलं माणुसचरियं ति ॥ एल्थ सामनओ चत्तारि कहाओ हवन्ति । तं जहा । अत्थकहा कामकहा धम्मकहा संकिण्णकहा य । तत्थ अस्थकहा नाम; जा
अस्थोवायाणपडिबद्धा असिमसिकसिवाणिज्जसिप्पसंगया विचित्त२० धाऊवायाइपमुहमहोवायसंपउत्ता सामभेयउवप्पयाणदण्डाइपयत्य
विरइया,८ सा अत्थकह त्ति भणइ । जा उण कामोवायाणवि५. दुर्गतिविनाशयनि । ६. वक्ष्यामि । ७. सामान्यतः । ८. अयोपादानप्रतिवद्धा असिमषीकृषिवाणिज्यशिल्पसंगता विचित्रधातूपायादिवमुखमहोपायसंप्रवत्ता सामभेदोपप्रदानदंडादिपदार्यविरचिता ।

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भूमिया।]
सया वित्तवपुष्वयकलादक्खिण्णपरिगया अणुरावपुलइयपडिवतिजोयसारा दूईवावाररमियभावाणुवत्तणाइपयत्यसंगया, सा कामकह त्ति भणइ । जा उण धम्मोवायाणगोयरा खमामहवजवमुत्तितवसंजमससच्चसोयाकिंचण्णबंभचेरपहाणा अणुब्बयदिसिदेसाणत्यदण्डविरईसामाइयपोसहोवयासोवभोगपरिभोगातिहिसं- ५ विभागकलिया अणुकम्पाकामनिजराइपयत्थसंपउत्ता,° सा धम्मकह त्ति। जा उण तिवग्गोवायाणसंबद्धा कन्चकहागन्थस्थतिस्थरविरइया लोइयवेयसमयपसिद्धा उयाहरणहेउकारणोववेया," सा संकिण्णकह त्ति वुच्चइ ।।
एयाणं च कहाणं तिविहा सोयारो हवन्ति । तं जहा, .. अहमा मज्झिमा उत्तम त्ति । तत्थ जे कोहमाणमायालोहसमुच्छाइयमई परलोयदसणपरंमुहा इहलोगपरमत्थदंसिणो निरणुकम्पा जीवेसु, ते तहाविहा तामसा अहमपुरिसा दुग्गइगमणकन्दुजयाए सुगइपडिवक्खभूयाए परमस्थओ अणत्थबहुलाए अत्थकहाए अणुसजन्ति । जे उण सद्दाइविसयविसमोहियमणा १५ भावरिउइन्दियाणुकुलवत्तिणो अभावियपरमत्थमग्गा 'इमं सुन्दरं, इमं सुन्दरयरं' ति सुन्दरासुन्दरेसु अविणिच्छियमई ते रायसा मज्झिमपुरिसा बुहजणोवहसणिजाए विडम्बणमेत्तपडिबद्धाए इह
९. वित्तवपुर्वय:कलादाक्षिण्यपरिगता दूतोव्यापाररमितभावानुवर्तनादिपदार्थसंगता । १०. क्षमामार्दवावमुक्तितपःसंयमसत्यशौचाकिंचनत्वब्रह्मचर्यप्रधाना अनुव्रतदिा देशानर्थदंडविरतिसामायिकपोषधोपवासोपभोगपरिभोगातिथिसंविभागकलिता अणुकंपाकामनिर्जरादिपदार्थसंप्रयुक्ता। ११. लौकिकवेदसमयप्रसिद्धा उदाहरणहेतुकारणोपेता । १२. दुर्गतिगमनदृढोद्यतायां।

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[ समराइचकहाए
परभवे य दुक्खसंवड्डयाए कामकहाए अणुसज्जन्ति ।
3
१४
मणगं" सुन्दरयरा सावेक्खा उभयलोएसु कुसला ववहारनयमणं परमत्थओ सारविवाणरहिया खुद्दभोएसु अबहुमाणिणो अवियहा" उदारभोगाणं, ते किंचिसत्तिया मज्झिमपुरिसा ५ चैव आसयविसेसओ सुगइदुग्गइवत्तिणीए जीवलोगसभावविब्भमाए सयलरसनीसन्दसंगयाए विविहभावपसूइनिबन्धणाए संकिण्णकहाए अणुसज्जन्ति । जे उण जाइजरामरणजणिय वेरग्गा जम्मन्तरंमिवि कुस भावियमई निग्विण्णा कामभोगाण मुकपाया पावलेवेण विनायपरमपयसरूवा आसन्ना सिद्धिसंपत्तीए, १० ते सत्तिया उत्तिमपुरिसा सग्गनिव्वाणसमारुहणवत्तिणीए बुहजणसंसणिजाए सयलकहासुन्दराए महापुरिससेविया धम्मकहाए चैव अणुसज्जन्ति ॥
तओ अहं पि इयाणि दिव्यमाणुसवस्थुगयं धम्मकहं चेव. कित्तइस्लामि । भणियं च अकय परोवयारनिरएहि उवलद्धपरम१५ पयमग्गेहिं समतिणमणिमुत्तले हुकञ्चणेहिं सासयसिवमोक्खबद्धरा
एहिं धम्मसत्ययारेहिं " ॥
२०
धम्मेण कुलपसूई धम्मेण य दिव्वरूवसंपत्ती | धम्मण धणसमिद्धी धम्मेण सुवित्थडा कित्ती ॥ १२ ॥ धम्मो मङ्गलमडलं" ओसहमउलं च सव्वदुक्खाणं । धम्मो बलमवि विउलं धम्मो ताणं च सरणं च ॥ १३ ॥ किं जंपिएण बहुणा जं जं दीसइ समत्थजियलोए । इन्दियमणाभिरामं तं तं धम्मप्फलं सव्वं ॥ १४ ॥
१३. मनाक् । १४. अवितृष्णा । १५. धर्मशास्त्रकारैः । १६. मंगलमुकुटं ।

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भूमिया।]
भीमंमि मरणकाले मोत्तूणं दुक्खसंविढत्तं पि । अत्थं देहं सयणं धम्मो च्चिय होइ सुसहाओ ॥१५॥ पावेइ य सुरलोयं तत्तो वि सुमाणुसत्तणं धम्मो । तत्तो दुक्खविमोक्खं सासयसोक्खं लहुं मोक्खं ॥ १६ ॥ तं कुणइ जाणमाणो जाणइ य सुणेइ जो उ मज्झत्यो। १ कुसलो य धम्मियाओ कहाउ सम्वन्नुभणियाओ ॥ ७ ॥ ता पढमं धम्मगुणं पडुच्च८ चरियं अहं पवक्खामि । आराहगेयराणं "गुणदोसविभावणं परमं ॥ १८ ॥ नवपुधभवनिबद्धं संवेगकरं च भव्यसत्ताणं । चरियं समराइच्चस्स ऽवन्तिरन्नो सुणह वोच्छं ॥ १९॥ . एत्यं बहुया उ भवा दोण्ह वि उवओगिणो न ते सव्वे । नवसु परोप्परजोगो जत्तो संखा इमा भणिया ॥ २० ॥ जह तेणेव भगवया गिरिसेणुवसग्गसहणपज्जन्ते । संजायकेवलेणं सिर्ल्ड वेलंधरसुरस्स ।। २१ ॥ मुणिचन्दस्स य रन्नो देवीण य नम्मयापहाणाणं । संखेवेण फुडत्थं अहमवि तं संपवक्खामि ।। २२ ॥ भणियं च पुवायरिएहिं, गुणसेण-अग्गिसम्मा सीहाणन्दा य तह पिया-उत्ता। सिहि-जालिणि माइ-सुया धण-धणसिरिमो य पइ-भज्जा ॥ जय-विजया य सहोयर धरणो लच्छी य तह पई-भज्जा। २. सेण-विसेणा पित्तिय-उत्ता जम्ममि सत्तमए ॥ २४ ॥ गुणचन्द-वाणमंतर समराइच्च गिरिसेणपाणो उ । एक्कस्स तओ मोक्खो बीयस्सऽणन्तसंसारो ॥ २५ ॥ नगराई खिइपइटुं जयउर-कोसंबि-सुसम्मनयरं च । कायन्दी मायन्दी चम्पा ओज्झा२० य उज्जेणी ॥ २६ ॥ २५
१७. दुःखसमुपार्जितं । १८. प्रतीत्य । १९. आराधकेतराणां । २.. अयोध्या।

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[समराइचकहार
गुणसणस्सुक्वाओ सोहम्म-सणंकुमार-बम्भेसु । सुकाणयारणेसुं गेवेज्जाणुत्तरेसुं च ॥ २७ ॥ इयरस्स उ उववाओ विज्जुकुमारेसु होइ नायब्यो । सेसो अणन्तरो उण रयणाईसुं अहक्कमसो ॥ २८ ॥ सागरमेगं पञ्च य नव-पणरसेव तह य अट्ठारा । वीसं तीसं तेत्तीसमेव पढमस्स देवेसु ॥ २९ ॥ देवेसु सङ्कपलियं सागर तियं सत्त दस य सत्तरस । बावीसं तेत्तीसं बीयस्स ठिई उ नरएसु ॥ ३० ॥
एवमेयाओ चरियसंगहणिगाहाओ । संपयं एयार्सि' चेव • गुरूवएसाणुसारेणं वित्थरेणं भावत्यो कहिज्जइ ॥
पढमो भवो।
अस्थि इहवं जंबुद्दीवे दीवे अवरविदेहे वासे उत्तुङ्गधवलपागारमण्डियं नलिणिवणसंछनपरिहासणाहं सुविभत्ततिय-२३
चउक्कचच्चरं भवहिं जियसुरिन्दभवणसोहं खिइपइटियं नाम १५ नयरं ॥
जत्य विलयाउ कमलाइ कोइलं कुवलयाइ कलहंसे। वयणेहि जंपिएण य नयणेहि गईहि य जिणन्ति ॥ ३१॥ नत्य य नराण वसणं विजासु जसंमि निम्मले लोहो ।
पाबेसु सया भीरुत्तणं च धम्ममि धणबुद्धी ॥ ३२॥ २१. सांप्रत एतेषां । २२. सुविभक्तत्रिकचतुष्कचत्वरं ।

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पडमो भवो।]
तत्थ य राया संपुष्णमण्डलो मयकलङ्कपरिहीणो । जणमणनयणाणन्दो नामेणं पुण्णचन्दो त्ति ॥ ३३ ।। अन्तेउरप्पहाणा देवी नामेण कुमुइणी तस्स । सइ वड़ियविसयमुहा इट्टा य रइ ब्व मयणस्स ॥ ३४ ॥ ताण य सुओ कुमारो गुणसेणो नाम गुणगणाइण्णो । बालत्तणओ वंतरसुरो व्व केलिप्पिओ णवरं ॥ ३५ ॥
तंमि य नयरे अतीव सयलजणबहुमओ धम्मसत्थसंघायपाढओ लोगववहारनीइकुसलो अप्पारम्भपरिग्गहो जन्मदत्तो नाम पुरोहिओ त्ति । तस्स य सोमदेवागम्भसंभूओ महल्लतिकोणुत्तिमङ्गो आपिङ्गलवट्टलोयणो ठाणमेत्तोवलक्खियचिबिडनासो १० चिलमेत्तकण्णसनो विजियदन्तच्छयमहल्लदसणो कसुदीहरसिरोहरो विसमपरिहस्सबाहुजुयलो अइमडहवच्छत्थलो वंकविसमलम्बोयरो एकपासुनयमहल्लवियडकडियडो विसमपइटिजरजुयलो पत्थूिलकढिणहस्सजको दिसमवित्थिण्णचलणो हुयवहसिहाजालपिङ्गकेसो भम्गिसम्मो नाम पुत्तो त्ति । तं च कोउहल्लेण कुमारगुणसेणो १५ पहयपडुपडहमुइङ्गदसकंसालयप्पहाणेण महया तूरेण नयरंजणमझे सहत्यतालं हसन्तो नच्चावेइ, रासहमि आरोवियं पहट्टबहुडिम्भविन्दपरिवारियं छित्तरमयधरियपोण्डरीयं२५ मणहरुत्तालवज्जन्तडिण्डिमं आरोवियमहारायसई बहुसो रायमग्गे सुतुरियतुरियं
२३. महात्रिकोणोत्तमांग: आपिंगलवृत्तलोचनः स्थानमात्रोपलक्षितभअनासः । १४. एकपाश्वोन्नतम्हाविकटकटीतटः । २५. धृतशूर्परूपपुण्डरीकं ।

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[समराइचकराए
हिण्डावेइ । एवं च पइदिणं कयन्तेणेव तेण कयस्थिज्जन्तस्स तस्स वेरग्गभावणा जाया । चिन्तियं च ण । बहुजणधिक्कारहया ओहसणिजा य सबलोयस्स ।
पुचि अकयसुपुण्णा सहन्ति परपरिभवं पुरिसा ॥ ३६ ॥ '५ जइ ता न कओ धम्मो सप्पुरिसनिसेविओ अहन्नणं" ।
जम्मन्तरंमि धणियं सुहावहो मूढहियएणं ॥ ३७ ॥ एण्हिं पि फलविवागं उग्गं दट्टणमकयपुण्णाणं । परलोयबन्धुभूयं करेमि मुणिसेवियं धम्मं ॥ ३८ ॥
जम्मन्तरे वि जेणं पावेभि न एरिसं महाभीमं । १. सयलजणोहसणिज्जं विडम्वणं दुजणजणाओ ॥ ३९ ॥
एवं च चिन्तिय पवन वरग्गमग्गो निग्गओ नयराओ, पत्तो य मासमेत्तेण कालेण तविसयसन्धिसंठियं बउलचम्पगासो. गपुग्नागनागाउलं पसन्तमयमयाहिवपमुहविरुद्धसावयगणं२७ सुर
हिहविगन्धगम्भिणुद्दामधूमपडलं विमलसलिलगिरिनईपसाहियवि१५ यडपरन्तं२८ तावसजणजणियहिययपरिओसं सुपरिओसं नाम
तवोवणं ति। संपाविऊण य तओ दीहद्धाणपरिखेइयसरीरो। वीसमिऊण मुहुत्तं तवोवणं अह पविट्ठो सो ॥ ४० ।। दिठो य तेण वक्कलवियडजडाजिणतिदण्डधारी य। भूइरयकयतिपुण्डो आसन्नकमण्डल सोमो ॥ ४ ॥ भिसियाए२९ सुहनिसण्यो कयलीहरयन्तरंमि झाणगओ। परिवत्तेन्तो दाहिणकरेण रुद्दक्खमालं ति ॥ ४२ ॥ मन्तक्खरजवणेण य ईसि वियलन्तकण्ठउहउडो । २६. ०धन्येन । २७. प्रशान्तमृगमृगाधिपप्रमुखविरुद्ध श्वापदगणं । २८. विमलसलिलगिरिनदीप्रसाधितविकटपर्यन्तं । २९. बृंसिकार्या कुशासनविशेषे । ३०. मन्त्राक्षरजपनेन च ईषद्विचलत्कण्ठौठपुटः ।

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पढमो भयो।
नासाए निमियदिट्ठी विणिवारियसेसवावारो ॥ १३॥ अयसिमयजोगपट्टयपमाणसंगयकयासणविसेसो' । तावसकुलप्पहाणो अजवकोडिण्णनामो३२ त्ति ॥ ४४ ॥
पेच्छिऊण य हरिसवसुल्लसियरोमञ्चेणं धरणिनिमियजाणुकरयलेणं उत्तिमङ्गेण पुणो पुणो पहयखिइतलेणं ' अहो धन्नो अहो ५ धन्नो' त्ति भणमाणणं पणमिओ तेणं । तेण वि य तं तहा पेच्छिऊण अतिहिब्रहमाणकरणलालसेण झाणजोगं पमोत्तणं सागयवयणपुरस्सरं 'अहो आसणं आसणं' ति भणमाणेणं बहु मनिओ। तओ उडयङ्गगनिसेवितावसकुमारोवणीओ33 इसिणा .. य उवविसल एस्थ' त्ति भणिओ सविणयं उवविठ्ठो विद्वरे त्ति । पुच्छिओ इसिणा 'कुओ भवं आगओ' त्ति । तओ तेण सवित्थरो निवेइओ से अत्तणो वुत्तन्तो । भणिओ य इसिणा । वच्छ, पुवकयकम्मपरिणइवसेणं एवं परिकिलेसभाइणो जीवा हवन्ति । ता नरिन्दावमाणपीडियाणं दारिद्ददुक्खपरिभू- १५ याणं दोहग्गकलङ्कदूमियाणं इजगविओगदहगतत्ताण य एवं परं इहपरलोयसुहावहं परमनिचुइट्ठाणं ति । एत्थ पेच्छन्ति न सङ्गकयं दुक्खं अवमाणणं च लोगाओ। दोग्गइपडणं च तहा वणवासी सव्वहा धन्ना ॥ ४५ ॥
एवमणुसासिएण भणियं अग्गिसम्मेणं । भगवं एयमेयं, २. न संदेहो त्ति । ता जइ भयवओ ममोवरि अणुकम्पा उचिओ
३१. अतसीमययोगपट्टकप्रमाणसंगतकृतासनविशेषः । ३२. आर्ज. वकौण्डिन्यः । ३३. उटजांगननिषेवितापसकुमारोपनीतः । ३४. दुर्भाग्यकलंकपीडितानां ।

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[ समराइच्चकदार:
वा अहं एयस्स वयविसेसरस, ता करेहि मे एअवयप्पयाणेणाम्हं ति । इसिणा भणियं । वच्छ, बेरग्गमग्गाणुगओ तुमं ति करेमि अणुग्गहं, को अम्नो एयस्स उचिओ ति । तओ अइकन्तेसु कइवयदिणेसु संसिऊण य सवित्थरं निययमायारं पसत्थे तिहिकरणमुहुत्तजोगलग्गे दिण्णा से तावसदिक्खा । महापरिभवजणियवेरग्गाइसयभाविपुण याणेण ५ तंमि चेव दिक्खादिवसे सयलतावसलोयपरियरियगुरुसमक्खं कया महापन्ना । जहा । जावज्जीवं मए मासाओ मासाओ चैव भोक्तव्वं, पारणगदिवसे य पढमपविद्वेणं पढमगेहाओ वेव लाभे १० वा अलाभे वा नियत्तियव्वं न गेहन्तरमभिगन्तव्वं ति । एवं च कयपइन्नस्स तस्स जहाकयं पइन्नमणुपालिन्तस्स अइक्कन्ता बहवे पुब्वलक्खा । तवोवणासन्नवसन्तउरनिवासिणो य लोयस्स गुणराइणो जाओ तं पइ अईव भक्तिबहुमाणो । अहो अ महातवस्सी इहलोयनिप्पिवासो सरीरे वि दढमप्पडिबद्धो, १५ एबस्स सफलं जीवियं ति । भणियं च
६
૩૭
जणपक्खवायबहुमाणिणा वि जत्तो गुणेसु कायव्वो । आवजन्ति गुणा खलु अबुहं पि जणं अमच्छरियं ॥ ४६ ॥
इओ य पुण्णचन्दो राया कुमारगुणसेणं कयदारपरिग्गह रजे अभिसिञ्चिऊण सह कुमुइणीए देवीए तवोवणवासी २० जाओ । सो य कुमारगुणसेणो अणेयसामन्तपणिवइयचलणजुयलो निजियनियमण्डलाहियाणेगमण्डलो दसदिसि विसट्टनिम्मलविधम्मत्थकामलक्खणतिवग्गसंपायणरओ महाराया
सुयजसो
३५. च अनेन । ३६. इहलोकनिष्पिपासः । ३७. यत्नः । ३८. आवर्जन्ति - आपद्यन्ते, आव्रजन्ति । ३९ प्रसृत निर्मल विश्रुतयशः ।

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पडमो भवो।]
संवुत्तो त्ति । अन्नया य कालकमेणेव जहासुहं सयलजणसलाहणिजं° सह वसन्तसेणाए महादेवीए रजसोक्खं अणुहवन्तो आगओ वसन्तउरं, पविट्टो य महामङ्गलोवयारेणं; पूजिओ य पउरोहि; गओ समं तेहिं पाउसलीलावलम्बिसोहियं विमाणच्छन्दयं नाम पासायं । जत्य मेहदुद्दिणच्छायाणुयारिणीओ बहल- ५. कालागरुधूमसंतईओ, सोयामणीओ" विव विहायन्ति रयणाक्लीओ, जलधाराओ विव दीसन्ति मुत्तावलीओ, बलायापन्तियाओ विव विहायन्ति चमरपन्तियाओ, इन्दाउहच्छायावहारिणीओ पलम्बियाओ पटुंसुयमालाओ, गन्धोयगावसेयसुरभिगन्धा भूमिभागा रुंढतमहुयरकुलाउलावइणा पुप्फोवयारा । किं १० बहुणा जंपिएणं ।
पुरिसाण मोहनिद्दासुत्ताण वि सिमिणयं पिव कहेइ । पुचि कयाण वियर्ड फलं च जो भागधेयाणं ॥ ४७ ॥
तत्थ य जहाणुरूवं पउरजणं सम्माणेऊण विसजिएसु तेसु विविहणाडयच्छन्दनट्टियाइणा मणहरण विणोएण विगमिऊण तं १५ अहोरत्तं बिइयदिवसंमि य संपाइयसयलगोसकिच्चो २ उचियवेलाए चेव निग्गओ वाहियालि । परिवाहिया य तेणं बहवे बल्हीयतुरुक्कवजराइया आसा | तजणियखेयावणयणनिमित्तं च उवविठ्ठो वाहियालीतडनिविटे सहस्सम्बवणुज्जाणे । एत्यन्तरंमि गहियनारङ्गकढिणया आगया दुवे तावसकुमारया । दि@ो २० य णेहि राया, अभिनन्दिओ य ससमयपसिद्धाए आसीसाए ।
४०. श्वाधनीयं । ४१. सौदामिन्यः । ४२. संपादितसकलप्रम तकृत्यः । ४३. वाह्याली अश्वक्रीहनस्थानं ।

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[समराइश्चकहाए
1
अभुद्वाणासणपयाणा इणा उत्रयारेण बहुमनिया य राहणा । भणियं च हिं । महाराय, सुगिहीयनामधेएण अम्हे कुलवइणा भवओ चउरासमगुरुस्स सुकयधम्माधम्मववत्थस्स सरीरपउत्तिपरियाणणनिमित्तं पेसिया । एवं सोऊण संपयं तुमं पमाणं ति । राइणा भणियं । कहिं सो भयवं कुलवइति । हिं भणियं इओ नाइदूरे सुपरिओसनामे तवोवणेति । तओ य सो राया भत्तिकोउगेहिं गओ तं तवोवणं । दिट्ठा य तेणं तत्थ बहवे तावसा कुलवई य । तओ संजायसंवेगेणं जहारिह- * भिवन्दिया । उवविट्ठो कुलवइसमीवे, ठिओ य तेण सह "१० धम्म कहावा वारेण कंचि कालं । तओ भणिओ य णेण सवि
A
vig
१२
वच्छ,
यं पणमिण भयवं कुलवई । जहा करेहि मे पसायं सयलपरिवारपरिगओ मम गेहे आहारगहणेणं । कुलवइणा भणियं । एवं । किं तु एगो अग्गिसम्मो नाम महातावसो, सो य न पइदियहं भुइ किं तु मासाओ मासाओ । तत्थ वि १५ य पारणगदिवसे पदमपविट्ठो पढमगेहाओ चेव लाभे वा अलाभे वा नियत्तइ न गेहन्तरमुत्रगच्छइ । ता तं महातवस्सि मोत्तूण पविना ते पत्थणा । राइणा भणियं । भगवं, अणुगिहीओ हि । अह कहिं पुण सो महातावसो । पेच्छामि णं ताव, करेमि तस्स दरिसणेण अप्पाणं विगयपावं । कुलवइणा भणियं । २० वच्छ, एयाए सहयारवीहियाए हेट्ठा झाणवरगओ चिट्ठ । तओ सो राया संभन्तो गओ सहयारवीहियं" । दिट्ठो य तेण पउमासणोवविहो थिरधरियनयणजुयलो पसन्तविचित्तचित्तवावारो ४४. यथार्हे. । ४५. सहकारवीथिकां ।

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पढमो भवो।]
किंपि तहांविहं झाणं झायन्तो अम्गिसम्मतावसो त्ति । तओ राइणा हरिसवसपयट्टन्तपुलएण पणमिओ। तेण विय आसीसाए सबहुमाणमेवाहिणन्दिओ, 'सागयं ते' भणिऊण ' उवविसाहि' त्ति संलत्तो । उवविसिऊण सुहासणत्येणं भाणयं राइणा । भयवं, किं ते इमस्स महादुक्करस्स तवचरणववसायस्स ५ कारणं । अग्गिसम्मतावसेण भणियं । भो महासत्त, दारिददुक्खं परपरिहवो विरूवया तहा महारायपुत्तो य गुणसेणो नाम कल्लाणमित्तो त्ति । तओ संजायनियनामासङ्केण भणियं राइणा । भयवं, चिढउ ताव दारिद्ददुक्खाइयं ववसायकारणं; अह कह पुण महारायपुत्तो गुणसेणो नाम कल्लाणमित्तो त्ति । अग्गिस- १. म्मतावसेण भणियं । महासत्त, एवं कल्लाणमित्तो । सुण,
जे होन्ति उत्तमनरा धम्म सयमेव ते पवजन्ति । मज्झिमपयई संचोइया उ, न कयाइ वि जहन्ना ॥४८॥ चोएइ जो धम्मे जीवं विविहेण केणइ नएण । संसारचारयगयं सो नणु कलाणमित्तो ति ॥ ४९ ॥ १५ ___ तओ राइणा कुमारवुत्तन्तं सुमरिऊण भणियं लज्जावणयवयण । भयवं, कहं पुण तुमं तेण तेलोकबन्धुभूए धम्मे चोइओ। अग्गिसम्मतावसेण भणियं । भो महासत्त, नानाविहाओ चोयणाओ । ता कहंचि निमित्तमेत्तेणं चेव चोइओ म्हि । तओ राइणा चिन्तियं । अहो से महाणुभावया । परि- २०. भवो वि याणेणोवयारचोयण त्ति गहिओ । परपरिवायं च परिहरन्तो सुद्धसहावत्तणओ न तं पि मन्नेह । अहो दारुणं अकजं मए पावकम्मेणाणुचिट्ठियं । ता कहेमि से अकजाय४६. हर्षवशप्रवर्तमानपुलकेन । ४७. संलपितः । ४८. जघन्याः ।

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[समराञ्चकहा
रणकलङ्कदूसियं अप्पाणं । एवं चिन्तिऊण जंपियमणेण । भयवं, अहं सो महापावकम्मयारी तुह हिययसंतावयारी अगुणसेणो, ति । अग्गिसम्मतावसेण भणियं । भो महाराय, सागपं ते। कहं तुम अगुणसेणो, जेण तए परपिण्डजीवियमेत्तविहवो अहं ईइसि तवविभूइं पाविओ त्ति । राइणा भणियं । अहो ते महाणुभावया । किं वा तवस्सिजणो पियं वजिय अनं भणिडं जाणइ । न य मियङ्कबिम्बाओ अङ्गारखुट्टीओ पडन्ति । ता भलं एइणा । भयवं, कया ते पारणगं भविस्सइ । अग्गिसम्मेण भणियं । महाराय, पञ्चहिं दिणेहिं । राइणा भणियं । भयवं, जइ ते नाईव उवरोहो, ता कायम्बो मम गेहे पारणएणं पसाओ । विनाओ य मए कुलवहणो सयासाओ तुज्झ पइनाविसेसो, अओ अणागयं पत्थेमि त्ति । अग्गिसम्मेण भणियं । महाराय, आगच्छउ ताव सो दियहो, को जाणइ अन्तरे किंपि भविस्सइ । अवि य
१५ एयं करेमि एण्हि अयं काऊण पुण इमं कलं ।
काहामि को णु मन्नइ सुविणयतुल्लंमि जियलोए ॥५०॥ अन्नं च । महाराय,
धी' जियलोयसहावो, जहियं नेहाणुरायकलिया वि। जे पुवण्हे दिवा ते अवरण्हे न दीसन्ति ॥ ५१ ।।
ता महाराय आगच्छउ ताव सो दियहो त्ति । राइणा मणियं । भयवं, विग्धं मोत्तण संगच्छह । अग्गिसम्मतावसेण भणियं । जइ एवं ते निब्बन्धो, ता एवं पडिवता ते पत्थणा ।
४९. स्वप्नतुल्ये । ५०. धिक् ।

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पढमो भयो ।]
तओ राया पगमिऊणं हरिसवसपुलइयङ्गो कंचि बेलं गमेज्य पविठ्ठो नयर । कया कुलवइणो सपरिवारस्स भत्तिविभवाणुरूवा पूया ॥
अइक्वन्तेसु य पञ्चसु दिणेसु पारणगदिवसे पढमं चेव पविठ्ठो अग्गिसम्मतावसो पारणगनिमित्तं रायगेहं ति । तमि ५ ये दियहे कहंचि राइणो गुणसेणस्स अतीव सीसवेयणा समुप्पन्ना । तओ आउलीहूयं सव्वं चेव रायउलं । पविठ्ठा य तत्थ वेजसस्थविसारया वेजा, उग्गाहेन्ति नाणाविहाओ चिगिच्छासंहियाओ,५५ पीसिन्जन्ति बहुबिहाइं ओसहाई, दिजन्ति सिरोखेयावहारिणो विचित्तरयगलेवा । किंकायबमूढा . उवहसियसुक्कविहस्सइबुद्धिविहवा वि मन्तिणो । पत्थुयं पुरोहिएहिं मन्तगम्भिणाहुइप्पयाणसारं सन्तिकमं । तहा मिला. "सुरहिमलुदामसोहं सुवण्णगावियलियङ्गरायं बाहजलधो
यकवोलपत्तलेहं करयलपगामियपव्वायवयणपङ्कयं५ उबिग्गमन्तेउरं । तहा विरत्तकन्दुयकीलं परिचत्तचित्तयम्मवावारं १५ विरयगीयनच्चगारम्भं, अवहस्थियभूसणकलावं दुम्मणविमणं कमयन्तेउरं । वेत्तजटिनिमियविच्छायमुहसोहा"६ य पडिहारा, रन्नो वेयणाइसयसूयगा दुम्मणा मडहक इया,“ परिचत्तनियययावारा विचित्ता सूयगारप्पमुहा५ नियोगकारिणो त्ति ।
५१. वैद्यशास्त्रविशारदाः वैद्याः । ५२. चिकित्साहिताः । ५३. उपहसितशुक्रबृहस्पतिविभवाः । ५४. सुवर्णकार्धविगलितांमरागं । ५५. करतलप्रणामितम्लानवदनकमलं । ५६. वेत्रयहिन्यस्तविच्छायमुखशोभाः । ५७. बेदनातिशयसूचकाः । ५८. लघुकंचुकिनः । ५९. सूपकारप्रमुखाः ।

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[समराहश्चकहाए
तो सो आग्गसम्मतावसो एवंविहे रायकुले कंचि वेलं गमेऊण वयणमेत्तेणावि केणवि अकयपडिवत्ती० निग्गओ रायगेहाओ त्ति । निग्गन्तूण गओ तवोवणं, दिठो य ताव
सेहि, भणिओ य तेहिं । भयवं, अकयपारणगो विव परिमि. लाणदेहो लक्खिज्जसि । ता किं न कयं पारणयं, न पविट्ठो
इयाणिं तत्थ रनो गुणसेणस्स गेहं ति । अग्गिसम्मतावसेण भणियं । पविठ्ठो अहं नरिन्दगेहं । किं तु सो नूणं अपडुसरीरो राया । जओ उव्विग्गपरियणं सव्वं चेव तं मए
गेहमवलोइयं, तओ अहं तं तहाविहं दडुमसहतो लहुं चेव १. निमाओ त्ति । तावसहि भाणयं । को संदेहो, दढमपडुसरीरो
राया । अन्नहा कहं तारिसीए तवस्सिजणभत्तीए भयवओ पारणगं मुणेऊण सयं चेव दत्तावहाणो न होइ । अन्नं च । अईव भगवओ उवार भत्तिबहुमाणं तस्स नरवइस्स, जेण
कुलवइसमक्खं बहुयं सब्भूयगुणकित्तणं तेण कयं आसि । १५ अम्गिसम्मतावसेण भणियं । आरोग्गं से हवउ गुरुयणपूयगस्स,
किं मम आहारेणं ति । पडिवन्नो मासोववासवयं ॥ ___ इओ य राइणा गुणसणेणं उवसन्तसीसेवयेणणं पुच्छिओं परियणो । अज्ज तस्स महातवरिसरस पारणगदियहो; तो सो
भागओ पूइओ वा केणइ न व त्ति । तेहिं संलत्तं । महाराय, २० आगओ आसि; किं तु तुह सीसवेयणाजाणयहिययसंतावपरिच
चनिययकजवावारे परियणे न केणइ संपूइओ पुच्छिओ वा । अमुणियवुत्तन्तो य विचित्तं ते परियणमवलोइऊण कंचिं कालं गमेऊण उन्विग्गो विय निग्गओ रायगेहाओ ति ।
१०. भकुन्तप्रतिपत्तिः।

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पढमो भयो।]
राइणा भणियं । अहो मे अहलया; चुक्को' म्हि महालाभस्स, संपत्तो य तवस्सिजणदेहपीडाकरणेण महन्तं अणत्थं ति । एवं विलविऊणं बिइयदियहे पहायसमए चेव गओ तवोवणं । दिट्ठा य तेण कुलवइप्पमुहा बहवे तावसा, लजाविणओणउत्तिमङ्गेण पणमिया य णेणं विहिणा । अहिणन्दिओ य आसीसाए कुल- ५ दइप्पमुहहिं सव्वतावसहिं । ' उवविससु महाराय, सागयं ते' भणिओ य कुलवइणा । तओ राया अवणउत्तिमङ्गो सविसेसलज्जामन्थरो विमुक्कदीहनीसासं उवविठ्ठो कुलवइस्स पुरओ। तं च तहा विचित्तं रायाणं दट्टणं भणियमणेणं । वच्छ, उव्विग्गो विय लक्खीयसि । ता कहहि मे उव्वेयकारणं, जइ अकहणीयं १० न होइ । राइणा भणियं । अस्थि भगवओ वि नाम अकहणीयं । अहं च । अकहणीयवत्थुविसउब्विग्गस्स न जुत्तं तवोवणागमणं । कुलबइणा भणियं । साहु वच्छ साहु, उचिओ ते विवेगो; ता किं उम्वेयकारणं ति । राइणा भणियं । भगवओ आण त्ति करिय कहीयइ; अन्नहा कहं ईइसं निसंसचरियं २ कहिउं १५ पारीयइ । कुलवइणा भणियं । वच्छ, सव्वस्स जणणीभूओ खु होइ तवस्सिजणो । तओ का तं पइ लज त्ति । ता कहेउ भवं, जेण मुणियवुत्तन्तो भविय केणइ उवाएण ऽवणेमि तं उज्वेयं ति । राइणा भणियं । भयवं, जइ एवं, ता सुणसु । एस अम्गिसम्मतावसो पढमं चेव मम मन्दपुण्णस्स असमि- २० क्खियकारिणो असरिसजणसरिसायरणनिरयस्स संबन्धिणा निन्दएण तावसो संवुत्तो । एयस्स पवन्नुत्तमवयस्स वि तं मए
६१. च्युतः । ६२. नृशंसचरितं । ६३. असदृशजनसशाचरणनिरतस्य ।

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[समराइच कहाण
५
६४
असरिसजणायरणं न परिचत्तं ति दढमुन्त्रिग्गो म्हि । कुलवइणा भणियं । वच्छ, जइ एवं, ता अलं संतप्पिएणं । किं कारणं जइ तुह संबन्धिणा कारणेण तावसो संवुत्तो, ता तुमं चैव इमस्स धम्मपवत्तगो कल्लाणमित्तो त्तिः किमुव्विग्गो सि । न यावि एहिं तुह परलोयभीरुणो अहिगयधम्मसत्यस्स किंपि असज्जणायरणं संभावेमि । किं वा से कयमियाणि निवेएहि मे । राइणा भणियं । भयवं इयाणि ताव एवं उवणिमन्तिऊण मासपारणयपविटुस्स सीसवेयणाभिभूएण पमायओ अणिउत्तपरियणेणं आहारन्तरायकरणणं कयं से धम्मन्तरायं ति । १० कुलवइणा भणियं । वच्छ, जं किंचि एयं, न तुमं एत्थ अवरज्झसि । न तिब्ववेयणाभिभूया पुरिसा कज्जमकज्जं वा वियाणन्ति । न य तस्स आहारन्तरायकरणेणं धम्मन्तरायं हवइ, अवि य तवसंपया । ता अलमुब्वेगेणं ति । राइणा भणियं । भयवं, जाव तेण महाणुभावेण मम गेहे आहार१५ गहणं न कथं, ताव कहमुन्वेवो अवेइ " । कुलवद्दणा भणियं । वच्छ, इयाणिं से अविग्घेण जं पारणगं भविस्सइ, तर्हि ते गेहे आहारगहणं करिस्सइ त्ति । तओ कुलवहणा सद्दाविओ अग्गिसम्मतावसो, सबहुमाणं हत्थे गिव्हिऊण भणिओ य णेण । वच्छ, जं तुमं अकयपारणगो निग्गओ नरिन्दगेहाओ, एएण २० दर्द संतप्पइ राया । कलं च एयस्स अईव सीसवेयणा आसि, अओ, वेयणापरव्वसेण न तुमं पडियग्गिओ त्ति; न एस अवरज्झइ । भणियं च णेण ' जाव मम गेहे अग्गिसम्मतावसेण आहारगहणं न कयं, न ताव मे उब्वेवो अवेइ ' । अओ ६४. अपराध्यसि । ६५. अ
૨૮
1

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पढमो भवो।]
इण्हि संपत्तपारणगकालेण भवया अविग्घेण मम वयणाओ नरिन्दबहुमाणओ य एयस्स गेहे पारणगं करियव्वं ति । अग्गिसम्मतावसेण भणियं । भयवं, जं तुब्भे आणवेह । अकारणे संतप्पइ राया, जओ न किंचि मे परलोयविरुद्धमणुचिट्ठियमणेणं । तओ राया 'अहो से महाणुभावय' त्ति कलिऊण पण- ५ मिऊण तवस्सिजणं च कंचि वेलं पज्जुवासिय पविट्ठो नयरं ॥
__ पुणो य कालक्कमेण राइणो विसयसुहमणुहवन्तस्स अग्गिसम्मस्स य दुक्करं तवचरणविहिं करेन्तस्स समइक्वन्तो मासो त्ति । एत्यन्तरंमि य संपत्ते पारणगदिवसे निवेदियं से रन्नो १. विक्खेवागएहि निययपुरिसेहिं । जहा; महाराय अइविसमपरकमगब्वियं विसमदोणीमुहप्पविटुं अकयपरिरक्खणोवायं अप्पमत्तेण माणहङ्गनरवइणा इहरहा विसयविणासमवलोइऊण वीरचरियमवलम्बिय वीसत्थसुत्तेसु नरिन्दपाइक्केसु. जाए अडरत्तसमए अस्थमिए रयणिवहूपिययमे तेलोक्कमङ्गलपईवे मियङ्के १५ सयलबलसहिएणमवक्खन्दं दाऊण अइपमत्तं ते विणिज्जियं सेन्नं । संपइ देवो पमाणं ति ॥ तओ राइणा एयं सुदूसहं वयणमायण्णिऊण५ कोवाणलजलियरत्तलोयणेणं विसमपुरियाहरणं निद्दयकराभिहयधरणिवतुणं७० अमरिसवसपरिक्खलन्तवयणेणं" समाणत्तो परियणो । जहा; देह तुरियं पयाणयपडहं, सजेह २. . ६६. आज्ञापयथ । ६७. विषमद्रोणीमुख (विषमपरिवाररक्षितनगर) प्रविष्टं । ६८. विश्वस्तमुप्तेषु नरेन्द्रपदातिषु । ६९. आकर्ण्य । ७०. धरणीपृष्ठेन । ७१. अमर्षवशपरिस्खलद्वचनेन ।

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१०
[समराइचकहाए
दुजयं करिवलं, पल्लाणेह दप्पुध्धुरं आससाहणं,७२ संजत्तह धयमालोक्सोहियं सन्दणनिवहं, पयट्टावेह नाणापहरणसालिणं पाइक्सेनं ति । सओ नरवइसमाएसाणन्तरमेवायण्णियपयाणयप
डहसई करिवरविरायन्तमेहजालं असियधयचमरछत्तसंघायबलाय५ परिययं निसियकरवालकोन्तसोयामणिसणाहं७९ सङकाहलतूरनि
ग्बोसगजियरवपूरियदिसं अयालदुहिणं पिव समन्तओ वियम्भियं नरिन्दसाहणं ति। एत्थन्तरंमि य रहवराख्ढे नरिन्दगुणसेणे, ठाविए पुरओ सलिलपुण्णे कणयकलसे, पहए जयसिरिसमुप्फा
लए मङ्गलतूरे, पढन्तसु विविहमङ्गलाई बन्दिवन्द्रसु, अग्गिस१. म्मतावसो पारणगनिमित्तं पविट्ठो नरिन्दगेहं ति । तओ तमि
महाजणसमुद्दए आउलीहूए नरिन्दनिग्गमणनिमित्तं पहाणपरियणे न केणइ समुवलक्खिओ त्ति । तओ कंचि वेलं गमेऊण दरियकरितुरयसंघायचमढणभीओ५ निग्गओ नरवइगेहाओ ।
एत्थन्तरंमि य गहियसङ्कुच्छाएहिं मुणियजोइससत्थपरमत्यहि १५ भणियं जोइसिएहिं । देव, पसत्यं मुहुत्तं, निग्गच्छसु त्ति ।
राइणा भणियं । अज तस्स अग्गिसम्मतावसस्स पारणगदिवसो, पडिवनं च तेण कुलवइवयणाओ मम गेहे आहारगहणं कायव्वं ति । ता आगच्छउ तावसो महाणुभावो । तओ तं कयभो
यणविहाणं पणमिऊण गमिस्सामो । तओ आसन्नवत्तिणा २० भणियं कुलपुत्तएण । देव, सो खु महाणुभावो संपयं चेव
पधिसिऊण दरियकरितुरयसंघायचमढणभीओ निग्गओ रायगेहाओ । अज वि य न नयराओ निग्गच्छइ ति तक्कमि । ७२. दर्पोऽधुरं अश्वसाधनं । ७३. उच्छ्रितध्वजचामरछत्रसंघातबलाकपरिगत निशितकरवालकुंतलसौदामिनीसनाथं । ७४. अकालदुदिनं । ७५. द्रूतकरितुरगसंघाताक्रमणभीतः ।

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"पढमो भयो।
तओ एयमायण्णिऊण ससंभन्तो राया पयट्टो तस्स मग्गे, दिट्ठो य णेणं नयराओ निग्गच्छन्तो अग्गिसम्मतावसो । तओ ओयरिऊण रहवराओ भत्तिनिब्भरं निवडिऊण चलणेसु वित्तो सबहुमाणं । भयवं, करेह पसायं, विणियत्तसु त्ति । अहम. भिप्पए वि गमणे तुह चेवागमणमणुवालेन्तो एत्तियं वेलं ठिओ ५ म्हि, जाव तुमं पविसिऊण मम गेहं अलक्खिओ चेव मे पहाणपरियणेण निग्गओ सि । ता नियत्तसु त्ति । अग्गिसम्मतावसेण भणियं । महाराय, विइयवुत्तन्तो चेव मे तुमं पइन्नाविसेसस्स; ता अलं ते इमिणा ववसाएणं । सच्चपइन्ना खु तवस्सिणो हवन्ति, निविसेसा य लाभालाभेसु । राइणा . भणियं । भयवं, लज्जिओ म्हि इमिणा पमायचरिएणं तुह तिव्वतवजणियसरीरपीडाओ वि मे अहिआ सरीरपीडा । दढं दहइ मं संतावाणलो, पणस्सइ विय मे हिययं, अक्खिप्पइ विय मे वाणी, महापावकम्मकारिणं च मन्नेमि अप्पाणं, ता सयलदुहियसत्तबन्धुभूओ अकारणवच्छलो य भयवं तुम चेव १५ मे इमस्स दुक्खस्स उवसमोवायं चिन्तेहि । अग्गिसम्मतावसेण चिन्तियं । अहो से महारायस्स महाणुभावया । अकयपारणगेण मए एत्तियं खिज्जइ ति । अहो से गुरुयणसुस्सूसाणुराओ । ता न जाव मए एयस्स गेहे पारणयं कयं न ताव एस सत्यो होइ त्ति । चिन्तिऊण भणियं च तेण । महाराय, अनिमित्तं २० ते दुक्खं । तहावि एयस्स इमो उवसमोवाओ । अविग्घेण संपत्ते पारणगदिवसे पुणो वि तुह चेव गेहे आहारगहणं करिस्सामि त्ति पडिवलं मए । ता मा संतप्पसु त्ति । तओ धर:णिनिहियजाणुकरयलेणं भणियं राइणा । भयवं, सुट्ठ मुणिओ

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[समराहचकहाए
इमस्स दुक्खस्स उवसमोवाओ । अहवा विमलनाणनयणो चेव तवस्सिजणो होइ; किं वा न जाणइ ति । ता अणुगिहीओ म्हि । सरिसं इमं तुह अकारणवच्छलयाए । ता गच्छ तुम
तवोवणं । अहं पुण न सक्कुणोमि पच्चग्गपमायकलङ्कदूसिओ , भगवन्तं कुलवइमवलोइडं ति । एवं भणिय पणमिऊण य
अम्गिसम्मतावसं नियत्तो राया । न मए इयाणि गन्तब्वं' ति कलिऊण विसज्जिओ य तेणं माणभङ्गस्स उवरि विक्खेवो । अग्गिसम्मो वि य गन्तूण तवोवणं निवेइजण कुलवइणो जहा. वित्तं वुत्तन्तं 'वच्छ, साहु कयं ' ति आहिणन्दिओ य कुल१. वहणा पवन्नो वयविसेसं ति ॥ अणुदियहं च पवडमाणसंवेगेण
राइणा सेविज्जन्तस्स तस्स समइच्छिओ मासो, पत्तो य रमो मणोरहसएहिं पारणयदियहो । तंमि य पारणयदियहे राइणो गुणसणस्स देवी वसन्तसेणा दारयं पसूय त्ति । निवेइयं
च राइणो हरिसवसेण पफुल्लवयणपङ्कयाए सपरितोसं पडिहारीए । १५ महाराय, देवी वसन्तसेणा तुम्हाणमब्भुदयनिमित्तं पयाणं भाग
धेएहिं सुहंसुहेणं दारयं पसूय त्ति । तओ राइणा पुत्तजम्मब्भुदयसंजायरोमचेणं दाऊण पडिहारीए कडयकेउरकण्णालङ्काराइयं अङ्गाभरणं दिन्ना समाणत्ती । वसुंधरे, समाइससुणं
मम वयणाओ जहासन्निहिए पडिहारे । जहा; मोयावेह काल२० घण्टापओएण मम रजे सव्वबन्धणाणि, दवावेह घोसणापुब्वयं
अणवेक्खियाणुरूवं महादाणं, विसज्जावेह जियसत्तुप्पमुहार्ण नरवईणं मम पुत्तजम्मपउत्ति, निवेएह देवीपुत्तजम्मब्भुदर्य
७६. समतिकान्तः । ४७. समादिश ।

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पदमो भवो । ]
२३
पराणं, कारावेह अयालच्छणभूयं ष्ट नयरमहूसवं ति । समाइट्ठा य तीए जहाइडं पडिहारा । अणुचिट्ठियं च रायसासणं पडिहारेहिं । अवि व ।
०
कारावियं च तर्हि तूरखुप्पुण्णदसदिसा भोयं । उम्नामिएक्ककरयलनच्चन्तविलासिणिसमूहं ॥ ५२ ॥ अन्तेउरियाही रन्तपुण्णव त्तत्तरीयवरपोत्तं 135 सविसेसपसाहियसंमिलन्तरामायणा इण्णं ॥ ५३ ॥ पिट्ठागयमुहिपहार भी माविमुक्कसिक्कारं । मयवसविलासिणीजणनच्चाविज्जन्तकइयं ॥ ५४ ॥ सुच्चन्तकर फालियतालायरमुरयमहुरनिग्घोसं । दाण परितुटु बहुबन्दिवन्द्रउग्घुट्ठजयसहं ॥ ५५ ॥ नच्चन्तमडहवा मणचेडीहासिजमाणनरनाहं । बद्धावाणयनिवहं" बद्धावणयं मणभिरामं ॥ ५६ ॥
१०
पदत्तो य वसन्तउरे नयरे महामहूसवो । एवंविहे य देवीपुत्त जम्मब्भुदयाणन्दिए महापमत्ते सह राणा रायपरियणे १५ अगिसम्मतावसो पारणगनिमित्तं रायउलं पविसिऊण वयणमेतेणावि केणइ अकयपडिवत्ती असुहकम्मोदएणं अट्टज्झाणदूसियमणो लहुं चैव निगओ । चिन्तियं च णेणं । अहो से राइनो आ बालभावाओ चैव असरिसो ममोवरि वेराणुबन्धोति ।
1
७८. अकालक्षणभूतं । ७९. अंतःपुरस्त्रीणां आहृतं, सानन्दं व्यपनीतं वस्त्रं, उत्तरीयवरवस्त्रं च यस्मिन् । पुण्णव ते तिदेश्यशब्दः । यथा देशीनाममालायां ( ६ - ५८ ) हेमचन्द्रः पुण्णवतं पमोअहिअवत्थे' इति । तथा चपाइअलच्छीनाममालायामपि धनपालः 'हीरइ जं आणंदे वत्थं तं पुण्णवत्तं' ति ॥ ८०. विशेषप्रसाधितसंमीलदूरामाजना कीर्णे । ८१. बद्धापानकनिवहं ।

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[समराइचकहा
पेच्छह से अइणिगूढायारमाचरियं, जेण तं तहा मम समक्खं मणाणुकूलं जंपिय करणेण विवरीयमायरइ त्ति । चिन्तयन्तो सो निग्गओ नयराओ । एत्थन्तरंमि य अनाणदोसेणं अभाविवपरमत्थमग्गत्तणेण य गहिओ कसाएहिं, अवगया से परलोय. वासणा, पणटा धम्मसद्धा, समागया सयलदुक्खतरुबीयभूया अमेत्ती, जाया य देहपीडाकरी अतीव बुभुक्खा । आकरिसिओ बुभुक्खाए । तओ
पढमपरीसहवइएण २ तेण अमाणकोहवसएणं । घोरं नियाणमेयं पडिवनं मूढहियएणं ॥ ५८ ॥ जइ होज इमस्स फलं मए सुचिण्णस्स वयविसेसस्स । ता एयस्स वहाए पइजम्मं होज मे जम्मो ॥ ५९॥ न कुणइ पणईण पियं जो पुरिसो विप्पियं च सत्तूणं । किं तस्स जगणिजोव्वणविउडणमेत्तेण-3 जम्मेणं ॥ ६॥ सत्तू य एस राया मम सिसुभावाउ चेव पावो त्ति । अवराहमन्तरेण वि करेमि तो विप्पियमिमस्स ॥ ६ ॥ इय काऊण नियाणं अप्पडिकन्तेण तस्स ठाणस्स । अह भावियं सुबहुसो कोहाणलजलियचित्तेण ।। ६२ ।।
एत्यन्तरंमि पत्तो एसो तवोवणं, अणेयवियप्पजगियकुत्रिन्तासंधुक्कियपवड्माणकोहाणलो य कुलवई सेसतावसे य परि२० हरिऊण अलक्खिओ चेव गओ सहयारवीहियं, उवविठ्ठो य
विमलसिलाविणिम्मिए चाउरन्तपीढे ति । अणुसयवसण पुणो वि चिन्तिउमारद्धो। अहो से राइणो ममोवरि पडिणीयभावो"। ८२. प्रथमपरिसहपतितेन । ८३. अननीयौवनविनाशमात्रेण । ८४. प्रतिकूलभावः ।

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पढमो भयो।]
कहं सब्बतावसमज्झे अहं से ओहसणिज्जो त्ति, जेण मे पइन्नाविसेसं नाऊण नियडिबहुलो ५ तहा तहोवणिमन्तिय असंपाडणेण पारणयस्स किल में खलीकरेइ त्ति । तं मूढो खु सो राया किं मे एयावस्थगयस्स खलीकरीयइ । तहा अणाहाणं दुब्बलाणं परपरिहूयाणं च सत्ताणं कयन्तेणेव विणिवाइयाणं जा खलियारणा, न सा माणिणो माणमापूरेइ ति विसेसओ समसन्तुमित्ताणं परलोयवावारनिरयाणं तबस्सीणं ति । अहवा अपरिचत्ताहारमेत्तसङ्गस्स मे एत्तहमेत्ता कयस्थण त्ति । ता अलं मे जावज्जीवं चैव परिहवमेत्तेणं आहारेणं ति । गहियं जावज्जीवियं महोववासवयं ॥ एत्यन्तरंमि य परिचत्तनिययवावारो असुह- .. ज्झाणदूसियमणो तवपरिक्खीणदेहो दिट्ठो तत्थ तावसेहिं । भणियं च तेहिं । भयवं, अइपरिक्खीणदेहो असंपावियकुसुमविलवणोवयारो लक्खिज्जसि । ता कि इयाणिं पि ते न संजायं पारणयं ति । अग्गिसम्मतावसेण भणियं ' न संजायं' ति । ताब. सेहिं भणियं । कहं न संजायं, किं न पविट्ठो तस्स राइणो १५ गुणसेणस्स गेहं । अग्गिसम्मतावसेण भणियं पविट्ठो'। तावसहिं भणियं 'ता कहं ते न संजायं' ति । तेण भणियं । बालभावाओ चेव मे सो राया अणवरद्धवेरिओ, खलयारिओ अहं तेण । पुचि मए पुण न जाणिओ, अवगओ से इयाणि वेराणुबन्धो । विणीओ विव लक्खिज्जइ जाव मिच्छाविणीयस्स २० न से वेराणुबन्धो अवेइ; जेणोवहासबुद्धीए में उवणिमन्तिऊणं
८५. निकृतिबहुल: । तथा च देशीनाममालायां (४, ५६) हेमचंद्रः ‘णिअडी डम्भे'। ८६. उपनिमंत्र्य ।

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[समराधकहाए
भणज्जविलसिएणं चेव तोह तेहिं मायापयारेहिं चेव किल मं परिहवइ त्ति । अजं च तेण वियाणिजण मम पारणगदिवसं सहसा चेव काराविओ पमोओ । तओ अहं पविसिऊणं रायगेहं अबहुमाणिओ चेव मुणियनरिन्दपरिवाराभिप्पाओ लहुं चेव निग्गओ ति । तओ तावसेहिं भणियं । भयवं, न एवं तवस्सिजणवच्छले नरिन्दगुणसेणे संभावियइ । अहवा विचित्तसन्धिणो हि पुरिसा हवन्ति । किं वा न संभावियइ । नस्थि अविसओ कसायाणं ति । भणिऊण निवेइयं तेहिं अच्चुम्वि
गहि कुलवइणो । जहा; न तस्स अग्गिसम्मतावसस्स इमिणा • वुत्तन्तेण संपयं पि पारणयं संवुत्तं ति । तओ ससंभन्तो तुरि
यमागओ अग्गिसम्मसमीवं कुलवई, संपूइओ य तेण अग्गिसम्मेण जहाणुरूवेणोवयारेणं । तओ तेण भणियं । वच्छ, कहमियाणि पि ते न संजायं पारणयं ति । अहो से असरि
ससमायरणं राइणो गुणसेणस्स । अग्गिसम्मतावसेण भणियं । १५ भयवं, पमाइणो चेव रायाणो हवन्ति । को वा तस्स दोसो।
मम चेवापरिचत्ताहारमेत्तसङ्गस्स एस दोसो, जेण तस्स वि गेहं पविठ्ठमासि त्ति । परिचत्तो य मए संपयं जावज्जीवाए चेव सयलपरिहवबीयभूओ एइहमेत्तो वि सङ्गो । अओ विनवेमि भ यदन्तं एयमि अत्थे, नाहमन्महा आणवेयम्वो त्ति । २०. कुलवइणा भणियं । वच्छ, जइ परिचत्तो आहारो, गओ
इयाणि कालो आणाए । सच्चपइमा खु तवस्सिणो हवन्ति । किं तु तुमए नरिन्दस्स उवरिं कोवो न कायव्यो । जओ ५. अत्युद्विग्नैः । ८८. इयन्मात्रः ।

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पढमो भवो।]
20
सम्वो पुवकयाणं कम्माणं पावए फलविवागं । अवराहेसु गुणेसु य निमित्तमेत्तं परो होइ ॥ ६२ ॥
एयमणुसासिऊणं पडियारगे तावसे निरूविय गओ कुलवई ॥
___इओ य राइणा गुणसेणेणं तहा अयालच्छणसोक्खमणुह- ५ वन्ते परियणे अइक्वन्ताए पारणगवेलाए सुमरियं, जहा पारणयदिवसो खु अज तस्स महातवस्सिस्स । अहो मे अहन्नया, न संपन्नं चेव महातवस्सिस्स पारणयं ति तक्केमि । पुच्छिओ य
ण जहासन्निहिओ परियणो । किं सो महाणुभावो तावसो भज इहागओ न व त्ति । तओ तेण निउणं गवेसिऊणं निवे- १. दियं । देव, आगओ आसि, किं तु देवीपुत्तजम्मब्भुययाहिपान्दिए अइपमत्ते परियणे न केणइ उवचरिओ त्ति; तओ लहुं चेव निग्गओ । राइणा भणियं । अहो मे पावपरिणई तस्स महातवस्सिस्स धम्मन्तरायकरणेणं देवीपुत्तजम्मन्भुययं पि आवयं चेव समत्थेमि सम्वहा न मन्दपुण्णाणं गेहेसु वसुहारा पडन्ति । १५. न य पमायदोसदूसिओ अहं उदन्तनिमित्तं पि से पारेमि मुहमवलोइङ । ता गच्छ, भो सोमदेवपुरोहिय ममाविनायपरिय
भावो चेव, गवेसिऊण तस्स महातवस्सिस्स वुत्तन्तं "किं तेण ववसियं” ति लहुं निवेएहि; आसङ्कइ विय मे हिययं । एवं च समाणत्तो सोमदेवपुरोहिओ गओ तवोवणं । दिट्ठो तेण २० बहुतवस्सिजणपरिवारिओ गिरिनईतडासन्ननिविट्ठमण्डवगओ दीहरकुसरइयसत्थरोवविठ्ठो अमरिसवसाढत्तरायकहावावडो अग्गि८९. दीर्घकुशरचितसंस्तरोपविष्टः अमर्षवशारधरागकथाव्यापृतः ।

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૨૮
[समराहकाप
सम्मतावसो त्ति । पणमिओ विणओणयउत्तिमङ्गेणं सोमदेवेणं । तेणं चिय आसीसपुषय 'सागयं' ति भणिऊण 'उवविससु त्ति आइट्ठो । उवविटो सोमदेवपुरोहिओ । भणियं च णेणं । भयवं, अइपरिक्खीणदेहो लक्खिज्जसि, ता किमेयं ति । अग्गिसम्मतावसेण भणियं । निरीहाणं अनओ समासाइयवितीणं अङ्गं चेव किसत्तं तवस्सीणं ति । सोमदेवेण भणियं । एवं एयं, निरीहा चेव तवस्सिणो हृवन्ति; किं तु धणधबाहिरण्णसुवण्णमणिमोत्तियप्पवालदुप्पयचउप्पएसु न उण धम्मकाओवयारगे
आहारमेत्ते वि । न य ईइसा एस्थ लोया, जे तुमए वि 1. सरिसाणं मुत्तिमग्गपवनाणं अविसेससत्तुमित्ताणं समतणमणिमु
त्तकञ्चणाणं५० संसारजलहिपोयाणं आहारमेत्तं पि न देन्ति त्ति । अग्गिसम्मतावसेण भणियं । सच्चमेयं, न एयारिसा एत्य लोया मोत्तूण नरिन्दगुणसेणं ति । सोमदेवेण भणियं । भयवं, किं
कयं नरिन्दगुणसेणेण । धम्मपरो खु सो राया सुणीयइ त्ति । १५ अग्गिसम्मतावसेण भणियं को अन्नो धम्मपरो, जो विणिजिय
नियमण्डलो वि तवस्सिजणं पसझं' वावाएइ९२ त्ति । सोमदेवेण चिन्तियं । परिकुविओ खु एसो तावसो । जहा य दीहरकुसरइयसत्थरोवविठ्ठो लक्खिजइ, तहा नरिन्दनिब्बेएणं
चेवाणेण पडिवनमणसणं भवे । पुच्छिजन्तो य एसो असो२. यवं सामिपरिवायं गेण्हइ । ता अमओ चेव उवलहिय
वुत्तन्तं सामिणो निवेएमि त्ति । पणमिऊण तं निग्गओ सोमदेवो। पुच्छिओ य जेणं कुसकुसुमवावडग्गहस्थो अभिसेयकामो गिरिनई समोयरन्तो तावसो । भयवं, किं पडिवनं अग्गि
९०. समतृणमणिमुक्ताकांचनानां । ९१. प्रसह्य हठादित्यर्थान्तरम् । ९१. व्यापादयति । ९३. कुशकुसुमव्यापृताप्रहस्तः। ९४. समवचरन् ।

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पढमो भयो।]
सम्मतावसेण । तेण वि य बाहजलभरियमन्थरनयणेणं सवित्थरमाइक्खियं तयणुट्ठाणं । गओ सोमदेवो, निवेइयं च णेणं जहोवलद्धं राइणो । तओ राया अहिययरजायनिव्वेओ चिन्ताभारनिस्सहं अङ्गं धरमाणो सयलन्तेउरप्पहाणपरियणपरिवारिओ पाइको चेव अग्गिसम्मपच्चायणनिमित्तं५ पयहो तवोवणं । ५ संपत्तो रायहंसो व्व कलकलहंसियपरिवारिभो तवोवणासन्नं विस्थिण्णं गिरिनइपुलिणं ॥
___ एत्यन्तरंमि य मुणियनरिन्दागमणेणं पफुल्लवयणपङ्कएणं राइणो आगमणमग्गिसम्मतावसस्स निवेइयं मुणिकुमारएणं । तओ अग्गिसम्मतावसेण कोहजलणपजलियसरीरेणं सद्दाविओ .. कुलवई, लडिऊण जहोचियमुवयारं निहुँरं भणिओ । भो भो न पारेमि एयस्स अकारणवरिणो नरिन्दाहमस्स मुहमवलोइउं । ता जं किंचि भणिय बाहिरओ चेव विसज्जेहि एयं । कुलवइणा चिन्तियं । अवहरिओ खु एसो कसाएहिं । तओ जुत्तं चेव ताव पच्चग्गकसायदूसियचित्तस्स नरिन्ददंसणं परिहरिउं ति गओ १५ नराहिवसम्मुहं थेवं भूमि कुलवई । दिट्ठो य गेण परिमिलाणदेहो सपरिवारो राया । पणमिओ य सविणयं सपरिवारेणं राइणा अहिणन्दिओ य आसीसाए कुलवइणा, भणिओ य णेण । महाराय, एहि; एयाए चम्पगवीहियाए उवविसम्ह । ६ राइणा भणियं जं भयवं आणवेइ' । गया चम्पगवीहियं । २० ९५. अग्निशर्मप्रत्यायननिमित्तं प्रत्यायनं प्रतीतिः ज्ञानमित्यर्थः । १६. उपविश्राम्य ।

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[समराहचकहाए
उवविठ्ठो विमलसिलानिविढे कुसासणे कुलवई, पुरओ से धरणीए चेव सपरिवारो राया । तओ कुलवइणा भणियं । महाराय, कीस इयाणि सकलत्तपरिवारणमणुचियमेद्दहमेत्तं भूमि चरणागमणमणुचिट्ठियं । राइणा भणियं । भयवं, अणुचियकारिणो चेव अम्हे । अहवा मएजारिसाणं पुरिसाहमाणं इमं चेवोचियं, जं महातवस्सिजणस्स पमायओ वावायणेण: धम्मन्तरायकरणं ति । ता किं एइणा अणिच्चडियहिययसब्भावण नियडीमन्तिएण०० । भयवं, कहिं पुण सो महाणुभावो अग्गि
सम्मतावसो । पणमामि तं, सोहेमि०१ तस्स दसणेण पावक१५ म्मकारिणं अप्पाणं ति । कुलवइणा भणियं । महाराय, मा
एहमेतं संतप्पसु त्ति । न एएण तुह निव्वेएणमणसणं कयं ति; किं तु कप्पो०२ चेवायं तवस्सिजणस्स, जं चरिमकालंमि अणसणविहिणा देहपरिच्चयणं ति । राइणा भणियं । भयवं,
किं बहुणा मन्तिएण, पेच्छामि ताव तं महाणुभावं । कुलवइणा २० भणियं । महाराय अलमियाणि ताव तस्स दंसणेण । झाणवा
वडो०३ खु सो, ता किं से अहिप्पेयकजन्तराएणं । गच्छ तुम नयरिं, पुणो कहिचि पेक्खेजसु त्ति । तओ ‘जं भयवं आणवेइ, पुणो आगच्छिस्सामि' त्ति भणिऊण अच्चन्तदुम्मणो उडिओ राया । पणमिऊण कुलवइं पयट्टो नयरिं ॥
९७. अनुष्ठितं । ९८. मादृशानां । ९९. व्यापादनेन विनाशनेनेत्यर्थः । १००. अक्षरितहृदयसद्भावेन निकृतिमंत्रितेन । क्षरेः 'णिच्चलई'इति हेमचन्द (८-४-१३३ ) आदिशति । १०१. शोधयामि । १०२. कल्पः व्रतमित्यर्थः । १०३. ध्यानध्यापृतः ।

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पढमो भयो।
तओ एक्केणं साणुकोसेणं च बालतावसकुमारणं अणुग- . च्छिऊण थेवभूमिभायं निवेइओ से अग्गिसम्माभिप्पाओ ति । तओ राइणा चिन्तियं । किमिह पुणागमगेणं; जइ परं कुलवई आयासे पाडिज्जइ० । ता न जुत्तं ममेह नयरे वि चिट्ठिउं, मा से महाणुभावस्स तस्स असोयव्वं पि अवरं सुणिसं ५ ति । एवं चिन्तयन्तो पत्तो वसन्तउरं । पुच्छिया गेणं संवच्छरिया ‘कया अम्हाण खिइपइटियगमणदियहो परिसुन्झइ' त्ति । तेहिं च निच्चं तक्कम्मवावडत्तणेणोवलद्धसोहणदिणेहिं विनत्तं । महाराय, कलं चेव परिसुज्झइ ' ति । तओ राइगा समाणत्तो परियणो ‘पयह लहुं कलं' ति । तओ बिइयदियहे . महया चडयरेण निग्गओ राया। अणवरयपयाणएहिं च पत्तो मासमेत्तेण कालेण खिइपइडियं । तओ ऊसियविचित्तकेउनिवह विविहकयट्टसोहं सोहियसपुप्फोवयाररायमग्गं धवलियपासायमालोबसोहियं महाविभूईए पविट्ठो नयर,१०७ तत्थ वि य तोरणनिम्मियवन्दणमालं सविसेससंपाइयमहोवयारं सवओभई १५ नाम पासायं ॥१००
तत्थ य तमि चेव दियहे आगओ मासकप्पविहारेण अहासंजमं विहरन्तो सीसगणसंपरिवुडो संपुण्णदुवालसगी ओहि
१०४. यदि परं कुलपतिः आयासे पात्यते । १०५. तत्कर्मव्यापृतत्वेनोपलब्धशोधनदिनैः । १०६. 'चडयर' समूहः । देश्योऽयं शब्दः । १०७. विविधकृतापणशोभं शोभितसपुष्पोपचारराजमार्ग धवलितप्रासादमालोचशोभितं महाविभूत्या प्रविष्टो नगरम् । १०८. तत्रापि च तोरणनिर्मितवन्दनमालं सविशेषसंपादितमहोपचारं सर्वतोभद्रं नाम प्रासादम् ।

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[समराइचकहाए
मणमाणाइसयजुत्तो सन्वङ्गसुन्दराहिरामो पढमजोवणसिरीसमद्धासियसरीरो मण्डणामिव वसुमईए आए न्दो व्व सयलजणलोयणाणं पच्चाएसो व्व धम्मनिरयाणं मिलओ ब्व परमधयाए ठाणमिव आदेयभावस्स कुलहरं पिव खन्तीए आगरो इव गुणरयणाणं विवागसव्वस्समिव कुसलकम्मस्स महामहन्तनिववंससंभूओ विजयसेणो नामं आयरिओ०९त्ति। सो य असोयदत्तसेहिपडिबद्धजिणाययणमण्डिए अणुनविय ओग्गह१० ठिओ असोयवणुजाणे । जत्थ नीइबलिया विव नरवई दुल्लहविवरा सहयारा, परकलत्तदंसणभीया
विव सप्पुरिसा अहोमुहटिया वावीतडपायवा, विणिवडियसप्पु१. रिसचिन्ताओ विव अडालविडालाओ अइमुत्तयलयाओ, दरिद्दका
मिहिययाइं पिव समन्तओ आउलाई लयाहराई, विसयपसत्ता विव पासण्डिणो न सोहन्ति लिम्बपायवा, नववरगा विव कुसुम्भरत्तनिवसणा विरायन्ति रत्तासोया, किं बहुणा, जत्य मणोरहा विव जीवलोयस्स बहुवुत्तन्ता उजाणपायवा११ । तहा १०९. तत्र च तस्मिंश्चैव दिवसे आगतः मासकल्पविहारेण यथासंयम विहरन् शिष्यगणसंपरिघृतः संपूर्णद्वादशांगी अवधिमनोज्ञानतिशययुक्तः सर्वाङ्गसुन्दराभिरामः प्रथमयौवनश्रीसमृद्धाश्रितशरीरः मंडनमिव वसुमत्याः, आनन्दः इव सकलजनलोचनानां, प्रत्यादेशः इव धर्मनिरतानां निलयः इव परमधन्यतायाः, स्थानमिवादेयभावस्य, कुलगृहमिव क्षान्त्याः , आकरः इव गुणरत्नानां, विपाकसर्वस्वमिव कुशलकर्मणः महत्तमनृपवंशसंभूतः विजयसेनः नाम आचार्यः इति । ११०. अवग्रहः आश्रय इत्यर्थः, अनुज्ञाप्यावग्रहं । १११. यत्र नीतिबलिनः इव नरपतयः दुर्लभविवराः सहकाराः, परफलत्रदर्शनभीताः इव सत्पुरुषाः अधोमुखस्थिताः

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पढमो भयो।]
हिमगिरिसिहराइं पिव उत्तुङ्गधवलाइं जिणाययमाई । तत्थ य बहुफासुए भूमिभाए अहासंजमं सो भयवं चरणकरणनिरओ परिवसइ ॥
इओ य राइणा गुणसेपेणं अस्थाइयागएणं१२ पुच्छियं । केण मे अज इह अच्छेरयभूयं किंचि वत्थु दिडं ति । तओ ५ उवलद्धविजयसेणायरिएण पणमिऊण रायाणं भणियं कल्लाणएणं । महाराय, दिटुं मए अच्छेरयं । राइणा भणियं । कहेहि । किं तयं ति । कल्लाणएण भणियं । इह असोगदत्तसेट्रिपडिबद्ध असोयवणुजाणे सयलट्ठबदसणमहूसवो लायण्णजोण्हापवाहपम्हलियचउहिसाभोओ१३ सयलकलासंगओ विय मयलञ्छणो पढमजोवणत्यो वि वियाररहिओ विणिज्जियकुसुमबाणो वि तवसिरिनिरओ परिचत्तसव्वसङ्गो वि सयलजणोवयारी मुत्तिमन्तो विव भयवं धम्मो दिवो मए गन्धारजणवयाहिवस्स समरसेणस्स नत्तुओ लच्छिसेणस्स पुत्तो पडिवनसमणलिङ्गो विजयसेणो नाम आयरिओ त्ति । तओ राइणा भणियं । अहो तुमं कयपुण्णो, १५
बापीतटपादपाः विनिपतितसत्पुरुषचिन्ता इव अशाखाविशाखाः
तिमुक्तलताः, दरिद्रकामिहदयानि इव समंततः आकुलानि लतागृहाणि, विषयप्रसक्ताः (निंबपादपपक्षे तु देशविशेषरूढाः इत्यर्थेन निर्वाहः कार्यः ) इव पाषंडिन: न शोभन्ते नींबपादपाः, नववरकाः इव कुसुम्भरकनिवसनाः विराजन्ति रक्ताशोकाः किंबहुना, यत्र मनोरथा इव जीवलोकस्य बहुवृत्तान्ताः उद्यानपादपाः । ११२. गोष्ठीमंडपः इत्ययं देश्यः शब्दः; गोष्टीमंडपागतेन । ११३. लावण्यज्योत्स्नाप्रवाहधवलितचतुर्दिशाभोगः । 'पम्हलिय' इति देश्यः शन्दः पक्ष्मलितः धवलित: इत्यर्थे ।

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३४
[ समराइचकहा ।
पावियं तए फलं लोयणाणं । अहं पिणं भयवन्तं मोत्तूणमन्तरायं सुए वन्दिस्सामिति ॥ अइकन्ताए रयणीए कयसयलगोसकिच्चो राया गओ तमुज्जाणं । दिट्ठो य णेण अणेयसमणपरियरिओ संपुण्णसारयससि व्व तारयगणपरिवुडो ५ विजयसेणायरिओ । तओ हरिसुभिन्न पुलएण आणन्दबाहजलभरियलोयणेणं धरणिनिहित्तजानुकरयलेणं सविषयं पणमिओ अणेण, दिनो य से गुरुणा वि सारीरमाणसाणे गदुक्खवि उडणो सासयसिवसोक्खतरुबीयभूओ धम्मलाभो त्ति । तओ अट्ठारससीलङ्गसहस्सभरवहे सिद्धि बहूनि भराणुरायसमागमचिन्तादुब्बले
1
साहुणो वन्दिऊण उचविट्ठो गुरुसमोवे । विहिओ य तस्स aaree भणियं च णेण । भयवं किं ते सयलसंपुण्णमोहरस्सावि ईइसं निव्वेयकारणं, जेण इओ तओ ससम्भमनिवडन्तनरिन्दम उलिमणिप्पभाविसरविच्छुरियपायवीढं रायलच्कि उझिय इमं ईइस इहलोयनिष्पिवासं वयविसेसं पडिवो १५ त्ति | विजयसेणेण भणियं । महाराय, संसारंमि वि निव्वेयकारणं पुच्छसि । नगु सुलहमेत्थ निव्वेयकारणं । सुण ॥
नारयतिरियनरामरभवेसु हिण्डन्तयाण जीवाणं । जम्मजरामरणभए मोत्तूण किमत्थि किंचि सुहं ॥ ६२ ॥ किं अस्थि नारगो वा तिरिओ मणुओ सुरो व संसारे । सो कोइ जस्स जम्मणमरणाइ न होन्ति पावाईं ॥ ६३ ॥ तेहि गहियाण य कहं होइ रई हरिणतणयाणं व । कूडयपडियाण दढं वाहेहि विलुप्पमाणाणं ॥ ६४ ॥११४
११४. हरिणतनयानामिव कूटकपतितानां दृढं व्याधैः विलुप्यमानानां ।

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पढमो भवो।]
सम्वेसिं सत्ताणं खणिथं पि हु दुक्खमेत्तपडियारं । . . जा न करेइ नणु सुहं लच्छी को तीए पडिबन्धो ॥६५॥ केण ममेत्युपत्ती१५ कहिं इओ तह पुणो वि गन्तव्वं । जो एत्तियं पि चिन्तेइ एत्थ सो को न निधिण्णो ॥६६॥
अन्नं च । एत्थ महाराय, महासमुहमज्झगयं रयणमिव ५ चिन्तामणिसंनिभं दुल्लभं माणुसत्तणं । तहा खरपवणचालियकुस. गजलबिन्दुचञ्चलं जीवियं, कुवियभुयङ्गभीसणफणाजालसानहा य कामभोगा, सरयजलहरकामिणीकडक्खगयकण्णविज्जुचञ्चला य रिद्धी, अकयसुहतवच्चरणाणं च दारुणो तिरियनारएसु विवागो त्ति । अवि य
भयरोगसोगपियविप्पओगबहुदुक्खजलणपज्जलिए । नडपेच्छणयसमाणे संसारे को धिइं कुणइ ॥६७॥ सइ सासयंमि ठाणे तस्सोवाए य परममुणिभणिए । एगन्तसाहगे सुपुरिसाण जत्तो तहिं जुत्तो ॥ ६८॥
एवं च, महाराय, संसारो चेव मे निव्वेयकारणं। तहवि १५ पुण निमित्तमेत्तमेयं संजायं ति । सुण । __अस्थि इहेव विजए गन्धारो नाम जणवओ, तत्थ गन्धारपुरं नाम नयरं । तन्निवासी अहं तत्थेव चिट्ठामि । मित्तो य मे बीयहिययभूओ सोम पसुपुरोहियपुत्तो विहाबसू नाम । सो य कहंचि आयङ्कपोडियदेहो१७ विणिज्जियसुरासुरेण मच्चुणा २० मम समक्खमेव पञ्चत्तमुवणीओ । तओ अहं तविओयाणल११५. ममात्रोत्पत्तिः। ११६. नटप्रेक्षणकसमाने । ११७. आतंकपीडितदेहः । आतंको ज्वरः ।

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[समराइचकहा।
जलियमाणसो चिट्ठामि; जाव आगया अहासंजमविहारेणं विहरमाणो वासावासनिमित्तं१८ चत्तारि साहुणो, ठिया य नयराओ नाइदूरे महामहन्ताए गिरिगुहाए । सिट्ठा य मे अइपिय त्ति करिय निययपुरिसेहिं । गओ अहं सिग्धमेव ते वान्दउं । दिट्ठा य तत्य भयवन्तो सज्झायवावडा, वन्दिया पहढवयणपङ्कएण । अहिणन्दिओ भयवन्तहिं धम्मलाहेण । पुच्छिया मए अहाविहारं । अणुसासिओ भयवन्तहिं । तओ ते मुणी कंचि वेलं पज्जुवासिय पविट्ठो नयरं । ते य भयवन्तो सव्वकालमेव
वासावासे मासोववासेणं जयन्ति त्ति । उबलद्धं मए १. सम्मत्तं ॥
पवडमाणसस्स य पइदिणं सेवमाणस्स ते अइक्कन्ता चत्तारि मासा । चरिमरयणीए जाया महं चिन्ता । कल्लं खु ते महातबस्सी गच्छिस्सन्ति । तओ अहं अद्धजामावसेसाए
रयणीए निग्गओ भयवन्तदंसणनिमित्तं नयराओ । गओ य १५ थेवं भूमिभागं; जाव पयालया वसुमई, गजियं गन्धारगिरिणा,
पवाइओ सुरहिमारुओ, उज्जोवियं नहङ्गणं, वित्थरिओ जयजयारवो । तओ अहं अब्भहियजायहरिसो१५ तुरियं तुरियं पथिओ जाव पेच्छामि गन्धारगिरिगुहासमीवे अवहरियं तणा
इयं, समीकयं धरणिवढे, पवुडं गन्धोदयं, उवइण्णा पुप्फो२० क्यारा, निवाडिया देवसंघाया थुणन्ति २० भयवन्ते साहुणो ।
अंहो मे सुलद्धं माणुसत्तणं, खविया रागादओ, पराजियं
११८. वर्षावासनिमित्तं । ११९. अभ्यधिकजातहर्षः । १२०. स्तुन्वन्ति ।

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पढमो भयो।]
कम्मसन्नं, तिण्णो भवसमुद्दो, पाविया सासयसिवसुहसिद्धि त्ति। तओ मए चिन्तियं । आविन्भूयं नूणमेएसिं केवलं, मुक्का जाइजरामरणदुक्खवासस्स ॥ एत्थन्तरंमि दिट्ठा मए केवलपहावओ च्चिय रयणमयसीहासणोवविट्ठा विणियट्टभवपवञ्चा पसन्तचित्तवावारा केवलसिरीसमद्धासियसरीरा मुत्तिमन्ता विव गुणमणा ५ भयवन्तो साहुणो त्ति । तओ मए चिन्तियं । न एत्य संदेहो, संपुण्णमेव एएसिं केवलनाणं ति । तओ आणंदबाहजलभरियलोयणेणं रोमञ्चपुलइयङ्गेणं विम्हयवसुप्फुल्ललोयणेणं धरणिनिमियजाणुकरयलेणं तहाविहं अच्चन्तसोहणं अणाचिक्खणीयं२१ अवस्थन्तरमणुहवन्तेण वन्दिया मए, वन्दिऊण य उवविठ्ठो ते- .. सिं पुरओ । पत्थुया केवलिणा कहा । पयत्ता पुच्छिउं हियइच्छियं देवनरगणा । तओ मए चिन्तियं । किं पुणो अहमेए भयवन्तो पुच्छामि । जाव आवडिओ हिययसल्लभूओ चित्तंमि मे विहावसू२२ । तओ मए चिन्तियं · अह कहिं पुण मे मित्तो विहावसू उप्पन्नो; होउ, एयं पुच्छामि' ति चिन्तिऊण १५ पुच्छिओ मए भगवं केवली । भयवं, अस्थि इओ कोइ कालो पञ्चत्तमुदगयस्स मे मित्तस्स । ता कहिं सो उववन्नो, किं वा संपयमवत्थन्तरमनुहवइ किं वा मम मुणियपरमत्थमग्गस्स वि तविओयाणलजणियसंतावो चित्तंमि नोवसमं जाइ त्ति केवलिणा भणियं । सुण ।
आस्थ इहेव गन्धारपुरे नयरे ऊसइनो नाम वत्थसो.
१२१. अनाचक्षणीयमनाख्यापनीयमित्यर्थः । १२२. आपतितो हृदयशल्यभूतः चिते मे विभावसुः ।

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[समराइचकहाए
हगो'२३ । तस्स महुपिङ्गा नाम गेहसुणिया'२४ । तीसे गब्भंमि सुणओ उववनो त्ति । सो य अइकढिणरज्जुसंदामिओ बुभुक्खापरिमिलाणदेहो सोहणियाकुण्डनियडवत्ती रासहखुरप्पहारभीओ इहेव संपयं दारुणमवत्यंतरमणुहवइ । जम्मन्तरंमि य . पुक्खरद्धभरहकुसुमपुरनिवासिणो ते कुसुमसारसन्नियस्स सेठिपुत्तस्स सिरिकन्ताभिहाणा अच्चन्तवल्लहा पत्ती१२५ आसि त्ति । तयब्भासओ य ते तार्वओयाणलजणियसंतावो चित्तम्मि गोवसमं जाइ । तओ मए एयं सोऊणं संजायनिव्वेएणं तह
मोहियमणेण य तस्स पडिमोक्खणनिमित्तं पेसिया उसदिन्नव१. त्यसोहगगिहं निययपुरिसा, भाणया य तं लहुं मोयाविय
विइण्णपाणभोयणं गिहिय इहेवागच्छह ' त्ति । तओ गया ते पुरिसा, सिग्धं च संपाडियं मज्झ सासणमणेहिं, आगया य तं गेण्हिउं । दिट्ठो य सो मए पिसुयासयगहियतणुरुहो
कीडानियरसंपाइयखयाङ्किओ अइखीणसरीरो ससन्तचलीरजीहा१५ करालो धवलविहाविजमाणदसणावली मन्दमन्दं परिसकमाणो१२७
नाइदूरओ चेव सुणओ त्ति । जाओ य मे तं तहाविहं दट्ठण महन्तो संवेगो । चिन्तियं च मए। अहो दारुणो संसारवासो । एवंविहावसाणाणि एत्थ जीवाणं पेम्मविलसियाई । एत्थन्तरंमि
च पत्ता मम समीवं सह तेण ते पुरिसा । निवेइओ हिं २. ' देवं एस सो सुणओ' त्ति । तओ सो मं दट्ठण पयलंतदी
१२३. वस्त्रशोधकः रजकः । १२४ गृहशुनी । गृहे पालिता सारमेयी। १२५. परनी। १२६ तदभ्यासतः पूर्वजन्मकृतकर्मविपाकसंयोगात् । १२७. परिचलन् ।

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३९
पढमो भयो । ]
इङ्गूलो
बाहजलभरियलोयणो
१२१
५
"
किंपि तहाविहं अणाचिक्खणीयं १२९ अवत्थन्तरं पाविऊणमारसिउमादत्तो १३० । तओ मए पुच्छिओ केवली | भयवं, किमेयं ति । तेण भणियं । दुरन्तपुव्वभवन्भासओ पणओति । मए भणियं । भयवं किमेस मं पच्चहियाणइ " । भयवया भणियं । न विसेसओ, किंतु सामन्नाओ ति । ईइसो चेव एस संसारसहावो त्ति, जम्मणन्तरभवन्भत्था भावणा अगाभोगओ वि कंचि कालं अणुवत्तइति । तओ मए भणियं । भयवं, अह कस्स कम्मरस एस विवागो । भयवया भणियं । जाइमयमा - १३३ माणो १० जणियस्स' १३२ | मए भणियं । भयवं, को दि याणेण कओ त्ति । भयवया भणियं । सुण ।
८१२८
उग्गीवमवयालियाणणो "
एत्थ चैवाणन्तरजम्मे पवत्ते मयणमहूसवे निग्गयासु विचित्तवेसासु नयरचच्चरीसु१४ तरुणजणवन्द्र परिगएण बहुजणपसंसणिज्जं वसन्तकीलमणुहवन्तेण दिट्ठा समासन्नचारिणी वत्थसोहगचच्चरिति । दट्ठण य अन्नानदोसेणं जाइकुलाइगव्विएणं १५ कहं नीयचच्चरी अम्हाण चच्चरीए समासनं परिव्वयइ ११३५ ति कयत्थिया वत्थसोहगा । पहाणो ति करिय दढयरं कयस्थिऊण संजमिय सव्वगत्तो नेयाविओ चारयं ऊसदिन । एत्थ -
"
१२८. उग्र वमपचालिताननः । १२९. अनाचक्षणीयं । १३०. आरसितुमारब्धः । १३१. प्रत्यभिजानाति । १३२. जातिमदमानजनितस्य । १३३. अपि च अनेन । १३४. नगरचर्चरीषु संगीतमण्डलेषु । १३५. कथं नीचचर्चरी अस्माकं चर्चर्याः समासन्नं परिव्रजति ।

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[समराइचकहाए
न्तरंमि गरुयमाणपरिणामवत्तिणा बद्धं परभवाउयं । वत्ते य मयणमहूसवे नगरलोएण मोयाविओ उसदिनो । एसो य तकम्मपरिणामवसओ मरिऊण एस्थ उववन्नो त्ति ।
तओ मए चिन्तियं । अहो अप्पसुहं नियाणं बहुदुक्खफलं, धिरत्यु संसारवासस्स । ता पुच्छामि भयवन्तं 'किंपज्जवसाणमेयं नियाणं, किं वा एस भविओ अभविओ वा सिद्धिगामी असिद्धिगाभी संपत्तबीओ वा न व ति चिन्तिऊण पुच्छियं मए । तओ भयवया भणिमं । सुण जंपजवसाणमेयं निभाणं
इओ सुगयभवाओ एस अहाउयं पालिऊण उन्वट्टो १. समाणो इमस ऊसदिन्नल्स गेहपसूयाए घोडघडिगाभिहाणाए
रासहीए गन्भंमि रासहत्ताए उववजिहि त्ति । तओ य निग्गओ समाणो ऊसदिन्नस्स अमणोरमो किलेससंपावियसरीरवित्ती गरुयभारुब्वहणपरिखेइयसरीरो जीवियसमयं चिठिऊण मओ
समाणो उसदिन्नसंगयस्स चेव माइदिन्नसन्मियस्स चण्डा१५ लस्स अणहिगाभिहाणाए भारियाए कुञ्छिसि नपुंसगत्ताए
उववजिहि त्ति । तओ य निक्खन्तो समाणो कुरुवदोहग्गकलङ्कङ्कसिओ अपरिण्णायविसयसङ्गो कंचि कालं नपुंसगत्ताए जीविजण सीहविणिवाइयसरीरो देहं पमोतूग तीसे चेव चण्डा
लमहिलियाए कुच्छिसि इस्थियत्ताए उववजिहि ति । तो २. विणिग्गयमेत्तो चेव पढमबालभाववत्ती भुयङ्गडको ८ मरिऊण
१३६ . परमवायुर्द्वितीयजन्मायुः । १३७. श्रुणु यत्पर्यवसान मेतन्त्रिदानम् । निदानं कारणम् । १३८. भुजंगदाः सर्पदः ।

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पदमो भयो । ]
ર
सदिन्नस्स चैव हिदासोए दत्तित्राभिहाणाए कुच्छिसि नपुंसगत्ता उववाह त्ति । तओ विणिग्गओ समाणो जच्चन्धमडजो सत्रोपरिभूओ कंचि कालं नपुंसगत्तं परिवालिऊण पयते नरडाहे किसाणुणा छारीकयसरीरो' पञ्चत्तमुवगच्छिऊण तीसे चेत्र गिदासीए कुच्छिसि इत्थियत्ताए उववज्जिहि त्ति । समुन्नय पीढी १४० भविस्सइति । तओ एत्थेव नमरे रायमग्गे गच्छन्ती वियरिएण मत्तहस्थिणा बाबाइया समाणी इमस्स चेव ऊसदिन्नस्स कालञ्जणियाभिहाणाए भारियाए कुच्छिसि इत्थियत्ताए उववज्जिहि त्ति । जाया समाणी कमेण संपत्तोव्वणा । दिन्ना य ऊसदिनेण ऊसरक्खियाभिहाणस्स १० अञ्चन्तदारिद्दाभिभूयस्य । इत्थिया कयपाणिगहणा आवन्नसत्ता होऊन पसूइसमए चैव महावेदणाहिभूया कालं काऊण सजगणीए चैव पुत्तत्ताए उववज्जिहि त्ति । उक्वन्नो यसो बालभावे 'चैव गन्धारनिन्नगातीरं मि४१ खेल्लमाणो ऊसदिन्नसत्तणा चिलायनामेण 'रिउपुत्तो ' त्ति गिहिऊण सिरोहानिबद्धगरुयसि- १५ लायलो दहंमि परिक्खिप्पिहिइ ॥ एयपज्जसाणमेयं नियाणं । भविओ य एसो सिद्धिगामी य, केवलमसंपत्तीओत्ति ॥
तओ मए भणियं । भयवं, कहिँ पुगो सो जलमरगाण - न्तरं उववज्जिहि त्ति कया वा बीयसंपत्ती मुत्तिसंपत्ती य भविस्सइ । भगवया भणियं । सुण ।
१३९. भस्मीकृतशरीरः । 'छार' इति क्षारस्य विकारः । १४०. पीढसर्पी पंगुविशेषः । १४१. गन्धारायाः नाम निम्नगायाः नयाः तीरे क्रीडमानः ।

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૪૨
[समराइञ्चकहाए
जलमरणाणन्तरं वाणमन्तरसु उववज्जिहि१४२ त्ति । तओ तम्मि चेव जम्मे आणन्दतित्थयरसमीवे सासयसुहकप्पपायवेकबीयं सम्मत्तं पाविहिइ । तओ चउगइसमावन्नो संखेज्जेसु समइच्छिएसु भवग्गहणेसु इहव गन्धारजणवए पाविऊण नरवइत्तणं अमरत्तणं अमरतयविज्जाहरसमणगणिसमीवे पवज्जिऊण पव्वज्ज संपत्तकेवलो मुत्तिं पाविस्सइ ति । ____तओ ममेयं सोऊण जाओ संवेओ, नियत्ता भवचारगाओ मई । तओ अणुनविय जणाणजणए१४३ काऊण जहोचियं
करणिज्ज निक्खन्तो सुगहीयनामधेयस्स भगवओ इन्ददत्तग१. णहरस्स समीवे । ता एयं मे निव्वेयकारणं ति ॥
गुणसेणेण भणियं । भयवं, कयत्थो सि, सोहणं निव्वेयकारणं । जं पुण इमं भणियमासि । जहा ।
सइ सासयंमि ठाणे तस्सोवाए य परममुणिभणिए ।
एगन्तसाहए सुपुरिसाण जत्तो तहिं जुत्तो ॥ ६९ ।। त्ति १५ अह किं पुण तं सासयं ठाणं; को वा तस्स साहओ उवाओ त्ति ॥
विजयसेणेण भणियं । महाराय, सासयं थामं नाम, जत्थ पाणिणो अट्टविहकम्ममलकलङ्कविप्पमुक्का जम्मजरामरणरोयसो
याइरहिया निरुवमनाणदंसणसुहभाइणो आयामिदीहमुद्धं कालं २. चिट्ठन्ति । तं पुण सयलाइसयरयणायरोहिं तेलोक्कबन्धवेहिं
१४१. वानव्यंतरेष्विति देवविशेषेषु उपपतिष्यति जन्मग्रहणं करिध्यतीत्यर्थः । १४३. जननीजनकयोरनुज्ञामुपलम्य । १४४. आयामिनं दीर्घ चेति पर्यायौ प्राकृतशैलीवशादेकस्थानीभूतो; दीर्घ ऊर्ध्व कालं तिष्ठान्त ।

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पढमो भवो ।]
सुरासुरपूएहिं सव्वन्नूहिं भणियं इमस्स चेव चोइसरज्जूसियस्स स्वेत्तलोगस्स चूडामणिभूयं परमपयं थामं १४५ ति । साहओ उण उवाओ इमस्स सम्मत्तनाणचरणलक्खणो पडिवाइओ ति । एसो य गिहिधम्मसाधम्मेहिं ववस्थिओ | तत्थ गिहिधम्मो दुवालसहि । तं जहा । पञ्च अणुब्वयाइं तिण्णि गुणव्वयाई ५. चत्तारि सिक्खावयाई ति । साहुधम्मो उण दसविहो । तं जहा ।
४३
खन्तीय मद्दवज्जवमुत्ती तवसंजमे य बोधव्वे । सच्चं सोयं आकिञ्चणं च बम्भं च जइधम्मो ॥ ७० ॥
एयरस उण दुहिस्स वि धम्मस्स मूलवत्थु सम्मत्तं । १० तं पुणो अणाइकम्मसंताणवेढियस्स १४६ जन्तुणो दुलहं हवइति । तं च कम्मं अट्ठहा । तं जहा । नाणावरणिजं दरिसणावरणिजं वेयणिज्जं मोहणिज्जं आउयं नामं गोतं अन्तरायं च । एयस्स उण निमित्तं मिच्छत्तं अन्नाणं अविरई पमाओ कसाया जोगा यत्ति । एगपरिणामसंचियस्स एयस्स दुविहा ठिई समक्खाया । १५ तं जहा । उक्कोसिया य जहशिया य । तत्थ णं जा सा उक्कोसिया, सातिव्ासुहपरिणामजणियाणं नाणावरणदरिसणावरणवेयणीयअन्तरायाणं तीसं सागरोवमकोडा कोडिओ, मोहणिजस्स सत्तरिं, नामगोयाणं वीसं, तेत्तीसं च सागरोवमाईं आउयस्सति । जहन्ना उण तहाविहपरिणामसंचियस्स बारस २०
.१४७
१४५. चतुर्दशरज्जुश्रितम्य क्षेत्रलोकस्य चुडामणीभूतं परमपदं स्थानम् । रज्जुः इति देशमानविशेषः । १४६. अनादिकर्म संतानानृतस्य । ' वेढिय ' वेष्टितः । १४७. उत्कृष्टा जघन्याश्च ।

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[समराइचकहार
मुहुत्ता, नामगोयाणं अह, सेसाणं भिन्नमुहुत्तं ति । एवंठियस्स य इमस्स कम्मस्स अहपवत्तकरणेण जया धंसणघोलणाए। कहवि एगं सागरोवमकोडाकोडिं मोत्तूण सेसाओ खवियाओ हवन्ति तीसे वि य णं थेवमेत्ते खविए, तया धणरायदोसपरिणामलक्खणो नाणावरणदरिसणावरणन्तरायपडिवन्नसहायभावो मोहणीयकम्मनिव्वत्तिओ अच्चन्तदुब्भेओ कम्मगण्ठी हवइ । भणियं च ।
गण्ठि त्ति सुब्भेओ कक्खडघणरूढगूढगण्ठि व्व १४९। जीवस्स कम्मजणिओ घणरायदोसपरिणामो ॥ ७१ ॥
तं च पत्ते समाणे अस्थि एगे जीवे जे तं भिन्दइ, अस्थि एगे जीवे जे नो भिन्दइ । तत्थ णं जे से भिन्दइ, से अयुवकरणेणं भिन्दइ । तओ तंमि भिन्ने समाणे अणियट्टीकरणेणं कम्मवणस्स दावाणलेगदेसं सिवसुहायवस्स निरुव
हयबीयं संसारचारयस्स मोयावणसमत्थं चिन्तामणिरयणस्स य १५ लहुयभावजणयं अणाईमि संसारसायरे अपत्तपुव्वं पसत्थसम्मत्त
मोहणीयकम्माणुवेयणोवसमक्खयसमुत्थं पसमसंवेयनिव्वेयाणुकम्पाइलिङ्गं सुहायपरिणामरूवं सम्मत्तं पाउणइ,१५० तल्लाहसमकालं च दुवे नाणाणि । तं जहा । मइनाणं च सुयनाणं च ।
तओ तंमि पत्ते समाणे से जीवे बहुयकम्ममलमुक्के आसन. २. नियसरूबभावे पसन्ने संविग्मे निविण्णे अणुकम्पापरे जिणक्य
णरुई आविहवइ । भणियं च ।
१४८. घर्षणघूर्णनम् । 'घोल' इति देश्यो धातुविशेषः । १४९. कर्कशघनस्टगूढप्रन्थिः इव । १५०. प्राप्नोति ।

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पदमो भवो।]
सम्मत्तं उवसममाइएहि लक्खिजए उवाएहिं । आयपरिणामरूवं बझेहि पसत्वजोगेहि ॥ ७२ ॥ एस्थ य परिणामो खलु जीवस्स सुहो उ होइ विन्नेओ । किं मलकलङ्कमुक्कं कण यं भुवि सामलं होइ ॥ ७३ ॥ पयईई य कम्माणं वियाणिउं वा विवागमसुहं ति । अवरद्धे वि ण कुप्पइ उवसमओ सव्वकालं पि ॥ ७४ ॥ नरविबुहेसरसोक्खं दुक्खं चिय भावओ उ मन्नन्तो। संवेगओ न मोक्खं मोत्तूणं किंचि पत्थेइ ॥ ७५ ॥ नारयतिरियनरामरभवेसु निव्वेयओ वसइ दुक्खं । अकयपरलोयमग्गो ममत्तविसवेगरहिओ वि ॥ ७६ ॥ दळूण पाणिनिवहं भीमे भवसागरंमि दुक्खत्तं । अविसेसओ ऽणुकम्पं दुहा वि सामत्थओ कुणइ ॥ ७७ ॥ मन्नइ तमेव सच्चं नीसकं जं जिणेहि पन्नत्तं । सुहपरिणामो सम्बं कलाइविसोत्तियारहिओ५१ ॥ ७८ ॥ एवंविहपरिणामो सम्मट्टिी जिणेहि पन्नत्तो। एसो य भवसमुई लइ थेवेण कालेणं ॥ ७९ ॥
तओ य तीसे वि य णं ठिईए पलिओवमपुहुत्तमेत्ते१५२ खीणे परमत्थओ सुहयरपरिणामगब्भं देसविरइं पडिवजइ । तं जहा । थूलगपाणाइवायविरमणं वा थूलगमुसावायविरमणं वा थूलयादत्तादाणविरमणं वा परदारगमणविरमणं वा सदारसंतोसं वा अपरिमियपरिग्गहविरमणं वा । से य एवं देसविरइपरिणामजुत्ते पडिवन्नाणुव्वए भावओ अपरिवडियपरिणामे नो खलु समायरइ इमे अइयारे । तं जहा । बन्धं वा वहं वा छवि१५१. कांक्षादिविस्रोतसिकारहितः । विस्रोतसिका चेतसः विमान-- गमनम् । १५२. पल्योपमपृथुत्वमात्रे ।

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[समराहचकहाए
च्छेयं५३ वा अइभारारोवणं वा भत्तपाणवोच्छेयं५४ वा, तहा सहसम्भक्खाणं वा रहस्सब्भक्खाणं वा सदारमन्तभेयं वा मोसोवएसं वा कूडलेहकरणं वा, तहा तेणाहडं वा तक्करपओगं वा विरुद्धरजाईक्कम वा कूडतुलकूडमाणे५५ वा तप्पडिरूवगववहारं वा, तहा इत्तिरियपरिग्गहियागमणं ६ वा अपरिग्गहियागमणं वा अणङ्गकीडं वा परविवाहकरणं वा कामभोगतिव्वाहिलासं वा, तहा खेत्तवत्थुपमाणाइक्कम्मं वा हिरण्णसुवण्णपमाणाइक्कर्म वा धणधन्नपमाणाइक्कम वा दुपयचउप्पयपमाणाइक्कम वा कुवि
यपमाणाइक्कम वा; तहा अन्ने य एवंजाइए संसारसागरहिण्ड१. गनिमित्तभूए सुहपरिणामभावओ चेव नो आयरइ त्ति । तहा
इमे एयारूवे उत्तरगुणे य पडिवज्जइ । तं जहा । उड्ढदिसिगुणध्वयं वा अहोदिसिगुणब्वयं वा तिरियदिसिगुणव्वयं वा, तहा भोगोवभोगपरिमाणलक्खणगुणब्वयं वा उवभोगपरिभोग
हेउखरकम्माइपरिवज्जणं वा; तहा अवज्झाणायरियपमायायरिय१५ हिंसप्पयाणपावकम्मोवएसलक्खणाणत्यदण्डविरइगुणव्वयं वा, तहा
सावज्जजोगपरिवजणनिरवज्जजोगपडिसेवणालक्खणसिक्खावर्य वा तहा दिसिवयगहियस्स दिसापरिमाणस्स पइदिणपमाणकरणदेसावगालियसिक्खावयं वा, तहा आहारसरीरसक्कारसबम्भचेरअव्वा
वारलक्खणपोसहसिक्खावं वा, तहा नायागयाणं कप्पणिजाणं २० अन्नपाणाईणं दव्वाणं देसकालसद्धासकारकमजुयं पराए भत्तीए
१५३. छविच्छेदनं शरीरावयवछेदनम् । १५४. भकपानव्युच्छेदः अन्नपानव्युच्छेदनम् । १५५. कूटतुलाकूटमाने । १५६. इत्वरिकपरिप्रहोतागमनं । इत्वरिकं अल्पकालिकं ।

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पढमो भवो।]
आयाणुगाहट्ठाए संजयाणं दाणं ति, इइलक्खणातिहिसंविभागसिक्खांवयं वा । से य एवं कुसलपरिणामजुत्ते पडिवनगुणन्वयसिक्खावए भावओ अपरिवडियपरिणामे नो खलु समायरइ इमे अइयारे । तं जहा । उबृदिसिपमाणाइक्कम वा अहोदिसिपमाणाइकमं वा, तिरियदिसिपमाणाइक्कम वा खेत्ती वा सइअ- ५ न्तरद्धं वा, तहा सचित्ताहारं वा सचित्तपडिबद्धाहारं वा अप्पउलिओसहिभक्खणं'५७ वा दुप्पउलिओसहिभक्खणं वा तुच्छोसहिभक्खणं वा, तहा इङ्गालकम्मं वा वणकम्म वा सागडिकम्मं वा भाडियकम्मं वा फोडियकम्मं वा दन्तवाणिज्जं वा केसवाणिज्जं वा रसवाणिज्ज वा विसवाणिज्जं वा जन्तपीलणकम्म १. वा निल्लन्छणकम्मं वा दवग्गिदावणयं वा असइपोसणं वा सरदहतलायसोसणयं५८ वा, तहा कंदप्पं वा कक्कुइयं वा मोहरियं वा संजुत्ताहिगरणं वा उवभोगपरिभोगाइरेगं वा, तहा मणदुप्पणिहाणं वा वायदुप्पणिहाणं वा कायदुप्पणिहाणं वा सामाइयस्स सइअकरणं वा सामाइयस्स अणवटियस्स १५ करणं वा, तहा आणवणपयोगं वा पेसवणपयोग वा सहागुवाइत्तं वा रूवाणुवाइत्तं वा बहियापोग्गलपक्खेवणं५९ वा, तहा अप्पडिलेहियदु-डिलहियसेज्जासंथारदुरूहगं० वा अनमजियदुनमज्जियसेज्जासंधारदुरूहग वा अप्पडिलेहियदुप्प- २०
१५७. अपक्वौषधिग्रहणम् । १५८. सरोहतडागशोषणकार्यम् हृदो 'दहे ' त्यादेशः । व्यत्ययप्रक्रिययाय विकारः। १५९ बहिः पुद्गलप्रक्षेपणं । मूर्तद्रव्यस्य बहिः प्रक्षेपणम् । १६०. अप्रतिलेखितदुःप्रतिलेखितशय्यासंस्तरोद्रोहणं । प्रतिलेखनं निरीक्षण शोधन क्रियाथै ।

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[समराइचकहाए
डिलहियउच्चारपासवणविगिचणयं' वा अप्पमज्जियदुप्पमजिबउच्चारपासवणविगिवणयं वा पोसहोववासस्स सम्म अणणुपालणयं वा, तहा सचित्तनिक्खिवणयं वा सचित्तपिहणयं का कालाइक्कम वा परववएसं वा मच्छरियं वा अन्ने य एवंजाइए गुणव्वयसिक्खावयाइयारे नायरइ । तओ णं से इमेणाणुरूवेणं कप्पेणं विहरिऊण तीसे कम्मट्टिईए परिणामविसेसेणं तंमि वा जम्मे अणेगेसु वा जम्मेसु संखेज्जेसु सागरोवमेसु खविएसु सव्वविरइलक्खणं खमामददज्जवमुत्तीतवसंजमसच्चसोयाकिञ्चण.
बम्भ चेरवं जइधम्म पाउणइ । तओ एवं चेव उवसमसेढी १२ १. एवं चेव खवगसेढि त्ति । भणियं च ।
सम्मत्तंमि उ लद्धे पलियपुहुत्तेण सावओ होजा । ' चरणोवसमखयाणं सागरसंखन्तरा' होन्ति ।। ८० ॥ एवं अप्पडिवडिए सम्मत्ते देवमणुयजम्मेसु ।
अमयरसेढिवज्जं एगभवेणं च सव्वाइं ॥ ८१ ॥ १५ तओ खवगसेढिपरिसमत्तीए सासयं अणन्तकेवलवरनाण
दसणं पाउणइ । तओ कमेणं खवियसेसभवोवग्गाहिकम्मंसे सव्वकम्मविप्पमुक्के पाउणइ सासयं थाम ति ॥
एत्यन्तरंमि य गुरुवयणायण्णणजणियसुहपरिणामाणलदबहुकम्मेन्धणेणं भावओ पवनसम्मत्ताणुव्वयगुणव्वयसिक्खाव२. यगुणहाणेण भाणियं गुणसेणेणं । भयवं धन्नो ऽहं जेण मए
पावमलपक्खालणं रागाइविसघायणं पसमाइगुणकारणं भवचार१६१. प्रतिलेखितदुःप्रतिलेखितउच्चारप्रवणपरित्यागः । उच्चारप्रसवणं मलमूत्रमित्यर्थः । १६२ उपशमश्रेणी। १६३. सागरसंख्यान्तरं । सागरस्तु कालमानविशेषः ।

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पढमो भयो ।]
४९
संपयं, जं मए
यनिस्सारणं सुयं ते वयणं ति । ता आइसह कावं ति । अत्रा आइटुं चेव भयवया । ता देहि मे ताव मिहिधम्मसारभूए अणुव्वयाइए गुणट्टाणे । गुरुणा भणियं 'किचमेयं तयारिसाणं' ६४ भव्वसत्ताणं ' ति; विहिपुव्वयं दिन्नाणि से अणुव्वयाणि, अणुसासिओ य बहुविहं । तओ वन्दिऊण परमभत्तीए सपरिवारं गुरुं पविट्ठो नयरं ॥ कयभोयणोवयारो
परिणयादि पुणो वि निग्गओ ति । वन्दिया य णेण देवगुरवो । कालोइयमणुसासिओ य गुरुणा । तओ य कंचि वेलं पज्जुवासिऊण विहिणा पुणो नयरं पविट्ठोति । एवं उभयकालं गुरुदंसणतव्वयण सुणण सोक्खमणुहदन्तस्स अईओ १० मासो, परिणओ से धम्मो । कप्पसमत्तीए' य गओ अन्नत्थ भयवं विजयसेणायरिओ त्ति ।।
. १६५
५
तओ अइक्कन्तेसु कइवयदिणेसु राइणो गुणसेणस्स पासा - यतलसंठियस्स कहवि सोऊण हाहारवगब्भिणं मरणनरवइणो विव पयाणढक्कं, संसाररक्खसस्स विव अट्टट्टहासं, जीवलोयस्स १५ विव पमायचरियं, मयगडिण्डिमसद्दं, ' ६. १६६ पेच्छिऊण तं कयन्तचसवत्तिणं चठपुरिसधरियकार्यं कन्दन्तबन्धुजण परिवारियं सवं परमसंवेग भावियम इस्स इन्दयालसरिसजीवलोयमवगच्छिऊण ध
म्मज्झाणजलपक्खालियपावलेवस्स समुप्पन्ना चिन्ता " अम्हे
1
वि एवं चैव मरणधम्माणो त्ति । अहो णु खलु एवं विरसा- २०
१६४. त्वादृशानां । १६५. कल्पसमाप्तौ व्रतपर्यवसाने । १६६. ढक्कं पटहः । श्रुत्वा हाहारवगर्भिणं मरणनरपतेः इव प्रयाणपटहं, संसारराक्षसत्येवाट्टहासं, जीवलोकस्येव प्रमादचरितं, मृतकडिंडिमशब्द ।

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[समराइचकहाए
वसाणे जीवलोए ते धन्ना, जे तेलोकबन्धुभूए अचिन्तचिन्तामणिसन्निहे परमरिसिसव्वन्नुदेसिए धम्मे कयाणुराया अगारवा. साओ अणगारियं पन्वयन्ति ।" तओ य पाणवहमुसावायअदत्तादाणमेहुणपरिग्गहविरया बायालीसेसणादोसपरिसुद्धपिण्डग्गहिणो'६७ संजोयणाइपञ्चदोसरहियमियकालभोइणो पञ्चसमिया तिगुत्ता निरइयारवयपरिपालणत्यमेव इरियासमियाइपणुवीसभावणोववेया अणसणमूणोयरियाइपायच्छित्तविणयाइसबाहिरब्भिन्तरतवोगुणप्पहाणा'६८ मासाइयाणेगपडिमाधारिणो ६९ वि.
चित्तदव्वाभिग्गहरया अण्हाणलोयलद्धावलद्धवित्तिणो निप्पडिक.. म्मसरीरा समतणमणिमुत्तलेटुकञ्चणा, किं बहुणा, अट्ठारससील
ङ्गसहस्सधारिणो उवमाईयविबुहजणपसंसियपसमसुहसमया'७० अणेगगामायरनगरपट्टणमडम्बदोणमुहसंनिवेससयसंकुलं'७१ विहरिऊण मेइणिं, मिच्छत्तपङ्कमग्गपडिबद्ध य सद्धम्मकहण दिवाय.
रोदएण बोहिऊण भव्धकमलायरे, महातवच्चरणपरिकम्मियस१५ रीरा७२ जिणोवइटेण मग्गेण कालमासे कालं काऊण पाओवगमणेण
देहं परिच्चयन्ति ७३ । तओ अहं पि इयाणि इमेण चेव
१६७. द्वाचत्वारिंशदेषणादोषपरिशुद्रपिंडग्रहिणः । १६८. अनशन-ऊनोदरितादिप्रायश्चित्तविनयादिसबाह्याभ्यंतरतपोगुणप्रधानाः । १६९.
प्रतिमा व्रतं । १७०. उपमादिकविबुधजनप्रशस्तप्रशमसुखसमेता । : उपमादिकैस्तु दृष्टांतालंकारादिभिः प्रशस्ता । १७१. मडम्ब-दोणेत्येतो
प्रामविशेषवाचको शब्दौ । १७२. तपश्चरणसंस्कृतशरीरा । परिकर्म तु संस्कारविशेषः । उक्तं च विशेषावश्यके (गा. १९२३) 'परिकम्म किरियाए वत्थूणं गुणविसेसपरिणामो ।' १७३. पादपोपगमनं तु अनशनविशेषः । तेन देहं परित्यजन्ति ।

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पटमो भयो।]
विहिणा देहं परिच्चइस्सं ति । पत्तो य मए भवसयसहस्सदुलहो सयललोयालोयदिवायरो सासयसुहप्पयाणेककप्पपायवो सयलतेलोक्कनिरुवमचिन्तामणी वियडसंसारजलहिपोयभूओ धम्मसारही१७४ भयवं विजयसेणायरिओ त्ति । अओ पवजामो धीरपुरिलसेवियं कम्मवणदावाणलं एयस्स समीवे महापव्वजं ५ ति । चिन्तिऊण सदाविया णेण सुबुद्धिपमुहा मन्तिणो । कहिओ य तेसिं निययाहिप्पाओ । तओ तप्पसङ्गओ चेवोवलद्धजिणवयणसारेहिं भणियं च तेहिं । अहो महापुरिससहावाणुरुवं देवेण मन्तियं । खरपवणचालियनलिणजलमज्झगयचन्दबिम्बचञ्चलंमि जीवलोए किच्चमेयं भवियाणं, अहासुहं मा करेह १. पडिबन्धं ति । अन्नं च । देव, को नाम कस्सइ सुहित्तणं पवजिऊणं तं पलित्तजालावलीपरिगयाओ गेहाओ नीसरन्तं वारेई ७५ । पलित्तं च सव्वदुक्खजलणेण संसारगेहं ति । ता बहुमयं नाम अम्हाणमेयं देवस्स ववसियं । असमत्था य अम्हे बुद्धिविहवेण भवओ मरणं निवारेउ ति । तओ राइणा एय- १५ मायण्णिऊण 'एवमेयं' ति, · को तुब्भे मोत्तूण मम अन्नो हिओ' अहिणन्दिऊण सबहुमाणं पहहमुहकमलेणं दवावियं आघोसणापुव्वयं महादानं; काराविया भत्तिविहवाणुरूवा जिणाययणाईसु अट्टाहिया ६ महिमा; सम्माणिओ य पणइवग्गो, बहुमाणिया पउरजणवया, दिन्नं चन्दसेणाभिहाणस्स जेटपुत्तस्स २० रजं, पडिवन्ना भावओ पव्वजा । 'सुए य इओ गमिस्सामि
१७४. धर्मसारथिः । १७५. देव को नाम कस्यापि सुहृत्त्वं प्रपद्य तं प्रदीप्तज्वालावलीपरिगतात् गेहात् निःसरन्तं वारयति । १७६. अष्टाह्निको महोत्सवः ।

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५२
[ समराइश्चकाए
जत्थ भयवं विजयसेणायरिओ' ति चिन्तिऊण ठिओ विवित्तदमि सव्वराइयं पडिमं ॥ १७७
इओ य सो अगिसम्मतावसो अप्पडिक्कन्तो चेव तनियाणाओ कालं काऊण विज्जुकुमारेसु दिवडुपलिओयमट्टिई १७९ देवो जाओ त्ति | दिनो य तेण उवओगो 'किं मए हुयं
वा जट्टं वा दाणं वा दिन्नं, जेण 'त्ति
मए एसा दिव्वा देवड्डी आभोइओ १७९ ण पुण्वजम्मवुत्तन्तो, कुविओ य
पत्त
उचरिं गुणसेणस्स । विहङ्गेणाहोइऊण आगओ तस्स समीवं । दिट्ठो य णेण पडिमं ठिओ गुणसेणो । तओ य
पडिमं ठियस्स तेणं विउग्विया १० कोहमूढ हियएण । निरयाणलजलियसिहा अघोरा पंसुबुद्धि त्ति ॥ ८२ ॥ तीए य डज्झमाणो अणाउलं गरुयसत्तसंपन्नो ।
चिन्ते भावियमणो धम्मंमि जिणप्पणीयमि ॥ ८३ ॥ सारीरमाणसेहिं दुक्खेहि अभिद्दुयंमि संसारे' ।
१८२
२०
१५ सुलहमिणं जं दुक्खं दुलहा सद्धम्मपडिवसी ॥ ८४ ॥ धन्नो ऽहं जेण मए अणोरपारंमि भवसमुद्दमि । भवसयसहस्सदुलहं लद्धं सद्धम्मरयणमिणं ॥ ८५ ॥ एयस्स पभावेण पालिज्जन्तस्स सइ पयत्तेणं । जम्मन्तरंमि जीवा पावन्ति न दुक्खदोगच्चं ॥ ८६ ॥ ता एसो च्चिय सफलो मज्झमणायरणदोसपरिहीणो । १८3 सद्धम्मलाभगरुओ जम्मो नाईमि संसारे ॥ ८७ ॥ १७७. विविक्तदेशे सर्वरात्रिकां प्रतिमां । १७८. द्वयर्धपल्बोपमस्थितिः । द्वयर्धपल्योपमपरिमिता स्वर्गे स्थितिः यस्य सः । १७९. आभोगितः ज्ञातः इत्यर्थः । १८०. विकुर्विता दिव्यशक्तिवशादद्भुतचरितं प्रदर्शितं । १८१ अभिश्रुते पीडाकरे संसारे । १८२. अतिविस्तीर्णे भवसमुद्रे । १८३. मध्यमाना चरणदोषपरिहीनः हृदयेऽप्यमाचरणदोषे
५
३०

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पढमो भवो।]
विलिहइ य मज्झ हिययंमि जो कओ तस्स अग्गिसम्मस्स । परिभवकोवुप्पाओ तवइ अकजं कयं पच्छा ॥ ८८ ॥१८४ एण्हि पुण पडिवन्नो मेत्तिं सम्वेसु चेव जीवेसु । जिणवयणाओ अहयं विसेसओ अग्गिसम्ममि ॥ ८९ ॥ इय सो सुहपरिणामो तेण विणिवाइओ उ पावेणं । ५ मरिऊणं उववन्नो देवो सोहम्मकप्पंमि ॥ ९० ॥ अह सागरोवमाऊ जाओ चन्दाणणे विमाणंमि । देवाणुप्पत्तिविहिं समासओ एत्थ वुच्छामि ॥ ९१ ॥
ओहेण४५ धिय जह ते हयन्ति जं च ऽच्छरादओ तेसिं । निव्यत्तन्तिऽयरे जह परमं देवस्स करणिजं ॥ ९२ ॥ १. जह मेहासणितियसिन्दचावविज्जूण संभवो ८७ होइ । गयणमि खणेण तहा देवाण वि होइ उप्पत्ती ।। ९३ ॥ सो पुण मोत्तूण इमं देहं विमलंमि देवसयणिज्जे । निव्वत्तेइ सरीरं दिव्वं अन्तोमुहुत्तेणं ॥ ९४ ॥ संलि समयंमि तत्थ य गायन्ति मणोहराइ गेयाइं । १५ कुसुमपयरं४८ मुयन्ति य सभमरयं तियसविलयाओ ॥ ९५ ॥ नवन्ति दिव्वविघ्भमसंपाइयतियसकोउहल्लाओ । वजन्तविविहमणहरतिसरीवीणासणाहाओ८९ ॥ ९६ ॥ देश य हरिसियमणा करेन्ति उक्किटुसीहणायं च ।
मुणिऊण तस्स जम्मं सुदुलहं सयलभुवणंमि ।। ९७ ॥ २. ण परिहीनः । १८४. तपति अकार्य कृते पश्चात् । कृतस्याकार्यस्य पश्चात्तापं करोति । १८५. ओघेन महता समूहेन । १८६. निवर्तन्ते अजराः देवाः। १८७. यथा मेघाशनित्रिदशेन्द्रचापविद्युतां संभवः । १८८. कुसुमप्रकरः कुसुमसमूहः । १८९. 'तिसर' ति वीणाप्रकारः ।

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५४
[समराइचकहाए
इयरो वि य कामगुणे सद्दप्फासरसरूवगन्धे'९० य । दिव्वे समणुहवन्तो हिहो उठेइ सयराह'११ ॥ ९८ ॥ सुरयणनयणाणन्दो दिव्वं देवंसुयं अहिखिवन्तो । भासुरवरबोन्दिधरो'९२ संपुण्णो सारयससि व्व ॥ ९९ ॥ तियसविलयाउ तत्थ य तहियं लडहाउ महुरवयणहिं । जयजयजय त्ति नन्दा थुणन्ति हिहाउ एएहि ॥ १०॥ तियसा वि परमहिहा गण्डयलावडियकुण्डलुजोया । सुरतरुकुसमाहरणा नमन्ति जयसदहलबोलं१९३ ॥ १०१ ॥
अह तं दिव्वपरियणं दट्टणं लोयणेणं संभन्तो । १. दिन्नं हुयं व किं मे इमं फलं जस्स दिव्वं ति ॥ १०२ ।।
काऊण य उवओगं दिव्वाणं ओहिणा विसुद्धणं ।। मुणिऊण सुचरियं तो करेइ अह देवकराणजं ॥ १०३ ।। सासयजिणपडिमाणं पूर्य पूयारुहो महारम्भं ।। पोत्थयरयणं च तहा वाएइ मुहुत्तमेत्तं तु ।। १०४ ॥ अह तियससुन्दरीओ निज्जियमुहयन्दचन्दबिम्बाओ । पीणुन्नयसुपसाहियवरथणहरबन्धुरङ्गीओ ॥ १०५ ॥ तिवलीतरङ्गभङ्गुरमज्झविरायन्तहाररम्माओ । मुहलरसणाहिणन्दियवित्थिण्णनियम्बबिम्बाओ ॥ १०६ ।।
तत्ततवणिजसन्निहमणहरथोरोरुजुयलकलियाओ१५४ । २. नहयन्दसमुजोवियकुम्मुन्नयचलणसोहाओ९५ ॥ १०७ ॥ - १९० शब्दस्पर्शरूपरसगन्धान् । १९१. शीघ्रं । देशीनाममालायां, (८. ११.) हेमचन्द्रः ' संपत्थिअसयराहया सिग्धे' । १९२. भासुरवरमुखधरः । दे. ना. मा. (८. ६४.) हेमचन्द्रः ‘रूवमुहतणुसु बोंदी' । १९३. जयशब्दकलकलः । दे. ना. मा. ( ८. ६४.) हेमचन्द्रः ' कलयलाम्म हलबोलो ।' १९४. तप्ततपनीयसंनिभमनोहरस्थूलोरुयुगलकलिताः । १९५ नभश्चन्द्रसमुद्योतितकूर्मो बतचरणशोभाः ।

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पढमो भवो।]
गाढपरिओसपसरियविलाससिङ्गारभावरम्माओ । पेच्छइ समूसियाओ वम्महसरसल्लियमणाओ९ ॥ १०॥ किंकरगणे य धणियं अणुरत्ते दिव्वविहवसंपन्ने । तियसभवणाइ पेच्छह सामिय इय जंपिरे लडहे ॥ १०९ ॥ तियसविलयाहि समयं जयसद्दपणामियप्पभावाहिं । मोहणवियक्खणाहिं पेच्छइ तो तियसभवणाई ॥११॥ वित्थिण्णमरगयसिलासंचयसंजणियवियडपीढाइं । मणिरयणखइयमणहरफलिहामणिभित्तिजुत्ताई ॥ ११ ॥ वेरुलियखम्भविरइयविचित्तवरसालिभञ्जियसयाई । तह दिव्वखग्गचामरपज्जुत्तकुडन्तरालाई१९७ ॥ १२ ॥ १. वरविविहदेवछन्दयविरइयपल्लङ्कसनाहाई। परिलम्बियपटुंसुयमुत्तावलिजणियसोहाइं ॥ १३ ॥ तियसतरुकुसुममण्डियकुट्टिमसंकन्तभमरवन्द्राई । धूवघटियाउलाई१९८ परिलम्बियरयणदामाई ॥ ११४ ॥ अह तेसु तियससुन्दरिनिवहेण समं पुरासुकयपुण्णो । चिट्टइ परितुट्ठमणो भुञ्जन्तो दिव्ववरभोए ॥ ११५ ॥ भुञ्जिसु सो वि दिवे भोए चन्दाणणे विमाणमि । सुरसुन्दरीहि सद्धिं जहिच्छिए सागरमणं ॥ १६ ॥ गुणसेणअग्गिसम्मा जं भणियमिहासि तं गयमियाणि । सीहाणन्दा य तहा जं भणियं तं निसामेह ॥ ११७ ।। २.
१९६ मन्मथशरशल्यायितमनसः । 'वम्मह' मन्मथः । १९७. दिव्यखड्गचामरपर्युप्तकुडकान्तरालानि । १९८. धूपघटिकाकुलानि । धूपघटिका धूपपात्रं ।

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॥ बीओ भवो॥
अस्थि इहेव जम्बुद्दीवे दीवे अवरविदेहे खेत्ते अपरिमियगुणनिहाणं तियसपुरवराणुगारि उजाणारामभूसियं समत्थमेइगितिलयभूयं जयउरं नाम नयरं ति । जस्थ सुरूवो उजलनेवत्थो ९५ कलावियक्षणो लजालुओ महिलायणो, जत्थ य परदारपरिभोयंमि किलीवो,०० परच्छिद्दावलोयणमि अन्धो, पराववायभासणंमि मूओ, परदबावहरणंमि संकुचियहत्थो, परोवयारकरणेक्कतल्लिच्छो०१ पुरिसवग्गो । तत्थ य निसियनिकड्डियासिनिद्दलियदरियरिउहत्थिमत्थउच्छलियबहलरुहिरारत्तमुत्ताहलकुसुमपयरच्चियसमरभूमिभाओ२०२ राया नामेण पुरिसदत्तो त्ति । देवी य से सयलन्तेउरप्पहाणा सिरिकन्ता नाम । सो इमाए सह निरुवमे भोए भुज्जिसु । इओ य सो चन्दाणणविमाणाहिवई देवो अहाउयं पालिऊण तओ चुओ सिरिकन्ताए गब्भे उववन्नो त्ति । दिट्ठो य णाए सुविणयंमि तीए चेव रयणीए निद्धमसिहिसिहाजालसारसकेसरसडाभारसासुरो विमलफलिहमणिसिलानिहसहंसहारधवलो आपिङ्गलसुपसन्तलोयणो मि
१९९. उज्ज्वलवस्त्रः । २०० क्लीबः । २०१. परोपकारकरणपरः । तल्लिच्छो' तल्लक्ष्यः तत्परः । दे. ना. मा. (५-३) ' तत्तिल्लो तल्लिच्छो अ तप्परे' । २०२. निशितनिष्कष्टासिनिर्दलितद्रुतरिपुहस्तिमस्तकोत्सृतबहलरुधिरारक्तमुकाफलकुसुमप्रकरार्चितसमरभूमिभागः ।

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बीओ भवो।]
यङ्कलेहासरिसनिग्गयदाढो२०3 पिहुलमणहरवच्छत्थलो अइतणुयमउसभाओ सुवट्टियकढिणकडियडो आवलियदीहलङ्गलो सुपइडिओरुसंठाणो, किं बहुणा, सव्वङ्गसुन्दराहिरामो सीहकिसोरगो वयणेणमुयरं पविसमाणो त्ति । पासिऊण य तं सुहविउद्धाए जहाविहिणा सिटो दइयस्स । तेण भणियं । अणेयसामन्तपणिवइयचलणजुयलो महारायसहस्स निवासहाणं पुत्तो ते भविस्सइ । तो सा तं पडिसुणेऊण जहासुहं चिट्ठइ । पत्ते य उचियकाले महापुरिसगब्भाणुभावेण जाओ से दोहलो२०४ । जहा देमि सव्वसत्ताणमभयदाणं, दीणाणाहकिवणाणं च इस्सरियसंपत्रं, जइजणाणं च उवटुम्भदाणं, सव्वाययणाणं च करोमि पूर्य १. ति । निवेइओ य इमो तीए भत्तारस्स अब्भहियजायहरिसेणं संपाडिओ तेणं । तस्स संपायरोण जाओ महापमोओ जणवयाणं । अवि य
सव्व च्चिय धन्नाणं होइ अवस्था परोवयाराए । बालससिस्स व उदओ जगस्स भुवणं पयासेइ ॥ ११८॥ १५
तओ जहासुहेण धम्मनिरयाए परोवयारसंपायणेणं सुलद्धजम्माए अइक्कन्ता नव मासा अद्धहमराइन्दिया२०५ । तओ पसत्थे तिहिकरण हुत्तजोए सुकुमालपाणिपायं सयलजणमणोरहेहिं देवी सिरिकन्ता दारयं पसूय त्ति । निवेइओ रन्नो सुहंकरियाभिहाणाए दासियाए पुत्तजम्मो । परितुष्टो राया, दिवं च २. तीए पारिओसियं । कारावियं च बन्धणमोयणाइयं करणिजं पवत्तो य नयरे महाणन्दो, सोहाविया नयरिमग्गा, पसमाविओ
२०३. मृगांकलेखासदृशनिर्गतदंष्ट्रः । २०४ दोहदः गर्मिण्या: मनोरथः । २०५ अर्धाष्टरात्रिदिवसाः ।

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[समराइञ्चकहाए
रओ कुङ्कुमजलणं, विप्पइण्णाइं रुण्टन्तमहुयरसणाहाइं विचित्तकुसुमाइं, कयाओ हद्दभवणसोहाओ, पहभवणेसु समाहयाई मङ्गलतूराई, सहरिसं च नश्चियं रायजणनागरोहिं ति । एवं च पइदिणं महामहन्तमाणन्दसोक्खमणुहवन्ताणं अइक्वन्तो पढममासो । पइटावियं च से नामं बालस्स सुविणयदंसणनिमित्तेणं सीहो त्ति । सो य विसिटुं पुण्णफलमणुहवन्तो अभग्गमाणपसरं पणईणं मणोरहहिं पयाणपुण्णेण२०६
जोवणमणुवमसोहं कलाकलावपरिवडियच्छायं । जणमणनयणाणन्दं चन्दो व्व कमेण संपत्तो ॥ ११९ ॥
अन्नया य संपत्तजोव्वणस्स कुसुमचावस्स विहिययाणुकूलो तरुणजणहिययाणन्दयारी आगओ वसन्तसमओ । जत्थ सविसेसं कुसुममयकोदण्डमण्डलीसंधियसिलीमुहो०७ रई दंसिऊण जणहिययाई विधिउं पयत्तो मयणो । अणन्तरं च तस्स
चेव जयजयसद्दो व्व कोइलाहिं को कोलाहलो, विरहग्गिड१५ ज्झन्तपहियसंघायधूमपडलं व वियम्भियं सहयारेसु भमरजालं,
गयवइयामसाणजलणेहि २०. विव पलित्तं दिसामण्डलं किंसुयकुसुमेहिं ति । तओ एवंविहे वसन्तसमए सो सीहकुमारो अणेयतरुणजणवेढिओ महाविभूईए केलिनिमित्तं गओ पमुइय
परहुयासहजणियतरुणीजणचित्तविन्भमुल्लोलं सुराहिमलयपवणपण२. च्चावियकुसुमभरभज्जमाणलयाविडविजालं मयमुइयमुहलमहुयर
कुलोवगीयमाणग्गसोहं वासहरं पिव वसन्तलच्छीए कीलासुन्दरं
२०६ प्रदानपुण्येन । २०७ कुसुममयकोदंडमण्डलीसंहितशिलीमुखः शिलीमुखः अमरः । २०८ गतपतिकाश्मशानज्वलनैः इव प्रदीप्तं ।

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बीओ भवो।]
नाम उजाणं, पवत्तो य कीलिउं विचित्तकीलाहिं ति । दिट्ठा य तेण तत्थ उजाणे नाइदूरदेससंठिया कुसुमपरिमलसुयन्धवेणिमहुयरावली विदुमलयायम्बहत्थपल्लवा उव्वेल्लन्तकोमलतणुबाहुलया रम्भाखम्भमणहरोरुजुयला थलकमलारत्तकोमलचलणजुयला उज्जाणदेवय व उउलच्छिपरियरिया२०९ नियमाउलगस्स चेव महा- ५ सामन्तस्स लच्छिकन्ताभिहाणस्स धूया सहियणसहिया वसन्तकीलमणुहवन्ती कुसुमावली नाम कन्नगा । तओ तं दहणमणन्तभवब्भत्थरागदोसेण साहिलासं पुलोइया१० । दिट्ठो य एसो वि तीए तओ विभागाओ तस्स भमेण चेव तुरियतुरियमोसरन्तीए कुसुमावलीए । चिन्तियमिमीए । कहं कीलासुन्दरुज्जा- .. णस्स रम्मयाए भयवं मयरद्धओ वि एत्थेव कीलासुहमणुहवइ त्ति । एत्थन्तरंमि भणिया पियंकराभिहाणाए चेडीए । सामिणि, अलं अलमोसक्कणेण;२११ एसो खु राइणो पुरिसदत्तस्स पुत्तो तुह चेव पिउच्छागब्भसंभवो सीहो१२ नाम कुमारो त्ति पढमागमणकयपरिग्गहं च सामिणिं एवमोसकमाणिं पेच्छिय मा १५ अदक्खिण्णं ति संभाविस्सइ । ता चिट्ठियउ इहं, कीरउ इमस्स महाणुभावस्स रायकन्नोचिओ उवयारो । तओ हरिसवसपुलइयङ्गीए सविब्भमं साहिलासं च अवलोइऊण कुमारं भणियं इमीए । हला पियंकरिए, तुमं चेवऽत्थकुसला; ता निवेएहि, किं मए एयस्स कायव्वं ति । तीए भणियं । सामिणि, २.
२०९ ऋतुलक्ष्मीपरिचरिता । परिचरिता परिवतेत्यर्थः । २१० प्रलोकिता दृष्टा । २११. अवष्वष्कणेन अपसरणेन । दे. ना. मा. ( १-१४९ ) हेमचन्द्रः ‘ओसारोका गोवाडोसरिआ ' । २१२. पितृस्वसा ।

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[समराइञ्चकहाए
पढमागयाओ अम्हे; ता अलंकरावीयउ आसणपरिग्गहेणं इमं पएस एसो, कीरउ से सज्जणजणाण संबन्धपायवबीयभूयं सागयं, दिजउ से सहत्थेण कालोचियं वसन्तकुसुमाभरणसणाहं तम्बोलं ति । कुसुमावलीए भणियं । हला, न सक्कुणोमि अइसज्झसण १९ इमं एयस्स काउं; ता तुमं चेव एत्थ कालोचियं करेहि त्ति । एत्थन्तरंमि य पत्तो तमुद्देस कुमारो । तओ सज्जिऊणासणं, भणिओ पियंकरीए । सागयं रइविरहियस्स कुसुमचावस्स, इह उवविसउ महाणुभावो । तओ सो सपरिओसं ईसि.१४
विहसिऊण 'आसि य अहं एत्तियं कालं रइबिरहिओ, न १० उण संपयं' ति भणिऊणमुवक्टिो । उनणीयं च पियंकरियाए
माहवीकुसुममालासणाहं कलधोयमयतलियाए२१५ तम्बोलं गहियं च तेण । एत्थन्तरंमि य आगओ कुसुमावलीजण णीए आहवणनिमित्तं पेसिओ संभरायणो नाम कन्नन्तेउरमहल्लगो२१६ । दिट्ठा
य तेण साणुरायं अपेच्छन्तमद्धच्छिपेच्छिएहिं कुमारमवलोएन्ती १५ कुसुमावली । चिन्तियं च ण । समागओ मयणो रईए, जइ
विही अणुवत्तिस्सइ । तओ पच्चासन्नमागन्तूण कुमारमहिणन्दिय भणियं संभरायणेणं । वच्छे, कुसुमावलि, देवी मुत्तावली आणवेइ ‘अइचिरं कीलियं, मा सरीरखेदो ते भविस्सइ; ता
लहुं आगन्तव्वं' ति । तओ सा 'जं अम्मा आणवेइ' त्ति २. भणिऊण ससंभमं कुमारमवलोएन्ती निग्गया उज्जाणाओ,
२१३. अतिसाध्वसेन । २१४. ईषत् । २१५ कलधौतमयतलिकया प्रियंका । 'तलिया' तलिका स्थालीत्यर्थः । २१६ कन्यान्तःपुरमहलकः । महल्लकः कञ्चुकी ।

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बीओ भवो।]
पत्ता य कुमारं चेव चिन्तयन्ती निययगेहें । तओ देविं पणमिऊणमारूढा दन्तवलहियं२१७ । तओ कुमारं चेव अणुसरन्ती विमुक्कदीहनीसासा समुवविट्ठा पल्लङ्कसयणिज्जे, विसज्जिओ य तीए संमाणिउं सहीसत्थो ।
अह सेविडं पयत्ता सेज्जं अणवरयसुचनीसासा । मयण सरसल्लियमणा नियकज्जनियत्तयावारा ॥ १२० ॥ नालिहइ चित्तयम्मं न यऽङ्गरायं करेइ करणिज्ज । नाहिलसइ आहारं अहिणन्दइ नेय नियभवणं ॥ १२ ॥ चिरपरिचियं पि पाढेइ नेय सुयसारियाण संघायं । कीलावेइ मणहरे चडुले न य भवणकलहंसे ॥ १२२ ॥ १०. विहरइ न हम्मियतले मजइ न य गेहदीहियाए उ। सारेइ नेय वीणं पत्तच्छेजं पि न करेइ ॥ १२३ ॥ न य कन्दुएण कीलइ बहुमन्नइ नेय भूसणकलावं । हरिणि व्व जूहभहा अणुसरमाणी तयं चेव ॥ १२॥ खणरुद्धनयणपसरा अवसा खणधरियदीहनीसासा । १५ खणरुद्धदेहचेट्ठा खणजंपिरवायमुहकमला ॥ १२५ ॥ एत्थन्तरंमि तीसे धावीए नियसुया समाणत्ता। नामेण मयणलेहा बीयं हिययं व जा तीए ॥ १२६ ॥
जहा । कीलासुन्दरुज्जाणगमणकीलाए दढं परिस्सन्ता कुसुमावली लहुं च तीए अज्ज विसज्जियाओ सहीओ; ता २०. गिहिजण पविरलजलसित्तं तालियण्टं बन्धेऊण कइवयकापूरवीडगाणि उवसप्पाहि एवं ति । समाएसाणन्तरं च संपाइयजण२१५. दंतवलभिका शयनगृहविशेषः ।
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[समराइचकहाए
णिवयणा रसन्तमणिनेउरा पत्ता कुसुमावलीसमीवं सहरिसा मयणलेहा । दिट्ठा य तीए वरसयणीयमज्झगया गुरुचिन्ताभरनीसह अङ्गं वहन्ती कुसुमावलि त्ति । तओ अणालवणमुणियसुन्नभावाए२१८ विन्नत्ता मयणलेहाए । सामिणि, किमेवमुविग्गा विय लक्खीयसि, किन्न संपन्ना ते गुरुदेवयाणं पूया, किन्न सम्माणियाओ सहीओ, किन्न कया अत्थिजणपडिवत्ती, किन्न गहिओ कलाकलावो, किन्न परितुटो ते गुरुयणो, किन विणीओ ते परिवारो, किनाणुरत्तो सहीसत्यो, किन्न संजायइ ते
समीहियं ति । आणवेउ सामिणी, जइ अकहणीयं न होइ । १. तओ कुसुमावलीए ससंभमं सहत्येण अलए संजमेऊण भणियं ।
अस्थि पियसहीए वि नाम अकहणीयं । ता सुण । कुसुमावचयपरिस्समेण मे जरकला२१९ विय संवुत्ता । तज्जणिओ य परिपीडेइ मं परियावाणलो । तन्निमित्ता य वियम्भइ अङ्गेसु
अरई । न उण किंचि अन्नं उव्वेयकारणं लक्खेमि त्ति । मय१५ णलेहाए भणियं । जइ एवं, ता गेण्ह ताव कप्पूरवीडगाणि,
परिवीएमि ते कीलाखेयनीसहं अङ्गं । कुसुमावलिए भणियं । किं मे एयावत्थगयाए कप्पूरवीडएहिं, अलं च परिवीइएण । एहि गच्छामो बालकयलीहरयं । तत्थ सज्जीकरेहि मे
अत्थुरणं,२२० जेण तहिं गयाए अवेइ एसो परियावाणलो त्ति । २० तओ मयणलेहाए भणियं । जं सामिणी आणवेइ । गयाओ
व सभवणुज्जाणतिलयभूयं बालकयलीहरयं । सजीकयं च से मयणलेहाए सुन्दरमस्थुरणं । निवन्ना य तत्थ · कुसुमावली ।
२१८. अनापलपनाज्ञातशून्यभावया । ' मुणिय' बातः । २१९. ज्वरकला ज्वरांशः । २२. आस्तरणं शयनं ।

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बीओ भयो।]
समप्पियाणि से कापूरवीडयाणि । वीसम्भकहालावजणियपरिओसं च तालीयण्टेण वीइउमारद्धा मयगलेहा । कुसुमावली पुण अयण्डदिन्नसुन्न हुंकारा निहुयमुकनीसासं२२१ तं चेव हिययसल्लभूयं पुगो पुगो अगुसरन्ती चिटइ। तओ मयणलेहाए चिन्तियं । किं पुण इमीए इमस्स अन्नहावियारभावस्स कारणं ति । पुच्छिया : य तीए । सामिणि, पत्ते इमंमि तरुगजणविन्भमुलोलसागरे वसन्नसमए किं तुमए अज्ज कीलासुन्दरं गच्छन्तीए गयाए वा तत्थ अच्छरियं दिह्र ति । तओ मयणावत्थासहावओ चेव वामतणेणं मयगस्स अणभिप्पय पि भणियं कुसुमावलीए । सहि, दिवो मए कोलासुन्दरुन्जागंमि रइविरहिओ विव कुतुमाउहो १. रोहिणीविओइओ विव मयलञ्छणो परिचत्तमइरो विव कामपालो सचीविउत्तो विव पुरन्दरो तवियतवणिजसरिसवण्णो नहमऊहमञ्जरियचलणगुलिविभाओ सुनिगूढसिरासंधाणो अणुबद्धपिण्डियाभाओ मणहरम करजङ्को, अन्तोनिगूढजाणुसंधाणो मयरवयणागारजाणुमत्थओ२२ अइसुन्दरसुसंगओरुजुयलो विउलकडियडा- १५ भोओ मणहरतणुमज्झभाओ पीणविस्थिण्णवच्छत्थलो उन्नयसिहरपरिवठ्ठलबाहुजुयलो अणुब्बणकोप्परविभाओ पीगपकोढदेसो आजाणुलम्बियपसत्थलेहाविभूसियकरयलो आयम्बतलिगकररुहो१२३ सुसमाउत्ताहरपुडो मम सुसंगयधवलदंसगो आरत्ततिभागदीह
२२१ अकाण्डदत्तशून्यहुंकारा निभृतमु कनिःश्वासम् । २२२. मकरवदनाकारजानुप्रत्यग्रभागः ।' जाणुमत्यओ' जानुमस्तक जानुप्रत्यग्रभाग इत्यर्थः । २२३. आतानतलिनकररुहः । तलिनः सूक्ष्मः । कराहाः नखानि ।

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[ समराइचकहाप
विसाललोयणो उतुङ्गनासियावंसो विउलनिडालवट्टो २२४ सुसमाउत्तकण्णपासो कसिण सुसिणिद्धकुन्तलसारो चन्दणकयङ्गराओ विमलदुगुरूनियंसणो २२५ महलमुत्ता हलमालाविहूलिय सिरोहरो विमलचूडारयणपसाहियउत्तिमङ्गो, किं बहुना जंपिएण, रूवं ५ पिय रूवस्स लावणं पिव लायण्णस्स सुन्दरं पिव सुन्देरस्स जोव्वणं पिव जोव्वणस्स मणोरहो विय मणोरहाणं महारायस्स तो सीहकुमारो ति । तओ मुणियअन्नहावियार भावनिबन्धणाए चिन्तियं मयणलेहाए । ठाणे खु सामिणीए अणुराओ | अहवा न कमलायरं वज्जिय लच्छी अन्नत्थ अहिरमइ । तस्स विय १० भगवओ अणङ्गस्स विय रई न एयं वज्जिय अन्ना उचियत्ति । चिन्तिऊण जंपियमिमीए । सामिणि, सुन्दरो खु सो कुमारो नियगुणो । जहा उण अज्जसुबुद्धी मए देवीपेसणगयाए राइना सह मन्तयन्तो सुओ, जइ तं तहा भविस्सइ, तओ रइसणाहो विय पञ्चबाणो सयलसुन्दरो भविस्सइति । कुसुमावलीए १५ भणियं ' किं सुओ' ति । तीए भाणयं । एवं सुओ । अज्ज - सुबुद्धिणा भणियं । देव, महारायपुरिसदत्तस्स सीहकुमारस्स कए कुसुमावलि मग्गमाणस्स गरुओ अणुबन्धो । दढं च तेण एत्थ वुत्तन्ते अहं भणिओ म्हि ' तहा तुमए कायव्वं, जहा एसा कुसुमावली सरिसगुणेणं कुमारसीहेणं संजुज्जइ ' त्ति ।
' नियंत्रण
२२४. विपुलललाटपट्टकः । २२५ विमलदुकूलवनः । इति ' निवासनार्थी शब्द: दे. ना. मा. ( ४. ३८. ) हेमचन्द्रेणी - लिखित: । ' णिअंधणणिअंसणा बत्थे ' ।

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बाओ भवो।]
अन्नं च, देव, न तं वज्जिय कुसुमावलीए अन्नो उचिओ त्ति ॥ एत्थन्तरंमि लज्जाहरिसनिब्भराए किंपि अभणणीयं अवस्थन्तरं पाविऊण अलियकोवकलङ्कसंपायणेण चन्दसरिसवयणाए भणियं कुसुमावलीए । हला असंबद्धपलाविणि, किमेयमेवं पलवास । मयणलेहाए भणियं । सामिणि, किं वा एत्थ असंबद्धं ५ ति । किं अणुचिया माणससरनिवासिणो रायहंसी वरहंसस्स । तओ देवेण भणियं । भो सुबुद्धि, पहवइ महाराओ मम पाणाणं पि । तओ सुबुद्धिणा भणियं । देव, जुत्तमेयं ति ॥ एवं च जाव वीसत्थमन्तिएणं चिट्ठन्ति, ताव आगया उज्जाणवाली पल्लषिया नाम चेडी । विन्नत्ता य तीए कुसु. १० मावली । सामिणि, देवी आणवेइ । गच्छ तुमं दन्तवलहियं, जओ आणत्तं देवेण · अज्ज सविसेससोहासंपायणाभिरामं सजेयव्यं भवणुज्जाणं, एत्थ किल महारायपुत्तेण सीहकुमारेण आगन्तव्वं ' ति । तओ एयमायण्णिय 'जं देवी आणवेइ' त्ति . सहरिसं गया दन्तवलहियं ॥ इओ य सज्जियं भवणुज्जाणं । १५ तओ य सायरं उवणिमन्तिऊण कुसुमावलीदंसणूसुययाए अभिप्पेयागमणो चेव आणीओ सीहकुमारो । कओ से भोयणसंपायणाइओ उवयारो । पच्छा पविठ्ठो भवणुजाणं । दिठो य तेण गिहसारियारावमुहलो दक्खालयामण्डबो नववरो विव आरत्तपल्लवनिवसणोवसोहिओ असोयनिवहो, चडुलकलहंसचालियक- २० मलो य भवणदीहियानलिणिवणसण्डो, महुयरपरहुयारावमुहलो य सहयारनिकुरुम्बो, कुसुममहुपाणमुइयभमिरभमरालिपरियरिओ य माहवीलयामण्डवो, नागवल्लीनिवहसमालिङ्गिओ य पूगफली

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[समराइचकहाए।
पयरो, सुयन्धपरिमलावासियदिसामण्डलो य लमगोच्छनियरो,२२६ महुरमारुयन्दोलिरो२२७ य लोयणसुहओ कयलीहरओ त्ति । ठिओ य माहवीलयामण्डवंमि ॥
एस्थन्तरंमि य मयणलेहाए भणिया कुसुमावली । सामिणि, ५ महाणुभावाणं सुयणभावाओ पुज्वनिव्वत्तिओ चेव संबन्धो होइ।
सो चेव उचियसंभासणफुल्लतम्बोलप्पयाणाइणा पयासिज्जइ२२८ त्ति । ता पेसेहि से सरीरपउत्तिपुच्छणापुव्वयं एयंमि काले असंभावणिजभावं सहत्यारोवियपियङ्गमञ्जरीकण्णावयंसं कोमल
नागवल्लीदलसणाहं च तम्बोलं अहिणवुप्पमाणि य कक्कोलय१. फलाई२२९ नियकलाकोमल्लपिसुणगं च किंचि तहारूवं अच्छेरयभूयं
ति । तओ कुसुमावलीए भणियं । जं पियसहि ते पडिहायइ, तं सयं चेव अणुचिट्ठउ पियसही । तओ मयणलेहाए वण्णियासमुग्गयं चित्तवट्टियं च उवणेऊण भणिया कुसुमावली ।
सामिणि, चित्ताणुराई खु सो जणो; ता आलिहउ एस्थ सामिणी १५ समाणवरहंसयविउत्तं तइंसणूसुयं च रायहंसियं२३० ति । तओ
मुणियमयणलेहाभिप्पायाए ईसि विहसिऊण आलिहिया तीए जहोवइट्ठा रायहसिया । मयणलेहाए वि य अवस्थासूयगं से लिहियं इमं उवरि दुवईखण्डं३१ । जहा
२२६. सुगंधपरिमलावासितदिशामंडल: च कुंकुमगुच्छनिकरः । २२७. मधुरमारुतांदोलितं च लोचनसुभगं कदलीगृहम् । २२८. स चैव उचितसंभाषणपुष्पतांबूलप्रदानादिना प्रकाश्यते । २२९. कंकोलफलानि । 'चारोली' इति गुर्जरीभाषायां । २३०. तावत् आलिखतु अत्र स्वामिनी समानवरहंसकवियुकां तदर्शनोत्सुकां राजहंसिकाम् । २३१. द्विपदीखंडः ।

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बीओ भयो । ]
1
अहिणवनेहनित्र्भरुक्कण्ठिय अइपव्वायवयणिया सरसमुणालवलयगासम्मि वि सइ मन्दाहिलासिया ।
.२३२
दाहिणपवणविहुयकमलायरए वि अदिदिट्ठिया । पियसंगमकए न उत्तम्मद कह वररायहंसिया ॥ १२७ ॥
६७
૩૩ "
तओ घेत्तृण एवं चित्तवट्टियं पुण्ववण्णियं च पाहुडं गया माहवीलयामण्डवं मयणलेहा 1 कुसुमावलीपियसहि ' त्ति परियणाओ मुणिऊण सायरमभिणन्दिया कुमारेणं । तओ ससंभमं तस्स चलणजुयलं पणमिऊण भणियं मयणलेहाए । महारायपुत्त, 'चित्ताणुराई तुमं ' ति तओ चित्ताणुराइणीए अहं तुह पउत्तिनिमित्तं पेसिया रायधूयाए * २४ कुसुमावलीए, तहा १० सहत्थारोवियाणुराएण य एसा अहिणवुप्पन्ना पियङ्गमञ्जरी नियनागवल्लीसमुप्पन्नदलमहग्घं च तम्बोलं अहिणवुप्पन्नाणि य कक्कोलयफलाई ' एयाईं च किल इट्ठविसिद्वाणं दिज्जन्ति, ता तुमं चेवं जोग्गो' त्ति कलिऊण पेसियाई सामिणीए, एसा वि चित्तगया रायहंसिया पावउ ते दंसणसुहेल्लिं ति । भणिउमुव- १५ णीयाई च तीए । तओ कुमारेण सहरिसयं गिव्हिऊण कया कण्णे पियङ्गुमञ्जरी आवीलं मोत्तूण, समाणियं च तम्बोलं, अब्भहियजायहरिसेण पलोइया रायहंसिया, वाइयं च से अवत्थासूयगं उवरिलिहियं दुवई खण्डं । तओ तम्बोलसमाणणपज्जाउलवयणयाए मयणवियारओ य परिक्खलन्तविसय महुरक्खरं 23
भणियं च २०
२३२. अतिम्लानवदनिका । २३३. ततो गृहीत्वा एतां चित्रपट्टिकां पूर्ववर्णितं च प्रामृतं गता माधवीलतामंडपं मदनलेखा । प्राभृतं पुरस्कारः । २३४. राजदुहित्रा । २३५ परिश्खलद्विशदमधुराक्षरं !

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[समराइश्चकहाए।
गेण । अहो से चित्तकोसल्लं । अह किं पुण दंसणाओ चैव मुणिज्जमाणा वि अवस्था इमेण पुणरुत्तोवनासमेत्तेण दुवईखण्डेण सूइया । मयणलेहाए भणियं । महारायउत्त, न एसा
सामिणीए सूइया, किं तु एयमालिहियं पेच्छिऊण मए कयं ५ इमं दुवईखण्डं ति । कुमारेण भणियं । जुज्जइ पढमलिहियं
दहण सहियाणं अवस्थाणुवायकरणं ति । माग्गिया गेण पत्तछेज्जकत्तरी । कप्पिओ य नागवल्लीदले रायहसियावत्थाणुरूवो वररायहंसओ, फुडक्खरा य एसा हिययसंवायणनिमित्तं गाह
त्ति२३६ । जहा १० मरिऊण न संपत्ती पियाए कलिऊण एस वरहंसो । धारेइ कहवि पाणे अणुकूलनिमित्तजोएण ॥ १२८ ॥ .
तओ नियसिरोहराओ ओसारिऊण दिन्ना इमीए तिसमुद्दसारभूया पारिओसियं मुत्तावली, समप्पियं च नागवल्लीदलं । ईसि विहसिऊण भणिया य एसा । वत्तव्वा तुमए कुसुमावली । जहा | आथि अम्हाणं दढं चित्ताणुराओ, मुणियं तुमए इम, विनायं च अम्हेहिं पि ते चित्तकोसल्लं; ता पुणो पुणो एवं
चेव चित्ताणुराइणो जणस्स नियचित्तकोसल्लाइसएणं आणन्दं करिज्जासि ति । तओ · जं महारायउत्तो आणवेइ' त्ति भणिऊण पणामपुव्वयं निग्गया मयणलेहा, पत्ता य कुसुमावलीसमीबं । आइक्खिओ तीए जहावत्तो वुत्तन्तो, समप्पियं नागवल्लीदलं । दिट्ठो य कुसुमावलीए वरहंसओ, वाइया य गाहा, परितुट्ठा हियएणं ॥
२३६. प्रार्थिताऽनेन पत्रछेदयोग्या कर्तनी। कल्पितश्च नागवल्लीदले राजहंसिकावस्थानुरूपः वरराजहंसकः, स्फुटाक्षरा च हृदयसंपादननिमित्ता गाथा ।

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बीओ भवो।]
एवं च पइदिणं मयणसरगोयरावडियजणमणाणन्दयारोह विजाहरीचक्कवायमहुयरपमुहचित्तपओयपेसणेहिं पवडमाणाणुरायाणं जाव वोलेन्ति थेवदियहा,२३७ ताव राइणो पुरिसदत्तस्स पत्थणामहग्धं दिन्ना लच्छिकन्तनरवइणा कुमारसीहस्स कुसुमावलि त्ति । निवेइयं च एयं पियंकरियाए कुसुमावलीए । जहा - ५ 'दिन्ना सीहकुमारस्स सुयणु' सिढे य बहलपुलयाए । । अङ्गेसु परिओसो मयणो व्व वियम्भिओ तिस्सा ॥१२९॥
एत्थन्तरंमि य अथिनिवहसमीहियब्भहियदिनदविणजायं 3८ वजन्तमङ्गलतूररवापूरियदिसामण्डलं नच्चन्तवेसविलयायणुप्पंकबद्धसोहं२३९ सयलजणमणाणन्दयारयं दोहिं च नरिन्दहिं १० कयं वद्धावणयं ति ।
काऊण य तेहि तओ वारेज्जसहो गणाविओ दियहो । . घोसावियं पुणो वि य जहिच्छियादाणमच्चत्यं ॥ १३० ॥ पत्तंमि य तंमि दिणे तत्तो कुसुमावली पसत्यमि । बन्धुजुबईहि सहिया पमक्खणकए मुहुत्तंमि ॥ १३ ॥ १५ आसन्दियाए मणहरधवलदुगुल्लोत्थयाए रम्माए । ठविया पुव्याभिमुही रङ्गावलिचाउरन्तंमि२४० ॥ ३२ ॥ मणिपट्टयंमि निमिया चलणा संकन्तरायसोहिल्ले । तप्फंससुहासायणरसपल्लविए व्व विमलंमि ॥ १३३ ॥
२३७. गच्छन्ति स्तोकदिवसाः । २३८. अर्थिनिवहसमीहिताभ्यधिकदक्तद्रविणजातं । २६९. नृत्यद्वशवनिताजनसमूहबद्धशोभं । 'उप्पंक' समूहार्थे हेमचंद्रस्तु दे. ना. मा (१. १३०) 'पङ्कोच्छेयसमूहेसु बहलए तह य उप्पङ्को' । २४०. कुसुमावली मनोहरदुकूलास्तृतायां रम्यायां आसंदिकायां (मंचिकार्या) रंगावलीविभूषितचत्वरिकायां पूर्वाभिमुखी स्थापिता ।

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५
७०
[ समराइचकहाए
वच्छीउत्तेण य नहमऊहपडिवन्नसलिलसङ्केण ।
पक्खालि उमणवज्जं निम्मवियं तीएं नहयम्मं * ४१ ॥ १३४ ॥ रसंसुयपरिहाणा अहियं वियसन्तवयणसयवत्ता । आसन्नरविसमागमपुण्वदिसिवहु व्व आरत्ता ॥ १३५ || दुब्ववरदहिअक्खयवावडहत्याहिं रत्तवसणाहिं ।
जुवईहि अविवाहिं विहिणा य पमक्खिया ताहिं ॥ १३६ ॥ पुप्फफलोदय भरिएहि कणयकलसेहि ण्हाविया नवरं । जामणिया २४२ सुपसत्थं सव्वङ्गं पुण्णवन्तेणं ॥ १३७ ॥ दिना य अक्खया से गुरूहि परिओस बहलपुलएहिं । १० सव्वोसहिगन्धडे घणकेसे उत्तिममि ॥ १३८ ॥
तत्तो वि य ससिवयणा नवर पसाहिज्जिउं समाढत्ता । जावयरसेण २४३ पढमं मणहरचलणा कया तीसे ॥ १३९ ॥ नियकन्तिसच्छहेण य कुङ्कुमराएण जडियाओ से । पीणे थणकलसजुए अभिलिहिया पत्तलेहाओ ॥ १४० ॥ १५ कालेयमीसचन्दणरसेण निम्मज्जियं च मुहकमलं ।
दइओ व्व साणुराओ कओ य से समयणो अहरो ॥ १४१ ॥ नवसरयकालवियसियकुवलयदलकन्तिरायसोहिल्लं । कयमुज्जलं पि कज्जलयरञ्जियं लोयणाण जुयं ॥ १४२ ॥ महुमासलाच्छया इव उम्मिल्लो से मुहंमि वरतिलओ । २० उवरिरइयालयावलिअलिउलवलएहि परियरिओ २४४ ॥ १४३ ॥ २४१. नापितेन च नखमयूखप्रतिपन्नसलिलशंकेन प्रक्षालयितुमनवयं निर्मापितं तस्या नखकर्म । ' वच्छीउत्तेण' नापितेन । दे. ना. मा ( ४. ४७. ) ' चंडिलए वच्छीउत्तवारिआ ' । २४२. ' ऊमिणिया ' प्रोञ्छिता । जलक्लिन्नं शरीरं वस्त्रेण घर्षितं । २४३. यावकरसेन अलक्तकरसेन । २४४. मधुमासलक्ष्म्या इव उन्मीलितः तस्याः मुखे वरतिलकः ( मधुमास्रपक्षे तु वृक्षविशेषः ) उपरिरचितालका

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अह कलसहायडियसभवणवाविरयरायहंसाई । चलणेसु पिणद्धाइं मणहरमणिनेउराई से ।। १४५ ।। नहससिमऊहसंवलियरयणसंजणियविउणसोहाहिं ।२४५ पडिवनाओ माणिविढियाहि तह अङ्गुलीओ त्ति ॥ १४६ ।। बद्धं च दइयाहिययं व तीए वियडे नियम्बबिम्बंमि । ५ सुरऊसववरतूरं निम्मलमणिमेहलादामं ॥ १४७ ॥ बाहुलयामूलसुं रहयाओ जणमणेक्कणाओ५४६ उ । बाहुसरियाउ२३७ तीसे मयरद्धयवागुराओ व्व ॥ १४८ ॥ बद्धो य थणहरोवरि मणहरवरपउमरायदलघडिओ। पवरो पवंगबन्धो नियम्बसंसत्तओ तह य४० ॥ १४९ ॥ १. मुत्ताहारो थणबद्धसङ्गसंजायकामराओ व्व । कण्ठमवलम्बिऊणं नीविं से फुसिउमाढत्तो ॥ १५० ॥ कण्ठमि विमलमणहरमोत्तियदुसुरुल्लयं२४९ पिणद्धं से।
कुङ्कमकयराएसु य सवणेसुं रयणचक्कलयाओ२५० ॥ १५ ॥ ( लता ) वलीअलिकुलवलयैः परिवृतः । २३५. नखशशिमयूखसंवलितरत्नसंजनितद्विगुणशोभाभिः प्रतिपन्नाः मणिमुद्रिकाभिस्तथांगुल्य इति । 'विढिया' | 'विंटिया' इत्यपि पाठः साधुः । तथापि • विढिया' पक्षे तु, ' वेढ–मुद्रिका' इति गुर्जरीभाषायां दृश्यते एषः शब्दः । स 'विढिया' इत्यस्मादुक्रान्तो भाति न तु · विंटिका' इत्यस्मात् । तस्मात्समुत्क्रान्तस्तु 'विंटी' इति शब्दोऽपि गुर्जरीभा
षायां समुपलभ्यते । २४६. जनमनश्चोराः । 'इकण' चोरः । दे. . ना. मा. १. ८०. । २४७. बाहुमालाः । 'सरिआ' मालेति
देश्यः शब्दः । २४८. बद्धश्च स्तनभरोपरि मनोहरवरपद्मराग (पद्मराज-रामः) दल (रामपक्षे सैन्यम् ) घटितः प्रवरः प्लवंगबंधः नितंब- . संसकः तथा च प्लवंगबंधः । रामपक्षे तु वानरबद्वसेतुबंधः । प्रस्तुतसंबंधे तु आभरणविशेषः। नितंबस्तु शिलासमुच्चयोऽवयवयवविशेषश्च । २४९ 'दुसुरुल्लय' कंठस्य आभरणविशेषः । २५०. रत्नकुंडले ।

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[समराइञ्चकहाए
उज्जोइयं च धणियं तिस्सा वयणं मियङ्कलेहाए । धवलकुडिलाए पवरं पोसलच्छीए व सुहाए ॥ १५२ ॥ घणकसिणकुडिलमणहरसिरोरुहुग्यायकलियसोहिल्ले२५१ । विमलं चूडारयणं निमियं से उत्तिमङ्गंमि ॥ १५३ ।। पढमं दीसिहिइ इमा मोत्तुग ममं ति रयणछायाए । पडिवन्नमच्छराए न ओत्थयं२५२ तीए सव्वङ्गं ।। १५४ ॥
एवं च जाव कुसुमावली पसाहिज्जइ, ताव पसाहणनिउणवारविलयाहिं पसाहियमि सीहकुमारे निवेइयं राइणो
पुरिसदत्तस्स गहियसङकुच्छाएहिं मुणियजोइससत्थसारोहिं जोइ१० सिएहिं ' आसन्नं पसत्यं हत्थग्गहणमुहुत्तं ' ति । तओ य'
सीहकुमारो नरवइसमाणत्तपरियणपदत्तिओ वजन्तमङ्गलतूररवावूरियसयलदिसामण्डलो परणपणच्चन्तधयबडुग्घायसुन्दररहवरारूढरायलोयपरियरिओ मणहरनहोवयारकुसलावरोहसुन्दरीवन्द्रेणऽ
च्चन्नरुद्धरायमग्गो२५३ धवलपसाहियकरिवरारूढो मियङ्कसेणाम१५ रसेणकुमारपरियरिओ महुसरयसंगओ व्व कुसुमाउहो साहि
लासमवलोइजमाणो पासायमालातलगयाहिं पुरसुन्दरीहिं पत्तो सलीलं विवाहमण्डवं ति । धरिओ य तस्स दारे विसेसुजलनेवच्छे गं गहियग्घसक्कारेणं अम्मयाजणेणं मग्गिओ
२५१. कृष्णकुटिलमनोहरशिरोरुहसमूहकलितशोभायुक्ते । 'उग्घाम' समूहः दे. ना. मा. ( १. ५२६.) 'उग्धाओ...संघाथ ' । २५२ अवस्तृतं । दे. ना. मा. ( १. १५१.) 'ओत्थओ अ अवसणे'; तट्टीकायां तु हेमचन्द्रः ' ओस्थओ अवसन्नः। ओत्थयं पिहितमित्येवार्थः श्रेयान् । २५३. मनोहरनृत्योपचारकुशलावरोधसुन्दरीवृन्देण अत्यन्तरुद्धराजमार्गः । अवरोधस्त्वन्तःपुरम् ।

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बीओ भवो।]
७३
'आयारिमयं १२५४ ति । तओ हरिसवसुप्फुल्ललोयणो जाइयब्भहियं५५ दाऊण ओइण्णो करिवराओ । भग्गा य से रयणकजीसणाहणं सोवण्णमुसलेणं भिउडि२५६ त्ति । तओ मण्डवतलंमि जणनिवहं निरुम्भिय नीओ समागमसुन्दरीहिं वरो । चिट्ठइ य जत्थ सियवरदुगुल्लपच्छाइयाणणा वहुया । सरयब्भचन्दमण्डलसंछाइयकोमुइनिसि व्व ॥ १५५ ॥ काराविओ सलीलं अविरुज्झन्ताइ कोउयाइं च२५७ । ता जाइओ मुहच्छविफेडावणियं च सहियाहि२५८ ॥१५६॥
तओ ईसि विहसिजण 'ममं व एयं सकजं '२५९ ति भणिय दिन्नमायारिमयं । फेडिया मुहच्छवी । दिट्ठा य तेण .. असोयपलवस्यादयसा ईसिवियसन्तबयणकमला सज्झसहरिसनिन्भरा मणोहरस्स वि मणहारिणं किंपि तहाविहं दिव्वं विलासविब्भममगुहवन्ती कुसुमावलि त्ति । पाणिग्गहणं च तओ पारद्धं गीयमङ्गलुग्वायं ।। बन्धवहिययाणन्दं अन्नोन्नबद्धरायाणं ।। १५७ ॥
१५
२५४. आयारिमय आचारिमकम् । विवाहसमये दीयमानो आचारोपहारः । 'दापु' गुजरीभाषायां । २५५. याचिताभ्यधिकम् । २५६. भग्ना च तस्य रत्नकांचीसनाथेन सुवर्णमुसलेन भृकुटिः । कन्यागृहस्थलग्नमंडपं प्रविशति वरे, दृश्यतेऽयमुपचारः । २५७. अविरुद्धानि कौतुकानि । २५८. तावत् याचितः मुखाविर्भावकरणोपहारः सखीभिः । — मुहच्छविफेडावणियं' कन्यामुखाविर्भावकरणोपहारः । सख्यश्च विविधसपरिहासचाटुभिः कामप्रदीपकैः वचनैः विहसन्स्यः कन्यासमीपं वरं नयन्ति । तदवसरमुद्दिश्यैताभिर्याच्यत उपहारः । २५९ मम चैव एतदाचारिमकं सकार्यम् । ममैव परमं सुखं युष्मभ्यं मया दत्तमेतदाचारिमकमानेष्यति न च युष्माकमित्यभिप्रायः ।

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७४
[समराइचकहाए
हत्था पढमं चिय कालवित्यरं विसहिउं अचाएन्ता । तीए वरस्स य घडिया निम्मलनहयन्दकिरणेहि २६० ॥१५८॥ घेत्तूण तेण पढमं मउए हिययंमि साणुरायंमि ।
गहिया तओ करंमि य पवियम्भियसेयसलिलंमि६१ ॥१५९॥ ५ घेत्तूण य तेण करे मणहरकच्छन्तराउ आणीया ।
पवरमहचाउरन्ते तियसबहू सुरविमाणं व ॥ १६० ।। २६२कणयमउज्जलवरपउमरायपज्जुत्तदण्डियारइयं । रह्यदुगुल्लवियाणयपरिलम्बियमोत्तिओऊलं ॥ १६१ ।। २६०. प्रथममपि कालविस्तरं सोढुमशक्नुवतः कन्याया वरस्य च हस्ताः निर्मलनखचन्द्रकिरणैः घटिताः संयोजिताः। 'चायइ । शक्नोति । २६१. पविजेंभितस्वेदसलिले । २६२. अस्या गाथायाः प्रमृति पञ्चसु गाथासु (१५९-१६३) प्रत्येकपंक्तेरन्तगतशब्दः अनन्तरपंक्तेरारंभे दृश्यते । एवं च शब्दशृंखलाबद्धा इव पंक्तयो विभान्ति ।
कनकमयोज्ज्वलवरपद्मरागपर्युप्तदण्डिकारचितं । रचितदुकूलवितानकपरिलंबितमौक्तिकप्रालंब ॥' ओऊलं पालंबं ' इति पाइअलच्छिनाममालायां धनपाल: ॥
प्रालंबलग्नमरकतमयूखहरितायमानसितचमरं । सितचमरदंडचामीकरप्रभापिंजरदर्पणं ॥ दे. ना. मा. (१. १४.) अदाओ मुकुरें।
___दर्पणगतविगजद्रम्यवरपक्षसुन्दरीवदनं । वरपक्षसुन्दरीवदनजनितवधूपक्षपरितोषं ॥
परितोषप्रकटरोमांचबन्दिसंघातकलितपर्यन्तं । पर्यतविरचितामलविचित्रमणितारकनिवहम् ॥
तारकनिवहप्रसाधिततोरणमुखनिहितशुद्धशशिलेख । शशिळे. खाविद्योतितविस्तरसितमंडपनभः तु ॥
मंडपं नभः इव विकल्प्यैतद्वर्णनं कविना रचितम् ।

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ओऊललग्गमरगयमऊहहरियायमाणसियचमरं । सियचमरदण्डचामीयरप्पहापिञ्जरदायं ॥ १६२ ॥ अदायगयविरायन्तरम्मवरपक्खसुन्दरीवयणं । वरपक्खसुन्दरीवयणजणियवहुपक्खपरिओसं ॥ १६३ ॥ परिओसपयडरोमञ्चवन्दिसंघायकलियपेरन्तं । पेरन्तविरइयामलविचित्तमणितारयानिवहं ॥ १६४ ॥ तारयनिवहपसाहियतोरणमुहनिमियसुद्धससिलेहं । ससिलेहाविजोइयवित्थरसियमण्डवनहं तु ॥ १६५ ॥ अवलग्गो य सहरिसं मणिभूसणकिरणभासुरसरीरो । उदयगिरिं पिव सो चाउरन्तयं दियसनाहो ब्व ॥१६६॥ १० कुसुमावलीए रायन्तविमलसियवरदुगुल्लवसणाए । पवियसियवयणकमलाए दिवसलच्छीए व समेओ ॥१६॥ २६ वहुयाए तत्थ धूमेण वरमुहं पेच्छसु त्ति व भणन्ता । बाहत्थेवा ओणयमुहीए पाएसु से पडिया ॥ १६८ ।।
एस्थन्तरंमि य पारद्धो जणाणमुवयारो। दिजन्ति महमहे. १५ न्तगन्धाई विलेवणाई, रुण्टन्तमहुयरसणाहाई कुसुमदामाई, अइसुरहिगन्धगन्धिणो पडवासा,२६४ कप्पूरवीडयपहाणाई तम्बो. लाई, दुगुल्लदेवङ्गपट्टचीणद्धचीणाई.५ पवरवत्थाई, केजरहारकुण्डलकडयप्पमुहा आहरणविसेसा, तुरुक्कबल्हीयकम्बोयवज्जरा
२६३. तत्र धूमप्राधान्यात् ' वरमुखं प्रेक्षस्व' इति वदंतः बापबिंदवः अवनतमुख्याः वध्वाः पादयोः पतिताः । 'थेव' बिन्दुः । दे. ना. मा. ( ५. २९.) 'बिन्दुए थेवो' । २६४. 'पडवासा' वस्त्रेषु निक्षिप्यमानानि गंधद्रव्याणि । २६५. विविधाः वस्त्रप्रकाराः । २६६. केयूरहारकुंडलकटकप्रमुखाः ।

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[समराहचकहाए
इआसकलियाई घोडयवन्द्राइं भद्दमन्दवंसप्पमुहा य गयविसेसा ॥ एत्थन्तरंमि जलणे घयमहुलायाहि अह हुणिजन्ते । पारद्धं च वहुवरं भमिउं तो मण्डलाइं तु ॥ १६९ ॥ पढमंमि वहूपिउणा दिन्नं हिटेण मण्डलवरंमि । भाराण सयसहस्सं अघडियरूवं सुवण्णस्स ॥ १७० ॥ बीयंमि हारकुण्डलकडिसुत्तयतुडियसारमाहरणं२६७ । तइयंभि थालकञ्चोलमाइयं.६८ रुप्पभण्डं तु । १७१ ॥ दिन्नं च चउत्थंमि वहूए परिओसपयडपुलएणं । पिउणा सुट्ठ महग्धं चेलं नाणापयारं ति ॥ १७२ ॥ ___ पुरिसदत्तेण वि य रन्ना सविहवाणुरूवो अच्चन्तपसायमहग्यो कओ जणाणमुवयारो, दिन्नं च विमलमणिरयणमुताहलसणाहं वहुयाए अणग्धेयमाहरणं ॥
एवं वित्ते विवाहमहूसवे कालक्कमेण पवड्डमाणाणुरायं १५ सयलजणसलाहणिज२६५ विसयसुहमणुहवन्ताणं अइक्वन्ता अणेगे
वरिसलक्खा । अन्नया य आसपरिवाहणनिमित्तं गएण कुमारसीहेण दिवो नागदेवुजाणे बहुफासुए पएसे अणेयसमणपरिवारिओ खमामद्दवजवमुत्तितवसंजमसच्चसोयाकिञ्चण्णवम्भचेरगुण
निही पढमजोव्वणत्यो रूवाइगुणजुत्तो संपुण्णदुवालसङ्गी ससि२० स्साणं सुत्तस्स अत्थं कहेमाणो धम्मघोसो नाम आयरिओ त्ति ।
तओ तं दट्टण तं पइ अईव बहुमाणो जाओ । चिन्तियं च णेण । धन्नो खु एसो, जो संसारविरत्तभावो सयलसङ्गचाई परमपरोवयारनिरओ एवं वट्टइ त्ति । ता गन्तूण एयस्स समीवं २६७. 'तुडिय' हस्ताभरणविशेषः। २६८ कच्चोलय' पात्रविशेषः । २६९. सकलजनालाधनीय ।

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बीओ भवो।
७७
पुच्छामि एयं किं पुण इमस्स मणोहवललियसमयवत्तिणो२७० निव्वयकारणं जहटियं च दुक्खसंकुलं च संसारं ति । तओ दूराओ चेव ओयरिऊण जच्चवोल्लाहकिसोराओ२७१ गओ तस्स समीवं । पणमिओ य धम्मघोसो । अहिणन्दिओ य भगवया धम्मलाहेण । तओ वन्दिऊण सेससाहुणो भत्तिनिब्भरमुवक्टिो ५ सहावसुन्दरे गुरुणो पायमूले । निव्वडियसंवेगसारं पुच्छिओ य णेण भयवं धम्मघाँसो । भयवं, किं ते सयलगुणसंपयाकुलहरस्स वि ईइसो निव्वेओ, जेण इमं अयाले चेव समणत्तणं पडिवन्नो सि । तओ भयवया भणियं । भो महासावय, नत्थि इदाणिमगालो सामण्णस्स । किं न पहवइ अयाले निजिय- १० सुरासुरो सयलमणोरहसेलवज्जासणी२७२ पियजणविओएक्कपरमहेऊ विबुहजणसंवेगवडणो मच्चु ति । अन्नं च । महासावय, सोहणभावाओ चरमकाले वि जइ सेविज्जइ धम्मो, सो चिय पढमं किमजुत्तो । राइणा भणियं । भयवं, नो अजुत्तो, किं तु नानिमित्तो निव्वेओ त्ति निव्वेयकारणं पुच्छामि । भयवया भणियं । संसारो चेव निव्वेयकारणं, तहवि पुणो विसेसओ ओहिनाणिनियचरियकहणं२७३ ति । राइणा भणियं । भयवं, केरिसं ओहिनाणिनियचरियकहणं । भयवया भणियं । सुण
अस्थि इहेव विजए रायउरं नाम नयरं । तन्निवासी अहं भवसरूवओ चेव तन्धिरत्तमणो चिट्ठामि जाव, आगओ अणेय
२७०. मनोभवललितसमयवर्तिनः । २७१. जात्यवोल्लाहकिशोरतः । : वोल्लाह ' इति देशविशेष उत्पन्नादश्वात् । २७२. सकलमनोरथशैलवज्राशनिः । २७३. अवधिज्ञानिनिजचरित्रकथनम् ।

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[समराइचकहाए
समणसामी थेवदियहुप्पन्नोहिनाणोवलद्धपुण्णपावो अमरगुत्तो नाम आयरिओ त्ति । जाओ य लोए लोयवाओ ' अहो अयं महातवस्सी खीणासवदारो७४ समुप्पन्नओहिनाणनयणो जहठियधम्मदेसणालद्धिसंपन्नो' त्ति । तो तनयरसामी अरिमइणो नाम राया अन्नो य नयरजणवओ निग्गओ तस्स दसगवढियाए,२७५ संपत्तो से पायमूलं । वन्दियो भयवं नरवइणा नयरजणवएण य । अहिणन्दिओ य धम्मलाहेण भगवया नरवई नयरजणवओ य । उवविठ्ठो य गुरुवयणबहुमाणमहग्यो
अहाफासुए धरणिवढे राया नयरजणवओ य । पुच्छिओ य १. भयवं अहाविहारं राइणा । अणुसासिओ य तेणं । राइणा
भणियं । भयवं, संपन्नं ते भूयभविस्सवत्तमाणत्थगाहगं ओहिनाणं । ता करेहि मे अनुग्गहं । आइक्ख निययचरियं, कया कहं वा भयवया संपत्तं सासयासवसोक्खपायवेक्कबीयं सम्मत्तं
देसविरई वा इह अन्नभवेसु वा सामण्णं ति । भयवया १५ भणियं । सुण
अत्थि इहेव विजए चम्पावासं नाम नयरं । तत्थाईयसमयंमि सुधणू नाम गाहावई होत्था, तस्स घरिणी धणसिरी नाम, ताण य सोमाभिहाणा अहं सुया आसि । संपत्तजो
म्वणा य दिन्ना तन्नयरनिवासिणो नन्दसत्थवाहपुत्तस्स रुद्ददेव२. स्स । कओ य णेण विवाहो । जहाणुरूवं विसयसुहमणुहवामो
त्ति । जाव तत्थ अहाकप्पविहारेण विहरमाणो विविहतवखवि
२७४. क्षीणास्रवद्वारः । २७५. दर्शनवृत्त्या । २७६. तत्र अतीतसमये । प्राचीनसमय इत्यर्थः ।

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बीओ भवो।]
यदेहा सुयरयणपसाहिया२७७ रूवि व्व सासणदेवया समागया बालचन्दा नाम गणिणि त्ति । दिट्ठा य सा मए ससुरकुलाओ नाइकुलमहिगच्छन्तीए२७८ विहारंनिग्गमपएसे । तं च मे दट्ठण समुप्पन्नो पमोओ, वियसियं लोयणेहिं, पणठं पावेणं, उससियमङ्गेहिं, वियम्भियं धम्मचित्तेणं । तओ मए नाइदूरओ चेव ५ विणयरइयकरयलञ्जलीए सबहुमाणमभिवन्दिया भयवई । तीए वि य दिन्नो सयलसुहसस्सबीयभूओ२७९ धम्मलाभो त्ति । जायाओ य मे तं पइ अईव भत्तिपीईओ । पुच्छिओ य मए भयवईए पडिस्सओ,२८० साहिओ साहुणीहिं । तओ अहं जहोचिएण विहिणा पज्जुवासिउं पवत्ता । साहिओ मे भयवईए १० कम्मवणदावाणलो दुक्खसेलवज्जासणी सिवसुहफलकप्पपायवो वीयरागदेसिओ धम्मो । तओ कम्मक्खओवसमभावओ पत्तं सम्मत्तं भाविओ जिणदेसिओ धम्मो, विरत्तं च मे भवचारयाओ चित्तं । तओ य सो रुद्ददेवो कम्मदोसेण पओसं काउमारद्धो । भणियं च तेण । परिच्चय एवं विसयसुहविग्धका- १५ रिणं धम्मं । तओ मए भणियं । अलं विसयसुहेहिं । अइचञ्चला जीवलोयठिई, दारुणो य विवाओ विसयपमायस्स । तेण भणियं । वियारिया तुमं, मा दिठं परिच्चइय अदिटे रई करेहि ।२८१ मए भणियं । किमेत्थ दिटुं नाम, पसुगणसाहारणा इमे विसया,
२०७. श्रुतरत्नप्रसाधिता शास्त्ररत्नालंकृता । २७८. श्वशुरकुलाद ज्ञातिकुलं पितृकुलमभिगच्छन्त्याः । २७९, सकलसुखसस्यबीजभूतः । २८. पडिस्सओ प्रतिश्रयः मुनिजननिवासस्थानं उपाश्रयः । २८१. तेन भणितं । विकृता त्वं, मा दृष्टं परित्यज्यादृष्टे रतिं कुरु ।

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[समराइश्चकहाए
1
पच्चक्खोवलब्भमाणसुहफलो य कहं अदिट्ठो धम्मो ति । तओ सो एवमहिलप्पमाणो अहिययरं पओसमावन्नो । परिच्चत्तो य तेण मए सह संभोगो । वरिया य नागदेवाभिहाणस्स सत्थवाहस्स धूया नागसिरी नाम कन्नगा । न संपाइया ताय५ बहुमाणेणं नागदेवसत्थवाहेण । रुद्ददेवेण चिन्तियं । न एयाए जीवाणी अहं दारियं लहामि । ता वावाएमि एयं । तओ मायाचरणं काचि घडगयमासीविसं काऊण संठविओ एगदेसे घडओ | अइक्कन्ते पओससमए संपत्ते य कामिणिजणसमागमकाले भणियाऽहं तेण । उवणेहि मे इमाओ नवघाओ १० कुसुममालं ति । तओ अहं तस्स मायाचरियमणवबुज्झमाणा गया घटसमीवं । अवणीयं तस्स दुवारघट्टणं धरणिमाउलिङ्ग 1 तओ हत्थं छोढूण २३ गहिओ भुयङ्गो । डक्का अहं तेण । ओ तं ससंभ्रमं उज्झिऊण सज्झसभयवेविरङ्गी समल्लीणा तस्स समीवं । डक्का भुयङ्गमेणं' ति सिद्धं रुद्ददेवस्स । नियनिरत्यओ १५ डीपहाणओ य आउलीहूओ रुद्ददेवो । पारद्धो तेण व कोलाहलो | एत्थन्तरंमि य सीइयं मे अङ्गेर्हि, वियलियं सन्धीहिं, उव्वत्तियं पिव हियएण, भमियं पिव पासायन्तरेण, परिवत्तियं पिव पुहवीए । अवसा अहं निवडिया धरण हे | अओ परमणाचिक्खणीयमवत्थन्तरं पाविऊण पुव्वसम्मत्ताणुभा२० वओ चइऊण देहं सोहम्मकप्पे लीलावयंसए वरविमाणे पल
૮°
२८४
"
८०
२८२. अपनीतं तस्य घटस्य द्वारघट्टनं मृत्तिकाबीजपूरकर स विनिर्मित । ' माउलिगं ' बीजपूरकम् । २८३. हस्तं क्षिप्त्वा । २८४. समालीना सुष्ठु लीनेत्यर्थः ।
1

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बीमो भयो।
-ओवमठिई देवत्ताए उक्यो म्हि । तत्य य पवरच्छरापरिगओ दिलवे भोए उवभुञ्जामि जाव रुद्ददेवो वि तं नागदत्तसस्थवाहधूयं परिणीय तीए सद्धिं जहाणुरुवे भोए उवभुजिऊण काल. मासे कालं काऊण रयणप्पभाए पुढवीए खट्टक्खडाभिहाणे नरए८५ पलिओवमाऊ चेव नारगो, उववो त्ति । तो अहं ५ अहाउयं अणुपालिऊण चुओ समाणो इहेव विजए सुंसुमारे रणे सुसुमारगिरिंमि हत्यित्ताए उववक्षो संपत्तो य कलभगावत्यं । एत्यन्तरंमि य इयरो वि नरयाओ उव्वट्टिऊण तंमि चेव गिरिवरे सुगपक्खित्ताए° उववनो त्ति । अइक्वन्तो य सिसु. भावं दिट्ठो अहं तेण तंमि चेव गिरिवरे सहावरमणीएसु नल- .. वणेसु करेणुसंघायपरिगओ सलीलं परिभमन्तो ति । तओ में दहण पुव्वभवब्भासाओ उक्कडकम्मोदयाओ८७ य समुप्पनो ममोवरि वेरपरिणामो । चिन्तियं च तेणं । कहं पुण एस कुञ्जरो इमाओ भोगसुहाओ वञ्चियब्वो ति । उवाए गवेसिउमारदो। अन्नया लीलारई नाम विजाहरो, सो मियङ्कसेणस्स विजाह- १५ रस्स भइणिं चन्दलेहाभिहाणिं अवहरिऊण तब्भएणेवागओ तमुदेसं । भणिओ य तेण सो सुगो । अहं एत्य गिरिनि जे चिट्ठामि; आगमिस्सइ य एत्थ एगो विजाहरो; तो न तुमए तस्स अहं साहियव्वो२८५; गओ य सो ममं साहियग्यो । तओ ते किंचि पडिरूवमुवयारं करिस्सा.म । एवं कए २० २८५, खट्वाक्षटके नरके रत्नप्रभापृथिवीगते । २९६ शुकपक्षिवेव । २८७. उत्कटकोदयात् । २८८. कथयितव्यः- 'साहइ" कथयति ।

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[ समराइश्चकडाप
सुट्टु मे उवकथं ति । जंपिऊणमोइण्णो वियडतंडाभोगसंठियं गिरिनिगुञ्जं । इयरो वि तंमि चेवुद्दे से नारङ्गपायवसाहागए नीडे चिट्ठा, जाव आगन्तूण गओ मिय
I
.२८९
१२९०
सेणो | एत्थन्तरंमि य करेणुपरिगओ अहं आगओ तमुद्देसं । ५ तओ मं दट्ठणं चिन्तियं सुगेण । अस्थि इयाणि अवसरो मे समीहियस्स । तओ नियडिबहुलेण सजायाए सहाभिमन्तिऊण मम सवणगोयरे भणियं । सुन्दरि, सुयं मए भयवओ वसि - महरिसिस्स समीवे, नहा इहं सुंसुमारपव्वए सव्वकामियं नाम पडणमत्थि; जो जं अभिलसिऊण पडइ, सो तक्खणेण चैव तं १० पावइति । तओ मए पुच्छियं । भयवं, कहिं पुण तमुद्देसं । तेण साहियं । जहा इमस्स सालतरुवरस्स वामपासेणं ति । ता अलं इमिणा तिरियभावेण ' । एहि, विज्जाहर पणिहाणं काणं तर्हि निवडामो । पडिस्सुयं च से इमं जायाए । गयाई तमुद्दे, कओ पणिही, निवडियाई गिरिनिगुजे । साहियं १५ लीलारइणो । समुप्पइओ य सह चन्दलेहाए गयणयलमलंकरेन्तो लीलारई । दिट्ठो य अम्हेहिं । समुप्पन्ना मे चिन्ता | अहो सामिपडणाणुभात्रो, जमेयं सुगमिहुणयं कयविज्जाहरपणिहाणमिह विडिऊण तक्खणा चैव विजाहरमिहुणयं जायं । ता अलं अम्हाणं पि इमिणा तिरियभावेण । तओ देवपणिहिं २० काऊण निवडामो एत्थ अम्हे वित्ति । एवं च संपहारिऊण पणिहि काऊण निवडिया तत्थ अम्हे । एत्थन्तरंमि य उप्पइयं २८९. तिर्यग्भावेन । २९०. विद्याधरप्रणिधानं विद्याधरो भवेयमिति ध्यानम् ।
૮૨

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बोओ भवो।
सुयमिहुणयं न लक्खियमम्हहिं । तओ संचुण्णियङ्गोवङ्गो अहं किलेसमणुहविऊण अकामनिजराए कम्म खविऊण उववनो कुसुमसेहराभिहाणे वंतरभोम्मनयरे देसूणपलिओवमाऊ वंतरो त्ति२९१ । तत्थ य उदारे भोए भुनामि जाव, इयरो वि सुयत्ताए मरि.. उण रयण्णप्पभाए चेव पुढवीए लोहियामुहाभिहाणे नरए समु- ५ प्पन्नो देसूणपलिओवमट्टिई नारगो त्ति । तओ अहं अहाउयमणुपालिऊण चुओ समाणो एल्थ चेव विदेहे अन्नंमि विजए चक्कवालउरे नयरे अप्पडिहयचक्कस्स सत्थवाहस्स सुमङ्गलाए भारियाए कुच्छिसि पुत्तत्ताए उबवनो त्ति । जाओ य उचियसमएण, पइटावियं च मे नामं चक्कदेवो; पत्तो य बालभावं। .. एत्यन्तरंमि य सो सुयनारगो नरगाओ उवहिऊण तत्थ चेव नयरे सोमसम्मस्स निवपुरोहियस्स नन्दिवद्धणाभिहाणाए भारियाए कुच्छिसि पुत्तत्ताए उववन्नो त्ति, जाओ य कालक्कमेणं । पइट्टावियं च से नाम जन्नदेवो पत्तो य कुमारभावं । एत्यन्तरंमि य जाया मम तेण सह पीई सब्भावओ, तस्स उण कइ. १५ यवेणं२९२ । तओ पुवभवब्भत्थकम्मदोसेणं उज्जुयस्स वि अणुज्जुओ मम संपयामच्छरी२५३ वञ्चणाछलेण छिद्दाई गवेसिउमारद्धो । अलहमाणेण य परिचिन्तियमणेण । न एसो एवं छलिउं पारियइ । ता एस एत्थ उवाओ । चन्दणसत्यवाहगेहं मुसिऊण
२९१. ततः संचूर्णितांगोपांगोऽहं क्लेशमनुभूयाकामनिर्जरया कर्म क्षपित्वा उपपन्नः कुसुमशेखराभिधाने व्यंतरभूमिनगरे देशोनपल्योपमायुः व्यंतरः इति ॥ अकानिर्जरया कर्मनाशस्य अकामेन अनिच्छया बुभुक्षादिपीडासहनेन । देशोनं अंशोनं अंशात् ऊनं । २९२. कैतवेन दंभेन । २९३. मम संपत्तिमत्सरिकः संपत्तिद्वेषी ।

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एयस्स हे नियं२९५ मुगामि, पच्छा य केषइ उवापणं नियेइजण सइणो संपयाओ भंसइस्सं ति । अणुचिट्ठियं च पेण जहाचिन्तियं । उक्णेजण य. मे गेहे रित्यं भणियमणेण। क्यंस, एवं पयत्तेण संगोवावेसु ति । मए वि य अकालाणयणजायसङ्केण अणिग्छमाणेणावि एयस्स दक्खिण्णबहुलयाए संगोवियं ति । पवत्तो य नयरे जणरवो, जहा मुटुं चन्दणसत्यवाहगेहं । तओ आसङ्कियं मे हियएणं । नूणमेयं एवं भविस्सइ ति । गओ जन्नदेवसमीवं, पुच्छिओ य सो मए । कहमेयं बवस्थिय
ति । तेण भषियं । मा अजहा समत्येहि । तायभयेण मए • एयं भवओ समप्पियं, न पुण अमह ति । तओ अवगया मे
सङ्का । एस्थन्तरंमि य जाणावियं२९५ चन्दणसत्यवाहेण राइणो, जहा · देव गेहं मे मुहूं' ति । 'किमवहरियं' ति पुग्छियं राइणा । निवेइयं चन्दणेणं, लेहावियं च राइणा । भणियं च
णेण । अरे आघोसेह डिण्डिमेणं । जहा मुटुं चन्दणसत्यवाह१५ गेहं, अवहरियमेयं रित्थजायं । ता जस्स गेहे केणइ ववहार
जोयेण तं रित्यं रिस्थदेसो वा समागओ, सो निवेएउ राइयो चण्डसासणस्स । अणिवेइओवलम्भे य राया सम्बधणावहारेण सरीरदण्डेण य नो खमिस्सइ ति । तओ पयट्टमाघोसणं ।
अइकन्ते य तंमि गएसु पञ्चसु दिणेसु जाणावियं जमदेवेण २० राइणो । जहा । देव, न जुत्तं चैव मित्तदोसपयासणं, किंतु
परलोयइहलोयविरुद्धसेविणा अहियायरणेण अत्तणो वि य अमि
-
२९४. रिफर्य द्रव्यं । २९५. शापितः ।

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बीनी भयो।
तेण अलं मे मित्तेणं । न उपेक्खियब्वं जाणन्तेणं रायजणाहियं । अओ ईइस पि देवस्स निवेईयइ । राइणा भणियं । भणउ अजो । जबदेवेण भणियं । देव, सुण । सुर्य मए चकदेवासनपरियणाओ; जहा इमं चन्दणसत्यवाहगेहं चक्कदेवेण मुई, संगोवियं रित्थं निययगेहे । एवं सोऊण देवो पमाणे ति । ५ राइणा भणियं । अज्ज, असंभावणिजमेयं, कुलप्पसुओ खु सो, ता कहं इमं अच्चन्तविरुद्धं करिस्सह । जन्मदेवेण भणियं । देव, मत्थि अबाणलोभवसगाणमसंभावणिजं । को य दोसो कुलस्स, किं न हवन्ति सुरभिकुसुमेसु किमिओ९६ । ता निरूवावेहि ताव केणइ पयारेण तस्स गेहं ति । तओ 'जुत्तमेयं' . ति चिन्तिऊण समाणत्तं चण्डसासणेण करणं२९७ । भणिया य कारणिया ९८ । नयरमहन्तगेहिं सह, घेत्तूण चन्दणसत्यवाहभण्डारियं, पलोएह चक्कदेवस्स गेहे तं पणटुं रित्यं ति । तओ 'किमेइणा असंभावणिजेणं, अहवा आएसगारिणो अम्हे' ति मन्तिऊण, मेलविय नवरमहन्तगे, घेत्तूण चन्दणसत्यवाहभण्डा. १५ रियं, जाममेत्ते वासरे समागया मे गेहं पहाणनयरजणाहिटिया कारणिय२९९ त्ति । पुच्छिओ य तेहिं अहं । सत्यवाहपुत्त, न ते किंचि केणइ एवंजाइयं रित्यं संववहारवडियाए उवणीयं ति । तओ मए असंजायसङ्केण भणियं ' नहि नहि' त्ति । तेहिं भणियं । न तए कुप्पियन्वं; रायसासणमिणं, जं ते गेहमवलो- १.
२९६. कृमयः । १९७. करणं राजप्रयुक्तं गृहगवेषणं । २९८. कारणिकाः । पुररक्षकाः राण्याधिकारिणः । १९९. प्रधाननगरबनाधिष्ठिताः कारणिकाः ।

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[समराइचकहा।
इयव्वं ति । मए भणियं । न एत्थ अवसरो कोवस्स, पया. परिरक्खणनिमित्तं समारम्भो देवस्स | तओ पविट्ठा मे गेहं सह नयरवुडेहिं रायपुरिसा । अवलोइयं च तेहिं नाणापयारं दविणजायं, दिलु च पयत्तट्टावियं३०० चन्दणनामाङ्कयं हिरण्णवासगं,०१ नीणियं बाहि,३०२ दंसियं चन्दणभण्डारियरस । अवलोइऊण सदुक्खमिव भणियं च तेण । अणुहरइ ताव एयं, न उण निस्संसयं वियाणामि त्ति । कारणिहिं भणियं । वाएहि ताव अवहरियनिवेयणापत्तगं,०३ किं तत्थ इमं ईइसं अभिलि
हियं न व ति । वाइयं पत्तगं, दिट्ठमभिलिहियं । सज्झसी१. भूया नायरकारणिया । भणियं च तेहिं । सत्यवाहपुत्त,
कुओ तुह इमं । तओ मए वि चिन्तियं । कहं सम्भावठा. वियं मित्तनासं पयासेमि । मा नाम तेणावि कहिवि एसो एवं चैव समासाइओ भवे । ता कहं नियपाणबहुमाणओ मित्त
पाणे परिच्चयामि०५ त्ति । चिन्तिऊण भणियं मए 'नियगं १५ चेव एवं ' ति । तेहिं भणियं । कहं चन्दणनामङ्कियं । मए
भणियं । न याणामो. कहिंचि वासणपरावत्तो भविस्सइ । तेहिं भाणियं । किंसंखियं किं वा हिरण्णजायमेत्थं ति। मए भणियं । न सुटु सुमरामि, सई चेव जोएह । कारणएहि भणियं ।
३००. प्रयत्नस्थापित । महता यत्नेन रक्षितं । ३०१. हिरण्यपात्रं । 'वासणं' पात्रं । गुर्जरभाषायामपि पात्रं 'वासणं' इति उच्यते । ३०२. नीतं बहिः । “णिणइ' नयतेः प्राकृतधास्वादेशः । ३०३. वाचय तावत् अपहृतनिवेदनापत्रकं । ३०४. साध्वसीभूता । ३.५. तावत् कर्य निजप्राणबहुमानतो मिप्राणान् परित्यजामि । ३०६. पश्यत ।

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बीओ भवो । ]
"
वाह पत्तगं, किंदविणजुतं किंसंखियं वा तं चन्दणसत्थवाहवासणं ति । वाइयं पत्तगं जाव दीणारदविणजुत्तं दससहस्स संखियं च तओ छोडावियमणेहि ०७ वासणं, मिलिओ पत्तगत्थो । विम्हिया नागरकारणिया । परिचिन्तियं च तेहिं । कहं अप्पडिहयचक्कसत्थवाहपुत्ते चक्कदेवे एवं भास्सिइ त्ति । पुणो वि ५ पुच्छि । सत्थवाहपुत्त, नरिन्दसासणमिणं; ता कहेहि फुडत्थं, 'कुओ तुह इमं ' ति । तओ मए तं चैवाणुचिन्तिऊण तं चैव सिद्धं ति । तेहिं चिय ' धिरत्थु देव्वस्स ' त्ति भणिऊण मन्तियं । अनं पिते न किंचि परसन्तियं गेहे चिट्ठर । मए भणियं । न किंचि । त तेहिं पत्तगं वाइऊण सविसेसमवलोइयं १० मे गेहूं, दिट्ठे च जहावाइयं निरवसेसमेव रित्थं । एत्थन्तरंभि य कुविया ममोवरि आरक्खगा | नीओ तेहि नरवइसमी | साहिओ वुत्तन्तो चण्डसासणस्स । भणिओ म्हि राइणा । सत्थवाहपुत्त, विनाओभयलोयमग्गो तुमं, ता न तुह एयमेरिसमसाहुचरियमसंभावणिज्जं संभावेमि १५ सि । तओ मए तं चैव चिन्तिऊण बाहजलभरियलोयणणं न किंपि जंपियं नरवइपुरओ ति । तओ राइणा समुप्पन्नासणावि तायबहुमाणओ असरिसं वयणमभासिऊण कयत्थणं चाकाऊण निव्विसओ समाणत्तो म्हि, नीणिओ य रायपुरिसेहिं नयराओ, मुक्को य नयरदेवयावणसमीवे । पडिनियत्ता २० रायपुरिसा । समुपना य मे चिन्ता । किमेद्दह मेत्तपरिभवभायणेणं अज्ज वि जीविएणं । ता एयंमि नयरदेवयावणसमा
८७
३०७ मोचितं एतैः कारणिकैः पात्रं । ३०८. कदर्थनां च अकृत्वा ।

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८८
[समरामकहाण
सो नम्मोहपायवे उकलम्बेमि०९ अप्पाणं ति । चिन्तिऊण पयो नम्मोहसमीवं१० । एत्यन्तरंमि य कहिंचि आभोइजण इमं वहयरमोहिणा समुप्पणा ममोवरि नयरदेवयाए अणुकम्पा १० । आवेसिऊण रायजणणि साहियं जहट्ठियमेव एवं तीए राहणो । भणिओ य राया इमाए मइलणाए११ अमु. गमि नयरुजाणासन्ने नग्गोहपायवे उब्बन्धणेण अत्ताणयं परिच्चइडं ववसिओ चक्कदेवो । ता लहुं निवारेहि तं संमाणिऊण य पवेसेहि नयरं ति । तओ कोहनेहाउलयाए संकिणं रस
मणुहवन्तो राया ' अरे गेण्हह दुरायारं जन्मदेवं ' ति आइसिऊण १. पहाणवारूयारूढो१२ समं अहासमिहियपरियणेण तुरियतुरियं
निग्गओ नयराओ, पत्तो य नयरुज्जाणं । दिट्ठो य अहं राइणा . नग्गोहपायवसाहागओ उत्तरीयनिबद्धपासंमि ढोइयाए313 सिरो. हराए अत्ताणयं पवाहिउकामो त्ति । तओ सो दूरओ चेव
संभमाइसयनिव्वडियसारं 'भो चक्कदेव, मा साहसं मा साहसं' १५ ति भणमाणो सिग्घयरतज्जियाए वारूयाए समल्लीणो पायव
समीवं । सयमेव अवणीओ पासओ, गेण्हिऊण य करंमि ठाविओ अहं तेण वारूयापिडियाए, भणिओ य सबहुमाणं । ३.९. उल्लंपयामि । वस्त्रकप्रान्तेन दृढं गलनिबंधनं कृत्वा अञ्चलान्तरं तु वृक्षे निबध्य अन्तरालस्थितौ भूत्वा श्वासनिरोधेन प्राणत्याग करोमि । ३१०. अत्रान्तरे च कथंचित् दृष्टवा ( आभोग्य ) इमं व्यतिकरं अवधिज्ञानेन समुत्पना ममोपरि नगरदेवताया अनुकम्पा । ३११. देव्या । ' मेलडी' इति गुर्जरभाषायां एतादृश्याः ग्रामदेवतायाः अभिधानं वर्तते । ३१२. 'वास्या' हस्तिन्यर्थे देश्यः प्रयोगः । प्रधानहस्तिन्यारूढः । ३१३. ढोकितया उपस्थापितया शिरोधरया ।

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बीगो भयो।
भो सत्यवाहपुत्त, जुतं नाम भवनो भए वि पुच्छियस्स सम्भा. पासाहणं । तो मए चिन्तियं । हन्त किमयं ति, पयासिथं भविस्ताइ केणइ मित्तगुज्यं । एत्यन्तरमि य भणिय राइणा । भो सस्थवाहपुत्त, साहिओ मम एस वइयरो अम्बं पविसिऊण भयवईए नयरदेवयाए, जहा निहोसो तुम दोसयारी य एत्थ ५ दुरायारो जन्मदेवो । ता खमियब्वं तुमए, जं मए अमुणियपरमत्येणं कयस्थिो सि ति । तओ मए 'हन्त संपत्तो वसणं जनदेवो' ति चिन्तिऊण भणिओ राया । देव, रायधम्मोऽयं, पयापरिरक्खणसमुजयस्स नस्थि दोसो देवस्स । जनदेवमूलसुविं" पि गवेसेउ देवो, न तमि महाणुभावे अणायरणं .. संभावीयइ । राइणा भणियं । गविट्ठा मूलसुद्धी, साहियं भयवईए · सम्वमिणं तेण पावेण ववसियं' ति । साहियं देवयाकहियं राइणा । ठियं च मे चित्ते तुह दोसपयासणेणं ति भाणिऊण साहिओ जन्नदेवकाहियवृत्तन्तो। तओ मए चिन्तियं । हन्त किमयं असंभावणिज । एत्थन्तरंमि य माणिओ रायपुरि- १५ सेहिं बन्धिऊण जन्मदेवो, निवेहओ राइणो । भणियं च तेण । अरे एयस्स जिब्भं छिन्दिऊण उप्पाडेह लोयणाई । विसण्णो जबदेवो । तओ मए चलणेसु निवडिऊण विज्ञत्तो राया । देव, मम एस अवराहो खमीयउ, मुच्चउ जमदेवो । राइणा भणियं । सस्थवाहपुत्त, न जुत्तमेयं; दुरायारो खु एसो, ता अनं विनवेहि २० त्ति । मए भणियं । देव, भलमनेणं ति; बह ममोवरि बहु
३१४. यज्ञदेवमूलकारणविशदगवेषणा ।

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[समराइचकहाए
माणो देवस्स, ता इमं चेव संपाडेउ देवो । राइणा भणिय । अलङ्कणीयवयणो तुम सि; तुमं चेव जाणासि । तओ मए ' देवपसाओ' त्ति भणिऊण निवडिओ चलणेसु । मोयाविओ जन्मदेवो, पेसिओ य अहं राइणा निययभवणं । तओ सम्माणिऊण महया विभूईए गओ सभवणं ति । जाओ य लोयवाओ, अहो जन्नदेवस्स जहन्नत्त५ । समुप्पनो य मे निव्वेओ। पेच्छ, ईइसाणं पि मित्ताणं ईइसो परिणामो त्ति । अहो असारया संसारस्स, विचित्तया कम्मपरिणईए, दुल्लक्खाणि पाणिचित्ताणि । ता न याणामो किमेत्थ जुत्तं ति ॥
एत्यन्तरांम य समागओ तत्थ सुगिहियनामो अग्गिभूई नाम गणहरो । ठिओ य नयरुज्जाणे । दिट्ठो मए बाहिरियागएणं । जाओ य मे तं पइ बहुमाणो, पणमिओ य सो मए, धम्भलाभिओ य तेणं, उवविठ्ठो ' तस्स पायमूले । पुच्छिओ
भयवे सव्वदुक्खविउडणसमत्थं धम्मं । साहिओ भगवया खमा१५ इगो साहुधम्मो । तं च सुणमाणस्स समुप्पन्ना देसविरइप
रिणई, पवड्डमाणसंवेगस्स जाओ भवविरागो । चिन्तियं च मए । अलं संसारपडणामेत्तफलेणं इमिणा परिकिलेसेणं, पवज्जामो पवजं ति ।
एत्थन्तरंमि य गलिओ कम्मसंघाओ पयलिया बन्धणट्टिई, विहावियं अत्तविरिएणं, समुप्पना सव्वविरइपरिणइ त्ति । २. कहावसाणे य विज्ञत्तो मए भयवं गुरू । अणुग्गिहीओ अहं
भयवया, विरत्तं च मे चित्तं भवपवचाओ, ता आइसउ भयवं ३१५. जघन्यत्वं नीचतां ।

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बीमो भवो।]
किं मए कायब्वं ति । तओ तेण सुयसयनाणिणा मम भावं वियाणिऊण भणियं । जुज्जइ भवओ महापुरिससेवियं समणत्तणं काउं ति । तओ मए तस्स समीवंमि चेव पवनं समणत्तणं परिवालियं च विहिणा । तओ अहाउयं पालिऊण कालमासे कालं किच्चा देहं चइऊण नवसागरोवमाउ वेमाणियत्ताए उववनो ५ म्हि बम्भलोए, इयरो वि य जन्मदेवो तिसागरोवमठिई सकरप्पभाए नारगो ति । तओ अहमहाउयं पालिऊण देवलोगाओ चुओ समाणो इहेव विदेहे गन्धलावई विजए रयणपुरे नयरे रयणसागरस्स सस्थवाहस्स सिरिमईए भारियाए कुच्छिसि पुत्तत्ताए उववनो त्ति । इयरो वि य तओ नरगाओ उव्वट्टिऊण १०. आहेडगसुणओ भविय मरिऊण तिसागरोवमाऊ तत्थेव उववजिऊण तओ य उव्वट्टो नाणातिरिएसु आहिण्डिऊण तत्थेव रयणपुरे तायघरदासीए नम्मयाभिहाणाए सुयत्ताए उववो त्ति । उचियसमयंमि जाया य अम्हे, पत्ता य बालभावं । पइट्ठावियाई१७ नामाई मज्झं चन्दसारो इयरस्स अणहगो त्ति । १५ पत्ता य जोवणं । कओ मए दारसंगहो एवं च विसयासत्ता चिट्ठामो । पुष्वभवन्भासओ य न इमस्स ममोवरि वचणापरिणामो अवेइ । अनया य आगो तस्थ मासकप्पविहारी भयवं विजयवद्धणायरिओ । पवनो य मए इमस्स पायमूले सावगधम्मो । अन्नया य तं पुरं दीहदण्डजत्तागए नरवइंमि८ गाम २०.
३१६. आखेटकशुनकः । ३१७. प्रतिष्ठापितानि । ३१८. दीर्घदः ण्डयात्रागते नरपतौ । दुर्दान्तसामन्तववादिविजयाथै तेभ्यश्च करग्रहणाथै या यात्राऽऽरभ्यते सा दण्डयात्रा ।

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[ समराइक
૩૨૩૦
न्तरगएसु अम्हेसु विघ्झकेउनामेण सवरसेणावद्दणा हयविहयं ३१९ araण अवणीओ कोइ लोओ । सुयं च अम्हेहिं । समागया तं पुरं । दिठ्ठे च मसाणागारमणुगरिन्तं ३ २० । गवेंसावियं "माणुस जाव सव्वमेव धरइ नवरं चन्दकन्ता मे भारिया अवहड सि । तओ समुप्पचा मे अरई, जाया य चिन्ता । हा कहं सा तवसिणी ममादिट्ठविओगा पाणे धारिस्सइति । एत्थन्तरंमि य भणिओ देवसम्माभिहाणेणं वुडमाहणेमं । सत्थवाहपुत्त, मा संतप्प । पुणो वि एयंमि चेव विसए सिरिस्थलाभिहाणाओ सन्निवेसाओ एवं चैव सवरेहिं अवणीओ जणो १० आसि । सो निरवसेसो अखण्डियचरित्तसव्वस्सो महया दविणजाएण मुक्को ति । तओ अहं एग्रमायण्णिऊण अइक्कन्तेसु कइवयदिणेसु सभूमिमुवगएसु सवरेसु अणहगदुइओ २१ वेत्तूण सव्वसारं दविणजायं सुसणिद्ध संभियं ३ २२ च पाहेयं पयट्टो चन्दकन्ताविमोक्खणनिमित्तं ति. ॥
५
९२
'१५
इओ य तीए मम विओगविहुराए चारित्तखण्डणासङ्किपीएं य कर्हिचि सुण्णगामासन कूवयडावासियाए सवरवाहिणीए निसाचरमसमयमि पवन्ते य पयाणगकोलाहले पेरन्तरक्खणावावडेसु सवरसंघासु जीवियनिरवेक्खाए तंमि चैव जिष्णकूर्वमि पवाहिओ अप्पा । पडिया य जलमज्झे न मया ३२४ य जलप्पभा२० वेणं । तओ तग्गयं चेव पडिकूवगमहिद्विजण चिट्ठिउमारद्धा ३२५ ।
323
૩૧૪
I
३१९. इतनिहतं विनष्टं । ३२० दृष्टं च श्मशानाका रमनुकुर्वत् । तथा चेदं विनष्टं पुरं यया श्मशानमिवादृश्यत् । ३२१. 'अणहग' इत्येतन्मित्र द्वितीयः यस्व सः । ३२२. सुस्निग्धसंमृतं । ३२३. तस्मिंश्रेष जीर्णकूपे प्रवाहितः आत्मा । ३२४. मृता । ३२५. प्रतिकूपमधिष्ठाय स्थातुमारब्धा ।

Page #147

बीओ भयो ।]
किच्छपणा ३२६ य जीवियसेसेणं चैव जाव पाणे धारेइ, ताव पत्ता अम्हे तमुद्देसं । अमहगस्स वि य पुग्वभवनिमित्तओ तयस्थसंदरिंसणओ य समुप्पचो ममोवर वज्रणापरिणामो । चिन्तियं च पेणं कहमेसो वचिमण्यो ' तिः । तभो सो अणेयवियम्पसमाउलियहियओ अहं च सुद्धसहावोति एवं वच्चामो ૩૪ | पाहेबदविणजायाणि य पत्तेयं हत्थगोयराणि हवन्ति । अक्षया य मम हृत्थे पाहेयं तस्म दविणजायं ति । एवमणुगच्छमाणा पचा लमुद्देसं, जत्थ सा चन्दकन्ता चिह्न | दिट्ठो य सो कूवो । एत्थन्तरंमि य अत्थमिओ सहस्सस्स्सी, लुलिया सझा । तओ चिन्तियमणहमेणं । हत्थमयं मे दचि - १०. णजायं, विजणं च कन्तारं समासनो य पायालगम्भीरो कुवो, पवत्तो य अवराहविवरसमच्छायगो २८ अन्धयारो । ता एयंमि एयं पक्खिविऊण नियत्तामो इमस्स थाणस्स त्ति, चिन्तिऊणं भणियं च तेण । सत्थवाहपुत्त, धणियं पिवासाभिभूओ म्हि । ता निहाळेहि एयं जिण्णकूवं किमेत्थ उदगं अस्थि नथि ति । १५ तओ मए गहियपाहेयपोट्टलेणं ३२९ चैव निहालिओ कुवो । एत्यन्तरंमि य सुविसत्थंडिययस्स लोयस्स विय मच्चू आगओ मम समीवमणहगो । सहसा पक्खिप्तो तंमि अहमणहगेण, पडिओ य उदगमज्झे । नियत्तो य. सो तओ विभागाओ ।
३२६. कुच्छ्रप्राणा । ३२७. व्रजामः । ३२८. अपराधविवरसमाच्छादकः । अपराधस्तु धूर्त मित्रस्य विवरं कूपस्येति द्वयोरनयो: समानः आच्छादकः । अथवा तु अपराधः एव विवरः, तस्य: समाच्छारकः । ३.१४, गृहीतमाथेयवलत्रन्थि । 'पोटली' इक्ति गुर्जरीभाषायाम् ।

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[समराहचकहाए
अहमवि य ससंभन्तो लग्गो पडिकूवगेक्कदेसे । परामुट्ठा य भयविहलला३० चन्दकन्ता, थीसहावओ33१ भयकायरा । भणियं च तीए 'नमो अरिहन्ताणं' ति । तओ पञ्चभिन्नाओ सद्दो३३२ । ऊससियं मे हियएणं । भणिया य सा · अभयमभयं जिणसासणरयाणं' ति । तीए वि य पच्चभिण्णाओ मे सद्दो । रोविउं पउत्ता, समासासिआ सा मए, पुच्छिा य वुत्तन्तं । साहिओ य तीए, मए वि य नियगो त्ति । भणियं च तीए । हा दुट्ठ कयं, अणहगेण22 । मए भणियं । सुन्दरि, न दुट्ठ कयं परमोवयारी खु सो महाणुभावो, जं तुम संजोइय21 त्ति । अप्पनिदाण३५ य अइक्कन्ता रयणी, उग्गओ अंसुमाली । तओ मए दिन्नं चन्दकन्ताए पाहेयं । भणियं च तीए ‘कहमहं तुमए अगहियंमि गेण्हामि, त्ति। तओ मए नेहकायरं से हिययं कलिऊणमकाले चेव गहियं पाहेयं, भुत्तं च अम्हहिं । तओ चिन्तियं मए । केण पुण उवाएण अम्हे इमाओ भवसमुद्दाओ विव कूवगाओ उत्तरिस्सामो त्ति । एवं च चिन्तयन्ताणं कइवयदिणेसु खीणं पाहेयं, पणट्ठा जीवियासा । जाया य मे चिन्ता । कहं पाविऊण जिणमयं अकाऊण पव्वज अकयस्थो मरिस्सामि त्ति । एत्थन्तरमि फुरियं से वामलोयणेणं ममावि दाहिणेणं जंपियं च तीए · अजउत्त, वामं मे लोयणं फुरियं' ति । तओ साहिओ से मए हिययसंकप्पो
३३०. भयविहला । ३३१. स्त्रीस्वभावतः । ३३२. ततः प्रत्यभिज्ञातः शब्दः । ३३३. हा दुष्टं कृतं अणहगेन । ३३४. परमोपकारी खलु सः महानुभावः यत्त्वं दृष्टा । ३३५. अल्पनिद्राणां । ३३६. अत्रान्तरे स्फुरित तस्या वामले चनेन ममापि दक्षिणेन ।

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बाओ भवो।]
इयरचक्खुफुरणं च समासासिया य एसा । सुन्दरि, इमेहिं निमित्तविसेसेहिं अवस्स अम्हाणं न चिरकालाणुसारी एस किलेसो, ता न तुमए संतप्पियव्वं ति । पडिस्सुयमिमीए । एवं च जाव अहोरत्तं निवसामो, ताव समागओ सवररायहाणीओ रयणपुरनिवासिणो नन्दिबद्धणाभिहाणस्स सस्थवाहस्स ५ सन्तिओ32७ रयणपुरगामी चेव सत्यो ति । उयगनिमित्तं च समागया पुरिसा । गहिऊण लम्बणा33८ दिहाई अम्हे इमेहिं । निवेइयं सत्यवाहस्स । कयमचियापओएणं३३९ समुत्तारावियाई तेणं, पच्चभिन्नायाणि य । पुच्छियाई वुत्तन्तं, साहिओ वित्थरेणं । तओ पत्थियाई रयणउरं जाव अइक्कन्तेसु पञ्चसु पयाण. १. एसु परिवहन्ते सत्थे रायवत्तणीओ४० नाइदूरदेसभाए दिह्रो कङ्कालमेत्तसेसो वामपासावडियदविणजाओ केसरिणा दीहनिद्दावसमुवणीओ अणहगो त्ति । दविणोवलम्भेण पच्चभिन्नाओ अम्हेहिं । तओ तं तहाविहविवागं पेच्छिऊण समुप्पन्नो मे विवेगो । खओवसममुवगयं चारित्तमोहणीयं५ । संजाओ सय- १५ लजीवलोयदुल्लहो चरणपरिणामो१२ । तओ अहं तहाविहपवडमाणपरिणामो चेव आगओ सनयरं । पवन्नो य जहाविहीए विजयवद्धणायरियसमीवे पव्वजं । अहाउयमणुवालिऊण विहिणा य मोत्तूण देहं उववन्नो सोलससागरोवमाउ वेमाणियत्ताए महासुक्ककप्पंमि, इअरो वि य अणहगो सीहवावाइयसरीरो सत्त- २०
३३७. 'सतिओ' इति संबंध्यर्थे देश्यः प्रयोग । ३३८. रज्जुः । ३३९. कृतमश्चिकाप्रयोगेण । ३४०. राजमार्गतः । ३४१. क्षयोपशममुपगतं चरित्रमोहनीयं । ३४२. संजातः सकलजीवलोकदुर्लभः चरणपरिणामः।

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[समराक्ष्यकार
मागरोवमठिई वालुगप्पहाए नारगो ति । तओ अहमहाउयं पालिऊण देवलोगाओ चुओ समाणो इहेव जम्बुद्दीवे दीवे भारहे वासे रहवीरउरे नयो नन्दिवरणस्स गाहावइस्स सुर
सुन्दरीए भारियाए कुच्छिसि पुतत्ताए उववनो म्हि । इयरो ५ वि तओ मरगाओ उध्वटिऊण विझगिरिपब्वए अणेगसत्सवा
वायणपरो सीहत्ताए उववनो । तओ सीहताए उववजिऊण पुणो वि मरिजण सत्तसागरोवमाउ तस्थेव उववज्जिय सओ य उब्वट्टो माणातिरिएसु आहिण्डिय सत्येव नयरे सोमसत्यवाहस्स
नन्दिमईए भारियाए पुत्तत्ताए उववनो ति । उचियसमयंमि १. जाया अम्हे, पत्ता बालभावं । पइटावियाई नामाई मज्ज्ञ
अणङ्गदेवो, इयरस्स धणदेवो त्ति । आ बालभावओ13 जाया पिई मम सम्भावओ, इयरस्स कइवएणं । कुमारभावंमि य पत्तो मए देवसेणगुरुसमीवे सम्वन्नुभासिओ धम्मो । पत्ता
य जोव्वणं । सन्ते वि पुष्वपुरिसज्जिए दविणजाए अभिमाणओ १५ किमणेण पुज्वपुरिसजिएणं' ति दग्वसंगहनिमित्तं गया रय
णदीवं । विद्वत्ताई४५ रयणाई। कया संजुत्ती । पयट्टा नियदेसमागन्तुं । एत्थन्तरंमि य पुण्वकयकम्मदोसेण चिन्तियं धणदेवेण । कहं पुणो वञ्चियम्वो एस अणङ्गदेवो । वियप्पिया
य तेणं अणेगे मिच्छांवियप्पा ४७ । ठविओ सिद्धन्तो । अवा..इओ एस न तीरए3४८ वशिडं ति, ता वावाएमि एवं ।
परिचिन्तिओ उवाओ ‘भोयणे से विसं देमि' त्ति । अझया
३४३. आ बालभावतः । ३४४. कैतवन । ३४५. भर्जितानि । ३४६. सांयात्रिकत्वं गमलोद्यतत्वम् । ३४७. मिथ्याविकल्पाः । ३४८. तीरयति शकनोति ।

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बीओ भवो । ]
३४९
,
य सत्थिमईसन्निवेसमणुपत्ताणं ९ भोयणनिमित्तं गओ धणदेवो हट्टगं । कारावियं च तेण भोयणं, पक्खित्तं च एगंमि लहुगे ३५० विसं । चिन्तियं च तेणं ' एयं से दाहामि ३५१ ति । आगच्छन्तस्स अणेगवियप्पावहरियचित्तस्स संजाओ विवज्जओ ३५२ भोयणवेलाए गहिओ तेण विसलट्टुगो, दिनो ममं च इयरो ५ ति । पभुत्ता अम्हे जाव थेववेलाए चेव थारिओ धणदेवो । तओ ' किमेयं ति' आउलीहूओ अहं जाव किंकायन्वमूढो थेवकालं चिट्ठामि ताव अच्चुग्गयाए विसस्स विचित्तयाए कम्मपरिणामस्स उवरओ धणदेवो । जाया मे चिन्ता ' हा केण उण एयं ववसियं ' ति । तओ अमुणियवुत्तन्तो महासोयाभि- १० भूयमाणसो आगओ सनयरं । सिट्ठो वुत्तन्तो तस्स माणुसणं । विइण्णं च तेसिं अब्भहिययरं रयणजायं । सेसरयणजायं पि य जहाणुरूवं कुसलपक्खे निउञ्जिऊण ३५४ तन्निब्वेण चैव तयपभिइमन्नायविसयसङ्गो पवन्नो देवसेणायरियसमीवे पव्वजं ति । परिवालिऊण अहाउयं विहिणा य मोत्तूण देहं पाणयंमि कप्पे १५ उववन्नो एगूणवीससागरोवमाऊ देवो त्ति, इयरो वि विसमरणानन्तरं पङ्कम्पभाए पुढवीए नवसागरोवमाऊ नारगो त्ति ॥ तओ अहमहाउयं अणुवालिऊण चुओ समाणो इहेव जम्बुद्दीवे . दीवे एरावए ५५ खेत्ते हत्थिणाउरे नयरे हरिनन्दिस्स गाहावइस्स
9
९७
9
३४९. ' स्वस्तिमती ति संनिवेशविशेषाभिधानमनुप्राप्तानाम् । ३५०. लटुके मोदके । ३५१. दास्यामि । ३५२. विपर्ययः । ३५३. स्तब्धीकृतः । ३५४. नियुज्य । ३५५. ऐरावते क्षेत्रे ।

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[समराइञ्चकहाए
लच्छिमईए भारियाए कुच्छिसि पुत्तत्ताए उववश्नो । इयरो वि तओ नरगाओ उध्वट्टिय उरगत्तर्ण३५६ पाविऊणमणेगसत्तवावायणपरो दावाणलदड्डदेहो मरिऊण तीए चेव पङ्कप्पभाए पुढवीए किंचूणदससागरोवमाऊ नारगो होऊण तओ उव्वट्टो तिरिएसु आहिण्डिय तंमि चेव हथिणाउरे इन्दनामस्स वुड्सेटिस्स नन्दिमईए भारियाए कुच्छिसि पुत्तत्ताए उववनो त्ति । उचियसमयंमि जाया अम्हे । पइट्टावियाई नामाई मज्झं वीरदेवो, इयरस्स दोणगो त्ति । पत्ता य कुमारभावं, समप्पिया य
लेहायरियस्स । जाया य अम्हाणं पुव्ववण्णिया चेव पिई । १. तओ गहियकलाकलावणं मए पडिवनो माणभङ्गगुरुसमीवे जिण
देसिओ धम्मो, ममोवयारवञ्चणकुसलेण दव्वओ दोणएणावि । तओ य मे धम्माणुराएण तप्पभिई तं पइ समुप्पना थिरयरा पिई । समप्पियं से पभूयं दविणजायं । भणिओ य एसो,
'क्वहरह अणिन्दिएण मग्गेण' । तओ सो ववहरिउमारद्धो । १५ विढत्तं५७ च तेणं पभूयं दविणजायं । एस्थन्तरंमि पुवकय
कम्मवासणादोसेण जाओ से ममोवरि अहिगो वञ्चणापरिणामो चिन्तियं च तेणं । अज्जियं पभूयं दविणजायं, भागिओ य वीरदेवो एयस्स । ता केण उण उवाएण वञ्चियब्वो एसो, न
य मुणइ जहटियं णे कोइ ववहारं । ता किं अवलम्बामि । २. अहवा एयंमि परिपन्थगे:५८ न मे अलियवयणं निव्वहह । ता
वावाएमि एयं । तओ 'जमहं भणिस्सामि, तं चेव अग्धि
३५६. उरगत्वं । ३५७. अर्जितं । ३५८. परिपथके शत्रौ । सति एतस्मिन् परिपन्यके इत्येषा सतिसप्तमी ।

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बीओ भयो । ]
९९
सह ३५९ ति संपहारिऊण पारद्धो तेण समुवयारो । काराविओ महन्तो पासाओ, उवरिभूमिभाए ये तस्स अणियमियखीलजालो निज्जूहगो ६० । चिन्तियं च तेणं । वीरदेवं पासायपवेसनिमित्तं निमन्तिऊण दंसेमि से निज्जूहगं । तओ सो रम्मदंसणीययाए निज्जूहगस्स सहसा आरोहिहस्सइ । तओ य तनिवडणेण निवडिओ समाणो न भविस्सइति । एवं च कए समाणे लोयवाओ वि परिहरिओ होइ । संपाइयं तेण जहासमीहियं । भुत्तत्तरकालंभि य आरूढा दुवे वि अम्हे सपरिवारा पासाय 369 । एत्थन्तरंभि पणट्ठा से मई । मम दंसणनिमित्तं केवल चेवारूढो निज्जूहगं । जाव य नारोहामि अहयं, ताव निवडिओ | हाहारवं करेमाणो समोइण्णो अहयं जाव दिट्ठो पञ्चत्तमुवगओ दोणगो ति । समुप्पन्नो मे निव्वेओ । चिन्तियं मए । धिरत्यु जीवलोयस्स, एवमवसाणं संसारचेद्वियं । तओ अहं तस्स मयकिच्चं काऊण २ तनिव्वेण चेव पडिवनो माणभङ्गगुरुसमीवे समणलिङ्गं । परिवालिऊण अहाउयं १५ उववनो हेहिमोवरिमगेवेजए 33 किंचूणपणुवीससागरोवमाउ देवो; इयरो वि दोणओ तहाविहरुद्दज्झाणोवगओ धूमप्पभाए पुढवीए दुवालससागरोवमाउ नारगो ति ॥ तओ अहं सुराउय
१०
"
३५९. अग्घिस्सइ अर्हिष्यति । ३६०. निर्यूह: नीत्रम् । दे. ना. मा. (४-२८ ) ' णिज्जूहो अ गिव्वम्मि ॥ ३६१. भुक्तोत्तरकाले चारूढौ द्वौ अपि आवां सपरिवारौ प्रासादं । ३६२. मृतकार्य कृत्वा । ३६३. अधोगतोपरिगतत्रैवेयकयोः । ग्रैवेयको विमा - नविशेषः ||

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[समराइश्वकहाए।
मणुभुञ्जिऊण चुओ समाणो इहेव जम्बुद्दीवे दीवे एत्थ चेव विजए चम्पावासे नयरे माणिभद्दस्स सेट्ठिस्स हारिणीए भारियाए कुच्छिसि पुत्तत्ताए उववन्नो, जाओ य उचियसमएणं । पइट्टावियं मे नामं पुण्णभद्दो त्ति । पढमं च किल मए घोसमुच्चारयन्तेण · अमर' त्ति संलत्तं । अओ दुइयं पि मे नाम अमरगुत्तो त्ति । सावयगिहुपप्पत्तीए य आ बालभावओ चेव पवन्नो मए जिणदेसिओ धम्मो । एत्यन्तरंमि य इयरो वि तओ नरगाओ उव्वट्टिऊण६४ सयंभुरमणे समुद्दे महामच्छो
भविय अच्चन्तपावदिट्ठो मओ समाणो तीए चेव धूमप्पभाए १. दुवालससागरोवमाउ चेव नारगो होऊण उव्वट्टो समाणो
नाणातिरिएसु आहिण्डिय तंमि चेव नयरे नन्दावत्तस्स सेटिस्स सिरिनन्दाए भारियाए कुच्छिसि धूयत्ताए उववन्नो, जाया य उचियसमएणं । पइट्ठावियं च से नामं नन्दयन्ति त्ति । पत्ता
य जोव्वणं विइण्णा य मज्झं । निव्वत्तियं पाणिग्गहणं । १५ समुप्पन्नो य मे तं पइ सिणेहो, तीए वि य तहेव । एवं च विसयसुहमणुहवन्ताणं गओ कोइ कालो । पुवकयकम्मदोसेण य से ममोवरि वञ्चणापरिणामो नावेइ, जेण समप्पियसव्वघरसारा वि मायाए ववहरइ । साहियं च मे परियणेणं, न
उण पत्तियामि त्ति । अन्नया य साहियं मे तीए । जहा। २० पणटुं सव्वसारं कुण्डलजुयलं । तं पुण सयं चेव अवहरिऊण
समाउलीभूया६७ । भाणया य तओ मए । सुन्दरि थेवमेयं ति,
३६४. उद् कृत्य । ३६५. प्रत्येमि प्रत्ययं विश्वास करोमीत्यर्थः । ३६६. कथितं । ३६७. समाकुलीभूता ।

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बीओ भयो । ]
१०१
किमद्दहमेत्तेणं संरम्भेण ३६८ । अन्नं ते कुण्डलजुबलं कारावेमि । कारावियं कुण्डलजुयलं । भइकन्तेसु कइवयदिणेसु अब्भङ्गणवेलाए ९ समप्पियं से नामङ्कियमुद्दारयणं, संगोवियं च तीए निययाभरणकरण्डए । वत्ते य ण्हाणभोयणसमए काऊणमङ्गरायं परिगेहिऊण तम्बोलं असंजायासङ्केण चेव तओ करण्डगाओ सई चेव गहियं मए मुद्दारयणं । दिट्ठे च पुन्वनङ्कं सव्वसारं कुण्डलजुयलं । जाया मे चिन्ता ' किमेयं पुणो लद्धं ' ति । एत्थन्तरंभि ससज्झसा विय आगया नन्दयन्ती । दिहं च तीए मज्झ हत्थंमि मुद्दारयणं । विलिया सा । लक्खिओ से भावो । तओ अहं सिग्घमेव निग्गओ गेहाओ । चिन्तियं च १० ती । दिट्ठ इमेण कुण्डलजुयलं । ता किमेत्थ कायव्वं । जायं मे लहुत्तं, पणडो एसो वि । ता जाव सयणवग्गे वि मे लाघवं न. उप्पज्जइ, ताव वावाएमि एयं ति । एसो य एत्थ उवाओ, सजघाय से कम्मणजोगं पउञ्जामि ७१ । कओ लीए केवलाए चैव अणेयमरणावहयदन्त्रसंजोएणं ३७२ जोगो । संठवन्ती य तमे - १५ गदेसे डक्का भुयङ्गमेणं । साहियं च मे पुरोहिएणं रुद्ददेवेणं । गओ अहं ससम्भन्तो गिहं । दिट्ठा य कसिणमण्डलावावियसरीरा ७३ जीवियमेत्तसेसा नन्दयन्ती । तं च तहाविहं दट्ठूण
302
२७०
३६८ सुन्दरि, स्तोकमेतदिति किमेतावन्भात्रेण सरंभेण । ३६९. अभ्यजनवेलायां स्नानकाले । ३७०. व्रीडिता लज्जिता । ३७१. प्रयुनज्मि । सद्योघातनं ( = शीघ्रविघातकं ) तस्मै कर्मणयोगं ( वशीकरण प्रयोगं ) प्रयुनज्मि । ३७२. अनेक मरणाव हकद्रव्यसंयोगेन । ३७३. कृष्णमंडलापादितशरीस ।

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૨૦૨
[समराइचकहाए
समुप्पना मे चिन्ता । धिरत्थु माइन्दजालसरिसस्स७४ जीवलोयस्स । बाहजलभरियलोयणेण च सगग्गयक्खरं भणिया मए । सुन्दरि, किं ते बाहइ । जाव न जंपइ ति, तओ विसपणो अहं, पणट्ठा जीवियासा । तहावि गारुडिया एत्थ पमाणं, अचिन्ता मन्तसत्ति' त्ति सद्दाविया गारुडिया । दिट्ठा य तेहिं । विसण्णा य ते । भणिओ य जेहिं । सत्थवाहपुत्त, कालदट्ठा खु एसा न गोयरा मन्तस्स । ता न कुप्पियव्वं तुमए त्ति भणिऊण निग्गया गारुडिया । तओ अक्कन्दणवि
लवणवाक्डस्स७५ मे परियणस्स विमुक्का जीविएणं, कयं से १० उद्धदेहियं । तओ अहं तन्निव्वेएणं चेव पवडमाणसंवेगो
"धिरत्थु जीवलोयस्स' त्ति परिचिन्तिऊण य असारयं चइऊण किलेसायासकारिणं सङ्गं पवन्नो पव्वज ति.। सा उण तवस्सिणी तहा मरिऊण समुप्पन्ना तमप्पहाभिहाणाए नरयपुढवीए । आउं
च से इगवीसं सागराइं । एयं मे चरियं ति ॥ एयं च १५ सोऊण संजाओ रायनायराणं निव्वेओ। पुच्छियं च राइणा ।
भयवं, को उण तीए भवओ य परिणामो भविस्सइ । भयवा भणियं । तीसे अणन्तसंसारावसाणे मुत्ती, मम उण इहेव जम्मे त्ति ॥ ... तओ अहमेयमायण्णिऊण तस्स चेव भयदओ रू२. मी अणेयनायरजणपरिंगओ पन्नो पव्वज्ज । एयं मे विसेसकारणं ति ॥
सीहकुमारेण भणियं । सोहणं ते निव्वेयकारणं । अह
३७४. मायेन्द्रजालसदृशस्य । ३७५. आक्रन्दनविलपनव्यापृतस्य । ३७६. औदैहिकम् मरणान्तरक्रियाम् ।

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वीओ भयो।
१०३
कइगइसमावसरूवो उण एस संसारो, किंविसिहाणि वा इह सारीरमाणसाणि सुहदुक्खाणि अणुहवन्ति पाणिणो, को वा एत्थ संसारचारगविमोयणसमत्यो भयवं धम्मो त्ति । धम्मघोसेण भणियं । वच्छ सुण, जं तए पुच्छियं ।
एत्थ ताव च उगइसमावन्नरूवो संसारो । गईओ पुण ५ इमाओ । तं जहा । नरयगई तिरियगई मणुयगई देवगई । सुहदुक्खचिन्ताए पुण, कुओ संसारसमावन्नाणं जाइजरामरणपीडियाणं रागाइदोसगहियाणं विसयविसावहियचेयणाणं.७७ च सत्ताणं सुहं ति । न किंचि सुहं, बहुं च दुक्खं । एत्थ मे सुण नायं । जह नाम कोइ पुरिसो धणियं दालिद्ददुक्खसंतत्तो । मोत्तूणं नियं देसं परदेसं गन्तुमारद्धो ॥ १७१ ॥ लंघेऊण य देसं गामायरनयरपट्टणसणाहं । थेवदियहेहि नवरं कहंचि पन्थाउ पन्भट्ठो || १७२ ॥ . पत्तो य सालसरलतमालतालालिबउलतिलयनिचुलअंको- १५ ल्लकलम्बवजुलपलाससल्लइतिणिसनिम्त्रकुडयनग्गोहखइरसज्जज्जुणम्बजम्बुयनियरगुविलं दरियमयणाहखरनहरसिहरावायदलियमत्तमायङ्गकुम्भत्थलगलियबहलरुहिरारत्तमुत्ताहलकुसुमपयरछियविस्थिपणभूमिभागं वणकोलसरहवसहपसयवग्यतरच्छच्छमल्लजम्बुयगयगवयसीहगण्डयाइस्टु सावयभीसणं दरियवणमहिसजूहसमा- २० लोडियासेसपल्ललजलुच्छलन्तुत्तत्थजलयरमुक्कनायबहिरियदिसं महाडवि। तीए य तण्हाछुहाभिभूएण दरियवणदुहसावयरवायण्णणु
३७७. विषयविषापहतचेतनानां । ३७८. अत्र च प्रासंगिकं वन्वर्णनम् । 'गुविलं' गुपिलं गहनं । 'मयणाह' मृगनाथः सिंहः ।

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१०४
[समराहचकहाए
त्तत्थलोयणेणं दीहपहपरिसमुप्पझसेयजलधोयगत्तेणं मूढदिसाचक्कं विसमपहखलन्तपयसंचारं परिन्भन्तेण तेण दिट्ठो य पलयघणवन्द्रसनिहो निहवियाणेयपहियजणवडिउच्छाहो गद्दब्भगजियरवा. ऊरियवियडरण्णुद्देसो मग्गओ तुरियं धावमाणो उद्धीकउद्दण्डसुण्डो वणहस्थि त्ति । तह य निसियकरवालवावडग्गहत्था विगरालवयणकाया भीमट्टहाससंजुत्ता असियवसणा पुरओ महादुट्ठरक्ससि त्ति । तओ ते दश मच्चुभयवेविरङ्गो अवलोइयसयलदिसामण्डलो पुवदिसाए उदयगिरिसिहरसनिहं निरुद्धसिद्ध
गन्धव्वमिहुणगयणपयारमग्गं महन्तं नग्गोहपायवं अवलोइऊण १० परिचिन्तिउं पयत्तो । कहं
जइ नाम कहवि एयं रवितुरयखुरग्गछिन्नवणपत्तं । नग्गोहमारहेजा छुट्टेज तओ गइन्दस्स ॥ १७३ ॥ इय चिन्तिऊण भीओ कुससूईभिन्नपायतलमग्गो७९ ।
वेगेण धाविऊणं वियर्ड वडपायवं पत्तो ॥ १७४ ॥ १५ तं पेच्छिउं विसण्णो नग्गोहं गयणगोयराणं पि ।
दुल्लङ्कणिज्जमुत्तुङ्गखन्धमारुहिउमसमत्थो ॥ १७५ ॥ ताव वणदुट्ठहत्यि मन्थरगण्डालिजालपामुक्कं । हुलियं समल्लियन्तं ८० दटुं वडपायवुद्देसं ॥ १७६ ॥
'कोल ' शूकरः । 'सरह' शरभ इति पशुविशेषः । ' पसय' मृगविशेषः । दे. ना. मा. (६-४) 'मिगविसेसम्मि पसओ अ' । 'सावय' श्वापदः । 'समालोडिय' संमथित । 'उत्तत्थ ' उत्रस्त । ३७९. कुशसूचिभिन्नपादतलमार्गः । ३८०. 'हुलिय' शीघ्रम् । दे. ना. मा. (४-५९) 'हुलिअं सिग्घम्मि ।' 'समल्लियन्तं ' समालीनं ।

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बीओ भयो । ]
अब्भहियभयपवेविरसव्वङ्गो चुण्णवयणतरलच्छं । एतो इओ नियन्तो पेच्छइ कूवं तणोछन्नं ॥ १७७ ॥ अह मरणभीरुएणं नग्गोहासन्नजिष्णकूवंमि । अप्पा निरावलम्बं मुक्को खणजीवलोहेण ॥ १७८ ॥ उत्तुङ्गभित्तिजाओ सरथम्भो ३८१ तंमि तत्थ य विलग्गो । पडणाभिधायकुविए पेच्छइ य भुयङ्गमे भीमे ॥ १७९ ॥ चउसु वि तडीसुर दरिए विसलवसंवलियनयणसिहिजाले । उब्भडकडाकराले पवेल्लिरङ्गे डसिउकामे ॥ १८० ॥ फुंकारपवणपिसुणियमवयच्छिय वयणमयगर
૩૮૨
-૩૮૩
૩૮૪
।
दिग्गaadaari २८५ कसिणं रतच्छिबीभच्छं ॥ १८१ ॥ जावेसो सरथम्भो ताव महं जीवियं ति चिन्तन्तो ।
१०
१५
• ३८८
अवयच्छइ उद्धमुहो पेच्छइ य सुतिक्खदाढिले ॥ १८२ ॥ धवलकसि य तुरियं दुवे तर्हि मूसए महाकाए । निच्चं वावडवयणे छिन्दन्ते तस्स मूलाई ॥ १८३ ॥ ताच वणवारणेण य विज्झाइ ८६ नरं अपावमाणेणं । कुविण विइण्णाई धणियं नग्गोहरुक्खंभि ॥ १८४ ॥ संचालियंमि तंमि य अवडोवरि वियडसाहसंभूयं 1 खुडिऊण तंभि पडियं महुजालं जिष्णकूवंमि ॥ १८५ ॥ ३८१. शरस्तंभ: । शरं तृणविशेषः । तस्य खंड : सरखंड: 1 ३८२. चतसृषु तटीषु । ' दरिए' द्रुतं । ३८३. अवगम्य । ३८४. वदनं अजगरस्य भुजंगस्थ अधः च । ३८५. दिग्गजकर विशालकायम् । ३८६. कुम्भस्थलदन्तप्रहाराः बनवारणेण न्यबोधवृक्षे वितीर्णाः ३८७ ' धणिअं ' गाढं अत्यन्तं । दे. ना. मा. ( ५-५८ ) ' वणिअधरग्गा दढअप्पासेसु ।' ३८८. ' अवड 9 कूपः । दे. ना. . मा. (१-५३) 'अवडो कूवारामेसु ।' हस्तिना संचालिते तस्मिन् ।
૮૭

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१०६
[समराइश्चकहाए
तो कुवियदुट्ठमहुयरिनियरडसिजन्तसव्वगत्तस्स । सीसंमि निवडिया कहवि नवरं जोएण महुबिन्दु ॥ १८६ ॥ ओयलिऊण य वयणं कहवि पविट्ठो य उत्तिमङ्गाओ । खणमासाइउमिच्छइ पुणो वि अन्ने निवडमाणे ॥ १८७ ॥ अगणेउमयगरोरगकरिमूसयबिलयमहुयरिभयाइं । महुबिन्दुरसासायणगिद्धिवसा हरिसिओ जाओ८९ । १८८ ।। भवियजणमोहविउडणपठवलमच्चयमियमुदाहरणं९० ।। परिगप्पियमेयस्स९१ य उवसंहारं निसामेह ॥ १८९ ॥ जो पुरिसो सो जीवो चउगइभमणं च रण्णपरियडणं । वणवारणो य मच्चू निसायरिं जाण तह य जरं ॥ १९० ॥ वडरुक्खो उण मोक्खो मरणगइन्दभयवजिओ नवरं । आरुहिउं विसयाउरनरेहि न य सक्कणिजो त्ति९२ ॥ १९१ ॥ मणुयत्तं पुण कूबो भुयङ्गमा तह य होन्ति उ कसाया ।
खइओ जेहि मणुस्सो कजाकजाइ न मुणेइ ॥ १९२ ॥ १५ जो वि य पुण सरथम्भो सो जीयं जेण जीवइ जीवो।
तं किण्हधवलपक्खा खणन्ति दढमुन्दुरसमाणा॥ १९३ ॥ जाओ य महुयरीओ डसन्ति तं ते उ वाहिणो विविहा ।
अभिभूओ जेहि नरो खणं पि सोक्खं न पावेइ ॥१९॥ न्यग्रोधवृक्षे, विकटशाखासंभूतं मधुजालं जीर्णकूपे पतितं । ' खुडिऊण'=क्षुत्त्वा भक्त्वा । (सि. हे. ८. ४. १०६.) ३८९. अगणित्वा अजगरोरगकरिमूषकबिलकमधुकरीभयान् मधुबिंदुरसास्वादनगृध्यतावशात् हृष्टः जातः । 'गेहिअ' इति पाठान्तरं गृद्धिकार्यमित्यर्थे । ३९० 'पव्वल' प्रबलमित्यर्थे । ३९१. परिकल्पितमेतस्य । ३९२. आरोढुं विषयातुरनरः न च शक्यः । ३९३. 'उन्दुर' मूषकः । दे. ना. मा. (१-१०२) टीकायां 'उन्दुरउच्चयशब्दावाखुनीवीवाचको संस्कृतसमौ ।'

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वीओ भवो।
१०७
घोरो य अयगरो जो सो नरओ विसयमोहियमणो त्ति । पडिओ उ जंमि जीवो दुक्खसहस्साइ पावेइ ॥ १९५ ॥ महुबिन्दुसमे भोए तुच्छे परिणामदारुणे धणियं । इय वसणसंकडगओ विबुहो कह महइ३९४ भोत्तुं जे । तो भे भणामि सावय विसयसुहं दारुणं मुणेऊणं । चवलतडिविलसियं पिव मणुयत्तं भङ्गुरं तह य ॥ १९७ ॥ सुयणसमागमसोक्खं चवलं जोव्वणं पिय असारं । सोक्खनिहाणंमि सया धम्ममि मई दढं कुणसु ॥ १९८ ॥
सीहकुमारेण भणियं । भयवं, केरिसो धम्मो ति । भगवया भणियं । सुण, खमाइगो । भणियं च । १० खन्ती य मद्दवज्जवमोत्तीतवसंजमे य बोद्धव्वे । सच्चं सोयं आकिंचणं च बम्भं च जइधम्मो ॥ १९९॥
तत्थ खन्ती नाम सम्मन्नाणपुव्वगं वत्थुसहावालोयणेण कोहस्स अणुदओ उदयपत्तस्स वा विफलीकरणं । एवं मद्दवया वि माणस्स अणुदओ उदयपत्तस्स वा विफलीकरणं । एवम- १५ जवया वि मायाए अणुदओ उदयपत्ताए वा विफलीकरणं । एवं मुत्ती वि लोहस्स अणुदओ उदयपत्तस्स वा विफलीकरणं ति ॥ तवो पुण दुविहो बाहिरो अन्भिन्तरो य । बाहिरओ अणसणाइगो । भणियं च ।
अणसणमूणोयरियादित्तीसंखेवओ रसच्चाओ। कायकिलेसो संलीणया य बज्झो तवो होइ३९५ ॥ २०॥
अब्भिन्तरओ पुण पायच्छित्ताइओ । तं जहा ।।
३९४. इच्छति । सि. हे. ८. ४. १९२. । ३९५. अनशनं ऊनोदरिता वृत्तिसंक्षेपत: रसत्यागः । कायक्लेशः संलीनता (शरीरदीनां संगोपनं ) च बाह्य तपः भवति ॥

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१०८
[समराइचकहार
पायच्छित्तं विणओ वेयावच्चं३९६ तहेव सज्झाओ । झाणं उस्सग्गो वि य अन्भिन्तरओ तवो होइ ॥ २०१।। ___ संजमो य सत्तरसविहो । भणियं च । पञ्चासववेरमणं पञ्चिन्दियनिग्गहो कसायजओ । दण्डत्तिगविरई संजमो उ इय सत्तरसभेओ ॥ २०२ ।।
सच्चं पुण निरवजभासणं ॥ सोयं च संजमं पइ निरुवलेवया । आकिंचणं च धम्मोवगरणाइरेगेणमपरिग्गहया । बम्भं च अट्ठारसविहाबम्भवजण त्ति । एसो एवंभूओ जइधम्मो त्ति ॥
एयं च सोऊण आविभूयसम्मत्तपरिणामेण भावओ १. पवनसावयधम्मेण भणियं सीहकुमारेणं । भगवं सोहणों
जइधम्मो । एवं काउमसमत्थेण ताव किं कायव्वं ति । धम्मघोसेण भणियं ' सावयत्तणं' ति । केरिस तयं ति । कहियं सम्मत्तमाइयं । पवनो दव्वओ वि ॥
तओ अप्पाणं कयकिञ्चं मन्नमाणो कंचि वेलं पज्जुवासि१५ जण धम्मघोसं वन्दिऊण य सविणयं पविट्ठो नयरं । साहिओ
तेण वुत्तन्तो कुसुमावलीए । पवनो य एसो वि कहंचि कम्मक्खओवसमओ सावयधम्मं । अणुदियहं च धम्मवोसगुरुपज्जु. वासणपराणं अइक्वन्तो मासो । भावियाणि जिणधम्मे ।।
अन्नया य पुरिसदत्तो राया अमियतेयगुरुसमीवे सोऊण २. धम्म अहिसिञ्चिऊण रज्जे सीहकुमारं संजायसंवेगो सह महा.
देवीए सिरिकन्ताए पवनो मुत्तिमग्गं । सीहकुमारो वि धम्मा
३९६. वैयावृत्यं शुश्रूषा ।

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बोमो भवा।]
धम्मववत्थपरिपालणरओ सयलजणमणाणन्दयारी अणुरत्तसामन्तमण्डलो दीणाणाहकिविणजणोवयारसंपायणरई जहोइयगुणजुत्तो रायरिसी समुवजाओ ति । एवं च अच्चन्ताणुरत्तं च पियपणइणि पिव मेइणिं भुजन्तस्स अइक्वन्तो कोइ कालो ॥
एत्थन्तरंमि सो अग्गिसम्मतावसदेवो तओ विज्जुकुमारका- ५. याओ चविऊणं संसारमाहिण्डिय अणन्तरभवे य किंपि बालतवविहाणं काऊण मोत्तण तं देहं पुवकम्मवासणाविवागदोसेण समुप्पो कुसुमावलीए कुच्छिसि । दिट्ठो तीए सुमिणओ । जहा । पविठ्ठो मे उयरं भुयङ्गमो, तेणं च निग्गच्छिऊण डक्को राया निवडिओ । तं च दह्ण ससज्झसा विय विउद्धा३९७ १०. कुसुमावली । अमङ्गलं ति कलिऊण न साहिओ तीए दइयस्स । पवडमाणगब्भा य तद्दोसओ चेव न बहमन्नए नरवई । राया य अहियं सिणेहपरवसो । भणिया य परियणेणं ' सामिाण, न जुत्तमेयं ' ति । तीए भणियं "किमहं करेमि' । साहियं परियणेणं, जहा देवं न बहुमनसि त्ति | तीए भणियं । नूणं एस गब्भदोसो भवि. १५: स्सइ । अन्नहा कहमहं अजउत्तं न बहु मन्नेमि । अन्नया समुप्पन्नो से दोहलो, जहा इमस्स चेव राइणो अन्ताणि खाइज्जत्ति । चिन्तियं च तीए । पावयारी मे एस गब्भो, ता अलं इमिणा । इत्थीसहावओ य भत्तारनहओ य समुप्पनो से ववसाओ, जहा पाडेमि एयं ति । तओ आलोचिऊण पहाणपरियणं कजगरुययाए अणुनाया २० तेण गब्भपरिसाडणं५८ काउमारद्धा । न य सो निकाइयकम्मदोसेण३९९ पडइ त्ति । तओ सा अणेगोसहपाणेणं डोहल
३९७. विबुद्धा जागृता । ३९८. गर्भपरिशाटनं गर्भपातं । ३९९. निकाचितकर्मदोषेण । निकाचितं निबिडं बद्धं कर्म, तस्य दोषेण ।

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[समराइचकहाए
यासंपत्तीए य परिदुब्बला जाया । पुच्छिया य राइणा । सुन्दरि, किं ते न संपज्जइ, केण वा ते खण्डिया आणा, किं वा मए पडिकुलमासेवियं, जे निव्वेएण तुमं अप्पोयगा०० विव कुमुइणी एवं झिज्जास०१ त्ति । तओ पडिाहययलद्धनेहं भणियं कुसुमावलीए । अज्जउत्त, ईदिसो मे निव्वेओ, जेण चिन्तेमि · अत्ताणयं वावाएमि' त्ति । राइणा भणियं 'सुन्दरि, किंनिमित्तो' त्ति । कुसुमावलीए भणियं । अज्जउत्त, भागधेयाणि मे पुच्छसु त्ति । भणिऊण बाहजलभरियलोयणा
सगग्गया ०२ संवुत्ता । तओ राइणा · महन्तो से निव्वेओ, १० ता अलं ताव इमिणा कहाए चेव, अहं एवं अक्खिप्पामि'४०३
त्ति चिन्तिऊण अक्खित्ता०४ कहा, कओ अन्नो पसङ्गो । पुणो य से समाहूओ मयणलेहापमुहो परियणो; सबहुमाणं च भणिओ राइणा । किं जुत्तं तुम्हाणं सुणियनिबन्धणाणं पि
एवं कसिणपक्खचन्दलेहं व परिखिज्जमाणिं देवि उवेक्खिउं ३५ ति । न य असझवत्थुविसओ०५ एस निव्वेओ, जओ जीव.
लोयसारभूया मे देवी। किं च तं वत्थु, जं मे पाणेसु धरन्तेसु चेव देवीए न संपजइ त्ति । मयणलेहाए भणियं । महाराय, एवमेयं; नवरमित्थीयणसुलहो अविवेगो चेव केवलं एत्थ अव
रज्झई । ता सुणउ महाराओ । महाराय, न एयमियाणि २. पि कहिउं पारीयइ । तहा वि ' न अन्नो उवाओ' त्ति काऊण
४०. अल्पोदका । ४०१. क्षीयसे । ४.२. सगद्रदा । ४०३. आक्षिपामि । ४०४. आक्षिप्ता । ४०५. असाध्यवस्तुविषयः । ४०६. अपराध्यति ।

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पीओ भवो।]
१११
कहीयइ । राइणा भणियं । अणुरूवमेयं संभमस्स; जं उवायसज्झं तं सयमेव कीरइ, इयरं निवेइयइ ति । ता कहेउ भोई, को एत्थ परमत्थो त्ति । तओ मयणलेहाए ससझसाए विय आचिक्खिओ गब्भसंभवाओ दोहलयदोसेण गब्भसाडणावसाणो ववहारो त्ति । राइणा चिन्तियं । अहो से देवीए ममोवरि ५ असाहारणो नेहो, जेणावच्चजम्म०७ पि न बहुमन्नइ त्ति । असंपायणेणं च दोहलयस्स मा गम्भविवत्ती से भविस्सइ त्ति उवायं चिन्तेमि । विसजिओ य तेण 'जमहं कालोचियं भणिस्सामि, तं तहा कायन्वं' ति भणिऊण देवीररियणो । सद्दाविओ मइसागरो नाम महामन्ती । सिट्ठो इमस्स एस वुत्तन्तो। .. चिन्तियं च तेण । जुत्तं देवीए ववसियं । अहवा मा से इमिणा उवाएण तीसे वि देहपीडा भविस्सइ । ता एस ताव एत्थ उवाओ । बुभुक्खियस्स राइणो कारिमा०८ अन्ता पोट्टबाहि०९ दाऊण नेत्तपाइणा सुसिलिट्ठा य करिय पेच्छमाणीए चेव देवीए कढ़िऊण दिजन्ति । पच्छा य पसूयाए चेव गब्भमन्त- १५ रेण चिन्तिऊण निवेइओ नरवइस्स निययाहिप्पाओ । बहुमनिओ राइणा । भणिया य मइसायरेण देवी । सामिणि, तहा कडेमि देवस्स अन्ते, जहा एसो वि न विवज्जइ ति । गब्भसहावकुरत्तणेण पडिसुयं तीए । कओ सो उवाओ, संपनो
४०५. येन अपत्यजन्म । ४०८, कृत्रिमाः । दे. ना. मा. २-२७. 'कारिममवि कित्तिमए' । ४०९. अन्त्रान् उदरात् बहिः दत्त्वा । पोर्ट उदरे । दे. ना. मा. ६-६० 'पोटें उअरे' ।

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૨૨
[समराइचकहाए
दोहलो । पच्छा विसायमुवगयाए दरिसिओ से राया । तओ समासत्या १० एसा, भणिया य मन्तिणा । सामिणि, पढमपसूयाए न ताव देवस्स निवेयणीओ गब्भजम्मो, अवि य . ममं ति; पच्छा जहोचियं करिस्सामि त्तिं । पडिसुयं तीए । अक्षया उचियसमए परिणयप्पाए दियहे पसूया देवी । सद्दाविओ तीए मइसायरो । भणिया य तेण । सामिणि, अकुसलो विय देवस्स एस गब्भो लक्खीयइ । ता अलं इमिणा, अन्नत्थ संवडउ, मओ देवस्स निवेइयइ त्ति । तीए भणियं । जुत्तमेयं
ति । ममं चिय हियएण मन्तियं अमच्चेणं११ ति । तओ १० पयट्टाविओ माहवीयाभिहाणाए दासचेडीए दारओ । गया थेवं
भूमिभागं । एत्थन्तरंमि दिट्ठा राइणा । पुच्छिया य 'किमयं' ति । तओ ससज्झसाए वेवमाणीए भणियं माहवियाए ‘देव न किंचि' ति । एत्थन्तरंमि रुइयं बालेण । तओ दारयं दहण
कुविएण भणियं राइणा । आ पावे, किमेयं ववसियं ति । १५ तओ थीसहावकायरयाए१२ साहिओ सयलवुत्तन्तो माहवीयाए।
तओ राइणा गहिओ दारओ । चिन्तियं च णेणं । न एस एयाण हत्थो पुणो भविस्सइ तिं । समप्पिओ अन्नधावीणं । सावियाओ ताओ । जइ कहवि दारयस्स पमाओ भविस्सइ,
ता विणटा मम हत्थाओ तुब्भे । निब्भच्छिया देवी मइसा२० यरो य । कारावियं च देवीमन्तिचित्ताणुरोहिणा ईसि पच्छ
अभूयं तहाविहं वद्धावणयं । एवं च अइक्वन्तो कोइ कालो। पइटावियं नामं दारयस्स आणन्दो त्ति । वढिओ एसो,
४१०. समाश्वस्ता । ४११. अमात्येन । ४१२. स्त्रीस्वभावकातरतया ।

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बीओ भयो।
गाहिओ कलाकलावं । पुव्वकम्मदोसेण नरवई पइ विसमचित्तो। दिनं से जुवरजं ॥
अन्नया पच्चन्तवासी आडविओ दुम्मई नाम सामन्तराया दुग्गभूमिबलगविओ वित्थक्को सीहरायस्स.१९ । निवेइयं राइणो । विसजिओ तेण तस्सुवरि विक्खेवो । सभूमिबल गेणं ५ च सो पराजिओ तेण । निवेइए य कुविओ राया पयट्टो सयमेव अमरिसेणं१४ । गओ पयाणयतियं । एत्थन्तरंमि सिन्धुनईपुलिणे परिवहन्ते पयाणए करिवरोवरिट्टिएणं जलाओ नाइदूरंमि 'अहो कर्ट' ति जंपिरं दिटुं मणुयवन्द्रं । गओ तं चेव भूमिभागं राया जाव दिट्ठो तेण महाकाओ अइकसिणदेहच्छवी १. विणिन्तनयणविसभासुरो गहियरसन्तमण्डुक्कगासो भयाणयदुप्पेच्छाणणो दुययरपवेल्लिरङ्गो महया कुररेण गसिजमाणो जुण्णभुयङ्गमो, कुररो वि दिग्गयकरोरुकाएण रत्तच्छबीभच्छएणं अयगरेण १५ । जहा जहा य अयगरो कुररं गसइ, तहा तहा सो वि जुण्णभुयङ्गमं, जुण्णभुयङ्गमो वि रसन्तमण्डुक्कयं ति । १५ तं चैव एवंविहं जीवलोयसहावविभमं मूढहिययाणन्दकारयं सप्पुरिसनिव्वेयहेउं वइयरमवलोइऊण विसण्णो राया। चिन्तियं
४१२. प्रत्यन्तवासी आटविकः । ४१३. दुर्गभूमिबलगर्वितः विरोधीभूतः सिंहराजस्य । ४१४. अमर्षण क्रोधेव । ४१५. गतः तं चैव भूमिभागं राजा यावद् दृष्टः तेन महाकायः अतिकृष्णदेहच्छविः विनिर्गतनयनविषभासुरः गृहीतरसन्मंडूकमासः भयानकदुष्प्रेक्षाननः द्रुततरप्रवेपमानांग: महता कुरलपक्षिणा ग्रस्यमानः जीर्णभुजंगः, कुरलपक्षी अपि दिग्गजकरविशालकायेन रक्काक्षबिभत्सेन अजगरेण । विणिन्ति= वि+निर+इ-वर्तमानकृदन्तः ।

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११४
[समराइचकहाप
चणं । इन्त एवं ववस्थिए का उण इह उवाओ । गसियप्पाओ कुररेण वि भुयङ्गमो, भुयङ्गमेण वि मण्डुको ति । कण्ठयपाणा वि एते न अन्नोन्नं विरमन्ति, अवि य अहिययरं पवत्तन्ति, न य अन्नयरविणासणाए मोयाविया एए संपयं ५ जीवन्ति । ता किं इमिणा अपडियारगोयरेण वत्थूणा पुलोइ १६ । सज्जाविओ मत्तवारणो, गओ आवासनिया भूमि, आवासिओ सह कडएणं, कयं उचियकरणिज्जं । तओ अद्धखीणाए जामिणीए सुत्तविद्धो राया । अयगराइवइयरं सरिऊ चिन्तिउं पयत्तो | कहं ।
४१७
४१९
१० आवायमेत्तमहुरा विवागविरसा विसोवमा विसया । अबुजणाण बहुमया विबुहजणविवज्जिया पावा ॥२०४॥ . एयाणमेस लोओ कएण मोत्तूण सासयं धम्मं । सेवेइ जीवियत्थी विसं व पावं सुहाभिरओ । दुक्खं पावस्स फलं नासो पावस्स दुक्खिओ निच्चं ।
२०५ ॥
१५ सुहिओ बि कुणउ धम्मं धम्मस्स फलं वियाणन्तो ॥ २०६ ॥ aught इव लोओ तुच्छो इयरेण पन्नएणं व
२०
एत्थ गसिज्जइ सो वि हु कुररसमाणेण अनेण ॥ २०७ || सो वि हुन एत्य सवसो जम्हा अयगरकयन्तवसगोति । rafat fate विसयपसङ्गो महामोहो । २०८ ॥
ता अलं मे अयदुक्खत रुबीयभूयेण अहोपुरिसिगाविकारपाएणं रज्जेणं ० ति । रज्जं हि नाम पायालं पिव दुप्पूरं,
४१६. तावत् किं अनेन अप्रतिकारगोचरेण वस्तुना प्रलोकितेन । ४१७. भवासस्थानं । ४१८. अजगरव्यतिकरं स्मृत्वा । ४१९ आपातमात्रमधुर विपाकविरसा विषोपमा विषयाः । अबुधजनानां बहुमता विबुधजनविवर्जिताः पापाः ।। ४२०. तावत् अलं मे अनेकदुःखतबीजभूतेनाधोपुरुषत्वाविष्कारप्रायेण राज्येन ।

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बीमो भयो।
११५
जिणभवणं पिव सुलहविवरं, खलसंगयं पिव विरसावसाणं, वेसस्थियाहिययं पिव अस्थवल्लहं,' वम्मीय पिव बहुभुयॉ,४२५ जीवलोयं पिव अगिट्ठियकज्जं, सप्पकरण्डयं पिव अत्तपरिवालणिज्जं, अणभिनं विसम्भसुहाणं, वेसाजोग्वणं पिव बहुजणा. भिलसणीयं, अकारणं च सुद्धपरलोपमम्गस्स त्ति । ता एयं ५ परिच्चइय पम्वज्जामो धीरपुरिससेवियं उभयलोयसुहावहं समगत्तणं ति । अह कहं पुण पत्थुयवस्थुविसए लाघवं भविस्सइ । अहवा थेवमेयं एगजम्मपडिबद्धं ति । एवं चिन्तयन्तस्स अइ. कन्ता रयणी, कयं गोसकिच्चं, पविलु मन्तिमण्डलं ॥
एत्थन्तरंमि निवेइयं से विजयवइनामाए पडिहारिए । .. महाराय, एसो खु. दुम्मई देवं सयमेव पत्थियं वियाणिय चण्ड च देवसास मवगच्छिय सिरोहराबद्धपरसू देवसासणाइक्कमणजा. यपच्छायावो २३ कइवयपुरिसपरिवारिभो इहेवागओ देवदंसणसुहामिलासी पडिहारभूमिए चिढइ । एवं सोऊण देवो पमाणं ति । तओ पुलोइमो राइणा मइसायरो । भणियं च तेण १५ इनियागारकुसलेण । पविसउ, को एत्य दोसो । सरणागयवच्छला चेव राइणो हवन्ति । तओ राइणा अणुनाओ पबिटो दुम्मई · देव एसो सिरोहराएसो य कुहाडो ४२४ ति भणिकण
४२१. वेशस्त्रीहदयं इब अर्थवल्लभं । वेशस्त्री वारबनिता वेदया । ४२२. वल्मीकं इव बहुभुजंग । वल्मीकपक्षे भुजंगः सर्पः । राज्यपक्षे तु कामिजनः । ४२३. देवशासनादत्तमनोजातपश्चात्ताप: । ४२४. देव एषः शिरोधरादेशः च कुठारः ।

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११६
[ समराइश्चकहाप
पडिओ चलणेसु । तओ अभयं दाऊण बहुमाणिओ राइणा, कओ से अहियरसक्कारो ॥
नियत्तिऊण य राया गओ जयउरं । निवेइओ राइणा निययाभिपाओ मन्तिमण्डलस्स । तेण विय ' किच्चमेवे५ यमिह वंस संभवाणं रायाणं सेसयाणं पि किं पुण तुम्हाणं जिण वयणभावियमईणं, उभयलोयसाहारणं च सफलं जीवियं देवस्स, वणदवसन्निहा य कामभोगा इन्धणाओ चैव जलन्ति किंपागलसमाणा य विवागे, अयण्डमणोरहभङ्गकारी य पहवइ विणिज्जियसुरासुरो मच्चु ति कलिऊण बहुमनिओ । तओ १० सद्दाविया संवच्छरिया, भणिया य तेण । निरूवेह आणन्दकुमारस्स रज्जाभिसेयदिवसं । तेहिं भणियं । जं देवो आणवेइ | निरूविऊण साहिओ णेहिं पञ्चमो दिवसो | तओ उत्रणीयाहूं अहिसेयमङ्गलाई । तं जहा मच्छजुयलं पुण्णकलसो धवलकुसुमाई महापउमा सिद्धत्थया २५ पुढविपिण्डो वस हो १५ न्तयं दहियपुण्णं च भण्डयं महारयणाई गोरोयणा सीहचम्मं धवलायवत्तं भद्दासणं चामराओ दुरुब्वा अच्छसुरा ७ महाधओ गयमओ धन्नाई दुगुल्लाणि अन्नाणि अन्नाणि य एवमाइयाई परवा ति ॥ एत्थन्तरंमि परिचिन्तियं राइणा । काऊणमाणन्दकुमारस्स रज्जाहिसेयं तओ गमिस्सामि धम्मघोसगुरुसमीवं २० ति । एवं चिन्तयन्तो अहिसेयदिणं पडिच्छमाणो चिट्ठ ॥
-४२६
मह
૪૨૭
४१५. सिद्धार्थकाः सर्षपाः । ४२६. पृथ्वीपिंड: वृषभः मृत्तिकापिंड: वृषभश्च । ४२७. ' दुरुब्वा ' दूर्वा तृणविशेषः । निर्मला मंदिरा ।
<
अच्छसुरा '

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बीओ भवो।]
११७ इओ य पुवकयकम्मदोसओ अमुणियनरिन्दाहिप्पाओ घडिओ दुम्मइणा सह आणन्दकुमारो । मन्तियं च तेहिं 'कहंचि पञ्चणापओएण वावाएमो महाराय ' त्ति । सुओ अहिसेयवुत्तन्तो । मिच्छाहिनिवेसेण सचित्तदुट्टयाए य विपरीओ परिणओ आणन्दस्स । चिन्तियं च णेणं । नूणमहमणेण इमिणा ववएसेण ५ मारिउ ववसिओ । ता कहमहमेवं छलिजामि । अहवा सच्चए वि एयंमि वुत्तन्ते अलं मे रज्जेण, जं मे एएण दिन्नं संपज्जइ। तं पुण सलाहाणिज्जं, जमेयं वाइऊण बला घेप्पई २८ त्ति ॥ एल्थन्तरंमि सदाविओ राइणा आणन्दो । जाव नेच्छइ आगन्तुं, तो पडिहारदुइओ२५ गओ कुमारभवणं राया । तेण वि १. य 'न इओ सुन्दरतरो पत्यावो' त्ति कलिऊण पुन्वाणुसयदो. सेण सहसा ‘हण हण' त्ति भणिऊण उक्खायासिणा अकयपरिरक्खणोवाओ सुविसत्थचित्तो पडिहारं वावाइऊण गाढप्पहारीकओ राया । एत्थन्तरंमि समुट्ठाइओ कलयलो, संजाओ नयरसेनसंखोहो, परिवेढिओ३० समन्तओ रायसाहगेण आणन्दो; १५ पारद्धो संगामो । तओ राहणा नियसरीरदोहसवहेण सावियं सेनं १ । भणियं च गेण । किं भे इयाणि जुझिएणं, अहं ताव वावाइओ चेव दट्ठव्वो, मा एवं पि वावाएह, ता कारेह सयाभिसेयं एयस्स, एस भे राय त्ति । एत्थन्तरंमि समाणत्तो दुम्मई ‘बन्धेहि णं निबिडबन्धेहि ' । तओ ‘जंकुमारो आणा- २० वेइ ' ति भणिऊण आसनीभूयो य से दुम्मई । पाडिया कुल
४२८. गृह्यते । ४२९. प्रतिहारद्वितीयः । ४३०. परिवेष्टितः । ४३१. लतः राज्ञा निजशरीरद्रोहशपथेन श्रावितं सैन्यं ।

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११८
[समराइचकहाए
पुत्सया, निभरिछओ नायरजणो । तओ बन्धाविऊण पच्चइ. यपुरिसेहिं १२ सुकयपरिरक्खणोवाओ कओ राया । अहिटियं रज्जं, ठावियाओ ववस्थाओ,33 वसीकयं सामन्तमण्डलं । तओ अणुसयवसेण नेयाविओ नयरचारयं नरवई । तं च अच्चन्तनिम्महमाणपुरीसकलमलगन्धं फुडियभित्तिपसुत्तसिरीसिवं भिणिभिणायमाणमसयमक्खियाजाल दरिविवरमुहविणिग्गयमूसउक्केरं उवरिविलम्बमाणोरयनिम्मोयं लूयातन्तुविरइयबियाणयं, वासहरं पिव दुस्समाए, लीलाभूमि पिव अधम्मस्स, सहोयरं पिब
सीमन्तयस्स,४४ सहं पिव सव्वदुक्खसमुदयाणं, कुलहरं पिब १. सव्वजायणाणं, विस्सासभूमि पिव मच्चुणो, सिद्धिखेत्तं पिव
कयन्तस्स त्ति । तओ ' महाचारयं नीओ देवो' ति सोऊण सहसा विमुक्कक्कन्दभेरव २५ अणवरयनिवडमाणेहिं महल्लमुत्ताहलसरिसेहिं सकज्जलबाहबिन्दूहि संपाइयहारसोहं देवसोएणं चैव परिमिलाणदेहं निरूज्झमाणं पि निउत्तपुरिसेहिं मङ्गलमणिवलयं
४३२. प्रात्ययिकाः विश्वस्ताः पुरुषाः तः । ४३३. व्यवस्थाः । ४३४. चारक गुप्तिस्थानं । दे. ना. मा. ३-२१ ‘चारो पिया. लगुत्तीच्छासु' । तस्येदं जुगुप्सापूर्ण वर्णनं । 'कलमलं' उदरमलं । 'सिरिसिवं ' सरीसर्षाः । 'मूसउक्करं ' मूषकोत्करः आधुसमूहः । 'लूयातंतु' लूतातंतुः ऊर्णनाभिः । ‘सीमंतयस्स' सीमतकस्य नरकस्थानस्य । अत्यन्तनिर्मथ्यमानपुरीषोदरमलगंधं स्फुटितभित्तिप्रसृत [ प्रसुप्त ] सरीसर्प गिणगिणायमानमशकमक्षिकानालं दरीषिवरमुखविनिर्गतमूषकोत्करं उपरिविलबमामोरगनिर्मोकं लूतातंतु. विरचितवितानं वासगृहमिव दुःषमकालस्य लीलाभूमिरि सर्वदुःखसमूहानां सहोदरमिव नरकस्थानस्व । ४३५. विमुक्ताकेंदभैरवं ।

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बीओ भयो।
झणझणारवुद्दाम सभुयाहिं बलाओ पेल्लिऊण, उरपोट्टकुट्टणुज्जयं,३७ तओ य अणुइयधरणिपरिसकणेणं साससमाजरियाषणं, 'परिचत्तकुडिलभावत्तणेण:३८ वि य अदंसणीया देवावत्थ ' त्ति सूयगेहिं पिव लम्बालएहिं निरुद्धनयणपसरं चारयमेव पत्तं कुसुमावलीपमुहमन्तेउरं ति । दिट्ठो य तेण काललोहमयनिय- ५ नियलसमाऊरिओ3९ नरवई । तओ असोयपल्लवागारेहिं हत्थेहि ' अणुचियासेवयंहुलो संसारो' त्ति दंसणतं पिव हारलयावह
जणियचयं पिव वच्छत्थलं ताडयन्तं अहिययरमकन्दिउं पवत्तं ति । तओ राहणा आरक्खगेहिं च कहकहवि निवारियं । भणियं च राइणा । किमणेणायासमेत्तफलेण अहम्माणुवन्धिणा य सोएणं। .. अहबहुविचित्तरूवो खु एस संसारो, खेलणयभूया इमस्स सम्वे सरीरिणो, दुन्निवारो य पसरो पुव्वकयकम्मस्स, जलहरन्तरविणिग्गयसोयामणीवलयचञ्चला लच्छी, सुविणयसमो संगमो४४० । एवमवसाणाणि एत्थ रागविलसियाणि । ता किमेइणा अविवेयजणाणुसरिसेणं पलविएण। पत्तमेव तुब्भेहि जीवलोयसारभूयं १५ जिणवयणं । ता तं चेव अणुचिठेह । न तं मोत्तूण अन्नो दुक्खक्खओवाओ त्ति । तओ तमेयमायण्णिय 'एवमेयं न अन्नह' त्ति कलिऊण य अणुजाणाविऊण नरवई जीवियनिरवेक्खयाए
४३६. क्षिप्त्वा । सि. हे. ८-४-१४३ ४३७. उरः वक्षःस्थलं । वक्षःस्थलोदरताडनोद्यते ( अन्तःपुरं) इति संबंधोऽवसेयः । ४३८. ततश्चानुचितधरणिचलनेन श्वाससमापूरिताननं परित्यककुटिलभावत्वं । ४३९. काललोहमयनिगडसमापूरितः । काललोहः लोहविशेषः । ४४०. जलधरान्तर्विनिर्गतसौदामिनीवलयचंचला लक्ष्मी: स्वप्नसमः संगमः ।

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१२०
[समराकञ्चहहाए
बला चेवाणन्दस्स गन्धव्वदत्ताए विजाहरसमणियाए सयासे पवनं पध्वज ४१ ति ॥
इओ य पइदिणकयत्यणाए वि कोहवसमगच्छमाणेण एद्दहमेत्तं मे जीवियं, कालोइयं संपयमणसणं' ति पडिवन्नं राइणा । निवेइयं आणन्दस्स । कुविओ एसो । पेसिओ तेणं देवसम्मो नाम नियमहल्लओ४२ 'गच्छ भुज्जावेहि' त्ति । वत्तव्यो य एसो ' अमुञ्जमाणं नियमा वावाएमि'४४३ त्ति । गओ देवसम्मो; दिट्ठो तेण राया भणिओ य । देव, देव्ववस
याणं पाणिणं विसमा कज्जगइ त्ति । एसो य देव्वो नाम १. अणाराहणीओ विणएण, अगुणगाही गुणीणं, अकालन्नू समी
हियस्स, केवलमणत्थो जणाणं, मत्तहत्थि व्व सच्छन्दयारी, गङ्गापवाहो व उज्जुकुडिलो, महाहवो व्व निवायदक्खो, विसगण्ठि ब्व नाणुकूलो रसाणं, पडिकूलो य समीहियाणं, अणुकूलो
असमीहियस्स । ता जइ वि एस एवंभूओ, तहावि पुरिसेण १५ खणमवि न पुरिसयारो मोत्तव्यो त्ति । जेण महाराय पुचोव
ज्जियाणं कम्माणं चेव एवं नामं देवो, तं च पुरिसयारजेयमेव वट्टइ त्ति । ता अवलम्बेउ देवो पुरिसयारं, करेउ आहारगहणं । जीवमाणो हि पुरिसो लकिऊणावयं अवस्समेव संपयं पावेइ
त्ति । राइणा भणियं । भो देवसम्म, न मुक्को चेव मए अहा२० कालाणुरूवो पुरिसयारो । पडिवन्ना य भावओ पव्वजा । अओ
न संपयाभिलासपरं मे चित्तं । उचियकालं च नाऊण पडिवन्नं
४४१. गंधर्वदत्तायाः विद्याधरश्रमणिकायाः सकाशं प्रपन्नः प्रव्रज्यां । ४४२, निजमहलकः निजामात्यः । ४४३. अभुजन्तं नियमाद् निश्वयेन व्यापादयामि ।

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बीमो भयो।
१२९
अणसणं । अओ न आहारगहणं करेमि ति । तेण भणियं, अकीरमाणमि आहारगहणे सुओ ते कुप्पिस्सइ । राइणा भणियं । अकारणो से कोवो; सच्चपइबा खु तवस्तिणो हवन्ति । तेण भणियं । देव विइयवुत्तन्तो चेव तुमं कुमारचरियस्स; ता मा ते पमायं करिस्सइ ॥
एत्थन्तरंमि · चिरायइ देवसम्मोति संजायामरिसवेगो घेत्तूण खग्गं आगओ आणन्दो । भणियं च तेण । जइ न आहारगहणं करेसि, ता इमिणा कयन्तजीहाणुगारिणा करवालेण सीसं ते छिन्दामि । राइणा भणियं । जाणतो मरणन्तं देहावासं असासयमसारं । को उब्धिएज्ज नरवर मरणस्स अवस्स गन्तब्वे ॥ २०९ ॥ गब्भपभिइमावीई सलिलच्छेए सरं व सूसन्तं । अणुसमयं मरमाणं जियइ त्ति जणो कह भणइ ४५ ॥२१॥ संपत्थियाण परलोगमेगसत्येण सत्थियाणं व । जइ तत्थ कोइ पुरओ वच्चइ भयकारणं किमिह ४ ॥२११॥ १ जीयमणिच्चमवस्सं मरणं ति मणमि निच्छओ जस्स । सूणायारपसुस्स व का आसा जीविए तस्स ४७ ॥ २१२ ॥
४४४. विलंबं करोति । ४४५. 'आवीई' भावीचि निरंतरे । 'सूसन्त' शुष्यमाणं । गर्भारप्रभृति निरंतरं सलिलच्छेदे सरः इव शुष्यमाणं अनुसमयं म्रियमाणं जीवतीति जनः कथं भणति । ४४६ संप्रस्थितानां परलोकमेकसार्थेन सार्थिकानां रुव । यदि तत्र कोऽपि पुरतः, व्रजति भयकारणं किमिह । ४४७. जीवितमनित्यमवश्यं मरणमिति मनसि निश्चयो यस्य । सूनागारपशोः इव का आशा जीविते तस्य ॥

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१२२
[समराइचकहाए।
हंदि जराधणुहत्थो वाहिसयविइण्णसायगा एइ ।' माणुसमयजूहवहं विहाणवाहो करेमाणो ॥ ४४८ २१३ ॥ न गणेइ पच्चवायं न य पडियारं चिराणुवत्तिं वा । सच्छन्दसुहं विहरइ हरि ब्व मच्चू मयकुलेसु ॥ ४४९ २१४ ।। एक्के च्चिय निविण्णा पुणो पुणो जाइउं च मरिउं च । जे भवमच्चुब्बिग्गा भवरोगहरं अणुचरन्ति ॥ २१५ ।। जरमरणरोगसमणं जिणवयणरसायणं अमयसारं । पाउं परिणामसुहं गाहं मरणस्स बीहेमि ॥ २१६ ।। झोसियपावमलाणं५० परिसाडियबन्धुलोहनियलाणं । किं कुणइ कालमरणं कयपडियारं मणुस्साणं ॥ २१७ ॥ अज्जियतवोधणाणं कलेवरहरे वि निप्पिवासाणं । संलिहियसरीराणं मरणं पि वरं सुविहियाणं ।। २१८ ॥ . सुगहियतवपत्थयणा निम्विसिऊण नियमेण अप्पाणं। मरणं मग्गन्ति मणोरहेहि धीरा घिइसहाया ॥ २१९ ॥ जस्स मयस्सेगयरो सग्गो मोक्खो व होइ नियमेण । मरणं पि तस्स नरवर ऊसवभूयं मणूसस्स ॥ २२० । अणवरयरोगभासुरवसणविसाणुगयदीहदाढस्स" । कत्थ गओ वा मुच्चइ कयन्तकण्हाहिपोयस्स:५२ ॥ २२१ ॥
न वि जुद्धं न पलायं कयन्तहथिमि अग्घइ.५१ भयं वा । २. न य से दीसइ हत्थो गेण्हइ य दढं अमोक्खो य ॥२२२|| ४४८. हंत जराधनुईस्तः व्याधिशतविकीर्णसायकः एति । मानुषमृगयूथवधं विधिव्याधः कुर्वाणः । 'विहाण' विधानः विधाता । ४४९. + + + हरिः सिंहः इव मृत्युः मृतकुलेषु । सिंहपक्षे तु मृगकुळेषु । ४५०. — झोसिय' ध्वस्तं दूरीकृतं । दूरीकृतपापमलं । ४५१. । अनवरतरोगभासुरव्यसनविषानुगतदीर्घदंष्ट्रस्य । ४५२. कृतान्तकृष्णाहिपोतस्य । ४५३. अर्हति संमान्यते।

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बीमो भयो।]
जह वा लुणाइ सासाइ कासओ परिणयाइ कालेण । इय भूयाइ कयन्तो लुणाइ जायाइ जायाइं ॥ ५४ २२३ ॥ जइ ताव मच्चुपासा सच्छन्दसुंह सुरेसु वियरन्ति । अच्चन्तमणोयारो जत्थ जरारोगवाहिणं ॥ २२४ ॥ किं पुण वाहिजरारोगसोगनिच्चुयंमि माणुस्से ।। मच्चुस्स सो पमाओ जं जियइ नरो निमेसं पि ॥ २२५ ॥ ता मा अधीरजणसेवियस्स अयसस्स देहि अवयासं । न हु मच्चुदाढलीढं इन्दो वि पहू नियत्तेउं ॥ २२६ ॥ इय मयमारणमेत्तेण वच्छ मा नियकुलं कलङ्केहि । गेण्हामि कहं चत्तं हन्त सवायाए५५ आहारं ॥ २२७ ॥ १. सोऊण इमं वयणं कोवाणलजलियरत्तनयणेण । 'जंपइ अज्जावि कहं' पहओ सीसंमि खग्गेणं ॥ २२८॥ परिचिन्तियं च तेणं 'नमो जिणाणं' ति मुणियतत्तेणं । 'पुचकयकम्मदोसो एसो' त्ति विसुद्धभावेणं ॥ २२९ ॥ 'सव्वो पुवकयाणं कम्माणं पावए फलविवागं । १५ अवराहेसु गुणेसु य निमित्तमेत्तं परो होइ" ॥ २३० ॥ एवं च चिन्तयन्तो पुणो वि हन्तूण पावकम्मेणं । विणिवाइओ महप्पा अकलुसचित्तो सकलुसेणं ॥ २३१ ।। मरिऊण य उववनो सणंकुमारंमि सुरवरो जुइमं५५६ । अह पञ्चसागराऊ लीलारामे विमाणंमि ॥ २३२ ॥ इयरो वि य काऊणं रज्जं मरिजण रयणपुढवीए । उववन्नो नेरइओ उक्कोसाऊ महाघोरो ॥ २३३ ॥ वक्खायं जं भणियं सीहाणन्दा य तह पियापुत्ता । सिहिजालिणिमाइसुया एत्तो एयं पवक्खामि || २३४ ॥ ४५४. यथा वा काशः (=रोगविशेषः) कालेन प रणतान् श्वासान् लुनाति, एवं कृतान्तो जातानि जातानि भूतानि लुनाति । ४५५. स्ववाचयां । ४५६ द्युतिमान् ।

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NOTES. [ The numbers given in front of the Notes refer to pages and lines respectively. ]
1. 3-4 There is विरोधाभास. Mark the expressions: परम-सिरि-बद्धमाणं and पणट-माणं, गय-जोयं and जोईसं, सयंभुवं and बद्धमाणं ।
__ 1. 7. तित्थपवत्तणसमए [ तीर्थप्रवर्तनसमये ] At the time of establishing the fourfold order of monks, nuns, laymen and laywomen. facet is defined as: 'तित्थं ' ति पुव्वं भणियं संघो जो नाणचरणसंघाओ।
2. 3.-4 refers to सम्यक्त्व, ज्ञान and चरण. See उमास्वाति's तत्त्वार्थ. 1. 1. 'सम्यग्दर्शनज्ञानचारित्राणि मोक्षमार्गः ॥ १ ॥. “ The right belief, the right knowledge and right conduct constitute the path of absolution.' तोहिं चिय भणियाइं = सव्वण्णुभणियाई; cf. verses 6. 10. on this page; for details see arateio 1. 1.
2. 9–10. argoare can be also understood as * With regard to those that are worthy to be heard"
2. 11. तप्पडिबद्धं 'which is accompanied. with those things i. e. श्रोत्ध्य, प्रशंसनीय, परिहर्तव्य and आचरितव्य as described in verses. 6-10.
2. 13. From this onward, the author proceeds to describe the three types of the matter of the

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[97€ ]
plot viz. celestial, celestial-temporal and temporal. Then he lays down that the stories in general can be of four kinds viz. the wealthstory, the love-story, the religion-story and the mixed story. The author goes on with the discussion upto 4. 12.
2. 19-21. star rataisast (sterfargraaf et] which is constituted with the outstanding matter of wealth. garant [Jalgra] the main-spring of the plot; the effecient cause which supplies the motive to the plot. असिमसिकसि वाणिज्जसिप्यसंगया असि — a sword ' i. e. warfare; Afet ink' i. e. sending of communications, letters etc; fa agriculture;' arforsht ' trading;' सिप्प 'crafts.' विचित्तधाऊवायाइपमुहमहोवाय89371which consists of big applications such as the application of varied metals.' This refers to the arts such as alchemy, making of alloys etc. सामभेयउवप्पयाण etc. उपप्रदान-दान 'bribery' to change those on the opposite side. 5991a is often used in Sutras for दान.
3. I. वित्तवपुव्वयकलादक्खिण्णपरिगया — which treats with the cleverness in arts ( कलादक्खिण्ण ), age (577), body ( ag ) and wealth (fara ).' This expression is very corrupt in Mss. “Age' = youth; body =' beauty of the body.'

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___ 3. 2. दूईवावाररमियभावाणुवतणाइपयस्थसंगया 'which is accompanied with things like the movements of the female messengers (patorare ), amours ( रमियरमित )and the consequent affection (भावानुव. तन ) etc.'
3. 3-4. खमामद्दव etc. मुक्ति एवं मुत्ती वि लोहस्स अणुदयो उदयपत्तस्य वा विफलीकरणं । (See the text P. 107. lines 17-18) Tatt. ix. 6. उत्तमः क्षमामार्दवाजधशौचसत्त्वसंयम तपस्त्यागाकिंचन्यब्रह्मचर्याणि धर्मः || In this Sutra त्याग is mentioned in the place of grit. See Translation.
3. 4-5. See Translation for the proper understanding of the अणुव्रत. or partial vows.
3. 6. अकामनिज्जरा [ अकामनिर्जरा ] the state of enduring hunger, thirst etc. without the will to destroy actions etc.
3. 7. तिवग्ग i. e. धर्म, अर्थ and काम.
3. 8. लोइयवेयसमयपसिद्धा Well-known due to the incorporation of the facts of secular lores and doctrines.
3. 9. संकिण्णकह [संकीर्णकथा ] The story with the mixed back-ground. The divisions of An in this manner are followed by सिद्धर्षि in his उपमिति. भवप्रपंचकथा. It is worthy of note that उद्योतन gives altogether a different connotation to the word संकिण्णकहा, in his work कुवलयमाला. It will be in

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formative to quote pits giving the divisions of कथा as given by him :
पाइयभासारइया मरहठयदेसिवण्णयणिवद्धा । सुद्धा सयलकह च्चिय तावसजिणसत्यवाहवाहिल्ला ।। कोउहलेण कत्थइ परवयणवसेण सक्कयणिवद्धा । किंचि अवब्भंसकआ ता विय पेसायभासिल्ला ॥ सबकहा गुणजुत्ता सिंगारमणोहरा सुरुइअंगि ।
सव्वकलागमसुहया संकिण्णकह त्ति णायव्वा ।।
3. 16. भावरिउइंदियाणुकुलवत्तिणो i. e. following in a manner convenient to the senses which are the enemies of the reality.
3. 18. विडम्बणमेत्तपडिबद्धाए [विडम्बनमात्रप्रतिबद्धायां] which is simply composed of ridiculous things.
4. 5. आसयविसेसओ [आशयविशेषतः ] On account of the different character of the mental receptacle ( = mental bent ).
5. 5-6 The prose-order of the stanza : जाण. माणो तं ( = धम्मं ) कुणइ; जो उ मज्झत्यो कुसलो य सन्नुभणियाओ धम्मियाओ कहाउ सुणेइ, (सो) य जाणइ ।।
5. 8. आरहगेयराणं i. e. those who are devotees and others i. e. non-devotees.
5. 12 St. Trans. Though thus are many births of them both, all of them are not useful; there is the mutual fitness among nine ( births ); therefore this enumeration is said.

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5. 17. भणियं च पुवायरिएहिं This shows that the nucleus of this legend is traditional. Refer. 6. 910. एवमेयाओ चरियसंगहणिगाहाओ । संपयं एयासिं चेव गुरूवपसाणुसारेणं वित्थरेण भावस्थो कहिज्जइ 1. Also at the end of every भव, he says धक्खायं जं भणियं etc. At the end of the work in the self-explanatory प्रशस्ति he says.
गुरुवयणपंकयाओ सोऊण कहाणयाणुराएण अनिउणमहणा वि दढं बालाइअणुग्गहटाए ॥
(J's Edition. Fasc. 9. P. 805) ___6. 1-2. The details of the Cosmography of Jainas are given by me in the special Appendix P. 145-148 in my edition of अंतगड & अणुत्तरोववाइय. See. तत्वार्थ. III for the information of heavens and hells in details. For the chart of this see the appendix of my above-mentioned edition or तत्त्वार्थ. P. 13. ( आर्हतप्रभाकर Series No. 2 published by Motilal Ladhji, Poona.)
____6. 5; 6-7. सागर and पलिय-both are the timedivisions of Jain Theology. In नवतत्वप्रकरण Mehesana Ed. St. 13 the full enumeration of Time-divisions is given : समयावली मुहुत्ता, दीहा, पक्खा, य मास, वरिसा य । भणिओ पलिया सागर उस्सप्पिण्णवसप्पिणो कालो । See Notes atão & ato. P. 122 and 125 (Ed. M. C. Modi) सागर = measure of time, age of the

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gods and hell-beings, which is equal to ten a met qetta; the number of figures in it con
sists of 47 figures; TE197 = According to some, the time necessary to empty, at the rate of one hair in every century a well of 100 has in every dimension so densely packed with hairs that a river could flow over them without any water sinking between them. According to others (See. 9. raatar, ZEGZAATA. 92) a festah is the time needed to empty a cavern one Yojana in every dimension and full of chopped hairs, at the rate of one fragment per century. + + + + To add more, it should be noted that the lives of Gods and Hell-beings are fixed to certain Arts and news by Jain Theology and Haribhadra follows in assigning the age to his characters within these traditional bounds. See drapeto Chap. III ff.
6. 7. a re = arguari 1} Tel.
6. 12. starface etc. J's comments “sface is the fabulous country to the west of Mount Meru. Ksitipratistha is not mentioned among the cities of race, but is usually spoken of as situated in hraq, so by Haribhadra himself. " See details Tearato III pyetuia.

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7. 1-2. St. 33. The चमत्कृति is brought out in this stanza by saying that the king was only in name qoiars though he far exceeded the moon in many respects. संपूर्णमंडल: = — With complete disc.' ( चन्द्रपक्षे ) — With the cirle of 12 princes fully in control' (See मल्लि. on रघुवंश 9. 14. quoting कामंदक ) मयकलंकपरिहीणो = (राजपक्षे) मदकलंकपरिहीनः । But in showing his superiority over the moon which is मृगकलंकयुक्तः, the king was मृगकलंकपरिहीनः ।
7. 6. वंतरसुरो [व्यंतरसुरः ] One of the four kinds of gods; see. तत्वार्थ. III. 1. & 12.
7. 9-16. of. बाण's कादम्बरी; जरद्रविडब्राह्मणवर्णन this is also conventional.
8. 6. धणियं दे. ना. मा. (५. ५८.) 'धणियधरग्गा दढकप्पासेसु' much, exceeding.
8. 20. भूइरयकयतिपुंडो [ भूतिरजःकृतत्रिपुंड्र: ] One who has made the faja mark on the forehead by the dusty particles of ashes.
9. 2. अयसिमय. etc. योगपट्टक was made up of flax. योगपट्टक = a cloth thrown over the back and the knees of the ascetic:during abstract meditation.
10. 1. एयव्वयप्पयाणेण = एतद्वतप्रदानेन ।.
10. 12. पुव्वलक्खा -J's note — former year (पूर्व) consists of 7360 common years. In the दुःषम-सुषम period in which the events of our story are

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supposed to have occurred, men lived 84 lacs of former years. Practically however no account is further taken by our author of the enormous length of the life of men, nor of their height, viz. 500 धनुस् or about 3000 feet."
10. 19. गोसकिच्च = प्रभातकृत्यं । दे. ना. मा. २-९६ । 'गोवी बाला गोसं गोसग्गं' Comm. 'गोसं प्रभातं '
11. 23. गहियनारंगकढिणया i. e. Carrying Oranges and leaves. To explain कढिण, पाइअसद्दमहण्णवो of Pandit Hargovinddas gives three meanings — (१) कठिन (२) तृणविशेष (आचा. २. २. ३.) (३) पर्ण (पण्ह २. ५. )
12. 1. ससमयपसिद्धाए i. e. usual to one's particular tenets. This expression all the more emphasises the fact that the ATTAS described here are Brahmanical asceties. J. has also noticed this fact (J's Edi, Fasc. 9. P. xxii.)
___13. 5. सुहासणटेण [ सुखासनस्थेन ] Sitting on a good seat.
13. 17. संसारचारयगयं i. e. incarcerated in the prison of the world. for चारय See दे. ना. मा. ३-२१.
15. 14. 7. reads garoitig; marks no material difference in sense. ___15. 18. अबहस्थिय [ अपहस्तित ] = दूरीकृत laid aside.
20. 1-2. संजत्तेह धयमालोवसोहियं संदणनिवहं-Harness the host of chariots, beautiful with flags and

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canopies. आलोव = आलोच A canopy.
20. 16-17. fTTegergić gfa TFTTTUART RHEINE afuri Ftzfagić i. e. The astrologers, who took the measurement of shade by the measuring-rod and who knew the deep sense of the science of astrology, said. is = a measuring-rod.
23. 7. J. Reads gania the expression, I take, is gout. S. Ar. #1. 's MSS. BF. grotte G. äa. 's selection is warranted by one Ms. of e. FT. Ar. The text of t. Fl. Al. takes gooaa.
23. 14. Framfara grati The intention of the author seems to be to bring about alliterative play by bringing to-gether similar expressions. The whole description of the birth-celebrations St. 51-55 is characteristic due to long compounds as well as to the description of the manner of dance prevalent in those days.
23. 19. 3TENT [ sidetri ] See. diarto IX. Greg Tarla 117811 the stra's are of 4 types (1) straf (2) tiz (3) TA (4) y . The ordemra is again divided into 4 parts. (1) Bh ai Árat afegire flaterateTT: 113911 Tarto IX = the first type of s eara is the continuous meditation for the separation of the unpalatable, when the unpalatable thing has befallen (2) CATTIST 113711 ibid i. e. when the air

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the mental or physical misery comes up. (3) faqe रीतं मनोज्ञानाम् ॥३३॥ ibid. when the palatable is snatched away (4) facra a 113811 ibid. This facrati aràgia is the meditation occasioned by a very strong determination to obtain an unachieved object due to the intensity of the allurement for its enjoyment. In brief, (1) अनिष्टसंयोग-आर्तध्यान. (2) इष्टवियोग-आर्तध्यान (3) रोगचिंता-आर्तध्यान (4) निदान-आर्तध्यान.
24. 11. नियाण=निदान. The fourth type of आर्तध्यान as explained above. J. has quoted 11 which explains it as : कामोपहतचित्तानां पुनर्भवविषयसुखगृद्धानां निदानं आर्तध्यानं मवति । पूज्यपाद in the सवार्थसिद्धि-भोगाकांक्षातुरस्यानागतविषयप्राप्तिं प्रति मनःप्रणिधानं संकल्पश्चिंताप्रबंधस्तुरीयमात निदानमिस्युच्यते । On तत्वार्थ. VII. 18. पूज्यपाद explains etymologically भोगाकांक्षया नियतं दीयते चित्तं तस्मिंस्तेनेति वा । The निदान of तापस अग्निशर्मन् is given in the next stanza i. e. St. 57.
24. 14. अप्पडिकतेन [ अप्रतिक्रान्तेन ] one who has not got away from faults.
25. 25. अणज्जविलसिएण [ अनार्यविलसितेन ] By incivil conduct.
26. 3. कसाय-mental impurities; they are 4anger, pride, deceit and greed which obscure the spotless nature of the soul and cause it to wander in the cycle of worldly existence.

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27. 1. 2. St. 61 explains the 'why' of the movements of characters and their births and rebirths that characterise all the Jain legends. This stanza is again found at the end of the second Bhava. 123. 15-16.
31. 9. तक्कम्मवावडत्तणेण J. reads तकम्मवावडत्तणेण which is obviously wrong. J.. does not notice it in the corrigenda.
31. 14. ऊसियविचित्तकेउनिवहं = उच्छ्रितविचित्रकेतुनिवहं । With the host of variegated banner's raised.
32. 1. संपुण्णदुवालसंगी i. e. one who has completed the study of 12 canonical works. See about द्वादशांगthe discussion in the Intro. of my Ed. of अंत & अणु.
32. 2. ओहिमणनाणाइसयजुत्तो अवधिमनोज्ञानातिशययुक्तः । तत्त्वार्थ. 1. 9. The knowlege are of 5 kinds मतिश्रुतावधिमनःपर्यायकेवलानि ज्ञानम् । अवधिज्ञान=3rd kind of knowledgeit is the direct, limited knowledge of the matter without the help of the senses, merely by the light of the soul. मनःपर्यायज्ञान-mental knowledge, direct knowledge of another's thoughts about the
matter. This knowledge is higher. than अवधिज्ञान and is dogmatically different तत्वार्थ. 1. 26. विशुद्धक्षेत्रस्वामिविषयेभ्योऽवधिमनःपर्याययोः ॥ २६ ॥
32.12. अडालविडालाओ See. Comm.=अडाडविड्डालाओबलात्कृतव्रीडायुक्ताः , this is what I can guess. The proper

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explanation to bring about the pun-sense is difficult. For wars See e. ar. Ar. 9-98
32. 25. At-bride-grooms cf. Marathi 7. · 34. 2. It=»: tomorrow. 34. 7. fafan=faleta
34. 24. Mark the stanza is metrically defective in the first line.
35. 14– 5. The stanza is repeated on P. 42. lines. 13-14.
38. 3. epf PTS A small water-tank for washing clothes. - 39. 3-8 The explanation is given of how a being sometimes knows of its past birth.
42. 18. Eft in the tank.
41. 22. atteint Acquisition of the fundamental principle viz. the right belief ( ***** ) in the order of Jina (fferta).
42. 1. वाणमंतर A class of gods living in the तिर्यग्लोक.
42. 16. Jiem: an effort.
43. 1. सयलाइसयरयणायरेहि=by the ocean of all sorts of miraculous powers. • 43. 2. Tri-A space-measure. È OTT . e. the universe of space.

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43. 3. ff. All the sermon that follows closely resembles the details found in Jarfo Chap. I. 1. (ibid.) सम्यग्दर्शनज्ञानचारित्राणि मोक्षमार्गः । साहओ उण उवाओ इमस्स [परमपयस्स] सम्मत्तनाणचरणलक्खणो पडिवाइओ त्ति । (समराक P. 43. 3.) 43. 5 तत्त्वार्थ. VII. 14. अगार्यनगारश्च ॥ i. e. A act is either a householder or a friar. A house-holder can not like an ascetic follow ifaranस्तेयाब्रह्मपरिग्रहेभ्यो विरतिव्रतम् ॥ (तत्त्वार्थ० VII. 1.) in their totality; he therefore follows it with a little of reservation; hence he is said to follow 5. अणुव्रतs, [3. गुणव्रतs taken as one & 4 शिक्षाव्रतs] दिग्देशानर्थदंडविरतिसामायिकपौषधोपवासोपभोगपरिमाणातिथिसंविभागवतसंपन्नश्च ॥ १६ ॥ ibid. Vil. 3. गुणव्रतs are (1) दिग्विरतिव्रत (2) देशविरतिव्रत (3) अनर्थदंडविरतिव्रत । & 4 शिक्षाबतs (1) सामायिकव्रत (2) पौषधोपवासव्रत ( 3 ) उपभोगपरिभोगपरिमाणवत ( 4 ) अतिथिसंविभागवत. The details of these aas as regards their faarts or trangressions are given in 45. 17–48. 10. The strict adherence to the above qas can in the long run, help to annul the effects of fun. Then of course the जइधम्म यतिधर्म which is of 10 kinds खमामद्दबज्जवमुत्तीतवसंजमसच्चसोयाकिंचणबंमचेररूवं जइधम्मं । 48.9. • or in st.69. P. 43. 8-9. St. 70 is also found repeated in our text P. 107 lines 11-12; and also in हरिभद्र' विंशतिर्विशिका 10. 10. The principal point to be won by this discipline is सम्यक्त्व and कर्मक्षय.

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___43. 13-15. कर्मन्s are of eight types (1) नाणावरणिज्ज (2) दरिसणावरणिज्ज (3) वेयणिज्ज (4) मोहणिज्जं (5) आउयं (6) नाम (7) गोत्तं (8) अंतरायं । See तत्त्वार्थ. VI. 11-26 explains all in thorough details. Also see तत्त्वार्थ. VIII. 5.
43. 15-16. The कर्मन् is the result of the बंधतत्त्व as described in तत्त्वार्थ. VI. 1. मिथ्यादर्शनाविरतिप्रमादकषाययोगा बंधहेतवः ॥
___43. 16-24. 1. Once the कर्मन् is accumulated, it persists to exist with the soul for certain fixed time. This period is called ठिइबंध-स्थितिबंध. This स्थितिबंध is either उत्कृष्ट or जघन्य.
For स्थितिबंध see Tattva VIII 15-21 The order in our text just follows it. विशेषावश्यक St. 1187-1188 for the same are:
वीससागरोवमाणं कोडाकोडीउ नामगोयाणं । सयरी मोहस्स ठिई सेसाणं तीसमुक्कोसा ॥ ११८७ । आउस्स सागराइं छत्तीसं, अवरओ मुहुत्तंतो ।
अट्ठ य नामा-गोए वेअणिय बारस मुहुत्ता ॥ ११८८ ॥
44. 2. घसणघोलणाए: refers to the metaphor of गिरिनदी and उपल. As long as ग्रन्थिस्थान is not obtained, there is only the way of यथाप्रवृत्तकरण i.e. 'The way of natural course', करण is defined वि. आ. 1202. करणं ति परिणामो-करण means thought-acti

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vity (f). When an individual soul from eternity onward at last tumbles upon af, he does so by the thought-activity of natural course i. e. the individual soul lacks the will (f) to annihilate or suppress the bonds of eightfold action. To explain the illustration of गिरिनदी and its उपल. वि. आ. 1207.
गिरिनइवत्तणिपत्थरघडणीवम्मेण पठमकरणेण ।
जा गंठी कम्मठिईखवणमणाभोगओ तस्स || १२०७ ॥
46
""
By the first sort of thought-activity which can be compared with the shaping of the stone under the current of a mountain-river, when the duration of the bondage of action wears away without the conscious will for the same, fr comes up. To explain, just as the stone on the path of the river does not will consciously, "I would assume a round or triangular or square shape, but it assumes such a shape by stress and toss (a), in the same way the individual soul enveloped deeply in actions, arrives at the a by stress and toss which wears away to a certain extent his actions, by the thoughtactivity working naturally.
""
44. 1-7. fa. . describes similarly condition of the duration of tue bondage of action:

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सत्तण्हं पयडीणं अभिंतरओ उ कोडाकोडीए
काऊण सागराणं जइ लहइ चउण्हमेगयरं ॥ ११९३ ॥
“ If the duration of all actions remains one अंत क्रोडाकोडी सागरोपम ( i. e. of each remaining karma-prakriti little less than one क्रोडाक्रोडी of सागरोपमs each ), then he attains one of the four सामायिकs viz, सम्यक्त्वसामायिक, श्रुतसामायिक, देशविरतिसामायिक and सर्वविरतिसामायिक; and further, [44. 4. तीसे वि य थेवमेत्ते खविए ] वि. आ. १९९८;
अंतिमकोडाकोडीए सव्वकम्माणमाउवज्जाणं पलियासंखिज्जइमे भागे खीणे हवई गंठी ||
“ The fagfey is obtained when the incalculable part of पल्योपम wears away out of अंतःक्रोडाक्रोडीसागरोपम of all seven actions excepting the आयुः action."
वि. आ. ११९५ is cited verbetim in the text for the explanation of which I cite the commentary of मलधारी हेमचंद्र on the same gatha fully:
गंठि त्ति सुदुब्भेओ कक्खडघणरूढगूढगंथि व्य जीव स्स कम्मजणिओ घणरागदोसपरिणामो ॥
ग्रन्थिरिति भण्यते । कः ? इत्याह-धनोऽतिनिबिडो रागद्वेषोदयपरिणामः । कस्य ? । जीवस्य । कथं भूतः । कर्मजनितः कर्मविशेषप्रत्ययः । अयं च दुर्भेदो दुमोंचो दुःक्षेपणीयो भवति । कः इव ? वल्कादेर्दारुविशेषस्य संबंधी कर्कशघनरूढप्रन्थिरिव । कर्कशोऽतिपरुपः धनः सर्वतो निबिडः ।

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स चार्दोऽपि स्यादित्याह - रूढः शुष्कः । गूढः कथमप्युद्वेष्टयितुमशक्योऽ तिप्रचयमापन्नः । यथैवंभूतो द्रव्यग्रन्थिदुर्भेदो भवति, एवं रागद्वेषोदयपरिणामोऽप्यसौ दुर्भेदो भवति । अतो ग्रन्थिरिव ग्रन्धिर्व्यपदिश्यत इति ॥
After the arrival at ग्रंथिस्थान, [44 10-33] the soul goes to snap it in the following ways or at times he is also not able to snap it and get the path of सम्यक्त्व ( वि. आ. १२१६ ):
उवएसओ सयं वा लहइ पह कोइ न लहई कोइ । थियाणं पत्तो सम्मत्तपहं तहा भव्वो ||
The gathas cited for the अपूर्वकरण and अनिवर्तिकरण from विं. त्रिं. VI 6-8 (Ed. Prof. K. V. Abhyankar) = वि. आ. 1194 with the last line different; 1202; 1203. To clear them, I give the trans. of 1202, 1203 ( 1194 being already partially translated ).
""
""
The s have three thought-activities (i. e ways ) यथाप्रवृत्तिकरण, अपूर्वकरण and अनिवर्तिकरण; the अभव्य has only one i. e. यथाप्रवृत्तिकरण. करण = परिणाम i. e. the thought-activity. (1202) यथाप्रवृत्तकरण is upto ग्रंथिस्थान; the second अपूर्वकरण helps to snap off कर्मप्रन्थि; the third अनिवर्तिकरण brings the भव्य before सम्यक्त्वदर्शन, ” ( 1203 ) The threefold division of मिथ्यात्वादि कर्मदोष that gets divided into three parts with the aid of अपूर्वकरण ( See. Notes स. क. P. 143 ) is according to वि. आ. 1218 & 1220. I cite वि. भा. 1220.
66

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मयणा दरनिवलिया निव्वलिया य जह कोहवा तिविहा तह मिच्छतं तिविहं परिणामवसेण सो कुणइ ।। १२२० ।।
Just as by washing clean, Kodrava grain becomes ( 1 ) intoxicant ( 2 ) half-cleaned ( 3 ) completely cleaned, in the same way the 157 divides hage by the thought-activity.
In brief it should be borne in mind that the destruction of the HEATH is the most necessary preliminary for the destruction of the other three (1) Fraracosta (2) laracorta (3) šara, which form the दर्भदकर्मग्रन्थि. It is not however a guarantee that the HELPonce destroyed, may not by some way or the other attach to the soul, merely because the mental outlook (Hatefa) is kept unsullied. For this, three ways of spiritual development in the case of Hot souls are noted (1) HEI727STOTETTIITTO 44. 12. i. e. by the way of ordinary routine development of the soul going on from beginningless time (Barfer) by the gradual annihilation of 27. By this, in course of time one may destroy HEITTH by the TEATTERUT.
Arriving at the cognition of my afer which requires to be broken, there are some souls which can break it and some that can not. Those who can,

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they can by the way of (2) अपुत्रकरण ie the special extraordinary power of spiritual development. According to 44. 12. he breaks the to a certain extent and realises the 8th गुणस्थान= अपूर्वकरणगुणस्थान. cf हरिभद्रs विंशतिविंशिका, VI, 6-8. (ed. Prof. K V. Abhyanker ) सत्तण्हं पयडीणं अभितरओ उ कोडाकोडीए । पाउणइ नवरमेयं अपुव्यकरणेण कोई तु ॥ ६ ॥ करणं अहापवत्तं अपुत्रमणियहिमेव भव्वाणं । इयरेसिं पढमं चिय भण्णइ करणं ति परिणामो ||७|| जा गंठी ता पढमं, गंटिं समइच्छओ भवे बीयं । अणियट्टीकरणं पुण सम्मत्तपुरकखडे जीवे ||८|| Thus the 2nd करण obtains, when the soul breaks कर्मप्रन्थि The भव्य is thus on the 8th गुणस्थान called अपूर्वकरण गुणस्थान (3) अनिवर्तिकरण is the way for the spiritual development which enables the soul after the knot of Karma is snapped to get the सम्यग्दर्शन at which the soul aims. The भव्य attains with this the 9th गुणस्थान = अनिवृत्तिबादरसं परायगुणस्थान. Now after this, मिथ्यात्वादिकर्मदोष remains still in a negligible quantity. It gets divided into 3 parts (1) अशुद्ध quantumn of मिथ्यात्व ( 2 ) Mixed quantum of मिथ्यात्व and सम्यक्त्व ( 3 ) the quantum of सम्यक्त्व; and thus the future ( प्रारब्ध) of the भव्य soul is built on this. If the first two begin to fructify, he has to fall back from his स्थान; if the सम्यक्त्व begins to fructify, he obtains सम्यक्त्व. [ ( It should be SO termed in व्यवहारनय and not निश्चयनय) See हरिभद्र.

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वि. वि. VI. 17 ) ] and obtains the five properties शम, संवेग, निर्वेद, अनुकम्पा and आस्तिक्य which are obtained of course in the reverse order i. e. आस्तिक्य (faith ) first and शम last. At this time, the भव्य . has two sorts of knowldge afà and to [ See for details Prof. V. Glasenapp. — Jainismus ' P. 197. Guj. Trans. हरिभद्र's विंशतिविंशिका VI. These details will be sufficient though more can be found in the
कर्मग्रन्थs ].
45.1-16. St. 71-St. 78 describe the five properties (लिंग) of सम्यक्त्व viz. उपशम, संवेग, निर्वेद, अनुकम्पा. आस्तिक्य. It should be noted that St. 72 begin. एत्य य परिणामो-till St. 77. end. कंखाइविसोत्तियारहिओ tally word for word with the St. 9-St. 14 of हरिभद्र विशतिविशिका Vl. Again to note, हरिभद्र while quoting this stanza भणियं च ( 44. 23 ) विसोत्तिआ ( 45. 14 ) स्त्रिोतसिका विमार्गगमन । To Quote the भाष्य on तत्त्वार्थ. I. 2. तदेवं प्रशमसंवेगनिर्वेदानुकंपास्तिक्याभिव्यक्तिलक्षणं तत्त्वार्थसंधानं सम्यग्दर्शनम् ।
45. 17-19. वि. आ. ११९४ explained above.
46. 22-47. 1. exactly is the Prakrita paraphrase of तत्त्वा. Vil 16. भाष्यः-अतिथिसंविभागो नाम न्यायागतानां कल्पनीयानामन्नपानादीनां न्याणां देशकालश्रद्धासत्कारक्रमोपेतं परयात्मानुग्रहबुद्धया संयतेभ्यो दानमिति ॥

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In the explanation of anfaatts etc. one may refer to Hoernle's उवासगदसाओ or Dr. P. L. Vaidya's edition of the same. The translation, however, will sufficiently give an idea about them to the students.
___48. 1-48. 4 The description of अतिचार's or transgressions of gas is given. The details closely follow तत्त्वार्थ. VII. 11-32. For want of space, I do not enter in the full discussion of the same. I quote only the Sutras. शंकाकांक्षाविचिकित्साऽन्यदृष्टिप्रशंसासंस्तवाः सम्यग्दृष्टेरतिचाराः ॥१८॥ व्रतशीलेषु पञ्च पञ्च यथाक्रमम् ॥ १९ ॥ बंधवधच्छविच्छदाऽतिभारारोप णाऽन्नपाननिरोधाः ।।२०।। मिथ्योपदेशरहस्याभ्याख्यानकूटलेखक्रियान्यासा. पहारसाकारमन्त्रभेदाः ॥२१॥ स्तेनप्रयोगतदाहृतादानविरुद्धराज्यातिक्रमही. माधिकमानोन्मानप्रतिरूपकव्यवहाराः ॥२२॥ परविवाहकरणेत्वरपरिगृहीता. ऽपरिगृहीतागमनाऽनङ्गक्रीडातीव्रकामाभिनिवेशाः ॥२३॥ क्षेत्रवास्तुहिरण्यसुवर्णधनधान्यदासीदासकुप्यप्रमाणातिक्रमाः ॥ २४ ॥ ऊर्ध्वाधस्तिर्यग्व्यतिक्रमक्षेत्रवृद्धिस्मृत्यन्तर्धानानि ॥ २५ ॥ आनयनप्रेष्यप्रयोगशब्दरूपानुपातपुद्गलक्षेपाः ॥२६॥ कंदर्पकौत्कुच्यमौखर्याऽसमीक्ष्याधिकरणोपभोगाधिकत्वानि ॥२७॥ योगदुष्प्रणिधानानादरस्मृत्यनुपस्थानानि ॥२८॥ अप्रत्यवेक्षिताप्रमार्जितोत्सर्गादाननिक्षेपसंस्तारोपक्रमणानादरस्मृत्युनुपस्थानानि॥२९॥ सचित्तसंबद्धसंमिश्राऽमिषवद्दष्पक्वाहाराः ॥ ३० ॥ सचित्तनिक्षेपपिधानपरव्यपदेशमात्सर्यकालातिक्रमाः ॥३।। जीवितमरणाशंसामित्रानुरागसुखानुबंधनिदानकरणानि ॥ ३२ ॥

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48. 5-10. कर्मबंध exists on the individual in 4 ways (1) safada (2) fefasia (3) Thrada (4) garaia; apart. VII1. 4. Afgst and attrafahavi refer to the 2nd and the 3rd. jas. When these as are slackened by the tradit in this birth or after many births, he can take to ten-fold saya.
48. 11. A Hot at the 5th Totteita obtains only the partial non-attachment=afa far but at the 6th गुणस्थान complete non-attachment=सर्वविरति is obtained though far to a certain degree makes its appearance. The 7th गुणस्थान अप्रमत्तसंयतगुणस्थान is higher though still a stage of tussle. From the seventh stage, the way of syge por carries the Hot to the eighth Totteta=31q8FROTJOFTA and rises to proper safar fat with his either suppressed or on the path of extinction. The ways bifurcate for rising to the higher गुणस्थानs. These ways are called उपशमश्रेणि and क्षपकश्रेणि.
To explain by an illustration, the lid of a vessel of a boiling water remains raised as long as there is the force of the vapour forcing out of the vessel; but as soon as the force of the vapour slackens, the lid falls down. In the same way, the minimum quantum of He is kept in check by the ascendency of the spinitual force; but with the spiritual force slackening, the ATE

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regains its power and the falls even from सम्यक्त्व. This is called उपशमश्रेणि in which the भव्य tries to suppress the little quantum of and thus can rise up to the 11th, when he becomes उपशांतमोह and he can stay there for a very short time being liable to fall (ga) either by physical death or the power of gaining ground. If he falls, he can not get one life; otherwise he can. This is called
in
f.
In the case of क्षपकश्रेणि, the भव्य gradually uproots the till it comes to final extinction and he is led by this way to the 12th गुणस्थान=क्षीणकवायवीतरागछद्मगुणस्थान from which there is no fall. The भव्य by this क्षपकश्रेणि surely gets the मोक्ष while by उपशमश्रेणि, the भव्य on account of the suppressed minimum quantum of, has to fear a fall and has only a chance for , if he does not fall. So far the क्षपकश्रेणि is superior to उपशमश्रेणि.
48. 12-15. Both these verses occur in fa. . १२२२–१२२३. I quote below the full commentary of मलधारी हेमचंद्र on both of these stanzas, the translation of both of which is accordingly given below:
सम्मत्तम्मि उ लद्धे पलियपुहुत्तेण सावयो होज्जा । 'चरणोवसमखयाणं सागरसंखंतरा होन्ति ।। ११२२ ।।

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यावत्यां कर्मस्थितौ सम्यक्त्वं लब्धं नन्मध्यात्पल्योपमपृथक्वलक्षणस्थितिखण्डे अपिते श्रावको देशविरतो भवेत् । ततोऽपि संख्यातेषु सागरोपमेषु अपितेषु चारित्रमवाप्नोति । ततोऽपि संख्यातेषु सागरोपमेषु क्षपितेषूपशमश्रेणिः प्रतिपद्यते, ततोऽपि संख्यातेषु सागरोग्मेषु क्षपितेषु क्षपकश्रेणिर्भवति ॥
एवं अप्परिबडिए सम्मत्ते देवमणुयजम्मेसु अन्नवरसेढिवजं एगभवेणेव सवाई ।। १२२३ ॥
एवमप्रतिपतितसम्यक्त्वस्य देवमनुष्यजन्मसु संसरणं कुर्वतोऽन्योन्यमनुष्यभवे देशविरत्यादिलाभो भवति । यदि वा तीव्रशुभपरिणामवशात् क्षपितबहकर्मस्थितेरेकस्मिन्नपि भत्रेऽन्यतरश्रेणिव ण्यतानि सर्वाण्यपि भवन्ति । श्रेणिद्वयं त्वेकस्मिन् भवे सैद्धान्तिकाभिप्रायेण च भवत्येव किन्त्वेकैवोपशमश्रेणि: क्षपकश्रेणियं भवतीति । तदेवमभिहितं क्रमद्वारम् ।।
According to the above commentary the translation will be as under:
When the duration of the action while the right belief is obtained, is reduced by 2 to 9 पल्योपमs, the भव्य becomes a Sravaka; from that (i. e the remaining duration ) when calculable armittas are worn away, he attains चारित्र (i. e. right conduct ); from the remaining duration, when the calculable सागरोपमs are worn away, he obtains उपशमश्रेणि; and from the remaining duration, when the calculable सागरोपमs are worn away, he attains उपशमश्रेणि. (1222)

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Thus when his right belief does not shake away, the high-souled one either wandering in the orders of men or gods obtains all (i. e. the right conduct etc. ); or in one birth without having to take up another way he obtains all. (1223)
पलियपुहुत्त=two to nine पल्योपमs. Thus Tattva. IX. 47. must aiso be interpreted in that light.
50. 4. बायालीसेसणादोसपरिसुद्धपिंडग्गाहिणो=refers to 42 faults of alms that are to be avoided by the
monk. The एषणादोषs are divided (1) 16 उद्गमदोष (2) 16. उत्पातदोवड (3) 10 ग्रासपणादोषs. पिंडनियुक्ति.92. 93. describe 16 उद्गमदोषs: आहाकम्मुद्देसिय पूईकम्मे य मीसजाए य। ठवणा पाहुडिए पाओअरकीयपामिचे।। परियट्टिए अभिहडे उब्भिण्णे मालोहडे इय । अच्छिज्जे अणिसट्टे अज्झोयरए य सोलसमे ॥ For the explanation of these terms see हरिभद्र's विंशतिविशिका XIHI Notes P. 27 (Prof. Abhyankar's Ed.) 16 उत्पातदोषः-धाईदूइनिमित्ते आजीववणीमगे तिगिच्छा य । कोहे माणे माया लोहे च भवंति दस एए ॥ पुब्धि पच्छा संथव विज्जा मते य चुण्णजोगे य ॥ पिंडनियुक्ति 408. 409 for explanation see, हरि• वि. वि. XIII Notes P. 27. 10 ग्रासेषणादोष:-संकिय मंखिय निखित्त पिहिय साहरिय दायगुम्मीसे । अपरिणय लित्त छड्डिय एसणदोसा दस हवंति । पि. नि. St. 520; for explanation वि. वि. XIII. Notes. P. 28. वि. वि. has the stanzas of 42 faults verbetim from róa face,

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50. 5. संजोयणाइपंचदोसरहियमियकालभोइणो-The faults are संयोजना,अप्रमाण, सांगार, सधूमक; the faults of संयोजना are द्रव्यतः as well as भावतः; hence these food-faults are five. For explanation see. fão pão Xlll. Notes. P. 28 पंचसमिया Observing 5 समितिs or rules of heedful conduct. See तत्त्वार्थ IX. 5. इर्याभाषणाऽऽदाननिक्षेपो. त्सर्गाः समितयः । तिगुत्ता-त्रिगुप्तिः। is defined as तत्वार्थ. IX. 4 सम्यग्योगनिग्रहो गुप्तिः । It is of three kinds (1) कायगुप्ति. (2) वचनगुप्ति (3) मनोगुप्ति.
50. 7. हरियासमियाइपणुवीसभावणोववेया Accompanied by 25 Hraar i. e. The concrete way to put in force properly 5 was afarefo Vll. 3. defines #raal, तत् (व्रत) स्थैर्यार्थ भावनाः पंच पंच । The 25 भावनाs are as follows l. 5भावनाs of अहिंसाव्रत-इर्यासमिति, मनोगुप्ति, एषणास. मिति, आदाननिक्षेपणसमिति, आलोकितपानभोजन JI. 5भावनाs of सत्यव्रत-अनुवीचिभाषण, क्रोधप्रत्याख्यान, लोभप्रत्याख्यान, निर्भयता, हास्यप्रत्याख्यान III. 5 भावनाs of अचौर्यव्रत-अनुवीच्यवग्रहयाचन, अभीक्षणावग्रहावधारण, सार्मिकात् अवग्रहयाचनं, अनुज्ञापितपानभोजन IV. 5 भावनाs of ब्रह्मचर्यव्रत-स्त्रीपशुनपुंसकादिसहशयनादिवर्जन, खीमनोहरांगावलोकनवर्जन, प्रथमरतिविलासंस्मरणवर्जन, प्रणीतरसभोजनवर्जन, V. 5 भावनाs of परिप्रहव्रत (1) मनोज्ञामनोज्ञस्पर्श (2) रस (3) गंध (4) रूप (5) शब्देषु समभावः । . .. 50. 7. The तपस् is बाह्य and आभ्यंतर. Both of them are described in तत्त्वार्थ० 1X अनशनावमौदर्यवृत्तिपरिसंख्यानरसपरित्यागविविक्तशय्यासनकायक्लेशाः बाह्यं तपः ॥ १९ ॥ प्रायश्चित्तविनय

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वैयावृत्यस्वाध्यायव्युत्सर्गध्यानाभ्यंतरम् ॥ २० ॥ The details of all these are given in the subsequent सूत्र of तस्वार्थ
___50. 11. अठारससीलंगसहस्सधारिणो-holding 180c0 varieties of good conduct. The inquisitive will find all these 18000 varieties in charts published by Jaina theological publicists.
53. 14. अंतोमुहुत्तेण [अंतर्मुहूर्तेन] the duration of time less than two afears or forty-eight minutes. ·
55. 4. जंगिरे-An adjective formed from जप-जल्प by adding इर. __55. 5. समयं-[ समम् ] with.
55. 8. फलिहा [ स्फटिक ] A quartz, a crystalstone.
55. 9. वेरुलिय [ वैडूर्य ] A kind of gem.
52. 5. gazitīt the power of consciousness used by the soul in dealing with the objects.
56. 4. अहयं [अहतं] continuously.
53. 10. ओहेण [ओघेण] according to the order. see the translation; निव्वत्तन्ति cf. निव्वत्तेइ 53. 14. to transform.
54. 6. नंदा Congratulatory words.
56. 15. सुविणयंमि [ स्वप्ने ] in the dream; this is also found as gfworzifa in the MSS.

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57. 10. उवटुम्भदाणं [उपस्तंभदानं] A gift for support. 58. 3. पहभवण=a mansion on the road. 58. 14. सिलीमुह=(1) bee (2) an arrow. 59. 15. ओसकमाणि [ अव+वक् ] receding.
60. 14. अच्छिपेच्छिएहिं [ अर्धाक्षप्रेक्षितैः ] 18y glances with half-open eyes.
61. 5-18. St. 120 -St. 126 describe the विरहावस्था of the princess tenderly yet conventionally.
62. 23. निवन्ना [ निषण्णा ] sat. 63. 3. निहुयमुक्कनीसासं is an adverbial compound. 63. 14. जङ्ग shanks..
63. 17. अणुब्बणकोप्परविभाओ [अनुल्बणकूपरविभाग:) Whose elbows were not jutting out.
64. 16. राइणा refers to the father of कुसुमावली, who was a vassal; herrit refers to the father of सिंह who was the principal king.
66. 14. चित्ताणुराई-चित्रानुरागी lover of pictures. चित्ताणुराई is a pun-expression: चित्रानुरागी and चित्तानुरागी.
7. 1. अइपवायवयणिया; पब्वाय पाइअलच्छीनाममाला. पा. "." पवायं वसुआयं सुसरं वायं मिलाण-त्थे " J. Teads निरुपच्छायवयणिया.
67. 2. J. reads fares which I have followed in my text. But it requires to be emended वि सइ= =अपि स्वयं; mark the use of वि, in the following line.

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[१५३]
विसइ if connected with विषय, would be anomalous. since we have सरसमुणालवलयगासम्मि.
67. 4. उत्तम्मइ [ उत्ताम्यति ] becomes distressed. pines away.
67. 17. आवीलं आपीडं-a garland of lowers generally for the decoration of the crest.
69. 12. वारेजसहो fit for marriage वारेज्ज-दे. ना. मा. 7. 55. 'वारिजो विवाहे' पाइअलच्छी० पान. २२. 'वारिजयं विवाहो ।'
69-76. 13. The details of marriage are very interesting to those who are interested in the social history of Gujarat, in the eighth and the ninth centuries. The marriage-ceremony is also fully described in the भविसत्तकहा of धणवाल, an Apabhramsa poem.
70. 18. An illustration of विरोधाभास ‘कयमुज्जल पि कज्जलरंजियं ।'
78. 17. देशविरइ [ देशविरति ] to become a श्रावक by obtaining partial farfa and to obtain the 5th गुणस्थान.
81. 5. खट्टक्खडाभिहाणे नरए [ खटाखटाभिधाने नरके ] A sub-hell of the hell-world रत्नप्रभा; the भाष्य on तत्वार्थ, III. 2 P. 64 मेदनः बटाखटः कालिपिंजरः इत्येवमाया अशुमनामानः etc. Pandit Hargovindadas in his पाइभसह

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[148]
महण्णवो gives the equivalent खट्वाक्षक quoting this passage but with no other authority. It is purely a su name.
81. 2. अकामनिर्जरा-the state of enduring hunger thirst etc. without having the will to faster the annihilation of actions ] See. Atario chap. X. 2. वन्धहेत्वभावनिर्जराभ्याम् ॥
85-ff. The story of conducting a search through police-men before a jury of the distinguished citizens is characteristic of the process of justice in those days.
86. 7. grefurré [ refor: ] by the police-men.
87. 9. परसंतियं It is a प्रत्यय to show possession. “ Belonging to another.
88. 7. AEST. I suspect this must be interpreted as the synonym of the titular deity. cf even in modern Gujarati haft at times as the name of the titular deity of a village.
88. 21. खमाइगो साहुधम्मो See the enumeration of ten- fold F H enumerated in 43. 9-10 St. 69. also parto IX. 6. JFIA: Margara izniTATRENTO EFFETTifo : | All see. 107. 11-12. St. 199. Also in lã. På.
17-18. देशविरइपरिणई ends and सर्वविरति is produced which takes him to become a friar. He •comes to the 6th गुणस्थान,

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[१५५ ] 92. 17. पेरन्तरक्खणवावडेसु सवरसंघाएसु [ पर्यन्तरक्षणव्यापृतेषु शबरसंघातेषु ] When the hosts of शबरs were engaged in the protection of the frontiers.
93. 7. पत्तेयं प्रत्येक 94. 2. विहलङला=पा. स. म. P. 110. बिहलाड़गी. .
95. 10. अइकन्तेसु पञ्चसु पयाणएसुः पयाणय-a march, must be a measure of distance. 113. 8. Cf. वि. आ. पयाणयतियं.
95. 15. खओवसममुवगयं चारित्तमोहणीयं । Cf. वि. आ. 1292:
सो चव नणूवसमो उइए खीणम्मि सेसए खविए सुहुमोदयया मीसे न तूबसमिए विसेसोऽयं ॥ १२९२ ॥
This gāthā explains what is क्षयोपशम and उपशम; it can be translated as “ That indeed is उपशम when the new action to arise is nullified, and the remaining action is suppressed. In the mixed (i.e. क्षयोपशम ) there is the partial ( lit. subtle ) rise of action; but that is never in उपशमिक. This is the difference.
95. 17. चारित्रमोहनीय This is the variety of a मोहनीयकर्म, which is an action done under the influence of कषाय. Cf. तत्त्वार्थ. VI. 15. कषायोदयात्तीवात्मपरिणामः (अध्यवसायः) चारित्रमोहस्य । The 25 sorts of चारित्रमोहनीय = 16 under the influence of कषाय +9 under the influence of नोकषाय.

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[ १५६]
95. 18. चरणपरिणाम: = सम्यक्चारित्राध्यवसायः the determined propensity towards good conduct.
103-107. The मधुबिंदु parable which is so famous with Jain theology to show the utterly insignificant shadow of happiness in this wordly life before the stupendous heaps of miseries. The earliest mention of this fable is found completely in the वसुदेवहिंडि of संघदास who is earlier than हरिभद्र. I quote the उपसंहार as given there : उपसंहारो पुण दिटुंतस्य । जहा सो पुरिसो, तहा संसारी जीवो : जहा सा अडवी, तहा जम्मजरारोगमरणबहुला संसाराडवी । जहा अयगरो तहा नरगतिरिअगईओ । जहा सप्पा, तहा कोधमाणमायालोमा चत्तारि कसाया दोग्गइगमणनायगा । जहा परोहो, तहा जीवियकालो । जहा मूसगा, तहा कालसुक्किला पक्खा राइंदियदसणेहिं परिक्खिवंति जीविरं । जहा दुमो, तहा कम्मबंधणहेऊ अवाणं अविरति मिच्छतं च । जहा महु, तहा सद-फरिस-रस-रूव-गंधा इंदियत्था । जहा महुयरा, तहा आगंतुगा सरीरुग्गया वाही । तस्सेवं भयसंकडे वट्टमाणस्स कुओ सुहं ?। महुबिंदुरससमाययओ केवलं सुहकप्पणा ॥ ( वसुदेवहिडि ed. मुनिश्री. चतुरविजय and मुनिश्रीपुण्यविजय Part. 1. Page. 8 lines 16-24) Mark the style 103.16-114.8. It is replete with long compounds. In the fable recorded by हरिभद्र the additions to the above are :-राक्षसीजरा, वटवृक्षः मोक्ष while दुम above means बंधनहेतुs (a striking contrast). Mark the simplicity of वसुदेवहिडि's fable.

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[ १५७ ]
103-6. ओयलिऊण
= अवचल्य having moved.
२
104. 4. गद्दभ दे. ना. मा. २. ८२. कडुझुणिम्मि गन्भो । ii. e. shrill noise. घणपन्त ie thick foliage.
105. 10. अवयच्छिय = अवगम्य.
105. 17. विज्झाइ; = buttings. पा. स. म. suggests the emendation to J. - विज्ज्ञाइं; my Ms. विज्झाई; विज्झाई is Igrammatically acceptable. The prose-order of ethe whole verse :- ताव य नरं अपांवमाणेण कुविएण वणवारणेण नग्गोहरुक्खम्मि विज्झाइं धणियं विइण्णाएं ||
106 - 5. अगणेउं = अगणिला. It is remarkable that the infinitive of purpose is getting mixed with the adverbial past-participle, a tendency of very common occurrence in अपभ्रंश.
107. 21-22. the बाह्यतप: See तत्वार्थ • IX. 19. 108. 1-2. आभ्यंतरतपः तस्वार्थ • IX. 20, both of these सूत्रs are previously quoted in these notes. 103. 4-5. st. 202 enumerates the 17 kinds of संयम which are (1) पंचासववेरमणं = पंचास्त्रव विरमण ( 2 ) पंचेन्द्रियनिग्रहः (3) चतुर्विधकषायजयः ( 4 ) दंडत्रिकविरतिः = ममोदाक्कायविरतिः । आस्रव is defined by तत्त्वार्थ • VI. 1-2. as कायवाङ्मनःकर्मयोगः ॥१॥ स आस्त्रवः ॥२॥ आस्रव is of: 5 kinds: मिथ्यास्व, अविरति, प्रमाद, कषाय अशुभयोग see तस्वार्थ • VIII. 1. enumeration of बंधनहेतुs = आस्रवs. अट्ठारसविहाबंभवज्जण Giving up of 18 kinds of अब्रह्म.
=
111..16-17. नेत्तपट्टाद्दणा = नेत्रपट्टादिना i. c. by a magiccloth, which when put before the spectator's eyes, produces enchantment.

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[ 946 ]
113. 10-114. 18. A parable of a frog, an old serpent, a kural bird and a python.
114. 7. etrarefargfa A Camp-ground. 114, 19. MAT = Faaz: Independent. 115. 4. stafidoi = utafirst not acquainted. 116. 16. fagra White mustards.
118. 10. HATE = HTX is the name of a hell in TATAT hell-world; here it has the general sense of hell.
119. 1. marié = fayd: by their own hands. ___119. 1. I reads उरथोदृकुट्टणुज्जयं; my Ms. पोह. थोह(059) very much.
119. 7-10. It is imagined here that this world is rapt in the addiction to improper things. The queens beat their breasts which were already exhausted of carrying the burden of pearl-strings, by hands which resembled the sprouts of As'okatrees ( suggesting by art that they were not sorry for their bad action ) inflicted punishment on the breasts which were already afflicted. Hence the poetic conclusion.
123. 4. 49a z naftott gata cf. 26. 19. The same sentence is repeated.
121. 15. 9976-osfa. 122. 13. garro-oeqca road-provision. 123. 7. J. reads gate. 123. 9. are used as a verb F T .

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SAMARAICCA-KAHA
AUTHOR'S INTRODUCTION
Pp. [1–6. ] 11 FACET 11

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[ 1. 9.
Bow ye to Jina Rs'abha,-who has conquered the advance of the god of love who has overcome men and gods, though himself unconquerable,-who is the abode of the auspicious in the three worlds,-and whose gait is like that of a bull; (1)
And to self-born Vardhamana, who has stuck his regard to the Highest Splendour; who has abjured pride; who possesses the pure highest knowledge; who is free from attachment; and who is the lord of ascetics. (2)
Bow ye with affection also to the remaining twentytwo Tirthankaras, who stand at the head of thee worlds and who are free from the bonds of birth, old age and death. (3)
May the shower of flowers,-which was let loose by gods at the time of the establishment of the fourfold order by Jinas and which was encircled by the swarms of humming bees,-bring happiness to you (4).
May the enchanting speech,-which proceeded from the lotus-like mouth of Tirthankaras and which was saluted with honour by the crowds of gods, ascetics and men,-give you bliss. (5)

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[ 2. 13.
Enough of prolixity; hear ye things worth hearing; praise ye things worth praising; practise ye things worth practising. In that case,
are
[2] Those are the things worth hearing, which ensure the highest bliss to men and gods, which full of meaning, which are spoken by the omniscient sages, and whose fame rests stable in the world (6).
And also those right belief, right knowledge and right conduct, which are spoken by them (i. e. the omniscient sages) are alone the things worthy of the wise (7).
And also those things are worthy to be shunned, which form the cause of the life in a low state, which consist of false belief etc. and which are against the people. (8).
The things worthy to be practised, by being free from attachment, are right belief, right knowledge and right conduct, which destroy the low state and which are, as it were, the desire-fulfilling jewels. (9).
Then here again the qualificatory determinant in the present work fit to hear, is: it is spoken with the purpose that these things which are spoken by the omniscient sages are worthy of hearing. (10).
I will narrate succinctly the life-history which is accompanied with those things, which will give delight to those who intend to attain the spiritual goal; which is great and is full of meaning; hear ye this (11).
In that (i. e. the life-history) the opinion of the former teachers is: the matter of the story is threefold

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3. 16. ) i. e. celestial, celestial-temporal and temporal. That indeed is the celestial matter, where the life of gods alone is described; the celestial-temporal matter, where the life of both gods and men is described and the temporal matter where the life of men alone is described. In this case (i. e. in the depiction of life ) the stories in general are of four types viz. the wealth-story, the love-story, the religion-story and the mixed story. Among them, the wealth-story is said to be, namely, one which has for its outstanding matter wealth; which deals with sword, ink, ploughing, trading, and mechanical arts; which consists of the big applications such as the application of varied metals; which is plotted out with conciliation, schism, bribery and punishment. That is called to be a lovestory, which has for its principal theme love; which treats with the cleverness in arts, age, body and wealth; [3] which has for its essence the news and the meeting bristling with love; which is accompanied with things like the movements of a female messenger, amours, the consequent affection etc. That is the religion-story which aims at the principal object of religion; which treats mainly, forgiveness, softness, straightforwardness, absolution, penance, control of senses, truth, purity, non-possession, continence; which contains the matter of the partial vows :-the vow to set a limit to the directions of movements, the vow to limit the regions of movements, the vow to guard the soul against unnecessary evils, the observance of righteous conduct, the vow to fast on particular days, the vow to limit the enjoyments of food, drink etc. and the vow of sharing one's food with monks, nuns and other visitors;-which proceeds with the matters like mercy, .

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[ 4. 16.
the state of enduring hunger, thirst, etc. without the will to destroy actions etc. That is called the mixed story which treats mainly the three objects; which has poetry, a good story and the breadth of the meaning of the work; which is distinguished by the secular lores and doctrines; and which is accompanied with causes, purposes and illustrations.
Of those stories, the hearers are threefold, viz. the low, the ordinary and the high. Among them, the low people, influenced by Tamas (i. e. ignorance ) are those whose sense is warped by anger, pride, deceit, and greed; who are averse to the sight of the next world; who only see how to get the highest object of this world; who have no compassion towards living creatures;-they (i.e.the low) attach themselves to the wealth-story which is with the set intent to lead to a low after-life, which is inimical to the happy after-life, and which is, in reality, full of evil things. The ordinary people, influenced by Rajas (i. e. passion ) are those whose mind is made senseless by the poison of the object of senses like sound etc., who follow the strain of their senses which are inimical to the reality; who have not experienced the path to the Highest; and whose ideas are not settled about what is nice and what is not nice ( with the determination that) 'this is nice but that is nicer' ; [4]-they (i. e, the ordinary) attach themselves to the love-story which redound to increase misery here and in the next birth; which is composed simply of ridiculous things; and which is worthy to be laughed out by the wise. They are a little influenced by Sattva; who are a little more elevated; whose hopes are settled on the world, this

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4 19.
as well as the next; who though clever according to the standards of the world, are in reality bereft of the proper knowledge of the essence; who though disregardful of low pleasure, are not unattached to higher pleasure;- they (i.e.the high-ordinary)attach themselves, according to their mental fitness, to the mixed story which treats of both high and low after-lives; which imitates the nature of this world; which is accompanied with the sprinkling of all sorts of sentiments; and which generates varieties of mental conditions. The highest people, influenced by Sattva;-in whom is born non-attachment about birth, old age and death; whose mind has realized the blissful course even in the next birth; who are averse to the enjoyments of senses; who have left off sins even with their smearing; who know the real nature of the highest abode; and who have neared the attainment of absolution;-they (i.e. the highest) attach themselves to the religion-story; which is worth the admiration of the wise; which is the most elevated of all stories; and which is patronized by great men.
Then I also thus will narrate the religion-story, consisting the celestial-temporal plot. And by the makers of the religious scriptures, whose attachment is stuck to the absolution with eternal bliss; to whom a straw, a jewel, a pearl, a clod of earth and gold all are of equal value; who have obtained the path to the Highest Abode; and who are devoted to benevolence to others even though the same is not done to them;-by them it is said:
Through religion is the generation in the family; through religion is the attainment of celestial beauty;

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8
[ 5. 10. through religion is the prosperity and wealth; through religion is the wide-spread fame. (12)
Religion is the crown of auspicious things; and is a crown of medicines of all miseries; religion even is the great strength; religion is the protection and the refuge. (13)
What of speaking more? Whatever is seen, in the whole of this world, propitiating even to mind and senses is all the fruit of religion. (14)
[5] At the terrible time of death, hard-earned wealth, body, the relatives, are left aside and only religion becomes the sound helper. (15)
Religion helps to obtain the celestial world and thence an elevated human life and thence soon the absolution which consists of eternal .bliss and the separation of miseries. (16)
The neutral-minded and high-souled man who hears the religious stories spoken by the omniscient, gets knowledge; and getting knowledge follows it (i.e. religion.) (17)
Then having known first the quality of religion, I shall speak the elevated history, giving the idea of the merits and demerits of one who is the worshipper and the other who is not, (18)
Hear ye; I narrate the history of Samarăicca, the king of Avanti, which is composed of nine previous births; and which brings about non-attachment to the world to the high-souled beings. (19)

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6.3.3
Here, of them both there are many births; they are all not useful; there is proper mutuality amongst the nine; wherefore this number is said. (20)
Just the same matter upto the endurance of the calamity by Girisena, which was narrated by the Lord who attained the absolution, to a Valandhara god, (21)
To king Municandra and to his queens Narmada and others,—the same matter I also tell you succinctly, with its sense made clear. (22)
It is said by former teachers:
Gunasena and Agnis’arman; Simha and Ananda, the father and the son; and S'ikhin and Jalini, the mother and the daughter; Dhana and Dhanas'ri, the husband and the wife; (23)
Jaya and Vijaya born of the same mother; Dharana and Laxmi, the husband and the wife; Sena and Visena two agnates in the seventh birth. (24)
Gunacandra and Vyanvyantara; Samaraditya and the soul of Girisena; then of the one there is absolution and of the other unending worldly existence. (25)
The cities are Ksitipratistha, Jayapura, Kosambi, Sus'arma, Kāyandi, Mãyandi, Campā, Ayodhya and Ujjaini. (26)
[6] The births of Gunasena are in Saudharma, Sanatkumara, Brahmaloka, S'ukra, Anata, Arana, in Graiveyakas and Anuttara heavens. (27)
The rebirth of the other is first among the class of Vidyutkumāra demi-gods; and then the remaining

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rebirths are respectively in the Ratnaprabha etc. (viz. the seven nether worlds.) (28)
The periods among gods of the one is respectively f, 5, 9, 15, 18, 20, 30, and 33 Sagaropamas. (29)
The periods of the other among gods for 11 Palyopamas; in hells 1, 3, 7, 10, 17, 22, 33 Sagaropamas. (30)
Thus these are the traditional stanzas of the story; it is indeed proper that their real sense must be narrated in details according to the preachings of the teacher.

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SAMARAICCA-KAHA
THE STORY OF THE FIRST BIRTH
[ PP. 6-55.] ॥ गुणसेन-अग्गिसम्मा ॥

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7. 4. ]
Here, in the country of Aparavideha, on the continent of Jambudvipa, there was a city named Ksitipratistha. It was beautified by high white ramparts. It had a ditch covered over with hosts of lotuses. It had finely laid-out meeting-places of three roads and squares.. It surpassed with its palaces, the beauty of the mansions. of the lord of gods.
There women throw into the background by faces, speech, eyes and gait, the lotuses, the cuckoo, the lilies. and the swans. (31)
There men have the addiction to lores, the greed of unblemished fame, the fear always in sins and the ambition to be rich for religion. (32)
[7] There was the king by the name of Pürnaca-- ndra, with the circle of his near and distant neighbours consisting of 12 princes in control, devoid of the ble-. mish of pride and pleasing to the eyes and the mind. of the people [ like the full moon, with perfect disco with mark of the deer gone and pleasing to the eyes and the mind of the people. ) (33)
His principal queen of the harem was by name Kumudini. who was an ideal wife, who increased the: bliss of senses and who was beloved as Rati to the: God of Love. (34)

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14
[7. 21.
And to them was a son Prince Gunasena by name, full of a number of qualities and from childhood like a Vyantara god solely devoted to sport. (35).
In that city there was a priest by the name of Yajnadatta; who was much respected by all people; who recited a number of scriptural texts; who was clever in the ways of the world; and whose activities and possessions were meagre. He had a son by name Agnis’arman; who was born of the womb of Somadevă; whose head was large and triangular; whose eyes were round and slightly tawny; whose nose was broken and was only visible as there was something like it at its place; the only signs of whose ears were mere holes; whose big teeth had simply conquered the lips; whose neck was very long and crooked; whose both hands were knotty and short; whose chest was very narrow; whose belly was jutting, uneven and slanting; whose waist was uneven, big and raised on one side; whose both hips "were unevenly set; whose loins were stiff and heavy; whose feet were long and unequal; whose hair was tawny like the flames of fire. Out of curious fun, Prince Gunasena, laughing with the clappings of hands, made him dance in the midst of city-people, with the music of a big trumpet, accompanied with well-beaten drums, tabors, fifes and cymbals; he made him walk with enhanced speed many a time on the main road; who was given the name of Mahārāja ( i. e. a great king ); who was placed on an ass; who was surrounded by a number of delighted children; who held the worn-out seive for a lotus; and the drum was beaten with fine, measured beats. Thus [8] in him who was molested

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.8. 16. ]
15
every day by him as by the god of death, the feeling of averseness to the world was born. He thought,
“Men, smitten with the contempt of all people, mocked at by all people and having not meritorious deeds done in the past, have to put up with the insults of others. (36)
If the religion, which is followed by good people and which brings surely happiness even in the next birth, is not practised by (me) an unfortunate one of a foolish mind, (37)
Now having seen the terrible consequence of the unmeritorious, I shall observe the religion which is followed by the ascetics and which serves as a relative in the next world; ( 38 )
So that I may not obtain even in the next birth such a terrible mocking treatment which is laughed at by all men.” ( 39 )
Having thought so, he who had grasped the path of the aversion to worldly life, went out of the city. Within a month, he arrived at a penance-forest; which was situated on the border of that country; which was full of trees like Bakula, Campaka, As'oka, Punnaga, Naga etc; in which antagonistic wild beasts like deer and
lions etc. were peaceful; where there was a thick cloud of · smoke, bearing the smell of fragrant oblations; whose wild sides were adorned with pure water, moutains and rivers; and which brought contentment to the hearts of anchorites. Its name was Suparitosa.

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16
[9. 14.
Having arrived there, he waited for a muhürta as his body was tired on account of (travelling) a long way; and then he entered that penance-forest. (40)
He saw there the head of those hermits by the name of Arjava Kaundinya; who had bark-garments, rough matted hair, deer-hide, and a wooden staff; who made a tripundra mark with the particles of ashes; who had a gourd by his side; who was of blissful appearance; who sat with ease on a seat in the plantain-bower in meditation; who turned a rosary of Rudraksa with his right hand; whose lips and neck were a little moving by the repetition of the text of holy incantations; who with the eyes bent on the nose, restrained all the remaining activities; who took up a posture fitting to Yogapattaka (i. e. a cloth thrown over the back and the knees of the ascetic during abstract meditation) made up of flax. (41-44) [9]
At the very sight, the ascetic was bowed to by him whose hair-ends bristled under the influence of joy; who repeated 'O lucky, O fortunate' beating again and again the surface of the earth with his head; and who bent down his knees and palms of hands on the earth. Even so, the ascetic, on seeing him, gave up his medition with a desire to pay respects to a guest and honou red receiving him with the words of welcome and speaking 'Well, bring the seat.' Then Agnis'arman, being led by boy-hermits waiting in the court-yard of the cottage, was spoken to with civility by the sage 'Sit here'; and he sat on the seat with modesty. The sage asked "Whence has your honour come ?' Then he related in detail his own account. The sage said "Dear boy, the souls become miserable due to the results
""

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10. 13.)
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of actions in previous births. This is then the place of supreme peace, bringing happiness in this world and the next to those; who are smarting under the insults of kings; who are crushed by miseries of poverty; who are vexed with the stigma of bad fortune; who are burning with the fire of separation from the dear ones. In this case,
The forest-dwellers are always fortunate in the fact that they do not perceive the torment resulting from attachment; nor the insults from people; nor the fall in a low state. ( 45 )
So advised, Agnis’armah said “Revered sir, that is it no doubt; if your worship has mercy on me or if I am fit for this particular observnnce, (10) do me the favour by initiating me in this observance." The sage replied “I will do you the favour, my lad, since you are bent upon the path of non-attachment; who else can be fit for it?” Then, as some days passed, he told him in details about the ways of conduct of his (own hermitage) and gave him the initiation to a hermit-life at the auspicious moment of time, day-division and date. He had highly felt the non-attachment born of acute insults; and on the very day of initiation, he took a grim vow in the presence of the patriarch surrounded by all hermits; namely, “All through life, I will eat once every month and on the fast-breaking day, I will return with the first entrance in the city) and from the first house, even though I get alms or not and will not go to another house.” Thus of him, observing the vow taken, many millions of Purvas elapsed. And of the people, residing in Vasantapura,which was situated near the penance

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forest and who were appreciative of merits, devotion and repect grew enormously towards hiin; “Oh, this great hermit has abjured desires of this world and is resolutely unattached to his body! His life is successful. It is said,
Even by one, who holds much respect for the opinions of people, an attempt should be made for merits; even to an ignorant man who has given up pride, the merits come up. (46).
On this side, king Purnacandra put Prince Gunasena who had married, on the throne and took his abode in the penance-forest with his wife Kumudini. Prince Gunasena,-at whose pair of feet many vassals fell; who defeated not only the princes on the border of his kingdom but also the princes of many other principalities; whose pure and widely heard fame spread in ten directions; who was devoted to earning three-fold attainments in Dharma, Artha and Kấma;-became a great king [11] As the time went by, he, enjoying royal pleasures, admired by all people, with his queen Vasantasena, happily, came once to Vasantapura; entered the city with grand auspicious ceremonies; was worshipped by the citizens; and went with them to the palace named Viminacandraka, appearing beautiful with the beauties of the rainy season; where the thick columns of smoke from black sandal appeared like the shades of a cloudy day; the lines of jewels glistened like lightnings; the pearl-strings appeared like the showers of rain; the lines of chowries appeared like the lines of flemingoes; the rows of silk-clothes suspended there, bore the beauty of a

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rain-bow; the plots of land were fragrant with the sprinkling of sweet-smelling waters; the decorations of flowers, full of humming bees were laid out. What is the use of more description?
It can be called as it were the dream of persons, sleeping under a trance; or that which is the rare result of luck due to actions done in the past. (47)
19.
There he received the people of the town fittingly, and when they were dispersed, he passed the day and night, with pleasing sports consisting of dramatic shows, songs and plays; and the next day after finishing the morning duties he went to the training-ground of horses at the proper time. He rode there many horses from Balkh, Turkey and Vajjara, etc; and sat in the garden of Sahasramravana, situated on the skirt of the trainingground, for the purpose of removing its (i. e. of riding) fatigue. In the meantine two boy-hermits with oranges and grass came there. They saw the king and congra tulated him with the greetings approved in their own sect. [12] They were also received by the king, with ceremonies consisting of getting up, offering seat etc. They said "Sir, we are sent by the patriarch of the pious name to know the news of your health, who are the head of the four orders of life and who have rightly made out what is duty and what is not. Hear you, sir, this; we await your orders." The king said "Where is the revered patriarch?" They replied "Not very far from here in the penance-forest Suparitosa." Then the king went to the penance-forest with devotion and curiosity. He saw there many hermits and the patriarch. Then he, in whose mind was born dejection, bowed to

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[ 13. 11. them according to fitness. He sat in the vicinity of the patriarch; and stayed with him for a short time, engaged in religious talks. Then he said with a courteous bow to the venerable patriarch. “Do me the favour to have a dinner at my place with all your people.” The patriarch said "Dear son, so will it be, but here there is one great hermit called Agnis’arman; he does not eat every day but once every month. And even then on the fast-breaking day, on the first entrance, from the first house; even if he gets anything or not, he returns and does not go to another house. So excepting that hermit, your request is granted.” The king said "Revered sir, I am highly favoured. Now where is that great hermit? I will then see him and make myself sinless by seeing him." The patriarch said “ Dear son, he is in meditation under the mango-grove.” Then the king went to the mango-grove with an agitated mind. He saw there Hermit Agnis’arman, under the meditation of the particular sort; who sat in a Padmasana posture; who kept the eyes steady; and who quieted all the varied activities of mind.[13] Then the king whose hair-ends bristled out of joy, bowed to him. The hermit also congratulated him respectfully with a greeting and speaking' welcome to you' asked him to sit. The king as he sat on a goodly seat said "Sir, what reason have you to practise this very difficult penance ?" Hermit Agnis’arman replied “ O highsouled one, the causes are the miseries of poverty, insults from others, deformity and Gunasena, the son of the king and (i.e. who is) my beneficial friend." Then the king with the doubt raised by his name, said, “Well, sir, as to the causes of this activity like the misery of poverty

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14. 8) etc., it is all right; now how Gunasena, the son of the king, is your beneficial friend ? ” Hermit Agnis'arman said “O high-souled one, thus he is the beneficial friend; hear,
Those who are the best people adopt religion themselves; those of middle kind when impelled; and the low never. (48)
He who impels the soul, who is in the prison of the world, by any method, to religion, is a beneficial friend.” (49)
Then the king remembered his life as a prince; and said with the face bent down with shame "Revered sir, how then did he impel you to religion which is the relative of three worlds ?" Hermit Agnis'arman said “O hight-souled one, the impellings are of various types. Somehow therefore, I am impelled only by some cause." Then the king thought "How great he is ! Even the insult is taken by him as a beneficial impelling. He not only avoids the scandal of others but also out of the purity of his disposition, does not even believe in it. Alas, a horrible improper action (14) is done by me whose deeds are sinful! I will then reveal myself as tainted with the blot of having done an improper action." Thinking so, he said “Revered sir, I am the same horrible sinner who brought torments to your heart; and who possesses the host of demerits." Hermit Agnis'arman said "O king, I welcome you; how do you call yourself one possessing a host of demerits, by whom I, whose prosperity consists only in leading life with the morsels of others, am brought to this acquirement of austerities ?" The king said “What magnanimity! What else except sweet things, do hermits know to speak ? Never from the

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[ 15. 6. disc of the moon, showers of burning embers fall. Hence enough of this. O divine sir, when will there be your fasting-day ?” Agnis’arman said "O king, in five days.” The king said “O revered sir, if you have no great objection, let the favour be done by breaking the fast at my house; I have known from the patriarch your particular vow; hence I request you for the future thing.” Agnis’arman said “O king, let then that day come; who knows what will happen in the midst ? For,
Now I do this; and doing it, again this I shall do tomorrow;-who would believe this in this dream-like world ? ( 50 )
And also, Sir,
Fie upon the nature of this world that those who were seen full of love and affection even in the first part of the day, are not so seen in the latter part of the day! (51)
Then, sir. let that day come,” The king said "Come op, divine sir, in case there is no obstruction." Hermit Agnis’arman said " If thus be your importunity, (15] I accede to your request.” Then the king with horripilations of joy bowed to him; passed some time and entered the city. He gave reception fitting to the greatness of his devotion to the patriarch and his circle.
As the five days passed, on the fast-breaking day, Hermit Agnis'arman entered first the palace of the king for the purpose of breaking fast. And on that day, somehow, king Gunasena suffered from acute headache.

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16. 8. ] Then the whole royal household was purturbed. There entered physicians well-versed in the science of medicine; they took up the medical treatises of various kinds; many kinds of medicines were pounded; and the ointments made from strange precious stones, were given. Even the ministers, who laughed even at the grand talents of S’ukra and Brhaspati, did not know what to do. The priests began the propitiatory observance, full of oblations, accompanied with sacred Mantras. So also the whole harem was dejected; the beauty of whose fragrant wreaths withered away; from whose paints, the pigment had half fallen away; the paintings on whose cheeks were washed away by the water of tears; and whose faded faces that were lotus-like, were bent upon their hands. So was also the harem of princesses; who were averse from the ball-play; who gave up the activities of painting; who stopped all music and dance; who left aside the collection of ornaments; whose minds were dejected and sad. The waiters had their faces dejected and cast on the cane-sticks; the sub-attendants suggested the intensity of the pain of the king; the cooks and other servants were also dejected and gave up their activities. [16] Then Hermit Agnis’arman passed some time at such a household but was not given any reception even by a word and so went away from the royal palace. Then he went to the penance-forest; the hermits saw him and said “Divine sir, you seem to have not broken the fast as your body seems pulled down. Have not you then broken fast ? Did not you then enter the palace of king Gunasena ?” Hermit Agnis'arman said "I entered the palace of the king but he seems

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[ 17.9. to be extremely unwell; because I saw the whole palace with all servants in a sad mood. Being not able to see him that way, I at once came out." The hermits said “No doubt, the king must be extremely unwell; otherwise his devotion towards hermits being like this, how will he, thinking of the fast-breaking day of your worship, not himself pay attention ? And moreover, that king bears great respect and devotion to your worship; so he spontaneously praised your merits in the presence of the patriarch.” Hermit Agnis'arman said ""May he who is the worshipper of the elders get back health! What is to me of meals ?" He took to a month's fast.
On this side the headache of king Gunasena was cured and he asked the servants “ To-day, there is the fast-breaking day of that hermit; therefore was he received or not by anybody while he came ?' They said “Your majesty, he came; but he was neither spoken to, nor received by anybody as the servants had given up all their works on account of their hearts' torment on knowing about your headache. He did not know about your account and seeing your servants sad, waited for some time and went away from the royal palace as if dejected." The king (17) said “ O my misfortune ! I have lost a great gain and come to a great calamity by giving pain to the body of a hermit." Having so bewailed, next day in the morning he went to the penance-forest. He saw the patriarch with many hermits and bowed to them in a proper way with the head bent down with courtesy and shame. The patriarch said “O king, may you sit; I welcome you.” Then the king sat beside the patriarch; he was pulled down with still more shame and gave out long

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18. 10. 1 sighs. Finding the king so strange, he said “Dear son, you seem to be dejected; will you tell me its cause, if it be not uncommunicable ?” The king said " Is there anything not uncommunicable to your worship ? For one who is dejected over an unco:nmunicable thing, it is not fit to come to the penance-forest." The patriarch said “Well dear son, well ! Your courtesy is quite adequate; what is then the reason for your dejection?" The king said "I say because it is your worship's order; otherwise how can I narrate such an evil act?” The patriarch said “O dear son, the hermits are mothers to all; what is therefore shame before them ? Say you then that I, knowing your account, shall remove your dejection in any way ?" The king said “Dear sir, if that be so, then hear. This hermit Agnis'arman became a hermit on account of the dejection first due to me who am of slow merit; who did things without thinking; and who am engrossed in actions fit for unfit persons. [18] I am all the more dejected that I have not abandoned the conduct of an unfit person even though he has undertaken so high a vow." The patriarch said "If that be so, enough of dejection. What is the reason ? If he has become a hermit by reason of you, then you indeed are his friend for his bliss, leading him to religion. Why then are you dejected ? And also now I do not conceive at all of any evil action in you who fear the next world and who know the scriptures. Will you now tell me, what you did to him ?” The king said, “O revered sir, how thus having invited him, I, who suffered from headache, out of carelessness, did not inform the

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[ 19. 4.
servants and by putting an obstruction to his food, F did an obstruction to him in religious observance." The patriarch said “Dear son, if that is so, you are here not at fault; men overpowered by acute pain do not know what is good action and bad. And to the ascetic, there is no obstruction to his religious observance by the obstruction being done to his food; but on the contrary, he will gather more the merit of austerities. Hence enough of dejection.” The king said, “ Revered sir, how can my dejection go away so long as the high-souled hermit has not taken meals at my place ?” The patriarch said "Dear son, on the next fast-breaking day which he will have now, of course if no obstruction there be, he will take food at your place." Then the patriarch called hermit Agnis'arman and having held up his hand with respect, he said “ Dear son, as you went out of the king's house without taking meals, the king thereby is much dejected. Yesterday he had an acute headache; hence he being helpless due to pain, could not welcome you; he has not offended you. He says, My dejection will not go away so long as Hermit Agnis'arman has taken no meals at my place.' [19] Hence now on my word and out of respect for the king, when the fast-breaking day comes up unobstructed, you should break the fast at his house." Hermit Agnis'arman said, “O revered sir, just as you order. The king is dejected without reason; because he has done to me nothing which is against the other world." Then the king thought “What magnanimity!", bowed down to the hermits, stayed there for a short while and entered the ciiy.

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Now again the month went by in course of time; the king enjoyed the pleasures of senses; and Agnis’arman followed practising grim penance. In the meanwhile, when the fast-breaking day came up, the king was in-- formed by his men who had come from the army, 'Sir, at the midnight, when the moon, the auspicious lamp of three worlds, the beloved of the bride Night, had set, and when your majesty's soldiers were confidently sleeping, the vigilent king Mānabhanga, seeing otherwise the destruction of his own country and resorting to a brave action, has with all his army made an attack and has defeated your army which was very careless; which was proud of its formidable exploits; which had entered the city protected by close guards; and which did not take any measures of protection. Now I await your majesry's authority.” On hearing this unbearable speech, the king ordered his servants; his eyes burnt red with the fire of anger; his lips unevenly throbbed; he beat the surface of the earth with his hands mercilessly; and his words faltered under the influence of anger. “ Give out soon the beatings of drums for march. Make ready the invincible [20] elephant-army; saddle up our cavalry uncontrolled with spirit; harness our chariots beautiful with canopies and flags; and order our foot-soldiers, with various weapons, to march." Then after the order of the king, the royal army began to throng about like a stormy day of rain, hearing the sounds of march-drums; the elephants appeared like hosts. of clouds; the flemingoes in the form of raised-up banners, chowries, umbrellas etc, hovered over it; it was.

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[ 21. 4. accompanied with the lightnings of spears and sharp swords; all directions were filled with the thunders in the form of the sounds of conches, cymbals and pipes. In the meantime, king Gunasena mounted a chariot; before him were placed the golden jars full of water and the drums for auspicious occasion, revealing the splendour of conquest, were beaten; the batches of heralds repeated various auspicious things. At that time Hermit Agnis'arman entered the king's house for breaking the fast. Then when the huge sea of men was purturbed as the king was going out, he was not seen by anybody from among the principal servants. Then having passed some time, the hermit, fearing the rush of quick elephants and horses, went out of the king's palace. In the meantime, the astrologers, who took the measurement of shade by the measuring-rod and who knew the deep sense of the science of astrology, said "Sir, the moment is auspicious; make a start.' The king said “To-day is the fast-breaking day for Hermit Agnis'arman; he has accepted on the word of the patriarch to take meals at my house. So let that high-souled ascetic come up. Then, when he finishes his meals, after bowing to him, we shall go." Then a noble who was near said, “Sir, that high-souled ascetic entered the place only recently and has gone out of the royal household fearing the rush of swift horses and elephants. I think he must not have gone out of the city. [ 21 ] On hearing this, the king started towards his path with alarm, and saw Hermit Agnis'arman going out of the city. Having got down from his chariot, he fell on his feet with full devotion and

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entreated him with great respect, Sir, do me the favour and return. Though my departure is imminent, I stood for this much time awaiting only your arrival,.. while you, having entered my house, departed without being seen by my principal servant." Hermit Agnis'arman replied "Sir, you know the whole matter of my particular vow; hence enough of this effort. The hermits are always strictly truthful about their vows, and do not differentiate between gain and loss. " The king said, "Revered sir, I am ashamed of this act of inadvertence; the pain to my body is greater than yours produced due to acute penance; the fire of sorrow burns me exceedingly; my heart, as it were, is ruined; my speech falters as it were; I believe myself a very great sinner; therefore, you, sir, who act as a brother to all miserable beings and who are affectionate without cause, think out the remedy for pacifying my misery." Hermit Agnis'arman thought "How magnanimous is this king that he is so much pained as I did not break the fast! What love he has to serve the elders! So long as I have not broken the fast at his place, he will not feel at ease." Thinking so he said "Sir, your pain is without reason; still however, this is the remedy for its cure. I promise to break the fast again at your place if the fast-breaking day comes unobstructed. So do not grieve. Then the king who placed hands and knees on the ground said, [22] "Sir, the remedy for its pacification is well found out; or a hermit always has eyes in the form of pure knowledge; what would he not know? So I am favoured. This is befitting your nature
66

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[ 23. 4. which is affectionate without cause. Then may you go to penance-forest. For myself, I am not able to see the revered patriarch as I feel tainted with the blot of this fresh carelessness.” Having so said, the king bowed to Hermit Agnis'arman, and returned. Thinking 'I should not now go,' he sent the army on Mãnbhanga. Agnis'arman also went to the penance-forest, reported the account as happened, to the patriarch who congratulated him saying, 'Well-done, my son!' and again took up the particular vow. Of him being served every day by the king, whose non-attachment to the world was increasing, the whole month went by and the fast-breaking day, with hundreds of hopes of the king, arrived. On that fast-breaking day, the queen of king Gunasena, Vasantsenā gave birth to a son. The maid with a delightful lotus-like face informed of this out of joy to the king with satisfaction. The king had his hair-ends raised on account of this joyous occasion of the birth of a son; he gave to the maid the ornaments of his body such as bracelets, earrings etc. and ordered her, “Vasundhră, send out an order on my word to the servants at their respective places. viz. Arrange to release all bonds in my kingdom by ringing time-bells; ask them to give rich alms, fitting and unexpected; give out to kings like Jitas'atru and others the tidings of my son's birth; [23] let the citizens know the auspicious occasion of the birth of a son to the queen; arrange for a town-festival which has come up unforeseen." She delivered the orders to the servants as was commanded. The servants followed the order of the king. For,

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24. 5. ]
They arranged the birth-day festival; all the expanse of ten directions was full of the sound of drums; the batches of sportive women danced bringing one of the hands down. (51)
The women in the harem snatched out of joy fine clothes and upper garments of one another; the festival was full of women who gathered together, more fully decorated. (52)
The women gave out the hissing sound, being abashed at the blows of fists coming over their backs, and the chamberlains made the groups of intoxicated women dance. (53)
The sweet sound of drums, with their number of beats, was marked by (the accompanying) clappings of hands; the cheers of victory were raised by the groups of bards who were satisfied with alms. (54)
A great festival took place in the city of Vasantapura. When the royal servants together with the king were thus highly careless due to the joy of the fortunate event of the birth of a son to the king, Hermit Agnis'arman entered the king's palace for the purpose of breaking the fast but being not given reception by anybody even by a word went out soon, his mind becoming tainted with evil meditation due to the rise of the (previous) bad action. He thought, “Indeed, from my childhood, the king [24] bears continuous and unique spite to me. See his very secretive ways of action that speaking in my presence in terms palatable to mind, he is in action quite the contrary." Thinking so, he went out of the city. In the meantime, by the blot of ignorance and due to the non-realisation of

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the highest path, he was caught up by tainting emotions. His aim for the next world was gone. His faith in religion was ruined. The feeling of enmity, which is the seed of the tree of all miseries came upon him. He felt extreme hunger, which gives pain to the body. He was dragged by hunger. Then,
By him, who had fallen with the first accidental calamity, who was under the sway of ignorance and anger and who was of silly mind, a grim revengeful determination for the next birth was resorted to. (57)
“If any fruit is to come up of this particular observance which I have kept up assiduously, let in every birth, my life be for his murder. (58)
A man does not do good to dear ones and harm to enemies; what is the use of his birth which merely ruins his mother's youth ? (59)
And this king is my enemy from my childhood, without any faults on my part; and sinful too; I shall therefore do him evil.” (60)
Having made such evil resolve, he, not purifying himself of the taint and with his mind burning with the fire of anger, thought upon it frequently. (61)
In the meantime, he arrived at the penance-forest. The fire of his anger was growing more and more, being inflamed by bad thoughts arising out of various doubts. He kept the patriarch and other hermits aside, and entered the mango-grove without being seen, and sat on the four-cornered raised seat made out of a clean stone. He again began to think out of repentence.“ What an

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antagonistic feeling of that king towards me! How [25] out of all hermits, I am the object of his ridicule that he, knowing my particular vow and lull of spile, invites me like this and not fullfilling my last-breaking, submits me to indignity; so, the king indeed is foolish or why does he submit to indignity, me who am gone to such a condition? Thus the indignity which is given to orphans, the weak and the beings overpowered by others as by the god of death, does not satisfy the pride the proud;-hence to add, he offers indignity to hermits who are busy in the activities of the next world and to whom friends and enemies are equal;-or this much ill-treatment is offered to me alone who have kept at least a touch of food ! So enough of these insults alone to me for the whole of life. I vow to undertake fast throughout life." Having given up his activities, with his mind tainted with evil meditation and his body emaciated with penance, he was seen by the hermits there. He said “Revered sir, your body appears to be much emaciated and you have not done usual application of pigments and (putting on) of flowers. So even now is not your fast broken ?” Agnis’arman said “No, not broken." The hermits said "How is it not broken? Did not you enter the home of king Gunasena ?" Hermit Agnis'arman said "I did enter." The hermits said “How then is it not fulfilled ?" He said, “From my childhood, this king is inimical to me without reason; hence I am put to indignity by him. I now know the link of revenge not previously known to me. He appeared like a civil man until the link of the revenge of him who is treacherously courteous, was

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[ 26. 20. not known. He therefore invites me with an idea of mockery and by uncourteous conduct [26] puts me to insult by a variety of deceitful misconduct. Knowing therefore to-day my fast-breaking day, he has all of a sudden arranged for a festival. Then I entered the king's palace and was disregarded and knowing therefore the opinion of the retainers of the king, I soon went out.” Then the hermits said, “Revered sir, that is not possible in king Gunasena who is much attached to hermits; or people are of strange relations. What is not possible? There is nothing impossible for the tainted feelings." Having said so, they, being much dejected, reported to the patriarch, namely, “Even now, on account of this happening, the fast of Hermit Agnis'arman is not broken.' Then the patriarch unpurturbed, came soon to Agnis'arman; and was honoured with fitting courtesies by Agnis'arman. Then he said "Dear son, how is your fast not broken even now? What an unfit act on the part of king Gunasena !" Hermit Agnis'arman said “O sir, the kings are careless people. What is his fault ? This is in a way my fault, as I could not even give up the last attachinent to food; so that I had to enter even his house. Now I have given up even this much attachment which is the seed of all these insults. Hence I beseech your worship not to order me otherwise in the matter of this object." The patriarch said “Dear son, if you have given up food, now the time is passed for order. Verily, the hermits keep up truly their vows. But you should not be angry to the king. Because, [ 27 ]
Everybody gets the consequential fruits of the actions done in the previous birth; in the matter of

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merits as well as demerits, the other merely acts as a cause. [62]
Advising thus, the patriarch spoke to the attending hermits and went away.
On this side, while the (royal) retinue was enjoying the happiness of this unforeseen festival; and as the fast-breaking time passed away, king Gunasena remembered, "To-day, it is the fastbreaking time of that great hermit. O my misfortune! The fast, I think, of that great hermit is not broken." He asked the servants that were near, "Did that highsouled hermit come here or not?" Then they searched carefully and informed "Sir, he did come; but as the servants were careless due to delight of the auspicious occasion of the birth of a son to the queen, nobody received him; hence he instantly went out." The king said "Alas, what a result of my sins! I consider even the auspicious occasion of the birth of a son to the queen as a calamity as it has made an obstruction to the religious duty of the great hermit; really the showers of splendour do not fall on the houses of the people of meagre merit. Being tainted with the blot of carelessness, I am not even able to see his face,-even to know the consequence. Hence go,O priest Somedeva,so that the servants may not know my intention; find out what has happened to that great hermit and let me know quickly what he has done; my heart as it were suspects." Priest So medeva, so ordered, went to the penace-forest. He saw Hermit Agnis'arman; who was surrounded by many hermits; who was in a bower situated near the bank of a mountain-river:

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who sat on the bed made up of long Kus'a grass; and who was engaged in the talk about the king, begun out of anger. [28] Somadeva, with his head bent down with courtesy bowed to him. He said 'welcome' with a benediction and ordered him to sit. Priest Somadeva sat. and said "Revered sir, you appear to be much emaciated in body; what is the reason?” Hermit Aganis'arman said “The body of those who draw their maintenance from others and who have no desires, itself, is the emaciation of hermits.” Somadeva said, "So it is, the hermits have abjured desires; but they have done so, in the case of wealth, corn, gold, jewels, pearls, corals, men and animals but not in the case of mere food which helps body (which is helpful to)religion.Here, there are not such people who will not give even food to people like you; who have taken up the path of absolution; to whom friends and enemies are equal; to whom straw, jewels, pearls and gold are the same; and who serve as boats in the sea of the world." Hermit Agnis'arman said “Truth it is ! There are such people except king Gunasena.” Somadeva said “Revered sir, what is done by King Gunasena ? That king is heard to be devoted to religion." Hermit Agnis'arman replied “Who else is devoted to religion who though has defeated the surrounding princes, kills a hermit painíully ?". Somedeva thought" Indeed that hermit is angry. As he seems to have sat on the bed made up of long Kus'a grass, it must be that he must have taken up to complete fasting account of the dejection due to the king. On being asked, he will take up to reviling the king which would be bad to hear. So, having obtained the account from

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29. 23. ] somebody else, I shall report it to the king." Somadeva bowed down to him and went out. He asked the hermit; who had Kus'a grass and flowers in his forehand, and who was going to the mountain-river with a desire for bath. [29] "Revered sir, what is undertaken by Hermit Agnis'arman ?" He, with drooping eyes filled with tears narrated his observance. Somadeva went and reported, what he got, to the king. Then the king, with more dejection, bore the body heavy with the burden of anxiety and surrounded by principal attendants and queens, started for the penance-forest on foot for the tidings of Agnis'arman. Like a royal swan, surrounded by sweet-speaking female swans, he arrived at an extensive sand-bank of the mountainriver, which was near by.
In the meantime, a boy-hermit, knowing the arrival of the king informed Hermit Agnis'arman of the arrival of the king with his lotus-like face blooming, Then Hermit Agais'arman, with his body burning with the fire of anger, called the patriarch and crossing the fitting courtesy, spoke rudely “I am not able to look at the face of that wicked king who is inimical without any reason. Therefore, speaking something that you like, you, only send him away from outside." The patriarch thought, “He is swayed by tainted emotions; hence it is proper for the king to avoid seeing him whose mind is sullied with fresh tainted emotion;" and he went a little way to the king. He saw the king with a fallen face, surrounded by retainers. The king with his retainers bowed to him with modesty and was welcomed with a benediction by patriarch, who said " O king.

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come; rest in that Campak-grove. “The king said Just " as your worship orders.' He went to the Campak-grove. [30] The patriarch sat on a seat of Kus'a grass placed upon a clean stone; and near it sat the king with his retainers on the ground. Then the patriarch said “O king, why did you improperly act to come over on foot this much way, thus, with your wives and retainers ?”: The king replied, “Revered sir, we always do improper things; or for wicked perscns like myself it is only fit that the obstruction should be done to the religious observance by killing the great hermit out of carelessness. Then what of calling this a revenge by one whose goodness of heart is unmoved ? Revered sir, now where is that high-souled Hermit Agnis'arman ? I shall bow to him and purify my sinful self by seeing him.' The patriarch said “O king, do not grieve this much. He has not taken to fasting by dejection on your count; but it is rather the vow of a hermit that at the fag-end of life he should leave life by taking to full fasting.” The king said “O revered sir, what of speaking more? I shall then see that high-souled one." The patriarch said "King, enough of thus seeing him. He is engaged in meditation; then why make an obstruction in his determined work? Go you to the town; look up here some other time.” The king said “As your worship orders; I shall come again;' and got up extremely sad. Bowing to the patriarch, he started for the town.'
[31] Then one compassionate boy-hermit followed a little way off and reported to him the opinion of Agnis'arman. Then the king thought "What of coming over again here, if however the patriarch is put to an

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effort? Then it is not proper for me even to stand in this city; so that I would hear nothing more, bad to hear, of this high-souled one." Thinking so, he arrived at Vasantapura. He asked the astrologers "When is there for us a pure day to start for Ksitiparatistha ? " They found out the good day on account of their being engaged in that work all the time and said "Your Majesty, to-morrow is quite good." Then the king ordered the servants "Start soon tomorrow." Then on the next day with a big retinue, the king went away. By continuous march he came to Ksitipratistha within a mouth. He then entered the city with pomp; in which a number of variegated flags were raised; where the different markets were decorated; where the main road was made elegant by the decorations of flowers; where the palaces were whitewashed; and which was adorned with canopies. And then he entered the palace named Sarvatobhadra which was even more embellished with decorations and where the arc was beautified with pendant decorations.
There on the very day the teacher named Vijayasena came journeying with restraint with the vow to stay a month; he was surrounded by pupils; [ 32 ] He knew twelve canonical books completely; he possessed the miraculous power of Avadhi and Manahparyaya knowledges; all his limbs were pleasing and handsome; his body was resorted to and beautified by the handsomeness of the first youth; he was as it were the decoration of the world; he was the joy to the eyes of all people; he was as it were the resort of an acceptable disposition; he was the family-home of forgiveness;

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he was the mine of the jewels of merits; he was as it were the full result of an excellent action; he was born of a great royal family. He accepted the abode and stayed in the garden of As'okavana beautified with the temple of Jinas built by merchant As'okadatta. There were the mango-trees in which it would be difficult to find holes, like kings strong in politics, in whom it is difficult to find weak points; the trees on the brink of the well which were bent down appeared like good persons who stand with their faces downwards, fearing the sight of the wives of others. The Atimukta creepers, without branches and sub-branches resembled the anxieties of good peasons fallen (in poverty ) with shame brought forcibly; the bowers crowded all round resembled again the hearts of poverty-stricken amorous persons; the nimb-trees, grown at particular places do not appear proper like heretics, attached to the objects of senses; the red A'soka trees appeared like bridegrooms with saffron-red clothing;-why describe more ?the garden-trees of varied descriptions were like the thoughts of the world of living beings. And also the temples of Jinas tall and white resembled the peaks of the Hiinalayas. [33] And there on a very clean part of the earth, the revered teacher, engaged in his observances with constraint, stayed there.
On this side king Gunasena, who had come to the bower of conversation asked, “Who has seen here any wonderful thing today?” Then Kalyanaka, who knew about Vijayasenācírya, said with a bow to the king, "Sir, I have seen a wonderful thing." The king said “Tell me. Wnat is that ?" Kalyanaka said “Here in

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34. 12. ] the garden of Aso’kavana laid out by merchant As'okadatta, I have seen the teacher, by the name of Vijayasena; he is the festival of all sights worth seeing; he has whitened the expanse of four directions by the flow of the moonlight in the form of handsomeness; knowing all the arts he is like the moon with all its digits; though in the first youth, he is untouched by mental perversities; though he has conquered the god of love, he is attached to the splendour of penance; though he has abandoned all attachment, he is benevolent to all people; he is god Dharma incarnate as it were; he is the son of king Laxmisena and grandson of Samarasena, the lord of the country of Gandharas; and he has adopted all the enblems of a mendicant. Then the king said, "Oh, you are meritorious; [34] you have obtained the fruit of your eyes. If there is no obstruction, I shall see the revered teacher tomorrow.” When the night had passed, the king performed all morning duties and went to that garden. He saw teacher Vijayasena, sur rounded by many friars like the full autumnal moon surrounded by the clusters of stars. Then the teacher was with modesty bowed to by him whose hair-ends bristled with joy; whose eyes were filled with the tears of joy; and who placed his hands and knees on the ground. The teacher gave him the acqusition of religion (i.e. a religious greeting) which is the seed of the tree of happiness of eternal bliss and which causes the destruction of manifold miseries mental and physical. Then he bowed to the remaining friars who carried the burden of 18 thousand subsidiaries of conduct; and who were emaciated with the anxieties for union full of love

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with the bride in the form of absolution. He was surprised at his handsomeness and acts. He said "Revered sir, what is the reason of dejection for you even, who are fully handsome in all ways-that you have accepted this particular vow which makes you free from the longings of this world, having abandoned the royal splendour in which the foot-stool is suffused with the spreading glow of the crowns of the kings falling at feet with confusion. Vijayasena said "Sir, do you ask the cause of dejection in this world? In this case, the cause of dejection is not far to seek. Hear,
Leaving aside the fears of life, old age and death, is there even the slight happiness to living beings wandering in the births of hell-beings, lower beings, men and gods? (62)
Is there a hell-being, a lower being, a man or a god in this universe whose sins do not cause births and deaths? (63)
How can there be happiness for those caught up in them like the youngs of a deer fallen in the net and speedily destroyed by hunters, (64)
[35] Why there must be an attachment to wealth which does not in fact bring happiness which is even the transitory remedy of any misery of all living beings? (65)
Who is not dejected here if he thinks only this much, "How have I my birth here? Where shall I go from here? And again where will I have to go?" (66)
And, moreover, O king, the state of a human being is very difficult to have; it resembles a desire-fulfilling jewel and is like a gem in the midst of a great

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ocean; so also the life is momentry like a drop of water on the tip of blade of Kus'a grass, shaken by strong wind; the pleasures of senses resemble the horrible hoods of angry serpents; the prosperity is momentary like lightning, the ears of elephants, the side glances. of amorous women and the autumnal cloud. Of those who have not practised good penance, the result is the grim rebirth among lower beings and hell-beings. Moreover,
Who would hold patience with this worldly existence which resembles an actor's show and which burns with the fire of fear, disease, the separation from dear ones and manifold miseries ? (67)
The effort of good persons is proper in that which - can be attained by oneself alone, when there is the eternal abode and the method of its attainment spoken by great sages. (68).
Thus, o king, the worldly existence itself is thecause for my dejection; but only this has acted merely as a cause. Listen:
Here, in this country of Vijaya, there is a district called Gandhāra; where there is a city named Gandhãe rapura. Being the inhabitant of that place, I dwelt there. I had a friend named Vibhāvasu,-the son of priest Somavasu,-who was my second heart as it were. Somehow, he suffering from fever was led to death in my very presence by the god of death who has defeated gods and demons. Then I, with my mind burning with the fire of his separation, [36] stayed there; in the meantime, there arrived four friars, wandering with: constraint, for the reason of the monsoon-residence;

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and stayed in a big mountain-cave not very far from the city. Thinking it would be pleasing to me, my people told me about this. I saw the revered friars engaged in their own studies. I bowed to them with the face blooming like a lotus. I was received by them with a religious greeting. I asked them while being preached by those revered friars. Then waiting upon those sages for a short time, I entered the city. Now those revered friars went on during their monsoon-stay with fasting every month. I obtained the right belief.
Those four months passed away for me whose faith was increasing and who was attending upon them every day. A great anxiety came upon me in the latter part of the night; “To-morrow, indeed, those great ascetics will go away." Then I went out of the city to see the revered friars when the night remained only half a Yama. I went a little away; and soon the earth began to move; the mountain Gandhāra began to thunder; the fragrant wind began to blow; the sky (lit. the courtyard of the sky) began to shine; and the sound of victory began to spread. Then I, with joy still increasing started quickly when I saw in the vicinity of the cave of the Gandhara Mountain, the grass etc. cleaned up; the surface of the earth levelled; the fragrant water sprinkled; the flower-offerings scattered. The hosts of gods, fallen on feet were praising the revered friars. “ O you have fulfilled your human birth; your attachment etc. are worn out; the army of actions is defeated; you have crossed (37] the sea of births; you have attained the consummation of the happiness of eternal bliss."

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38. 1. )
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Then I thought " Verily, to them absolution is indeed revealed; they are free from the abode of the miseries of birth, old age and death. In the meantime the revered friars were seen by me; they, of course, by dint of absolution sat on jewelled thrones; their tangles of births had gone off; their mental activities were quietened; their bodies were resorted to and embellished by the splendour of absolution; they were the clusters of merits incarnate. There is no doubt about this; their knowledge of the absolute is complete. They were bowed to by me; me-who enjoyed quite a different condition of that type, indescribable and immensely beautiful; who placed the hands and knees on the earth; whose eyes bloomed under the influence of wonder; whose hair-ends bristled on the body; and whose eyes were full of the tears of joy. Having bowed down, I sat beside them. The Kevalin began the sermon. The groups of gods and men began to ask what they wished. Then I thought “What shall I ask these revered friars?" Then Vibhāvasu, who was a shaft in my heart came up to my mind “Now where is my friend Vibhāvasu again born? Well, I shall ask this." Thinking so I asked the revered Kevalin, “Revered sir, some time has elapsed since my friend is dead; so where is he born ? What another condition does he experience ? How in the mind of me who have unders:ood the path of the highest aim, is the sorrow born of the fire of separation ?" The Kevalin said “ Hear,
Here in the city of Gandhārapur, there is a washerman by the name of Usadatta. ( 38 ) He has a housebitch, named Madhupingā. In her womb, he ( i. e. the

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friend of Vijayasena ) is born a dog. He experiences here the most horrible condition; he is tied with a rope very tightly; his body has withered due to strong hunger; he is in the vicinity of a washing-basin; and he is afraid of the kicks from the hoofs of a donkey. In the other birth, he was Sri-Kantã the most beloved wife of the son of a merchant by the name of Kusumasira who were you, and who dwelt in the city of Kusumapur of the continent of Puskarırdha Bhārata. On account of close association with her, the sorrow born of the fire of separation from him, does not come to pacification. I heard this and dejection came upon me. With mind infatuated with love for the dog, I sent my men to the house of Usadatta the washerman, to get the dog released. I said to them “Get him (i.e. the dog) released soon; give him food and drink; and taking him, come here." Then those people went, soon executed my command and having taken him, came up. I saw the dog not from 'very far; his hair was caught by hundreds of lice; he was marked by erosion due to hosts of worms; his body was much emaciated; he appeared horrid due to his tongue moving while breathing; the row of his teeth appeared white; and he moved very slowly. Great nonattachment was produced in me on seeing him in that condition.“ O this worldly existence is terrible ! Here, the love-amours of men come to this end !" In the meantime, those men came near me with him and said to me “Sir, this is the dog." Then hewhose long tail was moving; whose eyes were filled with tears; who shook his face with his neck raised [39];-began to howl, having come to this sort of indescribably

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47 different condition. Then I asked the Kevalin. "Revered sir, what is this ?" He said “Love out of the close association of the previous birth with a miserable end." I said “Revered sir, how does he know me ? ” The revered friar said “He knows you not particularly but generally. This is the nature of the worldly existence that the desire, closely experienced in the other birth, follows for some period, if it is not fully fructified." Then I said “ Revered sir, now of what action is this result ?” The revered friar said “ Of the action bora of the pride of birth." I said “O revered sir, what sort of pride did he show ? ” The revered friar said, “Hear,
Here in the other birth, when the festival of the god of love was going on, and when the music-parties with varied dresses went out, the music-party of washermen was seen by him; who was enjoying the pleasures of spring loved by many men; and who was surrounded by a group of young men.
On seeing it, he with the fault of ignorance and with the pride of caste and family, molested the washerman, saying “ How can a music-party of the low pass by our music-party ? ” As he was a minister, he got Usadatta carried to the prison with all his limbs tied after heavily persecuting him. In the meantime[40] the life of the other birth was fixed up for him as a result of great pride. When the festival of the god of love took place, Usadatta was released by the citizens. He ( i. e. your friend ) died and was born here as a consequence of that action.

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Then I thought “ Alas, the meditation of the evil brings little happiness and results in manifold miseries! Fie upon this worldly existence !" Then I asked the revered friar“ What will be the result of the evil thought ? Is he a soul with a desire for the highest or not ? Will he atiain absolution or not? Has he obtained the fundamental belief or not?” Having thought so, I asked him. Then the revered friar said “ Hear of what consequence is this evil thought ?”
From this life of a dog, living it out according to the destined age, he will be born as an ass in the womb of the she-ass named Ghotaghatika, born at the house of Usadatta. Then soon after his birth, he will not be pleasing to Usadatta, will get the maintenance of his body with great trouble and wiih his body tired with carrying heavy loads, he will be born as a eunach in the womb of Anadhikả the wife of a Candāla named Matridatta, the companion of Usadatta, on coming to death after living out the period of his life. Then on being born, he will be tainted with a bad form and the blot of misfortune; he will not know the attachment to the objects of senses; he will live for some time and on being killed by a lion, he will be born as a woman in the womb of a Cadnila woman. Then soon on being born, he will die in the first infancy with a serpent-bite. After death he will again be born a eunach in the womb of Dattika, the house-maid of Usadatta. Then on birth, he will be blind, thin and short, will be insulted by all and after completing his life as a cunach for some time, when

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there will be a fire in the city, he will be burnt to ashes by fire and die; then he will be again born as a female in the womb of the same house-maid. As soon as born, he will be a cripple moving on the back. Then she while going on the highway, will be killed by a mad elephant, got loose, and will be born as a woman in the womb of Kalanjanika, the wife of Usadatta. She will grow to youth and will be given by Usadatta to one named Usaraksita, grovelling in extreme poverty. As a wornan, being married, she will be pregnant and at the time of pregnancy, she will be much in travail and after death she will be born to her own mother as a son. As soon as born, while he will be playing on the bank of the Gandhara river in the childhood, he will be caught as an enemy's son by Usadatta's enemy named Cilata; and he will throw him in the lake after tying his neck to a big stone. This will be the end of his evil meditation. He is an elevated spirit and will attain salvation; only that he has not realized the fundamental principle.
Then I said, “Sir, where will he be born after his death in water ? When will he know the fundamental principle ? When will he attain salvation ?” The revered friar replied, “Hear.
[42] After death in water, he will be born in the class of demigods called Vyanvyantara. Then in that birth, he will obtain right belief, the only seed of the desire-yielding tree in the form of eternal bliss, before Tirthankara Ananda. Then coming in four states (of higher life), he, when calculable (i. e. limited, few) birth-takings are over, will become a king in this country of

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Gandhara; then he will become a god and withdrawing from the world before the Vidyadhara friar named Amarateja he will get the absolute knowledge and then salvation.
50
Then on hearing this, I got disgust of the world and reverted my senses from the prison of the world. Then taking permission of the father and the mother, I performed befitting things and withdrew from the world in the presence of Ganadhara Indradatta. This is then the cause of dejection."
Gunasena then said: "Revered sir, my object is fulfilled; the cause of your dejection if quite fitting For,
The effort of good men is only fit in that which is absolutely attainable by one when there is the eternal place and its way spoken by great sages. (69)
Now what is that eternal place? And what is the way to attain it?
Vijayasena said:-That is indeed the eternal place where living beings stay for a considerably long time;the living beings who are free from the taint of eightfold actions; who are free from birth, old age, death, disease, grief etc. and who possess the happiness of incomparable knowledge and revelation. This is the place, the Highest abode, the crest-jewel of the space of the universe fourteen Rajjus high, and spoken by omniscient sages; who are worshipped by gods and demons; who are the relatives of three worlds; and who are the oce an of all miraculous powers. [43] the way to attain it consisting of right belief, right knowledge and right conduct is laid down. It is settled by the duties of a householder and the duties of a friar. There the duties of a householder are twelvefold, viz. 5 Anu-Vratas,

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44. 6. ] 3 Guna-vratas and 4 Siksa-vratas. The duties of a friar are tenfold:
Forgiveness, softness, straightforwardness, renunciation of the evil, penance, constraint, should be known; truth, purity, poverty and celibacy are the duties of a friar. (70)
The fundamental thing of these twofold duties is right belief; that becomes difficult to be attained by a living being, enveloped by the unending series of actions. That action is eight-fold viz. Jnanavarniya, Darsanävarnıya, Vedniya, Mohaniya, Ayus, Nama and Gotra. And its cause is: false belief; ignorance; want of non-attachment; want of care; tainted feelings; and the sullied contacts. The period of the persistance of the action once accumulated as a consequence, is said to be twofold, namely, the long and the short. Among these periods, the long periods; 30 Krodakrodi (i. e. a crore X a crore ) Sagaropamas of Jninivaraniya, Dars'anivaraniya, Vedniya and Antariya actions, bora of grim unhappy results; 7 of Mohaniya; 20 of Nima and Gotra; 33 Sigaropamas of Ayus: the low periods:(respectively of the same ) accumulated as the consequences of the same type, 12 Muhurtas; of Nima and Gotra 8; and of the remaining, different Muhurtas. [44) O! the action so marked by periods, when with great stress and toss somehow, by YathapravrttaKarana all krodakrodi Sagaropamas, excepting one are worn away and even from that one krodākrodi, something has worn away, then there is a Karmagranthi ( lit. A knot of actions ) characterised by the consequences of the taints of deep attachment; which receives

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help from Jnanavaraniya, Dars'anavaraniya Antaraya; from which the Mohaniya action has departed and which is very difficult to be snapped. It is said,
Granthi-that is very difficult to be snapped, like a rugged, thick, deeply rooted and mysterious knot; born of the actions of the soul; and resulting from the taint of deep attachment. (71)
When it is come to, there is one soul who snaps it; and there is another who cannot. One who snaps it, does it by way of Apurvakarana. And as soon as it is snapped, by way of Anivrttikaraña, he obtains the right belief; which is one part of the fire of the jungle of actions; which is an indestructible seed of the tree of eternal bliss; which is able to secure release from the prison of worldly existence; which produces the speedy existence of a desire-yielding jewel; which is not previously attained in this unending sea of worldly existence; which has arisen by the annihilation or suppression of the experience of Mohaniya action by means of admirable right belief; which has for its distinguishing properties like suppression of passions, eagerness for emancipation, disgust for the world, compassion etc. and which is formed of the good consequence of Ayus action. When this is obtained, there are two kinds of knowledge viz. Mati and S'ruta. To the soul,--when he attains that;-who is free from the dirt of manifold actions; who has come near his own form: with passions suppressed; eager for emancipation; dejected of the world and compassionate,-the love towards the speech of Jinas becomes revealed. It is said, [45] The right belief is known by the characteristics

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45. 17. ] like suppression of passions etc. while in the form of the consequence of Ayus action, it is known by external good contacts. (72)
The consequence from the same to the soul should be known to be happy; can gold, free from the taint of dross, tarnish in this world ? (73)
Knowing the dispositions of actions and their unhappy ends, he never becomes angry even towards one who has done an injury, out of the suppression of passion.(74)
Believing the happiness of lords of gods and men, ideally, as misery, he does not hanker after anything except salvation, out of the eagerness for emancipation. (75)
He lives unhappily out of the disgust for worldly things in the births of hell-dwellers, low animals, men and gods; not making out the way for the other world; and free from the sway of the poison of egoism. (76)
Seeing in this terrible sea of worldly existence, the hosts of living beings tormented with pain, he shows compassion according to his strength in two ways ( i. e. possibly by body and by mind ) without distinction.(77)
He believes that indeed to be true and incontrovertible, which is laid down by Jinas; he indeed is under the happy consequence ( of his actions ) and is free from the wrong way of desire etc. (78)
The soul, with right perception as laid down by · Jinas, is one possessing the consequence of this nature; and he crosses the sea of worldly existence within a short time. (79)
Then in that condition when two to nine Palyopamas are over, he attains in reality the partial non-altachment consisting of a better consequence: viz. stopping

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from gross killing of life; stopping from falsehood; stopping from gross taking of things not given; stopping from approach to another's wife and having satisfaction with one's own wife; stopping from unlimited possessions. Thus he, accompanied with the result of partial. nonattachment; observing Anuvratas; ideally with result not proceeding (from his actions )-he does not practise transgressions from his vows:- -[The transgressions of gross taking of life] (1) tying of animals with a rope so that they may starve (2) beating [46](3) cutting limbs (4) overloading (5) cutting off or reducing their food or drink, starving. [ The transgressions of the stopping of falsehood ] (1) false accusation under the influence of passion (2) false accusation in secret (3) betraying the confidence of one's wife (4) communication of false information (5) falsification of documents. [ The transgressions of the abstention from taking of things not given ] (1) receiving stolen property (2) employing thieves (3) crossing the boundaries of enemy's territory or trespassing (4) false weights or balances and measures (5) dealing with adulterate goods; The transgressions of the abstention from the approach to another's wife ] (1) Approach to a mistress kept for a fixed period, (2) Approach to a woman not kept as a mistress i. e. a widow or a respectable woman who is not his wife (3) Amorous dalliance in an improper manner (4) Arranging marriages of persons other than himself or his children. (5) Excessive indulgence in sexual pleasures. [ The transgressions of the abstention from unlimited possessions ] (1) The transgression of the measure of open places and

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56. 21. ] covered places (2) the transgression of the limit of keeping wrought and unwrought gold (3) the transgression of the limit of money and corn (4) transgression of the limit of servants (lit-two-legged.creatures) and animals (lit. four-legged creatures) (5) the transgression of the limit of baser metals............... And such many others, which cause the wanderings in the sea of the worldly existence, he does not practise on account of the happy consequences. And also he adopts the latter Guna-vratas of the following type:-(1) [The limiting of directions] (a) The limiting of going in the upward direction (6) limiting of going in the downward direction (c) limiting of going in the slanting direction (2) [The limiting of the things of enjoyment] (a) the Gunavrata of limiting of the things of enjoyment (b) giving up of the violent action etc. for purpose of enjoyment. (3) The guarding of soul against unnccessary evil consisting of (a) Evil practised through malicious meditation (b) to practise evil through carelessness (c) using means of causing injury (e. g. weapons, fire, poison etc.) (d) advising others to do evil actions. [Now 4 Siksavratas) (1) The siksavrata ( of keeping Samayika) consisting of giving up of faulty contacts and resorting to faultless contacts. (2) The siksaviata to limit the directions and objects by setting a limit every day to the direction of the movement by one who has taken the Vrata to limit the directions of one's movements (3) The siksavrata of Pausadhopavasa (i. e. observing fasts on the 8th day, 14the day, fullmoon day and the new-moon day) consisting of a healthy attitude towards food and body, abstinence from sexual

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intercourse and want of acivities; (4) The siksavrata of sharing one's food with guests consisting of:-Offering charities to those who have curbed themselves, for the purpose of one's own benefit and with great devotionthe charities with the order of time, space, faith and respect of objects like food and drink, which are free from the faults like Udgama etc. (See Notes 50-4) and which are earned with honesty. [46] He-li. e. the soul), accompanied with the wholesome consequence; who has resorted to Gunavratas and Siksavratas, ideally, no result coming out of his action-does not practise these transgressions:--1) ( The transgressions of Digvrata ] (a) transgressing the fixed limit of directions, upward (b) or downward (c) or slantwise (d) increasing the space of the limit (e) the loss of memory (on the part of the soul as regards the exact limit fixed up by him). (2) [The trangression of Upabhogaparibhoga Vrata] (a) using living things as food (b) using adjuncts (such as gums, rasins etc.) of living organisms (like trees etc. ) (c) using as food vegetables which are uncooked (d) using as food vegetables which are not well cooked (c) using vegetables which are not ripe or ready for use. (3) (other 14 occupations which a man should not do] (a) dealing in charcoal by praparing it from firewood (b) dealing in wood (which includes felling of trees) (c) dealing in carts (d) occupation with fares (i. e. working carts or boats on hire) (e) occupation of breaking the earth with spade etc. (f) dealing in teeth (i. e. ivory etc.) (g) dealing in hair (h) dealing in liquors or acids (i) dealing in poisons (j) crushing by machinery (e. g. sugarcane, sesamum etc.) (k) the surgical occupation (e. g. cutting of bodies, branding animals or castrating

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57 bulls etc.) (1) setting fire to bushes and woods (m) bringing up women for immoral purposes (n) draining lakes, rivers and tanks. (4) [The trangressions of Anar thadandaviramana-Vrata] (a) talking amorous things (b) mockery leading to jest by various gesticulations of the face, eye etc. (c) talkativeness (d) employment of an article which is calculated to do injuries to others (e. g. morter, pestle etc.) (e) excess of food and other articles in excess of one's needs. (5) [The transgressions of a Samayika Vrata] (a) ill-behaviour of speech (b) of mind (c) of body (d) non-observance of the particular act in Samayika out of forgetfulness (e) instability about Samayika (6) [The transgressions of Des'avrata] (a) employment of messengers such as members of one's fainily to go beyond the limit to do certain things for himself, (b) employment of servants as messengers to go beyond the limit, (c) communication by word of mouth in order to call a person beyond the limit, (d) communication by gesture, (e) throwing clods of earth and thereby indicating the work to be done. (7) [The transgressions ot Pausadhyrata] (a) going on a bed or coverings not observed or badly observed (b) going on a bed or coverings not wiped or badly wiped. (c) going to stools or making water at badly observed or not observed places. [48] (4) going to stools or making water at badly wiped or unwiped places. (e) not observing properly the Pausadha fasts. (8) [The transgressions of Atithi-samvibhaga-vrata] (a) Putting food in the midst of raw seeds so that the monk should not accept it and still the worshipper might think that he was gene. rous (2) covering food with seeds, raw fruits etc. (c)

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[ 48. 20. Neglecting the appointed time of monks for begging alms and keeping them ready before or after (d) Making a pretext that food belongs to others (e) Acting from jealousy of others. He (i. e. the soul which has gained Samyaktva) does not practise these and such other transgressions of Gunavratas and Siksavratas. Then conducting himself with fitting observance account of the particular result of the period of his actions, in that birth or in other births, he has his calculable Sagaropamas, worn away. Then he takes to the duties of a friar consisting of forgiveness, softness, straight-forwardness, renunciation, penance, restraint, truth, purity, non-possession and celibacy. Then such will be the way of suppression; and such will be the way of annihilation. It is said:
s,
When the duration of the action while the right belief is obtained, is reduced by 2 to 9 the becomes a S'ravaka; from that (i. e. the remaining) when calculable as are worn away, he attains af (i. e. right conduct); from the remaining duration, when the calculable intiqas f. (80)
are worn away, he obtains.
Thus when his right belief does not shake away, the high-souled one either wandering in the orders of men or gods obtains all (i. e. the right conduct etc.) er in one birth without having to take up another way, he obtains all. (81)
Then on the completion of the way of annihilation, be obtains the best absolute knowledge and revelation eternal and unending. Then in regular order with the

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remaining part of his actions, which would bring about the rest of the births, being annihilated and being so free from all actions, he reaches the eternal place.
Then said Gunasena who had burnt manifold actions by the fire of the good result produced by hearing the words of the preceptor; who in reality obtained the right belief, Anuvratas, Gunavratas, Siksa-- vratas and Gunasthanas; “ Revered sir, I am fortunate that I heard your speech; which takes one out of the prison of the worldly existence; which is the cause of merits like suppression of passions etc; which is the destroyer of the poison of attachment etc; and which washes off the dirt of sins [49] Now order me what I should do; or I should understand you have already ordered. So give me the stages of merits consisting of Gunavratas etc which form the essence of the duties of a house-holder.” The preceptor said " That is the duty of high-souled people like you.” Then according to proper rites, he was given the minor vows; he was preached in many ways. Then he, with all his retinue, bowed to the preceptor with great devotion and entered the city. When the day had almost ended, having taken the course of meals, he again went out. He bowed to gods and the preceptor. The preceptor preached to him (a sermon ) befitting the time. Then having waited upon him for some time, he again entered the city with a ceremony. Thus, both the times of the day, he enjoyed the happiness of seeing the preceptor and hearing his word. Doing so, he passed the whole month; his religion also became ripe. At the end of his observance, the revered preceptor, Vijayasena went elsewhere.

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[ 50. 11
Then, when some days having passed, King Gunasena was sitting on the terrace of his palace, he somehow heard the sound of the drums for the dead; it was as it were the sound of the march-drum of the god of death, interspersed by the sounds of 'alas, alas' -it was the loud laughter of the demon of worldly existence; it was as it were the act of carelessness on the part of the world of living beings. Soon then, he saw the dead one, who was under the sway of the god of death; whose body was carried by four men; who was surrounded by weeping relatives. His mind conceived extreme disgust of this world. He realised the world of living beings, just like a magic-show. The crust of his sins was washed away by the water of religious meditation. The anxiety came upon his mind.
60
We are also mortal. They are only fortunate in this world which has a bad end, they-who [ 50 ] are the brothers to three worlds; who have stuck their regard on the doctrine preached by great omniscient sages; and who go from the household to a houseless condition of a friar. They abstain from killing, falsehood, taking of things not given, sexual intercourse and possessions. They take food purified of 42 Esana faults. They take their food, free from 5 faults of Samyojana and others at a proper time. They observe 5 rules of heedful conduct and 3 rules of guarding one's conduct. They observe 25 Bhavanis, to be heedful in walking etc., in order to follow 5 Vratas without transgressions. They principally observe non-eating, eating in a limited quantity etc, penitence, modesty etc., forming the external as well as internal penances. They_observe various monastic standards of one month etc. They are
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engrossed in the acceptance of special objects. They obtain their livelihood by food taken from people. Their bodies are without nursing. They consider equal a straw, a gem, a pearl, a clod and gold. What of more ?' They bear 18 thousand subsidiaries of good conduct. They hold the happiness arising from the suppression of passions, praised by learned men with similes etc.. Having wandered over the whole earth consisting of various habitations namely, the clusters of villages cities, towns, small villages ( Madamba ), protected towns (Donimuha) etc., they awaken the collection of lotuses in the form of high-souled beings, stuck up in muddy paths of false belief etc. by the sun-rise of the sermons of the true religion. Their bodies are refined with practice of great austerities. They give up their bodies by the concentrated meditation in which they keep themselves motionless like a tree and meet death in the death-season according to the way preached by Jinas. Then I also in that manner leave up my life. [51] I have obtained revered Vijayasenācārya; who is the charioteer of religion; who is the boat in the sea. of this terrible worldly existence; who is the incomparable desire-yielding jewel of the three worlds; who is the single desire-yielding tree in the yielding of the eternal bliss; and who is the sun of all Lokas and Alokas; who is difficult to be found in even thousands and hundreds of births. Hence I shall have a grand. withdrawal; which is the wild fire of the forest of actions and which is adopted by wise persons." Having so thought, he called his ministers, Subuddhi and others. He conveyed to them his own opinion. Then, they who had attained the essence of the speech of Jinas from:

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his contact, said " Your Majesty has spoken the words just befitting the disposition of a great man. This is the duty of the high-souled people in world of living beings which is as fickle as the disc of the moon in the midst of waters interspersed with lotuses, shaken by a terrible gale of wind; do not bring in an obstruction according to your pleasure. And to add: Your Majesty, having obtained the friendship of any man, would he (i. e. the same man) check him (i. e. the other)going out of the house, surrounded by burning flames ? Therefore, we have the full consent to the action of your majesty.We are unable with the scope of our talents to ward off your death." Then the king having heard that it was so, congratulated them with great respect saying " Who excepting yourselves can be my best well-wishers ?" He, then, made a proclamation and arranged to give great alms with his lotus-like face blooming. He arranged for an eight-day festival, in the temples of Jinas etc. just fitting the greatness of his devotion. He welcomed his dependents. He respected the citizens and countrymen. He gave a kingdom to his eldest son named Candrasena. He took to withdrawal mentally. “Tomorrow [52] I shall go from here to the place where there is Vijaysen:icīrya.' So thinking, he remained in a solitary place observing the monastic standard of the whole night.
On this side, Hermit Agnis'arman, not at all retracting from his evil meditation, was born, after dying, a god among Vidyut-Kumaras, with the life of one and a half Palyopamas. The consciousness then came upon him. “Why did I give offerings, made sacrifices and gave alms that I got such celestial splendour of gods ?" He knew past life, he became angry with Gunasana. Beco

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minga bird, he came in his vicinity. He saw Gunasena observing the monastic standard. And then,
63%
The shower of dust, very terrible and with flames burning with hell-fire was miraculously created by him whose mind lost sense through anger, for him who was observing a monastic standard. (82)
Burning with that and still unpurturbed due to the attainment of great spiritual power, he was meditating with mind engrossed in the religion propounded by Jinas. (83)
"In this worldly existence tormenting on account of mental and physical miseries, what is easily obtainable is misery and what is difficult to obtain, is the knowledge of the true religion. (84)
I am fortunate that in this unending sea of world, I obtained this jewel in the form of true faith, difficult to be obtained by hundreds and thousands of births." (85) By the power of this faith being observed by thems selves with effort, the souls in the other births do not get misfortune and misery. (86)
In this endless world, then,that birth is fruitful which is free even from ordinary faults of misconduct, and which is big with the acquisition of the true faith. (87) [53] He carves in his heart the causing of anger and discomfiture which he did to Agnis'arman and then he repents the bad action which he did. (88)
In this way, he made friendship with all living thi ngs continuously due to the preachings of Jinas and (even more did he show friendship) to Agnis'arman. (89) Thus he (i. e. Gunasena), having blissful consequence, was killed by that sinful person; and having died, he was born a god in Saudharma heaven. (90)

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And he was born in Candranana Vimana with the age of one Sagaropama. Hear, I speak, in short, the way in which gods are born. (91)
As there are nymphs and others among them, they are born according to the order; according as the celestial action is great, they transform into gods. (92)
Just as in the heavens, within a moment, there is the birth of clouds, lightning, a rainbow and flashes (of lightning), in the same way, there is the birth of gods. (93)
And again leaving up this body, he takes up the celestial body in the pure bed of gods in one Antarmuhurta (i. e. 48 minutes). (94)
There, at that time, they sing pleasing songs; and the celestial damsels shed the clusters of flowers, with bees. (95)
They astonish gods by exhibiting celestial amours; and they play upon the lutes of three sounds, of varied types and enchanting. (96)
Knowing his birth, most difficult to be had in all the world, gods, with gladdened hearts, make loud roars like those of lions. (97)
[54] And the other (i. e. the soul of Gunasena) gets up at once gladdened, enjoying the celestial souad, touch, taste, form, and smell and the pleasures of desires. (98)
He, the joy of the eyes of gods, puts on the celestial silk garment of a god; and having shining beautiful face, he appears like the full autumnal moon. (99)

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And there, the charming nymphs, delighted, praise him with sweet words of the praises of victory. (100)
Even gods, highly exulted, with the lustre of their ear-rings falling on their cheeks and with the decorations of the flowers of celestial trees, bow to him with the sounds of victory. (101)
Now seeing this celestial retinue with his eyes, he was confused “What have I given or offered that it bears this celestial fruit ?" (102)
With pure Avadhi Knowledge, he brought (to himself) consciousness of celestial wonders and now thinking of right conduct he does celestial acts. (103)
He, worthy of worship, does in great state the worship of the images of eternal Jinas; and for one Muhûrta, he reads also the best book. (104)
Now there are celestial damsels; who have conquered the discs of moon with their moon-like faces; whose bodies are beautiful in having beautiful breasts thick, high and decorated. (105)
Who are charming with the garlands appearing beautiful on the middle part of the body, beautiful with wavy three lines ( on the stomach ); the wide expanse of whose hips was greeted by the jingling waist-bands.(106)
Who were marked by the pair of big, enchanting pair of thighs, resembling burnished gold; who had beautiful feet raised like a tortoise and lit with moon-like nails. (107)
[55] Who were pleasing on account of amorous gestures and actions caused by deep satisfaction; whose minds were pierced by the shaits of the god of love; who were tall;-they, with eagerness looked upon him. (108)

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The servants were also deeply devoted and accompanied with celestial splendour, and charming as they were, they spoke 'Sir, look at the mansions of gods'.(109)
He looked at the mansions of gods with nymphs; who bowed to his greatness with the words of victory; and who were expert in enchanting. (110)
The mansions whose high plinths were built with the collection of broad quartz-stones; which was accompanied with walls made up of fine crystal-stones studded with jewels. (111)
Which had hundreds of strange, fine statues made up on the pillers of precious stones (i. e. Vaiduryas ); and also the spaces between whose walls were stuck up with celestial swords and chowries. (112)
Which had beds made up of fine and varied celestial clothes and which were beautiful with strings of pearls and hanging silken clothes. (113)
In whose floors, embellished with the flowers of a celestial tree, were reflected the clusters of bees; which were full of incense-pots; and where the strings of jewels were hanging. (114)
He, with meritorious deeds done in previous birth and with his mind satisfied, stayed in them enjoying celestial pleasures with a group of nymphs. (115)
He enjoyed celestial pleasures, according to his will with nymphs, in Candrānana heaven for a complete Sāgaropama. (116)
Gunasena-Aggisamma' which was spoken here, is thus over, now listen to what was spoken as 'Sihinandă ya tahā.' (117)
Х
х

Page #279

SAMARAICCA-KAHA
THE STORY OF THE SECOND BIRTH
[ PP. 56-123.] ॥ सोहाणन्दा य तह पिया-उत्ता ॥

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In the continent of Jambudvipa, in the country of Aparavideha, there was a city named Jayapura; which was the abode of incomparable merits; which resembled the city of gods; which was embellished with parks and gardens; which was the saffron-mark of the whole world. There women were beautiful, with clean clothes, clever in arts and bashful. There men were, castrated so far as others' wives were concerned; blind in finding out weak points of others; dumb in speaking ill things of others; tight-handed in snatching wealth of others; and devoted in doing benevolence to others. There was a king by the name of Purusadatta, who had performed the ceremony of worship on the battlefield by means of the collection of flowers in the form of pearls reddened by profuse blood sprayed out of the heads of enemy's speedy elephants killed by the sharp unsheathed sword. His queen was S'ri-Kanta, the principal queen of the whole harem. He enjoyed with her incomparable pleasures. On this side, the god, who was the lord of Candranana Vimana, having passed his life

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according to his period, fell from it and was born in the womb S'ri-Kāntā. In that, she saw in a dream a lion's cub, entering in the womb by way of a mouthresplendent with the weight of flaunting mane resembling the network of flames of smokeless fire; white like a garland of pearls, swans and collections of pure crystal stones; of quiet tawny eyes; whose outcoming jaws resembled the digit of the moon; (57] whose chest was broad and beautiful; whose waist was very slender, the skirts of whose waist were quite round and strong; whose tail was long and twisted; the flanks of whose hips were well placed;-what to describe more ?-pleasing and handsome in all limbs. Seeing it, she got up happily and said to the husband with proper ceremony, He said, “Your son will be the residence of the appellation of the great king' and his two feet will be bowed to by many vassals.” Then she heard him and stood there with joy. When the proper time arrived, a desire of the pregnant woman, in keeping with the burden of a great man, came to her, viz. “I shall give the gift of non-fear to all living things; the prosperity of the rich to the poor, orphans and the miserable; the alms of support to friars; and shall do the worship in all temples.” She conveyed this ( desire ) to her husband and he, with increasing joy, fulfilled it. By its fulfilling, there became a great festival of countrypeople. For,
Indeed, any condition of the fortunate people is for benevolence to others; the rise of the young moon illumines the world of people. (118)
Then nine months and eight and half days and nights were happily passed by her; who was immersed

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in religious things by performing benevolent deeds; and whose birth was well-earned. Then on the auspicious meeting-time of date, day-division and Muhurta, with the hopes of all people, queen Sri Kântă delivered a child with quite tender hands and feet. The birth of a son was declared to the king by a maid named S'ubhamkari. The king was satisfied and gave her a gift. He arranged for the freeing up of bonds and for other duties. There followed great joy in the city; all the roads of the city were decorated; [ 58 ] the dust was set down by safforn-water; varied flowers, accompanied with humming bees were offered; the market-places were decorated; auspicious drums were beaten on the mansions by the roads; the citizens and the folk of royal family danced with joy. The first month passed away of those enjoying very great happiness and joy every day. Due to the sight in the dream, the name 'Simha' was settled for that child. He, enjoying the best fruit of merits, which did not hurt the pride of the needy by the meritorious deeds of giving by thoughts,
Attained gradually like the moon, the youth of incomparable handsomeness; the beauty of which increased with the attainment of the cluster of arts ( digitsin the case of moon ); which was delightful to the eyes and mind of the people. (119)
Once upon a time, there set in the spring-time; pleasing to the heart of the flower-arrowed god who had come to youth; and was delightful to the hearts of young men. Then the god of love was engaged in aiming at the hearts of men seeing the sentiment of love ( pun: Rati, the wife of Kāma), with an arrow ( pun: a bee ) set upon the round flowery bow. Then

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the cuckoos made jargon as if it were the sounds of victory for him (i. e. the god of love); the clusters of bees in the mango-trees expanded like the cloud of smoke of the crowds of travellers burning with the fire of separation; the circle of directions with the flowers of Kims'uka trees, as it were, began to burn with the funeral fires of those women whose husbands had gone away. Then in such spring-time, that Prince Simha, surrounded by various youngsters went with great pomp, for sport, to the garden named Krid sundara, the bed-chamber as it were of the splendour of spring; whose fresh beauty was sung by the clusters of bees, humming and joyful with pride; which was full of trees, the branches of which were broken by the burden of flowers made to dance by the fragrant breeze of the Malaya mountain; which was tremulous with the mental confusion caused to young women by the notes of delighted cuckoos. [59] He began to play with varied sports. He saw there in that garden, standing not very far, a girl named Kusumavali, enjoying spring-sport in company with her friends; she was the daughter of his maternal uncle named Laxmi-Kinta who was a great tributary king; she had a braid of hair fragrant with the smell of flowers, resembling the row of bees; she had hands reddish as a coral-plant like creepers; she had round, tender and slender arms like branches; the pair of whose thighs was beautiful like the trunk of a plantain-tree; the pair of whose tender feet was reddish like a land-lily;-she was like the garden-goddess, surrounded by the beauties of the season. Then, as she saw him, he looked at her, with tenderness on account of the fault of attachment, brought close by
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60. 11. ] endless births. Kusumívali, who was getting away swiftly due to the confusion (caused by) his (presence) from that part, saw him. She thought, “ How is it that on account of the beauty of the park Kridásundara, even god of love enjoys here the delights of sports ? " In the meantime, the maid by the name of Priyankarī said “My lady, enough of going away; he is indeed the son of King Purusadatta, born of the womb of your father's sister, the prince by the name of Simha; hence he will not think it an act of incivility, seeing thus my lady,-who has taken possession of him on the first arrival,-turning away. Hence, my lady you stand here; and may you do the high-souled one the ceremony of reception, becoming to a princess.” Then she whose limbs had their hair-ends bristled under the sway of joy, looked at him with amorous desires and with amorous turns of body and said, “O Priyankarā, you are clever in this matter; hence tell me what I should do for him." [60] She said “My lady, we have come first; then let him adorn this place by the acceptance o? a seat; let the reception, which is the seed of the tree of relation of good men, be done to him; let a betel-leaf accompanied with the timely decoration of spring-flowers be given to him with your own hand.” Kusumãvali said “Oh, I am not able to do this for him so hastily; hence do yourself in this matter what is fit for the occasion.” In the meantime the prince arrived at that place. Then Priyankarā prepared the seat and said “ Welcome to the flower-arrowed god, without Rati ! May the high-souled one sit here." Then he, with satisfaction smiled a little, and said "I was for this much

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time without Rati but now I am not!" and sat there. Priyankara brought in a golden tray the betel-leaf accompanied with the garland of Madhavi flowers and the prince accepted it. In the meantime, there came the chamberlain of the harem of princesses named Sambharayana, sent by the mother of Kusumavali for calling her. He saw Kusumavali looking with love at the unseeing prince with side-long glances. He thought, "The god of love has come together with Rati, if fortune favours. Then coming near, Sambharayana greeted the prince and said "Dear daughter Kusumavali, Lady Muktavali orders 'you have played long enough; let not your body exhaust; hence come soon. "Then she said 'As mother orders' and with confusion [61] looked at the prince and went out of the garden and reached her home, thinking alone of the prince. Then she bowed to the mother and went to her bed-room. Then, she, following the prince (with mind) and giving long sighs sat on the bed-stead and bade goodbye to her lady-friends after receiving them.
She began to resort to bed; leaving sighs incessantly; with her mind pierced by the arrows of the god of love; and who gave up all the activities of the works to be done by her. ( 120 )
She did not draw pictures; she did not apply toilette powder which she should apply; she did not desire food; nor did she like even her mansion. ( 121 )
She did not teach the group of parrots and sarikas which were to her familiar for a long time; nor did she fondle the domestic swans pleasing and flattering. ( 122 )

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75. She did not play on the terrace of the mansion; nor did she take ablutions in the house-well; nor did. she play on a lute; nor did she apply paint. ( 123 )
She did not play with the ball; nor did she think much of her ornaments; she was like a doe fallen out of the herd; and she simply followed him (i. e. theprince with mind). ( 124 )
The movements of her eyes were for a momentchecked; she was without steadiness; she checked her long sighs for a moment; the movements of her body were for a moment checked; her lotus-like face wasfor a moment garrulous with speech. ( 125 )
In the meantime, her nursing-maid ordered her daughter named Madanalekhă who was her second heart:- “Kusymávali is heavily tired of the sports and has gone to garden Kridásundara and soon by her to-day her female friends are bidden good-bye. So take a fan. sprinkled with sparse water; prepare some betels with camphor and go to her”. After the order, Madanalekha fulfilled her mother's word and went with joy with her jewelled anklets jingling, in the vicinity of Kusumavali... [92] And she found Kusumãvali carrying the body difi--- cult to be borne, due to the heavy burden of anxiety and lying in the midst of a fine bed. Then Madanlekha, who thought her in swoon as she did not speak, requested, “My lady, why do you appear as it were to be. dejected ? Why haven't you finished the worship of gods. and elders ? Why havn't you welcomed your lady-frie-. nds? Why didn't you give reception to the needy ? Why didn't you take lessons in the cluster of arts? Why are the elders unsatisfied ? Why didn't you instruct

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[ 63. 9. your retinue ? Why didn't you show love to your female friends ? What desired thing is not produced ?-May my lady order, if it is not a thing unworthy to be said." Then Kusumavali collected her tresses with her own hand with confusion and said “Then, hear. By the exhaustion due to the collection of flowers, slight fever has come upon me; and the fire of heat produced from it troubles me; and the uneasiness due to it increases in the limbs. I do not see any other reason for dejection." Madanalekhā said “If that be so, take camphor-betels; I shall fan your body, heavy with the exhaustion of sports.” Kusumivali said “Of what help are the camphormixed betals to me who have come to this condition ? Enough also of fanning, come, let us go to a plantainbower. There prepare for me a bed so that this fire of fever may vanish while I am there.” Then Madanalekhã said "As my lady orders.” They went to the small plantain-bower which was the secret place in the garden of her mansion. A beautiful bed was prepared by this Madanalekha. Kusumavali sat there. The camphormixed betels were given to her. [63] Madanalekhi began to fan with the palm-fan her who was satisfied with confidential talks. Again Kusum:ivati who gave out hollow sounds all of a sudden, stood hankering again and again after him who was the shaft in her heart, with sighs secretly released. Then Madanalekha thought "What is the reason of this adverse passion of her ?” She asked “My lady, when this spring-time, the ocean with rising waves of the amorous gestures of youthful people has set in, what wonder to-day have you seen having gone there or while going to Kridisundra ?" Then Kusumavali spoke the desired, due to

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the disposition produced by the condition brought about by the god of love, due to the naughtiness of the god of love "My friend, I saw in the Park Kridasundara Prince Simha, the son of the king; who was like the flower-weaponed god without Rati; like a moon without Rohini; like the guard of the god of love without wine; like Indra without S'aci; whose colour resembled the burnished gold; the portion of whose toes appeared like the cluster of buds due to the rays of the nails; who had the shanks beautiful as peacocks; who was with distinctive calfs; whose ties of veins were well hidden; who had beautiful and well-proportioned pair of hips; whose front parts of knees were shaped like the mouth of a crocodile; whose joints of the knees were internally hidden; the expanse of whose waist was big; the middle part of whose body was beautiful; whose chest was thick and broad; whose pair of hands was round like a tall peak; whose elbows were not jutting out; whose wrists were big; whose palms were adorned with auspicious lines and extended upto the knees; whose nails were fine and reddish; whose pair of lips evenly rounded; whose white appearance was quite becoming; [64] whose eyes were big with one third part of them a little reddish; whose jutting nose resembled a lute; whose forehead was big; the sides of whose ears. were well-rounded; whose tresses were black and frgarantly oiled; who had applied the paint of sandal on his body; who put on clean silken garment; whose neck was adorned with big pearl-necklaces; whose head was adorned with pure crest-jewels; what to describe more? -the beauty of the beauty itself; the handsomeness of the handsomeness itself; the good-lookingness of the
was

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good-lookingness itself; the youth of the youth itself; desire of the desire itself.” Madanelekhă, who guessed the context to some adverse passion, thought " The love of my lady has indeed settled on a right place; or the goddess of wealth does not wander elsewhere leaving a lake full of lotuses; excepting my lady, nobody, is fit for him as Rati is only fit for the divine god of love." Having thought so, she said “My lady, indeed handsome is that prince with his own merits. For while on an errand to the queen, I heard noble Subuddhi holding conference with the king;—if it happens like that, then the five-arrowed god as it were accompanied with Rati will be fully attractive " Kusumívali said "What did you hear (him speak)?” She replied. “I heard him like this; 'Arya Subuddhi said “Sir, King Purusadatta has great importunity in asking Kusumivali for Prince Simha. I am firmly spoken to in this matter. You must so arrange that this Kusumávali can be joined with equally meritorious Prince Simha;' and to add, (65) sir, excepting him nobody is fit for Kusumívali.” In the meantime, she, full of bashfulness and joy, attained some indescribable transformation of condition; and bringing out the false touch of pride, moon-faced Kusumávali said “O irrelevant speaker, why do you speak like this?" Madanalekhi said “My lady, what is irrelevant here? Is ever a lady-swan unfit for a lordly swan residing in Manasa lake ?" Then the king said "The great king is the master of my self.” Then Subuddhi said 'Sir, indeed that is fit." Thus when they were confidential, there came a garden-maid named Pallaviká. She requested Kusumávali "My lady, the queen orders that you should go to the bed-chamber because his

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79 majesty has ordered “The palace-garden is to be made ready so as to adorn it with additional decorations as Prince Simha, the son of the great King is to come here,." On hearing this, she delightfully went to the bed-chrmber, saying 'As the Queen orders. On this side the palace-garden was made ready. Then having invited with respect, Prince Simha, who himself liked coming, out of the eagerness to see Kusumávali, was led home; the ceremony to arrange for dinner etc. was made; and then he entered the palace-garden. He saw the bower of grape-creepers, garrulous with the voices of domestic Sárikas; the As'oka grove beautiful with the garment of reddish sprouts like a new bridegroom; the cluster of lotuses in the palace-tank, where lotuses were shaken by pleasing swans; the grove of mango-trees, resonant with the sounds of bees and cuckoos; the bower of Madhavi creeper surrounded by the rows of bees moving about out of delight due to the drinking of honey; the expanse of betel-nut tree embraced by the betel-creepers; the collection of saffron-creepers which made the circle of directions (66) smelling with fragrance; and the plantain-grove pleasing to the eye and swinging in the pleasant gale. He stood in the bower of Madhavi creeper.
In the meantime Madanalekhã said to Kusumãvali “My lady, on account of the affection behoving a good person shown by the high-souled persons, he must be a related person, returned from the previous birth. He should be revealed by proper talk and presenting of flowers and betel-leaf. So send to him by this time, the betel, with a tender betel-leaf; the ear-decoration of the cluster of Priyangu-flowers, stitched by your

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own hand, accompanied with the inquiry about his health and in a way as your sentiment may not be read; the fresh Kankola fruits; and something wonderful which may suggest your art and tenderness." Then Kusumavali said. "O dear friend, do yourself what you think proper." Then Medanalekha brought the painting-board with a brush and said to Kusumavali "My lady, the prince is fond of painting; so let my lady paint here a female swan, who is separated from her proper partner and is therefore anxious to see him." Then understanding the opinion of Madanalekha, she smiled a little and painted the female swan as was advised. Madanalekh also wrote upon it the Dwipadikhanda suggesting the condition (of Kusumavali ).
[67] How may a fine lady-swan not pine away for the sake of union with her lover,-the lady-swan full of anxiety on account of the profusion of fresh love, whose face has grown pale; who herself is lukewarm in desire in catching even a juicy stalk of a lotus; and who has not even set her sight on the cluster of lotuses shaken by the south wind? (127),
Then having taken this painting-board and the present which was previously described, Madanalekha went to the bower of Madhavi-creeper. Knowing her from the retainers, to be the dear friend of Kusumavali, the prince greeted her with respect. Then bowing with confusion to his feet, Madanalekha said, "O son of the great king, you are fond of painting, hence I am sent to know your tidings by princess Kusumavali, who is also fond of painting; besides, this is the fresh nosegay of Priyangu-flowers stitched with her own hands cut of

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68. 15. ] affection; this is a betel, rich with the betel-leaf of her own betel-creeper; and these are fresh Kankola fruits. Thinking that these are given to the lovable and the highest, and as you are alone fit for them, these are sent by my lady and let this painting of a lady-swan also receive the delight of your sight.” Saying so, she put these forward. Then the prince joyfully took the Priyangu-nosegay and untying the crest-garland, he put it on the ear; accepted the betel; looked at the ladyswan with increasing joy; and read the Dvipadikhanda written above it, suggesting her condition. Then, with words faltering on account of the acceptance of the betel and also out of the amorous passion, he said. “Oh [68] her cleverness in painting! And the condition that can be comprehended by mere sight (of the picture) is suggested by this Dvipadikhanda which merely repeats the incident." Madanalekha said, “ O son of the great king, that is not suggested by my lady but on seeing this painting, I have composed this Dvipadikhanda.” The prince said “It is proper for friends to imitate in words the condition of friends having first seen the painting." He asked for a pair of scissors to cut leaves. He carved in a betel-leaf the stately swan, in the same condition as that of a lady-swan, and a strophe in clear terms to convey the heart, viz.
“ Thinking that the beloved will not be got by dying, this stately swan bears life somehow with ( the wish of the ) proper collocation of circumstances.”(128)
Then, having taken out of his neck, he gave to her a pearl-necklace, which was the very essence of three oceans, as a present and also offered a betel. Smiling a little, he said to her, “ You should speak to Kusumā

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vali. 'We have strong love for pictures (pun-sense : love of heart); you know it; we have also known your cleverness in painting; then again you should give (lit. do) delight with the excellence of your cleverness in painting to one who loves painting. "As the son of the great king orders" said then Madanalekhi with a bow and went and approached Kusumavali. She reported the account as happened and submitted the betel-leaf. Kusumavali saw the stately swan, read the strophe and became satisfied in the heart.
[69] Thus as few days passed away of those whose love was increasing by sending the sketches in painting of Vidyadhari, Cakravāka, Madhukara etc.-the skeches which delighted the minds of people fallen within the range of the arrows of the god of love, king Laxmikanta gave Kusumavali to Prince Simha, so as to respect the request of king Purusadatta. This was made known to Kusumavali by Priyankarā.
'O beautiful one, thou art offered to Prince Simha' -on this being said, the satisfaction in her limbs increased simaltaneously with the god of love, by way of thickly bristling hair-ends. (129)
In the meantime, both the kings arranged for an ovation; in which an amount of wealth was given exceeding the desires to the host of the needy; in which the circle of directions was filled with the sounds of auspicious drums sounding; in which the splendour was found in the groups of dancing singing-girls; and which gave delight to all.
Having done this, they got the day fit for marriage

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calculated; and again they also proclaimed even more charity according to their desires. (130)
Then when that auspicious day arrived, Kusumívali with young 'kinswomen, for annointing at a proper moment (131)
Was placed with the face eastward, on the raised seat covered by white beautiful silk-garment, in a square adorned with colour-designs. (132)
Her feet were put on a clean stool made up of jewels, beautiful on account of the dye of feet reflected therein, as if it had sprouted with the delight resulting from the happiness of her touch, (133)
[ 70 ] A barber, who suspected the rays of her nails as water, washed them with it (i. e. that false water) and did faultlessly the work of cutting her
She had put on a reddish garment; and her lotuslike face bloomed even more; she was as it were the devoted bride in the form of eastern direction about to be united with the sun. (135)
By ladies whose husbands were alive; who had put on red garments; and whose hands were full of the sprouts of Durvă grass, curds, and rice, (136)
-She was bathed only with gold jars full of flowers fruits and water; and her even more auspicious body · was fully rubbed with a silk cloth. (137)
The priests, with thickly bristling hair-enus out of satisfaction, cast rice on her head, which was with thickly grown hair and which was rich with the fragrance of all herbs ( 138 )
Then he moon-faced bride was taken (lit. begun) to
nails

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[71. 8. be decorated; and her enchanting feet were decorated ( lit. done ) with red dye. (139)
And her lower feet were painted with the paint of saffron matching her own beauty; and the painting was also done on the pair of thick jar-like breasts. (140)
And her lotus-like face was decorated with the sandal-pigment mixed with black-sandal. Her lower lip was made attractive (pun-with the god of love ) and coloured ( pun-with passion ) like the lover. ( 141 )
The pair of her eyes, beautiful with the colour and beauty of a petal of a blooming lotus in the fresh autumnal time, was coloured with collyrium though lustrous. (142)
The fine saffron-mark bloomed on her face surrounded by the tresses-resembling the clusters of beescombed over it, like the stately Tilaka-tree, surrounded by the cluster of bees on its upper branches, blooming on the face of the Splendour of the Spring. (143)
[ 71 ] And her beautiful jewelled anklets tied to her feet brought out the royal swans sporting in her palace-tank by sweet jingle. (144)
And her fingers were decorated with jewelled rings, the added beauty of which was derived from the jewels encircled with the rays of the moon-like nails. ( 145 )
Her waist-band of pellucid gems, (as it were) the fine musical insrument of the festival of amours, was tied on her high (lit. inaccessible ) expanse of hips (pun-on a highmound) like the heart of a lover. ( 146 )
The jewelled strings on the arms were tied on the part near the arm-pits, (like) the thieves of human hearts and like the snares of the god of love. ( 147 )

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85 And on the breasts, the beautiful breast-band ( pun-the bridge built by monkeys ) that was made up of the leaves of pleasing and fine red topazes ( punprepared by the army of attractive Rama ) touched the hips (pun-on the rocky mounds of the shore ). ( 148 )
The pearl-necklace as if under the amorous influence of the god of love, which was generated by its contact due to the clasp on the breasts, began hanging out from the neck to touch her central garment-knot. ( 149 )
On her neck was tied the pure and enchanting pearl-string ornament and the jewelled ear-rings on the ears coloured with saffron. (150)
[ 72 ] Her face definitely shone by the ornament called Mrgănkalekhā white and curved like the digit of the moon white and curved on the face of the splendour of the evening. ( 151 )
The pure crest-jewel was placed on her head which was beautiful with thick, black, curled and enchanting tresses of hair. (152)
'Leaving me aside she will be seen first ( by the bridegroom )'—the beauty of the gems, which had thus conceived malice, as it were, covered all her limbs. (153)
Thus as Kusumavali was being decorated, by that time, Prince Simha was also decorated by singing girls clever in the art of decoration. Then the astrologers, who took the measurement of shade by the measuringrod, and who knew the deep sense of the science of astrology, said " The auspicious moment of hand-holding has come up." Then Prince Simha-for whom the king had ordered the activities of servants; for whom the circle of directions was filled with the sounds of

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auspicious drums beating; who was surrounded by royal persons, sitting in stately chariots beautiful with the hosts of flag-cloths dancing in wind; for whom the trunk road was extremely blocked by the groups of the damsels of the harem clever in the ways of beautiful dances; who mounted on the elephant which was decorated white; who was surrounded by princes Mrgankasena and Amarasena, like the flower-weaponed god surrounded by spring and autumn; and who was seen with affection by town-damsels standing on the terraces of palaces;- came to the marriage-pandal sportingly. He was held at the door by extremely white cloth and was asked the conventional present by elderly women who held the materials of reception. [73] Then, with eyes blooming under the influence of joy he descended from the stately elephant giving more than what was asked for. His brow was beaten with gold pestle with the jewelled band. Then the bride-groom was led to the pandal-compound-controlling the crowd of the people-by the damsels whose duty was to arrange the meeting ( between him and the bride ).
Where the bride, with her face covered by the white and nice silken garment, stood, like the moon-lit night in which the disc of the moon is covered by the autumnal cloud. ( 154 )
The female friends made to him amorous banterings which were not against ( civility ); and then they asked him for the conventional present to open the contours of the face of the bride. ( 155 )
Then he smiled a little and said "O, that is perti

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nent to me!" and gave the conventional present. The contours of the face were opened; and Kusumavaliwhose earrings were made out of the sprouts of As'oka-tree; whose lotus-like face was a little blooming; who was full of hurried joy; and who was experiencing the movements of amour, enchanting even to the beautiful and peculiarly celestial;-was seen by him.
Then the marriage of both of them who were mutually bound by love, was begun full of songs and auspicious things and it brought joy to the hearts of kinsmen. (156)
Her hands being unable to bear the preliminary stretch of time clasped the bridegroom with the rays of pure moonlike nails. (157)
Having held her first in the soft heart full of love, he afterwards held her in the hand on which the water of perspiration was increasing. (158)
Having held her in the hand, she was brought from the midst of the ball to the pandal like the bride of a god to the celestal air-vehicle. (159)
He entered the pandal: which was made up of golden pillars studded with pure and fine topazes; in which long pearl-strings were hanging from the canopies made up of silken cloth; (160)
[75] Where white chowries were made green by the rays of green gems stuck to the pearl-strings; and where the mirrors had the net-work of light of the gold of the handles of white chowries; (161)
Where the attractive faces of fhe ladies on the bridegroom's side were appearing beautiful in the mir

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rors; where the satisfaction to the bride's side was brought about by the faces of the damsels on the bridegroom's side;(162)
Whose skirts were marked by the groups of bards, whose hair-ends bristled out of satisfaction; and which had the clusters of stars formed by the variegated and pure jewels on its skirts; (163)
In which the pure digit of moon was placed on the front part of the arch adorned by the clusters of stars, in the sky in the form of the pandal white with the expanse of the light of the digit of the moon. (164)
He, with his body resplendent with the rays of the ornaments of jewels, came upon the raised square seat with delight like the lord of the day on the mountain of sun-rise, (165)
Accompanied with Kusumávali wearing resplendent white and fine silken robes, with the lotus of the face blooning, as it were with the splendour of the day. (166)
On account of smoke, the drops of tears fell on the bride who had her face downwards, as it were speaking to the bride ‘Look at the face of the bridegroom, (167)
In the meantime, the courtesies to the people began. The pigments, with fragrance smelling sweet; the flower-garlands with humming bees; the smelling herbs, with fragrant smell; the betels made up of camphor etc.; fine clothes, silken, Devadusya clothes, fine Cina clothes, and Ardha-Cina clothes; the ornaments, the bracelets, necklaces, ear-rings, wristlets etc.; the herd of horses, formed of various kinds of horses turkish, Bil

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híka, Kamboja, Vajjara etc., [76] elephants of different varieties, of stately and graceful descent,-were given.
In the meantime, when fire was being offered the oblations of ghee, honey etc, the bride and the bridegroom began to take circular turns. (168)
In the first circle, the father of the bride gave with joy the hundred thousand pieces of unwrought gold. (169)
In the second circle, the ornaments consisting of necklaces, ear-rings, waist-bands and bracelets, were given. In the third circle, the silver vessels consisting of trays, porringers etc. were given. (170)
In the fourth circle, fine costly clothes of varied kinds were given to the bride by the father whose hair-ends bristled visibly with satisfaction. (171)
King Purusadatta also did courtesis to men, costly with abounding grace and fitting to his own state and gave priceless ornaments with pure jewels, gems and pearls to the daughter-in-law.
Thus after the great festival of marrige took place, many lacs of years passed away, of them experiencing the pleasures of senses, fit to be praised by all men and in which the attachment increased as the time went by. Some other time, Prince Simha who had gone for a horse-ride, saw in the Nagadeva Park at a very clean place, Acarya Dharmaghosa, expounding the sense of the canon to his disciples; who possessed the merits like handsomeness etc.; who was in his first youth; who was the treasure of merits like forgiveness, softness, straightforwardness, the renunciation of evil things, con

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staint, truth, purity, non-possession, and continence; and who was surrounded by many friars. Then he saw and felt great respect towards him. He thought "Fortunate is thus he whose sentiments have turned away from the worldly existence; who has abjured all attachment; who is devoted to the highest benevolence. So would I go before him and ask this [77] "What is the cause of tois dejection of him who is in the age so nice for the god of love, and how is the worldly existence full of miseries to him, as it is ?" Then, having descended from the noble Vollaha horse, he went before him. He bowed to Dharmaghosa. The revered friar greeted him with 'Dharmalábha.' Then, having bowed to the remaining friars he, with full devotion sat at the preceptor's feet which were naturally handsome. Turning back to the essence of dejection, he asked revered Dharmaghosa, "Revered sir, how had you such dejection, you who are the family-home of the treasure of all merits-whereby this friarhood at this inopportune time is accepted ? " Then the revered friar said "Oh great faithful, there is sot the inopportune time. Is rot there the all-powerul death which has defeated gods and demons, which is the thunderbolt of the mountain of all desires, which is the prime and only cause of separation from the dear ones, and which increases the dejection of the wise ? And also,-Oh great faithful, if religion is to be followed even at the final pericd cf life for the purpose of purification, why can the same be improper in the beginning ?” The king said “Revered 'sir, of course it is not improper but the dejection can not be without a cause; therefore I ask the cause of dejection” The revered friar said “The worldly existence

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itself is the cause of dejection but however particularly (the cause of dejection is) some one's own life-history by himself possessing visual knowledge without the help of senses ( Avadhi Jnăna).” The king asked “What is that life-history by one having Avadhi Jnana ?” The revered friar said “ Hear,
Here, in the country of Vijaya, there was a city named Rajapura. As I dwelt there with the appearance of worldly life though in fact disgusted of it, [78] there came Acarya by the name of Amargupta who understood his sins and merits by Avadhi knowledge which he secured in few days and who was the lord of many friars. There was a rumour among the people," Oh this is a great ascetic, the doors of whose sinful activities are destroyed; whose eyes are the Avadhi Jnana. that is born in him; and who is accompanied with the attainment of preaching proper religion !” Then the lord of that city named Arimardana and other townspeople and countrymen went out for the purpose of his sight and arrived at his feet. The revered friar was bowed to by townspeople and countrymen. The revered friar greeted the king, townspeople and countrymen with Dharmalābha. The king, the townspeople and the countrymen, who were received with great respect by the words of the preceptor, sat on a clean surface of the earth. The revered friar was asked by the king about his wandering. The friar preached to him. The king said " O revered sir, you have attained the Avadhi knowledge which can grasp the past, the present and and the future. So do me the favour. Tell me your life-history. When or how the right belief which is the

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only seed of the tree of eternal bliss or the partial non-attchment or the friarhood in this or other births, was obtained by your worship ?" The revered friar said “ Hear,
Here in this country of Vijaya there was a city named Campā. There in bygone times, there was a householder named Sudhanu. His wife was Dhanas'ri
They had a daughter named Somi. When she came to youth, she was given to Rudradeva, the son of merchant Nanda, the inhabitent of this city. The marriage took place; and we enjoyed the pleasures of senses with happiness. By that time there came a nun named Balacandră who was roaming according to her vow; whose body was emaciated with various kinds of penances; who was adorned with the gem of the canonical scriptures; (79) and who was in beauty like the presiding deity. She was seen at the place where she had come out for alms, by me while coming to the paternal home from the house of the father-in-law. On seeing her, delight came upon me; my eyes became wide open; the sin was annihilated; the limbs became active; and the religious mind bloomed. Then, keeping not very far, I, folding my palms with modesty, greeted the revered lady with great respect. She gave me the religious greeting, the seed of the corn of all happiness, Affection and devotion were born in me towards her intensely. I asked the revered lady the place of her residence; other nuns told me about it. Then I began to wait upon her with fitting ceremony. The revered nun told me the religion; which was preached by those who had abjured attachment; which was the

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93 the fruit of the desire-yielding tree, in the form of eternal bliss; which was the thunder-bolt to the mountain of misery; and which was the wild-fire to the forest of actions. Then the right belief was obtained by the destruction and pacification of actions; the religion preached by Jinas was realised; and my mind was disgusted with the prison of worldly existence. Then that Rudradeva began to entertain malice by the taint of actions. He said “Leave up this religion which makes an obstruction to the sensual pleasures.” Then I said, "Enough of sensual pleasures; the life in this world is very transitory and the result of the failings due to the pleasures of senses is very terrible.” He said, “ You are mentally distorted: do not make an attachment to the unseen, leaving aside the seen ?" I said, “What indeed is the seen here ? These objects of senses are common with the herds of animals (80) and how can religion whose blissful fruit is visibly attained, be said to be unseen?'' Then he, prattling like this even more, began to entertain malice. He gave up sexual intercourse with me. He chose Nāgas’ri, the daughter of the merchant by the name of Nãgadeva; but she was not given by merchant Nāgadeva, out of great regard to her (i. e. his daughter ). Rudradeva thought, “I shall not get his bride so long as she (i. e. the first wife ) is alive. Hence I will kill her.” Then by fraudulent plotting, he put a deadly snake somehow in the pot and put the same in a corner. When the evening had passed and the time for the union of amorous persons arrived, he said to me, “ Bring a flower-garland from that pot.” Then I, not knowing his trick, went near the pot. I removed the cover of the mouth, tightened

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by earth and citron juice. Then, throwing the hand in, I'caught the snake. I was stung by it. Then, leaving it in confusion, I, with my limbs shaking with fear and haste, went close to him. I said to Rudradeva. “ I am bitten by a snake.” Rudradeva hypocritically became agitated. He began purposeless fuss. In the meantime, my limbs perspired; my limb-joints got loose; the heart turned off as it were; the space in the mansion as it were began to move; the earth as it were began to turn round. I fell on the surface of the earth helpless. Hence I came to the highly indescribable condition and due to the influence of the previous right belief, I left the body and was born in the Saudharma Heaven, in the best Lilavatansaka Vimina (81) as a god with the life of one Palyopama. Then as I enjoyed celestial joys, surrounded by the best nymphs, Rudradeva too married the daughter of merchant Nagadatta, enjoyed with her all fitting joys and dying in the death-season, was born a hell-dweller with the age of one Palyopama in the hell-Khattakkhadk in the hell-world Ratan prabhi. Then I, finishing my destined life fell and was born here in the couutry of Vijaya in the forest Sumsumira, on the mountain Sumsumăra as an elephant; and had attained the condition of a cub-elephant. In the meantime, the other also, returning from the hell, was born as a parrot on that very mountain. I, who had passed my childhood, was seen by him on that very mountain, surrounded by the group of she-elephants and wandering sportively, in the sandal-forests which were naturally enchanting. Then on seeing me, the result of revenge on me began to take place in him by the rise of the result of the powerful action, under the influence of the

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previous birth. He thought “ How should this elephant be deprived of these pleasures ?” He began to find out the ways. Once there was a Vidyadhara by the name of Lilărati: he, having kidnapped the sister of Vidyâdhra Mrgánkasena by the name Candralekhā, out of his fear, came to this part of the country. He said to the parrot “I wait here in this mountain-wood; here one Vidyadhara will come up. Then I should not be talked about to him; and I should be informed when he goes. Then I shall do you quite an adequate benefit. ( 82 ) If you will do so, I shall be much obliged." Saying so, he got down the mountain-wood, situated on the expanse of a precipitous mountain-side. The other also, in the same part of the country, stayed in the nest situated on the branches of an orange-tree; by the time Mrgankasena came and went away. In the meantime I came to that part of the country surrounded by she-elephants. Then seeing me, the parrot thought “ Now is the time for me to achieve the desired." Then that treacherous one conferring with his own wife, said to her within my hearing “O handsome one, I have heard from revered great sage Vasistha that here on the Sumsumāra mountain there is a precipice named Sarvakamika; whoever falls from it with whatever desire, he attains it the very moment.” Then I asked “ Revered sir, where again is that part ?" He said "On the left side of the S'ala tree.” (and turning to his wile) “ Hence enough of this animal-life; come on; we shall fall down making the concentration to become a Vidyadhara." He dvowed thus to his wife. Both of them went to that part of the country; they made the concentration and fell in the forest-wood. They

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[ 83. 18. said the matter to Lilārati. Lilarati, adorning the courtyard of the sky, flew away with Candrlekha. We saw him. I thought "What a result of falling from the Sarvakāmika Precipice-that this pair of parrots concentrating to be Vidyadharas, fell from here became at once the Vidyādhara pair ! Hence enough even for us to have animal-life. Then making the concentration to become a god, we also fall from here.” Thus thinking we did not see the pair of parrots that had flown away. [83] Then I with limbs and sub-limbs shattered away, experienced pain, lessened my actions suffering hunger etc. without a will to annihilate them, was born a Vyantara god with the age of a little less than a Palyopama in the city of the world of Vyantra gods named Kusums'ekhara. There I enjoyed munificient joys while the other dying as a parrot was born as a helldweller with the age of something less than a Palyopama in the hell called Lohitābhimukha, in the hellworld, Ratnaprabha. Then I, finishing my period of life fell and was born as a son in the womb of Sumangalā, the wife of merchant Apratihatacakra in the city of Cakravālapura in the other Vijaya here in the country of Videha. I was born at a proper time and my name was kept Cakradeva. I reached my childhood. In the meantime that hell-dweller parrot, coming back from the hell was born as a son in the womb of Nandivardhanii the wife of Somas’arman, who was the chaplain of the king in the same city. He was given the name Yajnadeva and he reached his childhood. In the meantime I conceived affection for him out of goodness; but he, out of treachery. Then, out of the taint of action attaching from the previous birth, he, crooked and spiteful of

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my prosperity, began to find out loop-holes, out of deceit, in me who was straightforward. Not getting (any weak points in me) he thought, “This man is not possible to be cheated in this manner. In this case, then this is the remedy. [84] Committing a theft in the house of merchant Candana, I will deposit the property in his house. Then, having informed in some way to the king, I would pull him down from prosperity." He did as he thought. Having brought the property to my house, he said, “My friend, conceal this with effort." I, who also had a doubt as it was brought at cdd time, concealed it though I did not desire to do so, due to the profusion of his civility. A cry among men arose in the city, that the house of merchant Candana was robbed. Then my heart suspected, that it should be like that. I went to Yajnadeva and asked him, as to how he managed that (i. e. to bring that property). He said "Do not make out otherwise; I have deposited this with you out of the fear of my father; not otherwise." Then the doubt disappeared in me. In the meantime, it was made known to the king by merchant Candana. "Sir, my house is robbed.” The king asked “What is taken away ?" Candana said it and the king made all that to be taken down. He said, “Eh ! let it be proclaimed by the beat of a drum that the house of merchant Candana is robbed. Therefore, to king Candas'asna, let him inform who has come to the whole of property or its part in course of transactions. On not informing the acquisition of it, the king will not pardon him even after the seizure of all his wealth and also after corporeal punishment.” Then the proclamation was given out. When five days elapsed, after its being given out,

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[ 85. 21. Yajnadeva informed the king 'My lord, it is not proper publishing the faults of friends. But enough of a friend who is unfriendly to himself; whose conduct is evil; and who adopts unwholesome ways contrary to this world and the next. [85] By one in the know, things against the good of men and the king, should not be neglected. Hence even such a thing is to be reported to your honour.” The king said “May your righteous self speak." Yajnadeva said, “My lord, hear. I have heard from servants close to Cakradeva that Cakradeva has robbed the house of merchant Candana; and that he has hidden the property in his own house. Your honour is the authority after hearing this." The king said “Sir, it is impossible, he is born of a good family; hence how will he do such an act which is extremely immoral ? ” Yajnadeva said "My lord, nothing is impossible for those who are swayed by ignorance and greed. Is there no fault in a good family;-are there not worms in fragrant flowers ? Then let a search be instituted in his house in some way." Then thinking it fit, King Candas’asana instituted a police-search. The policemen were informed-“Taking the store-keeper of merchant Candana together with the elders of the town, search for the lost property in the house of Cakradeva.” Then thinking "What would result from this impossible thing ? But we are the executors of behests;' they gathered the elders of the town and took the storekeeper of merchant Candana. The policemen, presided over by the elders of the town, came to my house, when the day remained only one Yama. I was questioned by them. “O son of a merchant, have you at all brought in course of transactions the property of this sort ? "

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87. 2. ] Then I, having no suspicion, said "No, no." They said, "You should not be angry. There is the order of the king that your house is to be searched.” [86] I said "This is no time for anger; this institution (of search) is for the purpose of the protection of subjects." Then the policemen with the elders of the town entered iny house. They saw the collection of property of various kinds; they saw the gold vessels marked with the name of Candana, kept with effort; they were taken out; and shown to the store-keeper of Candana. Seeing this, he said with regret, “This seems like it; but I do not know for certain.” The policemen said “Read the inventory of the stolen property whether things exactly such are written there or not.” They read the inventory; saw them written. The elders and the policmen were confused. They said, “How does this belong to you ?" Then I thought, “How should I reveal the deposit in good faith which now redounds to the ruin of a friend ? Anyhow he must not have obtained this in this manner. Then how can I, out of much consideration of my own life, give up the life of a friend ?" Having thought so, he said, “This is my own." They said "How is it mar ked by Candana's name?" I said “I do not know; some exchange of property must have taken place.” They said, “Of what number and kind is the wrought gold, in this case?" I said “I do not remember well; see for yourselves." The policemen (87) said “Read the inventory; of what number and of what worth in money is the property of merchant Candana constituted ? " When the inventory was read, the property confiscated by them was worth ten thousand in the currency of

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[ 88. 4.
Dinaras; the contents of the inventory tallied. The elders and the policemen were amazed. They thought, "How would this happen in the case of Cakradeva, the son of merchant Apratihatacakra? They questioned again, "O son of a merchant, this is the king's order; so give out the clear sense-'How is this yours?'" Then I, thinking out again, said the same thing. Saying 'Fie upon fate!' they asked "Is there anything else belonging to others in your house?" I said, "There is nothing." Then they read the inventory; examined the house even more; and found the property full as per inventory read out. In the meantime the police-men became angry with me. I was led by them in the presence of the king. The account was reported to Candas'asana. I was spoken by the king, "O son of the merchant, you know the path of two worlds; therefore I do not think possible such an impossible, immoral action in you." Then I, thinking so, did not speak anything before the king, with my eyes filled with tears. Then, though the king had a suspicion, he did not speak unbecoming words out of much respect for my father and without inflicting any ill-treatment, I was ordered to be outside the country; was led by policemen from the city; and was released in the vicinity of the temple of the titular deity of the town. The policemen returned. Anxiety was born in me; What is the use even now of life which is the receptacle of this much insult? [88] I will then hang myself on the banyan tree in the vicinity of the titular deity." The compassion of the titular deity of the town, pleased with this incident, on somehow seeing it, took place on me. She (i. e. deity) entered the mother of the king;and
"(
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through her, told the matter just as it was. The king was spoken, “ Cakradeva is engaged in giving up the life by strangling himself on the banyan-tree, in the vicinity of the city-garden. Therefore save him soon and honouring him, make him enter the town.” Then the king, experiencing the sentiment, mixed with anger, love and anxiety ordered, “Oh, catch that villian Yajnadeva;“ went out of the city swiftly with the retainers who were near by; mounted the chief she-elephant; and came up to the city-garden. I was seen on the branch of the banyan-tree, desirous of killing myself with the neck placed in the noose knotted out of my upper garment. Then from distance only, speaking in a way as to give out the purport on account of the intensity of confusion, “Oh Cakradeva, don't do a hasty act, don't do a hasty act !" he pushed aside soon the she-elephant and came close to the tree. Himself he removed the noose. Holding me in hand, he placed me on the back of the she-elephant [89] and I was spoken to with great respect; “ O son of a merchant, it was fit for you when asked by me to tell me the true state of things." Then I thought “Alas, what is this ! The secret of the friend must have been revealed by somebody.” In the meantime, the king said “O son of a merchant, this incident was said to me by the divine titular deity of the town, who entered my mother-and affirmed) that you were innocent; and in this case, this villain Yajnadeva is guilty. Hence I should be pardoned by you as you are ill-treated by me not knowing the true sense.” Then I thinking, Yajnadatta has come to misery' said to the king, "My lord, this is the king's duty; it is not the fault of your majesty who are alert

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in the protection of the subjects. Let my lord conduct full inquiry in the real issues of Yajnadeva; an immoral conduct is not possible in the case of that gentleman." The king said, “The inquiry of the main issue is carried out. The divine goddess said, “All that is done by that villain." The king narrated all that was said by the deity, saying “ The making out of your guilt, thus, was made firm in me.” He narrated the account as was said by Yajnadeva. Then I thought “Alas, how can this be impossible ?" In the meantime, the police-men tied and brought Yajnadeva and informed the king. The king said, “Eh, cut off his tongue and root out his eyes." Yajnadeva was sad. Then I fell at the feet of the king and requested him. “My lord, let this fault of mine be pardoned but release Yajnadeva.” The king said, “O son of a merchant, this is not proper; he is indeed a villain; request me for any other thing." I said, “My lord, enough of any other thing; if your majesty has much respect for me, (90) then let your majesty bestow upon me this.” The king said, “ You know, you are one whose words can not be violated." Then saying “This is the favour of your majesty,' I fell at his feet. Yajnadeva was released. I was sent by the king to my own mansion. Then having been respected with great pomp, I went to my own mansion. Then the talk arose among people, 'Lo, the villainy of Yajnadeva !' Disgust was born in my mind, See, such is the consequence of such friends ! Oh, the worthlessnesss of the worldly existence, the strangeness of the result of actions, the unfathomable nature of the minds of living beings? Therefore we do not know what is proper in this case."

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In the meantime there came a Ganadhara of the blessed name by the name of Agnibhuti. He camped in the city-garden. I saw him while I came out.Towards him, my respect grew strong. I bowed to him. He gave me a religious greeting. I sat before his feet; and asked the revered friar about the religion, able to cause destruction of all misery. The revered friar said the religion of an ascetic consisting of forgivness etc. On hearing him, in me was produced the ripening of the partial renunciation and on the disgust increasing, grew the dejection towards the worldly life; I thought" Enough of this worry which results merely in the increase of worldly existence; I shall take to friarhood. ”.
In the meantime, the collection of actions dropped away; the existence of bonds moved off; the spiritual strength was experienced; the complete renunciation was produced in me. And at the end of the sermon, the revered teacher was requested by me, “I am favoured 'by your worship; my mind is disgusted of the tangle of worldly life; therefore may your worship order me what I should do." (91 ] Then that knower of hundreds of scriptures, knowing my intention said "It is fit for you to take up friarhood, resorted to by great men." Then I, in his presence, took up friarhood and observed it with due rituals. Then, completing the life according to the age and dying in the death-month, I gave up my body and was born in Brahmaloka as a denizen of Vimanas with the age of nine Sagaropamas; the other Yajnadeva, with the age of three Sãgaroapamas was born a hell-dweller in S'arkarā prabha hell-world. Then finishing my destined age, I fell from the world of gods and was born here in the country of Videha, in the city of of Ratnapura of the district Gandhalívati

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of the territory Vijaya, as the son of merchant Ratnasagara in the womb of his wife S'rimati. The other also returned as the hunter's dog and died; and thereafter was born with the age of three Sagaropamas there (i. e. S'arkaraprabha ) and wandering in the lives of lower beings, he was born as a son to the maid-servant of my father's house by the name of Narmada. We were born at the fitting time and reached infancy. Our names were fixed; my name was Candrasira and the other's Anahaka. We both came up to youth. I accepted a wife. Thus we were addicted to the pleasures of senses. On account of the close association of the previous birth, the consequential cheating of me by him would not be wiped away. Once the revered teacher, Vijayavardhana, came there with a vow of staying a month. I took to the religious order of a Sravaka at his feet. Some other time, when the king had gone on a long military journey and when we had been to another village, the chief of the S'abara-army, by the name of Vindhyaketu [92] having brought the city to rack and ruin, kidnapped some people. We heard about this and came to the town. We saw it (i. e. the town) imitating the form of a funeral-ground. When people were searched for (in the town), it contained all people; only my wife Candrakanti was kidnapped. Then unhappiness was produced and anxiety was bora in me; "Alas, how will that poor woman, who has not seen separation from me, hold up life?' In the meantime I was spoken by an old Brahmana by the name of Devas'arman,
Son of a merchant, do not bewail; for in this very country from the place called, S'risthala, people were kidnapped by S'abaras. They, without exception, were released on the payment of a great amount of money,
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105 with their chastity fully intact. Then having heard this, when some days had passed and S'abaras had gone to their own place, I, with Anahaka as a companion took the part of property which was the best of all and the provision for the journey, well-prepared and of good smell, and started with the purpose of releasing Candrakintā.
On this side when the army of S'abaras had camped on the side of a well in the vicinity of a desolate village somewhere,- when in the latter part of the night the fuss for march was going on,-and when the batches of S'abaras were engaged in the protection of the borders of the army, she, miserable on account of the separation from me, and suspecting her chastity would be violated, threw herself in the same dilapidated well, not caring for her life. She fell in the midst of water and on account of water, she did not die. Then she began to stand resting on the jutting foundation of the well, which was there. [93] While she whose life was in danger, held life with what remained of it, we arrived at that place. The consequential perfidy,due to the previous life and on account of seeing that property-was produced in Anahaka for me. He contemplated “How should this man be cheated ?" Then he had his mind perturbed with manifold doubts; I was of innocent disposition; we were thus proceeding. The provision and the property were separa tely in the hands of each. Once in my hand, there was the part of the property. Thus following, we came to that part of the country where Candrakantă was. We saw that well. In the meantime the sun set and the evening dwindled

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[ 94. 17.
away. Then Anahaka thought, "The property is in my hands; the forest is solitary; the well is deep unto the nether world; and the darkness is such as covers the weak-point (lit. the cavity) of guilt. Hence throwing him in this, I shall return from this place." Having so contemplated he said, "O son of a merchant, I am extremely overpowered by thirst; hence look in the well if there is water or not." Then 1, who held the package of the provision, looked into the well. In the meantime, Anahaka, like Death unto man, with confident heart, came in my vicinity. At once I was thrown into it by Anahaka and I fell into the well. He then returned from that part. I also [94] with confusion stuck to one part of the jutting foundation. Candrakanta, agitated by fear and also afraid on account of feminine disposition, was touched by me. She said "Bow to Arihantas." Then 1 recognised the voice. My heart began to sigh. She said "No danger, no danger to those who are attached to the order of Jinas!" She also recognised my voice. She began to weep and I consoled and asked her, her account. She narrated hers and I then (narrated) mine own. She said "Alas, a cruel thing is done by Anahaka!" I said, "My fair one, a cruel thing is not done by him; indeed the high-souled gentleman is a great benefactor as you are found out!" Of them having short sleep, the night passed away; and the sun rose. Then I gave the provision to Candrakanta. She said, "How can I take that which is not taken by you?" Then knowing her heart fluttering with love, I partook of the provision, even at the improper time. We ate our provision. Then I contemplated "By some way, we shall go out of this well as from this sea of worldly existence."

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107 Of us thinking in this manner, within some days, the provision was exhausted; and the hope for life died. away. I had anxiety, “Having taken up the tenets of Jinas, how will I die, without taking up friarhood with the real goal unachieved ? " In the meantime her left eye throbbed and also mine right and she said “ Dear lord, my left eye throbs.” Then I told her my heart's wish and the throbbing of the other eye [95] and consoled her. “My fair one, on account of these special forebodings, our misery, surely is not long to last; hence you should not trouble yourself.” She acquiesced. Thus as we stayed there for a day and night, there came the caravan, on its way to Ratnapura of the merchant by the name of Nandi-vardhana, the inhabitant of Ratnapura coming from the capital of S'abaras. People came there for water. We were perceived by them holding the ropes. They informed about this to the merchant. By the method of putting in a cot, we were taken out and recognised by him. We were asked the account and it was narrated in details. Then, as we started to Ratnapura and as the caravan finished five marches, Anahaka, - in the mere remnants of a skeleton, with the part of the property fallen on the left side and thus led to this long sleep by the lion-was seen on a region not very far from the trunk road. By the acquisition of the property, he was recognised by us. Then having seen him, come to a such a result, my Caritra-mohaniya action, came to annihilation and suppression. And the consequence of right conduct, difficult to be had in the whole world of living beings, came upon me. Then, I with my spiritual result waxing in this manner came to. my town. And I took up friarhood with proper cere

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[ 96. 19. mony, before preceptor Vijayavardhana. Observing it for the rest of the life and leaving up the body in a proper manner, I was born in Mahas'ukra Kalpa-heaven as a denizen of Vimana, with the period of life of sixteen sāgaropamas; and Anahaka, the other, also, with his body killed by a lion, became a hell-dweller in Valukāprabhā, hell-world, with the age of seven sigaropamas. [96] Then I completing my destined period of life, fell from the world of gods and was born as a son of householder Nandivardhana, in the womb of his wife Surasundari in the city of Rathavirapura, in the country of Bharata, here, in the continent of Jambudvipa. The other also, returning from that hell, was born as a lion, engaged in killing many animals, on the mountain Vindhyagiri. Then, thus being born as a lion, he died even again, and again being born there (i. e. Välukāprabha) with the age of seven Sigaropamas, returned; thus wandering among manifold lower lives, there in the same city, he was born as a son of merchant Soma and his wife Nandimati. We were born at a proper time; and we obtainad childhood. My name was given Anangadeva and of the other Dhanadeva. From the very childhood, the affection took place between us, mine from good faith and his from treachery. While in boyhood, I adopted the faith as preached by the omniscient sages before preceptor Devasena. We came to youth. Though there was property earned by the forefathers, thinking out of pride 'What is the use of this, earned by the forefathers ?"' we went to Ratnadvipa with the purpose of amassing more wealth. We earned jewels and made preparations for departure and started to come

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to home-land. In the meantime, out of the blot of the actions done in the previous births, Dhanadeva thought "How should this Anangadeva be deceived?" He thought out many false alternatives and arrived at last at the decision, "As he will be impossible to be deceived without killing, I shall kill him." He thought out a way, "I shall administer him poison. [97] Some other time, Dhanadeva went to the way of the market for food when they arrived at a place called Svastimati. He got the food prepared and in one sweetcake, the poison was thrown. He thought, "I shall give it to him." The change of sweets took place, while he was coming with mind taken up with many doubts. He took the poisoned cake at the time of meals and gave me the other. Within a short time after we ate them, Dhanadeva became stiff. Then I becoming perturbed as to what it was, stood for a short time without knowing what should be done; in the meantime, on account of the great strength of poison and by the strangeness of the consequence of actions Dhanadeva died. An anxiety came over me as to who did this. Then, not knowing the account, I came to my own town, with mind overpowered by heavy grief. I reported the account to his people; and gave them the gems more than due. Having used the remaining gems fittingly, on beneficient side, I, out of dejection for him, took to friarhood in the presence of teacher Devasena, not knowing even the contact of the objects of senses from that time. Remaining a friar for the full life and leaving up the body with proper rite, I was born in the Kalpa-heaven Pranata as a god with the age of nineteen sagaropamas; the other, also, after the death due to poison, was born a hell-dweller in the
".

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[ 98. 23.
hell-world Pankaprabhū with the age of nine sigaropamas. Then I, living out the full life, fell and was born as a son of householder Harinandi in the womb of his wife Laxmimati in the city of Hastinapura in the country of Airävata in the continent of Jambudvipa. [98] The other also, returning from that hell became a serpent and engaged in killing various lives, died, with his body burnt with the forest-fire; then becoming a helldweller in that very hell-world Pankaprabhi with the age of little less than ten sāgaropamas, returned therefrom, wandered in many low lives, and was born as a son of an old merchant of the name of Indra in the womb of his wife Nandimati in the same city of Hastinăpura. We were born at the proper time. Our names were settled, mine Viradeva and his Dronaka. We attained boyhood and were entrusted to a tutor. The affection, as described before, grew up between us. Then I, who learnt the cluster of arts, adopted the religion as preached by Jinas in the presence of teacher Mānabhanga; and also by Dronaka, who was clever in cheating me, formally.-Then, from that time, my love became more stable towards him out of love for religion. I gave to him ample property. I said to him “Make business by uncensurable way." Then he began business and earned a lot of wealth. In the meantime by the taint of the impression of the acts in previous births, his result of perfidy acted more on me; he thought,"A lot of property is earned and Viradeva is its partner; he therefore should be cheated in some way. Nobody knows the business as it stands between us. What should I then resort to ? Or if he is in my way, my

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untrue word will not be tenable. Hence I shall kill him." Then thinking that he (i. e. Viradeva) would honour, what he (i. e. Dronaka) would say, [99] he began the plan. He got a mansion built and also a jutty with network of pegs not tight on its upper part. He thought,
"
""
Inviting Viradeva with the purpose of entering the mansion, I shall show him the jutty. Then on account of the beauty of the jutty, he will climb on it at once. Then on the crash of it, he will also at once fall. When it will so happen, the calumny of the people also shall vanish." He arranged as was desired. Before the time of meals, we, both with our people, climbed the mansion. In the meantime, his mind got nervous. In order to see me, he himself climbed alone on the jutty. No sooner did I climb than he had fallen; and while I descended shouting 'Alas, alas !', Dronaka was found dead. Dejection took place in my mind. I thought, "Fie upon this world of living beings; the acts of the worldly existence end in such results! Then I, having done his funeral ceremony, due to the dejection caused by his death, took the emblems of a friar in the presence of preceptor Manabhanga. Completing my life, I was born a god with the age of a little less than twenty-five sigaropamas in the lower and upper Graiveyaka heaven; while the other, Dronaka, under the tainted meditation, was born a hell-dweller, with the age of twelve ságaropamas in the hell-world Dhumaprabha. Then, having enjoyed the celestial life, [100] I, on fall therefrom, was born as a son of merchant Manibhadra in the womb of his wife Harini in the city of Campávása in the country of Vijaya here in the continent of Jambudvipa. I took birth at the proper

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[ 101. 6.
time. My name was settled as Purnabhadra. The first word, while making the sound, I uttered, was 'Amara'. Hence my second name was Amaragupta. As I was born in the house of a S'ravaka, I adopted the religion preached by Jinas. In the meantime, the other, also returning from the hell, became a big fish in the sea of Svaymbhuramana and died, visited by immense sinful activity; then he became a hell-dweller with the age of twelve Sagaropamas in the hell-world Dhumaprabha; on returning he wandered in various lower lives and was born in the same city as a daughter of merchant Nandavarta in the womb of his wife S'rinanda. She took birth at a proper time. Her name was settled Nandayanti. She attained youth and was given to me. The marriage was over. My affection took place towards her; and hers towards me. Thus some time, of us enjoying the pleasures of senses, passed away. On account of the taint of actions done in the past, the consequence of her perfidy on me did not vanish away; so though everything of the house was entrusted to her, she acted with deceit. Though informed by servants, I did not put faith in it. Once she told me. "My pair of earrings, the best of all, is lost." Now having herself appropriated the pair, she showed pertur bation. Then I said to her "My fair one, that is meagre; what is the use of so much perturbation? [101] I shall get you another pair made." A new pair of earrings was then made ready. After some days had passed, at the time of annointing, I gaue her the jewelled ring with the emboss of my name. She hid it in her casket of ornaments. When the time for bath and meals came to an end, I applied to myself toilette powder, took a betel and unsuspecting, I took from the casket myself the jewelled ring.

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102. 9. 1 I found there the pair of earrings, which was the best of all and was lost before. An anxiety came over me, "How is this again found ?” In the meantime, Nandyanti came there with confusion. She perceived in my hand the jewelled ring. She was ashamed. Her feeling was seen through. Then I at once went out of the house. She thought. "He has seen the pair of earrings, Then what should be done in this case ? I have come to a mean state; but he must also be destroyed. I shall kill him within the time my meanness is not known even among servants. In this matter, this is the way, I shall employ the charm which can instantly kill him.” Then she alone prepared the charm by bringing together many things which can bring about death. While she was arranging them at one place, she was bitten by a snake. Priest Rudradeva said this to me. I went with confusion at home. And I saw Nandayanti, whose body was covered with black circles and mere remnant of whose life existed. Having seen her in that condition [102] anxiety came upon me, “ Fie upon this world of living beings which resembles the deceitiul magicshow!" With eyes filled with tears, I said to her with choaks; “My fair one, what troubles you ? ” As she did not speak, I was disappointed and all hope of life was destroyed. Still however thinking, “In this case snakecharmers are an authority, as incomprehensible is the power of charms." I called them. They also lost hope. They said “O son of merchant, she is indeed bitten by her grim destiny; and is not within the range of charmers. So you should not be angry.” Saying so, the snake-charmers went away. Then in spite of my serva

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[103. 8. nts engaged in weeping and mourning, she was deprived of life and her funeral ceremony was made. Then, on account of the dejection caused by her death, my disgust towards the world increased; and thinking “Fie upon this world !" | gave up unsubstantial attachment bringing troubles and miseries, and took friarhood. Now the poor wo:nan died and was born in the hell-world called Tamasprabha. Her age was twenty-one Sagaropamas. This is my life-history. Having heard this, the dejection came upon the king and the citizens. The king asked, “Revered sir, what will be the consequence for her and for me?” The revered friar said, “Her emancipation will be at the end of the interminable worIdly existence; while mine, in this very birth.”
Then I, surrounded by many citizens, on hearing this, took up friarhood in the presence of the same teacher. But this is my particular reason."
Prince Simha said, “Your reason for disgust is quite proper. [103] Now, of how many ambulations is this worldly existence? And of what particular sorts, the happiness and misery mental and physical, do living beings experience ? And, O revered sir, what is, in this case, the faith which is able to free one from the prison of the worldly existence?” Dharmaghosa said, “My son, hear what you have asked."
“In this case worldly existence is formed of four ambulations; viz. the ambulations in the living states of hell-beings. lower beings, human beings and celestial beings. Again in the contemplation of happiness and

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115 misery, whence can there be happiness to living beings who have fallen in the worldly existence; who are afflicted with birth, old age and death; who are caught by taints of attachment etc., and whose consciousness is taken away by the poison of the objects of senses ? Happiness is almost nothing; misery is manifold. Hear from me this tradition:
Once a certain man, exceedingly pained by the misery of poverty, left his own country and started to another country. (172)
Having crossed that country, full of the clusters of villages, cities and towns, he lost his way somehow only within few days. (173)
He arrived at a big forest; which was deeply covered over with trees viz. S'ala, Sarala, Tamala, the rows of palms, Bakula, Tilaka, Nichula, Akkola, Kadamba, Vanjula, Palas'a, Sallaki, Tinisa, Nimba, Kutaka, Nyagrodha, Khadira, Sarja, Arjuna, Amra, Jambu etc., whose extensive land was worshipped with the collections of flowers in the form of pearls reddish with the thick blood trickling out of the temples of intoxicated elephants pounded by the attacks of the peaks in the form of sharp nails of swift lions; which is terribls on account of cruel and angry wild beasts like a wild boar, a S'arabha, a bull, a deer, a tiger, a hyna, a bear, a Bhalla, a jackal, an elephant, a yak, a lion, a rhinoceros etc; whose directions were deafened with the cries given out by the acquatic animals, frightened and tossed on account of the water of the pools whirled by swift wild buffaloes. There, he was overpowered by thirst and

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hunger. (104] His eyes were frightened on hearing the sounds of swift and cruel wild beasts. His limbs were washed by the water of perspiration produced on account of the exhaustion of a long road. He had lost the circle of directions. His gait was hampered by the uneven path. While he was wandering, he saw a wild elephant; who resembled the collection of clouds on the universe; at the time of the final annihilation whose frenzy increased as he destroyed many travellers; who filled the part of the dreary forest by terrific shrieks; and who was running swiftly on the road; raising a formidable trunk. And to add, in the front, there was a very cruel demoness; who had black garments;who made a loud and terrifying laugh; and whose forehand was occupied in holding a sharp sword. Then, having seen both of them, be, whose limbs were shaking with the terror of death, looked on all directions and saw a big banyan-tree; which checked the way of movement of Siddha and Gandharva couples. He began to think, namely.
"If indeed somehow I climb the banyan tree, whose thick foliage is cut by the fore-hoofs of the horses of the sun, I can be free from that big elephant." (174)
So thinking he, who was terrified and whose path was such that the soles were cut by the needle-like sprouts of Kus'a grass on the way, ran with speed and approached the terrific banyan-tree. (175)
Seeing it, he was disappointed as he was unable to climb the banyar-tree which was difficult to be trans

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gressed even by those who move in heavens and whose trunk was very tall. (176)
Then on seeing the cruel wild elephant whose temples were reluctantly left by the clusters of bees, coming swiftly on the side of the banyan-tree. (177)
[105] While all his limbs were trembling with more fright, he, with tremulous eyes and scratched face, saw here and there, and found the well covered over with grass. (178)
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Now fearing death and greedy even of the moment's life, he threw himself without a support in the dilapidated well near the banyan-tree. (179)
And he stuck there to a clump of grass, grown on the steep walls in it; and he saw the terrific serpents, angry by the shock of the fall. (180)
On the four sides, whose fire-like eyes were full of some poison; who were quick; who were terrible on account of raised hoofs; whose bodies were made up in coils; and who were desirous to bite. (180)
And finding below, the mouth of the boa-constrictor,-whose body was big like the trunk of the elephant presiding over a direction; and who was black and 'terrible with red eyes. (182)
He-thinking 'So long as there is this clump of grass, I have my life,'-saw, as he looked upward with his mouth raised, two rats, there, black and white, of big bodies and sharp jaws; their mouths were engaged always in cutting its roots. (183-184)
Then the wild elephant, not getting the man and raging, gave exceedingly the buttings to the banyantree. (185)

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When that (i. e. the tree) was shaken, the honeycomb which developed on the inaccessible branch on the well, got loose and fell in the old well. (186)
Then over the head of him whose all limbs were stung by the clusters of angry, vile bees, the drops of honey fell somehow simply by a circumstance. (187)
Having turned the face, he desired to taste for a moment the drop which entered from over the head and also others falling. (188)
He became exulted under the influence of the greed of tasting the sweet drop of honey, without considering the fears of the boa, the serpents, the elephant, the rats, the depth of the well and the bees. (189)
This illustration is exceedingly efficacious for destroying the illusions of the high-souled persons; hear, ye its conclusion as will be said. (190)
The man is the soul; the wandering in the forest is the wandering in four ambulatory stages; the wild elephant is the death; and also know the demoness to be the old age. (191)
The Banyan-tree is the absolution, which is indeed free from the fears of the great elephant in the form of death; which can not be climbed by persons, who are grovelling in the pleasures of senses. (192)
The human life is the well; and also the serpents are the tainted feelings; by them the man is eaten away and he does not understand what is proper to do and what is not. (193)
And that which is the clump of grass, is the period

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of life for which the soul lives; and the dark and bright fortnights in the shape of rats gnaw it assiduously.(194) And those bees which sting are varied diseases, being overpowered by which a man does not get happiness even for a moment. (195)
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[107] The terrible boa is the hell in which the soul because its mind is infatuated with the pleasures of senses, obtains thousands of miseries. (196)
The pleasures, resembling the honey-drop, are indeed insignificant and of very horrible consequence; thus how can a talented man who is in the meshes of difficulties, desire to enjoy them? (197)
Hence do I say. O faithful, thinking the pleasures of senses terrible; the human life as transitory as the flash of quick lightning; (198)
And the unsubstantial youth as quick as the happiness of the company of good persons; make firm therefore your mind always on the religion which is the abode of happiness. (199)
Prince Simha said "Of what sort, revered sir, is religion? The revered friar said, "Hear forgiveness etc. It is said,
""
Forgiveness, softness of mind, straightforwardness, renunciation of the evil, penance, should be known; truth, purity, non-possession and continence form the duties of an ascetic. (200)
In this case, forgiveness means the non-rise of anger by the perception of the disposition of the real thing,accompanied with right belief, or the destruction of it when it has arisen. So also, straightforwardness

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means the non-rise of deceit; or the destruction of the same when it has arisen. So also, renunciation means the non-rise of greed or the destruction of the same when it has arisen. So also penance is twofold external and internal. The external i. e. non-eating etc. It is said,
Non-eating, eating less than one's fill, shortening of alms, giving up of the modifications of liquids like milk etc; austerity of the body; the control of the body-these form the external penance. (201)
The internal penance is atonement etc. viz. (108]
Expiation, reverence, service and also the study of canonical texts; meditation; contemplation upon the soul giving up all thoughts about the body;-they form the internal penance. (202)
The restraint is of seventeen kinds. It is said,
The abstention from the fivefold sinful activities; the control of five senses; the conquest of tainted feelings; the stopping of threefold infliction-the restraint is thus seventeenfold. (203)
Truth means speaking an unsullied thing; purity means the want of being tainted in the matter of restraint; non-possession means not possessing by way of an execss the things to follow religious duties; constraint means the giving up of eighteen-fold loose ways of conduct. These are thus the duties of an ascetic.
Having heard this, Prince Simha, to whom was revealed the result of the right belief and who had in mind attained the duties of a S'ravaka said, “Revered sir, the duties of an ascetic are good. What should I, who am not equal to them, then do ?” Dharmaghosa said

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"The duties of a S'ravaka." "How are they?" "They are said as right belief etc." He also knew them formally.
Then thinking himself satisfied, he waited upon Dharmaghosa for some time; and bowing to him with reverence, he entered the city. Then the prince said this to Kusumivali. He also with great difficulty attained the duties of a S'rivaka on account of the partial suppre ssion and annihilation of action. Of them waiting upon preceptor Dharmaghosa every day, a month passed away. Both of them felt love towards the religion, as preached by Jinas.
Once king Purusadatta, having heard the doctrine from preceptor Anitateja, annointed Prince Sinha on the throne and feeling disgust for worldly life, adopted the path of emancipation with principal queen S'ri-kantă. Prince Simha also became a royal sage; he was engaged in observing the arrangement of what is a religious duty and what is not; [109] he brought joy to the minds of all people; his tributary princes were attached to him; he had the liking to secure the proper treatment of the poor, orphans, and the helpless, and he had good qualities befitting himself. Some time most passed away of him enjoying the earth like the devoted loving wife.
ma
In the meantime, that god (of the soul of) hermit Agnis'arman, falling from the incarnation of Vidyutkumara god wandered in the worldly existence; and king the observance of some petty penance in the intervening birth, he, after leaving the body, was born, by the taint of the result of the impressions of previous actions, in the womb of Kusumivali. She saw a dream: namely, "The serpent has entered my stomach and as it came, the king, stung by it, fell." Having

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seen this, Kusumávali got up with confusion. Thinking this to be inauspicious, she did not tell this dream to the husband. She, as the child in the womb developed, did not resquest the king, out of the malice of the child. The king was all the more full of love. The servants said to her, “ Lady, this is not proper.” She said, “ What do I do?” The servants said, “ You do not respect the king.” She said, “Indeed, this must be the fault of the child in the womb.” Now her pregnancy-desire took place, namely, “I shall eat the bowels of the king." She thought, “ The child in my womb is a sinner; hence enough of it.” Out of feminine disposition and love for the husband a way of action came upon her, “I shall abort it.” Then on referring to the principal attendants on account of the gravity of the action, they consented to it and she did not fall out dead on account of the taint of the thickly crusted action. [110] Then she became weak on account of the pregnancy-desire not being fulfilled and by drinking many medicines. The king asked, “Oh fair one, what do you not get?Who has broken your order? What unfair have I done to you, that you grow weak with dejection like a lily-plant with insufficient water?" Then, Kusumãvali said with her heart full of love “Sir, my dejection is such as I think I should kill myself.” The king said “For what cause is this dejection?” Kusumivali said "Sir, ask my fate.” Saying so, she had ber eyes full of tears and was choked. Then the king, thinking that her dejection was great and that he should leave the matter at that story, gave up that matter and began another topic. Again he called the attendent Mad

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123 analekhã and others and asked them with special regard; "Is it proper for you, who have heard the context, to disregard the queen weakening like the digit of the moon in the dark half ? This dejection does not belong to the range of unattainable objects; because the queen is the very essence of my self. Which is that thing which while I am holding life is not obtained by the queen ?" Madanalekhã said " Your majesty, it is like this; here the fault lies only with the incivility natural to a woman. May your majosty then hear. My lord, it is not even proper to say. Still however [111] as there is no other way, it is to be said." The king said, “Indeed, it is a matter worthy of confusion; for that which is attainable by any way, can be done by oneself; all else only can be told. Hence you may tell what is the truth in this.” Then confused Madanalekhả narrated the aftair ending in an attempt towards abortion on account of the fault of pregnancy-desire, arising out of the child in the womb. The king thought, “What great love the queen bears towards me that she does not even much mind the birth of the child! Let not there be the dislodging of the child in the womb due to the non-fulfilment of her pregnacy-desire. Hence I should think out a remedy."He said to the queen's attendents,"You should do that which I shall tell you proper for the time.” He called his prime minister named Matisāgara. He told him this account. The minister thought,“The action of the queen is quite in keeping.So let not there be pain to her body by this remedy. Therefore this is the remedy:-putting the artificial bowels outside the belly of the king while he is hungry and having made them well-adjusted by putting a magic veil on

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( 112. 19. on the eyes while the queen is looking, etc.--they may be given after being taken out.” Then thinking so, he gave his own opinion excepting ( the opinion about ) the child, the queen would deliver. The king liked it very much. Matisāgara said to the queen. “My lady, I shall take out the bowels of the king in such a manner that he would not die." On account of the crueIty of the disposition of the child in the womb, she acceded to it. The remedy was put in practice and her pregnancy-desire was fulfilled. Then while she came to dejection (112] the king was shown to her. Then she was consoled and then the minister said to her, “The birth of the son, as you are under first delivery, is not to be first declared to the king but it should be declared to me. Then I shall do the needful.” She consented to it. Some other time, at the proper moment, the queen delivered. Matisagara was informed by her. He said to the queen. “This child bodes ill for the king. Hence away with it; let it grow up elsewhere; and this opinion should be conveyed to the king."She said, "It is proper that the minister has said just as my heart would." Then the boy was taken away by the maidservant named Madhavikā. She went a little distance. In the meantime the king saw her. He asked her, "What is that?" Then trembling and confused Madhavikā said, “It is nothing." In the meantime, the child wept. Then, seeing the child, the angry king said, “O sinful woman, what is this being done ?” Then Mãdhavikā said the whole account out of the cowardice natural to the disposition of a woman. Then he took up the child. He thought, “These maids should not have again a hand in this." The child was entrusted to

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other nurses, who were made to hear " If there be a dereliction about the child any way, then you shall die at my hand." The queen and Matisagara both were reprimanded. Then he, following the mind of the minister and the queen, arranged for his birth-celebration a little secretly. Thus some time passed away. The name of the child was settled Ananda. He grew up and the cluster of arts was taught to him, [!13] On account of the taint of actions of previous: life, his mind was against the king. He was given the position of heir-apparent.
Once the tributary king named Durmati, who ruled on the frontier and who was the lord of the forest, being proud of the strength of his strategic position, attacked King Simha. He sent over him his army. On account of the strategic ground in his favour, he defeated king Simha. When this was reported to him, the king himself started with. wrath He went three marches. In the meantime, as he was having his marches on the sands of the Indus, he,(who was) on the back of the elephant, saw the crowd of people speaking‘O misery!'not very far from water. As the king went to that part of land, he saw an old serpent who was caught by a Kurala bird;whose body was rapidly coiling; whose face was terrible and was difficult to be seen; who in his turn had caught a croaking frog; whose sparkling eyes emitted poison; the colour of whose body was extremely black; and whose body was quite big. The kurala bird too was again caught by a boa who was frightful with red eyes and whose body was as big as the trunk of an elephant presiding over a direction. The more the boa caught the kurala.

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bird, the more the kurala held the old serpent and the more the serpent did the croaking frog. He saw such an incident which is the cause of dejection to a good person; which brings joy to the heart of a fool and which displays the confusion of the disposition of this world of human beings. The king was dejected. He thought, “ Alas, if such is the scheme of the world, what is the remedy in this case ? The serpent is almost caught by the kurala; and the frog is by the serpent. Even though their life has come up to the neck, not only do they not leave up each other but they are even active more and more; nor would they desist from the mutual destruction even though freed. Then, what is the use of seeing a thing which is not within the range of the remedy ? The rutting elephant was prepared. He went to the camp-ground. He camped with the army. He performed the fitting duties; and then as the night passed half off, the king got up after sleep. Having remembered the incident of boa etc. he began to think; how ?
The pleasures of senses are sweet just while they come; but bitter in the end. They are like poison. They are much liked by the ignorant people. They are sinful and are abandoned by the wise people. (204)
For the sake of them, leaving up the eternal religion the people of this world who are devoted to happiness and whose aim is this life, resort to sin like poison. (205)
The fruit of sin is misery; and the destruction of sin is ever full of woe. Even when one is happy, one should follow religion knowing the fruit of religioa.(206)

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The human being is as insignificant as a frog who is caught in this instance by another like a serpent. He also in his turn in caught by another like a kurala bird. (207)
He also is not self-dependent in this case as he is swayed by the god of death in the form of a boa; and even in the world like this, the attachment to the objects of senses is great infatuation. (208)
[115] So enough of this kingdom which is difficult to be filled like the nether-world; in which weak points can be easily found out like the temple of Jinas to which the excess is easy; whose end is distasteful like the company of villains; which is only devoted to wealth like the heart of a harlot; which is full of dissolute courtiers like the ant-hill full of serpents; the duties of which are not settled like those of the world of living beings; which should be cared with efforts like the basket with a serpent in side; which is alienated from the happiness of confidence; which is desired by many men like the youth of a harlot; and which does not become the cause of pure path of the next world. Then, having given this up, we withdraw to adopt the friarhood, which brings happiness of both the worlds; and which is resorted to by the wise people. Now how will I have the quickness in the matter of the present object? Or this is little,-just tied up for one birth.” Of him thus thinking the night passed away; the morning-duties were performed; and the cabinet of ministers entered.
In the meantime, his woman-guard Vijayavati announced, “Your Majesty, that Durmati;-knowing himself

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that the king has marched and understanding the grim command of the king; who has tied the hatchet on his neck; who is repenting for the transgressions of the royal command; who is surrounded by some persons; and who has come here;-stands with desire of the happiness of seeing your majesty, on the camp-ground of the guards. Hearing this, your majesty is the authority." Then the king looked at Matisagara. Then he, who was clever in knowing the sign and expression, said, "Let him enter; what is the objection there? The kings are kind to those who have obeyed." Then Durmati permitted by the king entered and fell upon his feet saying, "Your Majesty, this is the hatchet which will carry your command on the neck." [116] Imparting him non-fear, the king, then, respected him very much; and gave him good reception.
The king went back to Jayapura. The king conveyed his opinion to the cabinet of ministers. Then it opined, "This indeed is the duty, here, of other kings born in good families; why not then is it yours, whose mind has become elevated by the tenets of Jinas? The life commonly for this world as well as the next has fructified for your majesty; the pleasures of senses, resembling the wild-fire burn with fuels as it were and their results are as futile as the Kimpaka fruit; and the death which has defeated gods and demons and which shatters hopes unexpectedly, is all-powerful." They welcomed the idea. Then the astrologers were called and were informed "Find out the coronation-day for Prince Ananda." They said "As the king orders." After reffering, they informed about the fifth day. Then the auspicious things.
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for coronation were brought. viz. a pair of fish; a full jar; white flowers; big lotuses; white mustards; the lump of earth; a bull; a big pot full of curds; big jewels; yellow pigment from the cow; the hide of a lion; a white umbrella; a good seat; chowries; Durva grass; fine wine; a big flag; the rut of an elephant; auspicious silk clothes; and many such other auspicious things. In the meantime, the king thought, “Finishing the coronation of Prince Ananda, I shall go in the vicinity of teacher Dharmaghosa.” Thinking so, he stood waiting for the day of coronation.
[ 117 ] On this side, out of the taint of the actions of the previous birth, Prince Ananda, not minding the opinion of the king, made alliance with Durmati. They planned, “We shall kill the great king by employing some deceit.” He heard the account of coronation. On account of the evil determination, and due to the evil nature of his own mind, quite the contrary effect of the same (account) came upon Ananda. He thought, “ Indeed, I have directed my activity with him ( i. e. Durmati ) to kill him ( i. e. the king ) under this excuse. Then how will I thus deceive him ? Or else, though this account is right, enough of the kingdom which is given to me by him. What is only worthy of praise, is the kingdom taken with force by killing him.” In the meantime, Ananda was called by the king. When he did not desire to come, the king, with one guard, went to the palace of the prince. Thinking 'There is no other opportunity more favourable than this; ' and speaking at once with the influence of the previous birth ‘kill, kill,' he killed the guard and gave a deep wound to the king—wh

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[ 118. 14 ose mind was fully confident; and who had not made an arrangement for protection;—with the sword unsheathed. In the meantime, great hue and cry arose; the agitation in the city-army took place; Ananda was surrounded on all sides by the army. Under the oath of a treason to his body, the king said "Eh! What is thus the need of fighting ? Then I indeed should be beheld as killed; so make an installation of him as a king. Let him be a king!” In the meantime Durmati was ordered ( by the prince ), “ Fasten him with strong shackles." Then Durmati saying “As the prince orders " came near him. [118] He depraved the family sonship. He discarded the citizens. Then having put the king into bonds through personal guards, the king was managed to be put under proper protection. The kingdom was taken into hands; proper arrangements were made; the group of vassals was brought under control. Then, out of consequent bad feeling, the king was taken to the city-prison. The prison was full of the smell of night-soil extremely churned; the serpents slept on its broken walls; the clusters of gnats and flies were hum: ming; the collection of rats proceeded from the mouths of the cavities and holes; the sloughs of serpents hung from above; the canopy, as it were, was made by spiders; it was the bed-hall of evil age; it was as it were, the play-ground of irreligious conduct; it was as it were the brother of the hell; it was as it were the assembly of the rise of all miseries; it was the familyhome of all implorings; it was as it were the place of confidence of Death; and it was the victory-ground of the god of death. Knowing that the king was led to the

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great jail, the ladies of the herem, with Kusumavali at the head came to the same jail; they were alarmed as they gave out piteous cries; they were as it were adorned with strings of pearls on account of the drops of tears mixed with collyrium, which resembled big pearls and which were incessantly falling; their bodies paled, as it were, with the grief of their lord; they were checked by the appointed guards; crushing with force auspicious jewelled bracelets, which made at high pitch the jingling sound; ( 119 ) they were engaged in beating breasts and bellies; their mouths were full of breaths on account of walking on unbecoming soil; and the range of their eyes was warped by long tresses, suggesting, as it were, “The condition of the lord can not even be seen by one who has given up crookedness." They saw the king under black iron shackles. Then they began to weep even more, striking the breasts, tired as it were of carrying fine pearl-necklaces; with hands resembling Aso’ka-sprouts to convey " This worldly existence is full of misdeeds.' Then they were held up with great difficulty by the king and the guards. The king said, “ What is the use of grief, which is tied up with irreligion and which results only in trouble? This worldly existence is of varied and strange forms; all souls are as it were its toys; it is difficult to control the movement of the actions in previous birth; wealth is as fickle as the circular streak of lightning coming out from within the clouds; the union is like a dream; the freaks of passion thus come to such. an end. Then what is the use of weeping, befitting an incivil person? You have indeed obtained

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the preaching of Jinas which forms the essence of the world of living beings. Then do follow it. Excepting it, there is no other remedy for the destruction of miseries. Then having heard him, they came to know
That is thus and not otherwise'; and bidding farewell to the king, they took to nunhood ( 120 ] in the vicinity of Vidyadhara nun, Gandharvadatta, on account of the force of Ananda and by the lack of desire for life.
On this side, the king who, in spite of maltreatment did not go under the sway of anger, took a vow Only this much is my life; now complete fasting is timely.' This was conveyed to Ananda. He became angry. He sent his courtier by the name of Devas’arman saying, • Go and make him eat; he should be spoken 'I will kill him if he does not eat out of a vow.'” Devas'arman went; he saw the king and said " O lord, the movement of actions of those living beings who are under the sway of fate is uneven. This fate indeed is difficult to be praised with civility; it does not appreciate merits of the meritorious; it does not know the time of the desired; it is merely the calamity of men; it is like an intoxicated elephant wandering self-willed; it is like the flow of the Ganges, straight as well as crooked; it is clever in attack like a big war; it is like a poison-knot which is not fitting to the tastes; it is opposite to the desired objects; it is amenable to the undesired. Therefore if it be so, still however a man should not give up human effort, even for a moment; for, O great king, fate is another name for the actions arising from the previous birth; and that is to be conquered by human efforts. Then let my lord adopt human

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effort; may you take food. For, a living man crossing the calamity, can, without fail, obtain prosperity. The king said Devas'arman, I have never given up the human effort proper for the time. I took to friarhood mentally. Hence my mind is not under the sway of the desire of the prosperity. [121] I have taken to non-eating, knowing the proper time. Hence I will not take food." He said "If you are not going to take food, your son will get angry. "The king said "His anger is without ground; anchorites are of truthful vow." He said, "My lord, you know the full account of the life of prince; therefore may he not do a sinful act towards you."
19
was
In the meantime, finding that Deavas'arman delaying, Prince Ananda, under the heat of anger, came holding a dagger. He said "If you do not take food, I will cut off your head with a sword, imitating the tongue of the god of death." The king said,
61
Who-knowing that this residence in the shape of body is not eternal, not substantial and ends in death-would, O king, regret when one has to go to death surely? (209)
How does a man say for one 'he lives' while he, from his life in the womb, is gradually dying like a lake drying up with the lessening of water? (210)
If one of the co-travellers in a caravan, starting for the next world as it were, goes there first, what is in this case the cause of fear? (211)
What hope is there for life to a man-as to an animal at a slaughter-house-to a man, who has the

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( 122. 19. firm belief in mind that life is transient and death is certain ? (212)
(122) Alas! The hunter in the form of Fate comes bringing death upon the herd of deer in the form of men, scattering arrows in the form of hundreds of diseases and holding in his hand the bow of old age. (213)
Death does not mind an obstacle, a remedy or its prolonged service; it wanders according to its will and pleasure among the groups of men as a lion does among the groups of deer. (214)
Some who are disgusted of dying and being born again and again, follow, being disgusted of birth and death, that which takes away birth and diseases. (215)
I fear death only to drink deep the essence of the words of Jinas, which pacifies old age, death and diseases; and which is blissful in consequence. (216)
What can death, for which the antidote is already made, do to men who have destoyed the taint of sin; and have shattered the shackles of relation and greed ? (217)
Death is even better for those who have earned the wealth of austeries; who are not attached ever to the house in the shape of body; whose bodies are emaciated; and who have done well everything. (218)
The wise, with road-provision in the from of penance, fully taken, give up their life by a vow; and with the helper in the form of courage, ask for death with longings. (219)
The death to a man, of whom after dying either

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123. 16. ] heaven or final absolution is sure, is, o king, even a festival. (220)
Going to which place would a man be freed from the black young serpent in the form of death; with long langs full of poison in the form of calamities terrible with incessant diseases? ( 221 )
Neither fight nor running away nor fear matters to the hand of god of death; and its hand is not seen; and unshakable it catches fast. ( 222 )
[ 123 ] Just as cough cuts off breaths decayed with time, even so the god of death cuts off human beings soon as they are born. (223)
If then the bonds of death wander with pleasure and self-will even among gods to whom there is even absolute non-descent of old age, aches and diseases, ( 224 )
. Then what to talk of man who is ever chased by diseases, old age, aches and grief ? That a man lives even an instant, is the carelessness of death. ( 225 )
Then give no time for the infamy that is adopted by an unwise person; not even Indra is able to control one who is licked by the jaws of death. ( 226 )
Thus, my son, bring no calunny on your own family by mere killing of a mortal. Lo ! How can I take food which is abandoned by my own word ? ( 227 )
Hearing this preaching, he (i. e. Ananda thinking) “ How does he speak even now ?” hit him (i, e. Simba ) on the head with a sword, with eyes burning red with the fire of anger. ( 228 )
He, with pure feeling and with the reality known ( with the thought ) · Bow to Jinas" contemplated

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( 123. 24. * This is the taint of the action done in the previous birth.' ( 229 )
“ All get the consequential fruit of actions done in the previous birth; the other ( i. e. the individual ) merely become the cause in merits as well as faults. (230)
Striking even again him so thinking, he, of sinful actions and tainted feelings, felled the high-souled one of unsullied mind. ( 231 )
Dying so, he was born a resplendent god with the age of five sãgaropamas in Sanatkumāra heaven, in Lilarāma Vimãna. ( 232 )
The other ruled the kingdom and after dying was born a hell-dweller of great horror with a long life in the hell-world Ratnaprabhí ( 233 )
What was spoken as 'Sihānanda ya taha piyā-putta’ is described; from here, I shall expatiate upon Sihi-Jalini-mũi-suy &. ( 234 )

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शब्दकोशः

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Page #351

शब्दकोशः [N. B. The glossary is only selective. I wish that the reader should not merely depend on this but also should consult Sanskrit comments, notes and above all the translation, for the solution of his difficulties. The two figures after the word and its sanskrit rendering, denote respectively the numbers of page and line. D=Des'i word; (N)= reference to notes. ] अइक्कमण [अतिक्रमण] 115. अगार 50. 2. a house. 15. a transgression अग्घइ [अर्हति] 99. . to अध्यार [अतिचार) 45. 24. a deserve. transgression.
अच्चत्थं [अत्यर्थ] 69. 13. मइसय [अतिशय] 43. 1. a _very much. superhuman action. अच्चुधिग्ग [अत्युद्विम] 26.9. अमओ [अतः] 26. 20. hence. much distressed.
कामनिजरा [अकामनिर्जरा] अच्छ [ऋक्ष] 153. 21. a 83. (N)
bear. अकंदन [आक्रंदन] 102. 9. अच्छ 116. 18. pure. weeping.
अच्छ [अक्षिन् ] 113. 15. अक्ख य [अक्षत] 70. 5. rice. an eye. अक्खिप्पड [आक्षिप्यते] 21. अच्छेरय [आश्चर्य] 33. 5. 16. to be thrown off. wonder भक्खिप्पड [आक्षिपति] 110. अजिण [अजिन] 8. 19. a 12. to lay aside.
deer-hide.

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अजउत्त [आर्यपुत्र] 110. 9. the term to addre:5 a husband. अजय [आर्जव] 43. 9. stra- ight-forwardness. अज्जुण [अर्जुन] 103. 18. a kind of tree. अट्ट [D भट्ट] 31. 12. a shop, a market-place, a balcony. अट्टहाण [आर्तध्यान]23. 19. (N) a kind of meditation. अट्टार [अष्टादश] 6. 5.
eighteen. अट्ठाहिय [अष्टाह्निक] 21. 22. lasting for eight days. अडालविडालाओ [D] 32. 12. (N) अङ्क [अर्ध] 19. 16. half. अ [आन्य] 70. 10. accompanied with. अणणारिय [आनगारिक] 50. 2. a state of houselessness. अणज [अनार्य] 25. 25. incivil.
अणवष्टिय [अनुपस्थित] 47. 11. not arrived, not come up. अणधरद्ध [अनपराद्ध] 25. 21.
One who has not committed a fault. अणवरय [अनवरत] 31. 13.
incessant. अणाचिक्खिणीय [अनाचक्षणीय]
31. 11. indescribable. अणिच्चडिय [अनिश्चलित) 30. 8. unfallen, unmoved. अणिस्सिरण [अनिश्रितेन] 2. 7. by being free from attachment. अणुगरह अनुकरोति] 92. 3.
to imitate, अणुव्वय [अणुव्रत 45. 23. Vows to be followed by a householder. अणुत्तर [अनुत्तर] 6. 2. (N) A sort of heaven, अनुत्तरs are 5 in number and are called विमानs. अणुन्नबह [अनुज्ञापयति] 42.9, to get permitted.

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अणुसय [अनुशय] 24. 24
repentence. अणूणं [अन्यून] 55. 18. not
less.
अणोयारो [अनवतार] 123.
4. non-descent. अणोरपार [D] 52. 17. endless. अण्हाण[D.] 50.9. eating. अदाय [D] 75. 1. a . mirror अमिय [अस्तमित] 19. 17.
set. अत्याइआ [D] 33. 4.
a .conference-hall. अत्थि [अर्थिन् ] 69. 8. a beggar; a mendicant. अत्थुरण [आस्तरण] 62. 20.
a bed. अंतेउर [अंतःपुर] 7. 3. a harem. अन्नत्थ [अन्यत्र] 49. 14. elsewhere. अन्त [अन्त्र] 109. 19. a bowel. अप्पउलि [अपक्च] 47.8. not well-baked or cooked.
अप्पडिवडिय [अप्रतिपतित]48: 14. not fallen. अब्भक्खाणं [अभ्याख्यानं] 46. 2 speaking अब्भत्थ [अभ्यस्त] 83. 18. repeated. अब्भहिय [अभ्यधिक] 33. 19.. exceeding. अब्मासओ [अभ्यासतः] 38.. 8. Out of the close association of preyious birth. अभितरो [अभ्यन्तर] 107. 19. internal. अब्भुद्धाण [अभ्युत्थान] 12. 1. standing up out of respect for a comer. अभिय [अभिद्रुत] 52. 15.. fleeting. अभिसेय [अभिषेक] 28. 25..
bath. अमच्छरियं अमत्सरिकं] 10. 45. one having no pride. अम्मा [D] 60. 23.. a. mother. अमरिस [अमर्ष] 19. 22, anger.

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अम्ब [आम्र] 103. 18. a mango tree. अयगर [अजगर 113. 15. a boa constrictor, a python. अयण्ड [अकाण्ड] 63. 3. all
of a sudden. अयसि [अतसी 9. 2. flex. अवक्खंद [अवस्कंद] 19. 18.
an attack. अवच्च [अपत्य] 111. 7. a child. अवज्झ [अवध्य] 46. 16. not -fit to be killed. अवड [D] 105. 19. a.
well. अषयच्छह [D] 105. 14. to extend. अवयंस [अवतंस] 73. 12. an earring. अवरज्झइ [अपराध्यति] 18.
12. to commit a fault. अवरविदेह [अपरविदेह] 6. 12. the name of a country (N) अवरण्ह [अपराह] 14. 22. the later part of the day.
अवहड [अवहत]92. 4. kid
napped. अवहत्थिय [अपहस्तित] 15. 18. removed. अपहाण [अवधान] 16. 14. attention. अवेह [अपैति] 17. 18. to
pass away. असमिक्खिय [असमीक्षित]17. 23. without properly observing. अहक्कमसो [यथाक्रमशः] 6. 4. according to the order. अहन्न [अधन्य] 8. 5. unfor-. tunate. अहन्नया [अधन्यता] 17. 1. ill-luck. अहिट्रिया [अधिष्ठिता] 85.19. presided by. आहप्पाओ [अभिप्राय] 111. ___19. an opinion. । अहिव[अधिप]33. 14. a king अहो [अधः] 46. 14. down
ward. आइक्खिओ [आख्यात] 68. 21. said.

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आइगो [आकीर्ण] 7. 5. replete with; full of आइसइ [आदिशति] 49. 1. to order आउय [आयुः] 40. 1. life. आकिश्चण [आकिंचन्य]43. 10. non-possession. आडविओ [आटविक] 113. 3. a chief of forest tribes. आढत [D आरब्ध] 27. 25. begun. आण [आज्ञा] 17. 16. an order. आणवण [आज्ञापन] 47. 18. ordering. माणवेइ [आज्ञापयति] 19. 5. to order. आभोइओ [आभोगित] 52. 7. knew. आभोय [आभोग] 23. 5. .expanse. आयड्डिय [आवर्धित] 71. 1. increased. मायण्णा [आकर्णयात] 19.20. to hear:
आयम्ब [आताम्र] 63. 21 reddish. आयवत्तं [आतपत्र] 116. 18. an umbrella. आयंक [आतंक] 33.21.fever. आयामि 42. 20. long. आयारिमय [आचास्मि] 73. 1.aconventional present given at the time of marriage. आराहगेयराणं [आराधकेतराणां] 5. 8. of the worshippers and those who are not. आरोवण [आरोपण] 46. 1. laying. आलोष [आलोच] 20. 2. a canopy. आवज्जइ [आवजति or आपद्यते]
10. 18. to come before. आवडिओ [आपतित] 37. 15. came up. आवनसत्ता [आपनसत्त्वा] 41. 31. pregnant. आवय [आपद] 27. 16. a. calamity.

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आदरणिज्ज [भावरगीय] 43. 15, covering. भावायण [भापानक] 23. 14.
a drinking-stall. यावाविय[आपादित] 101. 20.
made to possess. आवासणियाभूमि [आवासनिकाभूमि] 114. 7. camp-grounds. आविकार [आविष्कार 114. 22. revealing. माविहवा [आविर्भवति] 44. 22. to revel. माचीई [भावीचि] 121. : 14. continuously. आवीट [आपीड] 67. 19. a crest-garland (N) पास [अश्व] 11. 20. a horse. आस्रव [आरब] 78. 4. a sinful activity. आसायण [आसादन] 69. 19. obtaining. आसंदिचा [आर्सदिका]69. 16. a long wooden couch. आइड [आइत] 46. 4. brought.
आहीरन्त [आन्हियमाण] 23.7. being taken out. भाहेडग [आखेटक] 91. 12.
a hunter. इइ [इति] 47. 2. of this
nature. इक्कण [D] 71. 7. a thief. इतिरिय इत्वरिक] 46. b.
of a short time. इत्थि [स्त्री] 40.21. a woman. इन्दयाल [इन्द्रजाल] 49. 20. a __magic show. इंदाउह [इन्द्रायुध] 11.10.the
rain-bow. इयाणि [इदानि] 82. 6. now. इसि [ऋषि] 9. 10. a sage. इहरहा [इतरथा] 19. 14. by
another way. ईइसि [इदृशी] 14. 7. of
this kind. ईसि ईषत् ] 8. 23. little. उ [D] 13. 15. a particle
of emphasis. उठ [ऋतु] 59. 5. a season.

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उक्कलंबइ [ उल्लंबते D] 88. 2.
to hang. उक्केर उत्कर ] 118. 8. a
collection. उक्कोसिया [ उत्क्रोशिका) 43.
18. high. उग्घु उद् घुष्ट] 23. 12. pro
claimed. उच्छलइ [उत्सरति] 56. 9.to
rise high. उजाण [उद्यान) 34. 3. a
garden. उज्जु [ऋजु] 120. 13. str
aight. उज्जोविय उद्योतित]36. 18.
brightened. उ? [ओष्ठ] 8. 23. a lip. उडय [उटज] 9. 10. a co
ttage. उण [पुनः] 43. 8. again. उत्तत्थ [ उत्रस्त ] 103. 23. frightened. उत्तम्मइ [उत्ताम्यति] 67. 4.
to pine away. उद्देस [उश] 81. 19. a
place. उद्धं (उर्ध्व] 42. 22. high.
उद्धदेहिय [औलदेहिक] 101.
11. post-death cerem___ony.
उन्दूर 106. 16. a rat. उप्पंक [D] 69. 10. a coll
ection. उप्पाडइ [उत्पाटयति] 89. 20. to wrench out; to take out. उप्पुण्ण [उत्पूर्ण] 23. 5. full
of उम्मालो [उन्मिलितः] 70. 19.
blossomed. उवण्णा [ उपकीर्णा ] 36. 22.
scattered. उवओगिणो [ उपयोगिन: ] 5.
11. useful, pertinent. उधकय [उपकृत] 82. 1. an
obligation. उभ [उपस्तंभ] 57. 11.
keep-up उरि [उपरि] 66. 22. up
on. over. उरिम [उपरिम] 99. 18.
above. उधरोह [उपरोध ] 14. 13. an oustruction.

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उवलद्ध [उपलब्ध] 33. 6.
obtained. उबवज्जइ [उपपद्यते] 40. 12.
to be born. उपवाअ [उपपात] 6. 10.
birth, nativity. उवधिम्हा [उपविश्राम्यति] 29.
23. to take rest. उवसग्ग [उपसर्ग] 5. 13. a
calamity. उपसम [उप राम] 48. 10. pacification. उपशमश्रेणि= a path of pacification. उठवट्ट [उवृत्त] 40. 10.
returnea. उवायाण [उपादान] 2. 20.
the principle cause. उठवेय [उद्वेग] 17. 21. de
jection. उव्वेल्लन्त [उद्वलत् ] 59. 3.
well-rounded. उसह [ऋषभ] 1. 2. the name of the first Tirthankar of Jainas. उस्सग्ग [उत्सर्ग] 108. 2. the giving up of ego.
ऊणोयरिया [ऊमोदरिता] 50.
7. taking less food than required. ऊमिणिया [D] 70. 8. rubbed. ऊसिय [उच्छित] 20. 5.
raised. एड एति] 122. 1. to go. एगृणवीस [एकोनविंशति 97.
19. nineteen. एहि [इदानिं] 8. 7. thus. एत्तिय [एतावत् ] 21. 20.
this much. एत्थंतरम्मि [अत्रान्तरे] 20 8.
In the meanwhile. एदह [एतावत् 87. 24. this much. 31757[D]78.8.a string of pearls. ओणअ [अवनत] 17. 5. bent down. ओत्थय [अवस्तृत] 72.6.co_vered with. ओयलइ [अवचलति] 106. 3. to move ओह [ओघ] 33. 9. a co_llection.

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ओहसणिज्ज [अवहसनीय]8.3. कण्ह [कृष्ण]122. 18. black. fit to be laughed at. कत्तरी [कर्तनी] 68. 7. ओहि [अवधि] 32. 1. (N) scissors.
A kind of knowledge. कन्द [D. दृढं] 3. 15. resoकइयव [कैतव] 83. 17. a ___lutely. deceit.
कन्दइ [कन्दति] 49. 19. to कक कुइय [कोत्कुच्य] 47. 14. weep. jesting, speaking obsc- कंदुय [कंदुक] 15. 16. a ene things, making ____ball. obcene signs,movements
कप्पपायव [कल्पपादप] 42. 3. etc.
A fabulous tree descriकक्कोलय [D] 66. 11. a
bed to be fulfilling all kind of fruit.
desires. कक्खड [D] 44.8. rough.
कप्प [कल्प] 30. 14. a कंकाल 95. 13. a skeleton.
vow. कंखा [कांक्षा] 45. 14. a
कम्मणजोग [कर्मणयोग] 101. desire.
__16.application of magic. कच्चोलय [D] 76. 8. a porringer.
कयट्टसोह [कृतापणशोभा] 31. कडक्ख [कटाक्ष] 35. 9. a
___ 15. with markets placeside-glance.
well-decorated. कडय [कटक] 22. 20. a कयत्थइ [कदर्थयति] 8. 1. to bracelet.
molest. कडिसुत्तय [कटीसूत्रक] 76.7 कयंत [कृतांत] 8. 1. the a girdle.
god of death. कढिण [D] 11. 23. (N) । करण85.13. police-search. a kind of grass.
करणिज्ज [करणिय]42. 10. a

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thing fit to be done;
a duty. करंडय [करंडक] 101. 4. a
box; a casket. कलमल [D] 118. 6. the
dirt of the bowels. कलधोय [कलधौत] 60. 13. gold. कल्ल [D=कल्य] 14. 18. tomorrow. कहिं [कुत्र] 37. 20, where. कायव्य [कर्तव्य] 10. 17.
should be done. कारणिय [कारणिक]85. 13. a
policeman. कारिम [कृत्रिमD] 111. 16.
artificial. कालमास 91. 5. death
season. कालेय 70. 15. black
sandal-Aguru. किच्च [कृत्य] 49. 3. an
action. किच्छपाण [कृच्छप्राण] 93. 1. keeping up life with difficulty.
किमिओ [कृमयः] 85. 10.
worms. किलीव [कीम] 56 6.
impotent. किरण [कृपण]57. 10. mean,
lowly. किसत्त [कृशत्व] 28. 6.
thinness. किसाणु [कृशानु ] 41. 4. fire. किंचूण [किंचिदून] 99. 18. a
little less. किंपज्जवसाण [किंपयवसान]40.
6. of what result. किंपाग [किंपाक116. 8. A kind of fruit which though sweet in taste, is poisonous. की डा [कीट] 38. 16. a
worm. कीरमाण [क्रियमाण] 121. 2.
being done. कील [कडा] 15. 16. sport. कुच्छि [कुक्षि] 40. 17. a
__womb..
कुट्टण [D] 119.1. beating. कुडय [कुटज] 103. 17. a kind of tree.

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कुड [ कुडक] 55. 10.
wall.
a
कुरर [कुरल] 113. 14. kind of a bird. gfau [g] 46. 10. the household utensils made up of clay or any other metal except gold or silver.
a
कुहाड [कुठार] 115. 22.
an axe.
कूडय [ कूटक] 34. 23. deceit, a snare. केरिस [ कीदृश] 77. 20. of what kind. कोन्त [कुंत] 20. 6. a
spear.
[D] 103. 21. a boar. खइर [ खदिर] 103. 1S. kind of tree.
a
a
[D] 81. 5. (N) खणिय [क्षणिक ]35. 1. mo
mentary. खन्ती [क्षान्ति] 43. 9. for -
givness. खगढी [क्षपकश्रेणि] 48.
149
11. a path of the destruction of action.
fasa [faga] 21. 21. to be vexed. खील [कील ] 99. 3 a peg. खु [ खलु ] D] 17. 18. indeed.
खुजन [कुब्ज] 41 3. dwarfish.
खुडइ [क्षुणति ] 105. 20. to destroy.
खेलइ [D. क्रीडति ] 41. 16. to play.
गण्डय [ गण्डक] 103. 22. a. rhinoceros.
40. 21. a limb,
a body. गद्दभ[D]102. 4. दे. ना. मा. 2. 82. a shrill noise. ngagor [naqfa] 58. 17. a woman whose husband has gone away. गरुय [ गुरुक] 41. 18. big. गव्धिय [ गर्वित ] 19. 13. proud. fifa 14. 8. a knot. instas [ गृहपति ] 97. 23. a house-holder.

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150 गिद्धि [गृद्धि] 106. 6. घसणघोलणा [घर्षणघूर्णन] 44. greed.
2. Brushings and strगुणाण [गुणस्थान] 49. 3. a
uggles. stage in spiritual prog
घेप्पइ [D गृह्णाति] 117. 10. ress.
to hold. गुविल [गुपिल] 103. 18.
चउक्त [चतुष्क] 6. 14. a deeply covered over.
square. गेवेज्ज [गैवेयक] 6.2. a
चउरासम [चतुर्थाश्रम] 12. 4. kind of heaven. See
the fourth stage of App. III to my Ed. of
life i. e. the life of a अंत. & अणु० P. 145
संन्यासिन्. 148. गैवेयकs are nine चकलय [D] 71. 14. Earin number.
rings. गोच्छ [गुच्छ] 66. 1. a चच्चर [चत्वर] 6. 14. A
collection ; a bunch. Resting place in a गोरोयणा गोरोचना] 116. 17. square cf. Guj. चोतरो. Bright yellow pigment
चच्चरी [चर्चरी] 39. 14. a prepared from the urine music-party. or bile of a cow, or चडयर [D] 31. 12. a found in the head of
collection; a group; an a cow.
army. गोसकिच्च [प्रभातकृत्य]11.19. चडल [चटुल] 61. 11. Ple
morning duties. गोस [D] _asing. दे. ना. मा. २. ९६.
चमढण [D] 20. 15. an घय [धृत] 76. 3. ghee. attack. घायण [ हनन ] 101. 16. चयइ त्यजति] 91. 5. to killing.
give up.

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151
परिम [चरम]36. 18. Last. चाइ [त्यागिन् ] 76. 24. one
who renounces. चउरंत [चतुरंत] 24. 23. having four angles or corners; a sort of seat. चाउरंत [चतुरंत] 69.. 17.
a pandal. चाअ [त्याग] 107. 22. Gi
ving up. चारय [D] 18. 17. a
prison. दे. ना. मा. ३. २१. चिगिच्छा [चिकित्सा] 15. 9.
diagnosis. चित्तयम्म [चित्रकर्म ] 15. 17.
painting. चित्तट्टिय [चित्रपट्टिका] 666.
16. a painting-board. चिबिड [D] 7. 11. चिबिड.
नासो snub-nosed. चिय [चैव] 45. 7. a part
icle of emphasis. चिरायइ [चिरायति] 121. 7. _ to make late. घुक्को [च्युत] 17. 1. missed चेल 76. 10. a clothing. चोयणा [चोदना] 13. 21. an impelling cause.
च्चिय [चैव] 5. 15. Only,
also चेव, छविच्छेय [छविच्छेद] 46. 1. wounding the body. छारीकय [भस्म कृत; छार=क्षार]
41.4. turned into ashes. छित्तर [D] 7.20. a sieve. छुहा क्षुधा] 103. 4. hunger. छोडावइ [D] 87. 4. to release, to make one dispossess. न [इष्ट] 52. 6. offered
as an oblation. नच्चंध [जात्यंध] 41. 2.
blind by birth. जत्ता [यतः] 5. 12. from which. जत्त [यत्न] 10. 17. an
effort. नया [यदा] 44. 2. when. नरकला [ज्वरकला] 62. 21. slight fever. सन्त [यन्त्र]47. 12. a machine; a mechanical
device. जंपइ [जल्पति ] 6. 17. to speak.

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152
जंपिर [जल्पक] 55. 4. spea- . king. जलइ [ज्वलति] 19. 20. to
barn. जवण [जपन] 8. 28. mutt
ering. जहन्निया [जघन्या] 43. 10.
lower. नहारिहं [यथाई] 12. 10. as
befitting. जाइ जायत] 37. 22. to be
produced. जायण [याचन] 118. 3. an
entreaty. जाधय [यावक] 70. 12. lac. जिणइ [जयति] 6. 17. to
win. जुइम [द्युतिमत्] 123. 19.
lustrous. जुज्झइ [युध्यति] 117. 20. to
fight. जुण्ण [जीगं] 113. 14. worn
out. जूह [यूथ] 61. 15. a group. जोईस [योगीश] 1. 2. The
lord of ascetics. नोएइ [D] 86. 20. to see.
जोगण्य [योगपट्टक] 9. 2. (N) P. 129. जोण्डा [ज्योत्स्ना] 33. 10. __moonlight. जोय [योग] 1. 4. The spiritual exercise or concentration. झिज्जा [क्षीयते] 110. 5. to
pine away. झोसिय [धस्त D.] 1:22. 9.
destroyed. ठिई [स्थिति] 6. 3. a pe__riod of life. डका [दष्ट] 40. 23. bitten डम्झइ [दयते] 52. 13.to be
burnt. डसइ दशति] 106. 1. to
sting. डाह [दाह] 41. 4. burning. डिं डिम 7. 21. a drum. ढक्क [D] 40. 16.a drum. ढोइय [ढाकित] 88. 15.
placed. णवरं [Dकेवल] 7. 6. only.

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तयारिस [ तादृश ] 49. 3.
like that.
तक्कर thief.
[ तस्कर ] 46. 4. a
तक्कर [तर्कते ] 21. 1. to deduce.
[] 36. 21. grass. [103. 24. thirst.
ast [at] 105. 7. a side. तय [ तद् ] 33. 8. that. तरच्छ [तरक्ष] 103. 21. a hyena.
afr[D]60. 13. a tray. तलिच्छ [D तल्लक्ष्य ] 56. 8.
bent upon.
तालियण्ट [ तालत ] 61. 22. a fan.
fa [f] 7. 10. three तिग [त्रिक ] 108. 5. the triad.
तित्थपत्रत्तण [ तीर्थप्रवर्तन ] 1. 8. the establishing of the fourfold order of monks, nuns, laymen and laywomen. faforer [fa] 103. 17. a kind of tree.
153
fau [fa] 6.7. A collection of three. 6. 14. A meeting-place three roads.
of
तियसिन्द [त्रिदशेन्द्र ] 53.11. the lord of gods, Indra. तिरिय [ तिर्यग् ] 46.14.
slant.
तिरिए [ तिर्यग् ] 34. 20.
lower animal.
तिकोण [ त्रिकोण ] 7. 10. triangular.
तीरए [तीरयति] 96. 23. is able.
a
ater [f] 6. 6. thirty. af [D] 76. 7. an ornament for hand. तुरियं [त्वरिंi] 7. 22. qui - ckly.
11. 20. A kind of horse from Turkey. तेण [स्तेन] 46. 4. a thief. तेत्तीस [ त्रयस्त्रिंशत् ] 6.6. thirty-three.
तेलोक्क [त्रैलोक्य ] 19. 17. three worlds.

Page #366

थणहर [ रतनभर ] 54. 16. the weight of breasts.
[D] 42. 19. a place. aifat [D] 97. 7. became stiff and numb.
[] 94. 2. a woman. gur [alfa] 36. 23. to praise.
154
थूलग [ स्थूल ] 45. 17. per - ceptibly big.
थेव [स्तोकं D] 36. 16. a little.
[D] 75. 14. a drop. थोर [ स्थूल D. ] 54. 19. heavy.
दवखालया [द्राक्षलता] 65.22. the creeper of grapes. दण्डजत्ता [दण्ड यात्रा ] 91.23. a military journey. afozar [afcear] 74. 7. a string of pearls. दंतच्छय [ दंतच्छद ] 7. 12. A lip. दन्तबलहिया [दंतबलभिवा ] 66. 3.a bed-hall in a palace. acgeyi [zdfeye]20. 1. unbridled with hot temper.
aft [a] 20. 14. speedy. दरिक्षण [ दर्शन ] 43. 14. sight.
71. 9. an army, a leaf of a jewel.
दह [हूद] 41. 18. a lake.
[g] 57. 1. a jaw. IT [ar] 78. 4. a door. दाहि [दारिद्र्य ] 103. 12.
poverty.
दाहिण [दक्षिण] 8. 22. right. दियह [ दिवस ] 14. 16. a day. दिवड [a] 52 4. one and a half.
दीव [ द्वीप ] 6. 11. an is
land.
12. a
[] 7. 12. long. दुइओ [द्वितीय] 92. companion. दुगुल [दुकूल ] 64. 4. silk-garment. दुपय [ द्विपद ] 46. 9. human being. दुपणिहाण [ दुष्प्रणिधान ] 47. 17. ill-attention.
a
a

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155
geret (gaar] 113. 13.
quickly. gart [arc]80. 13. a door, an opening. a [fa] 11. 23. two. GET [af] 116. 19. a kind of grass. TEEU []47. 21. cl.
imbing. Taas (faqatda] 66. 21. a kind of metre. ArCA (173] 43. 6. twelve. GEHAT (COOH) 118. 9.an iron-age; technically the 2nd Ara (a part of the cycle of time ) of the decreasing and the fifth of the increasing aeon. TEER [D] 71. 13. a kind of ornament for neck. ger [fear] 45. 12. twofold. gfag [a] 9. 16. troubled.
A SECCO [298] 55. 12. a seat for a god. Qafata (datfarfa] 78. 16.
a partial non-attachment. aqur [astia] 83. 3. a little less. 715 [alizza] 52. 20. a bad condition. suitge [ploitue] 19. 13.
ETUT 50.13.occurs often in Sutras, to mean'a city which has traderoutes of both land and sea; with faqa,
a well-protected business-town'. ale [ac] 117. 19. treachery, perfidy. laro [ztafra]9. 16. ill-. luck.
[FIET] 57. 9. the. desire of a pregnant woman. sforzt [D] 8. 6. much.

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156
घि [धति] 35. 13. faith,
courageधिरत्थु [धिग्+अस्तु] 40. 5.
fie.
धी [धिग] 14. 21. fie. . धूया [दुहिता] 67. 11. a
daughter. धूवघटिया [धूपघटिका] 55. 4.
an incense-pot. धोय [धौत] 104.2. washed. नग्गोह [न्यग्रोध] 104. 17. ___a banyan tree. नच्वण नृत्य] 15. 17. a
dance. नड [नट] 35. 13.an actor. नत्तओ [नप्तृक] 33. 14. a
grandson. नहकम्म [नखकर्म] 70. 2. _nail-cutting. नहयंद [नखचन्द्र]74. 2. mo
on in the form of nails. नाइकुल [ज्ञातिकुल]99. 3. the
parents' house. माण [ज्ञान] 43. 4. know
ledge. नाय [ज्ञात] 103. 11. a traditional account.
निक्कड्डिय [निष्कृष्ट] 5. 9.
unsheathed. निकाइय [निकाचित] 109. 4.
thick. निक्खिवणय [निक्षेपण] 48.3.
throwing. निगुञ्ज [निकुञ्ज]81. 20. a.
bower. निन्नगा [निम्नगा] 41. 16. a
river. निप्पिधासो [निष्पिपास] 10. ___15. having no thirst for. निब्भच्छिया [निर्भत्सिता] sc
ornfully discarded. निज्जूहगो [D] 99. 3. a ____jutty. निब्भर [निर्भर] 21. 4. full
of.
निम्मजिय [निर्म ट] 70. 15.
cleansed. निम्महमाण [निर्मथ्यमान] 118.
6. being stirred very ___ much. निम्मोय [निर्मोक] 118. 8.
a slough of a serpent. निमिय [D] 9. 1. न्यस्त put down.

Page #369

नियs [D] 105. 2. to see. नियदृइ [ निवर्तते ] 10. 10. to
return.
नियsि [निकृति ] 25.2. revenge; दे. ना. मा. 4.
26.
hypocrisy.
नियल [ निगड] 119. 6. shackle.
a
नियाण [निदान ] 24. 11. the death-vow; (N) one of the four types of meditation.
नियंसण [D. निवसन] 64.4. a clothing. निवज्ज [निरवद्य] 46. 18. faultless. निरुम्भइ [निरुणद्धि]to check. निरुवहय [ निरुपहत] 44 14. undestroyed.
निवन्ना [निषण्णा ] 62. 24.
sat.
निसंस [नृशस ] 17.17. wicked निहित्त [ निक्षिप्त ] 34. 7. thrown.
fag [faya]63.3.secretly नीणिय [D नीत ] 86. 5. brought..
157
नेउर [ नूपुर ] 71. 2. an anklet.
नेत्रत्थ [D] clothing.
पर [ प्रति] 17. 16. towa
rds. पट्टाविय [प्रतिष्ठापित ] 83. 11. established, given. पइन्न [ प्रतिज्ञ' ] 10. 12. an oath.
56. 4.
a
पई [ प्रदीप ] 19. 17. a lamp.
पयुजइ [ प्रयुनक्ति ] 101. 16. to apply.
पउत्ति [ प्रवृत्ति ] 12. 15.
news.
पउमराय [ पद्मराग or पद्मराज ] 71. 9. a precious stone; king Rama. ओय [ प्रयोग ] 69. 2. atte
mpts.
[ प्रकोष्ट ] 63. 20. a
wrist.
पखवाय [ पक्षपात ] 10. 17. leaning on the side of.
पकखालण [ प्रक्षालन ] 48. 23.. Washing off.

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158
पच्चाईयपुरिस [प्रात्ययिकाः पुरुषाः] 118. 2. personal guards. पच्चन्त [प्रत्यन्त] 113. 3.
border territories. पच्चवाय [प्रत्यवाय] 122. 3.
a difficulty. पच्चाहियाणइ [प्रत्यभिजानाति]
39. 5. to recognise. पच्चायण [प्रत्यायन] 29. 7.
an information. पच्चासन्न प्रत्यासन्न 60. 19. __ in the vicinity. | पच्छायाव [पश्चात्ताप] 115.
15. repentence. पज्जन्त [पर्यन्त]5.13. Until. पज्जलिअ [प्रज्वलित] 35. 12. burnt. पज्जुत्त [पर्युप्त] 55. 10. set
पडिकूधग [प्रतिकूपक] 92. 22. the jutting foundation of concrete or stone on which the circular walls
of a well rest. पडिणीय [प्रत्यनीक] 24. 22.
Opposite; unfavourable पडिय ग्गिओ [प्रत्यग्रितः ? D] 18. 24. received, welcomed. पडियार [प्रतिकार] 122. 3.
a remedy पडिलेहिय [प्रतिलेखित]44.21
cleansed पडिपत्ती [प्रतिप्रत्ति] 52. 16.
an attainment. पडिवत्ती प्रतिपत्ति] 16 3. ___news. पडिस्सअ [प्रतिश्रय] 79. 10
an abode for ascetics. पडिय [प्रतिश्रुत] 112. 4.
promised. पडिहायह [प्रतिभाति]66. 13.
to appear. पडुच्च [प्रतीत्य] 5.7. Hav
ing known. पणा [प्रणयिन् ] 24. 14. a . dear one.
in.
पज्जुवासह [पर्युपास्ते] 19. 7.
to wait upon पडण [पतन] 82. 10. a
precipice पडवास[D] 17. 1. a collection of fragrant materials.
Jan.

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159
पणरस [पंचदश] 6. 5. Fift-
een. पणिहाण [प्रणिधान] 82. 14. the concentration with
a will. पत [पत्र] 104. 13. a fo
liage. पत्तछेन्ज [पत्रछेय] 61. 13. the decorative painting on the body. पत्तियइ [प्रत्येति] 100. 21.
to put confidence in. पत्थाव [प्रस्ताव] 117. 13. an opportnity. पत्थिअ [प्रार्थित] 36. 20. requested. पत्थुय [प्रस्तुत] 2. 9. Relevent game in the composition under consideration. पंति [पंक्ति] 11. 9. a line. पन्नत [प्रज्ञप्त] 45. 13. laid .down. पभिड [प्रभृति] 97. 16. Be
ginning from. पमक्खण [प्रमृक्षण] 69. 15. bath.
पम्हलिय [पक्ष्मलित ? D.] 33.
11. Whitened. पयई [प्रकृति 13. 15. na
ture. पयट्टावइ [प्रवर्तयति] 20 2.
to make active. पयत्त [ प्रयत्न ] 46. 4. an
effort. पयत्त [प्रवृत्त] 104. 12.
started. पयाणयतिय[प्रयाणकत्रिक] 1 13.
8. three marches. परक्कम [पराक्रम] 19. 13. an
exploit. परावत्त [परावर्त ] 86. 18. __ the transfer. परिकम्मिय [प रेकर्मित 50.
16. cleansed, purified. परिगघिय परिजल्पित]106.8. ___spoken.
परिचत्त परित्यक्त] 18. 2. _abandoned. परियरिअ [परिवृत्त] 70. 20. _surrounded. परियाणण [परिज्ञान] 12. 5.
Knowing. परिव्धयइ[परिव्रजति] 39. 18. to move by.

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160
परिवेढिअ [परिवेष्टित D.]
117. 17. surrounded. परिसक्का [परिष्वव ते] 38.13. to move about, to walk. : परिसमती [ परिसमाप्ति ] 48.
16. the conclusion. परीसह [ परीषह ] 24. 10. an affliction of hunger, thirst etc. to be borne by monks. परिसाण [परिशाटन]109.23. throwing out. परिहस्स [ परिव ] 7. 13.
short. परिहा [ परिखा] 6. 13. A
ditch. परिहाण [ परिधान ] 70. 3.
dress. परोप्परजेाग [परस्परयोग] 5. 12. the proper mutuality. पल्लल [पल्वल] 103. 23. a
puddle; a pool . पल्लाणइ [D] 20. 1. to _ride. पलिओवमपुहुत्त [पल्योपमपृथुत्व] 45. 17. a period of
2 to 9 पल्योपमा पलित [ प्रदीप्त ] 21. 14.
burnt. पलिय [पल्य or पल्योपम] 6. 7. A measure of time. see. (N) P. 128. पलियपृहत्त 48. 12. see
पलिओवमपुहुत्त. पवंगबंध [प्र.दंगबन्ध] 71. 10. a kind of ornament; a dam made by the monkeys. पव्वल [प्रबल] 106. 6. str
ong, able. पवाहा [प्रवाहयति 88. 15.
to rid off पवाय [D] 15. 16. deje
cted, downcast. पवु? [प्रवृष्ट] 36. 4. rained. पवेल्लिर [प्रवलत् ] 113. 13.
Coiling. पसय [D] 103. 21. a
kind of animal. पसज्झं [ प्रसह्य] 28. I8.
forcibly. पसत्थ [ प्रशस्त ] I0. 4. proper.

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161
.
पसंत [प्रशान्त] 56. 18. tr-
anquil. पसारिय [प्रसाधित] 8. 15.
adorned. पसुत्त [प्रसुप्त] 118. 6. slept. पाइक [पपि] 19. 16. a foot
-soldier. पाउणइ [प्राप्नोति] 44. 18.
to obtain. पाउस [प्रावृष्] 11. 5. a
rainy season. पाओवगमण [पादपोपगमन] 50.
2. a sort of fasting. पागार [प्राकार] 6. 13. a
rampart. पाणाइवाय [प्राणातिपात] 45.
19. killing. पामुक [प्रामुक्त] 104. 19.
given up. · पायच्छित्त [प्रायश्चित्त] 107.
23. atonement. पारिया [पार्यते] 83. 21. is .enabled. पाषा [प्राप्नोति] 8. 9. to
obtain. पासण्डि [पाषण्डिन्] 32. 14. A man belonging to a heretical creed.
पाहुड [प्राभृत] 67.6. a pr
esent. पाहेय [पाथेय] 93. 6. the
victuals for journeyपिउच्छा [D पिवस्वसा] 59.
16. the father's sister. पिट्ट [पृष्ठ] 23. 52. a back. पित्तिय-उत्त [पैतृकपुत्र] 5. 21. the son of a pater
nal relative. पिसुणग [पिशुनक] 66. 11.
forestalling, पिसुया [पिशुका] 38. 15. a
kind of worm. पिहणय [पिधान 48. 4.a
covering. पिहुल [पृथुल] 57.1. broad. पीढसप्पी [पृष्ठसर्पिन्] 41. 7. a man suffering from a kind of lameness so that he may have to move by his back. पीलण [पीडन] 47. 12. cr
ushing. पीसिजद [पिष्यते] 15. 10.
is pounded. पुढवी [पृथ्वी] 83. 5. the earth.

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पुण्णवत्त [D] 23. 7. (N) a garment which is taken out under the passion of joy by another. पुरीस [पुरीष] 118. 6. nig
ht-soil. पुलोइय [प्रलोकित] 59. 9.
seen. पुव्व [पूर्व] 10. 12. a pe
riod consisting of 7560 ___common years. पुव्वण्ह [पूर्वाह] 14. 22. the first half of the
day. पुवायरिय [पूर्वाचार्य]5.17. a
former teacher. पूयारुहो [पूजा] 54. 13.
fit for worship. पेच्छणय [प्रेक्षनक] 65. 13.
a show. पेरन्त [पर्यन्त] 75. 5. a border. पेरन्त [पर्यन्त] 8. 15. the boundary-line of the kingdom. पेल्लइ [D] 119. 1. to throw.
पेसवण [प्रेषण] 47. 19. se.
nding. पोट्ट [D] 111.16. a belly. पोत्त [DI 23. 7.. a
garment. पोय [पोत] 51. 4. a boat. पोय [पोत] 122. 18. a
young one. पोसह [पौषध but properly उपोषथ] 3.5.a. sort of व्रत obserrved with fasting on
अष्टमी, चतुर्दशी etc. फलिह [स्फटिक] 55. 8. a
crystal stone. फंश [स्पर्श]69. 14. touch. फास स्पर्श] 54. 1. touch. फासुअ [स्पार्शक] 33. 1.
clean. फुडइ [स्फुटति] 118. 6. to
break. फुरण [स्फुरण] 94. 23.
throbbing फुसइ स्मृशति] 71. 12. to
touch.. फेडर [D] 73. 9. to
break open. बज्झ [बाह्य] 45. 1. external.

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बंधुर 54. 16. beautiful. बायालीस [द्विचत्वारिंशत् ] 50.
5. forty-two. बाह [बाष्पं] 15. 15. a
tear. बाहिरओ [बहिस्तः] 29. 15.
from outside. बाहिं [बहिः] 86. 5. out
side. बिहस्सा [बृहस्पति] 15. 12.
the preceptor of gods. बीभच्छ [बीभत्स] 113. 15.
frightful. बीय [बीज) 41. 22. (N) the seed; the fundamental principle viz. सम्यक्त्व. खुन्झइ [बोधति] 80. 12. to
know. बोन्दि [D] 54. 4. a
body. भइणि [भगिनी] 81. 18. a sister. भण्डय [भाण्ड] 116. 17. a
vessel. भण्डारिय [भाण्डागारिक] 85. 14. a store-keeper.
भत्तपाण [भकपान] 46. 1.
food and drink. भल्ल [भल्लूक] 103. 21. a bear. भव्य [भव्य] See भविअ. भविअ [भव्य] 40. 8. one
with a desire to att___ain the spiritual goal. भंसद [भ्रश्यति] 84. 3. to fall. भागिअ [भागिक] 98. 20.
a partner. भाडियकम्म [भूतिकाकर्म] 47.
10.a vocation of hiring carts etc. भार 76. 6. a measure
of weight. भावत्थ [भावार्थ] 6. 10.
proper sense. भावरिउ [भावरिपु] 3. 18.
The enemy of the reality. भिसिया बंसिका] 8. 21. a
seat for an ascetic. भीरत्तण [भीरुत्व] 6. 19.
cowardice. भूइ [भूति] 8. 20. ashes.

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भेरव भैरव] 118. 14. ter- rifying. भोई [भवती] 111. 3. your ladyship. महरा [मदिरा] 63. 13. wine. मइलणा [D.] 88."7. a kind
of titular deity. मर [मयूर] 63..16. a pe
acock. मऊह [मयूख] 70. 1. a ray. मएजारिस [मादृश] 30. 6.
like myself. मच्चु [मृत्यु] 35. 22. death. मच्छरिय [मात्सर्य] 48. 4.
vanity ( in charity ). मजा [मध्य] 53. 1. in the
midst, inside. मन्झत्थ [मध्यस्थ] 5. 15.
one with neutral mind. मझिम [मध्यम] 13. 15. middle, ordinary. मश्चियापयोअ [मंचिकाप्रयोग]
95. 9. The method of putting a cot in the well. मडह [D] 7. 13. narrow;
मडंब [D] 50. 13. a ki.
nd of village. मण्डुक्क [मण्डूक] 114. 3. a
frog. महव [मार्दव] 43. 9. soft___ness of temper. मय [मृत] 123. 9. deed. मय [मद] 7. 1. pride. मय [मृग] 7. 1. a deer.. मयग [मृतक 49. 17. a
dead one. मयरद्धअ [मकरध्वज] 59. 12.
the god of love. मयाहिव [मृगाधिप] 8. 13.
a lion. मल्ल [माल्य] 15. 14. a
garland. महइ [D] 107. 4. To
___wish.
महग्ध [महाई ] 65. 13. pre.
cious. महन्तग [महत्क] 85. 14. an
elder of the town. महप्पा [महात्मन् ] 123.14.a
high-souled being. महरिति [महर्षि] 82. 9. a.
great sage. महल्ल [महत्] 7. 10. big.

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महल्लग [D] 60. 16. a chamberlain. महसषो [महोत्सव] 53. 15. a
great festival. मंडल 7. 1. (N) माउलग [मातुलक] 59. 6. a maternal uncle. माउलिंग [D] 80. 13. a
citron-बीजोरु. मिच्छत्त [मिथ्यात्व] 43. 15.
a false belief. मियंक [मृगांक] 14.9.a moon. मीस [मिश्र] 70. 15. mixed. मुरय मुरज 23. 11. a
drum. मुसावाय [मृषावाद] 45. 20. falsehood. मुहल [मुखर] 1. 7. buzz
ing. मूअ [मूक] 56. 7. dumb. मूलसुद्धि [मूलशुद्धि] 49. 11. the investigation of the cause of complaint. मेइणि [मेदिनी] 109. 4. the
earth. -मेत्त [-मात्र] 7. 11. only; used as the last mem
ber of a compound. मेत्ति [मैत्री] 53. 3. fri
endship. मेहुण [मैथुन] 50. 3. sexu_al intercourse. मोहरिय [मौखये 45. 16.
speaking overmuch. रअ [रजस्] 58. 1. dust. रक्खस [राक्षस] 49. 16. a
giant. TFT A space measure which a god, with 2057152 योजनs speed per moment, may cross in six months. रण [अरण्य] 81. 8. a
forest. रत्त [रक्क) 19. 20. red. रनो [राज्ञः] 5. 10. of the
king.
रायवत्तणी [राजवर्तनी]95.13. the main road. रायहाणी [राजधानी] 95. 4.
a capital. रासह [रासभ] 7. 19. an
ass. रित्थ [रिक्थ] 84. 1. wealth

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166
रुण्टन्त [D] 58. 1. hum-
ming. रंढा [D] 11. 12. to hum.. लग [D] 97. 3. a ball
of sweets. लट्टि [यष्टि] D. 15. 19. a
stick. लडह [लटभ] 54. 5. beau.
tiful.
ढद्धि [लन्धि] 78. 5. mira
culous power. लंबणा [D] 95. 7. ropes. लहुं [लघु] 88. 9. quickly. लाय [लात] 76. 3. an off___ering. लिंवपायव निंबपादप] 32.14.
the nimb-tree. लुणाइ [लुनाति] 123. 1. to
cut. लूयातंतु [लूतातंतु] 118. 9.
a spider. ले? [D. लोष्ठ] 4. 17. a
lump of clay. लेहायरिय लेखाचार्य]98. 10.
a teacher. पइयर [व्यतिकर] 88. 4. an incident.
विउडण [D] 24. 15. des
truction. वकल वल्कल] 8. 19. a
bark-garment. . पग्घ [व्याघ्र] 103. 21. a
tiger. पंक [वक्र] 7. 12. crooked. पञ्चा [व्रजति] 121. 17. to
go. वच्छत्थल [वक्षःस्थल] 57. 1.
a chest. पच्छी उत्त [D] 70. 1. a barber. अज्जर 11. 20. A kind of horse from the country of वज्जर. वट्ट [वृत्त] 7. 10. round. वट्ट [पृष्ठ] 19. 21. the surface. वण्णिया (वर्णिका] 66. 14. a
brush. वद्धावणय [वर्धापनक] 23.14. an ovation. बत्थसोहग [वस्त्रशोधक] 38.
1. a washerman. वंतरसुरो [व्यन्तरसुर] 7.6. a
kind of gods.

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167
वन्दणमाल [D] 31. 17.an ornamental arch,made
och made up of stringed leaves,to be fixed on the upper part of the door. चन्द्र [वृन्द] 1. 9. a coll
ection. वम्मह [मन्मथ] 55. 2. god
of love.
वम्मीय [वल्मीक] 115. 3. a
ant-hill. वय [व्रत] 18. 1. an obse___rvance. वल्हीय [वाल्हिक] 11. 20. a kind of horse from the country of Balkha. वषएस [व्यपदेश] 48. 4. a
pretext. ववत्था [व्यवस्था] 118. 4. adminisrative arrangement. पसण [ज्यसन] 107. 4. a • difficulty. बसह [षभ] 1. 2. a bull. वह [वध] 45. 24. killing. वाइया [वाचिता] 68. 28. was read.
पाएइ [वाचयति] 86. 8: to
read. वाणमंतर [व्यानन्यन्तर]5. 22.
(N) A kind of gods. वाणिज्न [वाणिज्य] 47. 11. business. वारूया [D] 88.17.a she
elephant. वारेज्ज [D] 61. 12. a __marriage. बावड [व्यापृत] 28. 25.
employed. वावाइअ व्यापादित] 117.
20. killed. वावाएइ [व्यापादयति] 28.18.
to kill. षावार [व्यापार] 15. 17.
activity. वासण [D] 86. 5. arti
cals. वासा [वर्षा] 36. 1. a rainy
season वाह व्याध] 34. 25. a
hunter. वाहियाली [बाह्याली] 11. 20. the riding grounds. . वि [अपि] 11. 1. even, also.

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विडद्ध [विबुद्ध] 57. 5. awa-
kened. विउण [विगुण] 71. 3. incr
easing. बिउब्धिय [विकुर्वित] 52. 11. developed a supernatural thing by special
powers. विक्खेव [विक्षेप] 19. 12.; 113. 4. an army. पा. ल. ना. P. 43. 'छोहो विक्खेवो' confusion. विगिचणय [D] 48. 1.
leaving out. विच्छाय [विच्छाय] 16. 19.
pale. विच्छुरिय [विच्छुरित] 34.15. scattered over, spread. over. विजाहर [विद्याधर] 81. 18.
a species of demigods. विज्जु [विद्युत् 45. 9. ligh-
tning. विन्झ [D.] 105. 17. a butting.
विढत्त [D.] 96. 18. ear: ___ned. विढिया [D.] 71. 4.a ring. विणिन्त [विनिर्यत् ] 113. 12.
coming out. वित्ति [वृत्ति] 28. 6. main
tenance. पित्थक (D] 113. 4. att
acked. वित्थड [ विस्तृत ] 4. 20.
widely spread. वित्थिण्ण [विस्तीर्ण] 54. 11.
broad. विन्नेय [विज्ञेय] 45. 3.
should be known. विम्हिअ [विस्मित] 34. 12.
astonished. वियड [विकट] 8. 15. for
midable. वियम्भिय [विभित] 20. 7.
increased. वियरह [विचरति] 123. 3. ___to move about. वियलिय [विचलित] 15. 14.
dropped. वियाणइ [विजानाति] 18. 13. to know.

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169
वियाणब [वितानक] 74. 8. a विहुय [विधूत] 67. 3. shacanopy.
___ken. विलया [D. वनिता] 6. 16. . विस [विंशति] 6.6. twenty. a woman.
वीहिया [वीथिका] 12. 25. विलसिय [विलसित] 25. 25. a grove. action.
वुच्छह [वक्ष्यति] 53.8. will विलिया [वीडिता] 101. 10. speak. was ashamed.
वुट्टी [वृष्टि] 1.8. a shower. विवज्जअ [विपर्यय] 97. 5. वुड [वृद्ध] 86. 3. an elder. change.
वेज विद्य] 15. 8. a phyविवरीय [विपरीत] 24. 3. sician. unfavourble.
वेढिय [वेष्टित] 43. 12. विवाग [विपाक] 8. 7. a encircled. result.
वेयावच्च [वैयावृत्य] 108. 1. विसत्थ [विश्वस्त 19. 16. service. ___with confidence.
वेरग्ग [वैराग्य] 8 1. aveविसमसर [विषमशर] 1. 1. rseness to worldly life.
the god of love. घेलंधर 5. 21. A kind of विसर [विसर] 34.15. pro- gods of the Nagakufusion.
mara class who hold विसोत्तिया [विस्त्रोतसिका] 45 the beach of Lavana
Samudra. 14. wrong activities of
धेसत्थिया [वेशस्त्री] 115. 2. mind. विहाण [विधान] 122. 2.
a harlot destiny.
वोच्छेय [व्युच्छेद] 46. 1. विहायइ [विभाति] 11. 8. ___cutting off. to shine.
वालाह [D] 77. 3. the

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170
name of a country famous for horses. वालेह [D.] 66. 3. to pass. सह [स्वयं] 52. 19. by on
eself.
सहर [स्वैर]47.17. wanton. सक्का [शक्नोति] 106.12. to
be able. सक्कणइ [शक्नोति]22. 5. to
be able. सगग्गय [सगदद]102.2. wi-
th chokes. संगहणिगाहा संग्रहणीगाथा] 6. 9. the traditional stanzas which present in short the issues of the matter. सचित्त 48. 3. the object having life. सच्छह [D] 70. 13. दे. ना..
मा. ८.९. similar. सज [पद्य] 101. 5. insta
ntly. सन्म [साध्य] 111. 2. attai__nable. सज्मस [साध्वस] 86. 11.
hastily. सम्झाय [स्वाध्याय] 36. 6.
one's own religious studies. सेजता [D 20. l. to
make ready. . संजुज्जइ [संयुज्यते] 64. 23.
to be joined. संजुत्ती [संयुक्ति] 96. 18. _the readiness to go.. सङ्क [सार्थ] 6. 7. one and
a half. सङ्क [श्रद्धा] 36. 12. faith. सणाह [सनाथ] 6. 13. acco
mpanied with. सत्तिय [सात्त्विक] 4. 6. pu
re-minded. सत्थ [सार्थ] 121. 16. a company. सत्यर [संस्तर] 27. 24. a
bed. सदाविय [शब्दापित] 51. 7.
called. सद्धि [सार्ध] 55. 18. with. संतप्पिय [संतप्त] 18. 3. being under anguish. संतिय [D] 87. 11. belonging to.

Page #383

संदण [स्यंदन ] 20. 2. a
chariot.
संदामिओ [संदान्त ] 38. 3. tied.
संधुक्किय [संधुक्षित ] 24. 11. inflamed.
सन्न [ संज्ञा ] 7. 11. a sign सन्निय [संज्ञित ] 38. 6. named.
समइचिकअ [D. समतिक्रान्त] 22. 13. passed away. समक्खाय [समाख्यात] 43. 17. described. समत्थइ [समर्थयति ] 27. 16. to believe.
समंद्ध [ समृद्ध ] 32. 2. pros
perous.
समय 12. 1. a doctrine . समयं [ समकं ] 55. 5. with. समल्लीणा [समालीना ] 8. 18. closely attached.
सम्मं [सम्यक् ] 48. 3 properly, well.
सम्मत [ सम्यक्त्व ] 36. 11. right belief.
सम्मदिट्टी [सम्यग्दृष्टि ] 45.15. right perception.
171
समाणत्तो [समाप्त] 19. 22. ordered.
समासत्य [समाश्वस्त] 112. 1. consoled.
समीकय [समीकृत ] 36. 21. levelled.
समूसिय [समुच्छ्रित] 55. 2. high.
समोयरन्त [ समवतरन् ] 28. 25. descending. संपत्ति [ संप्राप्ति ] 41. 22.
acqusition.
संपयं [ सांप्रतं] 69. now. संपय [संपद् ]120.20. prosperity.
संपरिवुड [ संपरिवृत] 31. 20. surrounded.
संपाss [ संपादयति ] 9 1 to get, for somebody. संहिया [संहिता ] 15. 9. a treatise.
सयराहं [D] 54. 2. at
once.
सयासाओ [सकाशत: ] 14.14. in the vicinity. सरइ [ स्मरति ] 114. 10. to remember.

Page #384

सरथम्भ [शरस्तंभ ] 105. 5. a clump of reeds.
सरह [ शरभ ] 103. 21. a kind of fabulous animal said to have six legs and stronger than a lion.
eft [D] 71. 8. a loose bracelet of stringed pearls.
सरिस [ सदृश ] 49. 20. like. सलाह णिज्ज [श्लाघनीय]11.2.
fit to be praised. efafgu [dfafan] 122.12. emaciated with penance. संलीणया [ संलीनता ] 107. 22. the control of body. सवण [ श्रवण ] 71. 14. an
ear.
सवर [शबर] 62. 9. aboriginal tribe.
an
114. 19.
172
सवस [स्ववश] self-dependent.
सवह [ शपथ ] 117. 19. an oath.
सवाय [स्ववाच] 123. 10. one's own speech. सव्वन्नु [सर्वज्ञ ] 5. 6. allknowing. संवच्छरिय [सांवत्सरिक ] 116. 11. an astrologer. संविदत्त [D. अर्जित ] 5.1. earned.
संवृत्त [संवृत्त] 18. 4. be
come.
सes [श्वसिति ] 38. 16. to breathe.
सह [सभा ] 118. 11. an assembly.
39. 12. fit.
सहस [ सहसा or सहास्य ! ] 46 2. unthinking, accompanied with laughter. सागडि [शाकटिक] 47. 10.
a man who drives carts. सागर [ सागर ] 6. 5. a period of time. See (N) p. 128; it is also called सागरोपम
सायग [ सायक] 122. 1. an
arrow.

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178
सारेर [सारयति] 61. 13. to
arrange. सावज्ज [सावध] 46. 18.
faulty. सालिभंजिय [शालभंजिका]55.
9 a doll. सावय [श्वापद] 8. 14. a
wild beast. सास [श्वास] 123.1. breath. साहइ [D] 81. 22. to
tell.
साहण [साधन] 20. 1. an
army. सिद्धत्थय [सिद्धार्थक] 116.
16. white mustard. सि? [शिष्ट] 36. 3. advi
sed, spoken to. सिमिणय स्वप्न] 11. 14. a
dream. सिरीसिव [सरीसर्प] 118. 7.
a reptile. सिलीमुह [शिलीमुख] 58. 14.
a bee, an arrow. सिणेह [स्नेह] 100. 17.
love. सोमंतय [सीमंतक]118. 10. a particular kind of hell(N).
सौलंग [शीलांग] 34. 10 (N) __p. 144. 50. 11. सुई [सूचि] 104. 15. a needle. सुए [श्वः] 34. 2. tomorrow. सुक्क [शुक्र] 15. 12. the
preceptor of demons. सुणअ [शुनक] 38. 2. a dog. सुणिया [शुनिका] 38. 1. a
bitch. सुंदर [सौन्दर्य]64.6.beauty. सुमरइ [स्मरति] 86. 20. to
remember. सुमरिय [स्मृत] 27. 6. remembered. . सुवट्टिय [सुवृत्त] 57. 2. qu
ite round. सुवण्णग [सुवर्णक] 15. 14. toilette made by pigment or paint. सुविभत्त [सुविभक] 6. 14. well laid-out. सुसिणिद्ध [सुस्निग्ध] 64. 3. well-oiled.

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174 सुहाय [स्वभाव] 44. 18. real nature. सुहासण [सुखासन] 13. 5. a good seat. सनायार [सूनागार] 121. 19. a slaughter-house. सूययार [सूपकार] 15. 21. a cook. सूसइ [शुष्यति] 121. 14. to dry. सोहिल्ला [शोभिन् ] 69. 18. beautiful. हट्ट [D] 58. 2. a market. हंदि [D. हत] 122. 1. alas. हलबोल [D] 54. 8. noise. हिट्ट [हृष्ट] 54. 2. exulting. हिण्डावेड [हिंडावयति) 7. 22. to cause to walk. हियय [हृदय] 65. 20. a heart.. हिरण [हिरण्य]86. 5.gold. हु [D] 35. 1. indeed. हुणिज्जा [हूयते] 76. 3. is offered. हुलियं [D] 104. 20. ins tantly. हेडा [अघस्तात् ] 12. 24. down. हेट्टिम [अधस्तन] 99. 18. downward. सेढी [D श्रेणि] 48. 10. a way. सेन्न [सैन्य] 19. 19. an army. सेय [स्वेद 74. 4. sweat. सोय [शौच] 43. 10. purity. 10. purity. सोयामणी [सौदामिनी] 11. 8. lightning. साहणियाकुंड [शोधनिकाकुंड] 38. 3. a washing basin.